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Issues In Perspective - November 17 & 18
November 17 & 18
Perspective One

WHO IS ALLAH?

Central to all Muslims is a belief in God (Arabic=Allah; literally "The God"), who is one and whose (final) prophet is Muhammad. But who is he? What are his attributes? Is he the god of the Bible? Are Islam, Judaism and Christianity essentially one? Do they really all believe the same thing? This perspective will demonstrate that Allah is not the God of the Bible.

Islam is rooted in the revelation of Allah to Muhammad in the 7th century. That revelation was recorded in the Koran (Quran), the holy book of Islam. Before Muhammad taught his revelation, the many Arabic tribes, called Bedouins, were animistic and polytheistic. Around Mecca the tribes believed in 360 different gods and the Kaaba stone was the center of their worship. Muhammad centralized worship of the true god, he said, in Mecca and specifically in the Kaaba, the center of worship of Islam. This is the focal point of the annual pilgrimage of Muslims in the 12th month of the year. The Koran essentially teaches five qualities of Allah::

1. Allah is singular. The witness of Islam teaches that "there is one god Allah. . . ." The statement that Allah is singular is a reaction to Christianity, which teaches that God is trinity. For Muhammad and Islam to believe that Allah is anything but singular is blasphemy. Islam teaches that Christianity believes in three gods - the father, Mary and Gabriel, or some believe that Jesus is the third god. But for Islam, Allah is singular.

2. Allah is transcendent. This is very vague in Islam though, for the Arabic term is difficult to define. It is almost that Allah is not definable, not really knowable. The best the Koran says to clarify this quality is the affirmation that Allah is light. Here is a critical difference between Islam and Christianity. At bottom, Christianity teaches that God not only exists but that He has revealed Himself. That revelation is what makes God knowable. The Koran does not teach this. Allah remains distant and unknowable.

3. Allah is impersonal. He is far removed from humans. For Islam, you cannot have a personal relationship with Allah. The only relational aspect of Allah is judgment and the Muslim must perform to expect something positive when it comes to judgment. There is absolutely no personal talking to Allah in prayer. The five daily ritual prayers are "duty" prayers. The Muslim prays "at" Allah, or "before" Allah, not "to" Allah. One commentator has written that duty prayers are essentially "wishes" before Allah. Further, the Koran describes Allah's attributes as "not" (e.g., not human, not corporeal, not physical); it does not describe him for what he is. There are 99 names for Allah, and the first half of these are his "glorious" attributes and the last half are his "terrible" attributes associated with judgment.

4. Allah is amoral. Allah is not especially interested in morality or ethics. Allah is vague when it comes to this attribute. To Allah humans are good and each must choose to either reject or accept Islam. If a human rejects Islam, then he becomes an "apostate." For Islam there are no absolutes really, only interpretations.

5. Allah is not bound by his promises. Key to the Koran is the doctrine of the "law of abrogation (nasikh=Arabic for replacement, cancellation, abrogation)." This means that anything Allah says can be changed. Fundamentally, the last thing Allah said is what is binding. Therefore, his revelation to Muhammad is the final word. All else is abrogated. The Muslim is not bound by the Old Testament or the New Testament. That is why the Muslim believes his religion is superior--it cancels, replaces all previous religions.

Obviously, Islam is not compatible with Christianity and Allah is not the god of the Bible. This is very difficult truth for many to accept in this pluralistic world but it is nonetheless truth. Christianity must therefore present to the Muslim a compelling case for the God of the Bible as the true God. That necessitates developing a relationship and demonstrating love (a word never attributed to Allah) and a personal relationship with God, something the Koran says is impossible for the Muslim. Islam is not really a belief system; it is practice to merit Allah's favor and hope (or wish) it is sufficient.


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Perspective Two

changing_presidency

HOW 9/11 IS CHANGING THE PRESIDENCY

Since the Watergate scandals of the Nixon era, the United States has witnessed a shift in power from the president to the Congress. The growing influence of the media, the shift in power to the states, the apathy of the American public, all gradually have diminished the actual power of the presidency. Furthermore, the immorality and scandals of the Clinton presidency did not help at all in either the power or the image of the presidency.

But the collapse of the twin towers and the Pentagon attack caused Washington to immediately reorganize itself around the presidency. President Bush like a laser focused on the struggle against terrorism. Almost at once, Bush persuaded Congress to approve a $40 billion recovery package that also strengthened security and intelligence gathering. An anti-terrorism bill that hugely increases the executive's power was also passed quickly.

Furthermore, while Republicans have historically called for power to be returned to the states and to individuals, the opposite is happening in the time of crisis. Opinion polls show a new appreciation for the once-demonized institutions such as the FBI and the CIA. About 1,000 people have been detained without much more than a whisper of dissent.

Is this positive? Alexander Hamilton, in "The Federalist Papers," the political documents that argued for the US Constitution's ratification, pointed out that war naturally increases the executive at the expense of the legislature. He explained why: "The direction of war most peculiarly demands those qualities which distinguish the exercise of power by a single hand." The commander in chief is the single voice in a political system that desperately needs one in a time of crisis.

In this time of crisis, the president has almost unprecedented power to shape the national agenda and direct the flow of information. The leak-happy days of the Clintons are over. Also, the memory of Viet Nam hangs over Washington. Another quagmire would surely lead Congress to make another attempt at reigning in presidential power. America cannot withdraw from the war on terrorism. It has no choice, and the consolidation of power and information right now is essential to that objective.

See The Economist (3 November 2001), p. 39.

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Perspective Three

war_on_children

THE WORLDWIDE WAR ON CHILDREN

For the last several decades, the various intellectual elites have been championing the cause of human overpopulation and its cause of so much human misery. Therefore, their goal was to stabilize the world's population and recent statistics demonstrate this goal has been reached. While the world's population is growing, it will peak the middle of this century and then decline indefinitely.

The result is that nearly half of the countries of the world, 83 in all, are no longer reproducing at a rate that will maintain their present population--what demographers call the "replacement level." Europe and Japan, for example, have such low birth rates that, absent unprecedented levels of immigration, they will lose significant amounts of their populations within this century.

What will be the result? Fewer births means fewer workers and lower productivity. It means an aging population, with fewer young people to take care of them and pay the taxes that support their retirement benefits. Further, it will likely threaten to disrupt political and social structures.

These potentially disastrous effects are the product of a worldview that sees children as a threat and a burden. This is really the view of "anti-natalism," which views pregnancy and childbirth as obstacles to material and social well-being. Progress, this view holds, is impossible with children, and women need to be set free from this burden. This is of course the view that energizes and empowers the abortion movement. Childbearing is what stands between a woman and her full potential. Because of this anti-natal movement, civilization is paying a price and one that we will all need to pay. It also once again demonstrates that worldview issues are critical to understand because the results can be devastating for civilization. Anti-natalism is one of those!

See "Breakpoint" (25 October 2001).


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