In part 1 we examined the beginning of this sura, including the part about God asking the Jews to sacrifice a cow, hence the name of this sura. I ended that post posing the question of how one is to determine who, if anyone, is truly speaking from God and how does one recognize a true revelation from God? Muhammad actually seems to touch on that himself, saying things like, “Some of them are uneducated, and know the Scripture only through wishful thinking.” (2:78) That certainly seems true of some Christians I know, whose beliefs are based on church tradition rather than what the Bible actually says. I am sure it is true of Jews and Muslims as well; it’s easier to let your religious leaders teach you what to believe than to actually read and think for yourself. Muhammad goes on to say next, “So woe to those who write something down with their own hands and then claim, ‘This is from God,’ in order to make some small gain.” (2:79) But does that apply to Muhammad himself? It still leaves open the question of who to believe and what to believe.
Muhammad insists that anyone who refuses to accept his teachings (the Quran) is an enemy not just of God but also the angel Gabriel who he claims brought down the Quran to him. It reminds me of Joseph Smith claiming that an angel of God helped him translate the Book of Mormon. Are people just supposed to take their word for this? I don’t think so.
He makes note of the conflict between Jews and Christians and Muslims and how they say, “No one will enter Paradise unless he is a Jew or a Christian.” And he says, “Produce your evidence, if you are telling the truth.” (2:111) That’s what I say, Muhammad! You, too! Yet he says this: “Any who direct themselves wholly to God and do good will have their reward with their Lord: no fear for them, nor will they grieve.” (2:112) Is he saying that Jews and Christians will also be saved, as long as they believe in “the” God and do good. God and good. If only religion were that simple.
He does seem to pick on the Christians, though. He says, “They have asserted, ‘God has a child.’ May He be exalted! No!” He clearly thinks it is wrong to say that Jesus is God’s son, but it is not clear to me if he thinks this is a deal-breaker or not. He also derides those who want a miraculous sign in order to believe what is being taught. This is similar to the New Testament Gospels recording that Jesus had the same response: it is evil to ask for a sign. (Matthew 12:39) I would say to both Jesus and Muhammad: I think that’s a reasonable request. Otherwise how are we to know who is really speaking from God, since so many claim to be? I think the implication is that if one has a good heart and is really seeking God then of course they will recognize that I am preaching the truth! No sign needed! Only evil people demand confirmation! I hear that in the church today: when people question what is being taught they are dismissed as hard-hearted or wanting to remain in their sin. It’s an easy way to dismiss difficult questions and challenges. Hey, if you are going to make the extraordinary claim that you are speaking via divine revelation from God, then you should expect to be asked for evidence to support this. I don’t see why a wise God would honor gullibility.
Are you familiar with the Ka’ba (or Kaaba) in Mecca? It is a stone building in Mecca, the most holy shrine in Islam. Muhammad explains that this is where God spoke with the Biblical patriarch Abraham, and Abraham with his son Ishmael built up it foundations. In the Quran Ishmael figures more prominently than Isaac, which seems the reverse of how the Bible has it, but he does also mention Isaac, as well as Jacob (Isaac’s son). Moses and Jesus are cited as prophets. Clearly Muhammad sees the Muslims, Jews and Christians as worshipping the same, the only God, but the Jews and Christians have allowed error to creep in, particularly their rejection of the Quran. And of course, Jesus is merely a prophet, as God has no children.
The Ka’ba in Mecca
The believers are told to pray in the direction of the “Sacred Mosque,” the Ka’ba. He seems to emphasize this as a change from praying toward Jerusalem, the previous custom. Of course Jerusalem is regarded as a holy city for Jews and Christians, but the Ka’ba in Mecca is specifically a Muslim site, so I can understand him making this change to distinguish themselves from the others.
In this sura he also speaks of making pilgrimages to Mecca. He mentions the hills Safa and Marwa near the Ka’ba, as tradition has it that Ishmael’s mother Hagar wandered up and down these hills in search of water (The Bible says good old Abraham threw Hagar and his own son Ishmael out of his camp at his wife’s bidding, but God took care of them. See Bible post #4). He gives various rules for the pilgrimage, like no indecent speech, misbehavior or quarreling. If one can’t make the pilgrimage for some reason (like health), then send money for a sacrifice, or fast, and feed the poor.
There is to be fasting during the month of Ramadan. The fast is from sunup to sundown. If you can’t fast without difficulty (perhaps for health reasons?) then you are allowed to instead feed a needy person. I like that alternative. Oh, and you can “lie with your wives,” except on “nights of devotional retreat in the mosques.” I would think that might be a bit awkward in a mosque, anyway.
Speaking of food, he does say that it is forbidden to eat “carrion, blood, pig’s meat and animals over which any name other than God’s has been invoked.” This is quite similar to the Jewish food restrictions, and to some degree Christian practices (e.g. see Acts 15:29 and 1st Corinthians 8). Still not sure what God has against pigs. They’re delicious!
Now, many infidels believe that the Quran advocates violence and killing. Well, so does the Bible, to be fair. However, Muhammad at least puts limits on it. He seems to be saying that fighting and killing is only to be done in response to persecution by unbelievers. (2:191) In fact, he advises restraint, saying, “Fight in God’s cause against those who fight you, but do not overstep the limits: God does not love those who overstep the limits.” (2:190) If the aggressors cease hostilities then you are to cease fighting. So, he gives Muslims the right to defend themselves against aggressors, but he doesn’t appear to give them the right of aggression against others.
Intoxicants and gambling are frowned upon: “the sin is greater than the benefit.” (2:219) I tend to agree with him there. How much should you give to others? “Give what you can spare.” What about orphans? “It is good to set things right for them.” Do not marry unbelievers (likewise in the New Testament). Don’t approach women during their menstruation.
Apparently divorce was to be preceded by a four month waiting period, during which time the husband was not to approach the wife. (2:226) If the husband goes back to his wife during that time then the marriage continues, otherwise the divorce is final. That’s kind of an interesting concept: don’t rush into divorce, but test your resolve first. If you can’t make it four months without your wife then you should probably stay married. Also, the woman should then wait three months and if she happens to be pregnant she should reveal that, and it would be best for the husband to take her back. He goes into additional details if you are interested (2:229-232).
Mothers get to suckle a baby for two years, and the father has to provide for them during that time. Widows should wait four months and ten days (rather specific!) before remarrying. You should leave a bequest for your widow: a year’s maintenance and a home. Divorced women should also be treated fairly. I will leave you to decide how fair these teachings are for women, but at least he does give them consideration. I’m not sure the Old Testament laws are as considerate.
Then we have more allusions to stories from the Old Testament, such as the people of Israel asking God for a king (1 Samuel 8), but then refusing to fight. I wonder if Muhammad is comparing this to Arabs who refused to join his forces. He refers to King Saul by the Arab name ‘Talut.’ He then appears to mix his stories: he says Talut tested his men by having them drink from a river, but that story in the Bible features Gideon, in the book of Judges, before the time of Saul/Talut. Perhaps he is deliberately borrowing from that story to make the point to his own men that even a small force can win with God’s help. He tells the story of David and Goliath to further back that up. You at least have to give Muhammad credit for knowing these stories; many Christians do not. And he takes a dig at the Christians: he says Jesus, son of Mary, was a prophet strengthened by the holy spirit and yet his followers disagreed and fought with each other. That’s still true today, isn’t it? The disagreement and fighting among Christian sects, I mean. (True across all religions, really.)
There is also a curious but kind of funny story (not from the Bible) about Abraham arguing with a false prophet, and Abraham challenges him, “God brings the sun from the east; so bring it from the west.” That shuts up the ‘disbeliever.’ (2:258) That is followed by another curious passage about a man asking how God can restore a ruined city. So God makes him die for a hundred years, then raises him – and his donkey(!) – back to life, to prove what he can do. Some scholars think this is a reference to the Biblical prophet Ezra, although the Bible tells no such story. However, Ezra is one who grieved over the ruin of Jerusalem and helped restore it, so that may be the connection. (Later in 9:30 Muhammad claims there were Jews who thought of Ezra as the son of God, just as Christians thought of their Messiah as the son of God, which of course Muhammad takes issue with.) He then has Abraham himself question God about giving life to the dead, so God has Abraham take four birds to separate hilltops and then call for them, ‘and they will come flying to you; know that God has the power to decide.’ The point seems to be that it is no big deal for God to revive the dead. I wonder if Muhammad improvised these stories to make a point, or is he passing on stories he heard, some from the Bible and some not. Who knows?
There is a nice section about charitable giving. He includes the point that “Those who spend their wealth in God’s cause…will have their rewards with their Lord.” (2:262) I wonder if he is specifically commending those who supported him and his forces, as he saw himself as leading ‘God’s cause.’ Doesn’t hurt to encourage one’s supporters. Overall though it is a nice encouragement for people to do good, and not spoil it with hurtful words and self-promotion. (Kind of reminds me of those who make themselves seen giving to charity even while their political theology blames the poor for being in that condition.) He also commends fair trade while condemning usury (a still-relevant message today). He sums up this section by saying:
Those who believe, do good deeds, keep up the prayer, and pay the prescribed alms will have their reward with their Lord; no fear for them, nor will they grieve.
Sura 2:277
Again, if only all religion were so simple. People, whether they be Jewish, Christian or Muslim, have this irrepressible tendency to complicate things. And even to get violent if others don’t do things their way. But of course they justify this by saying their way is actually God’s way. So obey or else!
Muhammad closes this sura with a prayer:
Lord, do not take us to task if we forget or make mistakes. Lord, do not burden us as You burdened those before us. Lord, do not burden us with more than we have the strength to bear. Pardon us, forgive us, and have mercy on us. You are our Protector, so help us against disbelievers.
Sura 2:286
I see a little commonality with the Lord’s Prayer attributed to Jesus, but then I guess prayers in all religions share many common themes.
Well, we made it through this sura, the longest in the Quran. I promise to be more concise going forward, now that we have set the tone for this study. Next is “The Family of ‘Imran.” Who is ‘Imran and how does he connect Islam and Christianity? Next time…
(Don’t forget to leave comments and questions below!)
Exercise:
Muhammad uses Biblical characters, but often with stories or details not found in the Bible. Perhaps they are traditions he had heard, or perhaps he would invent a story to make a point (although Muslims would say they came from God, no question!). It is not uncommon to hear Christian preachers create stories to illustrate their points. Even Jesus taught in parables. Could Bible authors also have invented stories in order to make their points? Does it matter how the stories originated, or does it only matter whether or not the stories make valid points and represent truth?