The Light December 2018 12

October 2018 The
Light 9
faith” (Epstein 1935). Another tractate, Shabbath
97a, has God referring to the Jewish people
מאמינים בני mamimin”— as “maminim bnei
‏,‏believers‏—מאמינים the children of believers
(Epstein 1935). Faith is elemental to the Christian
faith as well, and reference to it occurs
more than 230 times in the Testament. It is unthinkable
that any of the Arabic-speaking Christian
or Jewish tribe would have not known the
Arabic word in a terminological context.
Q 2:260 states: Abraham said, “Lord, show
me how you give life to the dead”. God asked,
“Do you not believe? ( ‏.”(أولم Abraham answered,
“Certainly, but just to set my heart at
ease”. After which, God gave him some directions
that he obeyed. Genesis 15 seems to be the
reference for this Quranic narrative with the
most important part being verse 6 which tells
us: And he (Abraham) believed in the Lord
It seems evident then that the Arabic ‏.(וְׁהֶ‏ ִ֖ אֱמן)‏
iman involves conviction in the heart, and not
simply an outward declaration of belief in God.
This certainly supports the findings of Professors
Fred Donner and Robert Shedinger that
Muhammad (s) and his early followers saw
themselves as a community of believers, including
Jews, Christians, Zoroastrians, and other
monotheists, rather than as a “new or separate
religious confession” (Donner 2010, p. 69;
Shedinger 2012, p. 81). Muhammad (s) declared
that he was no innovator among the
apostles, meaning that he was not bringing anything
new or different from what they had delivered
(Q46:9). Professor Donner sums it up as
follows:
Believers then, whatever religious confession
they may have belonged to - whether (nontrinitarian)
Christians, Jews, or what we might
call “Quranic monotheists” recent converts
from paganism - were expected to live strictly
by the law that God has revealed to their communities.
Jews should obey the laws of the Torah;
Christians those of the Gospels; and those
who were not members of one of the pre-existing
monotheist communities should object the
injunctions of the Quran. The general term for
these new Quranic monotheists
تؤمن
was Muslim. (Donner 2010,
p.71)
Donner’s statement is supported
by Q 5:48: “For each
among you, we have made a
sharīʽa and a program”. The
Quran also takes time to chastise
those who do not observe
I Shall Love All Mankind.
the sabbath with full devotion (2:65). The idea
of conquest by the sword - at least in early Islam
- and of opposition to what we deem Islamic
principles, seem problematic given the absence
of any significant polemic against Muhammad’s
(s) movement for at least a century after his
death (Donner 2010). The later Muslim descriptions
of bloody conquests are based largely on
hadith literature, a genre that often tells us
more about how their writers wanted the past
to be than what it was. Certainly, there were battles,
but the spread of Muhammad’s (s) movement
seemed, at least in the early stages, before
the rise of a distinct reconstruction of the term
“Islam”, not so much to convert as to impose a
political hegemony (Donner 2010, p. 109).
The last term of our analysis is din. In Hebrew,
Aramaic and Arabic, the word seems to
deal with justice. From Hebrew and Aramaic,
we have the term beth din to refer to a place
where judgment is issued, and several verses in
the Tanakh refer to this type of usage as in Genesis
6:3, 15:14, 49:16, and Deuteronomy 32:36.
The Quran speaks of the yawm al-din, and describes
the happenings on that day in terms that
are akin to a courthouse scenario. People appear
with a record of their deeds (Q84): their
body parts testify against them (Q36:64); the
good are separated from the evil and each group
gets its just reward (Q82). The scenario is also
known as Yawm al-Ḥisāb (Day of reckoning), in
which the rendering of judgments implies “din”
as the general body of commandments that the
Divine requires of worshippers. “Din”, as religion,
is a modern rendition that misrepresents
the Arabic term, probably used only to convey a
sense of consistency in translation (Brodeur
2001), given that even in the broader sphere of
religion studies, there is no agreed-upon definition
of the word. As Brodeur further pointed
out, the term seems to more represent “God’s
right path for human beings on earth at all
times” and a “prescribed set of behaviours”
(McAuliffe and Clare 2001). A far closer word to
the idea of “religion”, per Quranic usage, would
be milla, as in “millat Ibrahim”, the response that
the Quran 2:135 directs
“Din”, as religion, is a modern
rendition that misrepresents
the Arabic term,
probably used only to convey
a sense of consistency
in translation
Muhammad (s) to provide
when asked to become
a Jew or a Christian.
This brings us then
to two verses, Q 3:19
and 5:3, that are generally
translated as,