Evolution of Islamic Theology - Research Paper Example

Evolution of Islamic Theology Outline Introduction Body: Prehistoric Islam Elements of Islam Islamic Identity Development of Islamic theology Khawarij The Traditionalists Murji’a Qadariyya Mu’tazila Al-Ash’ari Al-Maturidi Summary and Conclusion Introduction Islam is one of the major religions and beliefs in the world. The tenets of this faith are, like all other faiths, founded on various theologies and belief systems. This paper shall discuss the evolution of Islamic theology. It shall first discuss its evolution on a historical note, and go on to discuss the evolution of Islam based on the development of its belief systems. Prehistoric Islam Islam came about when Rabbinic Judaism and Christianity were still trying to firmly establish their institutions. Rippin (p. 9) discusses that Islam traces its roots to Arabia in the seventh century. He goes on to discuss that it revolved around the prophet named Muhammad with a scripture known as Qur’an. Islam would later become the belief system that would unify the Arab region. It asserted itself as a religion first in Egypt, and would later go on to make its mark on North Africa and later, Persia. In the process, it unseated other older religions, including Zoroastrianism (Rippin, p. 9). Rippin (pp. 9-10) discusses that the emergence of Islam was gradual, spanning two centuries. The political and religious situation in the Near East factored into the development of the Islam faith. While the influence of the Arab world is indeed a major consideration in the development of Islam, it is the Nearer Eastern regions that molded the formative years of Islam. As the Christian Byzantines and the Zoroastrian Persians were slowly gaining ground in their territories, the south Arab kingdoms were losing power and influence over their territories. The Arabian Peninsula was not considered, at this point, a powerful or influential force in the world. In the course of the expansion activities of the Byzantines and the Persians, the Arab tribes were driven gradually into the desert, their existence restricted by expanding empires. Their position also made them vulnerable to the influence of the religions of the surrounding territories. Their religious beliefs ranged from the pagan to the monotheistic beliefs of the Jews and the Christians. The interactions which was seen between the Arabs and the rest of the world “saw the Arab tribes being manipulated by the foreign policy of the empires with no particular significance being given to the people themselves” (Rippin, p. 16). In effect, the Arab world now set its eyes into a new religion which did not have any roots on any of the conquering and oppressive empires and old regimes. Before the Islamic period came into full fruition, the concept of the jahiliyya first came into being. Jahiliyya is the opposite of Islam, or as far as the Islam followers are now concerned, they refer to the jahiliyya as those who are ‘ignorant of God’ (Rippin, p. 16). The challenge that was met by Islam, during its early years, is in transforming the jahiliyya into taqwa or ‘god fearing’. Its success in this transformation is considered proof of the divinity and power of this religion. Various practices and beliefs in the pre-Islamic times are explained by Rippin (p. 21) as significant notions which were necessary tools connecting Islam to its past and vice versa. The religio-cultural elements of Islam are important tools in understanding and conceptualizing its roots and traditions. A “reliance on material preserved within the framework of the evaluation of the Muslim faith means that the assessment of the rise of Islam is fraught with difficulties” (Rippin, p. 21). Just as other religions have been institutionalized through years of toil and hardship, so has the Islam faith. Elements of Islam God or Allah is the central theme of Islam. Allah has brought the entire world into being in order to benefit all his creatures. He has also sent messages to his creatures on how they should live. Allah has also set an end for the world which shall be known only to him. Such messages are similar to the Judaeo-Christian tradition (Rippin, p. 23). The prophets are also essential elements to Islam. Aside from Muhammad, there are 28 other figures commissioned by Allah to spread his word and his message of obedience to him. Abraham, Moses, and David are mentioned as prophets. Through his prophets, the Qur’an sends forth the message that God will punish those who will not believe in him. He shall only save his prophets and those who believe in him. And for his believers, he grants upon them everlasting life. Other teachings of Qur’an include the believer’s pilgrimage. Through the teachings of Allah and the Qur’an, Muslims undertake the pilgrimage or the haji in order for them to enter a state of sanctity. Through this state of sanctity or haram, they are freed from impurity. As such, they are required to follow the teachings and mandates necessary to keep this purity inviolate. The food laws are noted in this regard. On the other side of the coin or ‘haram’, there is the halal. Halal provides for what the Muslim can do. In this sense, as haram connotes what is forbidden, the halal connotes what is permitted (Rippin, p. 32). These are the basic tenets of Islam. And just as the Bible guides the Christians in their way of life, so does the Qur’an. Islamic Identity The Arabs were able to break free of the Arabian Peninsula when they invaded Damascus, Ctesiphon and Jerusalem in the seventh century. Some historians claim that religion was a factor that prompted them to invade these cities. However, other historians dispute that Islam was not known as Islam until about the 3rd Muslim century; therefore, to claim that Islam had anything to do with Arabs breaking free of the Arabian peninsula is too much of a conclusive leap to take (Rippin, p. 61). The present day Persian Gulf is the site of the initial rise of Islam. It was said that at about 610, the prophet Muhammad began to preach about God and about God’s revelations to his people. Muhammad was a merchant of the ruling Quraysh tribe in the town of Mecca. He believed in one God, and he opposed the polytheistic practices of the Meccans (Country Studies “Early Development of Islam”). He was at the receiving end of the town leader’s ire for his declarations against polytheism. The town was earning well from profits of businesses thriving from pilgrims of the pagan shrines in Kaaba and other pagan religious sites. Muhammad, along with followers, later settled in Medina. This marked the beginning of the spread of Islam and its growth as a force in history. Hence the Muslim calendar begins in 622. Muhammad continued to preach and he later consolidated the temporal and spiritual leadership in his person before he died in 632 (Country Studies “Early Development of Islam”). After he died, his followers then compiled his words and teachings into their scripture – the Qur’an. His deeds, called the ‘sunna’, are considered the spiritual and ethical guide of the orthodox Sunni Muslim. Abu Bakr was next appointed as ‘caliph’ upon Muhammad’s death (Rippin, p. 62). A group of elders selected him as the only person qualified to rule under their traditional standards. The Arabs controlled no territories outside Arabia during this time, but through Abu Bakr’s leadership, victories in Iraq were seen. Syria soon followed, along with Damascus, Jerusalem, Antioch, and Egypt. Umar and later Uthman succeeded Abu Bakr as caliph. Ali, son-in-law of Muhammad later succeeded Uthman as caliph (Rippin, pp. 62-67). The conquest and expansion of the Arab world followed such patterns. They were met with resistance in some areas, and this hampered the progress of the Arab world and of Islam. Nevertheless, through the Arab world’s conquests, the growth of Islam became a reality. Historians claim that, Al-Malik, another caliph of Islam, built the Dome of the Rock in Jerusalem as a place of pilgrimage. Other historians dispute this claim because they point out that the place of pilgrimage for the Muslim is still Mecca. Other interpretations of the purpose of the dome of the rock were brought forth, some even claiming it as sanctuary to commemorate the ascension of Muhammad. A more contemporary approach or interpretation to the dome of the rock is that it symbolizes the “arrival of nascent Islam and underlines propaganda of the religion’s rising presence” (Rippin, p. 68). Hence, the building is a considered to be a very important part of the history of Islam. As such, the discussions above make mention of the caliph and the caliphate. For the Muslims, the caliphate safeguards the mandates of the Shari’a law and the teachings of Qur’an. The historical evolution of the caliph, along with jihad and the other teachings of Islam, unavoidably created a system which has intertwined the politics and religion of Islam. Islam theological exposition The primary tenets of Islam are found in the Qur’an, the sunna, and to a certain extent, the Sira of Ibn Ishaq. These writings form an amalgam of teachings which now shape Islamic beliefs. First and foremost, Rippin (p. 74) sought to define who the Muslim is. He discusses how a Muslim is so much a product of his history, and how the past actions of his ancestors affect his present identity. This is seen in the succession that comes from obligations passed on from a Muslim’s ancestors. Muslim theological sources see disputes as discussions of issues of religious self-definition; past events are “paradigms for discussion of the theological disputes which were, in fact, taking place at least a century after the fact” (Rippin, p. 74). And to many factions of the Islamic faith, their identity is now based on positions they have taken within the emerging Muslim community. The succeeding paragraphs help define Islam and the Muslim Khawarij The Khawarij held positions which strictly adhered to the teachings of Islam. According to Rippin (p. 75) those who did not adhere to the teachings of Islam were considered infidel or non-believers. And those who did not adhere to the Islam tenets were also considered targets for jihad. Membership in their community was also considered protection against jihad. The Khawarij therefore lauded and strictly followed the teachings of the Qur’an and rejected all others, like the writings in the sunna. They also faced off against the authority of the caliph. The activist position of the Khawarij caused disruptions in the Islam faith. They eventually lost popularity and support. However, the basic principles of adherence espoused by the Khawarij have already introduced important practices that would be supported at times by the Muslim community at large. “Such approaches to Islam have become prominent at times of community stress” (Rippin, p. 76). And whenever there are threats to its unity, there is a retreat to the more restrictive definitions of Islam. The Traditionalists The traditionalists were followers of Ahmad ibn Habal. They were followers of the sunna, and their being traditional was largely based on the use of the hadith materials over the independent powers of reason (Rippin, p. 77). They believed that their works and deeds as Muslims ultimately affect their position in society. They emphasize on verbal assents, deeds and intentions in order to demonstrate their faith. For the traditionalists, a Muslim who commits a serious offense may still be considered a believer, but not as good a believer as one who has not committed a sin. Consequently, such person, is not a believer in the truest sense of the word (Rippin, p. 77). Murji’a The Murji’a adopted less restrictive views on Islam. For the Murji’a, only God knows the true religious state of the followers. They believed that faith is in the heart of the follower, and does not depend on any outward assent. One’s deeds and beliefs as a person would later be rewarded in the afterlife (Rippin, p. 76). Qadariyya The beliefs of the Qadariyya are very much similar to the Murji’a. They believe that a person who claims to be a follower and believer of Islam, but who does not follow its teachings, is considered a hypocrite (Rippin, p. 77). They also believed in the qadar or the preordination of events according to God’s plans. They also emphasized free will, and such belief in the free will was objected to by the political powers in effect at this time. Mu’tazila and Justice The Mu’tazila adapted the political ideologies of the Qadariyya. The Mu’tazila is an offshoot of the Qadariyya. They firmly believe in the principle of justice and the unity of God (Rippin, p. 80). Their beliefs are also founded on the ideas set down by the Greek philosophical system, where reason, not just traditions can be used as sources of knowledge for men. The Mu’tazila met the ire of the traditionalists for using the Greek system. Nevertheless, their ideas changed the face of Muslim theology for all time as Greek philosophical writing became firmly implanted into Islam. Justice in the Islam theology is equated with good and with God. For the Mu’tazila, God will reward his true believers and punish those who do not believe in him. They also deem that God is just in assessing the punishment and reward for man’s actions. As a contribution of Greek philosophical learning, the notion of justice as rendered by God is not anymore based on preordained events but on man’s individual actions (Rippin, pp. 80-81). Al-Ash’ari The Al-Ash’ari rose from the ideas and context of the Mu’tazila. This system uses the Qur’an and the hadith in order to formulate rational arguments (Rippin, p. 84). The notion of predestination is considered by the Al-Ash’ari, however, they also believe that man’s free will can still decide the direction of his life. Al-Ash’ari ultimately believes that man is still very much responsible for his own actions (Rippin, p. 85). Al-Maturidi Al-Maturidi is a theologian who also took a middle path in the Islam theology. He primarily sets forth that blind and unconditional obedience in the teachings of God is not valid. God gave us the intelligence in order to reason and to decide for ourselves whether or not our actions are favorable and ‘good’ (Rippin, pp. 85-86). Conclusion The above groups and belief systems make up the basic theological development of Islam. These beliefs have clashed with each other at one point or another within the Islamic faith, however, bits and pieces of these belief systems have been conglomerated and now form the unique Islamic theology. Works Cited Rippin, A. “Muslims: their religious beliefs and practices”. 2005. New York: Routledge Publishing Persian Gulf States. (n.d) Early Development of Islam. Country Studies. 20 September 2009 Read More