The Just War Tradition in the Present Crisis

Soldiers in war

Is it ever right to go to war? Dr. Lawrence Terlizzese provides understanding of just war tradition from a biblical perspective.

Searching for Answers

Recent events have prompted Christians to ask moral questions concerning the legitimacy of war. How far should we go in punishing evil? Can torture ever be justified? On what basis are these actions premised? These problems remain especially acute for those who claim the Christian faith. Fortunately, we are not the first generation to face these questions. The use of force and violence has always troubled the Christian conscience. Jesus Christ gave his life freely without resisting. But does Christ’s nonviolent approach deny government the prerogative to maintain order and establish peace through some measure of force? All government action operates on the premise of force. To deny all force, to be a dedicated pacifist, leads no less to a condition of anarchy than if one were a religious fascist. Extremes have the tendency to meet. In the past, Christians attempted to negotiate through the extremes and seek a limited and prescribed use of force in what has been called the Just War Tradition.

Download the Podcast The Just War Tradition finds its source in several streams of Western thought: biblical teaching, law, theology, philosophy, military strategy, and common sense. Just War thinking integrates this wide variety of thought through providing Christians with a general orientation on the issues of war and peace. This tradition transcends denominational barriers and attempts to supply workable answers and solutions to very difficult moral problems. Just War has its origins in Greco-Roman thinking as well as Christian theology: Augustine, Aquinas, and Calvin have all contributed to its development.{1}

Just War thinking does not provide sure-fire ways of fighting guilt-free wars, or offer blanket acceptance of government action. It often condemns acts of war as well as condones. Just War presents critical criteria malleable enough to address a wide assortment of circumstances. It does not give easy answers to difficult questions; instead, it provides a broad moral consensus concerning problems of justifying and controlling war. It presents a living tradition that furnishes a stock of wisdom consisting of doctrines, theories, and philosophies. Mechanical application in following Just War teachings cannot replace critical thinking, genius, and moral circumspection in ever changing circumstances. Just War attempts to approximate justice in the temporal realm in order to achieve a temporal but lasting peace. It does not make pretensions in claiming infinite or absolute justice, which remain ephemeral and unattainable goals. Only God provides infinite justice and judgment in eternity through his own means. “‘Vengeance is Mine, I will repay,’ says the Lord” (Deut. 32:35; Heb. 10:30).

The Clash of Civilizations

To apply Just War criteria we must first have a reasonable assessment of current circumstances. The Cold War era witnessed a bipolar world consisting of two colossal opponents. The end of the Cold War has brought the demise of strict ideological battles and has propelled the advent of cultural divisions in a multi-polar world. Present and future conflicts exist across cultural lines. The “Clash of Civilizations” paradigm replaces the old model of East vs. West.{2} People are more inclined to identify with their religious and ethnic heritage than the old ideology. The West has emerged as the global leader, leaving the rest of the world to struggle either to free itself from the West or to catch it economically and technologically. The triumph of the West—or modernized, secular, and materialist society—has created a backlash in Islamic Fundamentalism.

Fundamentalism does not represent ancient living traditions but a modern recreation of ancient beliefs with a particular emphasis on political conquest. Fundamentalists do not hesitate to enter into battle or holy war (jihad) with the enemies of God at a political and military level. The tragic events of 9/11 and the continual struggle against terrorism traces back to the hostility Islamic fundamentalists feel towards the triumph of the West. They perceive Western global hegemony [ed. note: leadership or predominant influence] as a threat and challenge to their religious beliefs and traditions, as most Christian fundamentalists and evangelicals feel threatened by the invincible advance of modern secular society. The error of fundamentalism lies in thinking it can recreate the past and enforce those beliefs and conditions on the modern world. Coercion remains at the heart of fundamentalist practice, constituting a threat potentially worse than modern secular society.

This cultural divide causes Christians to reconsider the basis of warfare premised on the responsibilities of the state to defend civil society against the encroachments of religious extremism that fights in the name of God and for a holy cause or crusade.

This may sound strange at first to theological ears, but an absolute principle of Just War states that Christians never fight for “God and Country,” but only for “Country.” There is only a secular and civil but necessary task to be accomplished in war, never a higher mandate to inaugurate God’s kingdom. In this sense Just War thinking attempts to secularize war by which it hopes to limit its horrendous effects.

Holy War or Just War

An essential distinction divides Just War from holy war. Just War does not claim to fight in the name of God or even for eternal causes. It strictly concerns temporal and political reasons. Roland Bainton sums up this position: “War is more humane when God is left out of it.”{3} This does not embrace atheism but a Christian recognition concerning the value, place, and responsibilities of government. The state is not God or absolute, but plays a vital role in maintaining order and peace (Matt. 22:21). The Epistles repeat this sentiment (Rom.13; 1 Peter 2: 13-17; 1 Tim.2; Titus 3:1). Government does not act as the organ or defender through which God establishes his kingdom (John 18: 36).

Government does not have the authority to enforce God’s will on unwilling subjects except within a prescribed and restricted civil realm that maintains the minimum civil order for the purpose of peace. Government protects the good and punishes the evil. Government serves strictly temporal purposes “in order that we may lead a tranquil and quite life in all godliness and dignity” (2 Tim. 2:2). God establishes civil authorities for humanity’s sake, not his own. Therefore, holy war that claims to fight in the name of God and for eternal truths constitutes demonic corruption of divinely sanctioned civil authority.

The following distinctions separate holy war and Just War beliefs. Holy war fights for divine causes in Crusades and Jihads to punish infidels and heretics and promote a particular faith; Just War fights for political causes to defend liberty and religious freedom. Holy war fights by divine command issuing from clerics and religious leaders; Just War fights through moral sanction. Holy war employs a heavenly mandate, Just War a state mandate. Holy war is unlimited or total; anything goes, and the enemy must be eradicated in genocide or brought to submission. The Holy War slogan is “kill ’em all and let God sort them out!” Holy war accepts one group’s claim to absolute justice and goodness, which causes them to regard the other as absolutely evil. Just War practices limited war; it seeks to achieve limited temporal objectives and uses only necessary force to accomplish its task. Just War rejects genocide as a legitimate goal. Holy war fights out of unconditional obedience to faith. Just War fights out of obedience to the state, which is never incontestable. Holy war fights offensive wars of conquest; Just War fights defensive wars, generally responding to provocation. Holy war battles for God to enforce belief and compel submission. Just War defends humanity in protecting civil society, which despite its transitory and mundane role in the eternal scheme of things plays an essential part in preserving humanity from barbarism and allows for everything else in history to exist.

Why Go to War?

Just War thinking uses two major categories to measure the legitimacy of war. The first is called jus ad bellum [Latin for “justice to war”]: the proper recourse to war or judging the reasons for war. This category asks questions to be answered before going to war. It has three major criteria: just authority, just cause, and just intent.

Just authority serves as the presupposition for the rest of the criteria. It requires that only recognized state authorities use force to punish evil (Rom. 13:4; 1 Pet. 2). Just War thinking does not validate individual actions against opponents, which would be terrorism, nor does it allow for paramilitary groups to take matters in their own hands. Just authority requires a formal declaration. War must be declared by a legitimate governmental authority. In the USA, Congress holds the right of formal declaration, but the President executes the war. Congressional authorization in the last sixty years has substituted for formal declaration.

Just cause is the most difficult standard to determine in a pluralistic society. Whose justice do we serve? Just War asserts the notion of comparative or limited justice. No one party has claim to absolute justice; there exists either more or less just cause on each side. Therefore, Just War thinking maintains the right to dissent. Those who believe a war immoral must not be compelled against their wills to participate. Just War thinking recognizes individual conscientious objection.

Just cause breaks down to four other considerations. First, it requires that the state perform all its duties. Its first duty requires self-defense and defense of the innocent. A second duty entails recovery of lost land or property, and the third is to punish criminals and evil doers.

Second, just cause requires proportionality. This means that the positive results of war must outweigh its probable destructive effects. The force applied should not create greater evil than that resisted.

Third, one judges the probability of success. It asks, is the war winnable? Some expectation of reasonable success should exist before engaging in war. Open-ended campaigns are suspect. Clear objectives and goals must be outlined from the beginning. Warfare in the latter twentieth century abandoned objectives in favor of police action and attrition, which leads to interminable warfare.

Fourth, last resort means all alternative measures for resolving conflict must be exhausted before using force. However, preemptive strikes are justified if the current climate suggests an imminent attack or invasion. Last resort does not have to wait for the opponent to draw “first blood.”

Just intent judges the motives and ends of war. It asks, why go to war? and, what is the end result? Motives must originate from love or at least some minimum concern for others with the end result of peace. This rules out all revenge. The goals of war aim at establishing peace and reconciliation.

The Means of War

The proper conduct in war or judging the means of war is jus in bello [Latin for “justice in war”], the second category used to measure conflict. It has two primary standards: proportionality and discrimination.

Proportionality maintains that the employed necessary force not outweigh its objectives. It measures the means according to the ends and condemns all overkill. One should not use a bomb where a bullet will do.

Discrimination basically means non-combatant immunity. A “combatant” is anyone who by reasonable standard is actively engaged in an attempt to destroy you. POW’s, civilians, chaplains, medics, and children are all non-combatants and therefore exempt from targeting. Buildings such as hospitals, museums, places of worship and landmarks share the same status. However, those previously thought to be non-combatants may forfeit immunity if they participate in fighting. If a place of worship becomes a stash for weapons and a safe-house for opponents, it loses its non-combatant status.

A proper understanding of discrimination does not mean that non-combatants may never be killed, but only that they are never intentionally targeted. The tragic reality of every war is that non-combatants will be killed. Discrimination attempts to minimize these incidents so they become the exception rather than the rule.

Killing innocent lives in war may be justified under the principle of double effect. This rule allows for the death of non-combatants if they were unintended and accidental. Their deaths equal the collateral effects of just intent. Double effect states that each action has more than one effect, even though only one effect was intentional, the other accidental. Self-defense therefore intends to save one’s life or that of another but has the accidental effect of the death of the third party.

The double effect principle is the most controversial aspect of the Just War criteria and will be subject to abuse. Therefore, it must adhere to its own criteria. Certain conditions apply before invoking double effect. First, the act should be good. It should qualify as a legitimate act of war. Second, a good effect must be intended. Third, the evil effect cannot act as an end in itself, and must be minimized with risk to the acting party. Lastly, the good effect always outweighs the evil effect.

Given the ferocity of war, it is understandable that many will scoff at the notion of Just War. However, Just War thinking accepts war and force as part of the human condition (Matt. 24:6) and hopes to arrive at the goal of peace through realistic yet morally appropriate methods. It does not promote war but seeks to mitigate its dreadful effects. Just War thinking morally informs Western culture to limit its acts of war and not to exploit its full technological capability, which could only result in genocide and total war.

Notes

1. The following books are helpful sources on Just War thinking: Robert G. Clouse, ed. War: Four Christian Views (Downers Grove, IL: InterVarsity Press, 1991); Paul Ramsey, War and the Christian Conscience: How Shall the Modern War be Conducted Justly? (Durham, NC: Duke University Press, 1961); Lawrence J. Terlizzese, “The Just War Tradition and Nuclear Weapons in the Post Cold War Era” (Master’s Thesis, Dallas Theological Seminary, 1994).

2. Samuel P. Huntington, The Clash of Civilizations and the Remaking of the World Order (New York: Simon & Schuster, 1996).

3. Roland H. Bainton, Christian Attitudes Toward War and Peace: A Historical Survey and Critical Evaluation (Nashville: Abingdon Press, 1960), 49.

© 2011 Probe Ministries


“You’ve Got Islam Wrong”

Dear Rick Rood,

I stumbled upon your “What is Islam” web page and read it thoroughly. I would like to know how you got that information because it is inaccurate. I would just like to point them out to you so that you may correct them.

“He called on the many factions of the Arab peoples to unite under the worship of Allah, the chief god of the Arab pantheon of deities.”

Correction: Allah is not the chief god of the Arabs pantheon of dieties. Allah means “God” in Arabic. You are confusing the reader by associating Allah with other Arab deities as for example Zeus is the chief god in the Romans.

“At this point we should discuss the current status of Islam. In doing so, it’s important to realize that Islam is not a monolithic system. “

Correction: Islam is a pure monthestic religion. The message of Islam is that “There is no God, but God.” How is it not? Please elaborate.

“The Koran mentions numerous names of Allah, and these names are found frequently on the lips of devout Muslims who believe them to have a nearly magical power.”

Correction: Muslims do not believe that Allah’s names hold magical powers. There are 99 names which is mentioned in the Quran (not Koran), for example: The Most Merciful, The Protector, The Creator, The All-Knowing, The Loving. These names identify the characteristics of God.

“Though Muhammed himself said that he was a sinner, nonetheless there are many Muslims throughout the world who appear to come close to worshiping him.”

Correction: Prophet Muhammad (peace be upon him) always recognized that he was a human being. He was a human, and he made mistakes just like the other prophets who are human beings. It is very judgmental for you to add that Muslims appear to come close worshipping him when that is not the case at all. Muslims only worship God, and only God.

“Those who conclude that Islam is a fatalistic religion have good reason for doing so.”

Why is that?

“But it also contains many elements of prescribed activity that are of pagan origin.”

What kinds? For example?

“A sixth pillar, that of jihad, is often added. (The term means ‘exertion’ or ‘struggle’ in behalf of God.) Jihad is the means by which those who are outside the household of Islam are brought into its fold. Jihad may be by persuasion, or it may be by force or ‘holy war.’ The fact that any Muslim who dies in a holy war is assured his place in paradise provides strong incentive for participation!”

You got the part right about how the Jihad means “struggle,” but you got the rest of it completely false. It is a struggle to attain nearness to God, by struggling to overcome your bad desires, & to stick to Islam under difficult circumstances, such as when facing persecution and other problems.

There are MANY other mistakes that you have written about Islam. Not to mention that it sounds very bigoted. Please fix your mistakes. Thanks!

Thanks for your letter. Rick Rood is no longer with Probe Ministries. However, I’m afraid that you may have misunderstood certain aspects of Rick’s article. Please allow me to try to briefly clarify.

“He called on the many factions of the Arab peoples to unite under the worship of Allah, the chief god of the Arab pantheon of deities.”

Correction: Allah is not the chief god of the Arabs pantheon of dieties. Allah means “God” in Arabic. You are confusing the reader by associating Allah with other Arab deities as for example Zeus is the chief god in the Romans.

1. Any good history of the Arab peoples that documents the religious climate immediately preceding the time of Muhammad will confirm that there was indeed a pantheon of deities. Muhammad instituted monotheism in place of a prior Arabic polytheism.

“At this point we should discuss the current status of Islam. In doing so, it’s important to realize that Islam is not a monolithic system. “

Correction: Islam is a pure monthestic religion. The message of Islam is that “There is no God, but God.” How is it not? Please elaborate.

2. Mr. Rood uses the term “monolithic” — not “monotheistic.” I believe that you simply misread him at this point. Islam is certainly monotheistic. He documents what he means by it not being monolithic in his article. [Note: Dictionary.com provides this meaning for monolithic: “characterized by massiveness, total uniformity, rigidity, invulnerability, etc.”]

“The Koran mentions numerous names of Allah, and these names are found frequently on the lips of devout Muslims who believe them to have a nearly magical power.”

Correction: Muslims do not believe that Allah’s names hold magical powers. There are 99 names which is mentioned in the Quran (not Koran), for example: The Most Merciful, The Protector, The Creator, The All-Knowing, The Loving. These names identify the characteristics of God.

3. Your third point is well-taken, provided we are speaking of theologically educated Muslims. However, many Muslims hold to what some scholars call “folk Islam.” This sort of Islam, often influenced by animism, does often regard these names as having magical power. Similar aberrant beliefs can be found in Judaism, Christianity, and most other world religions. And sometimes Sufi mysticism can tend in this direction as well.

“Though Muhammed himself said that he was a sinner, nonetheless there are many Muslims throughout the world who appear to come close to worshiping him.”

Correction: Prophet Muhammad (peace be upon him) always recognized that he was a human being. He was a human, and he made mistakes just like the other prophets who are human beings. It is very judgmental for you to add that Muslims appear to come close worshipping him when that is not the case at all. Muslims only worship God, and only God.

4. Again, your point is well-taken, provided we are speaking of theologically educated Muslims. However, as I mentioned above, some Muslims would come awfully close to worshiping Muhammad, just as some Roman Catholics come awfully close to worshiping the virgin Mary. I’m not saying this is what orthodox Islam teaches, it’s simply what sometimes happens in practice.

“Those who conclude that Islam is a fatalistic religion have good reason for doing so.”

Why is that?

5. Do you not believe that all things are dictated by the sovereign will of Allah? Does anything happen that is not willed by God? If you reject this doctrine, I think you would be taking a minority view within Islam.

“But it also contains many elements of prescribed activity that are of pagan origin.”

What kinds? For example?

6. Casting stones at a stone pillar representing Satan. This was done by Arab pagans prior to the time of Muhammad.

“A sixth pillar, that of jihad, is often added. (The term means ‘exertion’ or ‘struggle’ in behalf of God.) Jihad is the means by which those who are outside the household of Islam are brought into its fold. Jihad may be by persuasion, or it may be by force or ‘holy war.’ The fact that any Muslim who dies in a holy war is assured his place in paradise provides strong incentive for participation!”

You got the part right about how the Jihad means “struggle,” but you got the rest of it completely false. It is a struggle to attain nearness to God, by struggling to overcome your bad desires, & to stick to Islam under difficult circumstances, such as when facing persecution and other problems.

7. As for Jihad, it has historically been understood by most Muslims (and still is today) as Holy War. It can be interpreted, as you say, to mean striving in the cause of Allah to live a pure and righteous life. But many passages in the Quran resist this interpretation (e.g. Suras 4:74-75; 9:5, 14, 29; 47:4; 61:4; etc.).

The New Encyclopedia of Islam (Altamira Press, rev. ed. 2001) documents many of these points.

Shalom,

Michael Gleghorn

© 2010 Probe Ministries


Islam Day in Hawaii – Misinterpreting Tolerance

May 20, 2009

On May 6, 2009, the Hawaii State Senate overwhelmingly passed a bill by a 22-3 vote to recognize September 24th, 2009 as Islam Day. The reason for this bill was to recognize "the rich religious, scientific, cultural and artistic contributions that Islam and the Islamic world have made. It does not call for any spending or organized celebration of Islam Day.”{1}

Democrat Senator Will Espero presented his reason for this bill stating, "We are a state of tolerance. We understand that people have different beliefs. We may not all agree on every single item and issue out there, but to say and highlight the negativity of the Islamic people is an insult to the majority of believers who are good law-abiding citizens of the world."{2}

Two Republican senators opposed the bill, stating their reasons. Republican Senator Fred Hemmings said, "I recall radical Islamists around the world cheering the horrors of 9/11. That is the day all civilized people of all religions should remember.”{3} Republican Senator Sam Slom stated, "I don’t think there’s any country in the history of the world that has been more tolerant than the United States of America, and because of that tolerance, we’ve looked the other way a lot of times, and many thousands of our citizens have been killed by terrorists.”{4}

How should we approach this issue as believers in Christ? I believe there are two points we should be very concerned about. First, I agree with Sen. Will Espero that the majority of Muslims are peaceful, law-abiding citizens. However, I do not believe Islam is a religion of tolerance and peace. The teachings of Islam’s sacred works and its history reveal this to be the
case.

Throughout the Qur’an Muslims are commanded to spread Islam through the use of force. When Muhammad first began preaching his message, he did teach tolerance of Jews and Christians as he attempted to win converts from these religions. Sura 2:256 teaches that there is to be “no compulsion in religion.” However, as he grew in power and the Jews and Christians rejected his message, these commands were later abrogated by later commands to fight against unbelievers in holy war.

Sura 9:5 teaches, “But when the forbidden months are past, then fight and slay the pagans wherever you find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practice regular charity, then open the way for them, for Allah is oft-forgiving, most merciful.”

Sura 9:29 states, “Fight against those who believe not in Allah, nor in the last day, nor forbid that which has been forbidden by Allah and His messenger and those who acknowledge not the religion of truth among the people of the Scripture (Jews and Christians), until they pay the Jizyah (tax) with willing submission and feel themselves subdued.”

The Qur’an teaches holy war against unbelievers. Muhammad also represents the perfect model for Muslims to copy. Muslims are called to imitate him in all aspects of life. Islamic scholar John Esposito writes,

“Muslims look to Muhammad’s example for guidance in all aspects of life: how to treat friends as well as enemies, what to eat and drink, how to make love and war . . . . His impact on Muslim life cannot be overestimated, since he served as both religious and political head of Medina: prophet of God, ruler, military commander, chief judge, lawgiver . . . . Traditions of the Prophet provide guidance for personal hygiene, dress, eating, marriage, treatment of wives, diplomacy, and warfare.”{5}

What kind of leader and model was Muhammad? He was a warrior. The history of Islam records his raids on caravans, battles, and the merciless killing of those who disagreed with him. The first biography of Muhammad states he fought twenty-seven battles in which thousands were killed.{6} His successors followed in his footsteps, spreading Islam through jihad attacking the countries of Africa, Asia, and Europe. Many of these countries posed no threat to Muslims nor were they aggressive towards Islam. For example, Egypt was not aggressive towards Islam, yet they were attacked and the Muslims killed over four million Egyptians. The nations of Europe posed no threat yet Islam invaded Europe and nearly conquered Europe until Charles Martel repulsed them in 732 A.D.

Most Muslims are peaceful but the religion of Islam is not a religion of tolerance and peace. In reading some of the authoritative sources of Islam, the Qur’an, the Hadith (sayings and actions of Muhammad), and the earliest biography of Muhammad, one will soon realize this to be the case. Therefore, it is dangerous to tolerate a religion that promotes intolerance and the use of force on unbelievers. Observe the history of Islam when they became the majority and instilled Sharia Law in a country. Once Sharia Law is instituted, they do not tolerate other faiths. In passing this bill, the leaders of Hawaii send the unbalanced message that we will honor this religion and its values, yet ignore the dangers it poses. I believe the leaders of Hawaii do not know what this religion teaches, and its history. It is dangerous then to honor a religion that poses such a threat to our nation and civilization.

Second, there is a misunderstanding of tolerance. Senators state tolerance as a reason to honor Islam. However, true tolerance has moral guidelines and limits. A tolerant society should not tolerate pedophiles or the abuse of women or racial discrimination. Tolerance does not mean all religions and values are equal and true, and therefore should be allowed to permeate a culture. However, this appears to be the definition the leaders of Hawaii are going by. True tolerance has its limits; it does not tolerate all beliefs. Should we tolerate racism and groups like the KKK that promote this belief? Would we in the name of tolerance have a KKK day? What about Nazism? What about the Taliban?

If we are to tolerate all beliefs as equally valid and true and worthy of recognition, we will end up allowing groups like these to permeate our culture. Philosopher Karl Popper states, “If we extend unlimited tolerance even to those who are intolerant, if we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed, and tolerance with them.”{7} Unlimited tolerance with no moral guidelines will eventually lead to the downfall of our civilization as we allow false ideologies to destroy the moral foundations of our nation.

I ask the leaders of Hawaii to study the religion of Islam and its history from its beginning to what is occurring now in Europe. I believe Islam represents one of the great threats to western civilization and if we do not stand against its ideas, we may soon succumb to its tyranny.

For more information please see www.evidenceandanswers.org.

Notes

1. “Hawaii Lawmakers Pass Bill to Create ‘Islam Day’” Fox News.Com, 6 May 2009,
www.foxnews.com/politics/2009/05/06/hawaii-lawmakers-pass-create-islam-day/.
2. Ibid.
3. Ibid.
4. Ibid.
5. John Esposito, Islam: The Straight Path (New York: Oxford Press, 1988), 13-14.
6. Ibn Ishaq, The Life of Muhammad, trans. A. Guillaume (Karachi, Pakistan: Oxford University Press, 1955), 659-60.
7. Brad Stetson & Joseph Conti, The Truth About Tolerance (Downers Grove, IL.: InterVarsity Press, 2005), 144.

© 2009 Patrick Zukeran


Islam and Political Correctness

Islam mosque

All of us are trying to learn more about Islam, but sometimes political correctness has clouded our thinking about Islam. Are Jesus and Muhammad the same? Is Islam a religion of peace? Do Christians and Muslims worship the same God? Kerby Anderson looks at some of these politically correct beliefs.

Muhammad and Islam

Nearly everyone can remember what they were doing on September 11, 2001. That fateful day affected all of us and certainly increased our desire to know more about Islam. In the years following, we have all learned more about the world’s second largest religion. But sometimes, political correctness has clouded clear thinking about Islam.

We hear that “Islam is a religion of peace.” Some even say, “The God of Islam is the same God as the God of the Jews and the Christians.” So what is the truth about these statements about Islam?

I want to look at some of these statements and provide a biblically-based response. We need to know the facts about Islam and this current war on terror.

The first statement we will address is often heard in religion classes on college campuses. That is that “Muhammad is like every other religious founder.” This simply is not the case. For example, nearly every major religion in the world teaches a variation of the Golden Rule: Do unto others as you would have them do unto you.

Islam does not have a Golden Rule. Instead, it makes very definite distinctions in the way Muslims are to treat believers and unbelievers. The latter are called infidels and are often treated harshly or killed. This religious perspective is very different from other religions.

For a moment, let’s compare Jesus and Muhammad. Muslims believe that Muhammad is the final prophet from Allah. He is referred to as the “seal of the prophets” (Sura 33:40). But while he is revered as the greatest of the prophets, most do not teach that he was sinless. The Qur’an does not make the claim that he was sinless, and there are passages that teach that Muhammad was a man like us (Sura 18:110) and that Allah told Muhammad that he must repent of his sins (Sura 40:55).

By contrast, Jesus claimed to be God and claimed to have the powers and authority that only God could possess. The New Testament provides eyewitness accounts or records of eyewitness accounts of the claims that Jesus made and the miracles he performed. Moreover, the New Testament teaches that Jesus Christ lived a perfect and sinless life (2 Cor. 5:21).

Muhammad’s every action is to be imitated by Muslims. His life is a model for these believers. Some Muslims even avoid eating food that Muhammad avoided or never was able to eat. In fact, Muhammad is so revered by Muslims that no perceived criticism upon him or even his likeness (e.g., through a cartoon) may be allowed.

Muhammad also taught that Muslims are to fight in the cause of Allah (Sura 4:76) and fight against the unbelievers (Sura 9:123). By contrast, Jesus taught that Christians are to love their enemies (Matt. 5:44) and turn the other cheek (Matt. 5:39).

In conclusion, we can see that the life of Muhammad is different from many of the other founders of religion. Moreover, the life of Muhammad and the life of Jesus Christ are very different.

Islam: A Religion of Peace?

One politically correct phrase that is often repeated is that “Islam is a religion of peace.” While it is true that many Muslims are peace-loving, is it also true that Islam is a religion of peace? To answer that question, it is important to understand the meaning of jihad.

The word jihad is actually the noun of the Arabic verb jahidi, which means to “strive hard.” This verse is an example: “O Prophet! Strive hard against the unbelievers and the hypocrites, and be firm against them. Their abode is Hell, and evil refuge indeed” (Sura 9:73).

Although some Muslims understand this striving to be merely intellectual and philosophical, the usual translation of jihad involves a holy war. That has been the traditional interpretation since the time of Muhammad.

Jihad was to be waged on the battlefield. Sura 47:4 says, “When you meet the unbelievers in the battlefield, strike off their heads and, when you have laid them low, bind your captives firmly.” Sura 9:5 says, “Fight and slay the pagans wherever you find them, and seize them, beleager them, and lie in wait for them in every stratagem.”

Consider some of these other passages concerning jihad. Faithful Muslims wage jihad against unbelievers: “O ye who believe! Fight the unbelievers who gird you about, and let them find firmness in you; and know that Allah is with those who fear Him” (Sura 9:123).

Muslims are also to wage jihad not only against unbelievers but against those who have strayed from the faith: “Prophet, make war on the unbelievers and the hypocrites and deal rigorously with them. Hell shall be their home: and evil fate” (Sura 9:73).

Another way to understand the term “jihad” is to look at the historical context. After Muhammad’s success in the Battle of Badr, he set forth various principles of warfare. For example, according to Sura 9:29, jihad is a religious duty. He taught in Sura 9:111 that martyrdom in jihad is the highest good and guarantees salvation. Sura 9:5 says that Muslims engaged in jihad should not show tolerance toward unbelievers. And acts of terrorism are justified in Sura 8:12.

While it may be true that there are peaceful Muslims, it is not true that Islam has always been a peaceful religion. The teaching of jihad and the current interpretation by radical Muslims of this concept can easily be seen in the acts of terrorism around the world.

The Qur’an and the Bible are Both Violent Books

Whenever verses of the sword from the Qur’an are quoted, you can be sure that someone will quickly point out that the Old Testament calls for violence. But are these two books morally equivalent? Let’s look at some of these passages and see.

The Qur’an calls for jihad against the unbelievers (or infidels). Sura 9:5 says, “Fight and slay the pagans wherever you find them, and seize them, beleager them, and lie in wait for them in every stratagem.”

Sura 9:29 says, “Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Prophet, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the jizyah [per capita tax imposed on non-Muslim adult males] with willing submission, and feel themselves subdued.”

Sura 47:4-7 says, “When you meet unbelievers, smite their necks, then, when you have made wide slaughter among them, tie fast the bonds; then set them free, either by grace or ransom, till the war lays down its loads…And those who are slain in the way of God, He will not send their works astray. He will guide them, and dispose their minds aright, and He will admit them to Paradise, that He has made known to them.”

In the Old Testament, you have a call for military action against specific groups. Deuteronomy 7:1-2 says, “When the Lord your God brings you into the land where you are entering to possess it, and clears away many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and stronger than you, and when the Lord your God delivers them before you and you defeat them, then you shall utterly destroy them. You shall make no covenant with them and show no favor to them.”

1 Samuel 15:2-3 says, “Thus says the Lord of hosts, I will punish Amalek for what he did to Israel, how he set himself against him on the way while he was coming up from Egypt. Now go and strike Amalek and utterly destroy all that he has, and do not spare him; but put to death both man and woman, child and infant, ox and sheep, camel and donkey.”

While there are some similarities, notice the difference. In the Old Testament, there was a direct and specific command to fight against a particular group of people. These passages do not apply to you unless you are a Hittite, Girgashite, Amorite, Canaanite, Perizzite, Hivite, Jebusite, or Amalekite. These commands given during the Old Testament theocracy apply only to those people at that time.

However, the passages in the Qur’an apply to all unbelievers at all times. Notice that there is no time limit on these universally binding commands to all Muslims at all times.

No Christian leader is calling for a Holy War against infidels. But many Muslim leaders cite the Qur’an for that very action. Osama bin Laden, for example, quotes many of these verses of the sword just cited within his various fatwas [legal pronouncement].

And contrast this with the New Testament which calls for believers to love their enemies (Matt. 5:44) and turn the other cheek (Matt. 5:39). In conclusion, the Bible and the Qur’an are very different in regard in calling to an act of violence.

Do Christians and Muslims Worship the Same God?

One politically correct phrase that is often repeated is that “Christians and Muslims worship the same God.” It is understandable that people might say that. Both Islam and Christianity are monotheistic, even though a foundational difference is the Christian belief in the trinity.

Certainly the most foundational doctrine in Islam is monotheism. This doctrine is encapsulated in the creed: “There is no God but Allah, and Muhammad is the prophet of Allah.” And not only is it a creed, it is a statement of faith that routinely heard from the lips of every faithful Muslim. It the creed by which every Muslim is called to prayer five times a day.

Because of this strong emphasis on monotheism, Muslims reject the idea that God could be more than one person or that God could have a partner. The Qur’an teaches that Allah is one God and the same God for all people. Anyone who does not believe this is guilty of the sin of shirk. This is the quintessential sin in Islam. According to Islam, God cannot have a partner and cannot be joined together in the Godhead with other persons. Muslims therefore reject the Christian idea of the Trinity.

Muslims and Christians also differ in their understanding of the nature and character of God. The God of the Bible is knowable. Jesus came into the world that we might know God (John 17:3).

Islam teaches a very different view of God. Allah is transcendent and distant. He is separate from His creation. He is exalted and far removed from mankind. While we may know His will, we cannot know Him personally. In fact, there is very little written about the character of God. Allah is the creator and sustainer of the creation, but He is also unknowable. No person can ever personally know and have a relationship with Allah. Instead, humans are to be in total submission to the will of Allah.

Moreover, Allah does not personally enter into human history. Instead, he deals with the world through His word (the Qur’an), through His prophets (such as Muhammad), and through angels (such as Gabriel).

If you ask a Muslim to describe Allah, most likely they will recite to you a key passage that lists some of the names of God (Sura 59). The Qur’an requires that God be called by these “beautiful names.” This passage describes him as Most Gracious, Most Merciful, The Sovereign, The Holy One, The Guardian of Faith, The Preserver of Safety, The Exalted in Might, etc.

Finally, a Christian and Muslim perspective on God’s love is also very different. Christians begin with the belief that “God so loved the world” (John 3:16). By contrast, Muslims grow up hearing about all the people Allah does not love. Sura 2:190 says, “For Allah loves not transgressors.” Sura 3:32 says, “Allah loves not the unbelievers.” And Sura 3:57 says, “For Allah loves not the evildoers.”

In conclusion, we can see that Christians and Muslims do not worship the same God.

Are the Bible and Qur’an the Same?

A student in a university religion class may hear that all religions are basically the same. They only differ on minor details. This leads some to argue that the Bible and the Qur’an are compatible teachings. This is not true and is a disservice to both Islam and Christianity.

We should acknowledge the few similarities. Both the Bible and the Qur’an claim to be divine revelation. And both books claim to have been accurately preserved through the centuries.

But it is also true that the Bible and the Qur’an disagree with one another on major issues. The two books make contradictory claims about God, Jesus, salvation, and biblical history. Both claims cannot be true. They both could be false, but they cannot both be true because the accounts contradict each other. Here are just a few examples of these contradictions:

  • The Qur’an teaches (Sura 5:116) that Christians worship three gods: the Father, the Mother (Mary) and the Son (Jesus). But the Bible actually teaches that there is one God in three persons (the Trinity).
  • Muslims say that Abraham was going to sacrifice Ishmael, while the Bible teaches that Abraham was going to sacrifice Isaac.
  • The Qur’an teaches (Sura 4:157) that Jesus was not crucified. The Bible teaches that Jesus Christ was crucified on a cross.

Before we conclude, we should also mention that many of the statements in the Qur’an are also at odds with historical facts that can be verified through historical accounts.

  • The Qur’an says (Sura 20:85-97) that the Samaritans tricked the Israelites at the Exodus and were the ones who built the golden calf. For the record, the word Samaritan wasn’t even used until 722 B.C. which is several hundred years after the Exodus.
  • The Qur’an also states (Sura 18:89-98) that Alexander the Great was a Muslim who worshiped Allah. Alexander lived from 356 B.C. to 323 B.C. which was hundreds of years before Muhammad proclaimed his revelation which became the religion of Islam.

In conclusion, we can see that the Bible and the Qur’an are not the same and do not have compatible teachings.

© 2006 Probe Ministries

 


Islam and the Sword

Islam - Praise Be to God

Don Closson provides a consideration of the role that violence has played in both historical and contemporary Islam.

On September 11, 2001 Americans found themselves confronted by an enemy they knew little about. We had suddenly lost more lives to a sneak attack than had been lost in the attack on Pearl Harbor and yet few understood the reasons for the hatred that prompted the destruction of the World Trade Center towers and part of the Pentagon. Even in the days that followed, Americans were getting mixed signals from the media and from national politicians. One voice focused on the peaceful nature of Islam, going so far as to argue that Osama bin Laden could not be a faithful Muslim and commit the acts attributed to him. Others warned that bin Laden has a considerable following in the Muslim world and that even if he was removed as a potential threat many would step in to replace him with equal or greater fervor.

Some argued that fundamentalist Muslims are no different than fundamentalist believers of any religion. The problem is not Islam, but religious belief of any type when taken too seriously. This view holds that all forms of religious belief, Christian, Jewish, or Islamic can promote terrorism. Robert Wright, a visiting scholar at the University of Pennsylvania writes that:

If Osama Bin Laden were a Christian, and he still wanted to destroy the World Trade Center, he would cite Jesus’ rampage against the money-changers. If he didn’t want to destroy the World Trade Center, he could stress the Sermon on the Mount.{1}

His view is that terrorism can be justified by any religion when people are economically depressed. He adds “there is no timeless, immutable essence of Islam, rooted in the Quran, that condemns it to a medieval morality.”{2}

This claim points to the question: Is there something inherent in Islam that makes it more likely to resort to violence than other world religions like Christianity or Buddhism? While it is important to admit that all religions and ideologies have adherents that are willing to use violence to achieve what they believe are justified ends, it does not follow that all religions and ideologies teach equally the legitimacy of violent means.

People have committed horrible atrocities in the name of Jesus Christ, from the inquisitions to the slaying of abortionists. However, it is my position that it is not possible to justify these actions from the teachings of Christ Himself. Nowhere in the New Testament does Jesus teach that one should kill for the sake of the Gospel, the Kingdom of God, or to defend the honor of Jesus Himself.

What about Islam? My contention is that Islam’s founder Muhammad, and the Qur’an, its holy book, condone violence as a legitimate tool for furthering Allah’s goals. And that those who use violence in the name of Allah are following a tradition that began with the very birth of Islam.

Muhammad

As mentioned earlier, there are followers in most of the world’s belief systems that justify the use of violence to achieve their religious or political goals. However, this says more about the sinfulness of humanity than it does about the belief system itself. It is important to look past the individual behavior of a few followers to the message and actions of the founder of each system and his or her closest disciples. In the case of Islam, this means Muhammad and the leadership of Islam after Muhammad’s death.

One cannot overstate the centrality of Muhammad’s example within the religion of Islam. One of the greatest Muslim theologians, al- Ghazzali, writes of Muhammad:

Know that the key to happiness is to follow the sunna [Muhammad’s actions] and to imitate the Messenger of God in all his coming and going, his movement and rest, in his way of eating, his attitude, his sleep and his talk . . . God has said: “What the messenger has brought—accept it, and what he has prohibited—refrain from it!” (59:7). That means, you have to sit while putting on trousers, and to stand when winding a turban, and to begin with the right foot when putting on shoes.{3}

Although considered only human, one Muslim writer describes Muhammad as “[T]he best model for man in piety and perfection. He is a living proof of what man can be and of what he can accomplish in the realm of excellence and virtue. . . .”{4} So it is important to note that Muhammad believed that violence is a natural part of Islam. Many passages of the Quran, which came from Muhammad’s lips support violence. Followers are told to “fight and slay the Pagans wherever ye find them (9:5),” and to “Fight those who believe not in God, nor the Last Day.” (9:29) Muhammad also promises paradise for those who die in battle for Allah, “Those who left their homes . . . or fought or been slain,—Verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;—A reward from the Presence of God.” (3:195; cf. 2:244; 4:95)

While living in Medina, having escaped from persecution in Mecca, Muhammad supported himself and his group of followers by raiding Meccan caravans. His fame grew after a stunning defeat of a large, well-defended caravan at Badr. Muhammad was also willing to have assassinated those who merely ridiculed his prophetic claims. The list of those killed included Jews, old men and women, slaves, and a mother of five children who was killed while she slept.{5} Also, in order to violate a long-standing ban against warfare during a sacred month, he claimed a new revelation that gave him permission to kill his enemies.{6}

Violent expediency seems to have been the guiding rule of Muhammad’s ethics.

Early Islam

Muhammad’s life as a prophet was a precarious one. After fleeing Mecca and establishing himself in Medina, Muhammad was constantly being tested militarily by those who considered him a religious and political threat. Although at an initial disadvantage, Muhammad wore down his opponents by raiding their caravans, seizing valuable property, taking hostages and disrupting the all-important economic trade Mecca enjoyed with the surrounding area.{7} The turning point for Muhammad and his followers seems to have come in what is known as the Battle of the Ditch or the Siege of Medina. A large Meccan force failed to take the city and destroy the new religion. Suspecting that a local Jewish tribe had plotted with the Meccans to destroy him, Muhammad had all the men of the tribe killed and the women and children sold into slavery.{8} In A.D. 630 Muhammad returned to Mecca with a large force and took it with little bloodshed. He rewarded many of its leaders financially for surrendering and within a short period of time a large number of the surrounding tribes came over to this new and powerful religious and political movement.

Muhammad continued building his following by using a combination of material enticements, his religious message, and force when necessary. With the fall of Mecca, many other tribes realized Muhammad’s position as the most powerful political leader in western Arabia and sent representatives to negotiate agreements with him.

Muhammad’s death in 632, just two years after his triumphant return to Mecca, thrust an important decision on the community of believers. Should they choose one person to lead in Muhammad’s place or do they separate into many communities. The decision was made to pick Abu Bakr, the Prophet’s father-in-law and early supporter to assume the role of caliph or successor to Muhammad. Immediately, many who had submitted to Muhammad refused to do so to Abu Bakr. Several tribes wanted political independence, some sought to break religiously as well. The result is known as the Apostasy wars. At the end of two years of fighting to put down both religious and political threats, Abu Bakr had extended his control to include the entire Arabian Peninsula. Islam was now in position to extend its influence beyond Arabia with a large standing army of believers.

Violence and warfare seems to have dominated early Islam. Two of the first four caliphs were assassinated by internal rivals, and within the first fifty years of its existence Islam experienced two bloody civil wars. Rival tribal loyalties within and the religious struggle or jihad against the Byzantine and Sasanian Empires made the first century of Islam a bloody one.

Jihad

Historian Paul Johnson writes,

[T]he history of Islam has essentially been a history of conquest and re-conquest. The 7th-century “breakout” of Islam from Arabia was followed by the rapid conquest of North Africa, the invasion and virtual conquest of Spain, and a thrust into France that carried the crescent to the gates of Paris.{9}

From the beginning, Muslims “saw their mission as jihad, or militant effort to combat evil and to spread Muhammad’s message of monotheism and righteousness far and wide.”{10} Although many Muslims in America have argued that jihad primarily refers to a struggle or striving for personal righteousness, Bernard Lewis, professor of Near Eastern Studies at Princeton University writes that, “The more common interpretation, and that of the overwhelming majority of the classical jurists and commentators, presents jihad as armed struggle for Islam against infidels and apostates.”{11}

Although highly regulated by Islamic law, the call for every able- bodied Muslim to defend Islam began with Muhammad and has continued with the fatwas of Osama bin Laden in 1996 and 1998. Bin Laden argues that his attacks on American civilians and military personnel conform to Islamic law because America is acting as an imperialistic aggressor against Islam. He has three specific complaints: America has placed infidel troops on holy soil in Saudi Arabia; America has caused the death of over a million Iraqi children since Desert Storm; and American support for the evil Zionist nation of Israel.

Regarding the history of jihad in Islam, an ex-chief justice of Saudi Arabia has written “[A]t first ‘the fighting’ was forbidden, then it was permitted and after that it was made obligatory, . . .” Muslims are to fight against those who oppress Islam and who worship others along with Allah.{12} He adds that even though fighting is disliked by the human soul, Allah has made ready an immense reward beyond imagination for those who obey. He also quotes Islamic tradition, which says, “Paradise has one hundred grades which Allah has reserved for the Mujahidin who fight in His Cause.”{13}

Numerous passages in the Qur’an refer to Allah’s use of violence. A surah titled “The Spoils of War” states, “O Prophet! Rouse the Believers to the fight. If there are twenty amongst you . . . they will vanquish two hundred: if a hundred, they will vanquish a thousand of the Unbelievers: for these are a people without understanding.”{14} Another says, “O ye who believe! When ye meet the Unbelievers in hostile array, never turn your backs to them. . . .”{15} It adds that those who do will find themselves in hell, a significant incentive to fight on.

Muslims and Modernity

Islam was born in the midst of persecution and eventually conquest. Muhammad was adept at both religious and military leadership, but what about modern Islam? Do all Muslims see jihad in the light of conquest and warfare?

While it is probably safe to say that American born Muslims apply the teachings of Muhammad and Islamic traditions differently than Saudi or Iranian Muslims. The use of violence in the propagation of Islam enjoys wide support. Part of the reason is that the concept of separation of church and state is alien to Islam. Muhammad Iqbal, architect of Pakistan’s split from Hindu India, wrote, “The truth is that Islam is not a church. It is a state conceived as a contractual organism. . . .”{16} Responding to the inability of Islam to accommodate the modern world, an Algerian Islamic activist points to the example of Muhammad:

The Prophet himself did not opt to live far away from the camp of men. He did not say to youth: “Sell what you have and follow me. . . .” At Medina, he was not content merely to be the preacher of the new faith: he became also the leader of the new city, where he organized the religious, social and economic life. . . . Later, carrying arms, he put himself at the head of his troops.{17}

The powerful combination within Islam of immediate paradise for those who die while fighting for Allah and the unity of political, religious, and economic structures, helps us to understand the source of suicide bombers and children who dream of becoming one. Young Palestinians are lining up by the hundreds in the West Bank and Gaza Strip to volunteer for suicide missions. Eyad Sarraj, the director of the Gaza Community Mental Health Project, detects a widespread zeal. “If they are turned down they become depressed. They feel they have been deprived of the ultimate award of dying for God.”{18} Palestinian support for suicide bombers is now at 70 to 80 percent.

Islam and Christianity both require its followers to sacrifice and turn from the world and self. Yet while Islam equates political conquest with the furtherance of Allah’s reign, Jesus taught that we render unto Caesar what is Caesar’s and unto God what is God’s. Christianity recognizes that the advancement of God’s kingdom is not necessarily a political one. The New Testament did not advocate the overthrow of the Roman Empire. Muslims are given the example of Muhammad’s personal sacrifice in battle so that Allah’s enemies might be defeated. Christians are given the example of Christ who gave His life as a sacrifice, so that even His enemies might believe and have eternal life.

Notes

1. Robert Wright, www.msnbc.com/news, 10/30/2001.
2. Ibid.
3. Norman L. Geisler & Abdul Saleeb, Answering Islam: The Crescent in the Light of the Cross, (Grand Rapids, MI: Baker Book House, 1993), p 82.
4. Ibid., 84.
5. Ibid., 175.
6. The Quran states, “They ask thee Concerning fighting in the Prohibited Month. Say: ‘Fighting therein is a grave (offense)’; But graver is it In the sight of God To prevent access to the path of God.” (2:217)
7. John Esposito, The Oxford History of Islam, (Oxford University Press, 1999), p 10.
8. Geisler & Saleeb, p 79.
9. Paul Johnson, National Review, October 15, 2001.
10. John Esposito, The Oxford History of Islam, p 13.
11. Bernard Lewis, “Jihad vs. Crusade,” The Wall Street Journal, September 27, 2001.
12. Sheikh Abdullah Bin Muhammad Bin Humaid, “Jihad in the Qur’an and Sunnah,” http://islamworld.net/jihad.html, p 4.
13. Ibid., p 8.
14. Qur’an 8:65.
15. Qur’an 8:15-16.
16. Kenneth Cragg & Marston Speight, Islam From Within, (Wadsworth Inc., 1980), p 213
17. Ibid., p 228.
18. Eric Silver, “Bomber quit intelligence service to join Hamas two days before
attack,” Independent Digital (UK) Ltd, 03 December 2001, www.independent.co.uk.

©2002 Probe Ministries.


A Christian Student of Islam Responds to the Sept. 11 Attacks

The events of Sept. 11 have left the nation stunned, and horrified. We all can empathize with Mayor Giuliani when he said, “I can’t believe they would do this to our city!” The events have also left us with many questions. Following is a brief response to a couple of the most obvious questions most of us are asking.

1) Do acts like those perpetrated on Sept. 11 find any justification in Muslim theology?

This is an important question, and one which would probably be answered in different ways by different muslim groups and leaders. First, there is no question that there are passages in the Qur’an and in the Hadith (sayings traditionally attributed to Muhammad) which endorse the concept of “jihad.” I am not going to quote them here. But any reader can look up the following references in the Koran (2:244; 3:195; 4:95; 9:5; 47:4), or passages in the Hadith collected by Al-Bukhari. It is no secret that the early spread of Islam was due in great measure to the carrying out of these injunctions by muslim forces. And today, extremist groups within the muslim world appeal to such passages as justification for their violent actions.

Jihad basically means “struggle” or “exertion,” and refers to efforts aimed at defending or advancing the cause of Islam in the world. Many muslims consider jihad to be a sixth basic obligation, in addition to the traditional five pillars of Islam. Jihad, however, is not limited to the popular concept of “holy war.” One muslim writer describes four types of jihad: that waged by the heart (the individual muslim’s internal spiritual and moral struggle against evil, often called the “greater jihad”), that waged by the tongue (speaking in behalf of Islam), by the hand (setting forth a good example for Islam), and by the sword (armed conflict with the enemies of Islam, the “lesser jihad”). (See the book entitled Jihad: A Commitment to Universal Peace, by Michael A. Boisard, p. 24.)

It must be noted, however, that the Koran itself places some limits on the practice of jihad: “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors . . . . And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah; but if they cease, let there be no hostility except to those who practice oppression” (2:190-193). Theoretically, then, “holy war” must be seen as justified by the “oppression” and “injustice” of the “enemies of Islam.” While many, perhaps most, muslims may condemn the actions carried out on Sept. 11, the extremists who do not can be expected to justify them on the grounds that in their eyes they were retribution for “injustice and oppression” against Islam.

2) What should our response be, as Christians, to these events?

This is not an easy or simple matter, for as Christians we find ourselves to be citizens of two kingdoms–one temporal and political, and the other spiritual and eternal. We must keep this in mind, as we prayerfully shape our response. Here are one Christian’s thoughts.

First, we must pray. Pray for the more moderate leaders in the muslim world. Pray that they will see the folly of endorsing these acts of terror. Pray that their voice will be heard, and that they will find the courage to distance themselves from the extremist groups. We must pray also for those who are committed to violence, that God will frustrate their plans. “There is no wisdom, no insight, no plan, that can succeed against the Lord” (Prov. 21:30).

We must pray for the leaders of our country, and of other countries that join with us (I Tim. 2:1-3). God has entrusted to government the responsibility of rewarding righteousness and punishing evil, and this includes the right to “bear the sword” or use military power in defense against evil (Rom. 13:1-5). We must pray for wisdom and courage on the part of our leaders, and that any military response will be shaped by the principles of the “just war” theory that has guided Christian thought since the time of St. Augustine. Any response must be “proportionate” and aimed at crippling the aggressor’s ability to wage war, not at inflicting needless suffering on the innocent. As Christian citizens we should not only be prepared to pray for and support our government’s response, but if called upon to serve in her defense.

Second, as Christian disciples, we must individually and personally turn to God at this time of great need. We must follow the example of the psalmist who said, “When I am afraid, I will trust in you. In God, whose word I praise, in God I trust; I will not be afraid. What can mortal man do to me?” (Ps. 56:3-4) It is only human to experience fear at a time such as this. But we must bring our fears to God, and rest on his almighty arm. Remember God’s great and precious promises: “So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand” (Isa. 41:10)! We must draw near to God in personal repentance and faith, turning away from trust in any false “gods,” for He alone is “our refuge and strength,” our “ever-present help in trouble” (Ps. 46:1). We must be alert as well to opportunities to help others who are in search of a spiritual anchor in times of crisis. We can help by listening to people’s concerns, by offering to pray for them or help in some practical way. We should not pretend that we are unaffected by the events that are unfolding; but we can let it be known that we are finding hope and peace as we lean on our faithful God.

As followers of Christ, we must remember that at the level of our personal attitude and of our personal relationships, we are called not to hate but to love our enemies (Luke 6:27-28), not to return evil for evil, but to overcome evil with good (Rom. 12:17, 21). Many will allow these awful events to justify their own hatred and bigotry. We must not. While supporting the righteous actions of our government and of our military, we can at the same time ask God to lead us in showing love toward those in our personal circle of influence, whom others may be tempted to hate.

May God be gracious to us in protecting our land and our people. May He give wisdom and courage to our leaders, and to people of good will in every country. May He frustrate the plans of those who would spread terror. As He did in the days of Joseph, may He take that which is meant for evil and use it for good. May his goodness, justice, and faithfulness be magnified in all his works, and in us as his people. Amen.

©2001 Probe Ministries.