JUDGING THE USEFULNESS OF LAMENT IN CONTEMPORARY CHRISTIANITY

Audio for the following may be found here. You may also listen to podcast episodes here.

Judging the Usefulness of Lament in Contemporary Christianity

Of all Old Testament genres, lament is perhaps one of the least understood and misrepresented. A lament, while surely a complaint, possesses a deeper root of understanding about God and his sovereign power. One who laments should have in mind not a mere complaint about undesired external circumstances but the purpose of God’s action to allow such circumstances. The book of Lamentations is perhaps the most striking example of biblical lament; yet, numerous other examples are also present. As an overarching model for lament, the book of Lamentations grants contemporary Christians insight into the unchanging character of God and their own connection with the people of God in the Old Testament.

The book of Lamentations is made up of five poems, each an expression of grief over the fall of Jerusalem. Like a eulogy at a funeral, these laments are intended to mourn a loss—in this case, the loss of a nation. The latter half of chapter 3 implies that the purpose behind the book’s graphic depictions of sorrow and suffering was to produce hope in the God whose compassion is “new every morning” (v. 23) and whose faithfulness is great even to a people who have been condemned for their own unfaithfulness. The author, while not identified in the book itself, may have been the prophet Jeremiah, who was said to have “uttered a lament for Josiah.” (2 Chron 35:25) Lamentations was probably written shortly after Jerusalem’s fall in 586 b.c. (ESV, 2016)

This post will determine the usefulness of lament in a contemporary Christian context. In doing so, three truths will be conveyed: 1) the truth of New Testament parallels of Old Testament lament, 2) the truth of lament’s vitality to right doxology, and 3) the truth that nothing new exists in this world. Upon examining these truths, it should be concluded that lament is not only good for contemporary Christianity but also necessary.

New Testament Parallels of Old Testament Lament

            Lament is certainly not unique to the Old Testament; New Testament parallels exist. While the Old Testament contains considerably more texts in the genre of lament, several New Testament texts proceed from the genre of lament. Believers should understand that lament is good for contemporary Christianity and is present in the entirety of the Bible.

The author of Lamentations passionately laments over the Lord’s anger with Judah. (ch. 2) Such is not to suggest that the author does not understand the justice in Judah’s destruction but rather that he laments over not only what God has done but also the underlying reason for such destruction: namely the people’s wickedness and rebellion. The author writes, “How the Lord in his anger has set the daughter of Zion under a cloud! He has cast down from heaven to earth the splendor of Israel; he has not remembered his footstool in the day of his anger.” (Lam 2:1)[1] Similar language is offered in Matthew’s Gospel. When Jesus proclaims a woe to unrepentant cities, he declares, “And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day.” (Matt 11:23) The foundation of lament, in both cases, should not be neglected. While the lament in Lamentations reveals sorrow over God’s wrath employed through destruction, the core issue is wickedness and unrepentance, which still subsists today. One might not consider laments over Judah’s destruction or even Jesus’ woe over Capernaum beneficial to contemporary Christianity; yet, beneath the surface level of geographical location is the underpinning of lament: namely grief over people’s wickedness.

The Apostle Paul presents a lament in his letter to the Romans. (Rom 7:7-25) The Apostle’s focus is on the Mosaic law and the futility of people’s attempt to uphold it. In a striking sense, Paul’s lament here resembles the model presented in Old Testament laments. The pattern of Old Testament laments includes three primary participants: the I (the lamenter whether singular or plural), you (God), and them (enemies). (Crisler, 2020, p. 67) “The movements of the “I” tend to dominate lament and include (1) prior promise, (2) suffering, (3) cry of distress, (4) deliverance, and (5) praise.” (Crisler, 2020, p. 67) Paul’s words, in Romans 7, hold an evident resemblance of these movements and participants. Paul, a learned Jew, likely knew the laments of old and their relevance to his contemporary circumstances. Additionally, like the heart of Matthew’s text (11:23), Paul understood and was broken by persistent evil among his people. The Apostle writes:

For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. (Rom 7:15-18)

For those who might disregard the Old Testament and consider the New Testament superior, texts such as these reveal a deeper foundation than mere complaint. To rightly lament is to understand the underpinning reason for destruction and wrath, i.e. the foundational issue for the biblical lamenter is not destruction itself but rather the reason for destruction. Remembering such a foundation would be advantageous for contemporary Christianity. When God’s people move beyond the surface level visibility of destruction to the reason for such destruction, repentance and, therefore, God’s mercy is possible. God does not employ wrath unjustly; yet, his purpose in doing so is never destruction itself but rather the repentance of his people, which is desperately needed in contemporary Christianity.

Lament: A Theology Vital to Doxology

            A proper theology of lament is a crucial forerunner to proper doxology. Without an understanding of one’s sin, he or she may not realize the necessity of repentance and, thus, the justice in God’s discipline and wrath. Lament then is essential to right doxology. Both praise and lament must stand stalwartly linked together in contemporary Christianity. Dan Wilt writes:

If a theology of resurrection (the empty tomb, renewal, personal transformation, healing, miracles) does not stand together in worship with a theology of suffering (the full cross, intercession, trouble, sorrow, struggle), then I contend our worship is out of accord with both the Scriptures and the daily news. (Wilt)

Lament then should not be neglected but should stand in union with praise; only then will theology lead to right doxology.

            A seemingly lost aspect of corporate worship is lament. While many consider lament a private matter, God’s people publicly lamented in the Old Testament. The Psalms have been called the hymnal of Israel; hints of Lamentations are found then in Israel’s hymnal. The author of Lamentations, amidst his complaint, takes time to praise God for his faithfulness, evidence that the writer’s focus, even in lament, is on the Lord who is ultimately gracious to his people. After a lengthy complaint, the author writes, “But this I call to mind, and therefore I have hope: the steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.” (Lam 3:21-22) Further, the lamenter here acknowledges God’s sorrow in destruction and his will to have compassion in accordance with his steadfast love. (Lam 3:32-33) Christian hope is rooted in Christ; therefore, it is good for contemporary Christianity to understand the hope of the Lord even amidst plaguing anguish.

            David offers a lament for Jonathan and Saul (2 Sam 1:17-27), which he intended to be taught to the people of Judah, (2 Sam 1:18) i.e. David’s private lament was intended for public use. Furthermore, David also presents a deeper purpose in lament than mere inconvenience. “Your glory, O Israel, is slain on your high places! How the mighty have fallen,” writes David. (2 Sam 1:19) David’s lament here should be understood as being both heard and overheard. (Linafelt, 2008, p. 500) The purpose of lament here is not only a personal plea but public worship of God. The author (David) cries privately while also becoming a voice of God’s people collectively. In Christian worship, lament realizes the imperfection of the world and laments over injustice and that which God hates. Surely, destruction is worthy of lament; yet, a right focus on the need for repentance conceives the natural result of right (corporate) worship.

            Lamenting psalms are also present in the Old Testament text. The same concepts should be employed by God’s people even today. “…the very real experiences of those petitioning the psalms of lament are often a catalyst for expressed feelings of abandonment and desertion which warrant prayer intended to rouse God into action.” (Waltman, 2018, p. 209) When lament and praise stand together, the reality of pain is acknowledged by God’s people as well as the realization that he alone may heal. With such a realization, believers may appropriately worship God. Rather than a mere complaint based on inconvenience or discomfort, God’s people should understand the vitality of lament to contemporary Christian worship.

There Is Nothing New under the Sun: That for Which Humanity Has Lamented for Ages Has Not Changed 

            Lament, specifically utilizing the Old Testament model, is also useful for contemporary Christian audiences because nothing has changed. Solomon declared that there exists nothing new under the sun, (Eccl 1:9) i.e. the issues God’s people encountered in the Old Testament are the same issues that persist today. Therefore, that for which humankind has lamented for ages has not changed. To list several examples, racism is not new, murder is not new, war is not new, oppression is not new, division is not new, and indeed, child sacrifice (abortion in Western society’s case) is not new. Thus, lament should not be neglected in contemporary Christianity.

            To neglect lamenting is to ignore the reality of evil when truly Christians are called to do justice and love mercy; (Mic 6:8) to do justice and love mercy then is to hate evil. The author of Lamentations writes, “This was for the sins of her prophets and the iniquities of her priests, who shed in the midst of her the blood of the righteous.” (Lam 4:13) The sins with which the author dealt are the same sins that subsist in contemporary Christian culture. Lament, therefore, is necessary for healing, for without first lamenting, God’s mercy will not be afforded. Lament gives a voice to sorrow. Those who remain silent remain complacent. Regarding contemporary issues, which surely existed in the Old Testament, silence is “the weaponized tool of preference for ignoring the three-part plights of sexism, racism, and classism within the majority of…Christian communities.” (Landfair, 2016, p. 25) Corporate lament is useful in contemporary Christianity because it affords God’s people the opportunity to acknowledge both the wickedness that exists and the power of God to heal such evil.

The evil of racism, murder, debauchery, and more was present in the time Lamentations was written; it is also present today. Modern lament, therefore, connects today’s church with the people of God in the Old Testament. Lament could certainly happen in stages; nonetheless, the first stage must be vocality. (Dickie, 2019, p. 146) The book of lamentations, although likely composed by one person, is offered as the collective lament of Israel. When the lament was offered, a voice was given to the people of God and, therefore, sorrow over their destruction and the cause thereof. In a similar manner, God’s people today must have a voice to offer God in lament. Injustices that exist today are not new but must continually be fought by the church. God’s people today experience the same feelings of abandonment and sadness as did God’s people in the Old Testament. The book of Lamentations could mirror the church’s cry today. Lament then is not only useful in contemporary Christianity but also necessary.

God’s work in the lives of his people should stir such conviction that produces lament. The church is surely linked to those of whom Lamentations speaks and confront the same issues and sins. Nothing new exists under the sun; therefore, while the Old Testament offers striking laments, it is profitable, in contemporary Christianity, to lament over the same items.

Lament: A Useful and Necessary Device

            God’s people have offered laments since the beginning of their existence. The book of lamentations might be considered the most prominent example of lament; yet, it is certainly not unique in its genre. Moreover, lament is not exclusive to the Old Testament. Not only does the Old Testament model of lament exist in New Testament texts, the employment of lament is useful for contemporary Christianity in that God’s people need it to rightly worship since they face the same issues as did God’s people of old. To judge the usefulness of lament in contemporary Christianity, it is good to understand the connection God’s people today have with God’s people during the time of Lamentations. Jesus promised trouble in the world. (John 16:33) To ignore the reality of pain and the presence of evil is to live a lie. Lament then is certainly useful for contemporary Christianity and should be executed with wisdom, understanding, and a realization that the one true God remains on the throne and extends matchless grace to his people.

References

Baker, Robin (2019). Jeremiah and the Balag-Lamet? Jeremiah 8:18-23 Reconsidered. Journal of Biblical Literature, Vol. 138 (No. 3), 587-604.

Crisler, Channing L. (2020). The “I’ Who Laments: Echoes of Old Testament Lament in Romans 7:7-25 and the Identity of the ἐγώ. Catholic Biblical Quarterly, Vol. 82 (No. 1), 64-83.

Dickie, June F. (2019). Lament as a Contributor to the Healing of Trauma: An Application of Poetry in the Form of Biblical Lament. Pastoral Psychology, Vol. 68 (No. 2), 145-156.

(2016). Introduction to Lamentations: The Holy Bible: English Standard Version. Crossway.

Landfair, Valerie Ranee (2020). Complicity and Silence: How Lament Could Lead Us toward a Better Place. Mutuality, Vol. 27 (No. 3), 24-28.

Linafelt, Tod (2008). Private Poetry and Public Eloquence in 2 Samuel 1:17-27: Hearing and Overhearing David’s Lament for Jonathan and Saul. Journal of Religion, Vol. 88 (No. 4), 497-526.

Waltman, Joshua C. (2018). Psalms of Lament and God’s Silence: Features of Petition Not Yet Answered. Evangelical Quarterly, Vol. 89 (No. 3), 209-221.

Wilt, Dan. 5 Reasons lament and praise must stand together in worship. Danwilt.com. https://www.danwilt.com/5-reasons-lament-and-praise-must-stand-together-in-worship/

Waltke, Bruce K. (2007). An Old Testament Theology. Zondervan.

---

[1] All biblical references are taken from the English Standard Version (ESV) of the Bible unless otherwise noted.

CONTRAST OF WORLDVIEWS: ISLAM AND CHRISTIANITY

Audio for the following may be found here. You may also listen to podcast episodes here.

Contrast of Worldviews: Islam and Christianity

Of all world religions, Christianity and Islam are two of the most prominent. Although derived from the same origins, both faiths have diverged into manifold differences with respect to worldview. The consequences of both Christianity’s and Islam’s worldviews are extensive in nearly every culture of the world. Those who do not understand the foundations of both faiths might incorrectly claim the God of Christianity to be the same as that of Islam. Contrasting Christianity and Islam, however, would reveal a different truth.

            Christians should understand the Islamic worldview through a threefold lens: 1) the Islamic doctrine of tawhid, 2) the Islamic view of sin and its remedy, and 3) the Islamic perspective on the person and nature of Jesus Christ. These three fundamental differences create an irreconcilable contrast between the two faiths. Nevertheless, with such an understanding, Christians may replace false assumptions about Islam with enlightenment and greater love for image-bearers in the Muslim faith.

The Islamic Worldview: Tawhid

            Vastly disparate from the Christian worldview, the Islamic worldview is founded upon the doctrine of tawhid (Schdmit, 2020, p. 32), the Arabic term meaning oneness of God. For this reason, polytheism may never be accepted in Islam. While a monotheistic view is also taken by Christians, the doctrine of tawhid infers that the Christian triune God may not be possible, for God is one alone; to the Muslim, there is only Allah. In the Islamic view, Allah has no physical attributes (Schmidt, 2020, p. 32); thus, the Christian concept of imago Deo, that humankind is created in the image of God (Gen 1:27), is an impossible feature. While Christians believe in a personal relationship with God through Jesus Christ (John 14:6, Heb 4:14-16), in the Islamic view, God cannot “maintain a personal relationship with humans…[but]…depends on his creatures to earn his respect in order to receive compassion” (Schmidt, 2020, p. 33). Such drastic contrasts between Christianity and Islam make it impossible for the two faiths to reconcile.

            The doctrine of tawhid does not allow for the Islamic faith to understand Jesus Christ as divine (Schmidt, 2020, p. 33). Therefore, although Islam understands Jesus to be a valuable and important prophet, even believing in the virgin birth, the person of Jesus in Christianity stands in stark contrast to that of Islam. In fact, in “a period of serious discussions about the nature of Jesus, the Qur’an denounced all disputation about the nature of Jesus as vain (Qur’an 19:34)” (Schmidt, 2020, p. 33). In the Islamic view, Jesus is a messiah, albeit not the Messiah, as he certainly is in Christianity. Such a view (by Muslims) radically impacts one’s outlook on God, humankind, and the means of salvation.

            Because of the Islamic worldview, i.e. namely the view that one must earn Allah’s compassion by pleasing him, devout Muslims find themselves persistently striving to walk the right path as given by Allah: the concept of jihad.[1] Understanding the Islamic worldview consists of understanding jihad correctly. In its simplest terms, jihad is a Muslim’s best efforts to walk the right path of Allah (Schdmit, 2020, p. 48). In its most extreme form, jihad has come to be associated with terrorism, although the term does not inherently imply such. Contemporary Arab interpretations of Quranic texts, nonetheless, take the form of animosity toward Jews, Christians, and all who do not follow the ways of Allah (Gilman, 2014, pp. 117-118), which assuredly contributes to the widespread increase of global terrorism. Where the Christian worldview tends to offer grace and mercy even to those who are opposed to the faith, Islamic worldview, by contemporary interpretations, seeks to destroy any who oppose the will of Allah. Thus, even the demeanors of Allah and the Christian triune God stand countered to one another.

            Moreover, Islamic worldview and the concept of jihad expects women to endure sufferings and live under the authority of men in solidarity with the community of believers (Schmidt, 2020, p. 45). While both women and Muslims are not a monolithic group (Jafar, 2005, p. 36), the belief in the inferiority of women to men is seemingly ubiquitous in contemporary devout Muslims. Christianity views women as equal to men; even Paul’s instructions for wives to submit to their husbands (Eph 5:22-23) are written in the context of all believers submitting to one another (Eph 5:21). The Christian worldview then does not see women as inferior to men but rather as complementing to men while both submit to one another and ultimately to God. The Islamic worldview approaches women as inferior to men and to merely serve the purpose of procreation (Schmidt, 2020, p. 45).

            Severely dissimilar to the Christian worldview, the Islamic worldview is derived from the doctrine of tawhid; everything a devout Muslim believes and practices stems from the concept of Allah’s oneness and separation from humankind. Even the concept of Jesus is impacted in such a worldview, for Allah may not be associated with any human and is, in fact, incapable of a personal relationship with humankind. Humankind, however, according to Islamic worldview, must strive to walk in the right path of Allah to achieve compassion from him. These vital components of Islam provide a complete worldview that, although possessing some similarities to Christianity, operates in polar opposition to Christianity.

Islamic and Christian Views of Sin

            Most world religions hold some view of morality. David Marshall writes:

In contrast to the moralistic, trivializing, hedonistic, or therapeutic transformations of what was formerly understood as sin, all world religions, if they are in one way or another religions of salvation or redemption, persistently maintain a dissonance between what we are and what we are meant to be, a contradiction between the factual state of humans and their true destiny (Marshall and Mosher, 2016, p. 23).

Both Christians and Muslims have views of sin, which are manifold in many respects. Whereas sin (and the understanding thereof) is vital to Christianity, it is merely marginal in Islam (Schdmit, 2020, p. 68). Sin, in fact, takes a plurality of meanings in the Islamic view, which ambiguates the topic (Marshall and Mosher, 2016, p. 40). To Christians, humanity is inherently evil with each person falling short of God’s standards by nature (Rom 3:23). Many Christians and Christian groups subscribe to the concept of original sin with some going as far as determinism (Schdmit, 2020, p. 69). To Muslims, however, humanity is merely less than Allah but also capable of good (Schdmit, 2020, p. 71). Both religions then hold distinct views of sin: Christianity centralizing and Islam minimizing its concept.

            Since sin is a reality in both Islam and Christianity, each must consequently offer a solution for redemption. In Christianity, the remedy for sin is Jesus Christ (Rom 6:23, 10:9-10). As the Messiah and God himself, Jesus alone offers total atonement for the sin of anyone who receives him, a concept which would be considered blasphemous in the Islamic perspective. Islam asserts that atonement must be made between man and Allah directly rather than through a mediator. Additionally, it is up to each man to execute the will of Allah so that he might be atoned, i.e. man is directly accountable to Allah. Initially, the latter part of the concept is similar to many Christian perspectives. Even most determinists would not argue against the compatibility of human responsibility; yet, the Islamic perspective does not require a mediator while Christ the Messiah is a necessity in Christianity. From the Islamic perspective:

God cannot humble himself to die on the cross for the sin of mankind as did the Son, Jesus. God is majestic and glorious, unlike the image of man; man is very humble and small beneath the Most High. It would violate the divine attributes of God to have his Son die for the sin of mankind at the cross (Schmidt, 2020, p. 71).

The only possibility of atonement for Muslims, therefore, is to achieve a level of compassion from Allah by accomplishing his will and carrying out his tasks. In this manner, Islam is heavily-works-based. Devout Muslims will perpetually strive for the satisfaction of Allah.

            While Christianity emphasizes the importance of understanding sin and its consequences, Islam minimizes it. Both faiths demand a cure for sin; yet, the feat is accomplished in vastly disparate ways. For Christian believers, according to Scripture, Jesus Christ is the mediator between the Father and humankind and is yet also God himself in the flesh. No such mediating atoner is required in Islam but only pleasing Allah to the point of receiving his compassion. The Islamic worldview then approaches the will of Allah in a serious manner with the realization that if one does not execute Allah’s tasks, he is certainly doomed. Christianity, however, relies on the righteousness of Christ; therefore, the ransom has already been paid irrespective of one’s works. Thus, the Islamic worldview often leads to radical measures in accomplishing the will of Allah. For a Christian to employ such drastic measures, there must be a grave misunderstanding of God’s grace through Jesus Christ. With such contrasting views of sin, both Islam and Christianity hold opposing views of the remedy.

The Person and Nature of Jesus in Islam and Christianity

            Perhaps, the most significant difference in the Islamic and the Christian worldview is the person and nature of Jesus. While Jesus is understood as the Son of God and, in fact, incarnate God himself in Christianity, it is blasphemy to refer to Jesus as divine in Islam (Qur’an 5:17, 5:72). Jesus is referenced in Islam and considered an important figure but no more important than other prophets in the faith. Islam even acknowledges the virgin birth but denies perhaps the most important aspect of the life of Christ: his death and resurrection.

Islam supports Jesus as a messenger from God to Israel and even a messiah (albeit not the only Messiah). Traditional Muslim interpretation of the Qur’an suggests that Jesus was not crucified on the cross but that God raised him to himself (Qur’an 4:158). The Christian version of the Ascension then occurs after the death and resurrection of Christ while the Islamic version does not include Jesus’ death.[2] The greatest disagreement between Islam and Christianity, regarding the nature of Jesus, centers around his divinity. The Islamic doctrine of tawhid does not allow for God to either have the form as a human, have a personal relationship with people, or for any human to be considered divine. Christianity is christocentric; therefore, to reconcile by adopting Islamic doctrine is an impossibility for Christianity.

To understand the vital differences between Islam and Christianity, one must realize the point of separation which is no more crucial than that of the person and nature of Jesus. One may not claim Christianity and deny the death, resurrection, and divinity of Jesus. Contrarily, one may not claim Islam and admit these three points of contention. With no bipolarity, Jesus is mysteriously both human and God; this is the essence of Christianity and blasphemous to the Islamic perspective.

An Irreconcilable Discord

            Realizing the foundational issues of Islamic worldview exposes the fact that an irreconcilable discord subsists between Islam and Christianity. Such a statement does not negate the responsibility of Christians to love everyone including Muslims. Certainly, there exist commonalities between Christianity and Islam; yet, the fundamental doctrines of Islam perpetuate a worldview that is not only inconsistent with Christianity but may never be reconciled. Through the Islamic doctrine of tawhid, the concept of sin and its remedy, and the perception of Jesus Christ, a worldview is created that stands opposed to Christianity. The Christian’s response then should be greater love toward a people who misunderstand truth and who deny the gospel. The Christian worldview includes love toward everyone, which is the place of origin for resolving significant differences between the two faiths.

References

Brown, Daniel W. (2017). A New Introduction to Islam (3^rd ed.). Wiley-Blackwell.

Deedat, Amhed (n.d.). A Collection of Comparative Religion Booklets. Islamic Propagation Centre.

Esposito, John L. (1999). The Oxford History of Islam. Oxford University Press.

Gilman, Sander L. (2014). Judaism, Christianity, and Islam: Collaboration and Conflict in the age of Diaspora. Hong Kong University Press.

Haleem, M.A.S. Abdel (2010). The Qur’an (Reissue ed.). Oxford University Press.

Jafar, Afshan (2005). Women, Islam, and the State in Pakistan. Gender Issues, Vol. 22 (No. 1), 35-55.

Lippman, Thomas W. (1995). Understanding Islam: An Introduction to the Muslim World (3^rd ed.). Meridian Books.

Marshall, David and Lucinda Mosher (2016). Sin, Forgiveness, and Reconciliation: Christian and Muslim Perspectives. Georgetown University Press.

Netton, Ian Richard (2011). Islam, Christianity, and the Mystic Journey: A Comparative Exploration. Edinburgh University Press.

——— (2019). Islam, Christianity, and the Realms of the Miraculous: A Comparative Exploration. Edinburgh University Press.

——— (2006). Islam, Christianity, and Tradition: A Comparative Exploration. Edinburgh University Press.

Rahman, Fazlur (1979). Islam (2^nd ed.). University of Chicago Press.

Schmidt, Muhammad Wolfgang G.A. (2020). [Course syllabus for MRS 718 Islam and Christianity]. MRS 718 Islam and Christianity (Mac Lynn, Ed.), Nations University.

---

[1] From the term’s earliest references, jihad should not be primarily understood as a holy war but as a striving to do the will of Allah. The concept of a holy war emerged later because of the term’s distortion.

[2] Aamhed Deedat suggests that Jesus did not actually die on the cross but only fainted and then awoke. Such a view is not common and is discounted by many Muslims (Deedat, n.d., 92-93, 99-100).