PART 1

Family And Religious Studies: Christianity and Islam

Advanced Level

Preliminary
The aim of this paper is two folded:

(a) To help candidates to an understanding of key beliefs and doctrines in Christianity and
Islam.
(b) To help students to discuss the role of Christianity and in Islam in contemporary issues
such as gender, health, environmental management, enterprise, human rights, sexuality,
good citizenship, social responsibility, governance and conflict transformation.

The paper is divided into two sections.

Candidates are required to answer four questions at four questions from two sections.

Section A: Christianity
Candidates are expected to show:

(a) Knowledge of tenets of Christianity (authority of the Bible, sin, salvation, Holy Spirit,
Concept of the church and eschatology).
(b) Awareness of the life of Jesus (birth, baptism, passion, death and resurrection).
(c) Understanding of Jesus ministry (kingdom of God, parables, miracles and ethics of Jesus.
(d) Knowledge of Christianity and contemporary issues.

Section B: Islam
Candidates should be able to:

(a) Show the knowledge of tenants of Islam (authority of the Koran, concept of Allah,
five pillars of Islam and shariah law).
(b) Portray the awareness of Muhammad, prophecy and revelation (role of Muhammad
and his prophetic status).
(c) To discuss ethics in Islam.
(d) To analyse Islam and gender relations.
(e) To discuss Islam and social responsibility.
(f) To examine the role of Islam in politics.
(g) To outline Islam and marriage.
(h) To evaluate the role of Islam in environmental management.

Candidates are expected to able to draw parallels with the Zimbabwean context.

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Tips for effective studying
Studying is a skill that you can acquire through proper discipline. The purpose of this section
is to help you organise how you study best and study tips that you can use to be successful at
advanced level.

Time management

Underpinning an effective strategy is time management, a skill that can be learnt. Students
sometimes have a cluster of assignments or test during certain periods of the school calendar,
so it is imperative to be organized. The advantage of being organized you became an
effective leaner and you will enjoy your time at school and your stress levels will be
minimized. It is important to maintain balance between school work and other activities will
help you stay motivated.

Setting goals

Identifying goals is particularly important in avoiding procrastination and help you remained
focused and motivated. Be clear about want you want to achieve at school and work out some
short, medium and long term goals. Make sure your goals are realistic and achievable. It is
important to know the profession you want to peruse after finishing your advanced level. This
will help you in setting your goals. Remember life is made today and lived tomorrow.
Always stay focused.

The following strategies will help you in studying effectively:

1. Make studying a part of your daily routine.

2. Manage your study time wisely (Create a schedule that will allow you to prepare for
exams and complete assignments on time).
3. Collaborate with others.
 One of the most effective ways to study is in a group with other students.
4. Make your learning style work for you as you study.
5. Be alert for external distractions.
 Choose a place to study where you can concentrate.
 The school or community library is usually the best place to go for uninterrupted
study.
6. Get enough sleep.
 Don’t cut back your sleep to cram for tests.
 Most tests require you to think clearly about the concepts that you have studied.
 Especially during final exams, it is important to be well rested so that you can stay
alert for extended periods of time.
7. Follow a regular exercise program.
 Walking, jogging, swimming, dancing or any other aerobic activities might help you
think more clearly and can provide positive and needed study breaks.
8. Work with your facilitator.
 Best students seek assistance from tutor to ensure that they understand the syllabus.

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Essay writing
The purpose of an essay is to present a logical, reasoned argument in response to a specific
question. A well written essay helps your argument to unfold clearly to the reader. Essay
consists of three main elements which are introduction, body and conclusion.

Introduction

Introduction is the first part of the essay which introduces the reader to your essay. A good
introduction is often the key to a good essay. The first thing you should do is define any
complex or potentially ambiguous terms in the question. This can also be one good way of
effecting an introduction depending on the nature of the question. Key points to be discussed
must be included in the introduction. It must be short and precise at least about 12 lines. Your
position towards the question must be clear in your introduction. It is a rule that scholars are
not quoted in the introduction.

Example of an introduction

Women are oppressed in Islam. Discuss.

Questions interpretation

The view that Islam is oppressive to women is a subject of debate among scholars. On one
hand, feminist argues that Islam is very oppressive women.

Points for:

This is supported by the fact that women are given half of the inheritance as compared to
men, Islamic traditions permitted men to beat their wives, and women social circle is
confined after marriage to mention a few.

Points against;

On the other hand, Islamic apologetics argues that Islam empowers women. Women are
given the right to education; they are allowed to be employed and participate in political
processes.

Line of argument;

Therefore, this essay argues that women are oppressed in Islam to a larger extent.

Note that: It is important to note that not all questions are debatable or controversial. It
depends with question.

Body

The body is the larger part of an essay that carries your discussion and analysis depending on
the question you are attempting. It consists of several units called paragraphs.

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Elements of a paragraph
Each paragraph in the body of your essay has four parts which are presented in the diagram
below:

Topic sentence

Supporting
details

Analysis

concluding
sentence

1. Topic sentence

It is the main idea of the paragraph or the point which the writer wants to put across. When
writing a paragraph, you need to start by introducing the idea you intent to discuss. The point
should be clear for the reader.

2. Supporting details

Supporting details elaborate the topic sentence. Evidence or supporting details should be
drawn from various sources. The sources include:

 Textbooks/expect opinion
 research studies
 notes
 personal experiences/ media
3. Analysis

It is your own interpretation of the topic sentence and supporting details in relation to
question being attempted. This is the most important part which answers the question. The
question which needs to be answered when analysing is how? In what ways is your topic
sentence and supporting information answering the question?

4. Concluding sentence

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Each paragraph must end with a concluding sentence that brings together the ideas brought
up in the paragraph. The statement should always refer back to the question.

Example paragraph
Topic sentence

To commence with, women are allowed to work in Islam.

Supporting details

However, scholars have stated some conditions for this type of work which include that it
should not compromise her religion or her hijaab, and that it does not interfere with her role
as a mother and wife. In Islam women peruse different profession such as teachers, lecturers,
gynaecologist, accountants and lawyers to mention a few.

Analysis

Thus, women have economic rights which allow them to be productive citizens of the society.
Undeniably, Islam promotes gender parity as women are given higher positions of authority
in any organization.

Concluding sentence

Therefore, Islam it empowers women.

Proper essay and paragraph format not only helps to achieve unity and coherence but also
enhances the reader’s understanding. Well-worded topic sentences and concluding sentences
will also help maintain unity throughout the essay. The following principles should be
observed when writing an essay:

 Unity-each sentence in the paragraph relates to the topic sentence

 Coherence-all sentence in a paragraph connects together smoothly and logically
 Clear order-paragraphs should have an orderly arrangement of ideas that support the
topic
 Completeness-the main point is fully illustrated.

Conclusion

It is a logical ending to what has been previously discussed. Conclusion summarises and
synthesizes the main points from the body. It must refer the reader back to the line of
argument in the introduction. A well written conclusion must clearly signal that the essay is
finished and leaves a clear impression that the purpose of the essay has been be achieved.

Example of a conclusion

To sum up, the view that Islam is very oppressive to women is sustainable to a greater extent.
It has been demonstrated by the aforementioned facts that Islam violates women rights

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through its beliefs and practices which perpetuate patriarchy. On other hand, Islam also
empowers women through giving them right to education and work.

Final check list

Does my introduction:

 Clarify my understanding of the question/topic?

 Define key or problematic terms?
 Include the key points to be discussed.
 Clarify my position towards the question.

Does the main body of the essay:

 Present my key points clearly?

 Develop an argument in a logical sequence?
 Systematically support key points and argument with evidence/examples?
 Accurately cite all sources used, even if not quoted directly?

Does my conclusion:

 Bring together the main points?

 Link back to the question.
 State clearly the conclusion of my argument.

In conclusion essay writing is a skill which is learned. You need to continue perfecting the
skill in order to write a good essay. It is important to make sure that your arguments are
presented in a clear manner. Avoid verbosity and make correct use of grammar, syntax and
punctuation.

Levels of Questioning in Family and Religious Studies

Level 1: recall: It includes the acquisition of information and the ability to recall information
learnt. Question words include define, identify.
Level 2: comprehension showing a level of understanding and ability to know what is being
communicated and making use of the information. Question words include making
comparisons, distinguishing, establishing relationships, demonstrate, describe.
Level 3: application: Using concepts, hypothesis, and theory in a new environment. Question
includes, applicability, explaining, relevance for example: How relevant is it to your society?
Level 4: Analysis: The ability to interpret, breakdown information and establish relationships:
Question words include analyse, compare, contrast, distinguish.
Level 5: synthesis: Combining ideas and concepts to create something meaningful Question
words include, describe, propose.

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Level 6: evaluation: Making a judgement based on value by using evidence, criteria or
standard. Question words include evaluate, discuss, justify, assess.
Types of questions in FRS
1. Judgemental questions: this are questions which are normally in quotes. They require
candidates to make judgement based on value by using evidence, criteria or standard.
Question words include evaluate, discuss, justify, assess and to what extent characterise
these questions. For example, “Missionaries did not bring God to Africa” Assess the validity
of this assertion. or “love is central to the behaviour of Muslims” Discuss.
2. Explanation questions: These are questions which require comprehension showing a level
of understanding and ability to know what is being communicated and making use of the
information. Question words include making comparisons, distinguishing, establishing
relationships, demonstrate, describe. For example: Discuss the Jewish understanding of
marriage or Explain the theme of salvation as explained in the New Testament.
3. Brief explanatory questions: These are questions which require to write brief notes on
particular concept. Each item has five marks and requires one to raise six points. It requires
one to be abreast with the concept, terms and jargon of each and every religion. For
example: write brief explanatory notes on the following
(a) Shahaddah
(b) Salat
(c) Zakat
(d) Sawn
(e) Hajj
4. Comparative questions: This are questions which require one to show similarities and
differences. It requires analysis and the ability to interpret, breakdown information and
establish relationships. Question words include analyse, compare, contrast, distinguish. For
example: Distinguish between a seer and prophet or compare Jesus’ teaching methods to
those used by the church today.
5. Application questions: It is a test on ability to apply concepts learnt. Candidates begin
from the text going to the Zimbabwean context where they apply using evidence from their
community and the nation at large. To be precise examples are derived from local or
national experiences and developments, be specific. The thrust of application questions is on
relationship, similarities and differences. There is need to assess, evaluate, analyse, argue for
or against.

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Questioning terms
The glossary below provides definitions of some of the questioning terms which are
commonly used by examiners.

1. Analyse: Break an issue into its constituent parts. Look in depth at each part using
supporting arguments and evidence for and against as well as how these interrelate to one
another.
2. Assess: Weigh up to what extent something is true. Persuade the reader of your argument
by citing relevant research but also remember to point out any flaws and counter
arguments as well. Conclude by stating clearly how far you are in agreement with the
original proposition.
3. Clarify: Literally make something clearer and where appropriate, simplify it. This could
involve, for example, explaining in simpler terms a complex process or theory, or the
relationship between two variables.
4. Comment upon: Pick out the main points on a subject and give your opinion, reinforcing
your point of view using logic and reference to relevant evidence, including any wider
reading you have done.
5. Compare: Identify the similarities and differences between two or more phenomena. Say
if any of the shared similarities or differences are more important than others. ‘Compare’
and ‘contrast’ will often feature together in an essay question.
6. Consider: Say what you think and have observed about something. Back up your
comments using appropriate evidence from external sources or your own experience.
Include any views which are contrary to your own and how they relate to what you
originally thought.
7. Contrast: Similar to compare but concentrate on the dissimilarities between two or more
phenomena or what sets them apart. Point out any differences which are particularly
significant.
8. Critically evaluate: Give your verdict as to what extent a statement or findings within a
piece of research are true, or to what extent you agree with them. Provide evidence taken
from a wide range of sources which both agree with and contradict an argument. Come to
a final conclusion, basing your decision on what you judge to be the most important
factors and justify how you have made your choice.
9. Define: To give in precise terms the meaning of something. Bring to attention any
problems posed with the definition and different interpretations that may exist.
10. Demonstrate: Show how, with examples to illustrate.
11. Describe: Provide a detailed explanation as to how and why something happens.
12. Discuss: Essentially this is a written debate where you are using your skill at reasoning,
backed up by carefully selected evidence to make a case for and against an argument, or
point out the advantages and disadvantages of a given context. Remember to arrive at a
conclusion.
13. Elaborate: To give in more detail, provide more information on.
14. Evaluate: See the explanation for ‘critically evaluate’.

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15. Examine: Look in close detail and establish the key facts and important issues
surrounding a topic. This should be a critical evaluation and you should try and offer
reasons as to why the facts and issues you have identified are the most important, as well
as explain the different ways they could be construed.
16. Explain: Clarify a topic by giving a detailed account as to how and why it occurs, or
what is meant by the use of this term in a particular context. Your writing should have
clarity so that complex procedures or sequences of events can be understood; defining
key terms where appropriate, and be substantiated with relevant research.
17. Explore: Adopt a questioning approach and consider a variety of different viewpoints.
Where possible reconcile opposing views by presenting a final line of argument.
18. Give an account of: Means give a detailed description of something. Not to be confused
with ‘account for’ which asks you not only what, but why something happened.
19. Identify: Determine what the key points to be addressed are and implications thereof.
20. Illustrate: A similar instruction to ‘explain’ whereby you are asked to show the workings
of something, making use of definite examples and statistics if appropriate to add weight
to your explanation.
21. Interpret: Demonstrate your understanding of an issue or topic. This can be the use of
particular terminology by an author, or what the findings from a piece of research suggest
to you. In the latter instance, comment on any significant patterns and causal
relationships.
22. Justify: Make a case by providing a body of evidence to support your ideas and points of
view. In order to present a balanced argument, consider opinions which may run contrary
to your own before stating your conclusion.
23. Outline: Convey the main points placing emphasis on global structures and
interrelationships rather than minute detail.
24. Review: Look thoroughly into a subject. This should be a critical assessment and not
merely descriptive.
25. Show how: Present, in a logical order, and with reference to relevant evidence the stages
and combination of factors that give rise to something.
26. State: To specify in clear terms the key aspects pertaining to a topic without being overly
descriptive. Refer to evidence and examples where appropriate.
27. Summarise: Give a condensed version drawing out the main facts and omit superfluous
information. Brief or general examples will normally suffice for this kind of answer.
28. To what extent: Evokes a similar response to questions containing 'How far...'. This type
of question calls for a thorough assessment of the evidence in presenting your argument.
Explore alternative explanations where they exist.

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TOPIC 1: TENETS OF CHRISTIANITY
Key points
 In Christianity, authority is understood to mean that everything the Bible affirms and
teaches is true.
 The authority of the Bible is based on the notion of inspiration.
 From this standpoint, it is claimed that everything that we have in the Bible proceeded
directly from the mind and mouth of God.
 Christians with this perception are usually known by their emphasis that the Bible has
no errors.
 Christian fundamentalists who subscribe to this notion base their arguments upon 2
Tim 3; 16-17 which claims that “all scripture is inspired…”
 Sin is any character or behaviour which is against the will of God.
 The concept of sin originated in the Old Testament when Adam and Eve disobeyed
God (Gen 3).
 The Old Testament mentions numerous sins which were committed by Israel and how
God punished Israel for breaching the covenant.
 The New Testament writers also provide catalogue of sins.
 You should be able to critique various perception of sin among Christians in
Zimbabwe and its effects in society.
 The concept of salvation is centred on the death and resurrection Jesus Christ.
 Salvation is viewed as a broad concept which encompasses many aspects.
 This means God`s salvation embraces all human needs.
 It is under such a background that New Testament writers present salvation as
something already accomplished, as a futuristic experience, as victory over sin and
victory of death to mention a few.
 The different perception of salvation has also influenced different interpretation
across denominations in Zimbabwe.
 It is therefore important for leaners to research the perception of Main line churches,
Pentecostal churches and African Initiated churches.
 Majority of the Christian church confesses the belief in triune God, thus the Father,
Son and the Holy spirit.
 Pneumatology is thus central on the third person of the Trinity.
 The etymology of the word ‘pneumatology’ is from the Greek pneuma spirit and
logos ‘word’, science, knowledge.
 Other words relating to the Holy Spirit are Hebrew ‘ruach’ Spirit of God, ‘Hokmah’
spirit, Latin ‘spiritus’ and the Greek ‘sophia’ wisdom.
 The student is expected to be able to explain the concept and function of the Holy
Spirit in New Testament and across denominations in Zimbabwe.
 Over two thousand years, the church has been described not so much in verbal
definitions as in light of images.
 There is a widespread misunderstanding of what ‘church’ means.
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 In popular understanding church is sometimes identified with a denomination, or even
a building.
 In fact, however, the word church comes from a Greek word ekklesia that denotes an
assembly. You are expected to explain the concept of the church, to discuss the
origins and development of the early church and to discuss the challenges associated
with the mission of the church.
 It is important for a student to be able to discuss the challenges encountered by the
early church.
 Etymologically speaking, eschatology is the study of the “last things” (Greek eschatos
meaning ultimate or last and logos meaning discourse or doctrine.
 It deals with questions concerning consummation of history; the completion of God’s
work in the world.
 The term eschatology used to be used interchangeably with the term apocalyptic.
 The student is expected to be able to define eschatology and explain eschatological
concepts in the gospels and Pauline letters (1 Thessalonians and 1 Corinthians).
 The student should be able to comparing the Christian view of death and the here-
after with similar concepts in society.

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Question and Answers
1. Examine the Christian concept of sin and the causes of sin today.
 The term sin is derived from the Greek term adikia which means wrongdoing,
wickedness, or misdeed.
 Hamartia is also a term used in the New Testament to describe the idea of sin. It
means to transgress, to do wrong and to sin against God.
 Sin involves wilful decision and causes disruption in the relationship between man
and God.
 From a Christian perspective everyone is under the power of sin and no one is
righteous before God (Romans 3:20).
 Sin is also universal and found in every race, gender and creed (Romans 5:12 and
1 John 1:8).
 It was because of Sin that caused Jesus to come to deliver humanity from this
predicament of sin.
 Christianity is based on the removal of sin so that one attains salvation.
Causes of sin

 The devil is the chief causer of sin in Christianity for it can enter into a person and
influence the action of a person. For example, Judas was influenced to be greed and
betray Jesus because the devil entered him (John 13:27). The devil is greatest causer
of sin in believers.
 Human nature which is sinful: According to Romans 5:12, “Therefore sin came into
the world through one man and death through sin …”. This implies that Adam the
ancestor of all humanity brought sin into the world because from him his sinful nature
was transferred to all other people.
 Sin is caused by bad influence from other people. If one is always in company of
people who are drunkards, there is a high likelihood that person also becomes a
drunkard. This is shows that sin can be propagated into a person through people one
socialises with.
 The need to satisfy fleshly desires. The need to satisfy human greediness it leads to
sin. Sins like sexual perversion, food which defiles the body and thieving are a result
of the need to satisfy the fleshly desires.

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2. Analyse the concept of Sin as presented in the Old Testament.

 Man was created in the image of God and was regarded with high esteem before
the coming of sin into the world.
 Adam and Eve were deceived by the serpent and this was against the instruction
which had been given to them by God.
 They rebelled against God by eating the forbidden fruit (Genesis 3:1).
 Sin thus involves the refusal by mankind to accept the position of God as the
creator and the one with all the knowledge. It was the sin of the first human
beings, Adam and Eve that alienated men from God.
 Sin resulted in the punishment of the serpent, Adam and Eve which affected the
entire humanity.
 Man was cursed because of sin and was expelled from the Garden of Eden
(Genesis 3:21-24) and the penalty of sin was death.
 The sin of Adam and Eve are attributed to the external forces in form of the devil.
 Cain the offspring of Adam and Eve led to deeper development of sin as the sin
became more internalised in human race.
 According to Genesis 4:7, sin arose from within. Sin became more aggravated as
human beings started to hate each other instead of loving one another.
 The sin of Cain made him incorrigible as he failed to repent and become
remorseful.
 Sin here developed into a more complex way as sin pervades the entire world.
 The period of Noah was characterised by sin which led God to punish people.
Even the history of the Israelites from Abraham to the period of early church was
characterised by sin.
3. To what extend does sin affect good citizenship?
Good citizenship refers to the life which upholds the norms and values of a particular society.
In this context we refer to the Zimbabwean society. Sin can affect one to become a good
citizen in a positive and negative sense.
Larger extent

 Sin can result in so many bad things which affect the norms and values of the society.

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  Oppression of others: Rebellion against civil authority is an effect of oppression
which is a sin. Therefore, sin can result in anarchy and civil wars. This means that
citizens will not be obedient to ruling authority.
 Witchcraft: is a sin which can cause conflicts in family and society. Conflict is a
mark of bad citizenship since there will be no peace and harmony.
 Vandalism: is a sin which can cause loss of life and damage to property. A good
citizen protect property and upholds the right to life. However, through sin, vandalism
increases which lead to property damage as well as loss of life.
 Homosexuality: Sin like homosexuality can result in one losing his or her identity.
This implies that sin makes one to be unaware of his or her identity as man or woman.
 Stealing or robbery: it hinders economic development as thieves will be stealing
important asserts which leads to social and economic development. For example,
those who steal electricity cables leads to economic stagnation.
 Killing is a sin which infringes on other people’s rights. This means that sin can result
in the violation of the right to life and this affects good citizenship since the mark of
good citizenship is seen by respecting life.
 Prostitution: is a sin which leads to the spread of diseases like STI’s as well as HIV-
AIDS. A good citizen promotes the welfare of others through proper human conduct.
However, sin positively affects good citizenship

 Robbing/Stealing: It leads to self-enrichment like Zacchaeus and this can promote

social responsibility as one who become rich will assist others.
 Disobedience: Awards people freedom of expression. Freedom of expression a
feature of good citizenship.
 Stealing and prostitution: it gives opportunities to the disadvantaged like women
and the poor as they can also survive through sin.
 Crimes: It allows punishment and rehabilitation as those who commit crimes are
jailed and are re-habilitated to become responsible good citizens who are afraid of
committing crime.
4. Critique various perceptions of sin in your society and ways of overcoming sin
Perception of sin

 Man was created in the image of God and was regarded with high esteem before the
coming of sin into the world.

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  Adam and Eve were deceived by the serpent and this was against the instruction
which had been given to them by God.
 They rebelled against God by eating the forbidden fruit (Genesis 3:1).
 Sin thus involves the refusal by mankind to accept the position of God as the creator
and the one with all the knowledge. It was the sin of the first human beings, Adam
and Eve that alienated men from God.
 Sin resulted in the punishment of the serpent, Adam and Eve which affected the entire
humanity.
 Man was cursed because of sin and was expelled from the Garden of Eden (Genesis
3:21-24) and the penalty of sin was death.
Ways of overcoming sin

 Living an exemplary life of Christ: Sin is avoided by following the model of Jesus
Christ in the day to day living. Jesus lived a perfect life and faced several temptations
which ultimately would have led any ordinary man to sin but Jesus did not. He set an
example for his followers to follow.
 Fasting: Fasting involves inflicting pain on human body as well as depriving the
human flesh of things which it constantly wants. It is within this context that fasting
drawers closer a believer to God. When a believer is closer to God, sin is distant to the
believer. God hates sin and the closeness to Him is a solution to sin.
 Prayer: Some sins overpower people because of the absence of prayer. Prayer is the
best weapon to fight sin because prayer has the ability of creating a harmonious
relationship with God thereby driving away sin from the believer. The Lord’s Prayer
is an indicator of how sin can be overpowered by prayer.
 Avoiding bad people: Sin comes into people because of the environment in which
one operates. If the environment is bad then the good person can be corrupted by the
evil ones. Therefore, avoidance of corrupt people is a way of reducing sin or avoiding
sin.
 Observing Christian ethics like love, being kind and practicing generosity: The ethics
of Jesus if put into practice have the power to mitigate sin in Christian believers.

5. Analyse the concept of salvation in Christianity.

 Salvation is a redemptive action of God in human history, which encompasses the
whole man, reaching to his spiritual, physical, psychic and political needs.

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 Christian salvation embraces all human needs. Therefore, salvation is defined as
the gracious plan of God to provide solutions to man’s predicament. It is the main
theme in scripture and it embraces all the time; the past, the present and the future.
 Salvation also relates to an individual as well as the entire human race. Salvation is
personal, national and cosmic.
 Christian salvation is centred on Jesus Christ. Without Jesus one cannot find
Christian salvation.
 The premise of salvation is found on the grace of God. This is because men cannot
help himself or remedy himself but can be made holy and get salvation by God.
Grace of God is therefore important in attainment of salvation.
 The message of salvation is understood as an urgent need of humanity and God`s
solution for the problem of sin. Salvation answers the plight of sin as it offers
redemption from the bondage of sin, forgiveness of sins, reconciliation with God and
a renewal of personhood of humanity before God.
 Salvation according to scripture refers to a total work of God by which he rescues
man from ruin, doom and power of sin and give men grace, eternal life and provide
men with abundant life now and in future (Ephesians 1:3-8, 1 Peter 1:3-5, John 3:16,
10:10). This means that salvation from a biblical perspective include redemption,
reconciliation, expiation, repentance, faith, regeneration, forgiveness, justification,
sanctification and glorification.
 Salvation from a Christian perspective means redemption because sin involves
bondage. Salvation means being loosened from the bondage of sin. This implies
liberation from the bondage of sin. Redemption is deliverance from death and
corruption (Romans 8:21), misery (7:24), curse of the law (Galatians 3:13.
Forgiveness of sins is also part of salvation (Colossians 1:14). Salvation involves
forgiveness of sins.
 Christians seem to mean many different things when speaking of salvation. They are,
however, united on the issue that to be human is a gift from God.
 Salvation in Christianity answers the question of who Jesus is. Salvation is not only a
response to Jesus’ message, but also a response to Jesus himself.
 The basis of Christian salvation is believe ( faith) in and to be loyal to Jesus.

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6. Analyse various terms that are used to describe salvation.

 Nasal: The most frequent term Nasal, which means to pull or draw out, signifies
the rescue or deliverance of a person or people from the danger of life (Psalms
9:3).
 Malat presents salvation as a situation where man strives for personal security and
freedom. This personal security and freedom is derived from God.
 Hayah. Hayah carries the sense of rescuing and delivering man to a better life. It
is historically demonstrated on God’s guidance and election of individual and
Israel as a nation. He makes his people peculiar as well as His possession among
all other people (Ex. 19:5).
 Gaal is the other term for salvation which means to deliver, redeem or pay a
ransom. This term Gaal has a close relationship with cognitive synonyms like
redemption concept found in the Old Testament, from which comes an idea of
“buying out”, with a view of giving freedom.
 Exagorazo: The other term for salvation is exagorazo means to “purchase out” to
buy out of the possession of someone (Gal. 3:13, 4:4, 5). Exagorazo is the price
paid as demand of the law, in order to set the prisoners or slaves free.
 Yasa means to be “wide” or “spacious”, to “develop without hindrance” as well
as “safe” or “victorious”. Yasa also means to be brought from a narrow or
oppressive environment into a spacious one; from bad into good circumstances,
where life flourishes and is protected from enemies.
 Soteria It should be noted that the Greek term for salvation is soteria, which
means deliverance, preservation, and salvation. The term soteria is inclusive as it
brings together the concept of redemption with other cognitive terms. Salvation
means material and temporary deliverance from dangers (Lk1: 69, 71, Act.7:25,
27:34).
 The concept soteria is dominant in the Lukan gospel where Jesus Christ is
presented as the son of Man (Adam). Jesus came to redeem and restore the fallen
and lost Adamic race (Lk 19:10).
 Sozo: The other term that is widely used to mean salvation is sozo. McCain
(2000:101) defines sozo as equivalent to salvation and this is the term was
generally used during the early Church. Sozo was used to emphasize the spiritual,
moral and eschatological deliverance.

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  One of the important additions to the meaning of sozo was its use in physical
healing. A blind man once came to Jesus beseeching him to heal him. Jesus said
to him “your faith has healed (sozo) you.” The word was also used to refer to
physical restoration and deliverance from demons.
 Sozo means to rescue or deliver from some sort of danger, such as dangers of
war, the dangers of the sea and dangers of sickness.
7. Discuss the functions of the Holy Spirit in the early church. [25]
 Baptising believers. For example, The Ethiopian eunuch acts 8:29
 Empowering of the apostles to preach the word of God. Acts 2.
 It enabled the spread of Christianity to various parts of the world.
 Guiding apostles during their missionary journeys.
 It necessitated the integration of gentiles into the church. Acts 10:19 Cornelius.
 Solving disputes or conflicts, for example, The Jerusalem council. Acts 15.
 Breaking language barrier. Acts 2.
 Disciplining of errant believers like Ananias and Saphira.
8. Examine the importance of the Holy Spirit in the early church and present-day
churches.
This question requires candidates to explore what the Holy Spirit did. It is important to note
that the Holy Spirit dominated the early church as it features in most activities of the early
church. Some of the importance include:

 Empowering of the apostles to preach the word of God. Acts 2.

 It enabled the spread of Christianity to various parts of the world.
 It made apostles to preach the word of God with confidence. Acts 4:31
 It baptised Christians, for example, The Ethiopian eunuch acts 8:29
 It guided apostles during their missionary journeys.
 It necessitated the integration of gentiles into the church. Acts 10:19 Cornelius.
 It solved disputes, for example, The Jerusalem council. Acts 15.
 Broke language barrier. Acts 2.

Role of the Holy Spirit in the churches today.

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Zimbabwean churches have what is known as the Holy Spirit sessions. Where members
receive the Holy Spirit.

 Healing sessions.
 Speaking in tongues.
 Preaching

14. Analyse the works of the Holy Spirit for Christians today. [25]
 It allows speaking in tongues to occur in the church.
 Healing deliverance done in churches is attributed to the Holy Spirit. For example,
many believers who have various ailments visits Prophetic Healing deliverance
Ministries of Prophet Walter Magaya as well as Mercy and Goodness Ministries of
Prophet T Fred. All these miracles are done using the power of the Holy Spirit.
 It enables Holy Spirit sessions. Marara (2013:43) says Holy Spirit sessions enables
church leaders to invite members to come and receive the Holy Spirit. A
phenomenon which is new in the contemporary churches.
 Sermons given by several preachers in different churches are attributed to the Holy
Spirit. Behind every word of God preached in churches the Holy Spirit is functional.
 Empowering believers economically. This is the reason why there has been gospel
of prosperity in contemporary Christian ministry. Poverty is attributed to the devil
and curses while prosperity is attributed to the Holy Spirit.
 The Holy Spirit protects and guide believers. For example, when travelling
Christians ask for protection from the Holy Spirit. Every aspect of Christian life is
punctuated with Holy Spirit.
15. Analyse the impact of the Holy Spirit in the development of the early church. [25]
Positive impact of the Holy Spirit

 The Holy Spirit played a crucial role in the early church.

 The Holy Spirit warned Christians of the impending catastrophe. For example, the
ability to foretell the coming of drought and famine by prophet Agabus was
necessitated by the Holy Spirit.
 Healing miracles like the healing of the lame man at the Beautiful Gate, miracles of
exorcism on the sevens sons of Sceva as well as the miraculous healing of Paul when
he became bed ridden. Miracles can be seen as external evidence of how the Holy
Spirit was operational in the early church.

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  The Holy Spirit also helped in the decisions that were made within the church. For
example, the issues of gentile admission as evidenced by the story Cornelius was
determined by the Holy Spirit.
 Maintaining church unity is another important function of the Holy Spirit in the early
church. During the early stages of Christianity, there were divisions and antagonism.
For example, the Jerusalem council was done because of growing divisions between
apostles with regards to gentile admission.
 Giving guidance to the apostles is another function of the Holy Spirit in the early
church. In Acts 16:6 the apostles were given guidance to preach the word of God in
areas chosen by the spirit.
 The miraculous growth of the early church is attributed to the Holy Spirit. When the
church was established in Jerusalem, apostles because of fear were confined within
Jerusalem.
 It gave courage and perseverance to believers during this time of persecution.
 Breaking language barrier is another major function of the Holy Spirit. The Holy
Spirit broke this limitation in language use by apostles by empowering them to speak
in tongues in which everyone would hear his language being spoken.
However

 The holy spirit led to the death of many people.

16. Discuss the problems which were associated with early church and how they were
solved. [25]

 Political situation in Palestine: The political situation which prevailed during the
early stages of the church had a negative effect to the growth and development of the
early church. Roman officials had a negative attitude towards Christianity which
hindered growth and development of the church.
 Persecution: The church because of its diverging beliefs and practices from Judaism
which was a prominent religion in Palestine faced the challenge of persecution. It
faced persecution from the Roman authorities as well as conservative Jews and this
persecution was in form of political, religious and economic.
 Language barrier: Language was a barrier that proved to be the major challenge to
church mission.

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  Conflicts due to Gentile admission: The issue of gentile admission destabilised the
church. This emanated from the relevance of the Jewish law and circumcision in the
salvation process. It is one of the Issues which led to the Jerusalem council, for it was
a serious issue which threatened the unity of the church.
 Heresies: The church met the challenge to its beliefs which was as a result of
heresies. There was heresies such as stoicism, Gnosticism and Epicureanism.
 Divisions: The church also faced the problem of divisions like at the church of
Corinth. There was factionalism along the person who had propagated the gospel.
How they were solved

 Jerusalem council.
 Condemnation of false teaching.
 The Holy Spirit solved language barrier.
 Relaxation of Jewish law.
17. Analyse how the early church leaders are examples of good citizenship. [25]

 Good citizenship refers to law abiding dwellers of a country and doing what is
good for the nation as whole by the resident of the country.
 Early Christian leaders include Peter, Stephen, Paul and James were examples of
good citizenship.
 A good citizen is law abiding and does not break the law even if they are
opportunities to do so. In Acts 16: 1-34, Paul and Silas remained in prison when
he was arrested and put in prison despite the fact that prison was opened by an
angel. This is a mark of good citizenship because Paul did not want to portray
himself and Christianity as subversive.
 Non-retaliation is a feature of good citizenship which lead to peace settlement and
avoidance of conflict. For example, when Stephen was stoned to death (Acts 7),
Christians as well as other church leaders did not take upon themselves to fight
back. This shows that Christian leaders were models of good citizenship.
 Listening to governing authorities is a mark of good citizenship. In Acts 16:40
Paul and Silas were told to leave Philippi for the sake of peace and tranquillity.
Paul did not object to that idea he listen to the word of the magistrates after they
exhorted to do so.

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  Helped those in needy through relief fund is another pointer which shows that
church leaders were models of good citizenship. Paul collected relief from the
churches established outside Jerusalem to help the Jerusalem church that was
affected by poverty and hunger.
 A good citizen is self-reliant in terms of earning a living. For example, Peter was a
fishermen and Paul was a tent marker. This means that they were self-reliant.
18. Examine the controversies that arose due to gentile admission.

 Circumcision of the gentiles: this was contentious issue as it demanded that gentiles
were to be circumcised first before being admitted into the church. The Jews
demanded this as they thought that Christianity was a carbon copy of Judaism.
 Dietary laws: the issue of table fellowship was also another controversial issue as
the Jews demanded that gentiles were supposed to leave the food that they
considered as impure and unfit for one to be called sons of God. At the Jerusalem
council gentiles were told to avoid strangled meat.
 Observance of the Mosaic Law: the issue of observing the Mosaic Law was also a
controversial issue. Orthodox Jews demanded that gentiles were supposed to observe
the Mosaic Law for them to be saved and for liberated Christians like Paul this was a
negation of the gospel of freedom.
 Mixing with gentiles: was a contentious issue that came with the admission of
gentiles. Some Jews were not comfortable to mix with gentiles since they considered
gentiles as unclean on the basis not having been circumcised like them. This is what
is reflected in Galatians 2:11-12 which says, “But when Cephas came to Antioch I
opposed him to his face, because he stood condemned. For before certain men came
from James, he ate with gentiles but when they came, he drew back and separated
himself, fearing the circumcision party”. This explicitly shows how mixing with
gentiles was a controversial issue which was ushered in by gentile admission.
19. Analyse the methods used by the early church leaders in managing conflicts. What
are the modern Christian ways of managing conflicts?
Conflict refers to serious disagreement between two parties that can result in fighting and
divisions within a community while managing conflicts refers to ways that are used to reduce
the impact of conflicts.
Methods used by early church leaders to manage conflicts

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  Firstly, the conflict between Jewish Christians and Gentile Christians caused by
circumcision and Mosaic Law was solved through dialogue. Dialogue involves the
discussion of the problem at hand by two conflicting parties, in this case the apostles
who represented the Jewish Christians and Gentile Christians had a dialogue at the
council at Jerusalem (Acts 15).
 Conformity: Conformity refers to the change of perception and follow what it currently
taking place. Early church leaders played an important role in managing conflict
through encouraging communities to conform to the Jewish dietary laws (Acts 15). It
was agreed by Paul a leader of gentile Christians that gentiles were not to eat food that
was offensive to Jews, they were to conform to the dietary needs of the Jewish
Christians.
 Communication is another strategy that was used by early church leaders to try and iron
out any differences basing on gentile admission. Peter communicated the vision he had
at Joppa to other apostles who were not accommodative to gentile admission into the
church (Acts 10).
 Paul and others also used diffusion as a method of managing conflict in the early church
at Ephesus. According to Acts 19: 29, “So the city was filled with the confusion …Paul
wished to go into the crowd, but the disciples would not let him, some of the Asiarchs
also, who were his friends sent him and begged him not to venture into the theatre”.
Paul’s disciples helped in diffusing conflicts by preventing conflict and conflict
management in the context where a potential conflict was brewing.
 Compromising is another strategy that was used to manage conflict by early church
leaders. Peter during the conversion of Cornelius compromised his belief that salvation
was only meant for the Jews.
Contemporary churches and conflict resolution

 Today churches have also several ways of resolving conflicts which may rose within
the church. These ways include:
 Preaching about cultivating peace and harmony reduces conflicts today.
 Teaching on humility. What causes conflicts is self-pride as well as arrogance. The
Christian teaching on humility helps in reducing conflicts in society.
 Prayer for peace are conducted by today Christian churches where every believer is
made aware that cultivating peace and harmonious society is a Christian obligation.
 Encouragement of feuding parties to have dialogue.

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20. Examine the key features of eschatology. [25]

 Eschatology is a term that is derived from the Greek word eschaton or eschatah
meaning last things and about the end (telos).
 It deals with the end of time.
 Eschatology is seen in ambivalent way as it means judgement on one end and
salvation on the other end.
 Second coming of Jesus (Parousia). (1 Thessalonians 2:19, 4:15, 1 Corinthians
15:23). Parousia is a Greek word that was brought into primitive Christianity by
Apostle Paul to describe the OT concept of the Day of the Lord.
 Raising of the dead (Resurrection) is a feature of eschatology were raising of the dead
and changing of the bodies to terrestrial bodies.
 Eschatology is characterised by judgement where the good will be separated from the
evil. The evil will be thrown into the hell of fire while the good will have eternal bliss
in paradise. On this day God himself will be judging all the people. Misfortunes will
befall those who are evil (Matthew 13:40-48).
 Salvation is a component of eschatology. During eschatology there will be separation
of the good and the bad. There will be judgement for the bad one as well as salvation
for the good one. As such salvation is feature of eschatology.
 Inauguration of the New Kingdom. A new kingdom will be established during
eschatology and this kingdom will be reigned by Christ as the ruler. Those who
belong to Christ will be partakers in this kingdom while the bad people will be thrown
into the hell of fire. In this new kingdom there will be no pain and suffering but
everlasting happiness.

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Sample Essays
1. Discuss the relationship between the Old Testament and New Testament.

Answer

The relationship between Old and New Testament is a subject of fierce debate among biblical
scholars. They are divided into two spectrums. On one hand, there is a camp which believes
that there is a relationship between the two Testaments. Their argument is supported by the
fact that there are similarities in themes, fulfilment of Old Testament scriptures in the New
Testament and New Testament scriptural dependence of the Old Testament to mention few.
On other hand, there is a school of thought which firmly believes that there is no relationship
between the two Testaments. This also supported by the differences between the two
Testaments. Old Testament was based on the Mosaic Law whilst New Testament is a
dispensation of grace. Israel has a special place in the Old Testament and New Testament is
both for Jews and Gentiles. Therefore, this essay subject itself to analysis of the relationship
between the Old and New Testament.

Firstly, the thematic approach shows the relationship between the New and the Old
Testament. According to Hasel, there are many themes like creation, promise, faith, election,
righteousness, love, sin, forgiveness, judgment, salvation, eschatology, messiah, people of
God, remnant. These themes rise in the Old Testament and find their fuller development in
the New Testament. J. Bright states the unity of basic theological themes of the Old
Testament and the New Testament by saying that each of the major themes of the Old
Testament has its correspondent in the New. By virtue of this fact a hermeneutical bridge is
built between the Testaments. The thematic approach seeks to show the unity of the two
Testaments by tracing their underlying themes. Therefore, there is relationship between the
Old and New Testament.

A recent approach to describe the relationship between the Testaments is by reverting to

typology. W. Eichrodt and G. von Rad are the loyal supporters. Eichrodt use typology as the
designation for a peculiar way of looking at history. The types are persons, institutions, and
events of the Old Testament which are regarded as divinely established models or
representation of corresponding realities in the New Testament salvation history. Paul also
used the allegorical and typological interpretation in Galatians 4:21-26. Paul reads the story
of Sarah and Hagar (from Genesis 16) as an allegory of the two covenants. According to Paul
Sarah gave birth to Isaac who was the child of promise (Messiah) whilst a slave women
Hagar gave birth to Ishmael (law). The story when Abraham wanted to offer his son Isaac as
a sacrifice represents the sacrifice of Christ on the cross.

Quotations in the New Testament from the Old Testament present a theological connection
between the two Testaments. Some theologians argue that this connection is a ‘scriptural
proof’. Although scholars differ in the number of Old Testament quotation they see in the
New, most agree that the number is between 250 and 300.In support of this argument Paul
used Old Testament figures such as Abraham in justifying his doctrine of justification
through faith. Jesus on several occasion also quoted the Old Testament. It is in this context

25
that Gerhard F Hasel cites Rowley who argues that the Old Testament continually looks
forward to something beyond itself, the New Testament continually looks back to the Old
Testament. Therefore, New Testament scriptural dependence of Old Testament shows that
there is a relationship between the Old and New Testament.

Hafemman (2007) is of the view that the covenant holds the conceptual and historical unity
of the Bible in the midst of its adversity. MacComisky deals with the covenant as a unifying
theme between the OT and NT. McComisky treats covenant both in a formal sense and as the
expression of promise which continues even though the formal aspect of the covenant might
be altered. The first covenant is with Noah. The covenant is then given to Abraham, to Israel
at Sinai, and the Davidic royal line. The prophets conceived a new covenant which would
rectify the failures of Israel to be faithful to the original covenant. The term new covenant
occurs in Jeremiah 31 and Luke 22:20. Jesus established a new covenant in his blood when
he instituted the Lord ’s Supper. The New Testament declares that the new covenant is
established in Jesus who is the representative head of the New Israel. Childs (1992)
emphasizes that eventually Israel in cooperates the gentiles and finds her own redemption
through the new covenant established by the Messiah in fulfilment of the promise to
patriarchs (Romans 11, 17-20, Isaiah 59, 20-21, Jeremiah 31 vs 33). Therefore, there is the
relationship between the Old Testament and New Testament.

However, The Old Covenant, containing a single, unified law code, was a legal, conditional
covenant requiring perfect and complete obedience of all those under it; that, on the one
hand, it promised life to all who obeyed it and, on the other hand, it pronounced a curse upon
all its transgressors. In contrast to the Old Covenant, the New Covenant (by virtue of Christ's
perfect obedience to the law, as well as His bearing of its curse) promises only blessing to all
those who belong to it. From this stand point, one can argue that there is no relationship
between the Old Testament and New Testament.

The Mosaic laws and the penalties attached to the laws were limited to the particular
historical and theological setting of the Old Testament, described in this view as a different
"dispensation"; a stage of time in which God dealt with humanity in a fundamentally different
way than he does now. This view suggest that we are now living in the "dispensation" of the
church/grace, which is a "parenthesis" or "intercalation" in history that is outside of God’s
overarching plan for Israel, and thus the Law given to Israel doesn’t now apply. It is under
such a background that one would argue that there is no relationship between the Old and
New Testament.

In conclusion, the position set out in this essay is that there is the relationship between the
Old and New Testament. Since the Old Testament is the shadow of the New Testament.
However, although it is valid to a lesser extent hermeneutic analysis shows that there is no
relationship between the two Testaments.

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2. Examine how different Denominations in Zimbabwe value both the Old and New
Testament

Answer

The influence of Old and New Testament should not be underestimated in the life of
contemporary Christians. The Bible is not taken as an ordinary text but an inspired word of
God. It is important to highlight that main line churches, Pentecostal churches and African
Initiated Churches have different believes on the value of both the Old and New Testament.
Therefore, this essay subjects itself to an analysis of how different denominations in
Zimbabwe value both the Old and New Testament.

To begin with, main line churches such as the Roman Catholic believes that the dictates of
the Bible are regarded as the sacred truth, divine instruction and guidance that should not be
contradicted. the Council of Trent teaches that the Ten Commandments are obligatory for
Christians and that the justified man is still bound to keep them. The Roman Catholic Church
emphasise on the need to observe the Ten Commandments. According to MacGrath
(2005:333) mainline Christianity affirms that Christian teaching must be firmly based on the
Bible and any developments in understanding must be consistent with its supremely
authoritative position as the written form of God’s revelation of himself and his will for his
people. Therefore, the Roman Catholic Church values the Old Testament.

The Reformed church holds the view that under the new covenant, the Mosaic Law
fundamentally continues, but that parts of it have "expired" and are no longer applicable. The
Westminster Confession of Faith (1646) divides the Mosaic laws into three categories: moral,
civil, and ceremonial. In the view of the Westminster divines, only the moral laws of the
Mosaic Law, which include the Ten Commandments and the commands repeated in the New
Testament, directly apply to Christians today. Ceremonial laws, in this view, include the
regulations pertaining to ceremonial cleanliness, festivals, diet, and the Levitical priesthood.
The Reformed church values parts of the Old Testament and New Testament.

The Anglican view is essentially the same as the Roman Catholic, and is neatly summarized
in Article 7 of the Articles of Religion (the Thirty-Nine Articles): "Although the law given
from God by Moses, as touching ceremonies and rites, do not bind Christian men, nor the
civil precepts thereof ought of necessity to be received in any common wealth; yet,
notwithstanding, no Christian man whatsoever is free from the obedience of the
commandments which are called moral. The Anglican Church values some parts of the Old
Testament and New Testament.

Majority of Pentecostal churches values New Testament than the Old Testament. The name
‘Pentecostal’ is derived from Acts chapter two when the Holy Spirit descended on the day of
Pentecost. Much emphasize is given to the Holy Spirit, salvation, grace and prosperity.
Pentecostal churches such as AFM and ZAOGA to mention a few believe that the Old
Testament was the shadow of New Testament. Therefore, in most of these churches they
believe that the ceremonial laws in the Old Testament are no longer applicable to Christians
today.

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New brand of Pentecostal churches such UFIC also value the Old Testament though to a
lesser extent. Prophets such as Makandiwa and Angel among others present themselves as
standing in the line of prophets of the old, specifically those in the Hebrew/ Old Testament.
For example, the title man of God has been derived from the Old Testament. Prophets like
Moses, Samuel, Elijah and Elisha were called man of God. According to Gunda and
Machingura the title ‘men of God’ is one of the many influences of the Bible on
contemporary Christianity since its use is dependent on biblical usage especially regarding
the extraordinary and miraculous events surrounding Elijah and Elisha. It is in this context
that one can argue that Pentecostal churches such as UFIC also values the Old Testament.

Some African initiated churches such as Johane Masowe yechishanu and Vadzidzi they
believe that the Bible is ‘a stale food’. Much emphasize is given to prophecy and healing.
They believe is that the Holy Spirit is still speaking even today. However, a detailed analysis
of Johane Masowe echishanu shows that their believes resemble the Old Testament.
Reference is always given to Old Testament prophets and angels. Less emphasize is given to
Christ and the New Testament. From this standpoint, it is clear that Johane Masowe and
Vadzidzi value the Old Testament than the New Testament.

In addition, other African initiated churches such as Johanne Marange they read the Bible.
Nevertheless, their understanding of the Bible is great influenced by black theology. The
scriptures are understood from the perspective of an African. Emphasize is also given to the
Old Testament since it resembles African culture. Practices such as polygamy and the
concept of priesthood are derived from the Old Testament. Jesus is understood as a black
ancestor. New Testament does not influence to a greater extent the theology of the church.
Therefore, it is justifiable to argue that the African Initiated churches values the Old
Testament than the New Testament.

In conclusion, mainline churches and Pentecostal churches value New Testament than the
Old Testament. On the other spectrum African Initiated Churches values the Old Testament
than the New Testament.

3. Analyse different conception of salvation across denominations in Zimbabwe.

Answer

The doctrine of salvation is the pillar of Christian faith. Different denominations in

Zimbabwe classified under Main line churches, African Initiated Churches, and Pentecostal
churches they teach about salvation. Their conception of salvation is largely influenced by the
doctrine of the church. It is important to note that mainline churches are more concerned with
the futuristic conception of salvation, Pentecostal churches focus much on the present aspect
of salvation and Some African Initiated churches emphasize on the salvation as a past
experience. Therefore, it is the purpose of this essay to analyse different conception of
salvation across denominations.

To start with, mainline churches such as Roman Catholic, Methodist and Anglican Church
they believe that the death of Christ on the cross is the focal point of the saving mission of

28
God in the world. It was the focal point because no covenant could be established without the
blood. Therefore, the death of Christ is believed to be a means of meeting the demand of the
law and satisfying the justice of God. He died on behalf of man; he died as a substitute; his
blood atoned for the sins of humanity. Therefore, main line churches believe that salvation is
only possible through the blood of Jesus Christ; without the blood there is no remission of
sins.

In addition, main line churches also view salvation as a futuristic event (Rm 8:24; 1 Cor
15:24-27). It is important to note that despite the death of Christ on the cross mainline
churches believe that they will have salvation it in its fullness at the return of Christ (Eph 2:8;
Heb 9:28). Therefore, main line churches emphasise much on good moral behaviour for one
to be able to attain salvation in the future. It is in this context that one can argue that mainline
churches emphasize much on the futuristic aspect of salvation.

Pentecostal churches such as UFIC, AFM and ZAOGA they also believe that salvation is
centred on the work of Christ on the cross. These denominations understand salvation as the
saving of the soul, deliverance from sin and admission to heaven brought about by Jesus
Christ. However, much emphasise is given to the present aspect of salvation. They believe
that Jesus died not only for the sins of people but for redemption of humanity from
oppression and poverty. There is emphasizing on the gospel of prosperity. From a Pentecostal
church perspective salvation is inclusive; God is involved in human affairs. This means
God`s salvation embraces all human needs.

Salvation from a Pentecostal point of view entails material success, good marriage and good
health. They believe that Christ died for people to enjoy good life. According to prophet
Makandiwa the leader of UFIC if one achieves salvation is supposed to enjoy the fruits of
salvation. Therefore, this conception of salvation is heavily linked with doctrine of seeding or
giving. One is blessed according to the amount he or she gives. Such theology is awash in
Pentecostal churches.

Both main line churches Pentecostal churches they also view salvation as victory over Satan.
They believe that Christians were given powers over the devil when Christ died on the cross.
Judgement night held by prophet Makandiwa in 2011 and 2012 respectively demonstrate that
Christians have power of the devil and all sources of evil. This gives another perception of
salvation as victory over Satan.

Furthermore, African Initiated churches such as Johane Marange and Johane Masowe
eChishanu their perception of salvation is influenced by black theology. It signifies resolute
and decisive steps to free black people not only from estrangement from God but also from
slave mentality, inferiority complex, segregation, exploitation, and continued dependence on
others culminating in self-hate. They believe that Jesus died for them to be liberated from all
source of exploitation by whites. Therefore, emphasize is given to already attained salvation
on the cross by Christ. Such theology rejected the future preached by the whites which only
wanted the blacks to forget the condition that they were suffering.

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In conclusion, there are different perceptions of salvation across denominations in Zimbabwe.
These differences are influenced by doctrinal differences.

4. Discuss the functions of the Holy Spirit as interpreted by different churches in

Zimbabwe.

Answer

Pneumatological traditions shaped the life and the character of the early church and have
impact on the pneumatological traditions in the churches today. Therefore, this essay will
focus on key pneumatological conceptions that include glossalia (speaking in tongues),
prophecy, healing, visions and exorcism of demons. The selection of these pneumatological
traditions has been inspired by different interpretations of pneumatological passages in
churches today especially among Pentecostal churches.

To begin with, Pentecostal churches believe that the Holy Spirit enables one to speak in
tongues (glossalia). F. Machingura in the article “The Significance of Glossolalia in the
Apostolic Faith Mission in Zimbabwe” notes those who do not speak in tongues are regarded
as not having the full consecration and spiritual empowerment for service. In the Apostolic
Faith Mission Church (AFM), speaking in tongue is believed to be evidence and the only
experience a Christian need in order to have the fullness of Christian life. In contrast to the
above main line churches generally believe that the Holy Spirit works in the life of a believer
silently. Tongues are commonly understood as an ordinary human language. Therefore, the
differences are as a result of different interpretations of Pauline and Lukean pneumatological
traditions.

In addition, the Holy Spirit also gives the believers the ability to give prophecy. Pentecostal
churches understand prophecy as the prediction of the future. Prophets such as Makandiwa,
Uebert Angel and T Freddy the predict people’s phone number, national identity card, and
home addresses. They have also made headline with national and international prophecies
for instance Prophet Makandiwa prophesised about liquidity crisis in 2013 in Zimbabwe and
Hubert Angel prophesised about the attack on Kenyan Mall. These prophecies are attributed
to the Holy Spirit. Whilst mainline churches also believe that the Holy Spirit empowers the
believer with the ability to prophecy. Barrett (1967) defines that the word ‘prophecy’ as used
by Paul in 1 Cor. 14:3, “refers much less to prediction than to exhortation and exposition of
Christian truth. Mainline churches understand prophecy as more of revelation of the message
of Jesus Christ than prediction of the future.

Furthermore, the Holy Spirit enables believers to perform miracles. Contemporary prophets
such as Makandiwa, Angels and T Freddy to mention a few have performed instant miracles
such as weight loss and gold appearing in the hand of followers. Some shocking miracles
include giving birth to a child after three days of conception or increasing fuel in car tanks. In
addition, they have also performed plethora of healing miracles. These miracles are attributed
to the power of the Holy Spirit. Contrary to the above main line churches believe in the
healing miracles but they sharply differ on some of the miracles such as weight loss. From

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this stand point it is clear that the functions of the Holy Spirit are interpreted differently by
churches in Zimbabwe.

The Holy Spirit also gives the believers the ability to preach the word of God without fear of
opposition and persecution. Apostle Chiwenga criticizes the government and other preachers
in Zimbabwe. He believes that he is the only preacher filled with the Holy Spirit to preach the
truth. This is also synonymous to many preachers such Apostle Guti who also believes that
his message is inspired by the Holy Spirit. However, the difference is that the latter propagate
state theology.

There is general consensus among Christians that the Holy Spirit gives one the ability to see
visions. According to the Devine Commission of Paul Mwazha part 1 he saw a vision in
Guvamba mountain in Sadza district in 1956. The vision was synonymous to that of Isaiah
(Isaiah 6). Contemporary prophets claim that they have the ability to see visions. For
instance, Prophet Makandiwa also claims that he saw a vision of the death of Magret
Thatcher. Therefore, the Holy Spirit enables the believers to see vision.

It is important to note that the Holy Spirit enables todays Christians to cast out demons.
Johane Marange believed that the Holy Spirit enabled him to exorcism of demons. Many
Apostolic sects they believe that the Holy Spirit is responsible for exorcism of demons.
Pentecostal churches such PHD ministries also believe that the Holy Spirit sets free people
who are bound by demons.

In conclusion, there are different views on the functions of the Holy Spirit in Zimbabwe. This
is largely influenced by different interpretations of different pneumatological traditions in the
Bible.

5. Discuss the origin and development of the early church.

Answer

There is general consensus among biblical scholars that the early church was born on Acts
chapter 2 at the day of Pentecost. There is plethora of factors responsible of the growth and
development of the early church such as Holy Spirit, miracles, opposition and persecution,
and political stability to mention a few. Therefore, this essay traces the origins and factors
behind the development of the early church.

It is important to note that the early church was born on Acts chapter 2 on the day of the
Pentecost. On the day of Pentecost, the Holy Spirit whom Jesus Christ had promised to send
came down upon the 12 disciples Luke 24:28ff. Acts 2:1ff. Peter filled with the Holy Spirit
explained the good news of Christ and 3000 people were converted to Christianity and this
marked the beginning of the early church. Henry Chadwick (1967) states Christianity rose as
a sect within Judaism. Its Jews were anxious to preserve the distinctive religious and
theocratic character of their religious life in defiance of Hellenistic influences and Roman
domination; they were strict in their observance not only of the Mosaic Law, but also of the
scribal tradition of interpreting the law. Pharisees believed in the resurrection and that

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became the fertile ground for the Apostles to preach the risen Lord, Jesus Christ. Therefore,
the origins of the early church can be traced on Acts chapter 2.

In addition, the Holy Spirit played an integral part to the development of the early church.
The apostles became active in the ministry after receiving the Holy Spirit on the day of
Pentecost. Peter ministered on the day of the Pentecost resulting in the birth of the church.
Apostles preached the gospel without fear. The book of Acts contains the Jerusalem ministry
of Apostle Peter in its first 12 chapters. This is evident in the founding of the church on the
day of Pentecost. Peter is at the centre and is primarily focussed on Jerusalem, Samaria and
Judea as an Apostle to the Jews and Jewish proselytes. In the Petrine ministry, 3000 people
were converted in one day and the number rose to 5000. Whilst the Antioch cycle from
chapter 13 of Acts, Paul an apostle to the Gentiles, takes the stage and the Gospel moves to
the utter-most parts of the earth. The Gospel was to be spread to the end of the earth. It is in
the ministry of Paul that one finds the spreading of Christianity into Gentile lands. Therefore,
the Holy Spirit played a part to the development of the church.

More so, miracles contributed to the growth of the early church. The Holy Spirit enabled the
apostles to perform miracles. In the Palestine cycle Peter performed many miracles such as
the healing of a lame man at the beautiful gate, the healing of Aneas who was bed ridden for
eight years, and the resurrection of Tabitha. These miracles attracted many people to Christ
contributing to the early church. Paul also performed many miracles during his missionary
journeys resulting in the spreading of the gospel to the gentile community. It is in this context
that Barclays argues that Acts of the Apostles is not the appropriate title but Acts of the Holy
Spirit. Therefore, it is sufficed to argue that miracles contributed to the development of the
early church.

Furthermore, opposition and persecution contributed to the development of the early church.
Chadwick postulates that Christianity was viewed as a subversive religion. It posed a serious
threat to the existence of Judaism as the Apostles blamed the Sadducees and Pharisees for the
death of Jesus. The religious leader’s unleashed terror to Christians and Paul orchestrated the
death of Stephen. The Apostles had to run away from persecution carrying the gospel to the
gentile community. Persecution and opposition were more of a blessing than a curse as it
enable Christianity to burst from its nucleus Jerusalem spreading to other regions.

Nevertheless, Pax Romana (Roman Peace) also contributed to the development of the early
church. An outstanding characteristic of the Roman Empire is “peace.” Romans enjoyed
peaceful living as a lifestyle. They did not experience wars of any kind because the military
garrisons stationed in different areas stopped them easily before they spread. It was during
the reign of Caesar Augustus that the policy of Pax Romana or “Roman Peace” was
inaugurated. This policy ushered in more than two centuries of unequalled and unprecedented
stability marked by economic and cultural growth that could not be paralleled in the history
of human history. The near absence of military conflict during this time was behind this
achievement. The peace of Rome was a ground for the uninterruptable spread of Christianity.
It also gave room to the free flow of travellers, traders and Christian missionaries. Freedom

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of movement and safety was fully granted and it was enjoyed by the citizens and visitors.
Therefore, Pax Romana contributed to the development of the early church.

Equally important is the fact that good road networks also contributed to the development of
the early church. When the Roman government was constructing their roads, they had no
knowledge it was going to pave the way for the spread of Christianity. This allowed a free
passage of individuals from one place to another and hence gave Christianity new converts.
Speaking about the Roman road network, Ajah asserts that “the Romans developed an
excellent system of roads radiating out from the golden milestone in the Roman forum to all
parts of the empire. Roman road network simplified commercial activities in the empire; the
roads linked various cities, continents and settlements and aided the rapid spread of the
gospel and gave the faith numerous converts. The great city of Rome was a melting point and
contact of thousands of people. Therefore, good road networks contributed to the
development of the early church.

To sum up, the early church was born on Acts chapter 2 on the day of Pentecost when the
Apostles received the Holy Spirit. There are many interrelated factors which contribute to the
development of the early church.

6. Examine the challenges associated with mission of the church.

Answer

From the onset, it should be noted that the mission of the church is to spread the gospel of
Christ. There are number of factors which have affected the mission of the church such as
the rise or resurgence of other religions, denominationalism changes in missionary role and
changes in missionary role. Therefore, this paper examines the challenges associated with
mission of the church.

Firstly, the rise of other religions has posed a serious threat to the mission of the church.
The resurgence of other religions has challenged the traditional view that only Christianity
is the true faith and therefore only Christians are acceptable to God. Some have begun to
assume that different religions present valid ways of worshiping the same God. That in turn
has raised the question of how appropriate it is to evangelise people who already have their
own valid faith which pose a serious threat to church mission.

In addition, the presence of other religions such as Indigenous Religion has made the mission
of the church very difficult. Africans continue to adhere to their cultural values at the same
time practising the Christian faith. Expressing the same sentiment, Archbishop Desmond
Tutu characterizes Africans as “suffering from a form of religious schizophrenia because of
the struggle between their Christianity and their Africanness. Some Africans are reluctant to
leave their culture thus posing a threat to church mission.

Furthermore, denominationalism is another challenge associated with church mission.

Denomination is an established religious group which has usually been in existence for many
years and has geographically widespread membership. In this regard, a denomination is
defined as a kind of watered-down church which has some similarities to a sect. It comes into

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existence when churches lose their religious monopoly in a society Sprouting of many
denominations has introduced unhealthy competition between churches. This makes it
difficult if not impossible for the churches to cooperate with each other in order to evangelise
schools, colleges, hospitals or other special institutions. Therefore, denominationalism has
negatively affected church mission in the world.

Theological confusion about the meaning and nature of mission of the church in the 21 st
century has also undeniably affected the mission of the church. The major question about
the mission of the church for example, mission necessarily involves missionaries travelling
from one geographical area to another? Does it equally encompass both spiritual redemption
and social action? These doubts have inevitably undermined mission involvement. Beneath
these doubts is the basic crisis of faith- lack of conviction that Christianity has something
without which the world perishes. The consequence was decline in mission involvement.

More so, the negative role of Christianity in the colonization of Africa is another challenge
associated with church mission in Africa. It is a fact that missionaries through biblical
interpretation managed to persuade Africans to accept colonisation as a “huge step toward
forward or toward civilisation” while in reality, colonisation was for Africans, a “huge step
backwards”. Through biblical interpretation missionaries managed to persuade Africans to
accept their slave status and their second-class citizenship in their own land as the will of
God. With this history of the interconnectedness between colonialism and missionary biblical
interpretation and translation, the belief among Africans that we were “colonised through the
Bible” becomes valid.

In conclusion, there are many challenges associated with the mission of the church. Some of
the challenges include the presence of other religions, denominationalism and theological
confusion about meaning and nature of the mission of the church to mention a few.

7. Discuss the second coming of Christ in the New Testament.

Answer
The second coming of Christ is a subject of debate among New Testament writers. There are
different perspectives on the return of Christ. This essay shall discuss key views on the
second coming of Christ which are realized eschatology, imminent eschatology and futuristic
eschatology.

Synoptic writers also depict the idea of realized eschatology. According to synoptic writers
Christians are no longer waiting for the Kingdom; with the incarnation of Jesus, it has already
come. Dodd espouses that Jesus’ teaching on eschatology can be summarised by the
statement “the kingdom of God has come”. In pursuance of this view, Dodd holds that
Christians are no longer waiting for the Kingdom; with the incarnation of Jesus, it has already
come. The time is fulfilled, and the Kingdom of God is at hand (Mark 1vs.15). Jesus called
for repentance and righteous living. Dodd is convinced that Mark 1 vs. 15 is the core of
Jesus eschatology. The Jews believed that the kingdom was a future national and political
kingdom centred on Israel. Jesus pointed out that God’s kingdom was already among them. It
was present in him (Luke 10:9; 17:20-21). Those who submitted to Christ’s rule entered

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Christ’s kingdom, and thereby received forgiveness of sins and eternal life (Matt 21:31; Mark
10:14-15; John 3:3). The same is true of people of any era. Those who believe in Christ enter
his kingdom and receive its blessings (Rom 14:17; Col 1:13). Jeremias and others are of the
view that Jesus taught that the Kingdom was being realized.

The New Testament also suggests that the second coming of Christ was near. This theology
of the imminent return of Christ is referred as Imminent eschatology. This eschatological
position is dominant in Paul’s theology of the end time. I Corinthians 15 and 1 Thessalonians
4 are key texts which shows Paul’s perception about the second coming of Christ.
1Corinthians 15 suggests that the return of Christ was so near. Paul dismissed gnostic
teachers who were teaching heresy about the resurrection of the dead. According to Paul the
resurrection of the dead was real and it was the basis of Christian Faith. Paul explains what
was going to transpire the day Christ returns. Those who were dead in Christ were going to
be raised and they will be given imperishable bodies. Those who were alive their bodies were
going to be changed in a twinkling of an eye during the sound of a trumpet. Paul’s theology
of the imminent return of Christ resulted in greater expectations by the believers who were
facing persecution.

In Thessalonica believers were expecting imminent Parousia. They were disturbed with the
death of their beloved one. Paul also explains what would transpire on the return of Christ.
According to Paul the dead will be resurrected been led to expect that all the baptized would
live until the Parousia (4:”15). Paul responded to the Thessalonian church by saying that
those who had fallen asleep were going to be raised first. Paul reminds the church that the day
of the Lord, his Parousia, cannot be calculated but will come like a “thief in the night” (1
Thess 5:1 -5). It is obvious that Paul had preached and still held to an imminent Parousia.

Far futuristic passages like Mathew 24, Mark 13:10, Mathew 26:29, Luke 17: 21 have a
bearing on anything that might happen in the future. The ‘Not yet’ realized eschatology in
Christian belief is based on the return of Christ. Jesus’ teaching seems to indicate that he
too, like other Jews saw the Kingdom of God in the future, when the Son of Man would come
with the angels, and gather together his elect from the four winds. One of the chief
proponents of the futuristic eschatology is A. Schweitzer. He rejected Dodd’s view citing
that even Jesus expected it as a future event. Jesus’ Second Coming is described in terms of
the late Jewish tradition of a son of man who comes in glory and who will judge nations.
When he comes the dead will rise and the righteous (both the living and the risen dead) will
join him in glory in the clouds (1 Thess 4: 1).

2 Thessalonians gives a catalogue of events that will precede the Second Coming of Christ.
The writer alerts the readers that the day of the Lord will not come unless: rebellion comes
first (2:3); the manifestation of Antichrist, the son of perdition takes place (2:3); the son of
perdition opposes and exalts himself against every so-called god or object of worship (2:4);
he takes his seat in the Temple of God, proclaiming himself God (2:4).The author reminds
the readers, the Second Coming is not so near as the readers anticipated! The “lawless one”,
the author affirms, will eventually appear “with all power and with pretended signs and
wonders” and many will be led astray (2:9-10). However, when Christ appears he will “slay

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him with the breath of his mouth and will destroy him by his appearance and coming” (2:9).
The observation that the author gives a catalogue of events that precede the Parousia
contradicts Paul’s assertion in 1 Thessalonians that Christ will come like a thief (5:2) or “as
travail comes upon a woman with child” (5:5). In short, the writer asserts that the
eschatological drama is, for believers, a sign that Christ’s return is not so imminent.

Matthew was also written to alert readers about the delay of the second coming of Christ.
Matthew 24 gives a catalogue of events that will take place before the second coming of
Christ. We read in 1 Thessalonians 5:14 that some Christians were abandoning their daily
chores (“admonish the idlers”) thinking that the Coming of the Lord was imminent. Matthew
responded to the delay of the Parousia by alerting readers that certain signs must precede the
coming of the Lord such as wars (Matthew 24: 6), famine, earthquakes, rise of false prophets
(24:7-11), tribulation, and the gospel shall be preached to all nations and then shall the end
come (24:14). For Matthew the church was supposed to concentrate on the mission of the
church since the coming of Christ was a futuristic event.

In conclusion, the second coming of Christ is a contested issue in the New Testament. There
are divergent views regarding the second coming of Christ. By and large these views were
influenced by the context and the audience of the letters in the New Testament.

Revision Questions
1. Discuss the authority of the Bible.
2. Examine the influence of the Bible on modern day Christians.
3. Evaluate the challenges associated with the authority of the Bible in today’s church.
4. Analyse various perceptions of sin among Christians in Zimbabwe.
5. To what extent does sin affect responsible citizenship?
6. How effective are ways being used by churches leaders today in discouraging people to
indulge in sin?
7. Discuss the challenges associated with Christian conception of salvation.
8. Examine the relationship between salvation and the gospel of prosperity.
9. Assess the problems associated with the Christian soteriology in your society today?
10. Explain the concept of the Holy Spirit.
11. Assess the role of miracles in the growth and development of the early church.
12. Discuss the social, political and economic factors which hindered or aided the growth of
the early church.
13. Discuss the challenges which were faced by early and how the challenges were solved.
14. Examine the reasons why modern-day Pentecostal churches are enjoying a large number
of converts.
15. Compare and contrast Paul’s teaching on the second coming of Christ as presented in 1
Corinthians 15 and I Thessalonians 3-5.

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16. Discuss the views of contemporary denomination in Zimbabwe regarding the second
coming of Christ.
17. Examine the concept the church in the New Testament.
18. ‘Although the issue circumcision was controversial in the early church, it has become
important in the modern society’. Discuss.
19. Examine the salient features of salvation process and show the meaning of salvation to
contemporary Christians.
20. Analyse the importance of the Holy Spirit for Christians today.

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TOPIC 2: JESUS’S LIFE

Key points

 The Gospel of Mark begins with Jesus already grown up and John’s gospel is more
theological, developing the concepts of Jesus' pre-existence and incarnation.
 Paul only makes sporadic allusions to Jesus’ origins.
 It is only at this stage that Matthew and Luke seek to introduce their accounts of the
life and ministry of Jesus Christ with information about his birth.
 The main sources for the birth of Jesus are Matthew’s gospel and Luke’s gospel
neither Mark nor John nor any other sources inside or outside of the New Testament
give us any details about his birth.
 Learners are expected to be able to identify similarities and differences in the birth
narratives the gospel of Luke and Matthew.
 It is also important for leaners to be able to investigate the challenges associated with
virginal conception of Jesus.
 According to Brian Wilson (2003) baptism is the Christian ritual of initiation by
which a person is spiritually purified through contact with water.
 The practice was adopted by Christians in imitation of Jesus’s baptism by John in the
river Jordan as depicted in the gospels.
 The student is expected to be able to discuss the rite of baptism in the New Testament
and its significance to the ministry of Jesus and the early church.
 The term “passion narrative” is used primarily to refer to the accounts given in the
canonical gospels of the suffering and death of Jesus.
 Generally, scholars treat the passion narratives as beginning with Jesus’ agony and
arrest in Gethsemane and concluding with his burial.
 The sections to which these narratives are typically assigned consist therefore of
Matthew 26:30–27:66, Mark 14:26–15:47, Luke 22:39–23:56, and John 18:1–19:42.
 Those scholars who would include the Last Supper and the discovery of the empty
tomb as parts of the passion narratives would expand this list of passages to reflect
these additions.

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Questions and Answers

1. “The birth narratives in Luke are a replica of the birth narratives in Matthew”.
Discuss.
Birth narratives are stories about the conception and birth of Jesus.

Similarities

 The names of the parents are Mary and Joseph (Mt. 1:18; Lk. 1:27).
 Joseph was a descendant of King David (Mt. 1:1; Lk. 1:27; 2:4).
 An angel foretells Jesus’ birth (Mt. 1:18-25; Lk. 1:26-38).
 Mary was a virgin when she conceived (Mt. 1:18; Lk. 1:34-35).
 Jesus was born in Bethlehem (Mt. 2:1; Lk. 2:4-7).
 Herod the Great was king of Israel (Mt. 2:1; Lk. 1:5).
 Jesus’ family settles in Nazareth (Mt. 2:23; Lk. 2:39).
 The parents are to be Mary and Joseph who are "betrothed" (legally bound to be
married), but have not yet come to live together or have sexual relations (Matt 1:18;
Luke 1:27,34).
 Joseph is of Davidic descent (Matt 1:16, 20; Luke 1:27, 32; 2:4).
 There is an angelic announcement of the forthcoming birth of the child (Matt 1:20-23;
Luke 1:30-35).
 The conception of the child by Mary is not through intercourse with her husband (Matt
1:20, 23, 25; Luke 1:34).
 The conception is through the Holy Spirit (Matt 1:18, 20; Luke 1:35).
 There is a directive from the angel that the child is to be named Jesus (Matt 1:21; Luke
1:31).
 An angel states that Jesus is to be Saviour (Matt 1:21; Luke 2:11).
 The birth of the child takes place after the parents have come to live together (Matt 1:24-
25; Luke 2:5-6).
 The birth takes place at Bethlehem (Matt 2:1; Luke 2:4-6).
 The birth is chronologically related to the reign (days) of King Herod the Great (Matt
2:1; Luke 1:5).
 The child is reared at Nazareth (Matt 2:23; Luke 2:39).

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However, Luke is different from Matthew because

 The angel Gabriel visits Mary only (1:26-38).

 Mary’s song of praise is found in Luke only (1:46-55).
 Angels visit the shepherds and in Matthew there is no such an account (2:8-21).
 Mary and Joseph take Jesus to the temple while in Matthew there is no such account
(2:22-38).

2. Examine the challenges associated with the birth narratives in the gospels. [25]

 Matthew’s genealogy contradicts Luke’s on multiple points: For starters, notice what
name is given for Joseph’s father, grandfather as well as other people from his lineage
and what name is given as the son of David through whom Jesus allegedly descended.
They are different and irreconcilable. Apologists’ attempts to reconcile them are
fanciful and so obviously desperate for example the suggestion that Luke really intends
to offer Mary’s family history, not Joseph’s which is contrary to the text itself and
simply wishful thinking. Both Lk 1.27 and 3.23 make it clear that the genealogy was
through Joseph.
 The date of birth: The exact date or precise year in which Jesus was born is uncertain
and thorn in the flesh of many biblical scholars. It cannot be traced with certainty as to
when was Jesus born. Matthew 2:1 says “Now when Jesus was born in Bethlehem of
Judea in the days of Herod the king…” Jesus was born in 4BCE while Luke 2:1-2
says, “In those days a decree went out from Caesar Augustus that all the world should
be enrolled. This was the first enrolment when Quirinius was the governor of Syria”
This means that it was in 6CE the time when Quirinius conducted the census.
 The place where Jesus was born cannot be located with certainty. Matthew and Luke
present Bethlehem as the place of birth of Jesus while Mark the first gospel writer
seem to differ. Matthew and Luke maintain Bethlehem as the place of birth for
theological reasons while mark present the birth place of Jesus as Nazareth.
 Luke and Matthew allude to the virgin birth of Jesus while Mark made no reference to
the virgin birth.

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3. Contrast the infancy stories in the gospels and show how they give prominence to
women
Differences of infancy stories.

 Joseph resolves to divorce Mary (1:19) while in Luke there is no such indication.
 An angel visits Joseph (1:20-21) while in Luke the angel Gabriel visits Mary (1:26-
38).
 The angel tells Joseph to name his son Jesus (1:21) while in Luke there is no such
indication.
 Wise men from the east visit the family (2:1-12) while in Luke the Angels visit the
shepherds (2:8-21) and the shepherds visit Mary.
 The family escapes to Egypt (2:13-15) while in Luke there is no such indication.
 An emphasis on fulfilled prophecies (1:22-23; 2:5-6, 15, 17-18, 23).
 Mary’s song of praise (1:46-55) while in Matthew there is not such song of praise.
 Mary and Joseph take Jesus to the temple (2:22-38) while in Matthew there is not such
song of praise.

How the gospels give prominence to women

 The birth narrative refers to the infancy stories of Jesus as well as that of John the
Baptist.
 Jesus’ birth was announced to Mary by Angel Gabriel (Luke 1: 26-31). The angel’s
visit to Mary is a unique event in the history of the Jewish people. Angels were
usually sent to men which shows the gender hierarchies and binaries in the Jewish
culture but in Luke they visit women also.
 Elizabeth is given prominence due to the birth of John the Baptist by Elizabeth (Luke
1:36-66). Tradition has it that Elizabeth was the aunt of Mary. The birth of John is
also announced by the angel to Elizabeth. This shows that Luke gives prominence to
women who were relegated to the periphery in the Jewish society dominated by men.
 The birth of Jesus is also punctuated by his presentation in the temple. Anna is key
player in the presentation of Jesus.
 Without women like Mary, Anna and Elizabeth the salvation history of mankind
would be distorted as they showed how women were valued in the Jewish society.

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4. Critique various forms of baptism in the different churches in Zimbabwe today.
This question requires candidates to critique various forms of baptism in different churches
today. By critiquing candidates are expected to show why churches use various forms of
baptism.

 Immersion-follow the example of Jesus. Immersion differs as some dip believers

one time while some dip three times. The one dip symbolises the death and
resurrection of Jesus while three times symbolises the father, son and the Holy
Spirit.
 Fire – it is a symbol of the Holy Spirit this is the reason why they use fire.
 Sprinkling of water – it is symbolic of immersion. It is done because of the
unavailability of running rivers.
 Anointing oil-they derive this from Jewish forms of baptism which used oil to
baptise people. This is because Christianity is an offshoot of Judaism.
 Passing under a flag-salvation army.

5. Analyse the reasons why Jesus was baptised. Why are Christians baptised today. [25]
 The term baptism is derived from the verb baptein which means to dip. So, baptism
means to be dipped in water, one has to be immersed in water.
 In the New Testament, is used in its proper sense which means to dip in Luke 16:24
and John 13:26. So baptism refers to the physical immersion of the body in water.
Reason why Jesus was baptised

 To mark the end of John’s ministry: John the Baptist was the forerunner of Jesus who
in his ministry preached the baptism of repentance for the remission of sins before the
coming of Jesus (Matthew 3:1). Jesus was baptised to mark that John had ended his
ministry and Jesus was starting his own ministry.
 Setting the example for his followers: Jesus set an example to be followed by anyone
who claims to be his follower. He set a model for other people who are Christians to
follow.
 Jesus was baptised in order to prove his humanity. He followed the human processes
that enables one to be accepted as believer. Although he was divine, Jesus chose to be
baptised because he had descended from heaven and take up a human form which
requires humility for him to win the souls which he wanted to save.

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  To approve the work that John had done. Jesus wanted to thank and approve the work
that had been done by John through baptism.
 To make Jesus ready for his challenging ministry: Baptism was a form of
strengthening and empowering of Jesus by God not only to start his ministry but to
overcome some of the challenges he was going to meet in his ministry.
Why are Christians being baptised today.

 Cleansing of sins: The importance of baptism is that it cleanses one of his or her
own sins. Christians believe that through baptism one is symbolically cleansed of
his or her sins.
 It enables total repentance: Baptism turn the person who has been baptised into
a new person and this leads to total repentance. A mark of repentance begins with
baptism.
 Participation in church activities.
 For one to be identified as a member of a Christian community one has to be
baptised.
 Overcoming the devil; through baptism one is strengthened to overcome the devil.
 To follow the example of Jesus.
6. Critique various forms of baptism in the different churches in Zimbabwe today. [25]
Various forms of baptism

 Immersion is the most popular form of baptism that is used churches today. By
definition, immersion is the process of being deeped in water for the cleansing of
sins. It is usually done in rivers, dams and in some urban churches in swimming
pools or fish ponds.
 Use of anointing oil is a form of baptism in churches today. For example, in PHD
ministries people are being baptised using oil to cleanse sin. The sign of a cross is
drawn in the forehead and one is proclaimed to have been baptised. In most cases
this form of baptism is used privately especially on those who are bed ridden. This
makes baptism private instead of being public.
 Pouring or sprinkling of water: Because of non-availability of running water due
to physical and climatic factors, baptism in the modern church can be done in
form of pouring a cup of water or sprinkling of water.

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  Carrying the cross: Some churches make the believer carry the cross as the form
of baptism. They derive this from the fact the Jesus died on the cross and it’s a
symbol of salvation.
Critique

 Water does not wash away sins since some Christians will be found committing their
previous sins.
 Water is not readily available.
 Carrying the cross, use of anointing oil and sprinkling of water does not augur well
with the definition of baptism.
7. Compare the gospel accounts of the events of Jesus’ last week leading up to his
crucifixion.
These accounts can be commented on as they are looked at by each gospel writer but there
must be some evidence to show that the candidate is looking and commenting upon the things
that are similar and the things which are different. A good textual knowledge is essential but
the stories should not be retold without relevant comment and a clear attempt at addressing
the question. Narrative alone cannot pass. Among the events that should be looked at are:

 Judas’ betrayal.
 The last supper.
 The arrest and trials.
 Peter’s denial of Jesus.
 The decision made by the Jews to ask for the release of Barabbas.
 The role of Pilate in the various gospels.
The differences should look at material peculiar to different gospel writers.

There is a lot of information which may be included but not all events are necessary for a
good level. Quality of comment is more important than quantity of material

8. Analyse reasons why Jesus was crucified. [25]

 Jesus was crucified because he was misunderstood rebel to Roman rule. The triumphal
entry was interpreted politically. For the on lookers, it was an act that meant that Jesus
was now ready to establish a kingdom of his own. The triumphal entry is the main
reason why he was crucified as it was a political event which delegitimised the Roman
rule.

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 Jesus as a threat to the source of livelihood of the Sadducees: The cleansing of the
temple by Jesus was interpreted as a threat to the economic survival of many people like
Sadducees. The Sadducees wanted Jesus to be crucified because of that reason.
 The other reason why Jesus was crucified is that he had threatened to destroy the temple
and built it in three days. It made the death of Jesus inevitable.
 Judas Iscariot’s betrayal is the reason why Jesus was crucified. He was the disciple of
Jesus who came from the Zealot background. Judas betrayed Jesus leading to his death.
 Blasphemy: Jesus was accused of blasphemy whereby he claimed to the God or the son
of God by the scribes when he tried before Caiphas. Blasphemy was punishable by death
and Jesus had claimed to be Christ, the son of God (Matthew 26:1). The allegation of
blasphemy provided the fertile ground for Jesus’ death.
 To fulfil Old Testament prophecy: The other reason why Jesus was crucified is that it
was meant to fulfil what had already been prophesied by the Old Testament prophets.
9. “Jesus died for theological purpose”. How far true is this statement? [25]
Larger extent

 To save People. The sin that was brought into the world through Adam led God to
contemplate destroy human race. Jews believed that sin can only be atoned through
the death of an animal for one to be saved from the wrath of God. The death of Jesus
sealed of the transaction needed to save people. His death cancelled the debt and
humanity was declared free.
 Jesus’ death was to complete God’s covenantal promise. Jesus died to transform his
promised into a covenant. The death of Jesus removed the possibility of retraction or
alteration to the will and God’s promise of forgiveness.
 To demonstrate God’s love for his people: Jesus’ death means that he died as the final
trial stated in the servant role, “I came to serve and not to be served”. The significance
of Jesus’ death was to demonstrate his message of love and sacrifice. He saved other
people with his action and his failure to die would have undermined his program of
love and sacrifice.
 To reconcile the world to God: The other meaning of Jesus’ death was to reconcile the
world and the coming of sin into the world made marked the polarisation of the world.
There was lost love among all people and Jesus’ death marked the turning point in
making the people reconciled and love one another.

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Lesser extent

 Historical purpose to give history to the people on the origins of Christianity. The
history of Christianity is rooted in the death of Jesus.
10. Explain the differences between the ways the gospel writers treat the crucifixion,
death and burial of Jesus. [25]
The question requires to explain the differences with an attempt to bring out the particular
leanings of each gospel.

 Matthew and Mark are very similar in their accounts, although Matthew makes
freer use of the title 'Son of God'. They both have the cry of dereliction and the
centurion's confession (although this is more significant in Mark) but Matthew, in
adding to the tearing of the curtain in the temple, is distinctive in his description of
the supernatural events which accompany Jesus' death. Matthew also adds the
discussion between the Pharisees and Pilate resulting in the guard at the tomb.
 Luke includes the dialogue with the criminals, replaces the cry of dereliction with
something much more positive and changes the centurion's confession.
 John's account is distinct in many places (not least in the dating of the
crucifixion): Jesus bears his own cross; there is further discussion between the
Jews and Pilate over the title on the cross; there is the reference to Jesus' mother
and the Beloved Disciple and different words again at his death. The piercing of
Jesus' side is also only found in John. John does not emphasise the agony of the
cross, but its glory ... the whole gospel has led up to this moment: Jesus is to be
'lifted up'. Nicodemus joins and helps Joseph at the tomb.
11. “Judas played a central role in the death of Jesus”. Discuss.
This question requires one to explore what caused the death of Jesus.

To a larger extent it was caused by Judas because

 He never believed that Jesus was God (John 6:64): Judas was one a disciple who is
believed to have come from a zealot background which believed in the coming of the
Messiah to liberate them from the Roman imperial rule. This lack of faith in Jesus as
the Messiah was the main reason why Judas initiated the death of Jesus.
 Judas wanted to instigate fight against Romans which would lead to the political
independence of the people of God.

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  Judas had personal hatred for Jesus: The relationship between Judas and Jesus is also
another reason why Judas betrayed Jesus. According to the list of disciples provided
by the gospel writers, Judas is always listed at the last (Mark 10:2-4, Mark 3:16, Luke
6:14-16). The list of disciples showed the closeness of Jesus to his disciple and the list
always started with Peter, James, John and Andrew while at the end of the list was
Judas. Judas betrayed Jesus because of personal relations with Jesus.
 For the love of money: Judas was greed person who wanted money. Betraying
someone was a lucrative business in Palestine. Judas betrayed Jesus and got thirty
pieces of silver as a proof that he betrayed Jesus for monetary gains.
However the death of Jesus was not caused by Judas

 Because it was foretold in Old Testament prophecies that Jesus would die on the
cross.
 It was God’s plan to redeem people through the death of Jesus. Thus God is
responsible for the death of Jesus.
 Jesus also broke the Jewish law which was punishable by death. Blasphemy was
punishable by death and Jesus had claimed to be Christ, the son of God (Matthew
26:1). The allegation of blasphemy provided the fertile ground for Jesus death. Jesus
was responsible for his own death.
12. “The resurrection of Jesus Christ is the cornerstone of Christian faith” assess the
validity of this statement. [25]

The question requires one to explore the importance of resurrection for Christians.

 Resurrection refers to the raising of someone from the dead.

 It is central to Christian faith. Smart (1970:401) says the experience of the
resurrection was the focal point in Christianity for the followers of Jesus.
 It strengthens the faith of his followers as well as to prove his divinity. According to 1
Corinthians 15:14, “If Christ has not been raised, then our preaching is in vain and
your faith is in vain…” Without the resurrection of Christ they would not have been
the gospel, no history of the apostles and no history of the church.
 The resurrection of Christ is important for Christians because it authenticate Christian
faith and history.
 Christians believe that the resurrection of Jesus is the foundation for Christianity, it
cannot be explained as the later product of Christianity.

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  The birth and growth of the early church all prove that Jesus resurrected from the dead.
If the resurrection of Jesus is a myth, then there is no plausible way to account for the
origin of the Christian faith.
13. Critically analyse the resurrection narratives in the gospels and Pauline letters.[25]

 Resurrection narratives are stories about the raising of Jesus from the dead and are
found in Mark 16:1-8, Matthew 28:1-20, Luke 24:1-23, John 20: 1-30, 1 Corinthians
15:3-8.
 There are similarities and discrepancies on resurrection stories, there is need to
understand the two major types of resurrection traditions namely the empty tomb and
appearance accounts.
 Markan story Mark 16: 1-8: There is no resurrection appearance that is reported in this
account. On the contrary, there is the story of the empty tomb in which the young man
announced that Jesus had arisen from the dead and would appear to the disciples in
Galilee. In this story women are amazed to find the empty tomb when they had come to
perform some final rituals for the dead as per the Jewish custom. The gospel of Mark is
silent on whether Jesus appeared to the disciples later on in Galilee.
 Matthian tradition (Mtt 28:1-20): Matthew enlarges the account of Mark and his story
of the empty tomb includes the guarding of the tomb (In John the guarding is done line
with the accusations levelled against Jesus). In this incident, the Jews made necessary
precautions to prevent the body of Jesus from being stolen. The resurrected Christ’s
identity is historical.
 Lukan tradition (Luke 24:1-53): The story of the empty tomb is substituted with the
appearance stories. Jesus appeared on the way to Emmaus (Luke 24:13-35), the two
disciples did not recognise him though he physically appeared to them. They only knew
him after Jesus explained scriptural based for his death and resurrection also his
blessing, breaking and giving of bread to the disciples. Jesus eats with his disciples to
show that he had resurrected physically despite the fact that he had vanished and
appeared in the same contexts. Luke’s resurrection story ends with Jesus’ ascension to
heaven.
 Johannine tradition John 20:21-25: In the account of John, Mary Magdalene comes to
the tomb, Peter and the other disciple follow later. Then Mary like the disciples on the
way to Emmaus saw the resurrected Christ and recognise him after he spoke her name.
She was told not to touch him because he had to go to heaven but before going, he

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 promised that the Holy Spirit would come. This resurrection is almost similar to that of
Luke.
 Pauline tradition 1 Corinthians 13:3-8: This resurrection account lists a number of
eyewitnesses to Jesus’ resurrection. This tradition does not claim that the witnesses saw
the resurrection itself but only saw the appearance of the resurrected Christ. Paul claims
that he had seen the resurrected Christ. In this tradition, it is claimed that the Christ who
died and buried is the same Christ who resurrected.
14. Analyse various theories on the resurrection of Jesus.

 There are several theories which tries to explain the resurrection of Jesus. These
theories include the swoon or resuscitation theory, the hallucination theory,
impersonation theory the theft theory and the unknown tomb theory.
 Swoon or Resuscitation Theory: According to this theory, Jesus did not die but he
just swooned. This means that the disciples saw a resuscitated body of Jesus. This
theory holds that Jesus was nailed on the cross where he fainted because of loss blood.
He then became resuscitated or swooned from fainting or exhaustion after he was
placed in the tomb half dead. This means he was buried alive and he was revived
because of the coolness of the tomb. Thus, he rose and went away.
Critique of the theory

 This theory is widely dismissed because it ignores the evidence of his death.
According to the gospel writers there was verification of Jesus’ death before his burial.
The people who wanted to the death of Jesus made sure that he was dead for good for
he was considered a threat to welfare of the Sadducees as well as Roman imperial rule.
Jesus was confirmed dead by the soldiers, Pilate as well as Jews as well as female
disciples who went to the tomb to perform some burial rituals. Furthermore, the theory
cannot explain the problems of linen wrappings lying undisturbed. Unwrapping linen
cloth from his body required assistance and this makes this theory flawed.
 Furthermore, the physical condition of Jesus after he had swooned does not augur well
with what he did after he had swooned. For example, he walked long distances like
when he walked to Emmaus, it would be impossible for one who had fainted from loss
of blood and thorough beatings to walk such a distance. To add on, the tomb stone was
removed and if Jesus had swooned where did he get the energy to remove that stone.

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  Hallucination theory: This theory argue that Christ’s post resurrection appearances
were not real appearances but hallucinations on the part of the disciples. Smart (1970)
says there is little doubt that the disciples did undergo experiences in which they
perceived Jesus in the midst and had a powerful, even frightening sense of his risen
power. The disciples experienced audio and visual hallucinations in which they heard
the voice of Jesus which was not there as well as seeing Jesus amongst themselves who
was not even there. This theory dismisses the post-resurrection appearances of Jesus to
the disciples. The disciples only hallucinated.
The biggest question is how so many people experience hallucinations could. Furthermore,
Jesus appeared to his disciples in many different places and not at one place. According to
Mark 16:11-16, Luke 24:11-12 and John 20:24-30 Jesus appeared to his followers in different
places. As such the hallucination is flawed because it contradicts the laws.

Critique of hallucination theory.

 and principles of psychiatrists who argue that there are special kind of people who
experience hallucinations who are nervous but in this context, Jesus appeared to
different types of people. His appearance is not limited to a special group of people but
it cascades to different people. Psychiatrist further argue that hallucinations are linked
to individual’s subconscious. They happen at special time and designated places.
Hallucination occurs when people anticipate something but in this context even his
disciples were not sure of his resurrection and they did not expect it.
 Impersonation theory: This theory state that the person who appeared to the disciples
and other followers of Jesus is someone who was impersonating Jesus. Someone was
imitating Christ and this is supported by the fact that people failed to recognise him at
first or at all. If Jesus was the one who had appeared to them they were supposed to
identify him because he was with them day and night during his life. However, in this
context Jesus is not identified and there is a possibility that someone was pretending to
be Jesus by impersonating.
Critique of impersonation theory.

 Firstly, it is difficult for one to impersonate Jesus’ wounds or injuries. For example,
Thomas had to put his finger in the wounds of Jesus. It is difficult for the impersonator
to imitate Christ by inflicting wounds upon himself. Furthermore, the disciples of Jesus
were with him for three years and it would be difficult to impersonate Jesus and get

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 away with it. Lastly, Jesus was entering closed doors and through walls. This testifies
that this was Jesus and not the impersonator because it is difficult to impersonate
miracles.
 Spiritual resurrection theory: This theory argue that Jesus resurrected in spiritual
form and not in real physical form. According to this theory, the body of Jesus
remained in the tomb and what only resurrected is the spirit of Christ.
Critique of the spiritual resurrection theory

 The issue of the empty tomb shoots down the whole argument of this theory. It does
not explain the disappearance of the body of Jesus from the tomb. If the resurrection
was spiritual then the questions which remain unanswered is where did the body of
Jesus disappeared to? There is strong evidence as to physical resurrection of the body
of Christ. Jesus could eat just like any other human being which proves that the
resurrection of Jesus was not only spiritual but physical.
 The Theft theory: This theory ascribes to the idea that the disciple of Jesus stole the
body of Jesus and claimed that Jesus rose from the dead. According to Matthew 28:11-
15, “And when they had assembled with the elders and taken counsel, they gave a sum
of money to the soldiers and said, ‘tell people, his disciples came by night and stole
him away while we were asleep…”.
Critique of the theory

 This theory ignores evidence of the empty tomb as well as linen wrappings. If someone
had stolen the body, they would have taken the body as well as his clothes. It is only
the resurrection account which explains the evidence of linen wrappings as well as the
empty tomb. Furthermore, the tomb was guarded by Roman officials and the disciples
were too afraid to be involved in the stealing of Jesus’ body. They were terrified and
they had no guts to do such a thing.
 The Unknown Tomb Theory: This theory argue that the disciples did not know the
exact location where the tomb of Jesus was located. Hence, they could not find it
except the empty tomb. This theory is based on the general belief that crucified bodies
were thrown in one common pit and were not allowed to be buried.
Critique

 This theory undermines the historical issues associated with the death, burial and
resurrection of Jesus. The story of Joseph of Arimathea who buried Jesus in his

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 private tomb is overlooked by this theory. Furthermore, the body of Jesus was prepared
for burial as per the Jewish custom and women were looking from afar meaning the
tomb of Jesus was known.
 From the above discussion, none of the theories explains issues so vividly that it
deserves credit. As such the resurrection of Jesus remains speculative than historical.

15. Analyse the problems associated with the evidence of Jesus’ resurrection.
There are several discrepancies associated with the New Testament resurrection stories.

 Paul’s tradition says Jesus appeared to Peter first and then to the twelve and lastly to Paul
himself. This is contrast to the presentation done by gospel writers, no appearance to
Peter is directly reported.
 In Mark and Matthew, only the woman visit the tomb of Jesus but in Luke Peter follows
alone. The gospel according to John attest that Mary visit the tomb and then Peter and the
beloved disciples. Peter was not alone when he visited the empty tomb.
 In Mark and Matthew, Jesus appeared to the disciples in Galilee but in Luke and John,
Jesus appeared to the disciples in Jerusalem.
 Paul’s tradition reports that when Jesus resurrected, he appeared to the five hundred
people and James but in the gospels there is no such event.
 Mark and Matthew do not report the eating of Jesus and the disciples but Luke and John
report that.
 According to Luke, Jesus disappeared from the sight of the two disciples on the way to
Emmaus but other gospel writers do not report such incident.
 Both Luke and John report that Jesus passed through closed doors but other writers do no
report that.

Essay Questions

1. Compare and contrast the birth narratives of Jesus in the gospel of Matthew and
Luke.

Answer

The birth narratives of Jesus are only recorded in the gospel of Matthew and Luke. It is
important to highlight that there are similarities in the birth narratives such as on the parents,
angelic announcement of the birth of Christ and the virginal conception of Jesus to mention a

52
few. On the other hand, there are notable differences such as Matthew does not mention the
visit to Bethlehem, does not include the story of Elizabeth and Luke mentions about the
shepherds. These differences are attributed to the fact that the birth narratives are theological
than historical. It is the duty of this essay to compare and contrast the birth narratives of Jesus
in the gospel of Matthew and Luke.

Both gospels relate that the parents are to be Mary and Joseph who are legally engaged or
married but have not yet come to live together or have had sexual relations (Matt 1:18; Lk
1:27, 34) and the conception of the child by Mary is not through intercourse with her husband
(Matt1: 20, 23, 25; Lk1:34). The reason why both writers seem to agree on the fact that Mary
and Joseph had no sexual relations it is because both writers had the same theological
interest of showing that Jesus was indeed the Messiah. Both were defending the Godhead of
Christ that was a stake. Gnostic teachers demeaned the supremacy of Christ by refusing
the virginal conception of Jesus.

Matthew and Luke seem to agree on the fact that Joseph is of Davidic descent (Matt1:16, 20;
Lk1:27,32; 2:4). The reason why the writers seem to agree on the descent of Joseph is
because they wanted to show that Jesus was from the tribe of David. Probably Matthew
wanted to place Messianic expectation from the house of David.

Both writers concur on angelic announcement of the forthcoming birth of the child
(Matt1:20-23; Lk1:30-35) and the conception is through the Holy Spirit (Matt1:18,20;
Lk1:35). The writers seem wanted to show the divinity of Christ which was undermined by
gnostic teachers who teaching heresy on the divinity of Christ. The birth narratives were
apologetic in nature the writers were defending the God head of Christ by refuting the claims
that Jesus was conceived by Mary and Joseph. Indeed, Jesus was conceived by a virgin
through the power of the Holy spirit.

Matthew and Luke agree that there is a directive from the angel that the child is to be named
Jesus (Matt1:21; Lk1;31) and an angel state that Jesus is to be the Saviour (Matt 1:21; Lk
2:11). It seems Matthew and Luke used the same source Q and they had similar theological
interest of showing that Jesus was indeed the Messiah who set humanity free from the
bondage of sin.

Both writers agrees that the birth of Jesus took place after the parents have come to live
together (Matt 1:24-25; Lk 2:5 and the birth takes place at Bethlehem (Matt 2:1; Lk 2:4-6). It
is important to highlight that both writers agrees that Jesus had also physical parents. Jesus
had to live like ordinary human being in order to set the humanity free from sin. The fact
that both writers agree on the place where the birth take places also suggest that the birth of
Jesus was historical.

Matthew and Luke chronologically dated the birth of Jesus during the reign of Herod the
Great (Matt 2:1; Lk 1:5) and also mentions that child reared at Nazareth (Matt 2:23; Lk 2:39).
Both writers seem they wanted to show the historicity of the birth of Jesus. They wanted to
counter the claims that the birth of Jesus was a myth or creation of the early church by
showing that the birth actually happened during the time of the Herod the Great.

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However, there are also differences between the birth narratives in the gospel of Luke and
Matthew. In Matthew, the Annunciation is made to Joseph in a dream (Matt1:20-24); in Luke
it is made to Mary who is awake and consents (Lk 1: 26 - 38). The angel states that his name
is Gabriel (Matt1:26-35). The book of Matthew was addressing the Jewish community.
It was rare in Jewish customs for an angel to visit a woman. Matthew did not want to
offend his readers probably that is the reason why the annunciation was made to Joseph
whilst Luke had a different theological agenda. Luke had interest in women and he was
writing to a Gentile community. This is maybe why Luke had to say the angel visited
Mary.

In Matthew, Joseph is minded to divorce Mary until he is told that the Holy Spirit is the agent
of conception (Matt1:19-20). In Luke the reaction of Joseph to the pregnancy is not
mentioned and his name occurs only incidentally (Lk1:27; 2:4,16). From a Jewish customs
perspective unfaithfulness was a legal ground for divorce. Matthew was aware of the Jewish
traditions and he wanted to show that Mary was of good reputation she had not engaged in
sexual activity with anyone. This is the reason why Joseph was told by the Holy Spirit not to
divorce her whilst Luke had no interest in the reaction of Joseph to the pregnancy.

Only Matthew tells of the Magi (Matt 2:1-12); only Luke tells of the shepherds (Lk 2:8-20).
The reason why Matthew mentions the wise men it is because Jesus was from the royal
tribe of David. Therefore, Jesus was the son of David. Nevertheless, Luke mentions that the
shepherds visited Jesus. In the Jewish society shepherds were deemed as people of low class.
Luke wanted to show that Jesus was a humble person who was concerned with the poor and
the outcast.

Matthew makes no mention of a journey to Bethlehem because of a census. In Matthew’s

account, after the birth the Holy Family flee to Egypt to escape persecution whereas in
Luke’s account, they actually return to Jerusalem for Jesus to be circumcised and Mary to
undergo ritual purification, after which they return quietly to Nazareth. These contradictions
they make one to doubt the historicity of the birth of Jesus.

Matthew’s genealogy traces the descent of Jesus to David and Abraham while Luke’s
genealogy traces his descent back to God through Adam. It is also perhaps significant that
Luke’s genealogy appears at Lk. 3:23-8, outside of the main Infancy Narrative. Matthew
traced the genealogy of Jesus from Abraham who is the father of the Jewish nation which
shows that the book of Matthew was proto-Jewish. Luke chooses to trace the genealogy
from Adam who is the source of all human kind which shows that the element of
universalism which is dominant in the gospel of Luke.

In conclusion, there are similarities and differences between the birth narratives in the gospel
of Luke and Matthew. The position of this essay is that these differences can be reconciled by
the fact that these writers had different theological agenda. To a greater extent, the birth
narratives of Jesus are more theological than historical.

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2. To what extent do birth narratives of Jesus give prominence to women in your
society?

Answer

The birth narrative of Luke gives prominence to women in our society. The infancy narrative
shows the importance of women in the redemption plan of God; women are possessed by the
Holy Spirit, God is concerned with woman challenges and women are portrayed as people
with good moral values. To a greater extent the Lukean narrative empowers women to excel
in different professions. However, Matthew birth narrative is greatly influence by Jewish
tradition which is patriarchal. Therefore, this essay explains more as it progresses.

To commence with, the birth narratives shows that women are part of the redemption plan of
God. It is important to note that when f Adam and Eve sinned it marked the fall of man.
Human race inherited the sinful nature of Adam. Jesus was born by a virgin Mary with the
purpose of saving humanity from sin. Charles Ryle (1986) states that the cross is the place
where Christ made the complete and perfect sacrifice for sin through the giving up of his
body and the shedding of his blood This affected the relationship between man and God. It is
within this context that one can argue that the women played a crucial role in the salvation of
humanity. From a feminist perspective the birth narratives they uplift the status of women in
today’s society. Since women gave birth to Christ.

In addition, the birth narratives portray women as people with good moral values. Women
were viewed as sexual objects and as people with loose moral values. This was common in
Jewish culture because it was patriarchal. The birth narratives are revolutionary in nature
since they view women as people with high moral status. Both gospels relate that the parents
are to be Mary and Joseph who are legally engaged or married but have not yet come to live
together or have had sexual relations (Matt 1:18; Lk 1:27, 34). The birth narratives
deconstruct negative stereotyping of women. From this stand point one can argue that they
give prominence to women in today’s society.

Equally important is the fact that Lukean birth narrative shows than Mary and Elizabeth were
filled with the Holy Spirit. Mary even encountered angelic visitation. The Jewish society
restricted women spirituality as women were regarded as unclean. Luke portrays the Holy
Spirit as gender blind. Therefore, birth narratives are a source of inspiration for women in
modern day society to be involved in the ministry as pastors or prophetess. The fact that
women are also filled by the Holy spirit definitely gives prominence to women in the modern
society.

Nevertheless, the birth narrative of Luke shows that God is interested in the problems faced
by women in the society. Elizabeth was barren and in the Jewish society it was regarded as a
curse. Despite her old age miraculously she was able to conceive. Barclays argues that the
gospel of Luke was concerned with poor and the outcast. It is important to such a positive
portrayal of women in the birth narratives gives prominence to women in modern society.
Since God is concerned about women welfare.

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However, the birth narrative in Matthew is influenced by Jewish customs. Matthew the
Annunciation is made to Joseph in a dream (Matt1:20-24). Matthew did not want to offend
his audience who were Jewish. According to Jewish customs women were regarded as
unclean and men were the ones who experienced angelic visitations. In this regard, the birth
narrative of Matthew perpetuates patriarchal values which makes the society to look down
upon women.

In conclusion, the birth narrative of Luke gives prominence to women today’s society to a
larger extent. It changes perception towards women by showing women in a positive
perspective. Unlike the birth narrative of Matthew which is largely influenced patriarchal
ideologies of the Jewish society. Therefore, it undermines the importance of women in
today’s society.

3. Discuss the significance of Baptism in the New Testament.

Answer

In the New Testament the rite of baptism was introduced by John the Baptist. The New
Testament mentions baptism of water and Holy Spirit. Baptism is viewed as the rite to the
admission to the church, as a symbol of cleansing, a passport to enter the kingdom of God
and theologically it dramatizes the death and resurrection of Christ. The proceeding essay
explains the significance of baptism in the New Testament.

Peter represents baptism as the rite of admission to the church. As the sacrament of
admission, baptism always stood till the religious divisions of post Reformation days.
Baptism incorporates new believers into the church within the context of being born again
their conversion qualified them for baptism and church membership. In the early church
believers joined the church after being baptized Acts 2:38. People who are baptized become a
corporate member of the body of Christ. Contemporary denominations such as AFM,
ZAOGA and Methodist to mention a few emphasise on the importance of baptism and
members are given baptism certificates as a credential to their membership.

Baptism is symbol of cleansing from sin. Baptism provides an opportunity for repentance and
forgiveness of sins. Believers renounce their former sinful lifestyle dying to sin and then
confirm that old behavior and actions have passed away (2 Cor 5:17). In the Pauline Epistles,
baptism offers purification from sins, the putting off of the sinful body of flesh, mortification
of sin, and renewal of life. Baptism done for the remission of sins was the initial form of
baptism introduced by John the Baptist Jn 1:19-28, Mt 3, Lk 3:3, Acts 2:38. Throughout the
Apostolic Age baptism was also done for the purification from sin. It is important to
underscore that human race has been contaminated by Adamic sin. Paul explains we have fall
short of the Glory of God because of sin (Romans). Modern day churches such as ZAOGA,
UFIC and AFM among others also encourage new believers to be baptised for the remission
of sins. Catholics and Anglicans believe that baptism is a sacrament by which grace and
forgiveness of sins can be offered. Baptism is the second sacrament of the Anglican Church.
It is a sacrament for anyone who has just become a Christian or an infant being born into
Christianity.

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It is essential to mention that baptism was a passport for one to enter the kingdom of God
during the time of the early church. The writer of the fourth Gospel represented Christ as
declaring: “Verily, I say unto thee, except a man is born of water and the Spirit, he cannot
enter the Kingdom of God.” The appendix to Mark pictured the risen Christ as saying: “He
that believeth and is baptized shall be saved.” This conviction but deepened, baptism was the
very foundation of the church, which “is built upon waters. So, baptism is one the conditions
for one to enter the Kingdom of God. Televangelist such as Prophet Makandiwa the founder
of UFIC in one of his programmes titled Discipleship Class on Christ TV channel explained
the importance of baptism to believers in relation to the 2nd coming of Christ.

Theologically speaking baptism also symbolises the death and resurrection of Christ. Romans
6:3-5 Paul says that as Jesus was buried in the tomb, so we are buried by baptism in a tomb of
water. As Jesus was resurrected from the tomb, so we are resurrected from the waters of
baptism. In order to be in the likeness of Jesus’ death, we must be buried in water. This sis
further developed by the writer of Colossians baptism involved a new relation to Christ, and a
participation in his death and resurrection (Colossians 2:12). Baptism soon came to be
regarded as indispensable.

Baptism of the Holy spirit result people receiving the gifts of the spirits such as speaking in
tongues, prophecy and performing wonders to mention a few. Before his death Jesus
promised the disciples that they were going to receive the Holy Spirit who would teach them
all things. The house of Cornelius was also baptised by the Holy Spirit. Therefore, the
baptism of the Holy Spirit was of paramount importance in the early church.

In conclusion, baptism is a very important rite in the New Testament. This essay noted
multiplicity of factors which underlines the significance of baptism.

4. Account for the reasons for the death of Jesus.

Answer

There are many reasons which accounts for the death of Jesus. The factors can be classified
as historical and theological factors. On one hand, historical factors include that Jesus was a
threat to the Roman Empire and Jewish authorities. On other hand, theological factors such as
saving humanity from sin and fulfilling his mission. More shall be explained as the essay
unfolds.

It has been argued that Jesus was crucified because he was a threat to the Roman Empire.
Proponents of this view assert that Jesus’s teaching ran counter to Roman ideology and that
the authorities feared that he and/or his followers would eventually become a threat to the
Roman Empire. This view seems unlikely since there is no evidence of Jesus ever saying or
doing anything that may be construed as an affront to the Roman authorities. Many
Palestinian Jews at the time of Jesus expected that the Messiah would take them out of
Roman rule Jesus’ lack of any such desire is striking in this context.

In contrast to this, it has also been argued that Jesus was crucified because he was a threat to
the Jewish authorities. This seems more likely, given what we know about Jesus’ life and

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teaching. Furthermore, if sources available are to be believed, it is Caiaphas the High Priest
who initially had Jesus arrested, not the Roman authorities (Matt. 26:47, 57; Mark 14:43, 53;
Luke22:50-54; John 18:13-14). However, it is important to note that, despite many people’s
convictions to the contrary, the Pharisees likely had no part in Jesus’ trial and his death: they
are simply not mentioned by any source in relation to his final week in Jerusalem. Perhaps
the most significant piece of evidence is that prior to his arrest, Jesus threw the tradesmen out
of the temple (Matt. 21:12-13; Mark 11:15-19; Luke 19:45-46).

Furthermore, as we have seen, Jesus’ claim that the temple would be destroyed and rebuilt in
three days did not win him any favour with the Sadducees (Matthew 26:61; Mark 14:58; John
2:19). Whilst Jesus’ conflicts with different Jewish groups may have singled Jesus out as a
potential troublemaker, it may be that Jesus’ acts and sayings regarding the temple were
fatally misinterpreted, leading to the Sadducees setting in motion the events that led to Jesus’
death.

Some scholars have examined the death of Jesus Christ on the cross as an event whereby he
made atonement for sinners and provided salvation for the whole of sinful humanity. Charles
Ryle (1986) states that the cross is the place where Christ made the complete and perfect
sacrifice for sin through the giving up of his body and the shedding of his blood; and that
man’s response should be that of submission to Christ as Saviour.

Fowler (2004), on his part, states that the crucifixion of Jesus Christ on the cross was not an
end in itself, but a remedial action, to remedy the problem of the death consequences of
man’s sin and that God, then, made his life available to mankind by the resurrection. Christ’s
crucifixion is analysed and interpreted from the perspective of the “finished work” of the
resurrection.

Furthermore, Fuller (1954) examines the purpose of Christ’s death in the context of the
cruciality of the cross. He saw the crucifixion as the end of Jesus’ mission of announcing the
coming reign of God and simultaneously the fulfilment of the vocation of the suffering
servant (Cf: Isaiah 53). The crucifixion was the decisive event through which God will
inaugurate that reign.

In his death on the cross, Jesus was taking the death consequence of sin for all mankind. This
he could do because he was the sinless saviour enacting a consequential spiritual solidarity
with the human race. The first man, Adam, had enacted a consequential spiritual solidarity,
when by his sin all men died spiritually (Romans 5:12), were constituted “sinners” (Romans
5:19) and were condemned (Romans 5:18) to everlasting death (cf: Gen. 2:17). The
consequence of sin was death in its various spiritual, psychological and physical forms. As a
sinless man, Jesus took the death consequences of sin, for man, vicariously and
substitutionally, and incurred all the death consequences that had occurred in Adam. As
Fowler (1994) states, “The death of Jesus on a cross is the remedial action precedent to the
restorative action of God’s indwelling life in man.

The death of Christ on the cross is the focal point of the saving mission of God in the world.
It was the focal point because no covenant could be established without the blood. Therefore,

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the death of Christ is believed to be a means of meeting the demand of the law and satisfying
the justice of God. The death of Christ brings together several concepts which confirm the
centrality of the salvation message both in the Old Testament and New Testament. Lockyer
(1982: 184) describes the death of Christ as death of humanity. He died on behalf of man; he
died as our substitute; his blood atoned for our sins. H L.R Gumede (1987), a Missionary and
a Bible College Lecturer succinctly put it, ``… not without the blood `` tracing his conviction
on the power and indispensableness of the blood. He said salvation is only possible through
the blood of Jesus Christ; without the blood there is no remission of sins. In his teaching, he
places the sacrificial death of Christ in the centre of the scripture. This atoning blood revives
the commemoration of the yearly events of the Day of Atonement, which brought Israel into
the living fellowship with God.

In conclusion, as noted by this essay there is many reasons which accounts for the death of
Jesus. Theological reasons outweigh historical reasons.

5. Jews are to be blamed for the death of Jesus. Do you agree?

Answer

The question of who was responsible for the crucifixion of Jesus has generated debate among
scholars. At first the blame was placed on the Jews but later scholars recognize that both the
Jewish and Roman authorities played some role in Jesus’ death.

The chief priest and the elders planned the death of Jesus. Erdman argue that, the rulers of the
Jews had already determined upon the death of Jesus. Their problem lay in his immense
popularity. Then those who seized Jesus led him to Caiaphas the high priest, where the
scribes and the elders had gathered (Matt 26: 59) Now the chief priest and the whole council
sought false testimony against Jesus that they might put him to death, but they found none,
though many false witnesses came forward.

Jesus was crucified because he accepted that he is Christ Son of God; ‘You have said so. But
I tell you hereafter you will see the Son of Man seated at the right hand of Power and coming
on the clouds of heaven’ Jesus was then condemned of blasphemy Strauss (2009) It is argued
that Jews are not entirely to be blamed because Jesus was crucified a Roman rather than a
Jewish means of execution (stoning was the more common Jewish method). The argument
goes further that at the time Jewish Sanhedrin did not have authority to carry out capital
punishment (John 18:31).

There is an argument that Jesus was crucified by Romans for sedition (treason) This is the
reason why he was crucified with two ‘robbers’ or ‘criminals’ terms that were used for
insurrection (Mark 15:27, Matt 27:38, Luke 23:33, John 19:18) According to the gospel of
Luke Jesus was charged of sedition ‘We have found this man subverting our nation. He
opposed payment to Caesar and claims to be Christ, a king…He stirs up the people all over
Judea by his teaching… (Luke 23:2,5).

Strauss is of the conclusion that Jesus was executed by Romans for sedition or rebellion
against the government. The view that he was crucified as ‘king of the Jews’ qualify the

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allegations leveled against him. Furthermore, Jesus was crucified together with rebels
‘robbers’ or criminals in Roman terms referring to insurrection (Mark 15:27, Matt 27:38,
Luke 23:33 and John 19:18).

Pilate gave orders for the crucifixion of Jesus and the Roman soldiers carried it out but the
action against him was initiated by the Jewish religious authorities (Strauss, 2009). Although,
Pilate did not view Jesus as a cause to any violent insurrection. The question to be asked is
why then did he give orders for Jesus to be crucified. Strauss argues that Pilate’s support
from Rome was weak at best and he feared offending the Jewish leadership lest they
complain to the emperor. Pilate was aware that Sejanus who had been executed AD 31 for
conspiring against Emperor Tiberius had brought him to spot light.

He feared the Jews would report him to Rome all his conduct such as briberies, the insults,
the robberies and wanton injustice; he gave in for Jesus crucifixion because he was in a
difficult position. According to the gospels, Pilate was an unscrupulous and self-seeking
leader who loathed the Jewish leadership but feared antagonizing them. The Jewish
leadership warned ‘If you let this man go, you are no friend of Caesar’ (John 19:12), he
would surely have felt both anger and fear. Most likely, Pilate ordered Jesus execution
because (1) it placated the Jewish leaders and so headed off accusation against him to Rome;
(2) it preemptively eliminated any threat Jesus might pose if the people actually tried to make
him a king; and (3) as in similar cases, it ruthlessly warned other would-be prophets and
messiah that Rome would stand for dissent.

In conclusion, it holds much water to argue that both Jews and Romans are to be blamed for
the death of Jesus. This is supported by evidence above.

Revision Questions
1. Discuss the challenges associated with the virginal conception of Jesus.
2. The birth narratives of Jesus are more historical than theological. Do you agree?
3. Discuss various forms of baptism in today’s denominations in Zimbabwe.
4. Discuss the significance of baptism of Jesus.
5. Discuss the significance of resurrection narratives in the gospels.
6. Explain the importance of passion narratives to Christians today.
7. Analyse the importance of Jesus’ resurrection.
8. “The resurrection of Christ is non-historical event”. Discuss.

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TOPIC 3: MINISTRY OF JESUS
Key issues
 A major theme of the Bible is the kingdom of God. It runs through the Old Testament,
but is more fully developed in the Gospels.
 Jesus showed that through him the kingdom found its fullest meaning.
 The kingdom of God is depicted in present and futuristic terms.
 It is imperative for leaners to able to evaluate the extent to which the message of the
kingdom of God is central today’s ministry.
 The subject of parables is closely related to the Kingdom of God theme as taught by
Jesus in the existing gospels.
 The parables of Jesus seem to be easy to understand when taken in their face value.
However, parables themselves have been defined and interpreted in various ways
leading to various postulations which are sometimes controversial.
 In this topic the student should be able examine the nature of parables as a literary
genre and the reasons why Jesus taught in taught in parables. It is also important to
able to discuss the importance of Jesus parables to the contemporary society.
 The word “miracle” comes from a Latin word “miraculum” which is derived from
“mirari” (to wonder).
 The most general characterization of a miracle is an event that causes wonder.
 As such it must be in some way unusual, extraordinary, or contrary to human
expectations.
 In the Old Testament the term “signs and wonders” is also used almost exclusively to
refer to the miracles which took place as God was bringing the people of Israel out of
Egypt.
 In this topic leaners are expected to be able to discuss the significance of Jesus
miracles in the gospels.
 Understanding of the theological interest of the gospel writers is important in
appreciating the miracles of Jesus.
 The word ethics comes from a Geek word ethikos, which means habit or custom.
Ethics generally relates to what is good or bad, right or wrong.
 It also involves issues to do with virtues, duty, obligations, rights, justice, and fairness
in human relationships with each other.
 The interpretation of the ethics of Jesus is problematic.
 Scholars are not in consensus regarding the best approach of interpreting the ethics of
Jesus.
 In this topic leaners are expected to be able to identify elements of Jesus ethics from
the gospels and evaluate the challenges associated with the ethics.

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Question and Answers
1. Discuss various meanings of the kingdom of God in the gospels. [25]
 The actual meaning of the concept is difficult to understand.
 The Kingdom of God cannot be seen: The kingdom of God is something that could
not be seen yet its effects were plainly visible (Luke 17:21) “the kingdom of God is
within you”.
 It requires new birth to enter the kingdom of God: There was also a sense in which
Jesus and the Kingdom were identified. Jesus was the Kingdom and it was through
him and by him to enter it. To enter it one has to be born again meaning that all
human standards had to be reversed. (John 3:3-8).
It requires communal sharing: The kingdom does not consist in material and
economic betterment. It insisted on giving, sharing and self-introspection.
 The kingdom of God is not the kingdom of this world as in John 18:36 but this world
provides a sphere on which the kingdom has to function. Matthew 6:10.
 The kingdom of God is characterised by servitude. One has to be the servant
(Matthew 10:42-45). This is why Jesus serves as a suffering servant. One has to be
humble, meek and poor.
 The kingdom of God is realised eschatology. It is described as at hand and hence it
has some futuristic element. Jesus said this generation shall not pass away till all
things are accomplished (Luke 21:32). Jesus meant that the kingdom of God was
here in his dealing deeds and he was giving new life. He was also forgiving sins as
an expression of realised eschatology (Luke 7:1, 10:18, Matthew 11:4-5. If the
kingdom is at hand than Satan’s kingdom was overthrown.
 The Kingdom of God is apocalyptic as it is characterised by new age. The Jews had a
deep hatred against Rome and had an apocalyptic hope for the overthrowing of their
oppressors and some Jews advocated for the rebelling of the Roman imperial rule. It
is because of Roman imperial rule that Jews understood human history in two
phases, the present and the future. The present age or kingdom was evil and deserted
by God as well as hopeless. Hence, they were anticipating for the reversal of this in
the future, a future with hope. To Jesus he never shared this thinking with the Jews
and neither did he divide human history into phases. Evidence from the beatitude in
Matthew does not indicate that only Jews will enter into the Kingdom of God. The
kingdom of God is universal.

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  The kingdom of God is characterised by servitude. One has to be a servant for him to
enter it (Matthew 10:42). This is the reason why Jesus serves the function of a
suffering servant. One has to be humble, meek and poor in spirit to enter into this
kingdom.
 The kingdom of God is said to be at hand. For C.H. Dodd this kingdom is a realised
eschatology hence it has futuristic element. Jesus said this generation shall not pass
away till all things are accomplished (Luke 21:32). However, Jesus also meant that
the kingdom of God was in the midst of the people as seen by his healing deeds
which gave a new life. He also forgave sins as an expression of realised eschatology
(Luke 7:1, 10:18, Matthew 11:4-5). The kingdom of God was at hand because
Satan’s kingdom was overthrown.
2. “There is no single definition of the kingdom of God in the Gospels”. Assess the
validity of this assertion.
 Past event: In this context the Kingdom is a past event in the sense that God had
already defeated the devil by sending his son on earth. It is because of this that
Kingdom of God is interpreted as the past event.
 Present reality: Jesus’ mission and message testifies that the Kingdom of God is a
present reality. There are several passages which refer to this Kingdom as a present
reality. In Jesus’ miracles of exorcism the spirit of God at work shows that the
kingdom’s presence. In Matthew 12:28 and Luke 11:20 says “the Kingdom of God
has come upon you”. In Luke 17:20, the Kingdom is said to be in the midst of the
people which is indicative of the kingdom of God as a present reality.
 Future event: The kingdom of God has futuristic emphasis which is quite
overwhelming in the gospels. It’s an event that happens in the future. The Lord’s
Prayer testifies this, “our father who art in heaven….thy kingdom come” (Matthew
6:10, Luke 11:2). Furthermore, after his confession at Caesarea Philippi, Jesus told his
disciples that some amongst his disciples were not going to enter into the kingdom of
God that was to come (Mark 9:1, Matthew 16:28, Luke 9:27). The last supper also
supports the idea of the Kingdom of God as a future event when Jesus said, “ Truly, I
say to you, I shall not drink again of the fruit of this vine until that day when I drink it
new in the Kingdom of God” (Mark 14:25, Matthew 26:29, Luke 22:18).

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  The kingdom of God is associated with the end of time (eschatology) that is, the
Parousia, tribulations of the end day and the impending judgement. This points to the
kingdom of God as a future event.
3. Examine the reasons why Jesus taught in parables. To what extent are present
religious leaders using the same method? [25]
Why Jesus taught in parables
 to quicken the understanding of the hearers. Hunter argues that Jesus used parables to
quicken the understanding by putting truth in a vivid and memorable way. For
example, God tells the truth in parables because they are easier for common man to
understand.
 to communicate the spiritual truths. For example, the parable given by Nathan in the
Old Testament.
 to evoke a response and to strike for verdict. For example, the parable of the Good
Samaritan.
 To give alarm signals. For example, parables about his second coming like the parable
of the ten maidens.
 To provoke the minds of the hearers by making them think, they appeal to the
intelligence through imagination.
 demonstrate the grace of God for example the parable of the great banquet
To a lesser extent they are being used

 Modern religious leaders use parables to convey religious truth. For example
prophet Makandiwa used the parables to preach the word of God.
However they use:

 Miracles to convey their messages like Makandiwa also performed a miracle that
saw some of his followers miraculously having money in their pockets and bank
accounts.
 Symbolic names: Many prophets convey their messages through their symbolic
names. For example, Paul Mwazha uses the name Paul to show that he is the send
one by God to Africa. He is an apostle just like the biblical Paul. Emmanuel
Makandiwa whose original name is Shingirai Chirume changed his name to
Emmanuel to convey a message of hope to the people. The name Emmanuel

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 means God is with us. Furthermore, Madzibaba John Goromondo of Gutu uses the
religious name Razaro to show humility.
4. Assess the roles of parables in the proclamation of the kingdom of God. [25]
 A number of parables have explicit and immediate reference to the Kingdom of
God.
 Parable are thus a secret bearer of the Kingdom (Scott 1989). The parable of the
Talents and that of a rich fool function as the fictional redescription of the Kingdom.
 Parables are dramatic symbols used to proclaim the kingdom of God.
 Jesus’ linking of the parables with the Kingdom of God makes parables invaluable
guides in the understanding of Jesus’ conception of eschatology.
 Parables provides a better understanding of the kingdom of God.
 Parables challenged hearers of the imminence of the Kingdom of God.
 Other parables are concerned with the relationship of Jesus’ disciples and the
Kingdom while others are expressions of the Kingdom.
 Parables were an integral part of Jesus’ proclamation of the Kingdom of God like in
the parable of the weeds, labourers in the vineyard and the dishonest steward.
5. Discuss the importance of Jesus’ parables to Zimbabwean.
 The parables of Jesus were not important to Jesus’ contemporaries as they are relevant
to the Zimbabwean context. The parables are not only important in promoting some of
the national values of Zimbabwe as a nation but they are also important in inculcating
certain values and principles that exhibit unhu or ubuntu. Below is an exploration of
the importance of the Jesus’ parables to Zimbabweans.
 Entrepreneurship is an important attribute derived from the parables of Jesus. The
parable of talents in Matthew 25:14-30 encourages Christians in particular as well as
Zimbabweans in general to maximise profit in the investment that one does. This is
because the people who were given talents used them to make profit of different
margins depending on one’s ability. Hence, enterprise is encouraged for one to make
a living in society.
 Furthermore, vigilance is an important aspect derived from the parable of Jesus.
Vigilance refers to awareness to threats that may affect the country. The parable of the
ten maidens admonishes believers to be vigilant. This is similar to the Zimbabwean
context that citizens of Zimbabwe are encouraged to be always vigilant so as to
safeguard the country’s independence, heritages and national sovereignty especially

65
 within the context of renewed imperialism by the western countries. From the parable
of the ten maidens, it is clear that people should be always be vigilant all the time to
prevent problems which comes with non-vigilance like loss of the expected treasure.
 Resilience refers to one’s ability to remain steadfast even during the time of trouble.
This is exemplified by the parable of lost coin and lost sheep. The parables taught
Zimbabweans not to lose hope during the time of trouble but remain focused until the
desired goal is achieved. As such Zimbabwean learn to be resilient even when the
economic buying power is eroded, the Zimbabwean people learn to find the
alternative.
 Being responsible citizens is a teaching that is derived from the parable of the Good
Samaritan (Luke 10:25-37). From this parable a good citizen is impartial, loving and
cares for those in difficult times. The Good Samaritan is an example of a good citizen
who cares for those in humanitarian aid and love in society despite the negative
situation. This means that parables are there to foster good citizenship among
Zimbabweans as they learn to care for those in difficulty situation.
 National healing is also promoted through the parables of Jesus. The love shown by
the Good Samaritan (Luke 10:25-37) to the victim of robbery and thuggery who
belonged to a different ethnic group promote national healing. The love shown by the
Samaritan towards a Jew promote healing since Jews and Samaritans were ethnic
enemies. This means that in Zimbabwe a Shona should love the Ndebele and vice-
versa. This promotes oneness, national healing and reduces conflicts in society.
 Preparedness for the second coming of Jesus is another importance of Jesus parables
to contemporary Zimbabweans. The parables of the dragnet (Matthew 13: 47-50),
parable of the ten maidens (Matthew 25: 1-13) and the parable of the great banquet all
teaches about preparedness for the second coming of Jesus. Zimbabwe which has a
large number of Christian followers benefits from these parables as Zimbabweans
learn to be always ready for the second coming of Jesus through pious life and
following Christian principles of life.
 Hospitality is another key feature that is learnt by Zimbabweans from the parables of
Jesus. For example the parable of the Good Samaritan. The parable is indeed an
unlocking key in promoting hospitality since Zimbabwe has so many tourist attraction
centres that can bring in foreign currency.

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6. Explore various terms used by New Testament writers to refer to miracles. [25]
 New Testament writers used various terms to refer to miracles which include signs,
mighty works, power and wonders. The use of these different terms to refer to
miracles is caused by the background of the author as well as the theological motive
of writing their books.
 Signs (semeion): A sign is a miracle which conveys a truth about Jesus and the term
“sign” was used by Luke to refer to miracles. According to the gospel of Luke 11:29,
“This generation is an evil generation, it seeks a sign but no sign shall be given to
them except the sign of Jonah…” A sign is a miracle and in this case the Pharisees
had demanded for a miracle from Jesus. Matthew 12:38 and Mark 8:11 also refers to a
miracle as a sign.
 Mighty works (ergon): This refers to the might works of Christ. Matthew 11:2, John
5:20, 26 and 7:3. Mighty works are done in the presence of God. Spivey state that
miracles are occurrences contrary to scientific laws and it is within this context that
might works are healing done by Jesus which was contrary to scientific laws.
 Power: This is another term that is used to refer to miracles in the New Testament.
Matthew used the term power to mean miracle. Romans 15:19 and 1 Thessalonians
2:9 refers to events that caused by someone possessing superhuman that is of
supernatural origin as miracles.
 Wonder: The other term which is used to refer to miracle in the New Testament is
wonder whose Greek term is terata. Terata is the Greek term for wonder and it is
used in Acts 2:19, “And I will show wonders in the heavens above…”
7. Evaluate the significance of miracles in the gospels.[25]
 A miracle is an act of wonder with God as the driving force.
 Miracles show God’s power working through Jesus Christ
 Miracles are important in the New Testament because they show God’s power. This
power is demonstrated when Jesus performed miracles. God through Jesus had power
over demons, nature and diseases. In order to demonstrate his power, Jesus casted out
demons to show that demons had no power over the lives of the people. Furthermore,
Jesus’ resurrection is another miracle which shows his power over death.
 Miracles displays God’s mercy to his people.
 One of the attributes of God is that he is merciful. As such miracles were a mechanism
of showing that God has mercy on his people. For example, during the feeding of the

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 four thousand, Jesus had compassion on the people. The people were hungry and Jesus
reflected his mercy for people when he fed the people. To add on, Jesus raised the
widow’s son from the dead because he had mercy upon the widow who had only one
son. He comforted the widow through the raising of the widow’s son.
 Miracles reflect the nature of God as universal saviour: The healing of the story of the
widow of Nain, the healing of the centurion’s servant and the Syrophoenician’s
daughter are meant to the universal nature of God. This reflects that the love of God
transcend racial boundaries as reflected by the miracles in the New Testament.
 Miracles attract hearers to listen to the word of God: For example, when Jesus healed
the demoniac in the synagogue, many people came to be healed by him and in turn
listen to his gospel. Thus, miracles were done to attract the people to listen to the word
of God.
 Miracles Show God’s love for the outcast or the marginalised: For example, the
healing of the single leper and ten lepers is meant to show that God cares for those
sick. The healing of the woman with the flow of blood is also meant to demonstrate
that women too were created with God.
 Miracles proclaims the Kingdom of God: Miracles were a means of the proclamation
of the kingdom of God. Thus, the kingdom of God as a present reality was proclaimed
through miracles. Several miracles were performed to show that the devil had been
defeated and Jesus was already establishing his kingdom. For example, miracles of
exorcisms demonstrated that the devil’s kingdom had been destroyed and a new
kingdom was being inaugurated.
8. “Jesus’ ethics are applicable to Christians today”. Discuss [25]
 Ethics comes from the Greek word “ethos” which means a norm or customary.
 Ethics deals with judgement of what is right and wrong, virtues and vices, desirable and
undesirable actions.
 Ethics are acceptable actions and principles derived from the Christian faith which a
Christian is expected to follow.
 It deals with what is right and wrong to be done by a Christian
 Jesus’ ethics are applicable because:
 the ethical teachings of Jesus are applicable to Christians today since Christians are able
to put into practice some of the ethical principles and teachings of Jesus like non-
retaliation, loving one another and avoidance of adultery.

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 Murder and anger are the ethical principles of Jesus which are applicable today. In
Matthew 5:21-26 Jesus is against murder and this applies to modern Christian
environment because murder is strongly condemned. The cases of murder are very few in
Zimbabwe and this caused possibly by the fact that the majority of Zimbabweans have
embraced Christianity as their religion and they are able to control their anger which
result in murder.
 Loving one another is also another ethical principle which is applicable to Christians
today. They show this by avoiding non-retaliation as well as showing love for one
another. Food, shelter and other material support are given to those in needy and this
shows that love is the best ethical principle that is applicable to Christians today.
However, they are not applicable because of:

 Increase in divorce cases also shows that the ethics of Jesus are not applicable to
Christians today. Infidelity is the major cause of divorce in Zimbabwe and the increase of
divorce cases shows that the Christian ethics of Jesus are not being adhered hence they
are not applicable to modern Christians.
9. Critique key elements of Jesus' ethics as presented in the gospels. [25]
 Ethics are acceptable actions and principles derived from the Christian faith which a
Christian is expected to follow.
 The Sermon on the Mount summarise the ethics of Jesus (Matthew 5-7).
 Murder and anger (Matthew 5:21-26): Life is an important gift given to humanity by God
for free. So, killing or murder is considered unethical in Christianity. This is because
Moses gave a stern warning on murder and this was well supported by Jesus who stated
that murder is ungodly. Anyone who kills will be thrown in the hell of fire.
 Non-Retaliation or Revenge (Matthew 5:38-42/Leviticus 19:18): Jesus discouraged
revenge as he called for pacifism. It is unlike Christ to revenge and this is supported by
Eddleman (1955) who say life based on the law will always call for revenge but life based
on love will always call for non-retaliation. Jesus’s teaching about turning the other cheek
(Matt. 5:38–39) tells us not to hit back when someone slaps us as an insult, but does not
prohibit us from escaping or defending ourselves against a violent attack that would do us
bodily harm or even kill us.
 Divorce: Jesus condemned any reason of divorce which is not fornication. Divorce could
only be allowed in the case of adultery or fornication. Initially God did not allow divorce

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 but it was later permitted because of men’s hard heartedness. Divorce will result in the
rise of sexual immorality.
 Adultery (Matthew 5:27-30): Adultery can be defined as any voluntary sexual intercourse
between married people. It is an unethical behaviour which comes out of lust which does
not last. The seventh law on the Ten Commandments stresses personal purity and it states
that adultery violates one’s personal purity. Jesus admonishes for the control of one’s
sexual desires.
10. Discuss ethical challenges which are affecting the Christian beliefs. [25]
 Christian ethics are centred around morality that concentrate on whether action is
ethical or unethical.
 Christian ethics does not merely focus on human conduct but on teaching the right
moral principles among Christians.
 There are some challenges on Jesus’ ethical teachings like the nature of human
beings, difficult to implement, based on the law yet the law is no longer important in
Christianity and difficult to have complete transformation of person.
 The nature of human beings. The nature of human beings is challenge associated with
Jesus’ ethics. Human beings have been created flesh which is impure. Jesus’ ethics
requires one to be perfect just like God yet it human beings are imperfect by nature.
 The ethics of Jesus are difficult to implement. Ethical teachings of Jesus are not
practical in nature. They theoretical as they are difficult to implement. For example,
Jesus taught that body parts which causes one to sin must be removed. Furthermore,
Jesus taught that if one beats on the left cheek give the other cheek as sign of
humility. This is not practical, in fact it leads to more fighting than what Jesus
insinuated.
 Jesus’ ethics are based on the Law: The major problem associated with Jesus’ ethics is
that they are based on the Jewish law which is difficult to follow and Jesus himself
also claimed to have abolished the Jewish law which his ethical teachings are based
on. According to Matthew 5:18, “For truly, I say to you, till heaven and earth pass
away, not an iota, not a dot, will pass from the law until all is accomplished”. From
this ethical teaching are upheld through observing that law. This is a challenge of
Jesus’ ethics which claim to be new but they are old Jewish ethics.
 Difficult to have a complete transformation of life: Jesus stresses that there is need for
total transformation of a person as part of his ethical teachings which enable one to

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 enter the kingdom of God. There is need for a change of behaviour. Matthew 5:48,
“You therefore must be perfect as your heavenly father is perfect”. This verse calls
for radical transformation which leads one to be like God. However, there is a
challenge which comes with human nature. Human beings cannot be like God.
 Jesus’ ethics inculcates fear of God among believers to avoid adultery, retaliation,
egocentricism, transgressing against the law as well as corruption. Jesus’ ethics are
based on love.

Essay Questions
1. Examine the meaning and dimensions of the Kingdom of God.

Question interpretation

Answer

One of the major themes in the Gospels is the coming of the ‗Kingdom of God. This phrase
Kingdom of God features 70 times in the Synoptic Gospels. Jesus taught both the present and
the future aspects of the kingdom of God. Therefore, this essay explains the meaning and
dimensions of the Kingdom of God.

To commence with, in its broadest sense, the kingdom of God is the rule of God. It is not a
territory over which God reigns but the rule that he exercises. It is not defined by physical
boundaries, time or nationality, but by the sovereign rule and authority of God (Exod 15:18;
Ps 103:19; 145:10-13). According to MacClain (1968) Kingdom of God is certain an
important sense, a grand theme of all the Holy Scripture. God is seen as the King in the Old
and New Testament and that the kingdom of God has a prominent place in the New
Testament.

In addition, Jesus taught the Kingdom of God as present reality. The statement of Jesus, ‘the
kingdom of God has come’ suggest that the Kingdom of God was present. In pursuance of
this view, Dodd holds that Christians are no longer waiting for the Kingdom; with the
incarnation of Jesus, it has already come. Jesus announced that the end had come in the
middle of history, even though history continues. The time is fulfilled, and the Kingdom of
God is at hand (Mark 1vs.15).

Furthermore, during the ministry of Jesus the kingdom of God was being realized. This is
supported by Jeremias and others who argue that Jesus taught that the Kingdom was being
realized. It had appeared but was not yet present in full strength. Those who seek God’s
kingdom seek his rule in their lives (Matt 6:33), and those who receive God’s kingdom
receive his rule in their lives (Mark 10:15). When they enter the kingdom, they enter the
realm where they accept God’s rule (Matt 21:31), and they pray that others also will accept it
(Matt 6:10) (Pennington 2008; Gaffin 1998). The miracles performed by Jesus are a
testimony to the fact the Kingdom of God was present but not yet in full strength.

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Jesus pointed out that God’s kingdom was already among them. It was present in him (Luke
10:9; 17:20-21). Those who submitted to Christ’s rule entered Christ’s kingdom, and thereby
received forgiveness of sins and eternal life (Matt 21:31; Mark 10:14-15; John 3:3). The same
is true of people of any era. Those who believe in Christ enter his kingdom and receive its
blessings (Rom 14:17; Col 1:13).
Jesus‘ teaching seems to indicate that he too, like other Jews saw the Kingdom of God in the
future, when the Son of Man would come with the angels, and gather together his elect from
the four winds. Jesus categorically taught that ‘I shall not drink again of the fruit of the vine
until that day when I drink it new in the Kingdom of God’ (Mk 14:25). In addition, parables
on judgment suggest the Kingdom will come at a later stage, for example, dragnet, the sheep
and the goats. The main events associated with the second coming are; resurrection of the
dead, general judgment, 1000 year reign (1 Cor 15). Therefore, the Kingdom of God is
something which remains in the future and will intervene disruptively in the midst of human
history.

In being both present and future, the kingdom has the same characteristics as salvation and
eternal life. To ‘enter the kingdom of God’ is to ‘have eternal life’ or to ‘be saved’. The Bible
uses the expressions interchangeably (Matt 19:16,23-25). Just as believers experience the
kingdom of God now and will do so more fully in the future, so they have eternal life now but
will experience it more fully in the future (John 5:24,29). Likewise, they have salvation now,
but they will have it in its fullness at the return of Christ (Eph 2:8; Heb 9:28). Eternal life is
the life of the kingdom of God, the life of the age to come.

To sum up, the kingdom of God is the rule of God. It is not a territory over which God
reigns but the rule that he exercises. Jesus taught the kingdom of God as past and present
reality.

2. Evaluate the extent to which the Kingdom of God is central to the church today.

Answer

The kingdom of God is central today’s ministry to a lesser extent. Ministries such as End
Time Ministries and Jehovah’s Witness among others emphasise on the futuristic kingdom of
God. On other hand, Pentecostal churches emphasise on the gospel of prosperity and
miracles. Therefore, it is the purpose of this essay to evaluate the extent to which the
kingdom of God is central to the church today.

To commence with, churches such as End Time ministry emphasise on the futuristic aspect of
the kingdom of God. Much emphasise is given to the inauguration of the kingdom of God on
earth (Rev 21). Believers are taught on the signs of the coming of the kingdom of God. It
is important to mention that Matthew 24 and 2 Thessalonians 1ff are the key texts used in
explaining the signs of the kingdom of God. Therefore, the name End Time is a clear
testimony that the message of the kingdom of God is also central to the church today.

In addition, mainline churches such as Anglican emphasise on the importance of baptism as

a key element to enter the kingdom of God. The writer of the fourth Gospel represented

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Christ as declaring: “Verily, I say unto thee, except a man is born of water and the Spirit, he
cannot enter the Kingdom of God.” Many denominations across Zimbabwe emphasise on the
importance of baptism for one to enter the kingdom of God. Therefore, it holds water to argue
that the message of the kingdom of God is central today’s church.

More so, denominations such as UFIC and AFM also teach about the qualities for one to
enter the kingdom of God. Repentance and accepting Jesus Christ as Lord and personal
saviour is viewed as a prerequisite to enter the kingdom of God. Christians are encouraged to
possess the ethics of Jesus which are contained in the beatitudes in Mathew 5 such as love,
humility, patience and a forgiving heart in order to enter the kingdom of God.

However, the gospel of prosperity is central today’s church. Vengeyi (2012) argues that
according to Pentecostal Christianity, only faith in Jesus is sufficient for one’s prosperity.
Every teaching basically is centred on faith. Faith is the only ingredient that connects one to
his predestined future. Jesus, for the Pentecostals has already (by his death) won for
Christians all the blessings of health and wealth. A Christian has only to ‘claim’ what is his or
hers by right. Believers are called upon in nearly every church service to exercise their faith
in Jesus by claiming their material wealth, health and spiritual blessings from God. The major
characteristic of prosperity theology is the idea that success in life is the integral part of
Christian experience of salvation. Salvation is not an event to be experienced in the remote
future. It is a present reality. Researchers such as Gilford (2004) and Burnett (2012) have
explained prosperity theology as a specific Pentecostal doctrine that place emphasis on the
attainment of health and wealth in life before death.

Prosperity theology is also characterised with miracles. Chitando argues that miracles
confirm the ‘man of God’ and authenticate the promises of prosperity. The period 2010 to
2021 in Zimbabwe witnessed strange miracles such as ‘miracle money ‘where money was
said to enter into people’s pockets miraculously, gold raining on congregants, miracle weight
loss, cars being filled with fuel and healing of different alignments. Chitando postulates
ideologically, miracles serves to present the prophet as who avails abundant life to his
congregants in this life before death. Therefore, it looms large to argue that prosperity gospel
is at the centre of today’s church.

Prosperity theology celebrates wealth in this life. . Music which shows success because of
faith is the order of the day in the Pentecostal churches. Chitando cites the song by Uche
which went waves across southern African region in 2009. The song stated that ‘My God is
good…everything is double double…’ As the song shows the major focus is on prosperity
and progress. Devine favour is seen with successes in all spheres of life. The theme of
prosperity features prominently in Zimbabwean gospel music produced by Pentecostal
churches. Musicians such as Michel Mahendere and Mathias Mhere have released number of
albums which promises hope, success and health to the listeners. It is in this context that one
would argue that the kingdom of God is central to toady’s church to a lesser extent. This is
supported by the prosperity gospel which has become the central theology of today’s church.

The issue of giving dominates today’s church. Believers are encouraged to sow their seeds in
order to harvest success. The amount you give determines the amount of blessing one
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receives from God. Giving is explained as a sign of faith and congregants are to demonstrate
their faith in order to be blessed. This act of giving will be supported by prophecy from the
man of God. Prophecy in this context is characterised by promises of health, financial
breakthrough, marriage and health.

In conclusion, the message of the kingdom of God is central today ministry to a lesser extent.
This essay has demonstrated that the gospel of prosperity is at the centre of today’s church.
Emphasise is given to one’s successes and health in this life before death.

3. Discuss the nature and reasons why Jesus taught in parables.

Answer

A parable is a brief metaphorical narrative. The Greek parabolē comes from two words that
mean “to throw alongside,” alluding to the symbolic or analogical nature of a parable. It is a
story with two levels of meaning. Parabolē, like its Hebrew equivalent, māshāl, could refer to
a wide variety of forms, including proverbs, allegories, prophetic discourses, and enigmatic
sayings. There is multiplicity of reasons why Jesus taught in parables. Therefore, it is the
purpose of this essay to discuss the nature and reasons why Jesus taught in parables.

To commence with, many parables of Jesus are characterised by some brief introductory or
concluding remarks by either Jesus or the evangelist narrating the story imply that main
characters in the passage carry allegorical freight. For example, the prodigal son clearly
stands for tax collectors and “sinners,” with the Pharisees and scribes as the older brother
(Luke 15:1—2). Or in the parable of the children in the marketplace, the playmates proposing
the different games probably stand for Jesus and John, while their recalcitrant friends
represent Jesus' and John's contemporaries who rejected them (Matt 11:16-19).

A. Julicher took parable as a figure of comparison in which the effect is secured through the
juxtaposition of a similar but unrelated entity of a fixed nature alongside of something that is
less known, indistinct or vague. The comparison was supposed to be analysed in the historical
context of Jesus’ ministry but at the same time, conveying a single idea of the widest possible
generality that is usually ethical in character.

Dodd (1963,13) adds that at its simplest, the parable is a metaphor or simile drawn from
nature or common life, arresting the hearer by its vividness or strangeness and leaving the
mind in sufficient doubt about its precise application to tease it into active thought. The
details of the parable are not intended to have independent significance. The meaning that we
attribute to the parable must be congruous with the interpretation of his own ministry as
offered by Jesus in explicit and unambiguous sayings on the Kingdom of God. Jeremias
(1963, 26) also takes a parable as a figurative form of speech, uttered in a situation of the life
of Jesus usually one of conflict and is intended to correct, reprove, attack. He regards
parables as “weapons of warfare”.

Crossan adds that, an allegory is a kind of a “description in a code” and if it is to be fully

understood, it must be deciphered point by point, feature by feature. A parable usually has
only one terbium, that is, there is one chief point of likeness between the story and the

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meaning, and the details simply help to make the story realistic and so serve the central thrust
of the parable. In reality, an allegory tries to portray for us the truth in an expressive form by
pointing it in series of pictures which hint at the reality that is meant and yet veil it. So, it gets
its name from saying something other than what it means for instance, the allegory of
Matthew 221 – 14. It speaks of servants pointing to prophets and apostles. It also speaks of a
king which allegorically point to God.

Jesus taught in parables in order to illustrate a truth so that the hearers would grasp the
meaning more readily. Parables were stories of common settings and close to the experience
of the Palestinian people. But beyond this, Jesus was asked why He spoke in parables He
responded, "Because it is given unto you to know the mysteries of the kingdom of heaven,
but to them it is not given" (Matt. 13:11; cf. Lk. 8:10; Mk. 4:11, 12). It would seem that
Christ's teaching in parables did not come until His rejection by the nation of Israel was
becoming clear, and He saw the need to speak in a manner understood by His true followers.

The parables of Jesus were intended to unfold the meaning of scripture. For example, the
parable of Good Samaritan an inquirer questioned Christ concerning His understanding of
"neighbour" as found in Leviticus 19:18. Christ responded by telling the parable of the Good
Samaritan (Lk. 10:30-36). The parable clearly gives, in illustration form, the meaning of
"neighbour.” This parable was understood by an unbelieving lawyer who had come to
challenge Christ, and Christ told him to do even as he had understood the Samaritan to have
done (v. 37Geldenhuys writes, "Jesus' answer was so clear and challenging that the lawyer
was compelled to acknowledge the deep truth conveyed bit. Therefore, the parables were
intended to unfold the meaning of scripture.

Jesus taught in parables in order to draw attention of his hearers. Parables are pictorial, easily
grasped, quickly remembered, and attention holders. Mark 4:1, 2 demonstrates this fact. A
great multitude had gathered and He taught them by parables. The group stayed all day;
finally, in the evening they were sent away. It appears that the parabolic method was a good
way of keeping their attention (cf. vs. 33-35).

The parables were used to illustrate some of the great truths concerning the kingdom. Hope
argues that for a proper understanding of the parables of Jesus it must always be borne in
mind that all of them deal with one great subject, and one great subject only, namely, the
Kingdom of God Bruce divides the parables into three groups: 1) the didactic parables (for
example, parables of the Sower, the Tares, the Mustard Seed) which relate in a general way
to teachings concerning the Kingdom of God.

In conclusion, parables are viewed as an allegory, simile and as figure of comparison. There
are many reasons why Jesus taught in parables as demonstrated by the above essay.

4. Discuss the importance of Jesus parables to Zimbabweans.

Answer

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The parables of Jesus have a number of significance to Zimbabweans. It is important to note
that the parables foster generosity, social responsibility, reconciliation and positive
perceptions of women to mention a few. This will be supported in the forthcoming essay by
selected parables of Jesus.

It is important to note that the parables of Jesus foster generosity to Zimbabweans. This is
supported by the parable of good Samaritan. Jesus demonstrated that a good neighbour is one
who assists a person who has a challenge. In the parable Jesus gave contrasting characters on
one hand that are self-centred and only concerned with their profession. On other hand, a
good Samaritan who is good heartened and cares about others. It is in this context that one
argues that one argues that the parable of Good Samaritan it fosters generosity and social
responsibility among Zimbabweans of assisting those who are in needy.

Nevertheless, parables of Jesus challenge the business community to appreciate workers. The
story of the rich fool describes an authority figure and his subordinate. According to
Blomberg (1990, 266) and Wright (2000, 217) the parable of the rich fool takes up the
thought of Jesus’ ministry being a challenge to the rich establishment. So, the man in the
story is a landowner for whom everything in his business goes right so much so that he has no
room in his stores and the warehouses to put all his grain. He is the ancient equivalent of the
industrialist who captures the market with a winning product and makes a mint for himself.
Faced with a happy problem of what to do with his surplus, the man in the parable does not
seem to think of giving away, on the contrary, if one judges from the parable, he thinks only
in the person singular, “What shall I do? I will do this and that”, not of others. Since he was
helped by the servants, he should have practice a balanced reciprocity sharing with the
servants. Therefore, one can argue that the parables of Jesus are important to Zimbabweans.

In addition, the parables of Jesus are important to Zimbabweans because they foster spirit of
reconciliation which is essential for nation building. The parable of the prodigal son, gives a
father who was able to forgive and welcome his son despite the fact that he had demanded his
part of inheritance. According Sachikonye after independence Zimbabwe has been
characterised by culture of violence. The parable of the prodigal sons fosters a spirit of
reconciliation by encouraging leaders, and members of the family to forgive each other. It is
clear that the parables of Jesus are important to Zimbabweans.

Furthermore, the parable of two debtors encourages Zimbabweans to have a positive attitude
towards women. Jesus challenged the traditional perception of women as outcast and sinners.
Jesus tells the story of two debtors, one forgiven a small debt and one forgiven a much larger
debt. The answer to the parable's closing question as to who will be more grateful is obvious,
but Jesus is intending to compare the woman with the debtor forgiven more and proceeds to
declare her sins forgiven (v. 47). The parable of the two debtors in Luke 7:41-43 is
embedded in a context that illustrates several of Luke's favourite themes, most notably Jesus'
compassion for women and the moral outcasts of society and his holistic healing of body and
spirit. It is in this context that one can argue that the parable of debtors fosters a positive
portrayal of women in today’s society.

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The parable of sower teaches Christians in Zimbabwe to be doers of the word of God. Lisco
(2008, 50), the parable of the sower comes with an allegorical interpretation (Mt 13 18-23).
Jesus describes one such farmer’s sowing. Jesus hearers will immediately have pictured the
scene as shown in the above figure: the farmer with a supply of seed in a bag hanging from
his neck or in a fold of his outer garment, walking up and down his field, dipping his hand
into the seed and scattering it evenly across the soil. According to Pentecost (1982, 48), this
is a parable of encouragement. The parable motivates today’s Christians to be a good soil
which produce good plants.

To sum up, the parables of Jesus are of paramount important to Zimbabweans. They foster
generosity, social responsibility, reconciliation and positive perceptions of women to mention
a few.

5. Discuss the significance of Jesus miracles.

Answer

Miracle is “a strikingly surprising event, beyond what is regarded as humanly possible, in

which God is believed to act, either directly or through an intermediary. The purpose of Jesus
miracles in the gospels was infuenced by the theological interest of the gospel writers.
Miracles of Jesus revealed the Godhead of Christ, to shows God’s love, to demonstrate that
God has power over nature, to show the presence of God’s kingdom among men and they
were eschatological. Therefore, more is to be explained as the essay unfolds.

To commence, with nature miracles such as walking on water (Matthew 6:45-51) shows that
Jesus has power and authority over nature. After a severe storm stalls their progress, Jesus
appears to them walking on the lake. Although the storm ceases and the boat reach its
destination, once again the primary point behind the miracle is not one of physical rescue.
Rather Christ is revealing the transcendent dimension of his nature. The miracles revealed
the divinity of Christ as the son of God.

The feeding of five thousands (Mark 6:30-44) demonstrates that love and compassion of
Jesus Christ towards humanity. According Here Jesus' motive is neither to instil nor to
respond to faith but merely to exhibit compassion (Mark 6:34). The miracle also
demonstrated that Jesus was the bread of life. Therefore, this miracle is fundamentally
Christocentric pointing out Jesus as the Messiah.

The miracles of Jesus also Raising Jairus' Daughter and Healing the Haemorrhaging Woman
(Mark 5:21-43) challenged Jewish tradition and showed that Jesus had concern over women.
Jesus is summoned to heal a synagogue ruler's daughter who is at the point of death. Before
he can respond, he must also deal with a woman who has had an intermittent flow of blood
for twelve years. Both episodes involve Jesus risking defilement by touching the ritually
impure. Yet the ministry and message of Jesus bring good news and cleanness for all the
socially detested.

Raising Lazarus from The Dead (John 11:1-44) and widow’s son at Nain (Luke 7-11) had
eschatological significance. The miracles demonstrate that Jesus had power over death. It

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shows that Christ was going to conquer death on the cross. But the primary focus is
Christological to demonstrate that Jesus is the divine Messiah and that the kingdom of God is
now breaking into human history with new force.

Miracle healing also was a manifestation of the presence of the Kingdom. The miracle of
Jesus pointed out that God’s kingdom was already among them. It was present in him (Luke
10:9; 17:20-21). On every occasion Jesus seems to be confident that condition are such that
miracles may be interpreted by those present as a sign of the present and the power of the
kingdom. On every occasion Jesus seem to be confident that conditions are such that miracles
may be interpreted by those present as a sign of the present and the power of the kingdom.

It is argued that after Jesus death, miracles to the Christian community were socially
attractive to the early church and would be seen as important tools for conversion. This can
easily be observed in Mark’s gospel in particular. The idea that Jesus could heal physical
pain and suffering would be appealing to the persecuted Christians of the early church.
Miracle power would be attractive to the early church which exists amidst physical suffering.

In conclusion, the purposes of Jesus' miracle-working ministry have been described as

“evidential, evangelistic, empathetic, and eschatological. Challenging Jewish tradition,
breaking down social barriers, and demonstrating compassion for the suffering are all
important subordinate themes. But the primary focus is Christological—to demonstrate that
Jesus is the divine Messiah and that the kingdom of God is now breaking into human history
with new force

6. To what extent do ethics of Jesus promote reconciliation in your society?

Answer

The ethics of Jesus are ethics of the Kingdom. They are meant to transform society for the
better and are meant for those who are already transformed morally. The ethics of Jesus of
non-resentment, love, forgiveness and marriage to mention a few promote reconciliation to a
greater extent. However, the ethics of Jesus are difficult to implement and they encourage
impunity. Therefore, this paper explains the above mentioned points as the essay progresses.

To commence with, Schrage (1988:77), Jesus’ ethics of love is the predominant ethic that is
prevailing through all the four gospels (Mark, Matthew, Luke and John). For him the
commandment to love your enemies and persecutors, to do good to those who hate you, to
bless those who curse you, and to pray for those who abuse you (Luke 6:27-28) shows that
love cannot consist in discovering something that can be loved in the resentment ethic. It is
under such a background that one argues that the ethic of love enables political actors to
reach out to their political rivals. The ethic facilitates dialogue which is essential for peace
building. Thus, one can argue that the ethic of love promote reconciliation across all levels of
the society.

In addition, the ethic of non-resentment also promotes reconciliation. Jesus condemned

violence and urged his disciples to make peace and to suffer violence without retention
(ibid.). When Jesus entered into Jerusalem on a colt (Mk 11:1-10) he rejected the Jewish

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conception of a military or political Messiah. Furthermore, while two of Jesus’ followers are
reported to have carried arms on the night of his arrest (Lk 22:38; 49- 51), Jesus himself
rejected the option of violent resistance (ibid.). The above arguments have clearly
demonstrated that really Jesus advocated for non-violence. The ethic of non -resentment
prevent the escalation of conflict. It discourages political actors or individuals in society from
resolving conflicts through violence means. The ethic facilitates peaceful political processes
such as Political Actors Dialogue (POLAD).

Furthermore, Jesus ethic on marriage also promotes reconciliation between spouses. Jesus
points to the original ordinance of the covenant agreement of marriage found in Genesis 2:24.
Jesus places Genesis 2:24 above Deuteronomy 24:1-4, because He knew that the passage in
Deuteronomy was not intended as a command, but given as permission, “because your hearts
were hard.” Jesus was saying in a non-direct way that the divorce regulations were a
concession in order to deal with the result of sin. Jesus ethic on marriage promotes
reconciliation between married couples. It encourages couples to solve their disputes and
protect the institution of marriage which is the fabric of the society.

Nevertheless, Jesus ethic of forgiveness also promotes reconciliation. It is important to note

that Jesus demonstrated the ethic of forgiveness on the cross when forgave one of the robbers
on the cross. Jesus on several occasion demonstrated the ethic of forgiveness by forgiving
people’s sins. Forgiveness is very important in ensuring reconciliation processes. According
to Philpot (2012) forgiveness is one of the core elements of just peace theory.

However, the ethics of Jesus are also problematic in reconciliation initiatives. This is based
on the assumption that the ethics of Jesus cannot be practiced by mortal human being as long
as one is still on this earth. They are regarded as meant to be practiced with seriousness
especially when one nears death or for a limited time when one wills or has the desire to do
them for that moment. Jesus ethic of love demands people to forgive each other
unconditionally. It is important to note that Jesus ethic of encourages political impunity.
According to Philpot (2012) perpetrators should account for their action. Justice and
compensation are key ingredients for successful reconciliation initiatives.

To sum up, Jesus ethics can be summarized as ethic of non-resentment. This essay concludes
that to a greater extent Jesus ethics contribute to reconciliation initiatives.

Revision Questions
1. Discuss the qualities for one to enter the kingdom of God.
2. Evaluate the extent to which the Kingdom of God is central to Jesus’ ministry.
3. Examine the implications of the message of the futuristic of the kingdom of God in your
society.
4. To what extent do the parables of Jesus promote social responsibility among Christians
today?
5. Examine the view that the parables of Jesus are concerned with the Kingdom of God.
6. Miracles of Jesus are acted out parables. Discuss.

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7. Analyse the veracity of miracles performed by Zimbabwean prophets.
8. Discuss the applicability of Jesus ethics to the modern-day society
9. Examine the effectiveness of Jesus ethic of non-resentment in reconciliation initiatives
10. To what extent does the ethics of Jesus foster transformative leadership in your society?
11. Summarise one’s entry qualifications into the kingdom of God as shown in the gospels.
12. “Parables were a unique way used by Jesus to teach his audience”. Discuss.
13. Examine reasons why Jesus performed miracles. To what extend are Zimbabwean church
leader’s miracle workers.
14. Discuss the challenges associated with the ethic of Jesus.
15. Assess the significance of Jesus’ parables to him and his audience.

TOPIC 4: CHRISTIANITY AND CONTEMPORARY ISSUES

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Key issues
 Marriage holds special positions in different cultures and religions.
 Marriage is the natural vocation of a human being, which enables him to achieve
peace and tranquillity.
 From a sociologist perspective marriage and family formation fulfil many functions,
such as reproduction, socialization, protection, emotional support and regulation of
sexual behaviour.
 Marriage holds important place in Christianity. It is not just a union between a
husband and a wife. It symbolises the relationship between Christ and the church.
 Believers are encouraged to owner their wedding vows.
 In this topic the student is expected to assess and analyse the marriage institution in
Christianity.
 The student should be able to examine the challenges of Jesus’ teaching on marriage
to Christians today under the backdrop of gender-based violence.
 According to Heywood (1994), a citizen is a member of a political community who is
endowed with a set of rights and a set of obligations.
 The United States Agency for International Development (USAID, 2002), define
good governance as a complex system of interaction among structures, traditions,
functions, and processes characterized by values of accountability, transparency, and
participation.
 The church and state relations has always been subject of debate since time
immemorial.
 The student should be able to discuss the nature of the relationship between the early
church and the Roman Empire.
 The supporting details on the nature of the relationships should be largely drawn from
Acts of the Apostles and Pauline epistles especially Romans 13.

 On one hand, feminist argues that patriarchy perverts in many religions.

 As a result, women marginalization is felt in all spheres cultural, economic, political
and religious.
 Christianity like any other religion has been accused of perpetuating toxic
masculinity through literal interpretation of the Bible.
 On the other hand, the Bible is also source of strength among women as there are
texts which portray women in a positive light.
 Therefore, the student is expected to analyse the positive and negative portrayal of
women in the New Testament.
 Pentecostalism has brought with it an influx of women pastors and preachers in
today’s church.

Question and Answers

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1. “The marriage institution is under siege”. Assess the validity of this assertion in the
light of the causes of divorce in church today and explain how the church is dealing
with divorce.
This question requires one to look at the causes of divorce in marriages as well as explaining
how the church deals with the problems of divorce.
Causes of divorce
 Wrong interpretation of Human rights laws.
 Adultery among married couples.
 Family interference on married couples.
 Religion. There are some churches which encourages married couples to marry people
within the church and they also preach against those married outside their church
thereby leading to divorce.
 Egocentricism: married partners now consider their self-benefit that marriage itself.
 Foreign cultures which value single parenthood than the norm.
How the church deals with divorce.

 Provision of lessons on marriage life.

 Counselling of couples who may want to divorce.
 Excommunicate those divorced for example a believer may not be allowed to
participate in church activities after divorce.
 Re-affirming of marriage vows after a certain period in marriage.
2. “Is it lawful for a man to divorce his wife for any reason?” Examine Jesus’ teachings
on divorce and suggest reasons for divorce for today’s Christians.
 Divorce is the legal separation of a married couple.
 Jesus teachings on divorce was that, there should be no divorce, no one should marry a
divorced person.
 Jesus taught that divorce is strongly condemned and those who carry it out commit the
sin of adultery if they remarry at separate instances. This is evidenced in Mtt 5v31. He
also separated the Mosaic Law which allowed divorce by his teachings.
 Jesus also taught that no one should marry a divorced person. Jesus rebuked remarrying
of a divorced person as it is the same as committing adultery. This is evidences in Mk 10
v 11 when He said “whoever divorces his wife and marries another commits adultery

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 against her and if she divorces her husband and marries another men she commits
adultery.
 In Mk 10v7 Jesus taught that marriage vows are unbreakable so even the distressing
circumstance in which a couple separates they are still together. This is drawn from the
oneness of their flesh. This shows that Jesus was against divorce. This is also emphasised
when he says that married couples are not joined by civil laws or religious leaders but
God.
 Jesus teachings on divorce shows that he was strongly against divorce. For example, in
Mk 10 v 9 when he taught that there should never be a divorce because what God has
joined together let no man separate for the reason of sexual immorality (Mtt 19 v 9).
 The new commandment installed by Jesus of lustfulness in his teachings. It interprets that
the chief concern of the law was to condemn the criminal act of the man who divorced an
innocent wife. He rebuked a husband who victimise an innocent wife and thinks that he
makes it right with her by giving her a divorce (Mtt 5v32)
Some causes of divorce in today society are unfaithfulness, early marriages, poverty, and
domestic violence just to mention a few.

 Some of the married couples today can divorce on the basis of poverty. For example,
one seek one who can provide basic commodities together with luxury goods.
 Early marriage. For example, today people get married at e very young age. This lead
to conflict in a marriage as they will not be matured enough. This will lead to divorce.
 Unchastity also caused divorce in indigenous communities today. This is whereby one
partner cheats on a marriage for sexual gratification. This is the only reason for
divorce which links with Jesus' teachings.
3. Analyse prominent economic activities during the time of Jesus. What are the viable
business activities today?
 There were a lot of economic activities during the time of Jesus which shaped creation
of wealth and business activities of the day.
 Carpentry: this was a kind of business in which Joseph was engaged in. It was a self-
reliant job in which Joseph earned a living. This type of business venture was done by
poor people since Joseph is presented as a poor person.
 Fishing: the first disciples of Jesus earned a living through fishing. It should be noted
that Palestine is a country which was surrounded by so many seas and lakes like the
sea of Galilea and Lake of Genessarate. People during the time of Jesus took
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 advantage of the resources available to venture into business and fishing was one of
the popular business activities.
 Money changing: this business was done in the temple of Jerusalem where diasporan
Jews came to convert the foreign currency which they had into the local currency
needed in the temple as an offering. This is the business which Jesus condemned
because there were illegal exchange of money in the temple which was largely
motivated by profiteering. Although Jesus condemned it, this was an economic
activity which was prevalent in Jerusalem.
 Betrayal: some people earned a living through betraying others. For example, Judas
Iscariot was paid thirty pieces of silver for betraying Jesus. This shows that there were
some people who were earning a living through betraying others.
 Taxation: It was private business which was conducted by so many people during the
time of Jesus. Matthew and Zacchaeus are some of the people who earned a living by
collecting taxes on behalf of the Roman government. Tax collectors were not
employed by the Roman government but they worked as agents of the Roman
government. Their wealth was accumulated through what they collected from the
people and this is the reason why they were hated for taking more than what was
required.
 Sheep breeding Animal Husbandry: from the birth of Jesus in Luke, they were
people who earned a living through sheep breeding. The shepherds were employed by
sheep breeders. Thus, animal husbandry was one of the business activity during the
time of Jesus. In Luke 2: 8-21 the story of the shepherds indicates that sheep breeding
was a source of living for the people of Palestine. In relation to this, animal husbandry
which involve rearing of donkey which were a means of transport for Palestinians was
lucrative business. Donkeys could be purchased or hired. The triumphal entry in Mark
11:1-11 and Luke 19:29-40 proves that Jesus could have hired the donkey which he
used for the event.
Viable business activities in Zimbabwe

 Farming.
 Selling building material.
 Selling educational material.

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4. Analyse the contribution of the church to enterprise
 The church contribute in a number of ways to enterprise and these include:
 Creation of social Networks: Some churches create and organise social networks
which are necessary in promoting enterprise. Churches like the ZAOGA, AFM, RCZ
AND RCC among others encourages social networks that enhance business activities.
These social networks acts as a platform of sharing business ideas and motivating
each other.
 Sermons: The church provides sermons which motivates business creation and self-
reliant. These sermons are based on 2 Thessalonians 3:10, “For even when we were
with you, we gave you this command: If anyone will not work, let him not eat”. It is
this verse that has led several preachers to motivate their followers to engage in
enterprise. Preachers like Prophet Emmanuel Makandiwa, Prophet Walter Magaya
and Prophet T Fred often encourage believers to set up their business through their
gospel of prosperity.
 Motivational Literature: There are some motivational literature that are given in
Christian churches which promote enterprise. For example Magaya has some
motivational literature which encourages people to be business minded and have the
entrepreneurial skills. In these motivational literature, poverty is castigated as symbol
of a curse from God and a blessed person is the one who enjoys economic prosperity
through ownership of several business enterprises.
 Business Fellowship and Seminars: In promoting business creation and already
established business ventures by Christian believers, various mechanisms have been
put in place to promote enterprise through business fellowship and seminars which are
held by churches. For example, the ZAOGA FIF has a business ministry known as the
African Christian Business Fellowship (ACBF). This business ministry provides
forums for believers to share business ideas and create business partnerships and this
promotes enterprise. Furthermore, pastor Shingi Munyeza a church leader and
renowned business leaders has a business forum whose primary objective is to start,
build and consolidate business activities through the application of Christian
principles derived from scripture. The reason why Christianity and enterprise are
interlinked is that faith impacts on business set up and progress.
 Lifestyles: The lifestyle of many Zimbabwe’s fasted growing ministries are
characterised by fancy dressing and expensive church building that accommodates

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 several thousands of worshippers in one of Harare’s prime residential suburbs of
Borrowdale. For example, The Celebration Centre draws its membership from young
business people, company executives, university students and graduates. Followers
are encouraged to be well dressed: “smartness and cleanliness are likened to one’s
Spiritual life” (Maxwell 1998:355). The central message of materialism is coupled
with some teaching on family values. Families are taught how to work hard in order to
be successful, how to budget their incomes and how to share their wealth with the
church for the promotion of the mission thrust of the movement.
However

 They are some churches which treats business ventures as satanic and worldly.
They discourage business activities.
 Some churches encourage their converted members to leave their businesses. For
example, some church discourage their members to sell alcohol.
5. Analyse key features of good governance in the New Testament.
 Governments are institutions set up by God: The New Testament stresses good
governance on the party of rulers who govern the state and responsible citizenship on
those who permanently resides in the state.
 The ruling authority is established by God: Romans 13:1-2 state that the ruling authority
is established by God “For there is no authority except from God and those that exist
have been instituted by God”. God wants justice, fairness and freedom for all, the
government leaders should follow the desires of God so that their governance can be
regarded as good. It should be noted that human authority or governance of this world is
derived from the authority of God.
 Government leaders as servants of the people: Good governance means that leaders
should be servants of the people. According to Romans 13:4, the leader of the
government is the servant of the people “For he is God’s servant for your good”. This
means that a leader serves the people and should not be motivated by selfish desires.
 Justice as a feature of Good governance: Justice is a key feature of good governance in
the New Testament. The government should provide earthly justice and protection of
civil rights. Therefore governments are agents of God’s justice. This is supported by
Romans 13:4 which says, “But if you do wrong, be afraid, for he does not bear the
sword in vain, he is the servant of God to execute his wrath on the wrongdoer”.

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  Impartiality as a feature of governance in the New Testament: Those who lead the
people should represent all people without favour regardless of political affiliation, race,
religion or gender. Furthermore, good governance is shown through the upholding of
human rights. This is because valuing human rights is based on the purposeful and
gracious creation of humanity by God in his own image (Genesis 1:26-27). It is the duty
of the government to protect the marginalised in society like the poor (Exodus 23:6),
foreigners (Exodus 22:21) and the helpless (Psalms 82:3-4). By practicing this, the
leaders can be regarded as practicing good governance as the rights of all the people are
valued and upheld with partiality.
 Protection and stewardship of natural resources: Protection of natural resources for the
benefit of the country and future generation is an expression of good governance.
Leaders should preserve the natural resources endowed in the country as caretakers of
God’s natural resources. They encourage and ensure that there is sustainable use of the
natural environment.
 Freedom of expression and freedom after expression: According to the New Testament,
good governance means giving people freedom to express themselves without
intimidation. Leaders should be tolerant of diverging views. God through Christ
instituted government to establish ordered and peaceful social space to all people.
According to 1 Peter 2:14 “to governors as sent by him to punish those who do wrong
and to praise those who do right”.
6. Analyse features of a responsible citizenship in Christianity.
 Submission to rulers as a mark of responsible citizenship: According to Romans
13:1, “Let every person be subject to the governing authorities”. This means that a
responsible citizen listens of the political authority, he does not oppose political rulers
at the throne. Christians should honour those in authority. According to Titus 3:1,
“Remind them to be submissive to rulers and authorities, to be obedient…”.
Responsible citizens submit to their rulers and they are obedient to their government.
 Law abiding: Responsible citizenship is also seen by obeying the laws of the
governing authorities. Romans 13: 2, “Therefore he who resists the authorities resists
what God has appointed and those who resist will incur judgement”. Resisting
authorities means disobeying the laws of the authority and for Paul it is a sign of
irresponsible citizenship. Obedience to the laws of the ruling people is sign that one
can also listen to God because authorities come from God. The voice of God is seen

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 through the existing authority and one should obey the laws of existing authority as a
sign of responsible citizenship.
 Payment of tax as a mark of responsible citizenship: Paying tax is also a feature of
a responsible citizen. According to Romans 13:6-7 “For the same reason you also pay
taxes, for authorities are ministers of God, attending to this very thing. Pay all of them
their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to
whom respect is due, and honour to whom honour is due”. This means that it is the
duty of every Christian to pay tax to government and respect those in authority by
paying tax.
 Hardworking for the betterment of one’s self and country: Hardworking is another
salient feature of a responsible citizen according to the New Testament. Responsible
citizens do not rely on government but they work for themselves for the development
of themselves and the nation.
7. “The relationship between Christianity and the state should be seen in ambivalent
light”. Discuss.[25]
 The issue of church –state relations dates back to the Greco-Roman world when
the politics of the Roman emperors was very evil as it was characterised by
oppression and repression.
 the church in world is at pains to ameliorate deplorable socio-economic and
religio-political quagmires in which the communities tread today.
 The church in Zimbabwe has been influencing national politics thereby creating
an ambivalent church-state relations from colonial period up to the present.
church leaders like Canaan Sodindo Banana, Abel Muzorewa, Ndabaningi
Sithole, Pius Ncube, Nobert Kunonga, Evan Mawarire, Obediah Musindo and
Johannes Ndanga who have helped in shaping political decisions in Zimbabwe
because of their church doctrine, political affiliation, socialisation and personal
traits. This shows the symbiotic relationship between the church and the state.
 the Zimbabwe Catholic justice and commission was instrumental in pacifying
political tension between the Shona and the Ndebele people soon after
independence which culminated into the unity accord of 1987. The church was
responsible for advocating the multi-party system in Zimbabwe in promotion of
democracy. They produced the document known as “the Zimbabwe that we

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 want”. This document by the church led to the formation of the government of
national unity.
 the church’s role is to reconcile all men and women and bring them into unison
and fellowship with one another across cultural, religious, racial and regional
boundaries. Thus the role of the church is to promote peace and unity and this
has had positive influence on church –state relations.
 The church was also involved in political conflict management as well as
condemning political violence. This was done through the Zimbabwe peace
project which is an organisation composed of the church, students, gender
activists.
 The church state relations has been shaped by history in which it has long been
the voice of the voiceless in all the political stages in Zimbabwe. It has been
involved in condemning colonialism, Gukurahundi, Murambatsvina, political
violence and political intolerance.
 The church has also been involved in assisting the state during the time of
national disasters. For example during the time of cyclone Idai, the church take
an active role by helping the stated in helping those affected by the natural
disaster. Material support has been given by the church to assist the state as well
as giving spiritual support to the church. This shows a positive church-state
relationship.
However there has been a negative church state relations:
 persecution of religious leaders
 Laws have been put in place to regulate churches yet churches should not be
regulated by the state but the church regulate the state.
8. Critically analyse the concept of health and well-being in the New Testament. [25]
 Health is the state of physical, mental and social well-being while well-being is
defined as a contented state of being happy, health and prosperous. On the other
hand, health can be defined as the absence of the disease or infirmity.
 Health is the ultimate design of God for all people created by him.
 Good health is a gift from God. This is because when God created humanity, his
main goal was to make a perfect human being who is supremely health (Genesis
1:31).

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  Good health is a sign of the presence of the kingdom of God in the midst of the
people. The kingdom of God is a present reality when one’s health is enjoyed.
(John 10:10)
 Good health is a sign of salvation. It is an integral part of salvation as Jesus’ death
on the cross liberated men from sin which causes sickness and there lead to total
freedom which is expressed in enjoyment of good health, both physical health and
spiritual health.
 Physical and spiritual health are all important components of salvation in
Christianity. One has to have physical health as it affects spiritual health. This is
the reason why the body is regarded as the temple of God.
 The New Testament believes that health and well-being is given by God and it’s
also a sign of God’s grace.
 Bad health conditions are a result of sin. Diseases, disability and all other things
which affects health and well-being are part of human suffering which all come
because of sin (Genesis 2:15-17, Romans 1:28-32).
 Disobedience caused one to sin and according to Deutronomy 28:15, 21-22 God
can punish people with sickness. Thus bad health conditions is a results of
punishment by God (Exodus 4:11, Deutronomy 32:39).
9. Analyse the contribution of the church to the health and wellbeing in Zimbabwe.
 Christianity contributes to health and well-being through peaching.
 Sermons given promotes the adoption of health habits and lifestyles that benefits
people to live a health life. For example, preaching on dietary laws like avoidance
of fats like pork food reduces diseases and also teaching or preaching on sexual
behaviour promote good health and well-being as diseases like AIDS and other
sexually transmitted diseases are reduced.
 prayers offered help people to cope with illness thereby contributing to health and
well-being. It is through prayer that the affected will understand the meaning and
purpose of life. Prayer comforts those in pain and those who suffer because of
situations and diseases.
 Emotional support is also offered through religion. Illness cause stress and this
requires emotional support. Christianity explains the meaning of the disease as
part of God’s plan and not as sign of wickedness. Emotional support is seen when
people visit the sick, eat with them as well as interacting with them.

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 Healing is a spiritual support offered by the church to help those who are ill. For
example, Pentecostal churches have some healing sessions during their church
services in which the sick are healed. They cast out demons, offer healing prayers
as well as exhorting those who are sick. Some of the churches who conduct these
healing sessions include the Goodness and Mercy Ministries of Prophet T Fred,
Prophetic Healing Deliverance ministries of Prophet Magaya as well as Zion
Christian church just to mention a few.
 Construction of hospitals is another contribution of Christianity to health.
Driafontein of the Roman Catholic Church in Chirumhanzu, Musiso Mission
hospital in Zaka of the Roman Catholic Church, Mogernster Hospital Mission of
the Reformed church in Masvingo, Gutu mission hospitals of the Reformed
churched and Howard Mission hospital of the Salvation Army Church among
others provides medical care to all those with health problems regardless of one’s
religious affiliation. Constriction of hospitals is part of the Christian mission in
providing good health which translate to spiritual health.
 Health lessons are offered by the church which shows that Christianity through
church contributes to health lifestyles. For example, the Seventh day Adventist
church offer lessons on health issues through health and temperance teaching
which deals with diet, sex life and other health issues. In these lessons diet which
is dangerous to health are identified and explained. Thus, education offered by
some churches on health matters contributes to health and well-being.
 The church has also contributed to health in Zimbabwe through training of
healthcare personnel. For example, nurses are trained at Gutu Mission, Howard
Mission and Musiso Mission. It is through such training that the health sector has
been improved as trained health personnel is being churned out to help the
country’s health delivery system.
 Christian churches offer free medication or cheaper medical services. For
example, Sister Angela of the Roman Catholic Church at Mukaro immunise
children for free in Gutu. This is a clear indication that the church plays an
important role in the health sector.
 Christian beliefs can hamper recovery thereby negatively affecting health and
well-being. This happens when some diseases like HIV-AIDS are connected to
sexual sins. This creates stigma and discrimination as some would believe that the

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 person who is sick is a worse sinner. Belief that some diseases are a result of
human error cause the sufferer to be affected negatively by religion.
 Some churches also discourage their members to seek medical attention by
encouraging them to rely on spiritual attention. For example, the Marange
apostolic church members are not allowed to visit hospitals because of the church
doctrine. This shows that some Christian beliefs and practices are threat to health
and well-being.
10. Assess the negative portrayal of women in the New Testament.
This question requires candidates to look at how women are negatively portrayed in the New
Testament. Points to be discussed include:
Barrenness is blamed on women, for example, Elizabeth is blamed.
 Adultery is blamed on women for example Joseph decided to divorce Mary secretly
because she had committed adultery while she was betrothed.
 Women are portrayed as weak-minded for example
 Women’s problems are attributed to sin, for example, the woman with haemorrhage.
 The role of women during the ministry of Jesus is downplayed by gospel writers.
 Subordinate role for example in 1 Cor women are required to keep quiet in church.
Strong candidates should give reasons why women are negatively portrayed in the New
Testament by giving reasons such as:

 Patriarchy
 Bias of New Testament writers.
 Jewish and Roman culture.
 Fear of women.

Essay Questions
1. To what extent is the teaching of Jesus on marriage a panacea to marriage crisis in
today’s church?

Answer

From the onset, it should be noted that the marriage institution in today’s church is in crisis
because of number of reasons such as unfaithfulness, increase in divorce rate, and prevalence
in cohabitation, multiple sexual relations and the issue of same sex marriages. To a greater
extent this essay argues that Jesus teaching on marriage is a panacea to marriage crisis today.

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On the other hand, this paper will not cast a blind eye on the fact that the teaching of Jesus on
marriage also worsen the marriage crisis if hermeneutics is not applied in reading the text.

To commence with, Jesus teaching on marriage is a panacea on the prevalent of divorce rate
in today’s church. In the light of Jesus’ teaching in Matthew 19:9, sexual immorality is the
grounds for divorce, because it nullifies the couple’s marriage contract. The original Greek
word for sexual immorality is porneia, which is defined as “illicit sexual relations of married
as well as unmarried people,” and variously translated as marital unfaithfulness, fornication,
and sexual immorality. Jesus’ usage of the Greek word moichao (adultery) in Matthew 19:9
disclose that, if sexual immorality is the cause of divorce, then adultery is the consequence of
divorce on these grounds. Therefore, in this case Jesus encouraged reconciliation among
spouses to save the institution of marriage. Jesus allowed divorce on the ground of
unfaithfulness and other differences should be solved amicably. Jesus teaching on marriage is
a panacea to marriage crisis in today’s church as to encourage believers to solve their
differences and protect the institution of marriage

In addition, Jesus teaching on marriage is a panacea to cohabitation. It is important to

mention that toady’s Christians are involved in cohabitation marriages. This have resulted the
institution of marriage not being taken seriously. Christ teaches that the instituting of
matrimony is part of the divine plan itself, the plan that has been in existence ever since the
Creation (Mt 19:4). Laney (1990:32) argues that Jesus regarded marriage to be permanent as
God intended. Jesus showed God’s original plan for marriage, as revealed in Genesis 2:24.
This text is quoted twice: in the Gospels of Matthew and Mark. It is also quoted in the book
of Ephesians (Eph 5:22-33). Jesus highlights God’s original plan for marriage by stressing the
permanence and priority of marriage (v 5) (Gen 2: 24).

Jesus teaching on marriage is a panacea to unfaithfulness. Marriage institution in today’s

church is in crisis because of unfaithfulness. The late founder of the End time Church Robert
Martin Gumbura was accused for rape and was convicted by the courts. Child marriages are
also common in African Initiated churches such as Johane Marange. According to Jesus as
permanent institution, marriage should be seen as an exclusive and intimate union between a
man and a woman that is established through a covenant of leaving, cleaving and becoming
one flesh. Therefore, for Jesus through the act of marriage, therefore, a man and a woman
form a new family unit, which God sees as a pure and holy union that is similar to that eternal
union between Jesus Christ and His Church (Eldredge 2002:15). Jesus’ ethic on marriage is a
panacea to marriage crisis in today’s church.

It is important to note that Jesus teaching on marriage is a panacea to multiple sexual

relations. HIV and AIDs spread through multiple sexual relations affecting the institution of
marriage in today’s church. Jesus taught that monogamy is the ideal marriage in God’s plan.
He quoted Genesis 2:24 which show that marriage is a covenant relationship, in which two
people are united together in a one-flesh relationship. Genesis 2:24 brings to light that the
strength of the marriage is based on three principles: leave, cleave and become one flesh,
with God at the centre; these principles serve as the cement that holds the relationship
together; marriage is a monogamous union, which is characterised by purity and holiness.

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Jesus teaching addresses the issue of multiple sexual relations which is affecting the marriage
institution in today’s society.

Jesus teaching on marriage is a panacea on the issue of same sex relationships. The issue of
same sex marriages is one of the most controversial issues in today’s church. For Jesus
marriage is the good and purposeful gift of God (Genesis 2:18, 24). In marriage, God intends
that male and female come together in love and mutuality, trust and faithfulness, and the two
became one physically, emotionally, and Jesus viewed heterosexuality is an unequivocal
component of the Creator’s design for marriage.

However, Jesus teaching on marriage to a lesser extent does not address some of the
challenges faced by marriage institution in today’s church. The issue of domestic violence
has left the institution of marriage in today’s church in crisis. Christians are also perpetrators
of gender-based violence through literal interpretation of scriptures. It is important to note
that Jesus does not give room for divorce on the ground of abuse. From this perspective, one
can argue that Jesus’ ethic on permanence on marriage if hermeneutics is not applied can
worsen marriage crisis in today’s church.

In conclusion, Jesus’ teaching on marriage addresses number of issues affecting marriage

institution in today’s church such as increase in divorce rate, unfaithfulness and multiple
sexual relations to mention a few. Therefore, it holds water to argue that Jesus teaching on
marriage is a panacea to marriage crisis in today’s church.

2. To what extent does the New Testament foster responsible citizenship?

Answer

The teachings of Jesus in the synoptic gospels provide the right conduct and moral values for
Christians. Paul and other epistles writers laid down ethical conduct for Christians. It is
important to note that Christians are expected to obey the state authorities, pay tax, and help
the less privilege and to maintain peace which is the hallmarks of a responsible citizen.
However, the New Testament also provides texts which promote and perpetuate oppression
of women and which discourage Christians to actively engage in national building. Therefore,
this paper argues that the New Testament fosters responsible citizenship to a greater extent.

To commence with, the New Testament encourages Christians to pay tax to the state
authorities. Jesus told the Pharisees that it was their obligation to pay tax to Emperor Caesar.
In the same vein, Paul also told his believers in Rome to pay tax to the Roman authorities.
According to Chadwick Paul wanted to show the Roman authorities that Christianity was a
law-abiding religion. It holds much water to argue that New Testament fosters responsible
citizenship. Today’s Christians are encouraged to pay tax to the state authorities. From a
Christian perspective tax invasion is a sin against God. Christians are encouraged to lead by
example and emulate the character of Christ.

In addition, the New Testament inspires Christians to help the less privilege. Jesus
demonstrated the ethic of love by healing and taking care of the need. Through parable of the
good Samaritan Jesus encouraged people to help those who are in need. The parable of good

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inspires modern Christians to engage in charity work helping the less privilege. It is
important to note that helping the unfortunate members of the community is a hallmark of a
responsible citizen. Therefore, it is sustainable to argue that New Testament foster
responsible citizenship.

Equally important is the fact that New Testament fosters social co-operate responsibility
which is another hallmark of responsible citizenship. The parable of the rich fool (Lk 12
vs13-21), I Tim 6 vs5-10, 17-19 provides ethical conduct for the rich. Through the parable of
the rich fool (Lk 12 vs 13 – 21) Jesus taught his audience that a believer must not be selfish.
According to Blomberg (1990, 266) and Wright (2000, 217) the parable of the rich fool takes
up the thought of Jesus’ ministry being a challenge to the rich establishment. Jeremias (1958)
argues that the man in the story is a landowner for whom everything in his business goes
right so much so that he has no room in his stores and the warehouses to put all his grain. He
is the ancient equivalent of the industrialist who captures the market with a winning product
and makes a mint for himself. Faced with a happy problem of what to do with his surplus, the
man in the parable does not seem to think of giving away.

It is important to note that the New Testament portrays Christians as peace loving. Jesus’
ethic of non-resentment discouraged Christians from retaliation. The passion narratives
demonstrates that Jesus was peace loving. Jesus did not allow the disciples to fight against the
Roman officials. Luke in Acts of the Apostles showed that Christians were victim of
persecution and they never retaliated. The New Testament discourages Christians from acts
of terrorism and espionage which disrupt peace. Thus, one can argue that maintaining peace
is a hallmark of a responsible citizen.

More so, responsible citizens fulfil their obligation and act within jurisdiction of their rights.
Paul gave household codes which govern husbands, wives, parents and children. Paul
explains that a responsible husband should love their wives as their bodies Eph 5 vs22-24.
Wives should submit to their husbands Eph 5 vs22. Parents should take good care of their
children Eph6 vs4, 1Col 13vs 18. Children should respect their parents Eph 6 vs1. The
household code instils responsibility among family members. Therefore, New Testament
fosters responsible citizenship.

On other hand, there are texts such as Roman 13 which discourage Christians from active
participation in national building. Paul encouraged Christians to obey state authorities which
were ordained by God. The problem which emanates from the state theology is that it
discourages Christians to hold the government accountable for gross human rights violations
and service delivery. Active participation in national building and making the government
accountable is a hallmark of a responsible citizenship. The fact that Romans 13 discourages
Christians from questioning the state which is a sign of responsible citizenship shows that the
above question is valid to a lesser extent.

It is important to note that the responsible citizens respect women rights. The New Testament
also contains dangerous texts such as 1 Corinth 14 and Eph 5 which perpetuate toxic
masculinity. Women are not allowed to speak in the church and women are reduced to

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position of subordination. Therefore, these texts provide moral justification for oppression of
women in modern society. Abusing women contradicts the spirit of a responsible citizen.

To sum up, New Testament provides plethora of texts which promote responsible citizenship
to a greater extent. However, literal interpretation of the Bible can also promote unethical
behaviour which is against the hallmark of responsible citizenship.

3. Examine the relationship between the early church and the Roman Empire.

Answer

The relationship between the early church and the Roman Empire is subject of debate among
scholars. On one hand, during the formative stage of Christianity it enjoyed a cordial
relationship with the Roman Empire. This is supported by protection of Christians by the
Roman soldiers, granting of citizenship to Christians, conversion of Roman officials to
Christianity and Paul’s attitude towards Roman Empire. On the other hand, at a later stage the
relationship was sour as supported by persecution of Christians by the Roman Empire.
Therefore, it is the purpose of this essay to examine the relationship between the early church
and the Roman Empire.

To commence, the conversion of the Roman officials to Christianity suggest that there was a
cordial relationship between the early church and the Roman officials. Luke included the
conversion of Cornelius (Acts 10), and Sergio Paulus (Acts 13) to Christianity. According
to Foster Luke wanted to show that Christianity was not a subversive but a law-abiding
religion. The fact that some of the Roman officials were even being converted to Christianity
suggests that there was good relationship.

In addition, Christians in the Roman Empire were also protected by the Roman law suggest
that there was good relationship. In the first century Christians were first and foremost
understood in the context of Jews and Judaism – it was a branch of Judaism hence they stood
under legal protection (Walker, 1970:43). Paul was arrested several times and he was able to
appeal his case to Caesar for fair hearing. Ajah (1989) explains that not even the local
governments or the native laws and customs of any people could exert capital punishment-all
cases affecting human lives had to be sanctioned by Rome It is in this context that one argues
that the fact that Christians enjoyed legal privileges with the Roman Empire is a clear
testimony of the existence of a cordial relationship.

Nevertheless, Christians were also protected by the Roman army which shows the existence
of a cordial relationship. When there was a plot to kill Paul king Aggripa ordered the army to
protect Paul so that he would appeal safely to Felistus. It is under such a background one can
argue that Roman Empire had a positive attitude towards Christianity. Luke convinces his
readers that the Roman Empire had no problems with Christianity.

Paul enjoyed justice ushered by the Roman judicial system. For instance, Roman magistrates
like Gallio protected him from riotous Jews who were after his life and ministry (Acts 18:12-
17; 21:27-40). According to Luke Roman officials they found nothing wrong about
Christianity. Despite the criticism leveled against Paul the panel of Roman judges had already

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declared him innocent: ‘Then the king rose and the governor and Bernice and those who were
sitting with them; and when they had withdrawn, they said to one another, “This man is doing
nothing to deserve death or imprisonment.” And Agrippa said to Festus, “This man could
have been set free if he had not appealed to Caesar”’ (Acts 26: 30-32). Therefore, this
suggests that there was a cordial relationship between Christianity and Islam.

Paul’s attitude towards the Roman Empire shows that there was cordial relationship between
Christianity and Roman Empire. There is no doubt that Paul benefited from the mobility
which was facilitated by the Roman Empire especially in his missionary endeavours in and
around the Mediterranean world both on road and through his successful voyages. In which
case therefore, he viewed the Roman government as ordained by God and not as a threat to
humanity hence she has to be obeyed by all citizens (Rom 13:1ff). It is in this context that
Paul encouraged Christianity to pay tax and the respect the Roman government.

On other hand, the hostility of the Jews towards Christians made a distinction soon evident
and by 64 AD when Emperor Nero was the Caesar, it became clear that Christianity was not
Judaism. Sadly, Christians, like Jewish zealots did not bow down to the Emperor of
persecution by their own fellowmen in their proclamation of faith they emphasised the
oneness of God revealed through Jesus the Christ. They considered any other attempt to give
reverence to another being as idolatry. In this regard, their profession of faith became a cause
for concern to those in political power. To the Romans, the customs of Christians were quite
unfamiliar. Their gatherings resulted in a ‘weird sect (Comby 1985). As a result Christians
experienced persecution throughout the Apostolic Age until to the time of Emperor
Constantine.

To sum up, the relationship between the early church and the Roman Empire was cordial to a
greater extent as supported by the evidence above. However, during the late period of the
early church the relationship was hostile as supported by persecution of Christians within the
Roman Empire.

4. Discuss the status of women in the New Testament and today’s church.

Answer

The status of women in the New Testament and today’s church is a pain taking debate among
feminist theologians. On one hand, women are viewed positively and celebrated in the New
Testament and today’s church as disciples of Christ, prophetess, deaconess and co-workers in
Christ to mention a few. On the other hand, women in the New Testament and today’s church
are regarded as second-class citizens, are blamed for the fall of humanity, not allowed to
preach and encouraged to submissive to their husbands. It is the purpose of this essay to
subject itself to the analysis of the status of women both in the New Testament and today’s
church.

To begin with, women were given much recognition in the few years of Jesus. The New
Testament refers to a number of women in the inner circle of Jesus to recognition of women
status in the Church. These women although worked with Jesus had assumed no leadership

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role but they were so recognized unlike in the Old Testament time when women were seen
but not to be heard. Evans (1983) discussing on the changing status in the days of Jesus,
believes that the numerous healings of women attested to Jesus’ care and concern for women,
though such are briefly recorded. Examples are, healing of Peter’s mother-in law, concern for
the widow of Nain, healing of a woman who was bent for eighteen years to mention a few.
Jesus, unlike the men of his time and culture, taught that women were equal to men in the
sight of God that love, grace and forgiveness are opened to women and that women would be
participants in the kingdom of God

Women in the New Testament are viewed as equal partners in the ministry of Jesus Christ.
Women in Christianity are also portrayed as equal to men by participation in every level of
the church, for example, the early Christian church movements included women as leaders, to
challenge the patriarchal order of reality. Citations are being given of Priscilla who appears
to have been at least the equal of her husband Aquila in their joint work as teachers (Acts
11vs 2). Paul also advanced theology of equivalence in Galatians (3vs27) when he started
that male and female are equal in Jesus Christ. Similarly, women in some Pentecostal
churches in Zimbabwe such as ZAOGA views women as equal partners in the mininstry.
This is supported by the fact that women also attain highest positions of authority as pastors
and bishops. Therefore, women are viewed positively in the New Testament and today’s
church.

In addition, women are celebrated in both the New Testament and today’s church in
Zimbabwe as prophetess. The seven daughters of Stephen were prophetess and they
prophesised about the death of Paul in Jerusalem (Acts 21 vs8). In the same vein, women in
Zimbabwe have also occupied the office of a prophetess. For example, prophetess A.C
Manjoro of Women of Virtue Ministries, prophetess Veronica P. Mwela of Intercessors
International and prophetess Ruth Makandiwa of United Family International Church are
well respected in their ministries and main stream society. This shows that women have
active role in the church. Therefore, it is clear that women have positive status in the New
Testament and today’s church.

Furthermore, both women in the New Testament and today’s church are actively involved in
the benevolence ministry which shows the prominence of women. The New Testament also
shows that women filled important ministry roles in the early church. Tabitha (Dorcas)
initiated an effective benevolence ministry (Acts 9:36). Tabitha assisted the less privileged in
the community and she was highly valued. Across denominations in Zimbabwe women are
also involved in philanthropic work such as Ruth Makandiwa the patron of Agape Family
care which assists the less privilege.

Paul singled out two women, Euodia and Syntyche, as “women who have contended at my
side in the cause of the gospel, along with Clement and the rest of my fellow workers”
(Philippians 4:2,3). Priscilla was another of Paul’s exemplary “fellow workers in Christ
Jesus” (Romans16:3,4). Phoebe, a leader in the church at Cenchrea, was highly commended
to the church at Rome by Paul (Romans 16:1,2). In Romans 16, Paul greets numerous
ministry colleagues, a large number of them women. All these go to show that the status of

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women changed slightly before the death of Paul from absolute silence to active roles in the
church. In Zimbabwe there are many women who are involved in the ministry such as bishop
Eunor Guti and pastor Grace Kanyati of Grace unlimited ministries to mention a few. It is
clear from the above presentation that women both in the New Testament and today’s church
are celebrated.

However, Theology of subordination in Christianity presents women as inferior to males as

people, one who are not capable of independent life compared to male. In Christianity, the
theology of subordination is based on the notion of male headship of the order of creation
(Genesis 2-3). Women are viewed as second class citizens and relegated to position of
submission. Paul encouraged women to be submissive to their husbands. Literal
interpretation of Ephesians 5 suggest that women are inferior and under the authority of man.
Ephesians 5 has been used to justify male dominance and perpetuation of patriarchal beliefs.
In African Initiated churches such as Johane Marange women are viewed as second class
citizens and sexual objects. Women and girls have no say and are victims of male authority
which coerce them to forced marriages. Therefore, women are viewed as second class
citizens.

In Christianity a woman is presented as one who cannot act on her own because she is
responsible for the fall of humanity derived from a biblical, story of Eve. Walker (1988),
points that in Tertullian’s writing, Eve is labelled “the devils gate way” who plucked a fruit
from the forbidden tree. This is supported by the story of Ananias and Sapphira (Acts 5).
Sapphira is blamed for influencing Ananias to sin against the Holy Spirit. Similarly, across
denominations in Zimbabwe there is stereotyping of women as people who responsible for
sin.

Paul also did not allow women in the Corinth church to preach in the church. He even
instructed women to keep silent in the church and if they have any question to ask their
husbands at home. Paul views women in Corinthian church as people without leadership
qualities and are under the authority of man. In Zimbabwe there are denominations like
Gospel Assembly Church which forbids women to preach in the church. The Roman Catholic
Church does not ordain women in important offices such as bishop or Pope. This shows that
women are viewed as people who are incapable of being leaders.

In conclusion, the status of women in the New Testament is a subject of debate. This essay
has singled that the status of women gradually developed in Ancient Israel due to advent of
Christianity. In today’s church the roles and status of women have changed gradually from
subordinates to main leadership roles; the advent of Pentecostalism has been identified as a
major factor However, negative perception of women was also prevalent in the New
Testament and the trajectory continues in today’s church.

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5. Show that Paul's teaching on marriage in 1 Corinthians 7 is a panacea on addressing
the HIV/AIDS pandemic in Zimbabwe

Panacea refers to the solutions, ways to reduce or to cure. In Paul's teaching on marriage in 1
Corinthians 7 addresses on various ways to reduce the HIV/AIDS pandemic in Zimbabwe as
he encourages monogamy, faithfulness, addresses the issue on divorce and only to mention
but a few. Therefore, the essay below serves to outline the teaching of Paul's teachings on
marriage in detail.

To commerce with, Paul first addresses on the issue of monogamy. According to 1

Corinthians 7 verse 2, Paul says a man should have one wife likewise the wife. This on its
own serves as a way of reducing sexual immorality as a partner is obliged to only share
relationship with a single partner. This reduces the rate of HIV/AIDS pandemic in Zimbabwe
especially on the devoted Christians as the gospel of Paul as well as the teaching of Jesus
clearly emphasis on the issue of monogamy. Monogamy ensures that there is no sexual
diseases coming from outside marriage or other sexual partners. By so doing it reduces HIV-
AIDS.

Moving on, Paul also teaches on the issue of conjugal rights. He says in his teachings that
partners weather a wife or husband should not deprive each other of their conjugal rights
except for if they have agreed upon it. This reduces the rate of prostitution as one will not go
out of his or her marriage in search for these conjugal rights. Thus reducing the number of
HIV/AIDS pandemic in Zimbabwe.

In addition to the above, in the teaching of Paul, he also teaches on the issue of self-control.
He directs this issue on both the married and the unmarried. To the unmarried he states that of
one cannot exercise self-control, he should get married. This teaching makes Christians
especially the youngsters to reduce the rate of fornication or even to the grown-ups adults.
Reducing in the number of HIV/AIDS pandemic in Zimbabwe.

Moreover, Paul also discourages separation between the married. He clearly states in 1
Corinthians 7 verse 10, that a wife should not separate from her husband but if she does she
should remain single or reconcile with her husband once again. To the Zimbabwean
Christians of today especially the white garment churches views reconciliation as the only
way of solving the issue of separation. This serves as a great teaching to them as remarrying
is not allowed. Hence it helps in minimising the HIV/AIDS pandemic in Zimbabwe.

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Furthermore, divorce is the other issue that Paul address in his teachings on marriage. He
states that a man is not supposed to divorce his wife. He also discourage divorce on the event
that one of the partner is a non-believer. Giving a strong reason to this as he states that a wife
is bound to her husband as long as they live. This issue is also condemned by Jesus. In
appliance to todays this also acts as a panacea to the spread of HIV/AIDS pandemic in
Zimbabwe as divorce can led to prostitution.

In conclusion, Paul's teachings on marriage in 1 Corinthians 7 is a panacea in addressing the

HIV/AIDS pandemic in Zimbabwe due to that he viewed issues such as monogamy, self-
control, separation and only to mention a few.

6. Discuss the teaching by Jesus on divorce show some causes of divorce in black
communities today.

Divorce is the legal separation of a married couple. Jesus teachings on divorce was that, there
should be no divorce , no one should marry a divorced person. However, Jesus taught that
there should be divorce only on the basis of unchastity. Some causes of divorce in black
communities today are unfaithfulness, early marriages, poverty, domestic violence just to
mention a few.

To begin with, the condemnation of divorce by Jesus on his teachings. Jesus taught that
divorce is strongly condemned and those who carry it out commit the sin of adultery if they
remarry at separate instances. This is evidenced in Mtt 5v31. He also separated the Mosaic
law which allowed divorce by his teachings.

To add, Jesus also taught that no one should marry a divorced person. Jesus rebuked
remarrying of a divorced person as it is the same as committing adultery. This is evidences in
Mk 10 v 11 when He said " whoever divorces his wife and marries another commits adultery
against her and if she divorces her husband and marries another man, she commits adultery.

Moreover, in Mk 10v7 Jesus taught that marriage vows are unbreakable so even the
distressing circumstance in which a couple separates they are still together. This is drawn
from the oneness of their flesh. This shows that Jesus was against divorce. This is also

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emphasised when he says that married couples are not joined by civil laws or religious
leaders but God.

Jesus’ teachings on divorce shows that he was strongly against divorce. For example, in Mk
10 v 9 when he taught that there should never be a divorce because what God has joined
together let no man separate for the reason of sexual immorality (Mtt 19 v 9).

*(There was a need to show challenges of Jesus teachings on divorce as well)*

In addition, the new commandment installed by Jesus of lustfulness in his teachings. It
interprates that the chief concern of the law was to condemn the criminal act of the man who
divorced an innocent wife. He rebuked a husband who victimise an innocent wife and thinks
that he makes it right with her by giving her a divorce (Mtt 5v32).

However, some causes of divorce in black communities today does not match with the
teachings of Jesus on divorce except for unchastity. Some of the married couples today can
divorce on the basis of poverty. For example, one seek one who can provide basic
commodities together with luxury goods. This is also supported by M. Nyore.

In addition, divorce in black communities is also caused by early marriage. For example,
today people get married at e very young age. This lead to conflict in a marriage as they will
not be matured enough. This will lead to divorce.

More so, unchastity also caused divorce in black communities today. This is whereby one
partner cheats on a marriage for sexual gratification. This is the only reason for divorce which
links with Jesus' teachings

To sum up, one can say that Jesus was completely against divorce on his teachings. However
black communities of today does not value those teachings as they divorce on the basis of
poverty, conflicts caused by early marriages.

Revision Questions
1. Discuss the role of the church in addressing domestic violence.
2. Discuss the significance of marriage in Christianity.
3. Discuss the role of the church in dealing with child marriages.

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4. How effective are the strategies being used by the church to reduce the rate of divorce in
today’s church?
5. Examine the relationship between the church and state in Zimbabwe

6. Analyse the implications of Romans 13vs1-7 on church and state relations.

7. To what extent does the New Testament promote good governance?
8. To what extent is today’s church following New Testament teaching on responsible
citizenship?
9. Analyse how Pentecostalism rein configures traditional masculine roles and identities.

10. ‘Help or hindrance’ asses the role of the church today in empowering women.

11. “The New Testament promote enterprise”. Support this claim using evidence from the
New Testament books.
12. Examine Luke’s portrayal of the different roles of women in his gospel.

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TOPIC 5: TENETS OF ISLAM

Key notes
 The Qur’an is regarded as the literal words of Allah.
 It is important for student to be able to explain the meaning and the nature of the
Quran.
 It is essential for students to determine the extent to which the Qur’an is an
authoritative text in Islam.
 You are expected to be able to discuss the importance of the Qur’an in social, political
and economic matters in Islam.
 The questions below are structured in such a way that they help the leaners in
understanding key issues in this topic.
 The concept of God in Isam should be understood from a monothistic perspective.
Islam affirms the believe in the oneness of God.
 It is important for learners to understand how Muslims understands the concept of
God.
 Student should be able to discuss the names and attributes of Allah.
 The questions provided in this unit, aims to assist the student to understand the
concept of God in Islam.
 Five pillars of Islam are the basic elements of Islam.
 Learners should be able to outline the five pillars and discuss their significance in
Islam.
 A level requires a student to think outside the box.
 Student should be able to discuss different perspectives on the role of pillars in
promoting social responsibility and preventing the spread of HIV and AIDS.
 This is the most controversial topic in Islam.
 The apologetic school of thought defends the Sharia law.
 They accuse the liberal scholars for misinterpreting the sharia law.
 On other hand, liberal school of thought analyses sharia law within the framework of
human rights.
 You should be able to determine the extent to which sharia law promotes human
rights.

Essay Questions

1. Assess the reasons why the Koran is important for Muslim believers. Suggest how a
Muslim may show respect for the Koran.
 It is a way of religious expression.
 It shapes their doctrines and practices.

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  It helps in religious identity.
 For ritual purposes.
 For communication with Allah.
Ways of showing respect for the Koran.

 Prostration or performance of the wudu before touching it.

 Avoidance of touching it when women are in menstruation period.
 Must not be placed below other books.
 Should be placed in place where it secured from sunlight and dust.
2. Analyse the importance of the Koran.
 The Koran is viewed as the exact words of Allah that was revealed to Prophet
Muhammad and it is important in Islam for several reasons. Without the Koran, Islam as
a religion loses its integrity and vitality. The Koran is very important because:
 It contains the doctrines of Islam as a religion: All the beliefs and practices of the
Muslims are well articulated in the Koran. The belief in one God, Allah is derived from
the Koran and all Islamic rituals like prayer and Almsgiving are found in the Koran.
Furthermore, beliefs in prophets, angels and predestination are all found in the Koran.
 The Koran helps in religious identity of the Muslims: it is because of the Koran that
Muslim are identified with and it led it to be accepted as a world religion just like
Christianity and Judaism. The use of the Koran by Muslims therefore helps in the
religious identity of the Muslims.
 The Koran is also important in explaining the history of Islam as a religion: Birth and
historical development of Islam are found in the Koran. It tells how Islam was started by
Prophet Muhammad in Mecca as a messenger of Allah and how it spread from Mecca to
Medina as well as other parts of the Arabian world.
 The Koran also shapes the ethical behaviour of Muslims: The Shariah which regulates
Islamic behaviour is a component of the Koran. All the ethical considerations of
Muslims are well explained in the Koran as presented in the Koran.
 It helps in the conduct of Muslim rituals: Islam is a religion which is punctuated with
rituals like prayer and pilgrimage. As such the Koran acts as a manual book for the
execution of various rituals in Islam. Its recitation forms an integral part of the daily
religious practice of each and every Muslim in the world. The Imam recites from the

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 Quran in the congregational prayers, and during Ramadan every year the entire Quran is
recited from cover to cover in most mosques by the Imam from memory
 It explains some of the Islamic practices: The Koran explains Muslim practices like the
Jihad, polygamy and pilgrimage.
 It is a communication from Allah which directly addresses every person
 Its words are timeless and eternally valid. It transforms events from a particular time and
place into a great and complete lesson which is not limited by the specific circumstances
in which they were revealed. Every word of it is deeply relevant to every human
concern and experience.
 It strengthens and nourishes Islamic faith and spirituality of the reader
 All the challenges that are faced in one’s life, the Quran provide comfort and
encouragement to the reader. So many lessons, morals and motivations are derived from
Quran.
 Recitation and memorisation of the Quran is considered as virtuous and rewarding
actions in Islam
 The Quran is unique in demanding to be preserved in memory. This is not a mechanical,
ritual act; it is an act of high spiritual and devotional importance. It helps Muslims in
understanding its meaning. The Quran can be recited in almost any place and situation,
whether sitting, walking or riding.
 It helps in the study and reflection upon the meanings of the Quran: The Quran is
preserved and transmitted from generation to generation together with its meanings and
explanations.
3. Analyse the attributes of Allah in Islam.
 The term attribute is defined as the name of Allah or how Allah is viewed as in lslam.
 Allah in Islam is all knowing which means that he is the creator of the universe who
knows everything. There are different kind of things in the universe open, hidden,
perceptible, imperceptible. He is the knower of the unseen and the seen.
 Allah is all powerful which means he controls everything and can do anything. He is
so powerful and dominating that whenever he wants things to come into existence or
something to be done he simply says Bel" and immediately it will be. Therefore, we
cannot totally dismiss the all-powerful of Allah. The name Al-Aziz testify that he is
powerful.

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  Allah is beneficial and forgiving. Allah is beneficial and merciful to all his creation.
He has bestowed endless bounties on all. He has provided all of us with ample
opportunities to pass our life. He is forgiving, this means that if a sinner repents and
wants to adopt this way of virtue, the door is not closed for him. Therefore, we cannot
deny the fact that Allah is beneficial and forgiving.
 Allah is independent: Allah has the highest degree of everything kind of virtue and
protection, he is naturally free from every fault, defeat and deficiency. The Quran
declares Allah to be free from every kind of deficiency and need. Therefore we cannot
dismiss the fact that Allah is independent.
 Allah is compelled which means Allah is the highest the super vanquisher. Allah is
above everything and there is nothing above him. He is the one who controls his
servants by his commands and non can ever from his power. He is the sustainer who
provides or prevents the one who honours and humiliates. Allah does what he wants
in his servants none can prevent and contradict his command and decree. Therefore,
one cannot dismiss that Allah is compelled.
 Allah is divine beauty: The attribute means that the entire beauty belongs to Allah
and nothing is like him. Beauty is from him and for him. Therefore one cannot totally
dismiss Allah as the divine beauty.
 Allah is trust: Allah does not do injustice to anyone. He wants us to be in our
behavior. He created the world in homogeneous ways. Therefore from such a
standpoint one cannot deny the fact that Allah is trust.
4. Explore the salient beliefs in Islam.
This question requires candidates to look at key beliefs in Islam not pillars of Islam. Some of
the beliefs in Islam include
 Prophecy: they believe that God from time of creation had prophets whom he sent to
warn people. For example, Ibraham, Musa, Isa and Muhammad.
 Angels: existence of angels who carry out the divine task, for example, Jibril
(Grabiel) was send by Allah to Muhammad during his call at Mt Hira.
 Koran: it is the inspired word of Allah without any error.
 Judgement: in the end God will judge his people. The bad will go to hell and the
good to paradise.
 One God: they believe that Allah has no partners and he is the only one to be
worshiped.

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5. Determine the extent to which the Shariah can viewed as a reflection of Allah’s will.
This question requires candidates to look at the divine origins of the Shariah or not. Clever
candidates should bring about various interpretations of the shariah in order to show that it is
not a reflection of Allah’s will.
Shariah as a reflection of Allah’s will.
 It is found in the Koran.
 Its ethical considerations are God willed.
 It was first applied by Muhammad after receiving it from Allah.
 Its teachings leads one to go to heaven/paradise.
It is not Allah’s will because of

 Different interpretations.
 Too strict to the extent of being abusive yet Allah is not abusive.
Essay Questions

1. To what extent is the Qur’an a source of ultimate authority in Islam.

Answer

By and large the Qur’an is the source of utimate authority in Islam. The Qur’an is an
authoritative text in making decisions on matters of law and theology. The Qurån is, and has
been from the beginning of the emergence of Islam as a firmly established religion, the
primary point to which reference must always be made in order to define something as
“Islamic.” However, there are other sources of authority in Islam such as Hadeeth.
Therefore, the above mentioned points will be elaborated as the essay progresses.

To commence with, the Quran is a source of authority in Islam because it contains the
actual wors of Allah.. According to Ruthven the Quran is the literal word of Allah and they
often refer to it as the speech of God which He dictated without human editing. It contains no
error and every comma and full-stop is where it should be. Nothing can be added or
subtracted. The Qura’n is perfect the way it is. For the Muslim community, the Qur’an is the
word of God as revealed to Muhammad, the focal point of the Islamic faith. As a symbol of
that faith, the book has naturally garnered far more importance for the individual
believer.Hence, the Quran is a source of authority in Islam since Muslims believe that it
contains the actual words of Allah.

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In addition the Quran is regarded as source of authority in Islam because of its devine
nature. In Islam, the Quran is regarded as being miraculous in terms of its language,
composition, arrangement, and message. It is the best book ever in Arabic literature. There is
general consensus among Islamist scholars that Muhammad was illiterate.The Qur’an was
revealed to prophet Muhammad because of its divine origin, no text “like” it can, in fact, be
produced. The inimitability of the text proves its divine authorship and thus its status as a
miracle, confirming Muhammad’s role and the veracity of Islam. Therefore, the authority of
the Quran is as a result of its devine authorship.

The Quran is a source of authority in Islam because it has never been changed and Muslims
are sure that their knowkedge is correct. After his death, and The Quran was revealed
through Prophet Muhammad to the community in seventh-century Arabia over a period of
twenty-two to twenty-three years, but it was recorded and canonized soon after Muhammad’s
death. During his lifetime, Muhammad’s followers sometimes recorded his pronouncements;
some even memorized and transmitted them orally upon the deaths of some of those who
memorized the Quran (huffaz), the Prophet’s companions decided to establish a written
version of the Quran so that it could be preserved and transmitted accurately to future
generations. Therefore, the Quran has never been changed Muslims are sure that their
knowledge is correct.

It is important to note that the Quran is a source of authority in Islam because it is the
central book in the life of a Muslim. It is the constitution upon which his or her life is based.
It controls the Muslim in all aspects of life. The Quran has pronouncements on creed,
worship, transactions, judicial issues, and international relations. Muslims believe that
although the Quran was revealed more than one thousand four hundred years ago, it is
relevant for all times and places, and it will remain like that until the day of Judgement.
Therefore, Muslims respect the Quran because of its sacredness.

On other hand, although the Qur'an is by far the most important and influential foundation of
Islam, but it is not the only source of authority. In addition to the Qur'an, The Hadiths is
second in authority to the Qura’n. According to Parrinder these books are organized into
chapters which were assembled after sifting a great number of commonly circulated hadiths.
All in all there are six hadith books. The hadith collections are regarded by conservative
Muslims as accurate and reliable records of Muhammad’s sayings, actions and admiration.
However, some scholars today argue that there are a lot of contradictions within these books
such they can not be regarded as accurate. Be that as it may, haddeth are original sources of
reference for Islamic Law. A Muslim first looks for the Islamic ruling of anything in the
Quran. If he cannot find it there, then he looks for it in the Sunnah.Thererefore, showing that
the Quran is not only the source of ultimate authority in Islam.

It is of paramount importance to note that shariah law is another source of authority in Islam.
Brown argues that the shariah law is a path of conduct which is clearly marked. It is a body of
rules, norms, and laws according to which Muslims are expected to live their lives. The
Shariah gives instructions to Muslims on how to behave as well as their religious duties. It

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therefore covers every aspect of a Muslim’s life. Therefore, Muslims respect the Shariah as
another source of authority in Islam.

To sum up, it has been seen by amassing evidence that the Quran is the source of ultimate
authority in Islam to a larger extent. It is the constitution which controls all the aspects of a
Muslim life. Since it is believed to contain the actual words of Allah. On the other hand, there
are other source of authority such Sunnah and Shariah law.

2. Discuss the nature and significance of the Quran In Islam.

Answer

The purpose of this essay is to discuss the nature and significance of the Qura’n in Islam. On
one hand, the Qura’n contains 114 chapters and it is further divided into smaller parts for the
sake of convienience. The structure and composition of the Quran was determined by Allah.
On the other hand, the Qura’n is of paramount importance in Islam because of multiplicity
of reasons. The Qura’n provides ethical conduct for Muslims on spirtual, social economic
and political matters Therefore, the aforementioned points will be discussed as the essay
unfolds.

To begin with, the nature of the Qura’n it is organized in 114 chapters called surahs which
contain 6237 ayahs (verses or signs) of various lengths. More than three-fourth (86 out of
114) of the Surahs were revealed during the 13 years of the Prophet’s mission in Makkah; the
remaining 28 were revealed during the entire 10 years of his life in Madinah. The Surahs are
foundational divisions. For convenience of reading the book in a month, it is divided into 30
equal parts (each called a Juz’), and for reading it in a week, it is divided into 7 parts (called a
Manzil).

In addition, In Islam, the Quran is regarded as being miraculous in terms of its language,
composition, arrangement, and message. It is the best book ever in Arabic literature. It
contains no error and every comma and full-stop is where it should be. Nothing can be added
or subtracted. The Qura’n is perfect the way it is. According to Ruthven Qur’an is to
Muslims the literal word of Allah and they often refer to it as the speech of God which He
dictated without human editing. This book is treated with utmost respect, for example, before
reading the book, one must wash his hands carefully or even take a full bath. Nothing should
be placed on top of the Koran. When it is read it must rest on a stand. Therefore, the Qura’n
is respected in Islam because of its miraculous nature.

Furthermore, the Quran is important because it provides a clear path of Allah.There is

emphasis on regular prescribed prayers, on constant supplications, on deep self-evaluation, on
regular fasting, on pilgrimage, to the holy sites related to the origins of the worship of one
God.The Qura’an is, and has been from the beginning of the emergence of Islam as a firmly
established religion, the primary point to which reference must always be made in order to
define something as “Islamic.” The Quran is the defining point of Islamic identity. Hence, the
Qura’n is very significant to Muslims.

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Equally important is the fact the is Quran important to Muslims because it provides
ethical benchmarks for Muslims. Binti Abdul Rahim defines Islamic ethics as “ a science
which deals with ways to maintain virtues at their optimum level, to avoid wrongdoing and
to do what is right and desirable. The Islamic ethics are comprehensive. Therefore, they
cover all areas of life and pertain to issues of the worldly life and the Hereafter. Ethics relate
to a person‟s conduct toward Allah, conduct with fellow human beings and Allah‟s creation,
and conduct towards oneself. Thus, they are concerned with the individual, the family, and
society. Allah said: “We have sent to you the Qurꞌan explaining all things.” [Quran 16: 89].
Thus, the Quran is of uttermost important in Islam.

Of much concern is of the fact that the Quran provides information regarding the
preservation of the enviroment. The Quran gave guidelines of everything in life, and this
includes issues pertaining to environmental practice. Allah said: “We have not neglected
anything in the Book.” [Quran 6: 38]. The Quran has text that instructs Muslims on
sustanable use of the enviroment. It is in this context that one can argue that the Qura’n is
significant even to non Muslim as it contribute to global enviromental ethic.

To add on, the Qura’n is important because it provides peace building skills. The Qura’n
mentions number of conflict transformation technques which include reconciliation and
forgiveness to mention a few. The Quran provides Muslims and non Muslims with skills in
conflict management and transformation. This is important in preserving peace and changing
people’s perception towards conflict. Thus, one can argue that the Quran is signifcant as it
also contribute to peacebuilding initiatives.

In conclusion, the Qur’an has 114 chapters and is regarded as being miraculos in terms of its
language, composition, arrangement and message. The Qur’an is important in spiritual,
social, poltical and economic aspects of life.

3. Discuss the concept of Allah in Islam.

Answer

The concept of God in Islam is based on monotheism. Muslims believe in one God who
created the universe and has power over everything within it. He is unique and exalted above
everything He created and His greatness cannot be compared to His creation. Allah is the
only one deserving of any worship and the ultimate purpose of all creation is to submit to
Him. The Islamic understanding of God is distinct from all other religions and beliefs in
various respects since it is based on a pure and clear understanding of monotheism.
Therefore, the main thrust of this essay is to discusss the concept of God in Islam.

From onset, it should be mentioned that In Arabic, the word Allah refers to the Supreme
Being who deserves worship. This name is usually translated as God. Islam is a monotheistic
religion which worships one true God. Due to the fact that Muslims prefer to refer to God as
Allah, some people mistakenly believe that Muslims pray to another being other than Allah.
Muslims prefer to use the name Allah because it cannot be adulterated and used to refer to

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other beings beside the Supreme Being. Therefore, whenever the term Allah is used it refers
to one true God. The word Allah is central to Islam, and it was mentioned 2724 in the Qur’an.

Furthermore, Islam believes that God is one. This concept is known as Tawheed (the Oneness
of God). Allah is unique, that is, he is different from all created things and all creatures.
Nothing or person can be associated with Allah. There is no one who can be compared with
him. Brown posits that the greatest sin in Islam is to associate a partner with God. Philips
supports the above argument by arguing that Allah alone caused all things to exist when
there was nothing. He sustains and maintains creation without any need from it or for it, and
He is the sole Lord of the universe, and its inhabitants. Therefore, Islam affirms the believe
in the existence of one God.

More so, Allah‟s names and attributes are unique and incomparable. From an Islamic
perspective , Allah is referred to by the names and attributes with which He and the Prophet
Muhammad used. Therefore, no new names and attributes can be invented, fabricated or
attributed to Allah. The golden rule in dealing with Allah‟s Names and Attributes is
contained in the Qur‟anic verse which states: “There is nothing like Him, and He is the
AllHearing, the All-Seeing.” [Quran 42 verse 11] . Hence, Allah’s names and attributes are
unique.

Nevertheless, God is the Creator and the Sustainer of the universe who created everything for
a reason. Muslims believe that He created humankind with a simple purpose to worship Him.
He sent messengers to guide people in fulfilling this purpose. Some of these messengers
include Adam, Noah, Abraham, Moses, Jesus, and Muhammad, peace be upon all of them.
They all taught a consistent message about God by affirming His greatness as the Creator and
guiding people to worship Him alone. This basic concept has always resonated with people’s
natural understanding of God.

Equally important is the fact that only God has to be worshipped. Therefore, no other being is
worshipped by Muslims. God alone rewards those who worship Him, and punishes those who
transgress against His limits. The purpose for the creation of mankind is to worship God as is
stated by the Quran. Islam teaches that people should completely submit only to God as He is
the only One worthy of their worship. He is the Creator and Sustainer of the universe and
everything in it belongs to Him. The Quran points out the faulty thinking of those who
worship other than God. This shows that Islam understanding of God is influenced by the
Qur’an.

From the aforegoing account, it has been demonstrated that the concept of God in Islam is
based on monotheistic belief which affirms oneness of Allah, oneness in names and
attributes, and oneness in worship. It is this Islamic belief that differentiate Islam from other
religions.

4. Discuss the attributes of Allah in Islam.

Answer

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In Islam, the belief is that Allah is the Supreme Being. Allah has 99 attributes which express
certain beliefs about him. His names have also been called the most beautiful names. Allah is
the sovereign Lord, the holy one, giver of peace, the guardian, the keeper of faith, the
originator among many other names. The attributes of Allah include the provider,
guardian, all merciful, the loving and the all wise to mention a few. It is the puporse of this
essay to discuss the attributes of Allah in Islam.

To begin with, respect to Allah, al-Hakeem (All wise) means the One to whom belongs the
highest wisdom. Allah is regarded as all wise. He is the All Wise in His creation, and
commands. Therefore, He created nothing out of mere frivolity, nor did He legislate anything
that is vain and of no use. This supported by the Qura’n which states that, “And He is the
All-Wise, Well-Acquainted with all things.” [Quran 6: 18]. Therefore, All wise is one of the
attributes given to Allah in Islam.

In additon, Allah is all loving (al-Wadood). Allah loves His Prophets and Messengers and
their followers, and they love Him. He is dearer to them than everything else. He has filled
their hearts with love for Him and their tongues utter words of praise to Him. Their hearts are
drawn to Him in love and sincerity and, they turn in repentance to Him at all times. This
evidence by the Qur’an which states that, “And He is the Forgiving, the Affectionate.”
[Quran 85: 14]. Hence, it suffice to argue that Loving is another attribute of Allah.

Furthermore, compassionate and merciful (All Rahim) is another attribute of Allah. Al-
Rahim" is derived from "rahmah," mercy or compassion. "Rahmah" implies the salvation of
those who receive it from harm and loss, and their being blessed with guidance, forgiveness
and sound conviction. The Qur’an points out that, ‘He it is Who sends His blessings on you,
and (so do) His angels, so that He may bring you out of utter darkness into the light, and He
is Merciful to the believers" [Qur’an 33:43]. Allah is viewed as a compassionate and
merciful God who has compassion and mercy upon His creation.

More so, the provider (ar-Razzaaq) is another attribute of Allah. It is important to mention
that Allah take good care of his creation by providing the needs of His creation. Allah
provides for all His servants and creatures. His provision covers all the things which are
needed by His creatures. Allah’s provision is two folded. On one hand, Allah provides
general provision which is given to the righteous and the sinners. This pertains to physical
needs and requirements. On other hand, special provision which relates to nourishing the
hearts with knowledge and faith. This is for the righteous and obedient. This supported by
the Qur’an which states that, “Indeed, it is Allah who is the [continual] Provider, the firm
possessor of strength.” [Quran 51: 58]. Therefore, the provider is another attribute of Allah.

The Gurdian (al-Hafeez) is another attribute of Allah. It is imperative to state that Allah
protects His creation He protects His true worshippers from sin, and destruction. He watches
over them during their times of activity and rest. This is supported by the Quran which states
that “And your Lord, over all things, is Guardian.” [Quran 34: 21]. Therefore, Guardian is
another attribute of Allah.

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Judge is another attribute of Allah. Allah is the only Judge, the Judge of Judges, the one
Whose authority is above that of anyone else's. His Word is the law, His injunctions are
binding on everyone. To accept anyone else's judgment in preference to Allah's is to commit
sin. Allah is the One who judges between His servants in this life, and the Hereafter with
justice and fairness. He will not punish anyone above the extent of his sin, nor will He
reward anyone less than what he deserves.

In a nutshell, this discussion is not exhaustive but is essential to understand the glory of
Allah. These attributes are not acquired but are inherent in the concept of Divinity from the
path of Allah. Some of the attributes of Allah discussed affirms the oneness of Allah.

5. Discuss the significance of five pillars of Islam.

Question interpretation

The above question has the temptation of enticing weak candidates to describe five pillars of
Islam. The above question calls for an analysis of the importance of the five pillars of Islam.

Answer

The five pillars of Islam constitute the defining elements of the Islamic religion. The five
pillars are shahadah (confession of faith), salat (prayer) sawm (fasting) zakat (alms giving)
and haji (pilgrimage). The aforementioned pillars are of paramount importance because they
affirm the Islamic monotheistic belief in one God, strengthens relationship between Muslims
and Allah. They also promote social responsibility and prevent one from worldly desires. The
present discussion will explain the significance of the five pillars of Islam.

To begin with, Shahadah (confession of faith) is the first pillar of Islamic faith. For the
Muslims, the term shahadah means giving open, verbal evidence of what is incontestably
true. “I bear witness,” the phrase runs, “that there is no god but God, and Muhammad is the
messenger of God.” Shahadah in short is a profession of faith, or a creed. Muslims often
place this declaration on the walls of Mosques and of private houses, and sometimes written
on the flags of Islamic states. The shahada affirms Islamic monotheistic belief in one and
only true God Allah. For the Muslims, the line of the prophets came to an end with
Muhammad who in consequence enjoys a unique position, especially as it was through him
that the Quran, the very Word of God was given to human race.

The most important of the ritual and moral duties incumbent on all Muslims are prayers. The
true meaning of Salat and its worth and significance can be appreciated only when there is an
adequate awareness of the innate character of the relation that obtains between God and
human. A Muslim prays to God five times a day. The Salat is the focal point of Muslim
religious life. At the eve of Islam, the salat played a crucial role in the transformation of
religious identity, for both pre-Islamic Arabs and those who adopted Islam as it spread.
Undoubtedly, the salat demands discipline and the question remains as to what degree
Muslims do, in fact, observe the five prayers.

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Sawm involves a total abstinence from food and drink throughout the month of Ramadan,
from early dawn to sunset. Sawm is an obligatory act during the entire month of Ramadan,
the ninth month of the Islamic year from the age of puberty. There are other days in the year
when Muslims may choose to fast. Exceptions from fasting are made for the sick, those
embarking on a journey and for women during their monthly cycle or pregnancy or while
nursing a child. When the exempting circumstances no longer prevail, the equivalent period
of consecutive fast is to be observed. No food or drink is to pass down the throat, from the
break of dawn to sunset. Food is partaken during the hours of darkness. Fasting strengthens
the idea of God’s sovereignty and man’s dependence upon Him, nourishing the feeling of
willing obedience to God. It is also a period to train oneself in patience and steadfastness. It
has also a social dimension where it places the rich and the the poor alike in the same level.
One is refrained not only from drinks and food during fasting but all kinds of falsehood in
speech or in action.

Zakat is a Quranic term that signifies the specific obligation of giving a portion of an
individual’s wealth for primarily charitable purposes. The word is derived from a root
meaning “to be pure” and also carries additional connotations of “increase” and “virtue,”
aswell as “giving”. The term indicates also that such a payment makes the rest of one’s
wealth religiously and legally pure. The Zakat is levied on five categories of property – food
grains; fruit; camels, cattle, sheep and goats; gold and silver; movable goods – and is payable
each year after one’s possession. The tax levy required by the religious law varies with the
category. Thus, for example, it is 2.5 percent on money and merchandise, 10 percent on grain
and fruit watered by rain, 5 percent when irrigated. Money so obtained is sent primarily on
the needy and the poor. Zakat or the duty of almsgiving is left to the conscience of the
Muslims. Zakat leads to the promotion of faith and development of the spirit of brotherhood.
It benefits both the giver and the recipient. It purifies the giver and blesses his possessions,
bringing rewards in the future life as well.

Pilgrimage to Mecca should be made once in life in the twelfth month of the Islamic
calendar, Dhu‘l Hijja. According to certain conditions; he must be an adult, in good physical
and mental health, and be able to bear the expenses of the journey and also able to maintain
his family during his family. A woman may perform the pilgrimage only with the permission
of her husband and must be accompanied either by him or some trustworthy man. Even aftera
person’s death the pilgrimage can be undertaken by a substitute. He may include this in his
will and if he has omitted it, his heirs will be doing an act of piety if they made the necessary
arrangements. There are special rites: at the border of the sacred territory around Mecca the
pilgrims put off their dress and put on a religious uniform of two seamless clothes, one to
cover the upper and the other to cover the lower part of the body. The head is left uncovered.
For Muslims, the shrine in Mecca comprehends several notions: for example, that creation
begins at Mecca; that the father of the prophets, Ibrahim (Abraham), constructed the first
house of worship (Ka‘bah, Bayt Allah) at Mecca; that the pagan practices of the Arabs at the
Ka ‘bah were displayed by God’s final revelation through Muhammad, His Messenger to the
Arabs and to all of humankind. Indeed, Ka‘bah determines the ritual direction, or qiblah, the
focal point toward which canonical prayers (salat) and places of prayer (masjid, mosque) are

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physically oriented, the direction in which the deceased are faced in their graves, and the
focus of other ritual gestures as well.

In concluding remarks what can be said is that, the five pillars played a crucial role in the
lives of the Muslims. By professing the creed, they affirm the monotheistic God distinct from
the polytheistic practices of the Arabs and maintain the position held by Muhammad as the
final prophet. By performing the salat, Muslims exercise their spirituality and deepen their
faith in God. By doing the act of fasting, Muslims discipline themselves; refraining not only
from food and drinks but also from any form of falsehood or misdeed. Also, it breaks the
boundary of the rich and the poor. By giving alms to the poor and the needy, the giver is
blessed with purification of his wealth and reward for future life is granted. Pilgrimage to
Mecca is once in a lifetime is very much important for a Muslim because it all starts here, in
this place of mecca, the revelation of the Quran, the ministry of Prophet Muhammad, the
traditional story of Allah’s miraculous provision of the thirsty Hajira and Ishmail.

6. Make an evaluation of how these Islamic pillars can be used in combating HIV and
AIDS.

Answer

Five pillars of Islam promote ethical behavior which restrains individuals from sexual
promiscuity. Therefore, this essay evaluate how five pillars which are confession of faith,
prayer, fasting, alms giving, and pilgrimage can be used in combating HIV and AIDs.

Initially, shahadah (confession of faith) can be used in combating HIV and AIDs. To be
called a Muslim one is expected to utter shahadah. By saying shahadah one commits
him/herself to obey God and the prophet. It is in this context that one is expected to observe
the rules of behavior expected on an individual Muslim in Islam. Therefore, shahadah
regulates individual sexual behavior in order to please Allah.

In addition, prayer also can be useful in combating HIV and AIDs. Muslims devote
themselves to prayer at least five times a day. Kerr (1982) argues that prayer unites Muslims
around the world both in direction and intention. Prayer also helps individuals to be close to
God and to overcome the worldly desires. It holds water to argue that prayer helps an
individual to have appropriate sexual behavior approved in Islam. By so doing one can argue
that prayer can be a panacea against HIV and AIDs.

Fasting (sawm) is another pillar which can help in combating HIV and AIDs. Muslims gives
themselves to fasting during their lives. The purpose of fasting in Islam is to have self-
discipline, dependence on God and compassion for those who are hungry. During the month
of Ramadan all mature Muslims are required to abstain from food, drink, smoking and sexual
relations from early morning to early evening. It is crystal clear that fasting in Islam regulates
sexual behavior and it can act as a panacea against HIV and AIDs.

Furthermore, zakat (alms giving) fosters social responsibility among Muslims. It is important
to mention that Muslims are expected to give 2.5% of their annual income. The pillar is very
instrumental in fighting HIV and AIDs. Muslims countries donate to World Health

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Organization (WHO) in the drive to assist the fight against HIV and AIDs. Through the
concept of Zakat Islamic non-government organizations especially in developing countries
they assist with construction of medical and education centers which is a key in fighting
against HIV and AIDs.

Pilgrimage to Mecca which is a source of Islamic faith is fundamental in fighting against HIV
and AIDs. Couples are encouraged to visit Mecca together in order to avoid sexual
promiscuity. According to Brown women may perform the pilgrimage with the permission of
her husband must be accompanied either by her husband or some trustworthy man. From this
stand point, one can argue that pilgrimage renew one’s faith and strengthen the bond between
Muslims and Allah. This is crucial in fighting against HIV and AIDs.

To sum up, this essay demonstrated that five pillars are useful in combating HIV and AIDs.
The premise of the argument is that they foster ethical behavior which fosters good moral
behavior which is important when fighting HIV and AIDS.

7. Sharia law is barbaric and out-dated. Do you agree?

Answer

The view that Sharia law is barbaric and out-dated looms large. This is supported by plethora
of facts. For instance, Sharia law stipulates that criticizing or denying any part of the Quran
or prophet Muhammad is punishable by death, a man can unilaterally divorce his wife and a
man is allowed to beat his wife to mention a few. On the other hand, Sharia law also allows
women’s education and it regulates and control trade and enterprise. Therefore, the above
view should be viewed with caution. Sharia law although to a limited extent also promote
human rights.

To start with, denying or criticising any part of the Qur’an is punishable by death. The
Qur’an is the revelation of Allah to men through Prophet Muhammad. In Islam the Quran is
regarded as the actual words of Allah. Criticising the Quran is tantamount to criticising Allah.
This book is treated with utmost respect, for example, before reading the book, one must
wash his hands carefully or even take a full bath. Nothing should be placed on top of the
Qura’n. When it is read it must rest on a stand. No one may smoke or drink whilst the Qura’n
is being read. Non-observance of the sacredness of the Koran by U.S and British soldiers has
led in recent years to demonstrations in Iraq and Afghanstan. Sharia law does not recognise
the right to freedom of expression. Therefore, it is sustainable to argue that Sharia law is
barbaric and out-dated.

In addition, denouncing or denigrating prophet Muhammad is punishable offence by death.

Muslims believe that Muhammad was the last seal of prophets. The respect of Muhammad is
attested by the utterance of the shahada (confession of faith). ‘There is no any other god
besides Allah and Muhammad is his last messenger.’ The media is awash with stories of
people who have been killed for drawing cartoons of Prophet Muhammad or denigrating his
status. It is within this context that one argues that sharia suppress the right to freedom of

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thought and expression. Muslims are coerced to respect Prophet Muhammad. Hence, it holds
water to argue that sharia law is barbaric and out-dated.

Nevertheless, sharia law allows man to unilaterally divorce his wife. The authority to
pronounce the divorce lies with the man. The man can delegate this power to the woman if
he so wishes. In Islam women can initiate divorce as long as the husband agrees. Women’s
right to initiate divorce is undermined by the Sharia law. Women are forced to stay with their
husbands despite abuse. The right to divorce is of paramount important; it gives women
freedom to leave abusive marriages. As Chitando puts it, “Muslim women have room to
shape their destiny when they are determined.” Thus, these women have to confront the
challenges presented by those fundamentalist groups which advocate for oppression of
women. Thus, it is apt to argue that sharia law is barbaric and out-dated

Equally important is the fact that sharia law allows man to beat their wives as a disciplinary
measure. With no shadow of doubt, it proves beyond reasonable doubt that sharia law is
primitive and backwards. Sharia law it promotes violence against women in the 21 st century.
Unfortunately, sharia law reverses the effort by international commitments over the past
decade international to gender equality, equity and women's empowerment have been
reaffirmed in UN conferences and summits, and are contained in strategic documents such as
the Dakar and Beijing Platforms for Action and UN’s elimination against all forms of
violence against women. Hence, it justifiable to argue that sharia law is barbaric and out
dated.

It is important to mention that according to sharia law theft is punishable by amputation of

hand. In the modern judicial system, an offender has the right to fair trial. Even proven guilty
the perpetrator is sent to correctional services for rehabilitation. Amputation of hand is a
draconian law which was practiced in dark ages. Therefore, the cruelty of the sharia law
proves beyond reasonable doubt that sharia law is backward and out-dated.

However, it will be unfair to totally dismiss sharia law as backward and primitive. There are
some laws in the sharia are progressive and promote human rights to a lesser extent. The
Sharia regulates trade and enterprise. It encourages documentation of transactions and debts
to reduce or avoid disputes. Cheating, deception and lying-in business is not permissible.
They cause the loss of blessings in a transaction. On the other hand, truthfulness ensures that
the sale is blessed. Therefore, sharia encourages transparency, accountability and fair
business practices which protect the interest of business owners, government and the
customers.

In relation to the above, sharia law permits women to be educated. According to Prophet
Muhammad it is the duty of all Muslims to seek knowledge. In some Islamic countries
gender-biased educational materials were removed from the curriculum, dispensation was
given to adolescent mothers to continue with their education, and quota systems and
affirmative action were implemented to allow more girls into tertiary institutions.
Programmes that encourage girls to take up careers in science and technology were also
implemented in some countries such as United Arab Emirates. This is greatly influenced by
the sharia law. It is under such a background that one can argue that sharia law promotes
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gender equality. Therefore, it will be a misnomer to totally dismiss sharia law as barbaric and
out-dated.

In summation, the sharia law is barbaric and out-dated to a greater extent. This has been
demonstrated by all amassing evidence provided above. Some of the points mentioned are
amputation of the hand, a person who criticise the Qur’an and Muhammad are punished by
death and man can unilaterally divorce his wife to mention few. To a lesser extent the sharia
law is also progressive and modern as discussed above.

Revision Questions

1. Discuss major themes in the Quran.

2. Discuss how the Qur’an is respected in Islam and its importance.
3. Examine the nature of the Koran in Islam.
4. Analyse the importance of the names and attributes of Allah.
5. Discuss the nature of God in Islam.
6. Make an evaluation of how these Islamic pillars can be used in combating HIV and
AIDS.
7. To what extent do five pillars of Islam promote social responsibilities?
8. Sharia law should be abolished. Do you agree?
9. “Sharia law is misinterpreted and treated harshly.” Discuss.

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TOPIC 6: MUHAMMAD, PROPHECY AND REVELATIONS

Key notes

 The starting point to understand Islam is to understand the origin of Islam, from the
writer’s perspective.
 The student should be able to discuss the role of Prophet Muhammad in the
establishment of Islam.
 It is important to note that Prophet Muhammad remains one of the most influential
figures in the history of humankind.
 The student should able to debate the legacy and his prophetic status in Islam.

Question and Answers

1. Assess the impact of Hijrah on the development of Islam.

Hijrah is the movement of Prophet Muhammad from Mecca to Medina where he experienced
the call from Allah. This movement is important in the development of Islam and it had a
positive impact on Islam because:
 It led to the spread of Islam.
 It led to the call of Muhammad who became the foundation of Islam.
 It provided the much-needed security for Muhammad.
 It shaped the doctrines of Islam.
2. How central was Mecca in the birth and growth of Islam?
 Call of Muhammad.
 availability of the sacred shrine
 shaping of Islamic doctrines
 It led to the spread of Islam by chasing Muhammad away to Medina.
However, Medina is central to the birth and growth of Islam.

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  it offered security to Muhammad.
 it led to the overcoming of Mecca which had resisted Islam.
 it led to more prophetic revelations
 it led to an organisation of Islam as a religion.
3. Assess the claim that Muhammad taught a pattern of behaviour which is not
completely adequate for modern society.
 Polygamy is not adequate because of AIDS.
 Jihad is not adequate for it violates human rights.
 Hijab it violates human rights.
 Marrying a non-Muslim is prohibited and in modern society it is a violation of
freedom of choice.
However, it is adequate because:

 Dressing controls sexual behaviour of men.

 it reduces HIV and AIDS.
 It leads to religious identity preservation.
 it maintains high moral principles.
4. “Muhammad’s influence on Islam was a success”. Examine the validity of this
assertion.
This question requires candidates to assess the impact of Muhammad on Influencing Islam to
be religion. The question should be discussed with reference to the Jahiliyya period to show
the achievement of Muhammad. Some of the points which shows that Muhammad is a
success include:
 Eradication of idolatry or worshipping of several Gods by instituting monotheism.
 Establishment of good ethical conduct.
 Social upliftment of the marginalised: before that the society was marked by
egregious social injustices where women were treated as chattels.
 Establishment of a single community which is equal (Ummar).
 Peace: before the coming of Muhammad people were warring along tribal units.
 Spread of Islam to the whole of Arabic world. Islam was not a village religion as it
takes universal shape.
Failure

 Did not appoint a successor which led to spilling of a lot of blood.

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  Sects which developed after his death shows the failure of Muhammad.
 Some of the laws established by Muhammad were counterproductive.
5. Analyse the contributions of Prophet Muhammad in the establishment and
development of Islam
 he received a call which led to the foundation of Islam.
 Eradication of idolatry or worshipping of several Gods by instituting monotheism.
 Establishment of good ethical conduct.
 Social upliftment of the marginalised: before that the society was marked by
egregious social injustices where women were treated as chattels.
 Establishment of a single community which is equal (Ummar).
 Peace: before the coming of Muhammad people were warring along tribal units.
 Spread of Islam to the whole of Arabic world. Islam was not a village religion as it
takes universal shape.
However

 he used force to convert people.

 he failed to appoint a successor which resulted in the division of Islam and it impacted
negatively on the development of Islam.
6. Analyse the key features of a prophet in Islam
According to Islamic beliefs, prophets have the following characteristics:
 Divine protection from error concerning revelation.
 Good moral conduct: A prophet should be a role model in terms of morality and conduct.
He should be trustworthy.
 Humility: The prophets did not regard their prophethood as a means of seeking worldly
fortune or fame. This means that a prophet should not be paid for the services he perform.
 Miracle working: The prophets are supported by miracles. Moses, Jesus and Muhammad
performed miracles recorded in the Koran.
 Speaking on behalf of the prophet is feature of a prophet.
7. Examine the reasons why prophets were sent in Islam.
There are several main reasons why Allah send prophets in Islam and these reasons are:
 Guiding humanity from the worship of created beings to the worship of their Creator,
from being in a state of servitude to the creation to the freedom of worshipping their
Lord.

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  Clarifying to humanity the purpose of creation: worshipping God and obeying His
commands, as well as clarifying that this life is a test for each individual, a test of
which its results will decide the type of life one will lead after death; a life of eternal
misery or eternal bliss. There is no other definite way to find the true purpose of
creation.
 Showing humanity the right path that will lead them to Paradise and to salvation from
Hellfire.
 Establishing proof against humanity by sending prophets, so people will not have an
excuse when they will be questioned on the Day of Judgment. They will not be able
to claim ignorance to the purpose of their creation and life after death.
 Uncovering the unseen ‘world’ which exists beyond the normal senses and the
physical universe, such as the knowledge of God, existence of angels, and the reality
of the Day of Judgment.
 Providing human beings practical examples to lead moral, righteous, purpose-driven
lives free of doubts and confusion. Innately, human beings admire fellow human
beings, so the best examples of righteousness for humans to imitate are those of
God’s prophets.
 Purifying the soul from materialism, sin, and heedlessness.
 Conveying to humanity the teachings of God, which is for their own benefit in this
life and in the Hereafter.
8. With reference to example, discuss the salient features of a prophet in Islam.
 Examples of prophets in Islam are Noah, Jonah, Abraham, Ishmael, Isaac, Joseph,
Moses, David, Solomon, Jesus and prophecy ended with Muhammad.
 He is the best in his community morally and intellectually.
 A prophet‘s life serves as a role model for his followers. His personality should
attract people to accept his message rather than drive people away from God
through an imperfect character. After the Prophet receives the Message he is
considered to be infallible and will not commit sins although he may make some
mistakes which God will not hesitate to correct sometimes through rebuke, dreams
or revelation.
 He is supported by miracles to prove that he is a true prophet of God: These
miracles are granted by the power and permission of God.

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  Every Prophet clearly states what he has received as not his own words but a
message from God.
9. “Muhammad is a politician than a prophet” Discuss.
Muhammad as a politician

 Head of state: Muhammad was the leader of a single community, the Ummar.
 War strategist. Muhammad organised wars and fought wars for the best interests of
the state. As a military tactician, and lead his forces physically on the battleground
like the battle of Badr, battle of Uhud and Ditch.
 Judge: Muhammad settled disputes among several types that were found in Medina
like the Banu Nada, Banu Qanuqa and Banu Quraiza. As such, settling disputes at
Medina, people did not quarrel because they regarded him as a judge. Through the
increased power and authority of Muhammad, he gave laws which was accepted as
valid by the whole Islamic community.
 Muhammad made decision on family and personal law and laws of inheritance,
modifying and adding to the pagan custom. He did not wean himself completely from
pagan way of life-the Jahiliyya period.
 He taught the duty of the Jihad against pagans and unbelievers generally. Jihad is a
political force under the guise of religion. He taught that pagans should surrender to
Islam. The Jihad became integral in the development of Islam. The war was meant to
make infidels capitulate to the demands of Islam.
Muhammad as a prophet.

 In Medina, Muhammad served as both a prophet and statesman. Although the

organisation of warfare both offensive and defensive certainly took place among the
prophet’s responsibility, he had to organise his community.
 He also crafted legislation which was connected to Islamic rituals.
 Muhammad received a call at Mt Hira where he had a revelation from Allah which
made him the messenger of Allah. He was called to solve social problems either by
his personal judgement or by the aid of the divine revelation.
 Religious worship entailed the fundamental institution, that is, recitation of the
Islamic creed, prayers, alms, fasting and pilgrimage.
 He instituted the practice of worship at Medina.

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  Muhammad left a vibrant religion, summed up in the following formula, “There is no
God but Allah and Muhammad is his prophet”. This showed that Muhammad was an
uncompromising monotheist. Muhammad is the seal of the prophets. This implies that
Muslims believe that Moses, David and Jesus are all prophets but the last one and the
seal of prophets if Muhammad. Allah sent the final messenger with the message and
after him there was no prophet.
10. Compare and contrast the role played by Moses and Jesus as prophets in Islam.
 They both performed miracles.
 they both lived a miserable life.
 They both received the sacred scriptures. Moses received the Torah while Jesus
the gospels.
 They were both send to warn people to repent.
 they both acted as role models for others.
However

 Jesus was killed for his message while Moses did not.

Sample Essays
1. Discuss the contribution of Prophet Muhammad to the establishment of Islam.

Answer

To a greater extent prophet Muhammad played a pivotal role in the establishment of Islam.
Prophet Muhammad contributed through many ways such as his noble character, revelation at
Mt Hira, the flight to Medina and writing the Koran to mention a few. However, the role of
Khadija Muhammad’s wife in the establishment of Islam should not be ignored. Therefore,
the aforementioned points will be explained in greater detail as the essay unfolds.

To begin with, Prophet Muhammad’s noble character played a vital role in the emergence of
Islam. Prior receiving his call at Mt Hira Muhammad was well known for his good character.
Therefore, Muhammad had good reputation when he became a prophet people quickly
believed in him and accepted his message. Prophet Muhammad was very gentile and kind
and he encouraged his followers to imitate his character. His character undoubtedly was a
magnet which drew people to Islam Evidence from the Hadith and the Koran shows that
Muhammad had a likable character which drew people to Islam.

Furthermore, Muhammad’s revelation at Mt Hira also contributed to the emergence of Islam.

In his forties, he began to retire to meditate in a cave on Mount Hira, just outside Mecca,

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where the first of the great events of Islam took place. One day, as he was sitting in the cave,
he heard a voice, later identified as that of the Angel Gabriel, which ordered him to:

. “Recite: In the name of thy Lord who created, Created man from a clot of blood.”
(Quran 96:1-2)

At first Muhammad divulged his experience only to his wife and his immediate circle.
Khadija become the first convert of Islam.as more revelations enjoined him to proclaim the
oneness of God universally; his following grew, at first among the poor and the slaves, but
later, also among the most prominent men of Mecca. Therefore, Muhammad experience at Mt
Hira contributed greatly to the emergence of Islam.

Muhammad’s flight to Medina was another decisive phase in the establishment of Islam. The
few converts Muhammad had made in Mecca were persecuted. Many of them fled to the then
Abyssinia now Ethiopia. In 622 AD, Muhammad and his followers fled to Medina where
they were promised protection by the leaders of Medina who had accepted the Islamic faith.
The escape is called the Hijrah - anglicized as Hegira - usually, but inaccurately, translated as
“Flight” - from which the Muslim era is dated. The migration to Medina paved way for the
rapid expansion of Islam, and the establishment of the Islamic state.

Some historical sources suggest that Muhammad used military strategy in establishing Islam.
Watt argues that once in Medina, Muhammad abandoned the quiet, non-political approach he
had used in Mecca and established himself as a religious, political and military leader. In a
short period of time, the religion of Islam had gained numerous followers. Some historical
sources show that Muhammad resorted to intimidation and force as a way of spreading Islam.
For example, entire tribes and cities were ‘converted’ through threats of war or by conquests.
Whilst in Medina, Muhammad and his followers resorted to looting in order to fend for
themselves. In 630 AD, the city of Mecca was defeated and it fell under the control of
Muhammad. He then destroyed all the idols of Mecca and declared the Kaabah to be the
place of worship for Allah. After taking Mecca, the influence of Islam spread throughout the
Arabian Peninsula. Hence, military strategy also contributed to the establishment of the
Islam.

The Quran written by Prophet Muhammad also contributed to the establishment of Islam.
Ad-Dumayr argued that the best definition for the Quran is that which states: “It is the word
of Allah which was revealed on Prophet Muhammad.’ The Quran was gradually revealed to
Prophet Muhammad through the angel Gabriel over a period of twenty-three years. Thus, the
verses were revealed according to the need and circumstances of the people. The gradual
revelation of the Qur’an helped in transforming the society towards the laws which are in line
with Islam because gradual change is more effective than sudden change.

However, Khadija and his cousin Ali also played a part in the establishment of Islam. After
receiving revelation at Mt Hira Prophet Muhammad started inviting those who were close to
him to Islam Thus, the early converts to Islam were the Prophet’s wife, Khadijah, his cousin
Ali who lived with him since his early childhood, and his friend Abu Bakr. Abu Bakr used
his influence to also invite his associates to Islam. He managed to convince eight people to

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embrace Islam. In the same vein, Khadija helped Prophet Muhammad in fulfilling his mission
through emotional and material support. Therefore, Khadija is cousin and Abu-Bakr can also
be given credit to the establishment of Islam.

In conclusion, Prophet Muhammad played an essential role in the establishment of Islam.

Indeed he is the founder of Islamic religion. However, to a lesser extent there are other
individuals who also helped Prophet Muhammad in the establishment of Islam such as
Khadija and Ali his cousin.

2. Examine the legacy of Prophet Muhammad.

Answer

Muhammad left an indelible mark in the history of human kind. His remarkable achievements
continue to inspire present generations. The achievements include establishing Islamic
religion, writing the Quran, promoted knowledge and literacy, sustainable use of the
environment and good governance to mention a few. However, the legacy of Muhammad has
been subjected to scrutiny because of the abuse of women rights and the jihad of the sword.
The present discussion subject itself to an analysis of the legacy of Prophet Muhammad.

To commence, the Islamic religion is the legacy left behind by Prophet Muhammad. It is a
religion that was founded by Muhammad in Mecca around in the 7 th century. Muhammad
condemned idolatry and paganism in Mecca. He advocated for the worship of one and only
true God. His mission succeeded despite facing plethora of challenges. The Islamic religion
spread throughout the Arabic Peninsular. Even today the religion continues to inspire many
people across the globe. Studies show that there more than 1.6 billion making up about a
quarter of the world population. It is more prominent in Asia, North & West Africa as well as
the Horn of Africa. Indonesia has the largest Muslim population of more than 200 million. It
is rare to find a country in the world which does not have a Muslim population. Therefore,
Muhammad left a long imprint legacy of the Islamic religion.

It is of paramount importance to note that the Qur’an is one of the most outstanding
achievements of Prophet Muhammad. The Qur’an was gradually revealed to Prophet
Muhammad through the angel Gabriel over a period of twenty-three years. The Quran is the
central book in the life of a Muslim. It is the constitution upon which his or her life is based.
It controls the Muslim in all aspects of life. The Quran has pronouncements on creed,
worship, transactions, judicial issues, and international relations. Muslims believe that
although the Quran was revealed more than one thousand four hundred years ago, it is
relevant for all times and places, and it will remain like that until the day of Judgement. The
spiritual impact of the Qur’an to both Muslims and non-Muslims in the modern day cannot be

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underestimated. Therefore, Muhammad left undisputable legacy as far as the Qur’an is
concerned.

Furthermore, Prophet Muhammad left a legacy on conflict management. The Prophet of

Islam Muhammad set a number of traditions for peaceful resolution of conflict. When
Prophet Muhammad was in Medina, he recognized the right of others to profess a religion of
their choice, and he coexisted peacefully with them. He signed the Charter of Medina with
the non-Muslims. The Islamic traditions suggest that prophet Muhammad resolved conflicts
through number of ways such as signing treaties, arbitration, mediation and reconciliation to
mention a few. The strategies adopted by him to settle disputes and conflict were so scientific
and effective that they can be used to maintain peace and prepare the world to face the
challenges, even in the modern world. Prophet Muhammad’s contribution on peace building
continues to inspire modern day peace building practitioners.

More so, Prophet Muhammad legacy is on improving the status of women in the ancient
Arabian society. Prior to Islam women were considered to be inferior to men and were
regarded as a man’s property. Therefore, after the death a woman’s husband, she would be
automatically inherited by her husband’s relatives. The advent of Islam did away with such
practices, and ensured justice for women. Islamic traditions show that Muhammad
encouraged the education of women. Women have the right to be educated. Prophet
Muhammad said, “seeking knowledge is a duty upon every Muslim.’ Be that as it may,
although, debatable Muhammad inspires feminism movement in modern day society which
seeks empowerment and inclusion of women in the mainstream society.

In addition, Prophet Muhammad left undisputable legacy on sustainable use of the

environment. Prophet Mohammad says that any Muslim who plants or cultivates vegetation
and eats from it, or another person, animal or bird, eats from it will receive a reward for it
from Allah. Munsad also said that anyone who plants a tree under which people seek shade or
shelter from the sun will have his reward with Allah. Therefore the cutting down of trees
without strong and legitimate reasons is encroaching on the bounties of Allah, and on the
beauty of the environment which Allah has created. Prophet Muhammad teachings on
environmental management continue to inspire modern day generation especially in the
context of climate change. Thus, his legacy cannot be glossed over.

However, liberal Islamic scholars have questioned the legacy of Muhammad. His teaching on
jihad of the sword to a greater magnitude has contributed to proliferation of radical Islam
which has claimed the life of many innocent people. It is important to note that Muhammad
established Islamic faith in Mecca through military means. Number of Islamic radical groups
such as Boko Haram and Taliban to mention a few have imitated Prophet Muhammad in the
quest to establish Islam. Hence, the legacy of Muhammad is subject to scrutiny.

Prophet Muhammad has a bad record on issue of respect of women rights although debatable.
It is on record that Prophet Muhammad allowed men to beat disobedient wives. Prophet
Muhammad promoted gender based violence. Islam is accused by liberal Islamic scholars
that it continues to marginalise women in the 21 st century. This is influenced by Prophet

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Muhammad perception of women. This shows that the legacy of Prophet Muhammad should
be treated with caution.

To conclude, Muhammad is the central figure in Islam. Chosen by God to receive the
revelation of the Qur’an, he has been taken by all Muslims to be the ideal man, the perfect
embodiment of what it means to be a Muslim. However, despite the criticism levelled against
Prophet Muhammad.

3. Prophet Muhammad was more of a prophet than a politician. Do you agree?

Answer

By and large, Prophet Muhammad was more of a prophet than a politician. He performed
prophetic duties such as performing miracles, advocating for monotheism, being a
spokesperson of Allah, and living an exemplary life the list is endless. On the other hand,
Muhammad was a political leader as evidenced jihad of the sword, and medina charter. More
shall be said in the proceeding paragraphs.

For one to become a prophet in Islam was supposed to have received a call from Allah.
Muhammad prophetic status is attributed to the fact that Muhammad received a call at Mt
Hira. During one of these retreats while meditating at Mt Hera, Muhammad received a
revelation from God. He was told by the angel Gabriel to read to which he replied he could
not. Then the first five verses of God were revealed to him; Sura 96:1-5, “Recite in the name
of your Lord who created! He created man, out of a (mere) cloth of congealed blood……’
According to the Qur’an, this was the first revelation of Allah to Muhammad and Muslims
refer to the night Muhammad received the first revelation as the ‘Night of Power.’ Other
revelations were to follow then after and they were accompanied by such power that
Muhammad could shiver and sweat. Therefore, the fact that Muhammad received a call
suggests that he was more of a prophet than a politician.

In addition, Muhammad was a prophet because he advocated for monotheism. After receiving
his call the voice of the angel Gabriel persisted telling him to “arise and warn.” It is said that
when he received the instruction to proclaim his message publicly, Muhammad was told to
condemn the paganism and idolatry of Mecca. Prophet Muhammad preached about the
oneness of Allah. On the other hand, the public condemnation of idolatry became an
economic threat to the prosperity of Mecca As a result, hostility against Muhammad and
Islam began. Therefore, it holds water to argue that Muhammad was more of a prophet than a
politician. Since his predecessors in the Old Testament such as Moses also advocated
Monotheism.

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It is essential to note that the Qur’an affirms the prophetic status of Prophet Muhammad. It is
on record that Muhammad was illiterate he was not able to read and write. Muhammad was
inspired by Allah and he wrote the Qur’an whilst in Mecca and later in Medina. Muslims
believe that the Quran contains the actual words of Allah. The Qur’an is regarded as a
miracle in Islam. Therefore, Muhammad was more of a prophet than a politician.

Another aspect which shows that Muhammad was more of a prophet than a politician is
his intercessory role. In Judaism prophets were understood as intercessors just like in Islam.
According to R Wilson a prophet is one who stands between people and God. According to
Islamic traditions prophet Muhammad will intercede on behalf of his community on the day
of judgement. While not finding any explicit support within the Qur’an (which emphasizes
individual responsibility on this point), it is commonly held that Prophet Muhammad will act
as an advocate before God on behalf of his people.

A prophet must have good moral values in Islam. Prophet Muhammad’s character shows that
he was indeed a prophet. He was a role model in all aspects of his life. The Quran states:
“Indeed in the Messenger of Allah you have a good example to follow for him who hopes in
(the meeting with) Allah and the Last Day and remembers Allah much.” [Quran 33: 21] He
made great sacrifices for the advancement of Islam. Therefore, it looms large to argue that
Muhammad was more of a prophet than a politician.

However, Prophet Muhammad was also a politician than a prophet to a lesser extent. This is
supported by the military approach which was taken by Prophet Muhammad in establishing
and spreading Islam. According to Watt once in Medina, Muhammad abandoned the quiet,
non-political approach he had used in Mecca and established himself as a religious, political
and military leader. In a short period of time, the religion of Islam had gained numerous
followers. Some historical sources show that Muhammad resorted to intimidation and force
as a way of spreading Islam. For example, entire tribes and cities were ‘converted’ through
threats of war or by conquests.

It is important to note that when Prophet Muhammad was in Medina, he recognized the right
of others to profess a religion of their choice, and he coexisted peacefully with them. He
signed the Charter of Medina with the non-Muslims. The Charter guaranteed autonomy and
freedom of religion to the Jews. Therefore, the Medina charter shows that Muhammad was
also a politician.

Last but not least, In 630 AD, the city of Mecca was defeated and it fell under the control of
Muhammad. He then destroyed all the idols of Mecca and declared the Kaabah to be the
place of worship for Allah. After taking Mecca, the influence of Islam spread throughout the
Arabian Peninsula. Many people declared their allegiance to Islam and Muhammad either out
of choice or out of cohesion. As a political and military leader, Muhammad consolidated his
power until his death in 632. Therefore, this shows that Muhammad was also a politician than
a prophet to a lesser extent.

To conclude, it is clear that Prophet Muhammad was more of a prophet than a politician. This
is justified by the fact that as a Prophet Muhammad’s mission was also political in nature.

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4. “Islam under Muhammad was a political organization” Discuss.

In context with the above, a political organization refers to a religion that exercises power on
governmental and public affairs. The view that Islam under Muhammad was a political
organization is valid to a lesser extent. This is so because he was a judge and he was a law
giver. However, Islam under Muhammad can be argued to be a religious organization and
also a social organization. Thus it is the mandate of this essay to further explain on the points
that had been highlighted above.

To commence with, acting as a judge shows that Islam under Muhammad was a political
organization. The Koran had set down standards of human conduct but does not provide a
detailed law code. That means only a few verses deal with legal matters. During his lifetime,
Muhammad helped to clarify the law by interpreting provisions in the Koran and acting as a
judge in legal cases in Medina. Therefore, Muhammad acting as a judge shows that Islam
under Muhammad was a political organization.

To add more, Muhammad was a law maker and this shows that Islam under Muhammad was
a political organization. For instance, he is the stem of the Shariah law. This law regulates the
public behavior, private behavior and even private beliefs. It is against of the commission of
crimes for example theft is punishable by amputation. Thus, Islam under Muhammad was a
political organization.

However, Islam under Muhammad can be argued to be a religious organization instead of a

political organization because Muhammad advocated for monotheism. That is the
worshipping of one God called Allah and he constantly reminds the Muslims to have faith in
Allah. Muhammad also wrote the Koran which is the objective of every Muslim to worship
Allah. The fact that he destroyed the idols In Medina shows that he advocated for
monotheism. Thus, Islam under Muhammad can be argued to be a religious organization
rather than a political organization.

Furthermore, playing an intermediary role is also evidence that Islam under Muhammad was
also a religious organization. He helped Muslims much whenever they felt they are away
from Allah. He could intermediate for them. In other words he stood as a person who mend
their relationship with Allah. Muhammad would also act as an intermediator for those who
stumbled in the faith of Allah. Therefore, Islam under Muhammad was a religious
organization.

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Still on to that, being a preacher and a reformer shows that Islam under Muhammad was a
religious organization. This was evidenced in his life and career. What he sought was the
cohesion of the Muslim society through uniform beliefs and a unified faith. He knew this
could only be accomplished only through the words of one God alone and through laws
authorized by the sanctity devine of command. With such laws Muhammad would bind the
hitherto scattered ends of Muslims. He also preached so much about the real paradise and the
judgment of Allah. Thus, Islam under Muhammad was a religious organization.

Lastly but not least, being a great teacher can make one to agree that Islam under Muhammad
was a social organization. This was one of his paramount important duty before his death. He
taught Muslims on different aspects of life such as marriages, divorce, preservation of the
environment just to mention a few. He constantly taught Muslims on doing good behavior
towards others. Most of all, he acted as a teacher who sets examples for Muslims to follow.
Thus, Islam under Muhammad was a social organization.

In summation, the verdict that Islam under Muhammad was a political organization is less
valid. This is so because he was a judge and a law maker. However, Islam under Muhammad
can be argued to be also a religious and social organization.

5. Examine the prophetic status of Muhammad

A prophet is a messenger of Allah or one who speaks the divine will. Muhammad can be
regarded as a prophet because he received a sacred scripture, he was a miracle worker, he
instituted religious rituals and he received divine revelation. On the other hand, Muhammad
was a politician. More, shall be examined as the paper unfolds.

To commence with, receiving the Holy Scripture indicates that Muhammad was a prophet.
Muhammad received the Holy Qur'an from Allah in the Mount Hira, when he was
commanded to read the scroll by angel Jibril and he confessed his illiteracy. At last managed
to read. In Islamic tradition many prophets received the sacred scriptures which includes
Musa who received the Torah, Daud who received the Psalms, lsa who received the gospels
and Muhammad who received the Holy Qur'an among others. This clearly shows that
Muhammad was a prophet because he received the Sacred Scripture.

To second the above point, instituting religious rituals shows that Muhammad was a prophet.
Muhammad as a prophet managed to institute rituals which are used in Islamic religion. He
instituted rituals like pilgrimage or the hajj in Arabic, also fasting among others. Those

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rituals are still practiced in Islamic religion some known as the Five pillars. Instituting such
rituals clearly indicates that Muhammad was a prophet of Allah.

More so, being a miracle worker clearly shows that Muhammad was a prophet. His miracle
is seen at the Quran. Muhammad as an illiterate person was able to recall what he was told
by an Angel word for word. At the mount Hira He was told to read the scroll and he
miraculously read it. In the history of Islam, we found that many prophets were miracles
worker for instance we have Musa who performed many miracles when Pharaoh received to
release the Israelites. Isa also during his life time performed many miracles who in includes
casting demons, raising the dead. Hence, the idea of Muhammad being a prophet is brought
to light.

Still so, receiving divine revelation at Mount Hira shows that Muhammad was a prophet. He
received a clear call from an Angel to whom he named Jibril. Receiving as clear call is one of
the features of a true prophet. Going back to Islamic tradition, we see one of the prophet
Musa who received a clear call from Allah when he saw a burning bush. Therefore, the
concept of Muhammad being a prophet is brought to light.

On the other side, Muhammad was also a politician because he was able to organise a
community of believer’s anti one community with one direction to follow. He was to
maintain order in community. Hence being a politician.

Moreover, instituting the sharia law shows that he was a politician. The sharia law can be
seen in a political perspective because it controls people's behaviour as well as controlling the
society from bad deeds. Hence, the negations of the above assertion is brought to light.

Conclusively, Muhammad can be called a prophet because he was a miracle worker and he
received the Holy Qur'an direct from Allah. However, he can be said a politician because he
govern people through many ways for instance using the sharia law.

Revision Questions
1. Examine the role of prophet Muhammad in the emergence of Islam.
2. Discuss the characteristics of a prophet in Islam.
3. Examine the impact of prophet Muhammad in the history of humankind.

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TOPIC 7: ETHICS IN ISLAM
Key notes
 In Islam love is not restricted between husband and a wife. Islam has a broad
understanding of love.
 There are different categories of love in Islam.
 The greatest form of love is love for Allah and Prophet Muhammad.
 Learners are expected to be able to explain categories of love in Islam and show how
it is demonstrated.
 Ethics in Islam provide rules of behaviour which is expected on Muslims.
 Students are expected to be able to analyse the sources of ethics and rules of
behaviour in Islam.
 Leaners are expected to be able to determine the applicability of rules of behaviour in
Islam and importance of ethics.

Question and Answers

1. Assess various ways in which love is demonstrated in Islam.

 Worshiping Allah alone demonstrate love for Allah.
 Following the example of the prophet demonstrate love for the prophet.
 Offering alms (zakat) demonstrate love for fellow human beings
 Marriage demonstrate love for your spouse.
 Sexual intimacy demonstrate love for the opposite sex.
 Following the Shariah demonstrate love for Allah.
2. Examine Islamic teachings on love.
 Love of Allah: The first type of love that Islam calls for is the Love of Allah,
praise be to Him. This love makes one avoid committing sins in order not to make

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 Allah angry with you. This love also urges you to contemplate all the different
aspect of nature that usually lead you to have a deeper faith in the Creator who
created all this beauty round us.
 Love for the prophet Muhammad: The second type of love is the love of Prophet
Muhammad (peace be upon him). This love also makes you follow the example of
Prophet Muhammad (peace be upon him) in all his dealings and manners. Also,
this love is an indication of the love of Allah as stated in the Noble Qur'an, "Say:
'If you do love Allah, Follow me: Allah will love you and forgive you your sins:
For Allah is Oft-Forgiving, Most Merciful.'" Say: "Obey Allah and His
Messenger: But if they turn back, Allah loves not those who reject Faith." (Qur'an,
3:31-32)
 Love for Human or Human love: The third type of love is human love. It means
that the Muslim has to love his other fellow men regardless of their ethnic,
linguistic or cultural background. This includes love of neighbours, colleagues,
relatives and even strangers. This type of love persuades the Muslim to help
anybody whenever he can. There are numerous of hadith that exhort Muslims to
help anybody who really needs help because such an altruistic act takes the
Muslim one step closer to Allah.
 Intimate love between man and woman: The fourth type of love is the love
between a man and a woman, but Islam organizes and regulates these lofty
feelings within the framework of marriage because Islam views that marital love
leads the couple to have a peaceful and happy family life, which is the core of the
Muslim society.
3. Examine the Islamic rules of behaviour in relation to good citizenship.
 Social responsibility: Islamic rules of behaviour encourages one to care for the
needy. By so doing this promote social responsibility as the rich Muslims care for
the poor in society.
 Unity is also promoted by Islamic rules of behaviour. This is done through such
ritual action like pilgrimage and almsgiving where people unite as Muslims.
 Defence of Muslim beliefs and practices is another importance of rules of
behaviour in Islam. Enemies are supposed to be fought against. According to
Surah 41:34 "Repel evil with what is best, when lo! he between whom and you
there is enmity will be like a warm friend." (41:34).

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  ritual purity is enabled through Islamic rules of behaviour. This is because purity
and cleanliness is one of the fundamental rules in Islam. Purity and cleanliness
are a rule of behavior that should be followed when praying or carrying out
Muslim rituals.
 Promote religious identity for example the rule of behaviour which stipulates that
Muslims should worship one God at all times.
 Inculcates virtues like truthfulness, sincerity, Unselfishness, humility, patience,
forgiveness and hospitality are derived from rules of behavior of Islam.
 Protecting the environment is another values of rules of behaviour in Islam. For
example animals are protected since it is the duty of every Muslim to care for
animals which are equivalent to men. Feeding and caring for animals are acts of
charity in Islam.
 Promote fair business practices as it is condemned for one to over prize people
and put too much interest rates on money borrowed by money lenders.
4. Summarise the rules of behaviour in Islam.
 Rules of behaviour are set standards of values and norms which are followed by every
Muslim for the benefit of the self and others.
 Truthfulness: the behavior of every Muslim should be punctuated by truthfulness. Lying
and deceit are a negation of the rules of behavior in Islam.
 Sincerity: There are a number of Quranic verses which attest that one should be sincere
to Allah as well as others.
 Unselfishness is a rule of behavior which promote Muslim brotherhood. "You cannot
attain to righteousness unless you spend (in charity) out of those things which you
love." (3:91). Helping one another is a mark of being unselfish which should be
exhibited by every Muslim believer.
 Humility is an example of the rule of behavior in Islam. According to Surah 25:63
"The servants of the Beneficent (Allah) are those who walk on the earth in humility."
and Surah 31:18 "Do not turn your face away from people in contempt, nor go about in
the land exultingly."
 Patience is an Islamic rule of behavior that should be exude by every Muslim believer.
According to Surah 3:145 "Allah loves those who are patient."
 Forgiveness: holding grudges is not allowed in Islam. This means that forgiveness is of
paramount importance in controlling the behavior of every Muslim. According to Surah

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 24:22 it says "Pardon (people) and overlook (their faults). Don't you love that Allah
should forgive you." In Surah 3:134 it is said "(The dutiful are) . . . those who restrain
their anger and pardon people. Allah loves those who do good to others." (3:134). This
means that one should be angry forever.
 Purity and cleanliness is one of the fundamental rules in Islam. Surah 74:4-5 it is said
that "Purify your garments and shun uncleanness." This means that purity and
cleanliness are a rule of behavior that should be followed when praying or carrying out
Muslim rituals.
 Honesty is a rule of behavior which controls business transactions as well as exchange
of goods and services. Honest is important in reducing corruption and defrauding one
another and it says "Do not swallow up your property among yourselves by false
means, nor offer it as a bribe to the officials so that you may swallow up other people's
property unlawfully while you know." (2:188)
 Goodness and kindness to others is a rule of behavior in Islam. According to Surah
16:90 "Allah commands you to uphold justice and to do well to others and to give to the
relatives." (16:90). Doing good for others is seen by practicing justice which means
returning any good that someone has done you with equal good; caring for others which
means taking the initiative in doing good to others; and practice social responsibility by
giving to the relatives.
 Consideration and respect for others is another common rule of behavior in Islam.
 Courage is another example of rule of behavior in Islam. When faced with enemies it is
the duty of every Muslim to defend themselves with courage. This controls the launch
of the external Jihad.
 Moderation. Extravagancy is against Muslim rules of behavior rather every Muslim
should do everything in moderation. This is supported by Surah 7:31 "Eat and drink, but
do not be immoderate." Showing off in Islam is not allowed.
 Cheerfulness is an example of a rule of behavior that is supposed to be followed by
every Muslim. According to the Hadith one should be of good cheer." It is considered
as an act of charity to meet a fellow human being with a cheerful face.
 Doing good to parents and the elderly. If one or both of them reach old age with you,
do not say 'Fie' to them, nor chide them, but speak to them a generous word . . . and say,
My Lord, have mercy on them as they brought me up when I was little." (17:23-24).
The hadith supports this saying it is sin to curse parents as well as abusing them.

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  Islam encourages helping other Near Relatives. Children should be supported and not
suffer in poverty. "Do not kill your children for fear of poverty - We (Allah) provide for
them and for you." (17:31)
 Orphans and destitute children are protected by the Muslim rules of behavior.
According to Surah 4: 5-6 it says "Maintain the orphans out of their property and clothe
them and give them a good education. Test them when they reach the age of majority,
and if you find them to be mature, hand over their property to them."
 Furthermore, the poor and needy should be protected "Righteous is he who . . . gives
away wealth out of love for Him to the near of kin and the orphans and the needy and
the wayfarer and to those who ask and to set slaves free." (2:177)

Essay Questions

1. Discuss the categories of love in Islam.

Answer

It is so common that the meaning of love has been restricted in the modern age to the love
relationship between a man and a woman. This is a very narrow-minded view of love. Islam
has its own comprehensive view of love. It is important to note that in Islam there is the love
for Allah, love for Prophet Muhammad, love between spouses, love of people, and love for
the environment. It is the purpose of this essay to explain different categories of love in
Islam.

The first type of love that Islam calls for is the Love of Allah. This love makes one to avoid
committing sins in order not to make Allah angry. This love also urges one to contemplate all
the different aspect of nature that usually leads one to have a deeper faith in the Creator who
created all this beauty round us. The love for Allah is demonstrated by observing the five
pillars of Islam and defending the integrity of Islam.

The second type of love is the love of Prophet Muhammad. This love also makes one to
follow the example of Prophet Muhammad. Also, this love is an indication of the love of
Allah as stated in the Noble Qur’an "Say: 'If you do love Allah, Follow me: Allah will love
you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful.'" Say: "Obey Allah
and His Messenger: But if they turn back, Allah loves not those who reject Faith." (Qur’an,
3:31-32). The love of Prophet Muhammad is also highlighted by uttering the shahadah
(confession of faith), ‘There is no any other god besides Allah and Prophet Muhammad is
his last messenger.’ Therefore, this demonstrates the love for Allah.

The third type of love is human love. It means that the Muslim has to love his other fellow
men regardless of their ethnic, linguistic or cultural background. This includes love of
neighbours, colleagues, relatives and even strangers. This type of love persuades the Muslim
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to help anybody whenever he can. There are numerous of hadith that exhort Muslims to help
anybody who really needs help because such an altruistic act takes the Muslim one step
closer to Allah. This kind of love in Islam is demonstrated by the concept of zakat (alms
giving). Muslims they provide humanitarian assistance to the less privilege.

The fourth type of love is the love between a man and a woman, but Islam organizes and
regulates the lofty feelings within the framework of marriage because Islam views that
marital love leads the couple to have a peaceful and happy family life, which is the core of
the Muslim society. In other words, this love is acceptable as long as it is within the
framework of marriage and this is encouraged in a number of verses in the Quran, "And
among His signs is this, that He created for you wives from among yourselves, that you may
find repose in them, and He has put affection and mercy between you: verily in that are
indeed signs for those who reflect (Qur’an, 30:21 ). Therefore, love between a man and a
woman is another category of love in Islam.

It is crucial to note that there is love for family members and a relative is vital because it is
based on blood relations. This love consists of the love for one’s parents, children, brothers,
sisters, and members of the extended family. This type of love has been emphasized in the
Islamic texts. Parents play a key role in the birth of a child. They care, nurture a child, and
guide him or her into adulthood. Parents love their children and treat them well because Allah
created in them love and mercy for their offspring. Love for one’s parents is demonstrated by
obeying them, honouring them, serving them, giving them gifts, giving them financial help
when they need it, caring for them in old age.

Love for the environment is another form of Love in Islam. The Quran gave guidelines of
everything in life, and this includes issues pertaining to environmental practice. Allah said:
“We have not neglected anything in the Book.” [Quran 6: 38]. Muslims demonstrates the love
for environment by using the resources in a sustainable way. Rocks, trees, mountains, and
similar things are also loved in Islam. These things are part of our environment, and we show
love to them by preserving them, and not being wasteful.

In conclusion, it has been demonstrated by this discussion that the Islam has a comprehensive
understanding of love. There are many categories of love which are demonstrated in number
of ways as discussed above.

2. Examine the sources of ethics in Islam.

Answer

Ethics means right or wrong, good or bad. In the context of Islam ethics refers to the
behaviour which is expected on a Muslim. There are four sources of ethics in Islam which are
Qur’an, Sunnah, urf (customs) and sharia law. This essay subject itself to an analysis of the
sources of ethics in Islam.

To start with, the Qur’an is the primary source of Islamic ethics. In the broadest sense the
whole of the Quran is law for Muslims. God proclaims himself in a Book, every single verse

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of which can be perceived as a divine command. There are prohibitions on certain foods
(pork, carrion, wine, animals slaughtered in pagan ceremonies), a number of legal rules
concerning family law (marriage, divorce, and inheritance), criminal law including penalties
of highway robbery and illicit sexual activity to mention few. The Qur’an is to Muslims the
literal word of Allah and they often refer to it as the speech of God which He dictated without
human editing. Therefore, Muslims derive their ethics from the Qur’an.

It is essential to underscore that Sunnah is the second source of ethics in Islam. The
technical definition of Sunnah as provided by the scholars of hadeeth (the Prophetic tradition)
is: “what has been passed down from the Prophet (peace be upon him) of his statements,
actions, tacit approvals, manners, physical characteristics or biography’ Muhammad was only
a mortal being commissioned by God to teach the word of God and lead an exemplary
life,writes Hammuda Abdalati. He stands in history as the 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. To them morality derives from the Prophet‘s actions; the
moral is whatever he did Therefore his deeds, actions, and affirmations guided Muslims to
the best practices which should be followed, and they indicated the worst deeds which should
be avoided. However, there is controversy among Islamic scholars concerning interpretation.
The authenticity of some of the stories has been questioned by Islamic scholars. Nevertheless,
Muhammad was a living example of the Quran, and a practical example of Islam.

Another source of ethics is the custom (‘urf) of a particular area. Kamali defines customs as
“recurring practices which are acceptable to people of good nature.” This is the practice of a
large number of people. The basis for using „urf as a source of ethics is that it was adopted by
the Muslim jurists as something which is valid and authoritative. This was expressed in the
legal maxim which states: “What is proven by „urf is like what is proven by the proof from
the Shariah.” However, the urf is not used randomly. Therefore, the scholars indicated some
conditions for „urf. The custom should represent a common and recurrent phenomenon.
Therefore, the „urf of a few people is not authoritative. The urf must not violate Islamic
texts. Therefore, customs which violate Islamic texts and principles are not authoritative.

Sharia law is another source of ethics in Islam. The Sharia is a path of conduct which is
clearly marked (Brown 1975). It is a body of rules, norms, and laws according to which
Muslims are expected to live their lives. It is important to note that sharia law addresses
issues such as marriage, divorce, inheritance, dressing, trade and trade to mention a few. The
challenge with sharia law as source of ethics is on interpretation. Radical Islamist groups
interpret the sharia law differently from liberal Islamist groups. Therefore, ethics in Islam are
derived from sharia law.

To sum up, there are four sources of ethics in Islam. Sources such as Sunnah, urf and sharia
law are controversial in terms of interpretation and application.

Revision Questions
1. Discuss how love is demonstrated in Islam.

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2. To what extent does the concept of love in Islam promote social responsibility?

3. To what extent are Islamic ethics applicable to modern day society?

4. Examine rules of behaviour in Islam.

TOPIC 8: ISLAM AND GENDER RELATIONS

Key notes
 The issue of women and Islam has generated lot of debate among scholars.
 The student is expected to be able to analyse the status of women in Islam and the
extent of women involvement in politics and economic activities.

Question and Answers

1. Examine the roles of women in Islam.
 Ritual purity in marriage: It is the duty of women in Islam to maintain chastity in
marriage. Women are supposed to display loyalty, chastity and complete dedication to
their husbands for them to stay in marriage. Marriage is a religious institution thus
maintaining chastity in marriage is a religious role.
 Women as teachers of faith and doctrine: Women in Islam teach about the Islamic
doctrines through the recitation of the Koran. Teaching children how to recite the Koran
is thus a religious duty of every Muslim mother. It is an offense for one to ignore the
importance children about Islamic faith.
 Praying: Praying is a religious role of women in Islam. Women should go to the Mosque
to pray. According to Koran 33:35, “the Muslim men and Muslim women, the believing
men and the believing women, the worshiping men and worshiping women, the fasting
men and the fasting women…Allah has prepared forgiveness and great rewards for all”.
This verse from the Koran shows that women have religious obligation to perform all
religious duties like prayer, fasting and almsgiving. Thus women have a religious role in
Islam.
 Motherhood role: Islam pay great respect for women for their social role as the mother.
All Muslims should respect their mother because they believe that women play an
important role in upbringing of the child and that there future of any society is in the

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 hands of the mother. No Muslim is allowed to discriminate between the father and the
mother.
 Women as a wife: Being a wife is a social role of women in Islam. Islam is the only
region which grants the rights of a wife. Hence women as wives are supposed to Love
their husbands and respect their husbands is the roles of women in Islam. Furthermore
they are supposed to be obedient and serve their husbands
 Sexual role: Women are thus generally viewed as sexual beings and it is because of this
reason that women should please their husband in bed. It is the responsibility of women to
ensure that men have sexual pleasure in Islam.
 Teaching role: Informal education in Islam happens at home where the girl child is
supposed to be taught through observing and imitation about gender roles. Furthermore
the woman also has the duty of the mother to educate children about the dictates of Allah.
 Domestic duties: Women are supposed to perform several domestic duties in order to
make the home an acceptable Muslim home. As such Household chores like cooking,
washing and cleaning are gender roles of women in Islam. These domestic duties are
there to ensure a healthy environment is preserved at Muslim home.
 Supporting family: Family is treasured in Islam and for family to be successful a woman
is Islam is supposed to perform her role by assisting in supporting the family. Women
support the family by engaging in self-reliant jobs done at home which increase family’s
income. Furthermore, women support the family with words and deeds in appreciating the
role done by the husband. This because in Islam women and men have equal rights and
obligations over the family.

2. Evaluate the perception of women in Islam.

Negative perception of women
 Men have a degree over women: The following verses are not only distressing to non-
Muslim women, many Muslim women themselves feel uncomfortable, when these
verses are recited or pointed out to them. men have an advantage over women and a
man is better and more perfect than a woman. Men have the right to limit their
movements, their choices and their relationships outside the family.
 The legal Position of Women in the Society: In legal situations two female witnesses
make up for one male witness to testify in court or at any other legal function or

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 transaction. Women are viewed as too emotional and have critical days where they are
not able to rely on their memories.
 Law of Inheritance further determines that a male offspring gets double the inheritance
of a female. According to Sura 4: 11, “Concerning your children, Allah degreed the
following: Male heirs shall have as much as two female heirs…”. The reason is given
that a son one day becomes a husband and has to support his new family.
 Muhammad’s personal view on the value of Women: Muhammad himself laid the
foundation that men can look down on women on various aspects. As he once left the
mosque after prayer, he is told to have met some women, whom he challenged on their
intelligence and on their religion. From the Haddith which recorded the personal saying
of Muhammad, it is said, “… a man is never alone with a woman, where the devil is not
the third among them.” She is the one, who is seen as temptation to men wherever she
goes and whatever she does.
 Girls up-bringing: From early childhood the girls come under the protection and
watchful eye of their father, brothers or cousins. The boys of the family are encouraged
to dominate the girls’ lives, and to discipline them even physically if they erred. women
or girls are under men’s control from birth, puberty and even in Marriage. The life of
female is characterised with male dominance in every stage of her life.
 Dress Code and Veiling: The way girls dress is not just a matter of custom or modesty,
it has much to do with the religious practice code and also control of men over women.
Only with the right way of dressing, one can perform the ritual prayer or visit the
Mosque. Outside the family girls and women have to be veiled, not to be a temptation to
men and Islam claims that the veil gives honour and dignity to
 Importance of virginity: sexual experience in the life of a man is a source of pride and a
symbol of virility; whereas sexual experience in the life of women is a source of shame
and a symbol of degradation. Any conduct to a man outside the family can already be
seen as trespassing the borderline of honourable behaviour and bring great problem for
the girl and shame for the family.
Positive perception

 The spiritual aspect: The Qur'an provides clear-cut evidence that woman is completely
equated with man in the sight of God in terms of her rights and responsibilities. The
Qur'an states: “Whoever works righteousness, man or woman, and has faith, verily to
him will We give a new life that is good and pure, and We will bestow on such their

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 reward according to their actions”. (Qur'an 16:97, 4:124). Woman according to the
Qur'an is not blamed for Adam's first transgression. Both Adam and Eve were jointly
wrong in their disobedience to God, both repented, and both were forgiven.
 Women perform Islamic religious obligations, such as the Daily Prayers, Fasting, Poor
due, and Pilgrimage. Woman is no different from man but equal to men. In fact women
have certain advantages over man in Islam. For example, the woman is exempted from
the daily prayers and from fasting during her menstrual periods and forty days after
childbirth. She is also exempted from fasting during her pregnancy and when she is
nursing her baby if there is any threat to her health or her baby's.
 The social aspect: Despite the social acceptance of female infanticide among some
Arabian tribes especially during the Jahiliyya era, the Qur'an strictly forbade this custom
as it is a violation of women’s rights and considered it a crime equal to murder.
Furthermore, the girl child should not be rejected for it is against the dictates of Allah
(Quran 16: 58-59). This shows that women are equal to men in Islam.
 Marriage: According to Islamic Law, women cannot be forced to marry anyone without
their consent. Marriage is sharing between the two halves of the society, and that its
objectives, beside perpetuating human life, are emotional well-being and spiritual
harmony. The bases of marriage in Islam is love and mercy.
 The economic aspect: Islam offers a positive light of women as Islam decreed and gave
a right to women of which woman were deprived both before Islam and after it (even as
late as this century). The right of independent ownership is enough testimony of the
positive status of women in Islam. According to Islamic Law, woman's right to her
money, real estate, or other properties is fully acknowledged. This right applies to every
women whether she is single or married.
 With regard to the woman's right to seek employment it should be stated first that Islam
regards her role in society as a mother and a wife as the most sacred and essential one.
Neither maids nor baby-sitters can possibly take the mother's place as the educator of an
upright, complex free, and carefully-reared children. Such a noble and vital role, which
largely shapes the future of nations, cannot be regarded as "idleness".
 Politics: Women have political rights in Islam i.e. right of election as well as the
nomination to political offices. This also includes woman's right to participate in public
affairs. Both in the Qur'an and in Islamic history there are examples of women who
participated in serious discussions.

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 3. Analyse the view that Islam is oppressive to women.
 Polygamy is oppressive to women.
 Women are not allowed to drive cars for it results in fitnah.
 Women’s movements in the public are controlled by men.
 The dress code of women is considered as oppressive.
 Women are not allowed to marry non-Muslim. Any Muslim woman who marries a
non-Muslim is punished by death.
 Female genital mutilation is also oppressive to women.
However, Islam offers emancipation to women

 Woman is completely equated with man in the sight of God in terms of her rights and
responsibilities. The Qur'an states: “Whoever works righteousness, man or woman,
and has faith, verily to him will We give a new life that is good and pure, and We will
bestow on such their reward according to their actions”. (Qur'an 16:97, 4:124).
Women are also seen as having equal status before Allah in their performance of their
religious duties, in their obligation to follow the five pillars and in receiving the
reward for it.
 Women perform Islamic religious obligations, such as the Daily Prayers, Fasting,
Poor due, and Pilgrimage. Woman is no different from man but equal to men.
 Marriage: According to Islamic Law, women cannot be forced to marry anyone
without their consent. Marriage is sharing between the two halves of the society, and
that its objectives, beside perpetuating human life, are emotional well-being and
spiritual harmony. The bases of marriage in Islam is love and mercy.
 The right of independent ownership is enough testimony that is Islam is not
oppressive to women but liberative. According to Islamic Law, woman's right to her
money, real estate, or other properties is fully acknowledged. This right applies to
every women whether she is single or married.
 Women have political rights in Islam, that is, right of election as well as the
nomination to political offices. This also includes woman's right to participate in
public affairs.
4. Suggest measures that can promote gender equity in Islam.
 Encouragement of positive behaviours on both boys and girls. This is done by removal of
gender stereotypes.

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 Gender equity is addressed through inclusive language that is derived from the Koran.
“Whoever works righteousness, man or woman, and has faith, verily to him will give a
new life that is good and pure, and We will bestow on such their reward according to their
actions”. (Qur'an 16:97, 4:124).
 Equal provision of resources: The right of independent ownership is enough testimony
that Islam promote gender equity. According to Islamic Law, woman's right to her
money, real estate, or other properties is fully acknowledged.
 Women are given influential positions. For example, Women have political rights in
Islam, that is, right of election as well as the nomination to political offices. This also
includes woman's right to participate in public affairs. This improves the position of
women in Islam.
 Women are given platforms to make informed decisions about their life. For example,
according to Islamic Law, women cannot be forced to marry anyone without their
consent. Marriage is sharing between the two halves of the society, and that its objectives,
beside perpetuating human life, are emotional well-being and spiritual harmony
 Debunking of cultural and social myths like women are ritual impure.
 Educating society about equality of men and women in society.

5. Analyse the challenges women face in politics in Islamic countries.

 Authoritarian system: where the rules of the political game are less clear, women
would be less likely to successfully work within the political system.
 Shariah: When it comes to administration and leadership positions, Islamic law
(shari'a) does not allow a woman to be a head of any state based on this Hadith:
 There is no clear-cut text that precludes women from holding a high-level political
position. However, some Muslim scholars severely restrict the presence of women in
public life, citing varied reasons like moral vulnerability of women and, in their view,
women's tendency to be a source of (fitna) temptation and social discord are some of
the impediments in women’s participation in politics.
 Culture shapes beliefs and attitudes that influence women’s participation in politics.
Cultural influences imbedded in both the societal and individual level impact women
in every aspect of the political process.

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  Education is the catalyst of social status in any society and is critical in women’s
participation in politics. In Islam, women are not at the same level with men in terms
of education hence their low engagement in politics.
 Gender discrimination is one of the key factors which prevents women from accessing
political opportunities. Thus, it is clear that women are structurally disadvantaged in
societies where the education of young girls and women is less valued than the
education of boys and men, as seen in many Muslim societies.
6. “Women have no role to play in politics”. Assess this statement in the light of
Islamic politics
To a lesser extent they have the role to play in politics.
 They vote for a person whom they want to hold public office.
 They are leaders of political parties like Prime Minister Benazir Bhutto of Pakistan
who was democratically elected female leader of a Muslim country under a political
party known as Pakistan People’s Party.
 They are law makers. For example, Madior Boye of Senegal is an African female
Muslim lawmaker and was the Minister of Justice in April 2000.
However, to a larger extent women have a larger role in social aspect.

 With respect to formal politics, Muslim women’s participation in politics is relatively

marked even by low worldwide standards. For example, Two Gulf states, Saudi
Arabia and Kuwait, did not allow women to vote.
 Women in the Muslim world on the whole are significantly underrepresented in
parliaments. In 2005 the global average for women’s share of seats in parliaments
was only 15.8 percent in regions where Islam dominates.
 Arab countries where Islam as a religion dominates exhibit the lowest regional
average of female parliamentarians in the world, with 7.7 percent. This is enough
evidence of the marginalisation of women in politics in Islamic.
 Roles of women are restricted to social activities like:
 women are mothers.
 they are teachers of religion.
 they socialise children.
 maintaining family.

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Question and Answers

1. To what extent is Islam oppressive to women?

Answer

The view that Islam is oppressive to women is a subject of debate among scholars. On one,
feminist argues that Islam is very oppressive women. This is supported by the fact that
women are given half of the inheritance as compared to men, Islamic traditions permitted
men to beat their wives, and women social circle is confined after marriage to mention a few.
On the other hand, Islamic apologetics argues that Islam views women positively. Women
are given the right to education; they are allowed to be employed and participate in political
processes. Therefore, this essay argues that women are oppressed in Islam to a larger extent.

To begin with, In Islam a husband may physically reprimand a disobedient wife as a final
resort when other measures have failed. Maududi's commentary on Quran 4:35 states that
whenever the Prophet permitted a man to administer corporal punishment to his wife, he did
so with reluctance, and continued to express his distaste for it. And even in cases where it is
necessary, the Prophet directed men not to hit across the face, nor to beat severely nor to use
anything that might leave marks on the body. According to feminist Islam encourage gender-
based violence (GBV) against women. Islam contradicts international conventions on
elimination against all forms of violence against women. Therefore, it is sustainable to argue
that Islam is oppressive to women.

In addition, there are particular verses which testify to the legal inferiority of women. A sister
shares only half the portion of her brothers under the Quranic laws of inheritance the
assumption being that her husband will maintain her will be unfamiliar with business matters
and that she will need a friend to jog her memory. According to the Quran, ‘Allah instructs
you concerning your children: for the male, what is equal to the share of two females.”
[Quran 4: 11]. Critics view this as an issue of injustice whereby the males get double the
inheritance of women. Women are viewed as people who incapable of handling wealth thus
perpetuating gender inequality. Therefore, the Islamic inheritance system shows that Islam is
very oppressive to women.

Furthermore, women in Islam are required to dress modestly by wearing the hijab which is
dressing which covers the whole body except the palms, and the face. So, the woman will be
wearing loose clothes on her body, and she will be covering her head with a khimaar (scarf).
This is based on the verses of the Quran and the Sunnah. Allah said: “And tell the believing

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women to lower their gaze (from looking at forbidden things), and protect their private parts
(from illegal sexual acts, etc.) and not to show off their adornment except only that which is
apparent and to draw their veils all their chests and not to reveal their adornment except to
their husbands.” [Quran 24:31]. Critics argue that Islam is very oppressive to women since
dressing is an element of self-expression. From a human rights perspective wearing of the
hijab violates women’s right to freedom of choice.

More so, man’s right to sexual satisfaction is divinely instituted in Islam. The wife does not
have the right to refuse her husband sexual demands. Among the Twelver Shi'a men's sexual
privileges are taken a stage further, with the temporary marriage contract (mut'a or sigheh),
which may be signed for a fixed period of time. Critics see the institution as a form of
legalized prostitution. Nevertheless, women are viewed as sexual objects which satisfy man
sexual desires. Thus, women are portrayed as objects without emotions. Hence, it holds
much water to argue that women are oppressed in Islam.

Apart from her husband, if she is married, a woman's social circle must be confined,
according to traditional interpretations of the law, to female friends and her mahrams
(relatives) which includes those male members of her extended family whom she cannot
marry by law. These are fathers, sons, brothers, foster-brothers, nephews, and male in-laws.
Although local customs vary the taboo on female association with men outside the mahram
relationship is widespread in Muslim societies from Morocco to south Asia. These patterns,
however, are not universal. Therefore, women are denied the right to build relationships with
workmates without the husband approval. Women are mistakenly viewed as irrational beings.
Therefore, it looms large to argue that women are oppressed in Islam.

However, women are viewed very positively in Islam. Women have the right to be educated.
The Prophet said: “Seeking knowledge is a duty upon every Muslim. So, Islam does not deny
women the right to be literate and be educated. In the early days of Islam, many women were
renowned scholars, and these include „Aisha, and Umm adDardaa. Education breaks the
cultural and patriarchal barriers to women progress in the society. Liberal feminist argues
that education is a tool for women emancipation. Islam promotes gender equality by giving
women equal education opportunities with man. For UNESCO 2003 gender equality means
that males and females have equal opportunities and realise their full human rights and
contribute to and benefit from economic, social and cultural development. Hence, Islam
empowers women.

Women are allowed to work in Islam. Thus, they have economic rights which allow them to
be productive citizens of the society. However, the scholars have stated some conditions for
this type of work which include that it should not compromise her religion or her hijaab and
that it does not interfere with her role as a mother and wife. In Islam women peruse different
profession such as teachers, lecturers, gynaecologist, accountants and lawyers to mention a
few. Undeniably, Islam promotes gender parity as women are given higher positions of
authority in an organization. Therefore, Islam it empowers women.

Women were given political space in Islam, and they were not restricted from their rights. In
Islamic states women have the right to participate in the political processes such as voting. In
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addition, women in Islam even compete in elections. In Islamic countries such as Iran,
Yemen and Egypt show that women are elected as legislators and speakers of parliament to
mention a few. It will unfair to totally dismiss Islam as a religion which is very oppressive to
women.

To sum up, the view that Islam is very oppressive to women is sustainable to a greater extent.
It has been demonstrated by the aforementioned facts that Islam violates women rights
through its beliefs and practices which perpetuate patriarchy. On other hand, Islam also
empowers women through giving them right to education and work.

2. To what extent are women involved in decision making in Islam?

Answer

By and large women are involved in decision making in Islam. Women in Islam attain
positions of authority in private organizations and government institutions to mention a few.
To lesser extent in Islam are exempted from decision making in matters concerning, divorce,
inheritance and religious activities among others. It is the duty of this essay to discuss in
greater detail the extent to which women are involved in decision making in Islam.

To commence with, in Islam there is no such provision that women cannot participate in
politics and hold position. There is no verse in the Quran which thwart women from holding
positions of leadership. Throughout history women were given political space in Islam, and
they were not restricted from their rights. There are many examples in the Islamic texts and in
history which show women’s participation in political issues. Allah says: “The believing men
and believing women are allies of one another.” [Qurꞌan 9: 71]. Women are appointed as
parliamentarians, head of states and diplomats to mention a few. In South Asia, the maximum
number of female leaders has emerged such as Benazir Bhutto of Pakistan and Indira Gandhi
of India are shining examples. Therefore, such position requires women to make decision.
Hence, it is suffice to argue that women are involved in decision making in Islam.

In addition, women in Islam they have the right to own and run businesses. Women are
entitled to and to keep properties and income for their own security. The prime example is
Khadija, the first wife of the Prophet, was a businesswoman who hired him as an employee.
Women in Islam are allowed to be entrepreneur. Decision making is one attribute of an
entrepreneur. The success of any organization depends on decision making. Thus, it is fair to
admit that women are involved in decision making as business woman.

More so, women are involved in decision making concerning procreation. Women are
recognized by Islam as equal partner in the procreation of humankind. Man is the father,
woman is the mother, and both are essential for life. By this partnership, woman has an equal
share in every aspect; she is entitled to equal rights; she undertakes equal responsibilities, and
she has as many qualities and as much humanity as her partner. So, fourteen centuries ago,
Islam made men and women equally accountable to God in glorifying and worshiping Him.
Setting no limits on her spiritual progress, thus women are involved in decision making.

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The rights of a Muslim woman are protected in marriage. Therefore, she is free to marry
anyone of her choice. Thus, there is no forced marriage in Islam. In Islam a woman can take
the first step in marriage. If a woman wants to be married to someone she can reach out
through intermediaries, and relatives and the man can be informed about that. This is what
Khadijah did in her marriage to Muhammad, so a woman in empowered in cases of marriage.
Therefore, it is apt to argue that women are involved decision making.

However, to a lesser extent women are not involved in decision making. The Sharia gives
men a position of privilege in comparison with women. Man has the right to initiate divorce
whist the right of women to initiate divorce depends on man. The Quran and Sunnah have set
the guidelines for divorce which are that a man can only divorce his wife after her menstrual
periods if he has not had sexual intercourse with her. The authority to pronounce the divorce
lies with the man. However, the man can delegate this power to the woman if he so wishes.
This can be stated when the marriage is concluded. Thus, it is crystal clear that women are
not involved in decision making.

Nevertheless, family decisions are tasked to men the husband is responsible for her
accommodation, clothing, and sustenance. The husband is required to pay for all these things
even if the wife is working or wealthy. This is supported by the Qur’an which state that Allah
said, “The father of the child shall bear the cost of the mother's food and clothing on a
reasonable basis.” [Quran 2: 233]. The woman’s sphere of influence is restricted to the home.
The woman is expected to take on the role of wife and mother to the children while the man
is seen as the provider, maintainer and protector of the woman and the children. Poverty
condemns women to positions of servant-hood to their male counterparts. Therefore, men are
the ones who make important family decision. Hence, it holds water to argue that women are
not involved in decision making.

Equally important is the fact that women in Islam are required to dress modestly by wearing
the hijab which is dressing which covers the whole body except the palms, and the face. So,
the woman will be wearing loose clothes on her body, and she will be covering her head with
a khimaar (scarf). Therefore, women in Islam they have no decision on issue of dressing.
There are expected to dress modestly.

To sum up, women are involved in decision making to a greater extent as demonstrated by
this essay. However, there are notable instances were women are not involved in decision
making.

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TOPIC 9: ISLAM AND SOCIAL RESPONSIBILITY

Key notes
 Humanitarian service is concerned with alleviating poverty to the vulnerable members
of the society.
 Islam is a religion which is concerned about human suffering.
 It is a duty of a Muslim to help the unfortunate members of the community.
 In this unit students are expected to be to explain the concept of humanitarian service
in Islam and analyse the relationship between jihad and humanitarian service.
 The student should be able to explain the contribution of International and local
NGOs in sustainable development in Zimbabwe.

Question and Answers

1. Assess the contribution of faith-based organisation in Islam in helping the needy in

society.
 Provision of aid to the families of suicide bombers fighting Israeli forces and
imprisoned Hamas members. This is done by Union of Good Hope.
 Union of Good hope give assistance of food packages to the needy in Gaza strip.
 Muslim hand has assisted war victims in Iraq, Afghanistan and Sudan with food aid
and shelter.
 Zakat Foundation has helped the needy in Kenya with free health care service
 Ummah welfare trust has sponsored orphans and widows and ensuring their rights are
protected in Gaza strip.
 Islamic relief: It has helped so many people in Zimbabwe through the provision of
food parcel hampers comprises of rice, flour, salt and cooking oil, it also contained
treats like peanut butter, biscuits and a bar of soap. According to the Islamic Relief in
Zimbabwe families like that of Ibrahim Wamala who lives with his family in Juru, a
village on the outskirts of Zimbabwe’s capital city have been helped with food aid.
 Direct Aid is a Muslim organisation in Zimbabwe which plays an important role in the
donation of food to victims of drought, floods and cyclones. It also helps in the
construction of hospitals and schools in Zimbabwe.

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  Zakat Fund is a Muslim organisation that has been crucial in the provision of food
and shelter to the poor in Zimbabwe. It helps both Muslims and non-Muslims who are
disadvantaged in societies.
However

 Islamic faith-based organisation has helped in areas where Islam dominates or where
they have a mission to evangelise. The contributions are a form of religious
discrimination.
2. With reference to three Islamic charity organisations, assess the contribution of
charity organisation to the social and economic development of Zimbabwe.
 Provision of food parcel hampers comprises of rice, flour, salt and cooking oil, it
also contained treats like peanut butter, biscuits and a bar of soap by Islamic relief.
According to the Islamic Relief in Zimbabwe families like that of Ibrahim
Wamala who lives with his family in Juru, a village on the outskirts of
Zimbabwe’s capital city have been helped with food aid.
 Construction of hospitals and schools in Zimbabwe by direct aid is an economic
development role.
 Zakat Fund has provided food and shelter to the poor in Zimbabwe. It helps both
Muslims and non-Muslims who are disadvantaged in societies.
 Provision of education. For example the Mubeena Ibrahim primary/Ridgeview
school is funded by Islamic charity organisations.
 Training of the youth in income generating projects is done by Muslim youth
organisation in Zimbabwe.
 Promotion of gender issues is done by Fatima Zahra Women’s Organization. This
is an organisation which caters for the needs of women. Its main focus is to help
women and it derives its inspiration from Fatima the wife of the prophet
However

 The contribution made in Zimbabwe is minimal because most Zimbabweans

are Christianity and are not receptive of Islamic aid.
3. Examine the various types of humanitarian services offered in Islam.
 Food aid and the fight against famine: One of the religious objectives of the Ramadan
festival is also to offer food aid through donations given during this holy month. Islam
goes further in declaring that he who refuses to share his food is not a Muslim. During

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 the Feast of Sacrifice, when each Muslim family sacrifices a sheep, the carcass is
given as food to the poor. Food aid is one of the humanitarian services valued in
Islam.
 Sponsorship of orphans: Islam pays a strong attention to the predicament of orphans.
As such there a number of verses in the Quran which demands kindness on behalf of
orphans, promising the worst punishment for those who ill-treat orphans and equally
promising the highest rewards for those who takes care of orphans. The Quran suggest
that a person who oppresses an orphan as a non-believer, in the same way as he who
denies the existence of God.
 Assistance to refugees is a humanitarian service which has its base in the birth Islam
where the welfare of refugees was catered for. The Prophet established and
developed a golden rule for the treatment of refugees. As such, Islam considers that
help given to refugees is religious mandate.
 Long-term development projects: In addition to emergency aid and other assistance,
the Muslim religion also encourages humanitarian acts which will bring about
development and changes people’s lives for the better. Donations of cows, goats and
sheep have brought positive results in terms of development in countries like India,
Bosnia, Herzegovina and Somalia.
 Micro-credit: Issuance of small loans are critical in eradicating poverty. Thus the
provision of small loans allows the impoverished to start a remunerated activity as a
means of tackling the problem at source and avoids assistance without end. The
hadith says “He who gives a dairy animal (camel, cow) or who gives a loan has the
identical reward as one who frees a slave...”
 Waqf (continuous alms), according to Muslim tradition, signifies “imprisonment of
bequeathed wealth.” it consists of making an endowment of property or rendering it
inalienable for the benefit of a religious foundation or the common good; the
structures concerned will assume the responsibility of managing the endowment and
distributing the income or usufruct amongst the needy.
4. Analyse the contribution of national and International Muslim organisations in
Zimbabwe.

Examples of International Muslims organisations

 Islamic relief

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  Muslim Aid
 Muslim Charity
 International Relief Organisation
 Human Appeal International
 Union of Good
 Muslim Hand
 the Zakat Foundation
 The Ummah Welfare Trust.
Roles of International Muslim organisations

 Protecting Life and Dignity: Enabling communities to reduce the risks and effects of
disasters by preparation for their occurrences, hazard mitigation and timely response
through providing effective relief, protection and recovery.
 Empowering Communities: Enabling the sustainable development of the communities
through integrated development underpinned with sustainable livelihoods, social
justice and environmental custodianship.
 Campaigning for Change: Supporting the marginalised and vulnerable to voice their
needs and address root causes of poverty and suffering by initiating projects which
alleviate poverty.
 Strengthening the Islamic Relief Family: Building a governance system and
infrastructure for the growing Islamic Relief global partnership that will maximise the
size, efficiency and effectiveness of our operations to alleviate poverty and suffering.
 Emergency response by providing humanitarian aid and responding to natural
disasters such as earthquakes and floods. In particular, the charity specialises in water
purification and sanitation systems, food security, and building large shelters.
 Provision of aid to the families of suicide bombers fighting Israeli forces and
imprisoned Hamas members.
 It assists with food packages, school-equipment, civic buildings and other charitable
services in Gaza strip.
 Health Care - Zakat Foundation’s Healthcare and Nutrition Programs promote equal
access to basic healthcare services so that men and women will be healthy enough to
support their families and so that children can thrive and attend school regularly.

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  Education is another area where Zakat Foundation has assisted so many people
because of their belief that education is a human right. The Zakat Foundation has
sponsored four schools in Turkey with 1,800 students and 70 staff members, as well
as Zahra University. Furthermore, the Zakat Foundation has helped by partnering with
Heshima Kenya to educate refugee girls and young women in Kenya by equipping
them with life skills, academic knowledge and vocational skills.
Islamic charity organisation in Zimbabwe

 New Hope Charity Trust: Is an Islamic Non-Governmental Organisation based in Harare

with the responsibility of taking care of the poor as well as inform the public about Islam.
It has established a research centre which has helped in the education sector in
Zimbabwe. Education is the key to development and as such the Islam offers affordable
research through its research centre.
 Islamic relief: It has helped so many people in Zimbabwe through the provision of food
parcel hampers comprises of rice, flour, salt and cooking oil, it also contained treats like
peanut butter, biscuits and a bar of soap. According to the Islamic Relief in Zimbabwe
families like that of Ibrahim Wamala who lives with his family in Juru, a village on the
outskirts of Zimbabwe’s capital city have been helped with food aid.
 Direct Aid is a Muslim organisation in Zimbabwe which plays an important role in the
donation of food to victims of drought, floods and cyclones. It also helps in the
construction of hospitals and schools in Zimbabwe.
 Zakat Fund is a Muslim organisation that has been crucial in the provision of food and
shelter to the poor in Zimbabwe. It helps both Muslims and non-Muslims who are
disadvantaged in societies.
5. Analyse the contribution of Islam to social development in Zimbabwe.
This question requires candidates to discuss the role played by Islam in Social development.
Social development can be defined as a process in which a society progresses very well
economically, infrastructurally and educationally. Thus Islam has played an important role in
the development of the Zimbabwean society by:
 Construction of School e.g. Ridgeview primary school.
 Hospitals.
 Offering of food hand-outs to the community
 Training of Zimbabweans in self-reliance jobs
 Promote the welfare of women e.g. Fatima foundation in Zimbabwe.
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Sample Essays

1. Discuss the concept of humanitarian service in Islam.

Answer

Humanitarianism is one of the fundamental principles of the Muslim religion. The act of
giving money or helping someone in distress is not left to the free choice of the believer, but
is instead an obligation. These types of provisions are categorised as obligatory, such as
(zakat) and voluntary aspects like endowment (waqf), charity (sadaqah) among others. The
sole aim of these welfare institutions is to provide a way and channel through which poverty
and unemployment could be reduced to a minimal ratio among people, most especially,
Muslims. The purpose of this essay is to discuss the concept of humanitarian service in Islam.

To commence with, it is important to mention that helping others in Islam is a compulsory

duty like in the case of zakat. It is a Quranic term that signifies the specific obligation of
giving a portion of an individual’s wealth for primarily charitable purposes. The word is
derived from a root meaning “to be pure” and also carries additional connotations of
“increase” and “virtue,” as well as “giving” (Brown 2001). When a person has the required
threshold of 2.5 % is expected to pay the zakat to the poor, the needy and utterly destitute.
From an Islamic perspective, the poor are those who live under poverty datum line. Their
income is below half of their needs. All these people should be assisted in Islam. So, this
religious obligation supports humanitarian service in Islam.

In addition, the Muslim religion considers both humanitarian actions and the duty to help as
religious obligations by which all Muslims, rich and poor, are bound. Like prayer, which is
both an individual and communal responsibility, zakat expresses a Muslim’s worship of and
thanksgiving to God by supporting those in need. It is essential to reiterate that zakat is a tool
for eradication of poverty. The aim of zakat is to address inequalities in the society.
Therefore, zakat promote equality in the society.

More so, not everyone afford to pay zakat in Islam because it requires one to have a certain
threshold. People who do not afford to pay zakat but have more resources are expected to
give voluntary charity which is known as Sadaqah. There are expected to help the less
privilege in their communities by providing food, clothes, and blankets to mention a few. The
Muslim religion considers both humanitarian actions and the duty to help as religious
obligations by which all Muslims, rich and poor, are bound. This promotes humanitarian
service in Islam.

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Charity in Islam is not restricted to the concept of zakat. Those who are able to pay zakat and
still have extra resources to donate to the less privileged are allowed. This charity is known as
endowments (Waqf). These endowments are another form of voluntary charity. The
difference with sadaqh lies in the fact that it involves large sums of money or resources.
These could be in the form of farms, buildings, and profits from businesses which are used
for charitable causes. Therefore, endowments promote humanitarian service in Islam.

Expiation for some shortcoming in Islam promotes humanitarian service in Islam. It is

important to argue that Islam has enacted expiation for some types of sins. The Muslim
religion considers error to be human. The behaviour of man, whether in his relation to the
Creator or in his relation to other creatures (humans, animals, plants…), cannot be perfect.
His religion, however, forcefully recommends him to correct his mistakes and puts a series of
means to do so at his disposal, such as repentance, submission to justice, and reparation for
damage caused to others. Islam also established a system allowing sins to be erased by
performing humanitarian act. When a person fails to fulfil his or her duty is required to
expiate for that by feeding the poor, or providing clothing for them. So, this religious
obligation supports humanitarian services in Islam.

In conclusion, humanitarian service in Islam is concerned with assisting the less privileged.
The humanitarian concept is influenced by zakat, voluntary charity, endowments and
expiation.

2. Analyse the relationship between humanitarian service and jihad.

Answer

The relationship between humanitarian service and jihad is a subject of debate. Since the
meaning of jihad is a contested issue. On one hand, jihad means to strive in the path of Allah.
This means that jihad encourages Muslims to do good works such assisting the less privilege
in order to please Allah. Hence, there is a relationship. On other hand, jihad is also
understood as holy war. Therefore, there is no link between humanitarian service and jihad of
the sword. Therefore, this paper analyses the extent of the relationship between humanitarian
service and Jihad.

Literally, the Arabic word Jihad means to strive or struggle (in the path of God). jihad is
simply a religious duty Muslims must fulfil, in carrying out Allah‘s message. The da‘wa/ call
to Islam, like Christian evangelism, is supposed to be peaceful. There are two broad forms of
jihad that is violent and non-violent. Violent jihad has to do with war both in Dar-al-Islam
and Dar-al harb. Non-violent jihad refers to those actions done in a peaceful way to promote
co-existence. There are four different ways to perform a Jihad; Jihad by the sword: Fighting
in the cause of Allah against oppressors and unbelievers; Jihad by the heart: purification of
oneself and the resistance of sin jihad by the tongue: peaceful propagation of the Islamic
messages and jihad of the hands: fighting against evil through pious acts.

Jihad of the heart involves internal struggle against temptations and evil (nafs) to become a
better Muslim. In line with this when Prophet Muhammad returned from the war told his

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followers that: 'we have returned from lesser Jihad to a greater Jihad (al-jihad al-akbar). This
hadith shows that the jihad of the heart is key in sustaining a Muslim for the Day of
Judgment. Internal purity enables to follow the dictates of Allah. The heart should be guided
by goodness to protect it from evil. Jihad of the heart influence Muslim to engage in charity
work in order to please Allah. It is under such a background one argues that there is the
relationship between the humanitarian service and jihad.

Jihad of hand is spreading Islam through good deeds. The Muslims are obliged to use their
wealth for God‘s cause. This cause involves doing charity works such as helping the poor and
needy. Qur’an 9:20. Q29.6. Jihad of the hand can be practiced both in the Dar-al- Islam and
Dar-al-harb. During the month of Ramadan Muslims are encouraged to help by providing
food to other Muslims on a pilgrimage. On the other hand, jihad of the hand can be done
towards people in the Dar-al harb. In order to spread Islam and show the goodness of Islam
Muslims can do this through showing love. This involves doing charity work to non-Muslims
such as providing food. Therefore, there is relationship between humanitarian service and
Jihad.

Jihad of the tongue shows that there is relationship between humanitarian service and jihad.
During the early years of the prophet in Mecca his political power was not very strong but he
was able to propagate the message of Allah against the idolatry and paganism which were
prevalent. In this period Jihads were meant to spread the teachings of Islam in order to
counter secular beliefs. This is done through preaching Islam. This involves preaching the
goodness of Islam and how Allah wants people to become successful. In the process Islam
encouraged the assistance of the less privilege in the community. Thus, the jihad of the
tongue shows the link between humanitarian service and jihad.

However, Jihad of the sword shows that there is no relationship between humanitarian service
and jihad. It is important that jihad of the sword involves fighting and shedding of innocent
blood. It displaces people which would result in humanitarian catastrophe. Unlike
humanitarian concept which is concerned with helping the less privilege. Therefore, there is
no link between the two.

To sum up, non-violent jihad shows that there is relationship between humanitarian service
and jihad to a greater extent. This is supported by the fact that jihad is to strive in the path of
Allah. It is performed by Muslims every day. However, violent jihad also shows that there is
no link between the two.

3. Discuss the importance of jihad in Islam.

Jihad is to strive in the path of Allah. There are four different ways to perform a Jihad; Jihad
by the sword: Fighting in the cause of Allah against oppressors and unbelievers; Jihad by the
heart: purification of oneself and the resistance of sin jihad by the tongue: peaceful
propagation of the Islamic messages and jihad of the hands: fighting against evil through
pious acts. Therefore, it is the task of the present discussion to explain the importance of jihad
in Islam.

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To commence with, the most excellent jihad is that of the heart or soul. This Jihad, called the
Jihadun-Nafs, is the intimate struggle to purify the soul of satanic influence-both subtle and
overt.it is the struggle to cleanse one’s spirit of sin and helps in warding off the doubts that
the devil stirs up to undermine faith. This jihad makes one to become a better Muslim. This is
the most important level of Jihad. Therefore, jihad of the heart/soul is of paramount
importance in Islam.

Jihad is important in spreading Islam. Muslims are expected to spread their religion through
da’wa /mission, which entails the obligation to enhance their territoriality as the abode of
peace. This effort in the pursuit of peace, that is, spreading the true religion of peace all over
the world, is called Jihad, which literally means “exertion…”, it is simply an opening
(futuhat) of the world to Islam aimed at encompassing all humanity, and the effort is based on
the belief that the message the Prophet Muhammad received from Allah constitutes - the true
religion for all of humanity (Tibi, 1998:54). Jihad aims at creating the belief in Allah the
benchmark of human existence from other forms of idolatry. It has been often referred to as
the 6th pillar of Islam.

Equally important is the fact Jihad promotes social responsibility in Islam. The Muslims are
obliged to use their wealth for God‘s cause. This cause involves doing charity works such as
helping the poor and needy. Qur’an 9:20. Jihad of the hand can be practiced both in the Dar-
al- Islam and Dar-al-harb. During the month of Ramadan Muslims are encouraged to help by
providing food to other Muslims on a pilgrimage. It is important to mention that Jihad
motivates Muslims to engage in humanitarian work. For example, there are a number of
Islamic charitable organizations in Zimbabwe and they include New Hope Charity Trust,
Majlisul Ulama, Zakat Fund, and Direct Aid to name but a few.

It has become evident that Jihad is only meant for self-defence. This is supported by the verse
in the Quran “And kills them wherever you overtake them and expel them from wherever
they have expelled you. . . And if they cease, then indeed, Allah is Forgiving and Merciful”
[Quran, 2: 191-192]. Jihad of the sword is combat waged in defence of Muslims against
oppression and transgression by the enemies of Allah, Islam and Muslims. However,
Muslims are commanded by Allah to lead peaceful lives and not transgress against anyone,
but also to defend themselves against oppression by “fighting against those who fight against
them”. Therefore, defends the Islamic faith.

However, jihad of the sword has been interpreted by Islamic fundamentalist group as holy
war. In Islam, fundamentalists are found in both Sunni and Shia Islam. Examples of Shia
fundamentalist Islamic groups are Hizbollah. The Taliban in Afghanistan represents another
group which is fundamentalist. In Iran, the 1979 Revolution produced a fundamentalist State.
In Africa there is proliferation of Islamic fundamentalist groups such as Boko haram who are
involved in acts of terrorism. This has brought lot of suffering to both Muslims and non-
Muslims. It is evident from the above that Islamic fundamentalist groups undermine the
importance of Jihad.

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To sum up, as shown above Jihad promote equality, justice, respect for others’ views beliefs
and values, togetherness among Muslim communities, and defends the Islamic faith by
whatever means necessary. In the same vein, jihad has brought lot of suffering both to
Muslims and non-Muslims.

Revision Questions
1. Discuss the status of women in Islam.
2. Suggest how women in Islam can empower themselves within the era of HIV and AIDS.

3. Discuss the contribution of Islamic NGOs to social development in Zimbabwe.

4. Evaluate the importance of humanitarian service in Islam.

5. Islam is against selfishness. Do you agree?
6. Jihad is a holy war. Discuss.
7. Evaluate the atrocities which have been committed by jihadist movements.

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TOPIC 10: ISLAM AND POLITICS

Key notes
 Islam is a way of life.
 It permeates all aspects in life.
 Student is expected to be able to discuss Islam understanding of good governance.
 Leaners should be able to analyse the extent to which Islam fosters good governance
in contemporary society.

 Since attainment of independence by African states, conflict remains one of the major
problem facing post-colonial governments.
 Insurgents, civil wars and terrorism have caused havoc in Africa.
 There is general consensus among scholars that religion can play a positive role in
transforming conflicts.
 It is under such a background that Philpot (2012) argues that Islam contains an ethic
for peace building.
 Students are expected to be able to discuss different ways of conflict resolution in
Islam and assess their effectiveness.

Question and Answers

1. Evaluate the Islamic understanding of governance.

 The Latin gubernare, which bears the same connotation of piloting, rulemaking or
steering.
 The term evolved to be used in French (gouvernance) in the fourteenth century to
refer to ‘seat of government’ or the royal officers rather than to the process of
governing or ‘steering’.
 Islam is a way of life and its governance system is closely knit together with religion.
 Religion from a functional perspective can help in governance issues as it play a pro-
active role on how people are being governed as well as how leaders are governing
people.

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  Tawhid (oneness of God) is principle factor in governance issues in Islam. This is the
belief in one God and the fact that He is the ruler and owner of the universe. Any
leader who does not abide with the governance principles derived from the Koran is
seen as a Shirk and is disqualified to govern people. Man is just a vicegerent of God.
 Equality is the foundation for the Islamic concept of social justice in governance
through the principal of „universal solidarity‟ or ukhuwwah.
 Amanah (trust or responsibility) is also part of the governance issues in Islam. It
essentially means responsibility or leadership and governance. Amanah ensures that
there is first strict selection and appointment of officials, based on merit and
qualification, and also the fair distribution of wealth in the community. It also helps
in the establishment of a just society.
 Responsibility to deliver amanah in Muslim society demands individual
empowerment by a significant number of active people participating in governance
like the leaders. Leaders as individual are required to obey Allah and the Messenger
to establish and maintain order within the community. Furthermore ordinary
members in Islam have authority to through their decision and choice to deny or
appraise leaders to govern people.
 Participation of all: Shura requires the active participation of citizens directly in the
political, administrative and governance related-realms. Governance as a collective
trust upon every empowered Muslim individual is a sphere in which they must
collectively decide their future in the light of tawhidic worldview. Government’s
legitimacy is solely based on the decision of the people, as the government is but the
reflection of the people itself
 Al-Adl Wa al-Ishan (Justice and Benevolence): One of the major themes of Islamic
teaching is justice is fundamental in the Islamic perception of governance. Injustice
and despotism are characteristics of bad governance.
2. Assess the Islamic concept of good governance showing how it is applicable in
today’s society.
 All individuals are equal before the law: Being treated differently by the law due to
social status or class, opposes the conception of justice, fairness and
comprehensive excellence and rightness.
 Individuals are innocent until being proven guilty through a fair judgement: Every
person in a society is innocent until proven guilty in a fair trial.

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  Penalty should not be imposed on any individual without fair judgement: A fair trial
is crucial to the concept of justice in order to ensure that nobody will be treated
unjustly. Islamic theory of governance ensures that the entire society is safe from
unjust treatment. In Islam, nobody deserves punishment until he or she is found
guilty through a fair trial.
 Torture is prohibited in Islam: Islam does not allow the use of torture, a method
used in Jahiliyya period to punish criminals. Islam only permits beating only of
those accused of dangerous and notorious crimes that refuse to confess despite clear
evidence against him that he will bring harm to the community.
 The separation between the judicial and the executive: In order for a law to be
implemented justly and fairly, the law must work with in a just and fair system.
Accordingly, to have a just system, a state of arbitration must be avoided by
separating the judicial system from the executive. Separation of powers
enshrines the meaning of justice and benevolence.
3. Analyse the roles of good governance in Islam.
 All individuals are equal before the law: Being treated differently by the law due to
social status or class, opposes the conception of justice, fairness and
comprehensive excellence and rightness.
 Individuals are innocent until being proven guilty through a fair judgement: Every
person in a society is innocent until proven guilty in a fair trial.
 Penalty should not be imposed on any individual without fair judgement: A fair trial
is crucial to the concept of justice in order to ensure that nobody will be treated
unjustly. Islamic theory of governance ensures that the entire society is safe from
unjust treatment. In Islam, nobody deserves punishment until he or she is found
guilty through a fair trial.
 Torture is prohibited in Islam: Islam does not allow the use of torture, a method
used in Jahiliyya period to punish criminals. Islam only permits beating only of
those accused of dangerous and notorious crimes that refuse to confess despite clear
evidence against him that he will bring harm to the community.
 It separates the judiciary from the executive: In order for a law to be implemented
justly and fairly, the law must work with in a just and fair system. Accordingly, to
have a just system, a state of arbitration must be avoided by separating the

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 judicial system from the executive. Separation of powers enshrines the meaning
of justice and benevolence.

4. Explore the various meaning of Jihad.

 The Arabic word "Jihad" is often translated as "holy war," but in a purely linguistic
sense, the word” Jihad" means struggling or striving.
 The Arabic word for war is: "al-harb".
 Jihad can be described in three different ways as a struggle: A believer's internal
struggle to live out the Muslim faith as well as possible, the struggle to build a good
Muslim society and Holy war: the struggle to defend Islam with force if necessary.
 The internal Jihad or greater Jihad: This refers to the efforts of a believer to live
their Muslim faith as well as possible. All religious people want to live their lives in
the way that will please their God.
 Muslims make a great effort to live as Allah has instructed them; following the
rules of the faith, being devoted to Allah, doing everything they can to help other
people. For most people, living God's way is quite a struggle.
 External Jihad: This is a type of strife which involves military action and can also
be referred to as for military jihad.
 it is done to protect the faith against others
 It can be performed using anything from legal, diplomatic and economic to political
means.
 If there is no peaceful alternative, Islam also allows the use of force, but there are
strict rules of engagement. Innocents such as women, children, or invalids must
never be harmed, and any peaceful overtures from the enemy must be accepted.
 Military action also means Jihad, and is very rare. To highlight this point, the
Prophet Mohammed told his followers returning from a military campaign: "This
day we have returned from the minor jihad to the major jihad," which he said meant
returning from armed battle to the peaceful battle for self-control and betterment.
5. What are the rules of Jihad? To what extent can they be applied in the modern
society?
Rules of Jihad
 The opponent must always have started the fighting.

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  It must not be fought to gain territory.
 It must be launched by a religious leader.
 It must be fought to bring about good - something that Allah will approve of.
 Every other way of solving the problem must be tried before resorting to war.
 Innocent people should not be killed.
 Women, children, or old people should not be killed or hurt.
 Women must not be raped.
 Enemies must be treated with justice.
 Wounded enemy soldiers must be treated in exactly the same way as one's own
soldiers.
 The war must stop as soon as the enemy asks for peace.
 Property must not be damaged.
 Poisoning wells is forbidden. The modern analogy would be chemical or
biological warfare.
To what extent can they be applied in the modern society?

 To lesser extent it is applied in modern society through helping the needy in

society and engaging in voluntary activities in various communities.
6. Examine the importance of a Jihad in Islam.
The importance of Jihad can be classified into two categories, that is, internal Jihad or greater
Jihad refers to the efforts of a believer to live their Muslim faith as well as possible as well as
holy war launched when Islamic faith or territory is under attack so as to protect Islam.

Internal Jihad is important because

 it enables Muslims to make a great effort to live in accordance to the dictates of Allah
 It improves one’s devotion to Allah by following the rules of the faith.
 It helps in doing everything they can to help other people.
 Learning the Qur'an by heart, or engage in other religious study.
 Overcoming things such as anger, greed, hatred, pride, or malice.
 It maintains health by giving up smoking
 It improves voluntary community activities like cleaning the floor of the mosque.
 Taking part in Muslim community activities.
 Working for social justice.

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 Forgiving someone who has hurt them.

Holy war as Jihad is very important in

 Self-defence.
 Strengthening Islam.
 Protecting the freedom of Muslims to practise their faith.
 Protecting Muslims against oppression, which could include overthrowing a tyrannical
ruler.
 Punishing an enemy who breaks an oath.
 Putting right a wrong.
In the light of the above Jihad is there to force people to convert to Islam, Conquer other
nations to colonise them, take territory for economic gain, Settle disputes and demonstrate a
leader's power.

Sample Essays

1. Discuss the concept of good governance in Islam.

Answer

The Qur’an defines good governance as the rule of justice, a just and ethical order and
observance of rights and obligations in a society. Major characteristics of good governance
are the rule of law, public accountability, participation, transparency and consensus oriented
to mention a few. The characteristic of good governance in Islam are coherent, and based on
unity (tawhid). Therefore, this paper explains the concept of good governance from an
Islamic perspective.

To begin with, the Qur’an emphasise on the need to maintain and preserve justice. There are
several texts in Islam which talks about justice. Justice is the ultimate goal of the revealed
messages and justification of political authority. The Qur’an commands justice in one of its
verses: “Allah doth command you to render back your Trusts to those to whom they are due;
and when ye judge between man and man, that ye judge with justice…” (QS 4:58). Justice is
to be implemented even if it is in favour of a bitter enemy or against a close relative, or it
goes to a weak person and against a noble one. The principle of justice in Islam is in tandem
with international practices of good governance. Therefore, Islam concept of justice promotes
good governance.

Equality (musawat) is another principle that has clear references in the Qur’an and Hadith.
Islam considers all human beings as descendants of Adam, and Adam was created from clay,
so nobody has a distinction by right of birth over others. The following Qur’an verse is often

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cited in support of the general equality of all human beings regardless of divisions of races,
language, religion, or social status. Equality before the law was well established in theory and
historical practice. The Prophet said: What destroyed people before you was that they used to
forgive a noble when he committed a theft but when a modest person did the same they
implemented upon him the prescribed punishment.

Shura means deliberation by the concerned parties in reaching consensus to make a decision.
The Qur’an mentions the word shura two times, one of them as an attribute of the believers
that they conduct their affairs by shura (QS 37:38); the second a clear instruction to the
Prophet himself that he should consult with them upon their affairs (QS 3:159). This
principle takes for granted the individual freedom to deliberate over issues and be able to
formulate an opinion on them. The principle of shura can relate equally to the political and
economic affairs of the community just as it can to the family affairs and business concerns
of individuals (Kamali 1999).

The principle of equality is one of the most important constitutional principles upon which
the contemporary system rests. This means that the principle of equality contained in the
individual communities are equal in rights, responsibilities and public duties that will be
enjoyed by all without discrimination of race, origin, lan-measure or belief. The principle of
equality has been initiated by the Qur'an and Sunnah and the expansion of Islam during some
as a precedent in Islamic law and its own time and place.

According to Ayee transparency entails that: citizens have a right to available information
pertaining to, for example, award of contracts, privatization of state enterprises, rules against
corruption or the funding of political parties.

The Muslims believe in the terms of accountability that they will be judged for whatever they
do in this world in the hereafter (life after death). In Islam, It’s the duty of each Muslim to
fulfil the wills of Allah in order to seek his pleasure and the promised prizes in the life after
death. Thus, it requires every action and word in this world must be in line with the Islamic
teachings. It does not matter what action the Muslims do either ibadah (solah) or purchasing
shares in the stock market, eating, sleeping like daily jobs they must follow the Islamic
teaching framework carefully. The importance of accountability to the man’s life also has
been mentioned by Holy Quran: “…Lo the hearing and the sight and the heart – of each of
these will be asked” (Quran, Bani Israill, 17:36.

Freedom (al-huriyya) or liberty is viewed in Islam as natural and inherent in every human
being as declared by the Prophet, “Every child is born in the natural state of freedom.” Islam
considers every human being equal and that they are servants of God. None has a merit over
the other except if he fears God more and that does not involve a world benefit. According to
Islam, the most valuable thing in life is belief in God (iman); but that should not be imposed
upon anybody. The Qur’an says: “Say, it is the truth from the lord of you all. Then
whosoever will, let him believe, and whosoever will, let him disbelieve” (QS 18:29). This
verse vividly illustrates Islamic principle of freedom of religion. If a person is free to choose
his religion, he cannot be dictated upon in other matters which are less important than faith in
God. Therefore, freedom is one of the features of good governance in Islam.
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2. Discuss the modes of conflict transformation in Islam.

Answer

The Qur’an and Hadith mentions number of conflict mechanisms in Islam such as
forgiveness, reconciliation, arbitration, personal conflict management, negotiation and
legislation The strategies in the Qur’an and those adopted by prophet Muhammad to settle
disputes and conflict were so scientific and effective that they can be used to maintain peace
in the modern world. The following discussion analyse methods of conflict transformation in
Islam.

The Quran gives guidance toward conflict management and resolution by directing adherents
to turn back to the Quran and traditions to settle disputes. Quran (4:59). The foremost
principle to conflict management and resolution in Islam is to refer the disputation back to
the Islamic sources specifically the Quran and the prophetic guidance (suunah).

Personal conflict management is one the way of resolving conflicts in Islam. This involves
the use of personal attitudes, knowledge and skills reflections and so on, to deal with
conflicts. Islam encourages certain behavioural norms among Muslims in order to minimize
the need for arbitration and conflict resolution. The Muslims are encouraged in the Quran and
Sunnah to perfect the mannerisms that prevent conflict through shared goals. This will go a
long way in ensuring that people live harmoniously, and avoid conflict.

Arbitration is another method of resolving conflicts in Islam. Dodo (2012) defines arbitration
as voluntary conflict resolution processes were conflicting parties nominate a neutral
arbitrator who then listen to all versions before making a verdict. Arbitration occurs after the
conflict takes place, in many instances during escalation. Then the conflicting parties then
agree to abide by the ruling though they are not compelled to the decision. From an Islamic
point of view, the arbitrator must have attributes of justice, fairness, knowledge, and wisdom.
Moussalli (1997) asserted that arbitration in the Islamic context is based on the Quran.

Another method of resolving conflict in Islam is through reconciliation. When people differ,
and reach the point of fighting, further damage can be prevented if they are reconciled, and
encouraged to seek a peaceful solution. Allah said: “And if two parties or groups among the
believers fall to fighting, then make peace between them both.” [Quran 49: 9]. The Muslih or
individual who facilitates reconciliation and mediation is highly regarded in Islam with
promises of great reward (Quran 4:128). Therefore, prophetic traditions regard sulh as an act
of charity and social responsibility. The function of Muslih is to facilitate mediation and
discussion to achieve reconciliation between conflicting groups or individual.

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 More, so litigation/adjudication is another method of resolving conflicts in Islam. This
involves solving conflicts through lawsuits and courts where a judge hears the facts and
imposes decision which has coercive powers conferred by the state. In Islam, Shura (Council
of experts) is responsible for resolving conflicts. The purpose of Shura is to provide an
objective approach based on understanding of Quran and Hadith to manage conflict. Randere
and EL Framawy (2011) asserted that Shura minimizes conflict between stakeholders and
leads to positive atmosphere to resolve differences.

The idea of co-existence is another way of resolving conflict. The Charter of Medina is the
best example that peace can be achieved through peaceful methods instead of war or bloody
clash with a secret agenda Analysis of this agreement shows how the policy of coexistence
can be helpful in achieving peace and that even the contemporary world can enjoy benefits of
this method to remove the misperception and misunderstanding among followers of di fferent
religions Muslims, Christians and Jews, which is necessary for world peace. The Quran calls
for dialogue, and peaceful debate and discussion, and it states: “Invite to the way of your
Lord with wisdom and good instruction, and argue with them in a way that is best.” [Quran
16: 125].

Forgiveness also contributes to conflict transformation. Loss of lives through fighting and
war can be prevented by forgiving the wrongdoers. Several sayings of prophet Muhammad
shows that he was able to forgive the Quirash community who persecuted him and his
followers whilst in Medina. Philpot argues that forgiveness is a key factor in ensuring true
reconciliation process.

In conclusion, Islamic traditions contain several methods of conflict transformation. Conflict

transformation principles have been discussed in the Quran in general and specific contexts
that account for religious and cultural differences. These methods are essential in peace
building initiatives in the 21st century.

Revision Questions
1. To what extent does Islam promote good governance?
2. Debate the assertion that Islamic model of governance is not compatible with modern day
model of good governance.

3. “Islam has no ways of changing conflicts to peace process” How valid is this assertion.

4. Assess the challenges of Islamic perceptions of governance.

5. Discuss the modes of conflict transformation in Islam.

6. To what extent does Islam methods of conflict transformation contribute to sustainable
peace in Zimbabwe?

7. Analyse the effectiveness of Islamic beliefs and practices in peace building.

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TOPIC 11: ISLAM AND MARRIAGE

Key notes
 Marriage is a very important institution in the society.
 In this topic leaners are expected to be able to able to explain the importance of
marriage in Islam.
 Students are also anticipated to analyse marriage in Islam from the backdrop of
women’s rights.
 Learners should also be able to discuss the nature and causes of divorce in Islam.

Question and Answers

1. Analyse the importance of marriage in Islam.

 Muslim marriage is known as 'Nikah' in Urdu.

 Marriage can either be monogamous or polygamous in Islam.
 It is given great importance in the religion of Islam and is even mandatory for all.
Importance of marriage

 Procreation: The basic objectives of marriage in Islam are, first, securing a

comfortable atmosphere for a husband and wife and, second, producing a new
generation of healthy, faithful and virtuous children.
 Mutual company: A Muslim husband and wife who follow the teachings of the Holy
Quran should always be a source of comfort for each other. Their relationship should
reach far above that of mere sexual enjoyment and should reach the stage of cordial
friendship accompanied by mutual benevolence.
 Sexual intimacy is another importance of marriage. Sex only permitted in marriage.
Any sex outside marriage is a punishable offense in Islam.
 It’ is a religious obligation: Islam teaches the human-being to be responsible in all his
decisions and actions. This is because when a person marries, he has completed half
of his religious obligations.
 Creation of family

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2. Examine the marriage processes in Islam.
stage 1: Salatul Ishtikara: Families arrange marriages for their children. Once the
match is finalised, the Imam of the nearby mosque is invited to perform a special prayer
where he seeks Allah’s consent for the intended union and asks Him to bless the future
couple. This marks the official announcement of the marriage to the community.

stage 2: Imam Zamin: The groom’s mother will take with her sweets and gifts to the
bride’s house. She also carries a gold or silver coin wrapped inside a silk scarf which she
ties around her future daughter-in-law’s wrists. This ritual signifies the formal acceptance
of the bride into her future family.

stage 3: Mangni: This ritual marks the official engagement ceremony between the bride
and groom and their respective families. Relatives and close friends gather to witness the
bride and groom exchange rings. Each family showers the other with gifts of sweets,
fruits, dry fruits, clothes and sometimes cash. In the eyes of the society the two are
betrothed.

stage 4: Manjha: A day or two before the actual Nikkah ceremony, the bride is dressed
up in yellow finery. The women of the family gather for the occasion. A turmeric paste is
applied to the bride after she takes a bath. After this the bride is not to leave the house till
her wedding day. The same event is observed at the groom’s house as well.

stage 5 Mehendi: The day before wedding, the women of the family gather for the ritual
involving henna paste known as Mehendi. The most artistic lady in the family applies
henna paste in unique, elaborate designs on the bride’s hands and feet. It is customary to
include the groom’s initials within the bride’s henna designs which he has to discern on
their first night together.

Stage 6: Sanchaq: Members of the groom family visit the bride’s place with gifts for the
bride. These include the bridal outfit to be won at the time of the Nikkah with matching
jewellery and other accessories.

Stage 7: Nikkah ceremony: The ceremony is officiated by a religious priest or Maulvi.

Men and women sit in separate groups for the ceremony, women around the bride and
males around the groom. The bride’s father is appointed the guardian to look after the
bride’s interest. The groom’s family presents the bride with Meher which is an amount of
money to seek her consent for marrying the groom. The Maulvi begins the ceremony with

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 a prayer from the Quran. Vows are read and the marriage contract is signed in the
presence of two observers from each side. The marriage contract outlines all possible
duties and rights of both the bride and the groom as decreed by the Quran. After, the
family members shower their blessings on the newlywed couple.

stage7: Rukhast: The bride after Nikka ceremony bids farewell to her family and sets off
for her husband’s home. On arrival she is welcomed by her mother-in-law and the Holy
Quran is placed on her head to remind her of her duties.

stage 8: Walimah: This ceremony marks the public declaration of the marriage
accompanied by a great feast. The new couple sit on a throne atop stage greeting all
members of both families.

stage 9: Chauthi: On the fourth day, the bride accompanied by her husband visit her
parent’s home. There they will be fed with a lavish lunch and given gifts. This ritual
marks the end of the Muslim wedding.

3. “Procreation is the main purpose of marriage”. How valid is this assertion

Lesser extent

 It is done to have children.

 having children is a duty in Islam
However marriage is done for

 Mutual company: A Muslim husband and wife who follow the teachings of the Holy
Quran should always be a source of comfort for each other. Their relationship should
reach far above that of mere sexual enjoyment and should reach the stage of cordial
friendship accompanied by mutual benevolence.
 Sexual intimacy is another importance of marriage. Sex only permitted in marriage.
Any sex outside marriage is a punishable offense in Islam.
 It is a religious obligation: Islam teaches the human-being to be responsible in all his
decisions and actions. This is because when a person marries, he has completed half
of his religious obligations.
 Creation of family.

4. Analyse the causes of divorce in Islam.

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  Jubb. That is, when the husband has been by any cause deprived of his organ of
generation. This condition is called majbub. In this case, the wife can obtain instant
divorce if the defect occurred before marriage. Cases of evident madness and leprosy
are treated in the same way. Divorce can be obtained at once.
 Unnah, or "impotence”. In cases of impotency in either husband or wife, a year of
probation can be granted by the judge.
 Inequality of race or tribe. A woman cannot be compelled to marry a man who belongs
to an inferior tribe, and, in case of such a marriage, the elders of the superior tribe can
demand a divorce; but if the divorce is not demanded, the marriage contract remains.
 Insufficient dower. If the stipulated dowry is not given when demanded, divorce takes
place.
 Refusal of Islam. If one of the parties embrace Islam, the judge must offer it to the other
three distinct times, and if he or she refuse to embrace the faith, divorce takes place.
 La'n or "imprecation." That is, when a husband charges his wife with adultery, the
charge is investigated, but if there is no proof, and the man swears his wife is guilty, and
the wife swears she is innocent, a divorce must be decreed.
 Ila or "vow." When a husband makes a vow not to have carnal intercourse with his wife
for no less than four months, and keeps the vow unviolated, an irreversible divorce takes
place.
 Reason of property. If a husband become the proprietor of his wife (a slave), or the wife
the proprietor of her husband (a slave), divorce takes place.
 An invalid marriage of any kind, arising from incomplete nikah, or “marriage
ceremony," or from affinity, or from consanguinity.
 Difference of country. For example, it a husband flee from a daru 'l-harb, or “land of
enmity," that is,” a non-Muslim country,"to a daru 'l-Islam, or "country of Islam," and
his wife refuse to perform hijrah (flight) and to accompany him, she is divorced.
 Apostasy from Islam.When a man or woman apostatises from Islam, then an immediate
dissolution (faskh) of the marriage takes place, whether the apostasy be of the man or of
the woman leads to the dissolution of the marriage takes place ipso facto.
5. Examine the procedures of divorce in Islam.

 Divorce is the separation of two legally married people, a husband and wife.
 Divorce in Islam can take a variety of forms, some initiated by the husband and some
initiated by the wife.

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 Divorce is not a unilateral declaration in Islam as they are some set rules that are
supposed to be followed. The two spouses are not the only one involved but they are
so many people involved who include relatives and family members.
 There are two forms of divorce procedure in Islam namely one initiated by the
husband and the other by wife. Some Muslims take a legal route which are talaq
(repudiation), khulʿ (mutual divorce), judicial divorce and oaths. Divorce can be in
written form or verbal action. Verbally one can say “I divorce you” three times. The
words should be said after careful consideration and sober thinking. In written form,
divorce document is prepared and given to the council. Divorce can be initiated by
both the wife and the husband in Islam.
 Before the final divorce declaration is made, arbitration is done first to ensure that the
two spouses find a common ground. This is because the divorce is dreadful event
which affects children, relatives and the entire family. As such a marriage counsellor
is appointed as an arbiter to facilitate reconciliation. If this fails, divorce is just an
option where both spouses can initiate divorce.
 The first procedure of divorce begins when a woman applies for a dissolution of
marriage known as khula to the council. The council then informs the husband that
the wife is no longer interested in marriage and the husband is given the time to
respond. If the husband fails to respond in time, the second letter is written as well as
the third which is the final is written. If the husband agrees to the divorce he will sign
an Islamic divorce certificate. If the husband refuses to accept divorce from his wife, a
panel of Islamic scholars well versed in Islamic laws will convene and give
judgement by ending marriage or ask the husband to honor conditions set by the
council for the continuance of marriage to take place. In this process the woman
returns dowry paid by the husband.
 The divorce initiated by the husband is known as talaq. The wife has full rights to
keep bride price when the men initiates divorce. The matter is heard by the legal judge
and a waiting period is given by the judge before divorce is finalised. The waiting
period is known as addat and is three months long. During this period the couple
continues to live in one roof but sleep in different bed rooms. This is important in
giving the couples time to calm down, evaluate their relationships and possibly
reconcile because some decisions are made in haste and anger. The waiting period is
also important to see if the wife is pregnant and it also ensures that the woman

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 delivers the child at her husband’s home. This also guarantees support from the
husband.
If the waiting period is completed without the two reconciling, divorce takes place. This
marks the end of the financial support to the wife by the husband. The two are pronounced as
divorcees and the wife returns to her own family home. However, the husband continues to
offer material and financial support to children.

Essay Questions

1. Assess the importance of marriage in Islam.

Answer

Marriage, as prescribed by Allah, is the lawful union of a man and woman based on mutual
consent. It is a contract that results in the man and woman living with each other and
supporting each other within the limits of what has been laid down for them in terms of rights
and obligations. Marriage in Islam is an important institution because of myriad of reason. It
enables procreation, fulfilment of natural urge; provide comfortable home and health
relaxation among other factors. Therefore, the purpose of this essay is to assess the
importance of marriage in Islam.

To start with, procreation is the primary purpose of marriage in Islam. Marriage contributes
through legitimate means to the continuity and preservation of the human race. The sexual
urge serves the function of bringing the mates together for the fulfilment of this basic
objective. The procreation objective has four aspects: to fulfil the will of God; to seek the
love of the Prophet Muhammad; to benefit from the prayer of the child; and to profit from its
intercession on behalf of its parents. Clearly, this goal could not be achieved without
marriage, but when actions are undertaken in disobedience to Allah, they do not receive the
blessing of Allah and the whole society is corrupted. Therefore, marriage is important in
Islam.

Secondly, fulfilment of the natural urge is another role of marriage. The sexual urge is
perhaps the most powerful human inclination. It seems not to be an end in itself, but a means
to bring the mates together for the purpose of fertilization. Yet its fulfilment is the most
enjoyable and absorbing of human experiences. Failure to fulfil this urge is likely to lead
either to deviation or to maladjustment. Deviation is dishonourable and is strictly forbidden in
Islam. Men are inclined toward women and women are inclined toward men by their nature.
Marriage is the institution which fulfils this desire and channels it in ways pleasing to Allah
Most High. The desire of men and women for each other is an urge which needs to be
fulfilled. If it is left unfulfilled, it will be a source of discord and disruption in society. For
this reason, the Prophet ordered all men who are capable of meeting the responsibilities of
marriage to do it. It is under such a backdrop that one can argue that marriage is of uttermost
important.

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More so, marriage provides health relaxation for couples. In marriage there is comfort to the
soul, there is beauty to look at, there is company, and there is play and joking and relaxation,
all of which relieve the heart from its burdens and make the mind better able to concentrate
during prayers and worship. To be always serious and deprive the soul of its joy is boring to
the heart and could blind it. Relaxing through the company of the spouse is healthy; and that
is why the Qur’an describes the spouse as a source of mutual comfort. It is said that it is wise
to divide one's time over three types of activities: worshiping the Lord, self-examination and
entertainment of the heart. Hence, marriage is important in Islam.

Marriage, moreover, provides co-operation in the household and greatly relieves one from
worries. Spouses cooperate in the management of the house, in its upkeep, in cooking and
washing, and so forth. And thus, there will be more time for worship and seeking knowledge,
and a climate conducive to concentration. It is therefore said that a righteous wife is not a
worldly asset only; she is a sure way to success on the Day of Judgement. Therefore,
marriage is important in Islam.

Finally, by adding responsibilities upon the individual, marriage enhances his status in
society and gives him an opportunity for training in bearing the hardships of life. Living with
a spouse, a person of different inclinations and background, trains one in accommodating
oneself to new experiences; each party helps the other in the exercise of the virtues of
patience and forbearance. The responsibility of rearing children and the need to earn for their
living are added meritorious aspect arising from marriage.

In conclusion, marriage is a very important institution is society. It is the building block of

the society. Marriage arranges one’s life and provides spiritual, physical, emotional and
psychological companionship. This companionship generates and sustains love, kindness,
compassion, mutual confidence, solace and succour. It lays a spiritual and legal foundation
for raising a family.

2. Discuss the procedure and causes of divorce in Islam.

Answer

Divorce is the dissolution of the marital bond. In Islam divorce is greatly discourage because
of its far-reaching consequences. However, there certain circumstances where divorce is
inevitable. For divorce to be granted there is procedure which must be followed. There are a
number of reasons which lead to the breakdown of marriage such as infidelity, loss of love
and affection and financial problems. Therefore, this essay subjects itself to the discussion of
the procedure and causes of divorce in Islam.

To begin with, the Quran and Sunnah have set the guidelines for divorce which are that a
man can only divorce his wife after her menstrual periods if he has not had sexual intercourse
with her. Thus, he issues one divorce by saying, “I divorce you,” or using similar phrases.
However, the wife does not leave the marital home immediately. Rather, she keeps on staying
in that house. If she has her periods again, and becomes clean, the man can issue the second
divorce if he is no longer interested in his wife. This process is repeated for the third time.

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When the man issues the third divorce, the wife is irrevocably divorced from him, and he
cannot marry her unless if she marries someone else and gets divorced.

In addition, the reason for this process is to give both parties time for reflection and
reconsideration. A divorce may be issued in anger. However, after reflection the man may
decide to take back his wife. This is possible within the first two utterance of divorce. The
wife could have been divorced because of some negative traits. After one or two utterances of
divorce, she may change her behaviour, and win her husband’s favour.

More so, the authority to pronounce the divorce lies with the man. Be that as it may, the man
can delegate this power to the woman if he so wishes. This can be stated when the marriage is
concluded. Thus, whenever the woman wants to end the marriage, she can do so. Another
way wherein the woman initiates the decision to end the marriage is khul‟. In this case, she
requests to end the marriage on the condition that she gives the man back his bridal gift
(mahr), or any precious gifts that she may have received. Therefore, the woman is not forced
to stay in a union which is not good for her.

Infidelity is one of the reasons of divorce in Islam. From an Islamic perspective, the primary
purpose of marriage is for procreation. Prophet Muhammad once said: “Marry the loving and
the child-bearing, for I shall outstrip the other nations with your numbers on Qiyama.” The
goal is to produce righteous children who will be obedient to Allah and who will be a source
of reward for their parents after they die. Therefore, if the couple fails to fulfil this obligation
it would sometimes result in divorce.

Another reason for divorce is loss of affection and love. The general purpose of marriage is
that the sexes can provide company to one another, love to one another, procreate children
and live in peace and tranquillity to the commandments of Allah. With the passage of time,
some marriages are susceptible to loss of love and affection. Therefore, in such a situation it
is not conducive to force those people to stay together. An outlet of divorce has been
provided for such people.

More so, domestic violence is another reason for divorce in Islam. A successful marriage is
one in which both spouses are happy, relate well to each other and treat each other well.
However, when there is bad treatment by one spouse, or mutual bad treatment, the marriage
cannot be sustained. This also involves the wife and the husband or one of them neglecting
the rights of the other, or not fulfilling their responsibilities. This could also include violence
perpetrated by one of the spouses on the other or mutual violence. Therefore, end up being
inevitable under such circumstances.

Unhygienic practices can result in divorce. Hygiene and deportment are essential in keeping
the spark alive in marriage. When people become lax in this regard, this may cause aversion
between the spouses leading to divorce.

All in all, from the given procedure, it is clear that Islam permits divorce only when it has
become impossible for the parties to live together in harmony and also all attempts to make

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peace have failed. There are many reasons for divorce in Islam. Some of the causes of
divorce in Islam have been discussed in this paper.

Revision Questions

1. Marriage in Islam is very oppressive to women. Do you agree?

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TOPIC 12: ISLAM AND ENVIRONMENT

Key notes
 Climate change has resulted in environmental disasters such as cyclones, heat weaves,
drought and floods to mention a few.
 There is general consensus among experts that religion can mitigate the effects of
climate change through its teachings.
 In this topic leaners are expected to be able to assess Islamic teachings from the
hadith and the Qur’an which promotes sustainable use of the environment.

Question and Answers

1. Evaluate the sources of Islamic environmental practice.

 There are several sources of natural environmental practice derived from the Quran, the
life of Prophet Muhammad and the Hadith. From these sources, the fundamental
principles of protecting the environment are derived.
 Quran: The Islamic perspective on environment protection reflects a positive image
about Islam and how it embraces every single matter the humans face on earth. The
Islamic attitude towards environment and natural resource conservation is not only
based on prohibition of over-exploitation but also on sustainable development. In this
regard Smith (2002) states that the Quran is greener because it says:- "It is He who has
appointed you viceroys in the earth … that He may try you in what He has given you."
(Surah 6:165) "O children of Adam! … eat and drink: but waste not by excess, for
Allah loves not the wasters." (Surah 7:31)
 Prophet Muhammad: He encouraged the planting of trees and the cultivation of
agriculture which are considered as good acts. This is illustrated in the following
traditions narrated by Anas bin Malik that Allah’s Messenger said: "There is none
amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an
animal eats from it, but is regarded as a charitable gift for him.". Furthermore, evidence
from the life of the Prophet recounts how during a journey Muhammad’s companions
removed some baby pigeons from a nest and Muhammad confronted the thief and
gently returned the birds to their nest. The Prophet once assured a follower that "for
charity shown to each creature with a wet heart, there is a reward."
 Hadith: Islam is against the cutting or destruction of plants and trees unnecessarily as is
evident in the following Hadith: Abdullah ibn Habashi reported that Prophet

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 Muhammad (SAW) said: "He who cuts a tree [without justification], Allah will send
him to Hellfire." (Abu Dawud). The lote-tree grows in the desert and is very much
needed in an area which has scarce vegetation. The devastation caused by deforestation
in many countries causes soil erosion and kills many of the biodiversity of the earth.
2. “Without Islamic principles the environmental would be degraded”. Discuss.

 Environment which includes planetary system, the earth and its ecosystems all work
within their own limits and tolerances. Islamic teaching likewise regulates human
behaviour as a way to control against excessive utilisation of the natural environment.
 The regulation on environmental preservation is based on four principles. These
principles include the Unity principle (Tawhid); the Creation Principle (Fitra); the
Balance Principle (Mizan); and the Responsibility Principle (Khalifa).
 Tawhid (The Unity Principle): Tawhid is the foundation of Islamic monotheism and
its essence is contained in the declaration (Shahadah) which every Muslim makes and
is a constant reminder of faith. It is "There is no God but God" (la ilaha illal-Iah) is the
foundational statement of the Unity of the Creator from which everything else flow.
"Say 'He is Allah, Absolute oneness, Allah the Everlasting Sustainer of all' " (Q 112: 1,
2). It is the testimony to the unity of all creation and to the fabric of the natural order
of which humankind is an intrinsic part: "What is in the heavens and the earth belongs
to Allah: He encompasses everything" (Q 4:125). This is the foundation of the holistic
approach in Islam as this affirms the interconnectedness of the natural order.
 Fitra (The Creation Principle): Fitra is the principle that describes the primordial
nature of creation: "Allah's natural pattern on which He made mankind" (Q 30:29).
Mankind was created within the natural pattern of nature and being of it, his role is
defined by that patterning. Fitra is the pure state, a state of intrinsic goodness and
points to the possibility that everything in creation has a potential for goodness and the
conscious expression of this rests with humankind.
 Mizan (The Balance Principle): In one of its more popular passages the Qur'an
describes creation thus, “The All-Merciful taught the Qur'an He created man and
taught him clear expression. The sun and moon both run with precision. The stars and
the trees all bow down in prostration. He erected heaven and established the balance ...
“(Q 55:1-5). Allah has singled out humankind and taught it clear expression that is the
capacity to reason. All creation has an order and a purpose and is in a state of dynamic
balance. If the sun, the moon, the stars did not bow themselves, that is serve the

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 purpose of their design, it would be impossible for life to function on earth. This is
another way of saying that the natural order works because it is in submission to the
Creator. It is Muslim in the original, primordial sense.
 Khalifa (The Responsibility Principle): This principle establishes the tripartite
relationship between the Creator, humankind and creation. God created everything for
humankind and appointed it the vicegerent (Khalif) on this earth: "it is He who
appointed you Khalifs on this earth" (Q 6:167). This role was one of trusteeship
(amanah) which imposed a moral responsibility, "We offered the Trust to the heavens,
the earth and the mountains but they refused to take it on and shrank from it. But man
took it on." (Q 33:72). This assumption of responsibility made humankind accountable
for their actions and encouraged positive action. "Will the reward for doing good be
anything but good?" (Q 55:59).
 From the above four principles it is clear that creation is complex and finite. It
emerged from one source which is Allah and was designed to function as a whole.
Humankind like the rest of the natural world is part of the natural patterning of
creation in a state of goodness with potential for good action.
3. “Islam is a solution to environmental problems”. Support this claim
 Islam forbids sewerage and factory outpours to go to waterways or to the ocean as this
would pollute the water and threaten marine life.
 Islam forbids the wastage of water and the usage thereof without benefit. The
preservation of water for the drinking of mankind, animal life, birdlife and vegetation is a
form of worship which gains the pleasure of Allah.
 The Prophet stated that every Muslim who plants a crop that feeds another person, animal
or bird, will receive a good reward in Paradise.
 Cutting down trees is seen as an abomination. This shows the importance of planting
trees. According to Muhammad: "When doomsday comes, if someone has a palm shoot
in his hands, he should plant it."
 Humanity must not be extravagant in hunting animals in play or sport. It is forbidden in
Islam to kill an animal for mere play. Islam has forbidden wastage of animals and plants
in peacetime and in war time.
 Tradition has it that if someone kills a bird for amusement, the bird will demand justice
from that man on judgment day.

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 Air is the property of Allah the Exalted, Hence contaminating air with smoke is an abuse
of nature and a threat to the life of mankind and all other living things.
 Because of the desert environment in which Islamic as a religion thrived rules derived
from the Sharia were put in place. As such environment is preserved basing on two
mechanism namely the legislative principle and through institutions.

Sample Essay
1. To what extent is Islam environmentally friendly?

Question interpretation

The question requires the student to determine the extent to which Islamic beliefs in the
Qur’an and Hadith can contribute to sustainable environmental management practices.

Answer

In Islam the relationship between humankind and the environment is part of social existence,
an existence based on the fact that everything on earth worships the same God. The Qur’an
and the Hadith, gives specific rules about various environmental practices. Islam is
environmentally friendly through number of ways; it encourages planting of trees,
conservation of resources, rational use of water and preserving the earth to mention a few. On
the other hand, Islam also promotes unsustainable use of the environment through its
theology of stewardship. Violent jihad also destroys environment through bombing of the
environment. Therefore, this essay argues that Islam is environmentally friendly to a greater
extent.

According to the Qur’an the creation of the cosmos is a greater reality than the creation of
humankind (Koran 40:57), but human beings have been privileged to occupy a position even
higher than the angels as vicegerents of God on the earth. It is the responsibility of humans to
take care of the environment. Khalifa (steward) is the sacred duty God has ascribed to the
human race. The concept of stewardship does not mean that creation is the possession of
humanity. For vicegerent (khalifa) means ‘deputy’. This in turn means that man is the sole
being whom God holds responsible for the earth, to whom He has entrusted its preservation.
It is clear that the Islamic world view does not endorse any view of man’s vicegerency of the
earth which destroys and spoils the ecological balances and the order and systems of nature.
The ecological balance and it sustainability is important in Islam. Hence, the view that Islam
is environmental friendly is sustainable.

Islam it discourage deforestation and it encourages Muslims to plant trees. Prophet ordered
the Muslims not to cut tress. In the frame of ecological balance, Prophet Mohammad says
that any Muslim who plants or cultivates vegetation and eats from it, or another person,
animal or bird, eats from it will receive a reward for it from Allah. He also said that anyone
who plants a tree under which people seek shade or shelter from the sun will have his reward

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with Allah (Musnad, V:415). Therefore, the cutting down of trees without strong and
legitimate reasons is encroaching on the bounties of Allah, and on the beauty of the
environment which Allah has created. Conserving the environment is a religious duty of
every Muslim. Therefore, one can argue that Islam is environmental friendly.

Both the Quran and the Sunnah emphasize the rationale use of water. Islam considers water
as a basic element of life. Therefore, people and other creatures cannot live without water.
Prophet Muhammad said, “don’t waste water even you even on a running river” which shows
the importance of water in Islamic thought. According to Islamic Educational Scientific,
Cultural Organization (ISESCO) water appears in the Holy Qur’an over Fifty verses and
forty chapters. Drinking of water by people or animals takes priority over other resources,
hence, proving the fact that Islam is environmental friendly.

In Islam nature reflects the wisdom (hikma) of God and His will (irada). The Qur'an repeats
in different places that nature was created in truth and not falsehood. Nature is not there only
for our use. It is there to reflect the creative power of God, and grace which also flows in the
arteries and veins of the universe. Human beings are created to be a channel of grace for the
cosmic ambience around them. Creatures in the world of nature not only have a relation with
human beings and through them with God, they also have a direct relation with God and
possess an eschatological significance. The Islamic paradise is full of animals and plants and
is not only crystalline. Therefore, such a theological position acts as deterrence from
unsustainable use of environment. It holds water to argue that Islam is environmentally
friendly.

According to Islam, each being exists by virtue of the truth (haqq) and is also owed its due
(haqq) according to its nature. The trees have their due, as do animals or even rivers and
mountains. In dealing with nature, human beings must respect and pay what is due to each
creature, and each creature has its rights accordingly. Islam stands totally against the idea that
we human beings have all the rights and other creatures have none except what we decide to
give them. The rights of creatures were given by God and not by us, to be taken away when
we decide to do so. Therefore, this theological stance proves beyond reasonable doubt that
Islam is environmental friendly.

Moreover, Allah created everything in balance. Utilising natural resources in wrong way can
harm this balance. Allah said, in the Quran, He created man and taught him clear
expression, ‘ The sun and the moon both run with precession, the stars and the trees bow
down in prostration. He erected heaven and established balance, so that you would not
transgress the balance. Wastefulness is not only the thoughtless consumption of natural
resources; it is at the same time disrespectful towards God. It is in this context that one can
argue that Islam promote the balance of the ecosystem. Therefore, the need to preserve the
balance of ecosystem is a testimony to the fact that Islam is environmental friendly.

However, Lyn White in article, “The historical roots of our ecological crisis” blames the
Abrahamic religions Judaism, Christianity and Islam for promoting a theology which
endangers the preservation of the environment. In Islam Khalifa is the sacred duty God has
ascribed to the human race. The reason being that human is the most favoured of God’s
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creation, everything in existence was created by Allah for the use of humans. The idea of
human vicegerency on earth has drawn much criticism in environmental ethics. This is
because the concept of stewardship it gives people the room to exploit the environment in
unsustainable manner. Therefore, the above question should be treated with caution.

In addition, the concept of jihad of the sword is also detrimental to the environment. Jihadist
movements such as Boko Haram and Taliban to mention a few have destroyed the
environment through bombings and burning of properties. Many people have ended up being
refugees because of the destruction. From the writer’s perspective violent Jihad affects the
smooth functioning of the ecosystem. Therefore, to a lesser extent one can argue that Islam is
not environmentally friendly.

In conclusion, the position set out in this essay is Islam is a religion which regards the
environment as an integral part of one's faith in God, the manifestation of one's faith can be
seen as inheritors of human behaviour towards the environment. Therefore, Islam has a very
detailed relationship with the concept of preservation and conservation of nature.

Revision Questions
1. Examine the source of environmental ethics in Islam.
2. “The role Islam in managing the environment is ambivalent.” Discuss.

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