In our modern world, the frequency of terrorist activity and the ever-present threat of attacks have greatly influenced how Western culture has come to view the religion of Islam. Distorted by the media, society's perceptions have reverted to the views of its European predecessors. It seems that the negative attitude towards Islam that so defines today's political landscape dates back to the early Middle Ages, and with this being such a prevalent and powerful force, it is important to examine the roots of this idea as it pertains to evil. Just as today, although to a generally much lesser extent, Western Europeans in the Song of Orlando and Muslims in the Quran believe that their doctrines are so different that peaceful coexistence seems impossible when in reality their beliefs, particularly regarding notion of evil, are very similar. For both cultures, evil is defined as the rejection of God's will; however, by examining the complexity of their notions of evil, further similarities will be revealed. This essay will discuss how Islamic and Western European cultures conceptualize evil in their respective texts, which will enhance understanding of the long-standing rivalry that exists between these cultures, as their misunderstood notions of each other obscure the fact that many of them their beliefs are similar. Both Islam and Christianity focus on the concepts of deception, namely hypocrisy and deception, and the bartering of one's soul for material possessions and personal glory as sources of evil; therefore, their values ​​are not as different as they mistakenly perceive, rather they are essentially one in the same. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay In the Quran, evil comes in many forms, one of which is deception, which consists of three actions: accepting and then renouncing faith, falsely presenting oneself as believers, and trying to hide God's revelations. The Qur'an censures people who commit acts like these, saying that those who "violate His covenant after accepting it and tear asunder what He has commanded of the union...these will surely be the losers" (2.12). We must also beware of "those who conceal the clear evidence and the guidance we have revealed" (2.25) because they seek to lead believers away from the way of God. All these forbidden actions can cause corruption in the followers, which seems to be what the Quran fears more about the practice of deception. This statement is less applicable to the Qur'an's notion of hypocrisy, according to which hypocrites "deceive none but themselves, though they may not perceive it" (2.11). Here the Quran expresses two concepts regarding hypocrisy: that the faithful are strong enough to discern truth from fiction, and that this evil clouds the sense of perception, a result elaborated by comparing the hypocrites to "beasts which, crying out to them as nothing but a shout and a cry is heard” (2.26), deafened and blinded by their wickedness. In the same realm of hypocrisy, those who pretend to be faithful for personal gain are also wicked, for God “will not forgive those who they do evil, and when death comes to them, they will say, 'Now we repent'" (4:62)! From the negative consequences described for such deception, it is obvious that such actions are condemned is evil in the Song of Orlando. In this text evil is identified with the Saracens who refuse to submit to Christianity; therefore, any of their actions can also be considered evilfor the pagan king Marsiles, who sends ten envoys to tell the Christian emperor Charlemagne, "that before a single month has passed, I will bring a thousand of my men to France, there they will be converted" (Roland.82-81) when in in reality he has no intention of keeping this promise. This is not the first instance Marsile has shown treachery; as Roland recalls, he once sent a message of peace, but when Charlemagne "sent two Earls as envoys to the King... they left his head on a hill near Haltilies" (207-9)! With this history of deception, it is right, even imperative, that a pagan be made an example of and punished for the crimes of his relatives. This happens when a Saracen feigns death and tries to rob Roland, who "strikes the helmet... splits the skull and the bones; puts both eyes out of the pagan's head and causes the body to crash to the ground" (2288-91 ). . This atrocity demonstrates that deception is not only useless but harmful to those who commit such a crime. Just as deception is reprobated in both the Song of Orlando and the Qur'an, so is the act of bartering, i.e., one's soul or morality, for material goods and personal glory. Written in a world where evil is equated with the love of matter obtained by trading on God, the Quran says of these infidels: "Evil is what they have bartered their souls for" (Qur'an.2.18). Here the term "barter" is introduced as a way in which evil can be achieved. And he continues by denouncing «those who trade guidance for error and forgiveness for punishment. How steadfastly they seek the fire… [and those who] threw the Scriptures over their shoulders and sold them for a trivial price… Evil was their covenant. " (2.27-3.59). Examining these quotes in the historical context in which they were written, it is appropriate that barter be seen in this negative light. Mohammed, the main preacher of the Quran, was a social critic born into a of Meccan traders. Dissatisfied with his evil society, he attributed its evils to the very barter that ran it. Reflecting these thoughts, the Quran says: "They sell the revelations of God for trivial gain and turn others away from his path. They do harm" (9.134), rebuking the evil traders. In Orlando's Song, barter is also condemned since the two symbols of evil, Marsile and the traitor Ganelon, put their fellow countrymen on the line for personal glory. Marsile does it twice .First he offers twenty pagan hostages to Charlemagne saying: "We will have to give up the children that our wives have borne: death is certain but I will send mine" (Roland.42-3). land to the pagan Baligant to fulfill his personal quest to defeat Charlemagne, saying “Baligant has rights in Spain; he will have my kingdom" (2747-8). This barter is not exclusive to the ruler of the pagans; his subjects share this susceptibility to exchange evil for material wealth when Marsile promises: "If you persuade the king, much gold and silver will be the your thanks from me, fiefs and lands" (74-6). The pagans' response "This is all we need" (77) shows that they are only concerned with their reward and not with the evil means they must use to obtain it, Ganelon also succumbs to the lure of barter when he trades his life for twenty thousand francs for land and the recovery of his honor by killing Roland, who makes him "suffer such pain that he almost splits with rage" (304-5). From this description of such intense anger, Ganelon's motive is obviously the humiliation he suffered at the hands of Roland Since both of these men are evil, their actions are also considered evil by the texts agree on the pitfalls and sinfulness inherent in deception and barter, it can be argued that the.