Words
Question:-
You have made a distinction between
realities, experiences and verbal descriptions. I see the difference, but can
you elaborate on this and its significance, giving some examples? The reason
for asking this is that there seems to be more to this than I have understood
seeing that the Quran has the following verses:-
"And He taught Adam the Names
(qualities), all of them; then He propounded them to the angels and said:
Declare to Me the names of these, if you are truthful. They said: Glory be to
Thee! No knowledge is ours but what Thou Thyself have taught us, verily, you
are the Knower, the Wise. Said the Lord: O Adam declare to them the Names; and
when he had declared to them the Names, He said: Did I not say to you, I know
the secrets of the heavens and of the earth, and I know what you reveal and
what you conceal?" 2:31-33
"He said: Already have fallen upon
you from your Lord terror and wrath; do you wrangle with me about names, which
you and your fathers have named yourselves, for which Allah sent down no
warrant. Then wait expectant, lo! I, too, am of those waiting with you."
7:71
"And among His Signs is the creation
of the heavens and the earth, and the variations in your language and your
colours: verily in that are signs for those who know." 30:22
"And We never sent a messenger save
with the language of his folk that he might make the message clear for them.
Then Allah sends whom He will astray, and guides whom He will. He is the
Mighty, the Wise." 14:4
"Those unto whom We have given the
Scripture, who read it with a right reading, those believe in it. And whoso
disbelieves in it, those are they who are losers." 2:121
"Read: In the name of thy Lord who
creates, creates man from a clot. Read: And thy Lord is the most Bounteous, Who
teaches by the pen, teaches man that which he knew not. Nay, but verily man is
rebellious that he thinks himself independent." 96:1-7
"The Originator of the Heavens and
the earth, when He decrees a thing, He says unto it only: Be! and it is."
2:117
"But those who did wrong changed the
word which had been told them for another saying.." 2:59
"Why say you that which you do not?
It is most hateful in the sight of Allah that you say that which you do
not." 61:2-3
Comment:-
I will give my thoughts on this subject, but
there is undoubtedly much more to it than that.
Remember also that the Quran makes a
distinction between (a) Haqq-ul-Yaqin (Quran 69:51) (b) Ain-ul-Yaqin (Quran
102:7) and (c) Ilm-ul-Yaqin (Quran 102:5). These can be regarded as
corresponding loosely to (not identical to) Reality, Experience and
Description. As these refer to Certainties (which may be positive or negative)
they are also distinguished from Existence and Possibilities giving us three
conditions that also correspond to the above forms of knowledge. That is, given
the Laws of Nature, some things are certain, some exist such as particular
planets, and some things are possible.
One can hear about China,
or see China
or be a Chinese. It is possible to speak about things, e.g. the attributes of
Allah such Justice, Compassion and Truth, or to experience these things, or to
be one in whom they are manifest. A person can speak knowledgeably about Islam
or practice and experience it, or he can be one who has surrendered, a Muslim
in being. These three conditions should not be mistaken for one another but
often are.
As Allah created all things with His Word or
Command which is Truth (3:47, 6:74, 16:3), then this refers to the reality of
things, things as Allah sees them. Things have their own nature, structure and
behaviour, exist within a context or environment of other things, interact and
affect each other. They form a whole system within which they have function,
meaning and value. This applies also to human beings who are part of creation.
We can denote all this by "R".
Human beings, however, have (a) a limited
environment with which they interact, and (b) their sense organs have
limitations and so does their memory and the ability for processing the data of
experience. (c) They have to interpret the data received through the outer and
inner senses and they do this according to the nature of their minds. (d) Even
from the data provided by their inner and outer environment they select a small
amount according to their interests and motives. (e) Owing to fantasy driven by
desire, attachment and fear they also add, distort or diminish. (f) They are
also affected by interaction with other people and (g) the cumulative culture
in which they are brought up. We can denote the area of experience by
"E". The system of human experiences is not the same as the system of
their real interactions.
"E" is, therefore, a small area of
"R". Though one could say that it also lies outside "R"
owing to fantasies, these are also real, i.e. fantasies exist. This leads to
the idea that "R" contains two kinds of reality as sub-systems, one
which has contents that do not correspond to or are not consistent with
anything outside it and may or not form a self-consistent system. The circle
representing "R", therefore, contains a smaller circle, "E"
which being also Real can be denoted by "R(c)" and an area we can
denote by "R(a)" = "R-E". However, the two areas
"R(a)" and "R(c)" may overlap forming a third area
"R(b)" where experience approximates to reality to various degrees of
probability. This depends on degree of consciousness. "R" =
"R(a)" + "R(b)" + "R(c)"
Fantasies should be distinguished from
Imagination. Imagination refers to the ability to have images in the mind of
things that are real. Therefore, "E" also contains two subsystems,
one of which, "E(c)" has contents that do not correspond to or are
not consistent with anything outside it and may or may not form a self-consistent
system. The other is "E(a). These two areas overlap forming a third area,
"E(b)" where fantasies correspond to experiences to various degrees
of probability. Thus "E" also contains three sub-systems that
correspond to those of "R". "E" = "E(a) +
"E(b)" + "E(c)"
Human beings use language to communicate with
each other. This uses words as signs or symbols and also intonations, facial
expressions and gestures. They are not the same thing as experiences or the
real objects. Human words are not the same as Allah's Word. Words can (a)
facilitate perception (b) be a type of action and can be a means of fulfilling
a desire or relieving tension, and are also (c) a medium in which data
processing is conducted by association, analysis and synthesis. They may be use
to (a) express, (b) transmit or (c) induce inner or outer experiences -
sensation, feeling or thought - facts, meanings or values.
(1) Words can isolate and emphasise different
kinds of experiences and actions. They can be used literally or to imply
something. They can be metaphorical, allegorical, impressive, expressive,
direct, evasive, subtle, coarse, vulgar, sophisticated, diplomatic, naïve,
simple, circumlocutory, or complex. They can have explicit, implicit or
symbolic meanings.
(2) They can be used to instruct, affect or
control others, question, elicit responses, suggest, stimulate, calm, provoke,
deceive, distract, explain, draw attention, inspire, flatter, argue, criticise,
humiliate, excuse, thank, intrigue.
(3) Words can express, convey and induce
humour, pathos, joy, sadness, sarcasm, derision, aggression, arrogance, envy,
gentleness, compassion, horror, disgust, devotion, admiration, reverence,
dominance and submission, condemnation, gratitude, boredom, cruelty, cowardice.
These different uses are often confused with
each other. A statement might be regarded as a fact about something when in
fact it might be an instruction or an attitude or merely expressing how things
are thought of or affect a person, or it might be a picture, representation,
method or a descriptive device. They may be used at several levels to refer to
experiences of characteristics, objects, relationships, events, general
concepts, patterns, principles.
Words are also used to focus attention and
become aware of things that one was not aware of before and to affect motives
and action, thereby causing real changes within oneself and in the environment.
In this respect they have the creativity of Allah. The Names that Adam (man)
was taught refers to this and could apply to the basic Principles or Categories
of thought which are known as the Attributes of Allah. They are pre-requisites
for experience. But words can be used to do the opposite, to deceive, distort,
invent, conceal, or distract others or one-self. These are uses that are not
warranted by Allah.
We can, therefore, distinguish between three
levels of Language:- (a) Objective (b) Social (c) Subjective. When language is
used in the objective sense it is meant to produce a real affect. When used in
the social sense, it is meant to convey an experience. When used in the
subjective sense it expresses a reaction.
Words also form verbal systems and acquire
their meaning from these systems. They create a descriptive system we can
denote by "D". This does not refer just to different national
languages, but also to different regions, communities and classes and to
different professions and systems of thought. The Languages of the various
sciences, philosophies, politics, arts, commerce and so on, differ from one
another. Words have (a) denotation (they are applied to the experience of
things), (b) connotation (meaning) and (c) they have significance (causes,
effects and function or value). Words are also experiences and acquire
different meanings with association with different sets of experiences. They
mean different things to different people but in so far as there are common
experiences in common environments with common motives this produces common
meanings.
Words are also realities, waves in the air or
patterns of light, which affect people directly. They react to words like
slogans in the same way as any other stimulus causes reactions. There are a
great number of widespread slogan words, especially in Politics and in
religion, including Democracy, Freedom, Civilisation, Equality, and in some
quarters Love, Truth and Justice. "R", therefore, contains another
subsystem which can be regarded as a subsystem of "R(c)"
The area of experience is much greater than
the area we can describe verbally - that is, "D" is a small part of
"E" and can be denoted by E(c). There is an area in "E"
which is non-verbal "E(a)" = "E-D". But these two areas
overlap forming a third vague area "E(b)", where descriptions
correspond to experiences to various degrees. Similarly, "D" also
contains two subsystems one of which has contents that do not correspond to or
are not consistent with anything outside it and may or may not form a
self-consistent system. This is an area of lies or fiction "D(c)".
The other denoted by "D(a)" = "D-D(c)". However, some
fictions can be untrue in detailed facts to various degrees but still be true
about the processes or patterns in reality. The two areas can overlap to various
degrees, creating a third area "D(b)" where descriptions are fictions
to various degrees. It can probably be asserted that most verbal descriptions
fall into this area. "D" = "D(a)" + "D(b)" +
"D(c)".
People vary from one another according to (a)
their real interactions as well as (b) their experiences, and thirdly, (c)
their descriptive worlds. From the religious point of view "R" should
lead to "E" which should lead to "D" in order that
"D" should lead to "E" and that back to "R".
"And follow (or pursue) not that of
which you have no knowledge; verily, the hearing, the sight, and the heart, of
all of these it shall be asked (to give an account)." 17:36
Human beings can be said to have three
psychological systems:- (a) The Natural (b) The Lingual (c) The Conscious. The
first is inherent and connected with what the individual is born with and
varies with individuals. The second refers to the society with which he
interacts. The third refers to personal efforts. Each can be sub-divided into
three corresponding subgroups. The Natural System consists of body, mind and
spirit. The Lingual System can be divided into:- (a) The sub-rational (b) The
rational (c) The supra-rational. The Conscious system can be thought of as
consisting of ordinary consciousness, self-consciousness, and objective
consciousness.
Consider the words "Islam" and
"Muslim". People can react to these words positively or negatively
according to their conditioning. These words may be associated in their minds
with particular experiences or events. This is the response not just by the
stupid and ignorant, but that of even usually relatively intelligent people in
moments of unawareness when passions are aroused. This can be referred to as
the sub-rational Level 1.
At level 2, a person may consider the
denotation. (a) The word "Islam" could refer to a particular religion
having certain teachings. It may refer to a set of doctrines, or practices or
institutions or ideals. Or it could mean a particular Culture or Way of Life or
it could refer to a particular kind of community. The word "Muslim"
could refer to persons who are born in certain communities or have a certain
culture or way of life or those who believe a certain set of doctrines or those
who practice and live by a particular ideology. All these are different things
and there may be verbal controversies because of these different meanings. (b)
But it is also possible and is usually the case that there is confusion between
Islam, which is a teaching and Muslims who are people that may understand or
practice the teaching to various degrees. (c) What is even worse, one person or
group is taken as representing the whole community or the teaching or a set of
features taken out of context is regarded as the whole. People differ as to
what part they take as representing the whole and engage in futile
controversies because of this. Thus we have 3 sub-levels.
At Level 3, a person may consider the
connotation. The meaning of the word "Islam" is "Surrender (to
Allah)" and "Muslim" refers to someone who has surrendered to
Allah. (a) This is based on the teaching of the Quran. The religion based on
the Quran is Islam and the people who follow it are Muslim. They are Muslim to
the degree to which they follow Islam. But this is a restricted meaning which
is not justified in the Quran. (b) The Quran also accepts other Messengers,
including Moses and Jesus and others throughout the world as teaching Islam and
their followers as Muslim. (c) At a higher level, the word "Islam"
refers to anyone who surrenders himself in motives to Allah who is the Creator
of the Universe. It is not a name and does not refer to any particular group of
people, or any particular set of dogmas or rituals or institutions. It could
well be that someone called a Muslim or calling himself a Muslim is not so,
while someone not called or not regarding himself a Muslim is a Muslim. So we
have three sub-levels here.
At level 4, a person might consider the
significance. This requires the exploration of the function of things with
respect to their context in the rest of Reality. At one level one could search
for and consider the causes for things and understand how they arose. This may
require specialist languages or techniques such as mathematics. At another
level one could consider the effects of Islam or ones thoughts, motives and
action as a Muslim on oneself and the surroundings. At a still higher level one
could consider the value and application of "Islam" and
"Muslim" with respect to the life of the person, humanity and the
rest of the Cosmos. This involves understanding and awareness so that it
affects the perception, motives and actions of a person. At this level language
can be used symbolically to create a pattern or template in the mind that acts
at subconscious levels or connects with inherent archetypal patterns. So called
Myths and religious teaching stories have this function. We have another 3
sub-levels here.
Levels 2, 3 and 4 belong to the Lingual
System, but we see that Language is used progressively to produce awareness and
effects. It is a tool.
At a still higher level, Level 5, the
supra-lingual, the person becomes a part of the cosmic process. This in a way
returns him to the first level at a higher point.
Consider the terms "Terrorism" and
"Terrorist". There is an immediate "knee jerk" reaction
when these words are used because they are connected with fear caused by
certain actions that threaten life, welfare or destruction of property and with
a particular source that creates it. People have been mentally conditioned by
constant propaganda to make those associations. This is Level 1 behaviour. At
Level 2, the term may be seen as applying to others who cause this fear to
innocent people. At Level 3, the connotation of the terms are understood and it
becomes obvious, for instance, that many States conduct terrorism world-wide
and encourage, support and provoke others to terrorism, and vice versa. They
set an example for their citizens and the attitude behind these actions, the
causes such as ruthless self-interest, have widespread effects in the community
from which they operate as well as in the rest of the world.
At Level 4 it becomes clear that terrorism is
a universal phenomenon and most people and states are terrorists to various
degrees when given the opportunity. There are reactions to it designed to
neutralise them, but because they are of the same kind they also provoke the
same, causing a vicious circle or even a worsening spiral of suffering. This
constitutes a problem which stimulates awareness, motives and appropriate
actions to find solutions, or it is a trap from which there is no escape but
vertically by transcendence. It has a universal destructive function for
malfunctioning and static systems and an overall educational and evolutionary
function. But before the objective awareness of the significance, the
individual in whom the terrorist tendency exists and who indulges in it would
become self-aware of it instead of suppressing the awareness by rationalising
it away. But this stage is seldom reached and vicious circle continues. At
level 5 they remain "terrorists" while claiming to fight it.
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