Interpretation
Proposition:-
Muslims regard the Quran as coming from the
same source as the Universe came from. It refers to a fundamental Reality. It is,
therefore, necessary to judge all things by it, and we cannot judge it by
anything else. However, human beings have to know, interpret understand and
apply the knowledge both in the case of the Universe and the Quran, and their
capacities are limited to various degrees. There is a difference between the
reality and the experience of it and the interpretation.
Human beings need to make efforts to increase
their knowledge and their capacity to understand and apply it. All efforts
require correct motives, efforts and abilities.
If we find some idea that contradicts the
Quran then either that idea is wrong, or we have misunderstood the Quran or
both are correct and apply to different things or aspects or some other
irrelevant factor is interfering and causing confusion.
Critic:-
You seem to be saying that the Quran must be
constantly reinterpreted to agree with science. While at first this sounds
pretty tame, even bland, it is actually pretty disturbing for believers. After
all a believer who reads 67:5 before learning anything of astronomy doesn't say
to himself, "well, one interpretation among many is that stars are
lamps," he says "stars are lamps." It's a straightforward
belief, not an interpretation.
So, from that point of view,
re-interpretation caused by science looks like science is forcing Islam to
change. Ultimately it means (I think) that while Islam is perfect, it is not
complete -- in the sense that Islam looks to science for an understanding of
SOME parts of reality. I know this doesn't sound very satisfactory, but I don't
see any way out.
Comment:-
Islam requires us
to seek knowledge, not merely through science, but through study and
meditation, the guidance and consultation of those who possess knowledge, the
wise and virtuous, and through disciplines that increase our capacities for
perception. This cannot be construed as science forcing Islam to change when,
in fact, the motive to increase knowledge forces science to change. We are
required to accept something because we understand it as true, not because
Science, Scientists or any other authority, Western or Eastern says so.
Islam requires us
to seek knowledge, not merely through science, but through study and
meditation, the guidance and consultation of those who possess knowledge, the
wise and virtuous, and through disciplines that increase our capacities for
perception. This cannot be construed as science forcing Islam to change when,
in fact, the motive to increase knowledge forces science to change.
Islam is complete in the sense that it gives
us the goals, the principles and methods. It does not tell us how to construct
an aeroplane or nuclear bomb. Obviously it is not a system of medicine or of
engineering.
We do not claim that we understand the Quran
thoroughly, but that it can reveal its truths gradually to the sincere seeker
who makes appropriate efforts.
Critic:-
Do you not agree that many Muslim, including
very learned ones, once believed that based on the ayat below stars were lamps?
"And
we have, (from of old), adorned the lowest heaven with Lamps ... [Q 67:5]"
And although the issue of astronomy and Islam
might seem old and settled, it has recent history. I'm sure you are familiar
with the story of Sheikh Abdul Aziz Ibn Baz and his infamous fatwa.
"The earth is flat. Whoever claims it is
round is an atheist deserving of punishment." Yousef M. Ibrahim, ``Muslim
Edicts take on New Force'', _The New York Times_, February 12, 1995, p. A-14.
Ibn Baaz was no nonentity, but the leading 'alim in the land of the two holy
places!
Comment:-
I doubt very much
that they thought that the stars were literally lamps in heaven. There are many
similitudes in the Quran and the Quran explicitly tells us this. The Quran is
not a book in science and not poetry either, but about religion and it uses
allegories. The same idea is also found in Quran 37:6-11:-
“Lo! We have adorned the lowest heaven with an
ornament, the planets; With security from every froward devil. They cannot listen to the Highest Chiefs
for they are pelted from every side, outcast, and theirs is a perpetual
torment; Save him who snatches a
fragment, and he is pursued by a piercing flame. Then ask them (O Muhammad):
Are they stronger as a creation, or those (others) whom we have created ? Lo! We
created them of plastic clay.”
Note firstly that
the verse does not speak of planets but stars and that they are in the lowest
of the 7 heavens. These stars are points of light that can refer to planets,
suns, galaxies, comets, meteors etc. This heaven, our sky, constitutes a
barrier that limits our vision as we see by means of light. The other 6 heavens
refer to levels of existence beyond our knowledge. We can penetrate beyond that
only through a spiritual vision.
We are warned by
these verses against speculating with the mundane mind. We could, think of the
limit set by the quanta of light and Heisenberg's Uncertainty Principle.
Yes I am aware that are all kinds of people
with varying intelligence, knowledge and insights in all religions and nations.
I am also aware that Islam does not have an organised Church and Priesthood but
makes each individual responsible for his own behaviour, salvation and striving
for knowledge, virtue and ability. We are warned that blindly following a
self-appointed scholar will not save us from destruction, but those who try to
mislead will most certainly be held responsible.
On the other hand I also know about
relativity - that things have to be understood in relation to a context or
standard or framework of reference. The roundness of the earth is relevant to
people who need to see the earth as a whole but not to those who live on a flat
plain. No doubt Ibn Baz knew that there were mountains and valleys and did not
deny this when he said the earth is flat. He could be telling us that as far as
our life is concerned the earth is flat. It is different for circumnavigators
or astronauts.
Critic:-
You say you have to judge things by the
Quran. But interpretations of the Quran that have to do with the facts of the world
(as opposed to worship, and other things) have to be judged by other standards,
namely observation, measurement, mathematics, etc. Do you not agree?
Comment:-
Not quite. Science uses all these and still
makes mistakes. I get the New Scientist every week, and I know from reading it
that there are constant changes of opinions, many controversies and much
speculation. This is not only because new facts are being constantly discovered
through research, but also because of changes in attitude, points of view and
insights. As the Quran tells us:- "Conjecture can never take the place of
Truth."
We have been given three faculties: the
senses, reason and insight and we are required to cultivate and use all three.
Many scientific or other ideas have no
practical relevance to Islam. There can, therefore, be no contradiction for
example between Astronomy that tells us the distances of the stars and the
Quran which does not The distance of stars has nothing to do with worship,
salat, sawm, zakat, etc. Nor does it make any difference to the Islamic duties
- To strive, to seek knowledge and to cuultivate endurance, patience,
brotherhood, Taqwa, Tawakkul, Shukr etc.
Critic:-
But the issue does have some significance for
how we live. If it turned out the stars were lamps, (hanging perhaps from a
crystal sphere that the ancients thought was rotating around the earth) it
would mean (a) The obvious and intuitive interpretation of the Quran was right,
there would be much less need to go outside the Quran for answers to questions
that science can answer. No need to ask, for example, "were humans
actually created from dirt/mud/clay?" (b) It would mean the universe was a
much, much smaller place than we now know it is; much simpler and less
interesting; exploration of it much easier (there would be no need to explore
outer space because there wouldn't really be any). There would be less need or
reason to be curious about the wider world.
Comment:-
Granted. But all knowledge has consequences
to various degrees. Islam requires us to seek knowledge precisely because this
makes a difference to human spiritual development, to awareness, motivation and
behaviour.
As for the size of the Universe, note that
these "lamps" adorn only the lowest of the 7 heavens. The Quranic
idea of the Universe is much vaster than the Astronomical one and Allah is
Infinite.
Critic:-
Muslim scholars have rejected Evolution on
the grounds that "... As for the claim that man has evolved from a
non-human species, this is unbelief (kufr) no matter if we ascribe the process
to Allah or to "nature," because it negates the truth of Adam's
special creation that Allah has revealed in the Qur'an. ... "
Comment:-
Some Muslims see things differently:-
(1) There is a difference between saying God
created things and describing how He did it. There is no conflict between
these. All Muslims will agree that we individually were created by God, yet we
know very well by what biological process we have arisen. But there may be
differences of opinion in the "how". Muslims do not necessarily agree
with the Darwinian view, nor do all Biologists. Indeed, we think evolution is a
spiritual matter of increasing consciousness, conscience and
self-determination. The Biological Theory of Evolution is also constantly
changing as knowledge accumulates. Lamarck's ideas are coming back into
fashion.
(2) From the Islamic point of view Allah is
the creator of all the laws, constants and processes of nature. Muslims do not,
therefore, see any contradiction in saying Allah did it and Nature did it. Evolution
is said to take place by mutations and natural selection. We can regard
mutation as an act of divine creativity and natural selection as a method of
divine selection.
(3) Some Muslims understand that creation was
firstly a purely spiritual act by the Word of God, but that it was then
physically actualised gradually through many stages. The Quran tells us about
stages of creation:-
"Allah is He Who created seven
heavens, and of the earth the like of them. The Commandment continues to
descend among them slowly, that you may know that Allah has power over all
things and that Allah indeed encompasses all things in knowledge." 65:12
"Surely We have created everything
according to a measure. And Our command is but one, as the twinkling of an
eye." 54:49-50
"You shall surely travel from stage
to stage!" 84:19
"O Mankind! If you are in doubt about
the Resurrection, consider that We created you from earth, then from a seed,
then from a clot, then from a little lump of flesh, shaped or shapeless, that
We may explain to you. And We make what We please to remain in the womb for an
appointed time; then We bring you forth as babes; then give you growth that you
reach your age of full strength; and some of you are called to die early; and
some of you are kept back till the most decrepit age, so that he no longer
knows aught of the knowledge he had. And you see the earth parched, and when We
send down water on it, it stirs and swells, and brings forth growth of every
beautiful pair." 22:5
(4) Some of us think that the controversy
between the theories of "Evolution" and "Intelligent
Design" are spurious based on superficial understanding. We know very well
that "design" exists throughout nature, from atoms to cells,
organisms, planets and galaxies. We know these have causes and they can be
traced back to the Big Bang which can be seen as a creative act. We know that
all things have a single origin and, therefore, belong to self-consistent
systems at various levels such that all things are inter-dependent and there
are all kinds of feed-back mechanisms and checks and balances. We know that
things must adjust themselves to the systems or contexts in which they exist
and find equilibrium, and that they have various capacities for adaptation. We
can define this as intelligence. We also know that systems owing to their
design are more than just the sum of their parts, but manifest characteristics
that are called epiphenomena. Things do, therefore, arise through universal
intelligence.
Critic:-
No matter which religion, God gave us a mind
to choose our own path. Part of the plan, it seems.
Comment:-
Is that why he sent
Messengers and Prophets with certain messages?
Do we not all
interact with each other and the environment? Are we not all inter-dependent,
genetically related, and do we not influence each other, encouraging or
discouraging, stimulating or obstructing, setting examples, helping or
hindering, giving and receiving resources, information and skills? Do we not
have obligations and duties to each other? Our duty is to God, the Creator, and
this involves a duty to ourselves (our souls), other people and the
environment.
If you are saying that we can all make up our
own paths, I deny this. The spiritual path has to be created by an expert, one
who has appropriate knowledge and ability - one who knows the way.
People tend to follow their own prejudices,
wishful thinking, inventions, desires, fantasies. This cannot possibly lead
them anywhere, but leaves them stuck where they already are. A discipline is
required that is appropriate for the goal.
But the Quran does tell us:-
"Unto every nation have We given
sacred rites which they are to perform; so let them not then dispute about the
matter, but summon you unto your Lord; verily, you (Muhammad) indeed follow
right guidance." 22:67
"And unto you (Muhammad) have We
revealed the Book in truth, verifying what was before it, and preserving it.
Judge then between them by what Allah has revealed, and follow not their lusts
(prejudices, fantasies), turning away from what is given to you of the truth.
For each of you have We appointed a Law and a traced out Path. Had Allah
pleased He would have made you one nation, but that He may try you by that
which He has given you. Therefore, vie with one another in virtue. Unto Allah
will you all return, and He will then inform you concerning that wherein you
dispute." 5:48.
It is, however, necessary to understand that
each genuine religion is a self-consistent system such that the parts, the
individual tenets or practices have meaning, significance and validity in that
system, but may not have it in another system where it may contradict its
parts. Each system is also relevant to the social context of the times, place
and people.
But yes, we are required to make our own
efforts. External compulsions or conditioning can not transform us inwardly as
to our autonomy, self-determination, initiative and responsibility, only
personal striving does.
However, some
systems are more comprehensive than others and Islam embraces all past systems.
Critic:-
You say, that a positive attitude, the desire
to understand, is necessary. But sometimes the thing you are trying to
understand IS a contradiction. And no matter how "open a heart" you
have you will never get to understand it. Try to understand this with your
"method of understanding anything" and tell me if it works please:
"A tree is not a tree."
Comment:-
How would you know it is a contradiction if
you made no effort to understand it. You will find a contradiction if you
assume that the writer was contradicting himself. If someone with wisdom and
knowledge told me that "This tree is not a Tree", then I would try to
discover what he meant. He could be speaking about the word "tree",
or a picture of a tree or an image in your mind. None of these would be like
the real trees.
Critic:-
There are most certainly contradictions
between the various religions and sects.
You cannot make any comparison about
religious faith, especially between Islam and Christianity, when any judgement
is being liberally laced with unfair 'value-laden" doctrines from either
side. The fact is that in a "claim to knowledge" based solely on
faith can only lead to one consequence.
Both faiths cannot be true because they
contradict one another. So if a Muslim says that he believes in Islam through
faith so for him it must be true, and a Christian claims likewise, then there
is an irreconcilable problem for if one is known by faith then so must the
other but they both can't be true because they conflict with each other.
Comment:-
Whereas this appears to be true on the
surface, it depends on what is meant by faith. If it is "blind
belief" then it is true.
But that is not how Islam understands it. It
is a case of perception, insight, the awareness of self-consistency of
experience and ideas. It is also necessary to understand that each religion is
a self-consistent system and adapted to the times, place and people where it
flourished. When the context is changed and various parts of it are transferred
to other systems, then they may well become inconsistent and contradictory.
People did convert from Christianity to Islam
when it was first announced and still continue to do so. This is because they
perceive that Islam is a wholly inwardly and outwardly unified self-consistent
system that dispels various superstitions and misunderstandings in Christianity
that are not to be found in the teachings of Jesus and that Islam goes to the
core of the whole religious phenomena.
It is true that some Muslims also convert to
Christianity, but as many of us have found, and it is probably true to say of
all such converts, that they did not know Islam in the first place and do not
really embrace Christian doctrines. Many have been bribed in various ways.
Christianity can be considered a stepping stone, a transitional phase to a
better understanding of Religion which Islam essentially is, provided, of
course, that they continue their studies and quest for knowledge.
Critic:-
You
criticised me for suggesting that all religions depend on the same thing,
namely faith and cannot, therefore be differentiated. You said that: Whereas this appears to be true on the
surface, it depends on what is meant by faith. If it is "blind belief" then
it is true.
Following
this idiosyncratic line of futile thinking: what does Islam mean by meaning?
What is this verbal dispute then dependent on? Isn't it an infinite regression
caused by thousand pedantic definitions?
Yes, it
is a case of becoming aware of something via the senses that is what
"perception" is supposed to represent?
I'm sure
you have spoken or communicated with hundreds of Muslims but never a single
"Islam", I would expect?
Comment:-
As
usual, instead of trying to understand, the critic feels his prejudices are
under attack and wishes to retaliate. But he undoubtedly knows that words have
different meanings in different systems. As pointed out before, it is unlikely
that someone who is addicted or exclusively conditioned to Western ways of
thinking will understand Islam correctly.
I am
sure the critic knows that "perception" does not refer only to the
senses but to awareness, consciousness. He should be aware that I am not
interested so much in what individual Muslims say, but what the Quran teaches.
It says, among other things:-
"Nay, but it (the Quran) is a clear
revelation in the hearts of those who are endowed with knowledge, and none deny
Our revelations save the unjust)." 29:24
I
suggest that the critic study the articles on the Islamic idea of faith, rather
than Western definitions.
Critic:-
Nonetheless,
what is "faith", in and of itself, in the real world of common usage?
We can find a fairly extensive synopsis on an Islamic web site. We are told it
means:-
1.
Confident belief in the truth, value, or trustworthiness of a person, idea, or
thing.
2.
Belief that does not rest on logical proof or material evidence.
3.
Loyalty to a person or thing; allegiance: keeping faith with one's supporters.
4. The
theological virtue defined as secure belief in God and a trusting acceptance of
God's will.
5. The
body of dogma of a religion: the Muslim faith.
6. A set
of principles or beliefs.
Comment:-
Whereas
I have no objection to the other points, I reject point 2. That is what is
meant by "blind belief". It is most certainly counter to the Quranic
position which is constantly giving us rational arguments and pointing to
evidence in nature and in human history and within ourselves.
It is,
of course, not just the sensory data or the logical argument itself that
creates understanding or awareness, but these human faculties as also through
feeling and action, are means through which information is received. But we
know well that people can look but not see, listen but not hear, and so on.
What do you think is meant by the following verses in the Quran:-
"Then He fashioned him and breathed into
him of His spirit, and made for you the faculties of hearing, and sight and
heart; little is it that you give thanks." 32:9
"Have they not travelled through the
land? And have they not heart wherewith to feel (understand), and ears
wherewith to hear? For, indeed, it is not their eyes that are blind, but it is
the hearts which are within their breasts that grow blind." 22:46
"Verily, those who disbelieve, it is the
same to them if you warn them or if you warn them not, they will not believe.
Allah has set a seal upon their heart and on their hearing; and on their eyes
is dimness, and for them is grievous woe. 2:8. And there are those among men
who say: We believe in Allah and in the last day; but they do not believe. They
would deceive Allah and those who do believe; but they deceive only themselves
and they do not perceive. In their heart is a sickness, and Allah has made them
still more sick, and for them is grievous woe because they lied." 2:6-10
"Those who buy error for guidance, their
traffic profits not, and they are not guided. Their likeness is as the likeness
of one who kindles a fire; and when it lights up all around, Allah goes off
with their light, and leaves them in darkness that they cannot see. Deaf, dumb,
blind, and they shall not return!" 2:16-18
I
suggest you try to set aside your Western ideological frame of reference if you
wish to understand Islam at a more than superficial level.
Critic:-
You say
that Muslims and Christians say they believe through faith. There is confusion
here; faith just IS belief, religious belief, so to talk about believing
through faith is to talk about believing through belief - that is, nonsense.
Talk about believing through faith is a way of voiding giving the grounds or
reasons for belief. A Muslim friend once said to me: "I don't need reasons
for belief; I've got my faith."
Comment:-
You are
mistaken. Faith is more than belief. Belief refers to an intellectual condition
while faith refers to thought, feeling as well as action. It refers to the
confidence such that one bases ones motives and behaviour on it.
Belief
and faith may result from experiences through the senses, feelings and
interactions, the exercise of reason or because things are genetically
built-in. It could be the result of partial knowledge, illusions, prejudices,
social or cultural conditioning, rationalisation of desires, phobias,
superstitions, fantasies, addictions, obsessions, attachments or fixations to
certain ideas, habits of thought, emotions caused by fear, fascination, hypnosis
or strong desires. These tend to form "complexes" in the mind.
There are usually several that are mutually exclusive and mutually
contradictory to various degrees. These can be defined as instances of
Idolatry in that the motives and loyalty of the person is to something less
than the whole.
A
distinction, therefore, arises between true beliefs and false beliefs.
True
beliefs can be defined as those that belong to a unitary self-consistent
system. One could say that things are Relatively True with respect to a
particular system. However, from the Islamic point of view Truth is defined
with respect to Allah, who is the Fundamental, Absolute, Self-existing Unitary
Reality, the Origin of all other things. Something is Absolutely True when it
is understood relative to Allah. It belongs to a wholly comprehensive
self-consistent system that includes both outer and inner experiences. In so
far as we are formed by the same materials, forces and laws which form the
Universe, and we interact with it, we have an inbuilt capacity for Truth,
though it is usually dormant owing to our limited consciousness. Nevertheless,
some inkling of this is felt by some people as True Faith.
Belief
may not refer only (a) to facts, but also to (b) values and (c) to methods
or techniques. These must also be self-consist with each other.
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