Levels of Understanding

Western Scholar:-

To the one end of the time-scale you have at least a century, in which diacritical points, vowelling signs, hamzas, alifs etc. had to be introduced in the Koran orthography - "orthographic reforms" which gave ample opportunity to alter the text and even the meaning of the text.

Comment:-

We are aware that these changes were made to the written text and that there are some variations in the text and recitations. But you are speculating without evidence for the changes in meaning you have been proposing.

The Problem is that there is a difference in attitude between Western non-Muslim scholars and Muslims. You keep trying to get your criticisms of the Quran across to us and we reject these. We keep telling you our point of view and you are unable to understand it.

But let me try to explain once more:-

There are possibly 7 levels in the understanding of the Quran:-

(1) Quran 1 - There is the level of interpretation. We are perfectly aware that different people interpret and understand the Quran differently according to their various experiences, capacities, insights, motives and efforts to study and understand. These interpretations are not the Quran, but human opinions. The translations of the Quran are also interpretations. So are your speculations and those of other scholars. But interpretations have levels. They may be mere conditioned reflexes to sounds, or sentimental attachments to dogmas, or they may be intellectual interests in the form of words, or in the concepts, or in the ideas and their philosophical implication, or in their scientific validity, or in their social function, or in their psychological function. Or the interest might be much deeper, in the application to ones own behaviour, life and being. According to the Prophet (saw) who should know, the verses of the Quran are compact and

"The Quran was sent down in seven modes. Every verse in it has an external and an internal meaning, and every interdiction has a source of reference."

At this level we have to distinguish between :-

Quran 1(M), which is the Quran as seen by Muslim and

Quran 1(N), which is the Quran as seen by non-Muslims, those who are hostile to it or have prejudices or see it as an ordinary book written by a person rather than a revelation.

These two are not the same thing though the name is the same. The Quran was meant for Muslims and was meant to be read according to certain attitudes and criteria and it was to be applied. This is not how non-Muslims read it and it is wholly useless for non-Muslims as well as Muslims.

(2) Quran 2 - These individual interpretations are embedded in a whole tradition current within communities. In Muslim communities this consists of the Hadith and the writings of various saints and Muslim commentators, the oral transmissions and various established practices. These traditions vary within different communities and sects. Western scholars have their own traditions of scholarship that are continuous with scholarship of the Bible, other scriptures as well as other kinds of literature. This tradition has little or nothing to do with the traditions in which the Muslim view of the Quran exists. We can, therefore, distinguish between Quran 2(M) and Quran 2(N).

(3) Quran 3 - These interpretations presuppose that there is a written book. As already pointed out this has been modified and there are some variations. The text is a fact in this world as other phenomena are and what people see depends on the mentality of the person. It reveals its information gradually over time. A study of the Quran requires appropriate capacities for receptivity and comprehension, correct motives to understand and correct efforts. The written book is of paper and ink and is a creation. It only contains the record of the recitation and is a medium or gateway through which one passes to reach the meaning, significance and value of the Quran. But obviously, it does not have the versatility of the recitation. It is fixed rather than connected with particular events that gave the verses their significance. This has the advantage that it can be transmitted down the ages and it can be consulted in relation to different events as they occur. However, these events will not be exactly similar to those that were experienced when the recitation first took place, though they may belong to a class that includes them. It will be up to the student to determine what class particular events belong to, and whether a set of verses can be applied to it.

To repeat: The Book is seen differently by Muslims and non-Muslims. What non-Muslims see is not the Quran but their own opinions about it based on assumptions and criteria that are not in the Quran and accepted by Muslims. It is something different though the name is deceptively the same. That is, the Book is taken out of the context described below of revelation and placed in a different context of books written by human beings.

"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 the losers." 2:121

"Will they then not meditate on the Quran, or are there locks on their hearts?" 47:24

(4) Quran 4 - Before being recorded in written form, the Quran was a recitation. This implies that the sounds, rhythms and intonations as well as the meaning of words have significance and affects on the understanding. It is this rather than the form of the words that is to be conveyed. The recitation provides an experience. The experience of revelation has to be translated. The recitation moreover was connected with events that also provided experience. The purpose of the Quran is to produce an effect on those receptive to it. This is not merely an intellectual one, but includes feelings, motives and action. It is meant to affect the heart and Spirit and consciousness, conscience and will.

(5) Quran 5 - Before that the Quran was a revelation. It was not an action, a composition by the mind of the Prophet (saw) but a perception which required receptivity. Revelation is not creating through thought which is an activity. It has degrees such as inspiration, intuition, insight, Revelation as opposed to creating through thought. It requires receptivity. There are degrees such as inspiration, intuition, insight and the sudden flash of understanding that all students experience. The Quran is to be understood as such, and to be understood it requires revelation in the heart. That is, the recipient must be in a state of receptivity to perceive rather than be actively thinking and inventing according to his own presuppositions. At this level, the Quran is not something that is known superficially in a purely intellectual manner but to be understood deeply in one's being. It should be an experience similar to that which the Prophet had.

Revelation in the heart can be regarded as Gnosis or direct perception or being conscious of. It is not the same thing as observing and thinking. Certainly Muslims are required to seek knowledge, but this is not necessarily the same thing as science. Science is a progressive thing such that at no time cans it be said that it is absolutely true. In fact, its theories are constantly changing and much is speculation as can be seen from magazines such as "The New Scientist". It is also only an intellectual pursuit that has little spiritual or psychological developmental value. True, it gives us some understanding about the world and our society and ourselves but it changes the behaviour or nature of very few people. It does have application in Technology but that too concerns the environment only and though it has some objectively beneficial results, it serves mostly existing desires and whims. It also produces many psychological, social and environmental problems. It could, however, be that at some future date the concept of Science will change owing perhaps to continuing Islamic influences, and it will then have a more comprehensive application and be an instrument of spiritual development, of Islam, surrender to Truth.

The revelation is said to have come through the angel Gabriel. In order to understand such religious concepts it is necessary to understand that there is no dichotomy in Islam between the material and the spiritual or mental. There are only different kinds of phenomena and they consist of Truth, something or process that creates order or conveys truth. A process is a transmission of Truth. There is no dichotomy in Islam between deterministic causes and chance.

"Nay, but it is a clear revelation in the heart of those who are endowed with knowledge." 29:49

"And, verily, it is a revelation from the Lord of the Worlds, which the Faithful Spirit of Truth (Gabriel) has brought down upon your heart, that you may be one of the Warners; in plain Arabic language. And, verily, it is also in the scriptures of the past!" 26:192-196

"Most surely it is an honoured Quran, in a book that is protected. None shall touch it save the purified ones. A revelation by the Lord of the worlds." 56:77-80

(6) Quran 6 - Revelation implies that there was something to be revealed and perceived. The Quran tells us that it is a reminder to creation.

"This (Quran) is naught else than a reminder unto creation, unto whomsoever of you wills to walk straight. And ye will not, unless it be that Allah wills, the Lord of Creation." 81:27-29 and 68:52.

Before being a revelation it was:-

“Nay, this is a Glorious Quran, (inscribed) in a preserved Tablet” 85:21-22

"And lo! It is in the Mother of the Book (Source of Decrees), which We possess, sublime and decisive. " 43:3-4

That is, it is part of the fabric of the created world, belonging, as it were, to the blue print on which the Universe is built. This can be understood also as implying that its entry into the world was inevitable when and where the times and conditions were ripe. At this level the reality of the Quran is realised.

(7) Quran 7 - It is the Word of God, the creator of the Universe and as such it is part of the Universal Creative force by which all things arise and receive their purpose and function. It is, therefore, prior to Creation. At this level the Quran is incorporated in the life of the person and he is then in a state of Surrender (Islam). The Word of God is the cause of the Laws of Nature, which are its manifestations. It is defined as Truth which to an extent is similar to the notion of Information in science, the cause of Order.

“Most surely, it is the Word (of Allah) brought by an honoured Messenger, and it is not the word of a poet; little is it that you believe; nor the word of a soothsayer; little is it that you mind. It is a revelation from the Lord of the worlds.” 69:40-43

"And We reveal in the Quran that which is a healing and a mercy for believers, though it increase the evil doers in nothing but ruin." 17:82

"He it is who sends down clear revelations upon His servant, that he may bring you forth from darkness into light; and Lo! For you Allah is most Kind, Merciful." 57:9

"O you who believe! Respond unto Allah and His Messenger when He calls you to that which quickens you; and know that Allah comes in between a man and his own heart; and that He it is unto Whom you shall be gathered." 8:24

"Is he who was (spiritually) dead and We have quickened (given him life) him, and made for him a light, wherein walks amongst men, like him whose likeness is one walking in utter darkness whence he cannot emerge? Thus is their conduct made seemly to the disbelievers." 6:123

The understanding of the seeker of Truth is required to ascend this ladder.

I do not suppose that you recognise such a ladder or comprehend the above. You seem to be skimming on the surface horizontally rather than exploring the depth. We see that you do not believe it to be a revelation and, therefore, are not dealing with anything that Muslims recognise as the Quran and your opinions have no relevance even to you. What good do they do you?

You and your like, misread it, reading it in a language other than in which the Quran was composed and, therefore, you interpret some of its verses in contradiction to others and to the whole gist of the Quran. There is nothing scholarly about this.

Obviously, like others on this site, you have an anti-Islamic agenda and this guides your selection of facts and their interpretation. You cannot possibly expect Muslims to have any respect for such activities.

Critic:-

Speculations about my evil intentions are no argument. They do not save you the trouble of dealing with linguistic arguments as such.

Comment:-

Your motives are not necessarily evil, but erroneous, consciously or unconsciously.

The linguistic arguments you present belong to a subject other than religion. The Quran is a book in Religion and that is its sole function. It is meant as a healing and to provide criteria and a value system by which things are to be judged. It cannot be judged by a different set of criteria. It also tells us how it is to be read and applied.

The Quran does not admit and I do not believe that actions, motives and thoughts are independent of each other. Man is a whole and all parts affect each other. At least, there ought not to be contradictions between these faculties in people who are not completely schizophrenic. Though it is true that people are schizophrenic to various degrees (as confirmed by Quran 39:29) the purpose of Islam is to heal this condition and to facilitate integration. Until this happens opinions will be variously far or near the truth. From the Islamic point of view the motives and actions must be correct in order to reach the truth and we must know truth to have correct motives and behaviour.

I, and no doubt others, were able to discern your motives from the fact that wanted to see those Christian doctrines in the Quran that contradict the thesis of the Quran and even the New Testament.

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