Renaissance - 8

An indispensable consequence of globalization is the enhanced interaction of the individuals of different faiths. Composing a third of the population on the planet, global peace is, therefore, incumbent upon the members of the heavenly religions. Achieving this goal, however, requires a proper understanding of "the other" and an acceptable use of the interaction among the believers. In this article, I want to discuss the issue from a Muslim's perspective.

The very first duty for the Muslims is to read their holy book, Quran, and see that the people of the book are not treated as a single entity, just like there are bad apples among the good ones in the Muslim communities. Going one step further, Muslims must use this situation as a mirror to themselves. Being born into a Muslim society does not necessarily make a person "one of the best on the planet". Quran praises, admonishes and reprimands both the Muslims and the people of the book. The good news of paradise and threats of hell in the Quran are both for the Muslims and for the people of the book.

Indeed, those who believed and those who were Jews or Christians or Sabeans - those who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve. (2/62; also see 5/69 for similar meaning)

The second point, which is a natural consequence of the first one, is that Muslims must give up treating the people of the book as "people to be saved from hell fire". This insidious urge to convert each other is mere a poison to the peaceful coexistence of the communities of different faiths. It is natural that people may change their faiths during the course of their lives and it is understandable that people want to spread the message of their faiths, but this must be with the purpose of "being known properly". For a healthy cohabitation, Quran's suggestion is to urge and collaborate with each other to do good.

For each [religious following] is a direction toward which it faces. So race to [all that is] good. Wherever you may be, Allah will bring you forth all together. Indeed, Allah is over all things competent. (2/148)

...To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ. (5/48)

Third, just like Christians and Jews are people of the book, Muslims are among the people of the book from the perspective of Christians and Jews. Remembering that the Prophet Muhammad warned the believers of following the mistakes of the people of the book, Muslims must contemplate upon what happened in the Christian and Jewish communities and among each other, then must reflect the lessons from this contemplation over themselves. In the remainder of this article, I am going to do this in context of a renaissance of faith.

"You will follow the wrong ways, of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there." We said, "O Allah's Messenger! Do you mean the Jews and the Christians?" He replied, "Whom else?" (Sahih Al-Bukhari, 3456)

This hadith is traditionally interpreted as imitating the people of the book, hence the cold shoulder against the western societies or rejecting celebrating the new year, etc. However, when thought in conjunction with the relevant verses in the Quran quoted at the end of this article, we can see a whole host of other lessons. In fact, we can see that this formal and superficial interpretation of this hadith is actually a hindrance to a much broader understanding.

A major reason of criticism against the People of the Book by the Quran is their differing in religion or falling into dispute in religion when there are clear signs or verses. What's more, this point is emphasized numerously throughout the Quran. Then, in the light of the above hadith, we can easily see that a similar fate, that is differing in religion, is waiting the Muslims, too. In fact, another hadith highlights exactly this point:

"The Jews split into seventy-one sects, or seventy-two sects, and the Christians similarly, and my Ummah will split into seventy-three sects." (Tirmidhi, 2640, Grade:Good)

Since the solution to a problem lies in understanding it first, Muslims can study the Christian and Jewish groups and their religious history in order to diagnose and treat their own ailments. Let's see some examples.

The belief of trinity in Christianity is a major point of discussion. I am not going to go into the same discussion here, but let's ask if there is something analog (not the same!) among Muslims. One implication of the belief of trinity is that Jesus is carrying godly properties. Being free of errors or not having any cultural/sociological bias is a godly property we humans lack, and when you look at the Muslims, you see that more often than not, prophet Muhammad (pbuh) is raised to such a perfection as to never make mistakes or to have no cultural biases so that his words possess validity over times and geographies (see Chosen from among us Humans). This conclusion is then carried on to making jurisdictions based on his sayings.

The same erroneous notion is repeated for the scholars. Again, Quran criticizes the People of the Book for treating their religious leaders as God. It is agreed among the Muslim scholars that this refers to their embracing those individuals' jurisdictions and interpretations as definitive and truthful as if coming explicitly from God.

They have taken their scholars and monks as lords besides Allah , and [also] the Messiah, the son of Mary. (9/31)

Namely, the status of Saint Paul among the Christians is a prime example of this. Without going into the discussion, I am going to ask whether the Muslims are doing the same mistake. Well, similar to the extreme attitude towards the last messenger of God, the scholars' jurisdictions and interpretations are treated as definitive and truthful among Muslims, too (sometimes even if they contradict with clear orders and prohibitions of God). Then, are those Muslims not assuming their religious leaders as gods besides Allah, according to the diagnosis of the aforementioned verse?

Last point in this discussion I would like to scrutinize is the concept of differing in religion. I will argue that this concept means creating a religion in religion. That is creating a humanly religious sect in an otherwise heavenly religion. I am not arguing against the formation of congregations but talking about the sects that treat other members of the same religion, but who are out of the sect, as out-of-religion. Such Christians or Muslims claim other members of their religion to be non-Christian or non-Muslim. That is, for example, although a person claims to be a Muslim and practicing the basic obligations thereof, they are counted as non-Muslim by these extremists, and furthermore are exposed to unfair treatments. Believers who are living in peace in their communities are counted as creators of conflict mainly because they are not carrying the same political views as some religious groups, and so, are tormented in various ways. Is this not differing in religion?

Remember that I made these comments, first, by reading and contemplating the history of the People of the Book, and then by studying the Muslims in the light of this contemplation. This practice is well-established according to the verses and hadiths I quoted in the article, and can be extended to other issues. Bottom line is, a renaissance in faith for Muslims requires a healthy interfaith interaction, and the same is valid for the members of the other faiths, as well.

Verses about "Falling into Dispute in Religion"

The Jews say "The Christians have nothing [true] to stand on," and the Christians say, "The Jews have nothing to stand on," although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ. (2/113)

(Their doom is) because Allah sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose). (2/176)

Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path. (2/213)

Those messengers - some of them We caused to exceed others. Among them were those to whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the Son of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends. (2/253)

Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah , then indeed, Allah is swift in [taking] account. (3/19)

[Mention] when Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you [in submission to Allah alone] superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ. (3/55)

And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment. (3/105)

And We had certainty settled the Children of Israel in an agreeable settlement and provided them with good things. And they did not differ until [after] knowledge had come to them. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ. (10/93)

And We had certainly given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been judged between them. And indeed they are, concerning the Qur'an, in disquieting doubt. (11/110)

Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness. (22/17)

And We gave them clear proofs of the matter [of religion]. And they did not differ except after knowledge had come to them - out of jealous animosity between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ. (45/17)

Renaissance - 7

When you are subjected to an evil by someone, is this that person's will or is it God's will? Let's say you were praying for the termination of this injustice and cruelty, and things went on despite your countless prayers, and they came to an end only at a predetermined time by your abuser. Again, is this end God's answer to your prayers or is it purely your abuser's will, given that things progressed according to his plan made in the very beginning?

In the above question, if you want to keep God clear of evil and say that it was the other person's will at work, then you are unknowingly claiming that someone can go out of or despite God's will, hence a limit to God. Plus, your claim is against what God tells in His book (76/30, 81/29)! If, on the other hand, you say that it was always God's will, then you are charging God with committing evil! What is the solution?

Take a different example. Say you are a scientist or engineer, and are designing a device or an experiment. When you finish things, everything works as you planned. Then, is it your will at work or God's? Ask this question once more if that device is used to commit evil, e.g. murder. Where is God's will here?

Let's go one step further. According to current scientific understanding, the earth formed after the big bang and then through the interaction of natural forces. Where is God in all of this? Then also, it is claimed that living things came about through evolution. If this is ultimately proven to be the case (as there is growing body of evidence towards a full theory of evolution), did God not create us?

Last but not the least, had you been born into an atheist environment, you would have grown without an idea of God (at least not a positive one), whereas those born into believing families automatically develop belief in God in their minds. Then, is it your fault that you were born into such a family? Did God plant you into that family so that you, too, are going to grow as an atheist? If you ask the believers, they tell you that in the age of internet, nobody can claim not-knowing as a pretext, and either you become a Muslim and go to paradise or you stay as non-Muslim and go to hell thanks to the invention of internet!

The questions above and alike are related to two topics: "destiny and free will" and "science and religion". Several answers have been given to these questions, and they consist of a mix of personal opinions and the revelation, where revelation is buried under a growing body of cultural bias. Furthermore, many of these answers suffer either from a negligence and ignorance towards human nature or from an apologetic attitude that is anxious to please the ego of the modern minds. As far as I see it, in order for a renaissance of faith, these fundamental questions must be answered according to these three criteria: 1- based on revelation, 2- acknowledging the human nature, 3- non-apologetic towards arrogant ones but compatible with eager minds. So, below, I am going to list a compilation of answers, including my own, that are in line with these criteria.

Science and Religion

The cliche answer "science explains how, religion explains why" is problematic in the sense that it compartmentalizes the two, and also gives the impression that as if each has all the answers in its own domain. No! Neither science nor religion has all the answers.

The Creator of the universe did not reveal everything, because He created us with intellect, curiosity, reason, and most importantly with an ability to be inspired by Him. He wants us to question, experiment, make mistakes, take lessons and progress. Had He revealed everything through religion, then our creation as intelligent and progressive creatures would be meaningless. Consequently, science, too, which is humanity's common treasure, is a body of trials and errors, questions, thoughts and progress. Science does not have all the how's. And sometimes, it negates or changes the previous answers it has.

So, if your intention is to reach all of the answers to how's and why's in life through science and religion, I have got bad news for you. There is no such thing. Those who know everything are the ignorant ones! Yet, in the beginning, what distinguished humanity from the angels was learning and teaching, experimenting and taking lessons (2/30-34).

As told in the Quran, this worldly life is a game (29/64, 57/20), and it's got its own rules. We discover  some of these rules through science and learn some others from religion. Primarily, the rules from the first enable us to use the creation for our own purposes, but there is more than that. Learning science can help for the betterment of our relationship with our Creator, too, hence the betterment of the afterlife, as well. The latter benefit happens by virtue of the fact that God values the contemplation we do and rewards the appreciation and gratitude towards Him growing in us thereof (35/28).

When we discover the rules governing the nature and the universe, we are actually learning one of the languages with which to talk to God. That is, if I want to design something with a certain speed and strength, I make my calculations and material selections accordingly. This is because God has taught me what He is going to grant me when I do what. More clearly, science and the technology stemming from it is a prayer that is answered as is by God. Science and technology being a form of prayer can be understood by the following. Try to find a scientific proof that the laws of physics are going to exist or not change one second later. You are going to fail if you try to do so, because the ultimate answer you are going to get in this regard is "we haven't seen those laws invalid until now, and the more we try the more we see them valid". Clearly, this is not a proof and it says nothing about the future existence, whereas God is the Sustainer of the heavens and the earth (2/255) and the laws in them (48/23, 35/43).

Before we go to the next section, which is on destiny and free will, the last point to talk about is the theory of evolution. There is a separate series of blogs on this (1,2,3,4,5,Atheism-5), so I am not going to make an elaborate discussion here. I am not going to argue whether it was the case or not, because this is irrelevant in our context. What matters to us for the current topic is that "whatever happened is how God created us". That is, be it through evolution or not, our coming into existence is God's creation, just like sun's illumination on us is a perceptional veil over the fact that God is illuminating us.

Next, it has to be realized that the believers must rid themselves off the cultural and historical biases so that they don't claim something in the name of God when He never made a clear comment on the issue (31/20). Put more clearly, if we don't have explicit comments on the creation, then we must be aware that we are working in terms of interpretations, not God's instructions. Specifically about evolution, let alone being against it, there are many Quranic verses that can be understood as favoring the theory evolution (e.g.71/17,76/1). Again, I am not saying that clear comments exist! All I am saying is that such verses that favor this interpretation exist, and we must know our limits in the relevant discussions.

Yes, this ambiguity can be used by some to support their disbelief, claiming that we came into existence through accidents and so, we don't owe anything to God. But this claim is a manifold of ideas, only one of which is evolution. The blunder in the rest of the claims of such disbelief does not negate the merit of the idea of evolution on its own.

Destiny and Free Will

Although the conventional title for this topic is stated above, it actually is very restrictive in terms of God's actions and manifestations in the universe and on our lives. Let me explain what I mean here. When we say destiny, we mean a list of events that will not change not matter what you do (31/22). The result has been decreed by God's unbounded and infinite will, and this decree obliges you in a certain way (57/22). This understanding is not incorrect, but it leaves no room for the free will. So, let's search for a more comprehensive answer.

We learn the limits of our free will only by trying and pushing our perceived limits. In this regard, science is the study of exploring the limits of our free will (55/33-34). That's how we play with the DNA, explore the space, etc. However, the fact that something is within our free domain doesn't mean that God has nothing to say about it. Just like He created that freedom for us, He also moves the boundaries thereof. He does this in different ways, including guiding people towards each other through inspirations, aspirations and natural needs (2/251,9/14). What we call politics, marketing, advertising, persuasion, etc. are actually the manifestations of God's moving boundaries among our free wills (3/140).

Next, as the classical answer goes, this life is but an examination, and we are tested by the free will (67/2). In a word attributed to Abraham Lincoln, he says "Nearly all men can stand adversity, but if you want to test a man’s character, give him power". Harriet Rubin, a modern day publisher, says "Freedom is actually a bigger game than power. Power is about what you can control. Freedom is about what you can unleash". We do whatever we can, good or bad, and these actions of ours that we did willfully become the DNA of what we are going to become in the afterlife (17/49,20/125-126), as we are going to be created with a new creation, similar to being born into this life through our biological DNA's.

Before finishing, we must also find an answer for "going to heaven or hell". In this life, each individual is responsible for what they did with their free wills using what's given to them (2/286). No one can claim to exactly know their destination in the afterlife, unless told by God. And we don't know what is going to happen to anyone in the remainder of their lives. All we can do for ourselves and for each other is to enjoin good and forbid evil. We cannot claim to have a direct route to the paradise mainly because our birth place happens to be a Muslim-majority land and all we did is go with the crowd (7/99). By the same token, we cannot prescribe hell to someone mainly because their birth was not a Muslim-majority land and all they did is follow the crowd (12/87,39/53,29/23,15/56). We all know that evil-acting people exist among all groups of people, including Muslims, and good-acting people exist among all groups of people, including Muslims (3/113-115). So, we should leave the job of judging the hearts to our Merciful and Compassionate God, and strive to be good believers deserving the heaven.