A Modern Problem
Assertion:-
With spread of
universal education an increasing number of people these days question the
concept of God. Many reject the idea or do not understand the term, and most simply ignore the idea altogether. The
main criticism of Islam (Surrender to God) is the fundamental fact that there
is no proof or evidence for the existence of God.
Answer:-
Proof for whom? The
assumption that "proof" or "evidence" has any meaning
except in relation to someone and to something is false. There are many people
who believe in the existence of God on the basis of evidence.
Firstly, it is
necessary to know what exactly a person means by the word "God". If
they have a false idea such as a superman sitting on some planet in the sky who
controls everything then there is no evidence for this and Islam is atheistic.
If they mean something that people regard as supreme to which they subordinate
themselves and which they serve then there are no atheists. The Islamic idea of
"Allah" is defined in the Quran and refers to the absolute
fundamental, self-existing, all pervading reality that is the origin of all
other things, including matter, energy, order, information, life and
consciousness.
Knowledge is
relative in that it requires us to compare or relate one thing with something
else. Proof is a relationship. In order to explain or prove anything
"C", we have to relate it (B) to something that is already known or
assumed (A). The fundamental assumption is that Reality exists and that we are
conscious and that the contents of consciousness exist. From the Islamic point
of view The existence of the Universe, the existence of our consciousness and
the coming of Prophets and Messengers who bring the religions are
manifestations of the existence of God.
From the Islamic
point of view, the existence of God does not need to be proved - It is the
fundamental assumption on which all proof depends. Islam, therefore, goes three
steps further in that it requires Surrender which implies that we (i) remain
aware of this fundamental truth, (ii) are motivated by it and (iii) behave
accordingly.
The fact is that there
is difference between (1) Reality, (2) Experience and (3) Description. We do
not see Reality, but its effects on our minds. Our minds, therefore, have a
modifying and filtering effect. Proof generally refers to verbal statements. In
order to prove the truth of a verbal statement we must point to an experience.
But there are certainly people who have experiences of God to various degrees.
But experiences are subjective and they have to be interpreted and translated
into words to communicate with others. People differ in the way they understand
words. But they also differ in their capacity for experience and in the nature
and quantity of experience and the amount of thinking, data processing, they
have done. And they differ in their degree of awareness, of consciousness, and
the degree of integration.
There is a
difference between body, mind and spirit, though there is interaction between
them. We can divide the functions of the mind into thought, feeling and
volitional action; and the physical faculties into sensations, instincts and
reactions, there is a corresponding distinction in Spirit between
consciousness, conscience and will. Consciousness is awareness of Reality. It
is awareness of unity and consistency. Conscience refers to motives, and the
feeling of consistency as to what is good for us (Quran 91:7-8). Will is
co-ordination and refers to the ability to act according to what one is aware
of.
But we all have
only partial knowledge and experiences can be illusion owing to partial
perception and all human beings are unconscious of most of the processes that
take place within and outside them but nevertheless affect them. We also rely
for our knowledge on communication from others. There are often contradictions
between experiences or statements specially when there is insufficient
information or thinking. All this causes doubt and as this is conflict is an
unpleasant state of uncertainty it constitutes a problem. There is a built-in
desire to remove the problem by seeking a solution. This can take three forms:-
fight, defence or flight. We can seek real solutions, or set up barriers to
separate the contradictory ideas or we can simply withdraw our awareness from the
problem.
In order to achieve
a degree of certainty it is necessary that experiences should be repeated,
intense, corroborated by others and fall into self-consistent systems where
each item has multiple relationships with others. This increases the probability
that the experience is consistent with Reality. However, the fact is that owing
to fixations or attachments, habits and the consequent inadequate processing,
digestion, and assimilation, the human mind can accommodate numerous different
systems of experiences and these form several different centres or complexes or
egos which are mutually exclusive or might overlap to different degrees. Quran tells us:-
"Allah sets forth a similitude: There is a
slave who belongs to several partners, differing (or quarrelling) with one
another, and there is another slave wholly owned by one man. Are the two alike
in condition? (All) praise is due to Allah. Nay! most of them do not
know." 39:29
This makes a human
being disintegrated, unstable, variable and contracted at any time to a small
part of the total potentialities. He has different opinions and behaviour
patterns in different situations, in different companies, at work or at home.
Apart from this, at the social level, there are various scientific, economic, political
and cultural systems and there is little co-ordination or communication between
them.
Islam requires that
human beings should surrender wholly to the One Allah, the fundamental Reality
and achieve inner integration. To achieve this Islam provides a comprehensive
Framework of Reference within which all experiences can be interpreted.
It is true that as
knowledge increases and we see the causes of things and events, the concept of
God retreats. We now know that the great diversity of observed phenomenon
depend on a small number of forces, Universal Laws and certain constants of
nature. But we also need to know the origin of these. And it is not certain
that all forces and laws are known. Science is progressive and its conclusions
cannot be said to be certain at any given time. Apart from this, not everything
is determined by these known factors. They only determine probabilities.
Knowledge, which
can be defined as consciousness of Reality is only a small part of Reality. We
can draw a line that represents all reality, where one side points to the
source, the Infinite Allah and the other points to the created world. We can
place a point on it that divides the known from the unknown.
World <-------------------<P>--------------------->
Allah
The Known
The Unknown
Then the progress
of knowledge can be represented by the motion of the point into the unknown
region. The resulting increase in the region of knowledge can be regarded as a
progressive revelation of God.
Critic:-
But, the concept of
God includes certain attributes like Power, Truth, Compassion and Justice.
These appear to be anthropomorphic ideas. There is no proof of such a God,
particularly as there is so much evil and suffering in the world.
Answer:-
These attributes
follow from the concept of God as the Creator of all things. They are
categories of thought by which we understand things, and therefore exist before
knowledge is possible. Human beings have these qualities because they are
Universal categories that also exist in other things. They transcend
anthropomorphism.
Allah is understood
as omni-potent (all-powerful) because He has created all things. He is
Omniscient (all-knowing) because He is also Omni-present (pervading all things.
The Universe and all things in it can be seen as thoughts in the mind of God.
There are causal laws in the Universe according to which there are regularities
without which we could not recognise or control anything and according to which
actions have consequences that are proportional to the actions. That is
Universal Justice. He is seen as Benevolent because nothing can exist except
that it has received the resources that are responsible for its existence. He
is Compassionate and Forgiving because there is a degree of tolerance and flexibility
built into the Universe such that the consequences of actions can also be
reversed by other actions and there are degrees of intelligence built into
things that allow them to seek their welfare and adjust to changing
circumstances.
The notions of good
and evil are relative because they refer events to entities. (i) What an
individual likes is regarded by him/her as good and what he/she dislikes is
regarded by him/her as evil. People differ as to what they like or dislike (ii)
But these likes and dislikes may not be the same as what actually benefits or
harms them. (iii) Most things have good and evil consequences depending on the
circumstances. It is a question of whether there is greater good or evil. (iv)
Circumstances change so that what was good may become evil and vice versa. (v)
When we consider a whole community then what is good or evil for some
individuals may be the reverse for the whole community. (vi) At a more global
or Universal level things that may be good or evil may be the reverse for
particular communities. (vii) There are different criteria as to what is
counted as good or evil. It could refer to physical, mental or spiritual
welfare. From an Islamic point of view that which tends to spiritual
development in consciousness, conscience and will, unity and integration is the
good.
As before, we can
represent things by a line going from maximum goodness which is Allah, the
source to minimum good. Goodness comes from Allah and we gain maximum good by
moving towards Allah. Then at any point on this line one side is good relative
to the other side that is evil.
Minimum goodness <------------------<P>--------------------->
Allah
Relative
evil Relative good
Apart from (i) the
existence of natural facts and values, i.e. (a) Truth and (b) Goodness, we are
also concerned with (ii) the existence of the capacity for knowing and
recognising them and (iii) the capacity to act and behave accordingly. We are
concerned also with the existence of (c) Power and (d) Beauty. These can be
regarded as the four aspects of existence that are to be explained.
These too can be
understood by drawing lines that go from maximum power and beauty (which is
towards Allah) to minimum power and beauty (which is away from Allah). A
movable point on these lines divides the relative powerful from the relative
impotent and the relatively beautiful from the relatively ugly.
Critic:-
If God is the
fundamental source and has created the forces, laws and processes by which all
things work, why worship God, meditate, pray and supplicate? Is it not just a
question of obtaining knowledge of these forces, laws and processes and
applying it?
Answer:-
There are many
levels from which these forces derive. Some are confined to our immediate
environment; some affect only our planet; others come from the Solar System,
the Galaxy or the whole Cosmos. Some come from beyond, from the fundamental
source. And all these interact and affect us.
Three facts must be
considered:- (1) We are most certainly connected, and in interaction with the
rest of Reality through all kinds of forces, mechanical, chemical, biological,
social, psychological and spiritual, consciously but mostly sub-consciously and
unconsciously. What we do modifies us as well as our environment and this in
turn affects our actions. (2) It is also obvious that human beings have a
built-in desire to seek self-fulfilment and happiness (paradise) and the desire
to avoid what is harmful and causes suffering and destruction (Hell). (3) It is
not difficult to see that the greater our capacity for awareness and
self-awareness, appropriate motivation and ableness, particularly self-control,
the better will be our adaptation to Reality and the more can we benefit
ourselves. It is, therefore, a question of human spiritual development, having
appropriate techniques to achieve this and applying them. That is the proper
function of Religion. It is a question of inner integration, social unity and
harmony with the Cosmos.
Ultimately, the
correct and effective application of these techniques provides the proof of God.
As the Quran points
out the divine spirit (ruh) has been placed in man (Quran 32:9). Then he who is
self-conscious and knows his Self, knows Allah, and vice versa (Quran 59:19). The
Spirit is a Fundamental and Universal substance that derives from the Word of
God (Quran 17:85)). The human soul (nafs), however, is different between
individuals and distinguishes between them (it can be regarded as organised
spirit). It can atrophy or develop (Quran 91:7-10). The one that develops by
receiving more of the Spirit (Quran 8:24) returns to God (Quran
89:27-30). It is withdrawn during sleep and death and can, therefore, be seen
as referring to the withdrawal of consciousness, conscience and will.
Assertion:-
A probably irreversible change has occurred
in the world in recent years. The world has shrunk owing to the developments in
transport, communications and trade. This has also caused much migration,
mixing of races and religions and cultural exchanges, tending towards
uniformity. It has also become more dangerous owing to the increase in tensions
and the increasing sophistication of weapons. The development and
implementation of methods of peaceful co-existence have become urgent. It is no
longer possible to tolerate conflicts resulting from differences of religion or
culture. These have to be subordinated to political homogeneity.
A Scientist:-
The Universe, including human beings and
their societies are evolving. Change is inevitable. Nature requires variety so
that when changes take place there are always some creatures that can adapt to
it while others die out. The fittest survive and multiply.
In fact stimulation is necessary for progress
and that requires encounters between different things. Complete homogeneity as
that which is now tending to take place with the spread of Western culture
would spell stagnation and extinction.
Competition and aggression are part of human nature
which made them successful. The fact is that people differ in their nature,
circumstances and ambitions but they are interdependent and affect each other
while resources are limited. Humanity is divided into rival groups of many
kinds including racial, generational, economic, social, cultural and
ideological ones and politically into nations and there are conflicts between
these.
A Muslim:-
It is Religion that provides a world view and
the values we live by. It is concerned with the whole of life including the
human interaction with the physical environment, the Society and their own
mental and spiritual life. Politics deals only with one aspect of social life which is only one aspect of the whole life. It can, therefore, be only a part of Religion.
It is not possible for a Muslim, who has
surrendered to Allah exclusively, to surrender to anything else be it a
Nationality or an Ideology. This is Idolatry. It is, of course, necessary for
him to abide by the laws of the community which he has entered and from which
he receives certain privileges for which he is obligated and he can have
loyalty to that community but this cannot supercede his loyalty to Allah who
represents a much greater realm than just a community.
Islam, Religion exists to change life towards a more
ideal condition. The reverse is to render it null. Though it is certainly
necessary to deepen ones understanding of religion with study and effort and
transform oneself, it is not religion that has to be changed to suit a
political state or ideology.
Human beings have potentialities for
adjustment, adaptation and development and are not trapped in purely biological
limitations as animals are. With the arising of man Evolution has entered a new
phase. Culture and Ideology play a greater part. Religion is concerned with
human adjustment to Reality and with methods of development.
Aggression is most certainly required in
order to solve problems (which consist of conflicts between opposites, as good
and evil are). But it can be channelled into intelligent and useful
constructive rather than destructive paths. However construction of something
does involve destruction of something else. It is necessary to ensure that the
exchange maximises environmental, social and psychological benefits. This
requires conscious application as opposed to mechanical reactions.
A Christian:-
There are many religions, but there can be
only one truth. I believe Christianity is true and all the others are,
therefore, false, or relatively false. But I recognise the fact that all the
other Religions also suppose that they have the Truth exclusively. As a
Christian I believe that we should be tolerant and show love and lead others to
the truth.
A Hindu:-
I am a Hindu and believe that there are many
paths to God. Each person has to choose his own path. I, therefore, believe in
plurality. This is more than tolerance. I think that others are or can also be
on a true path and that each person must find his own.
A Buddhist:-
For me religion is
about liberation from human limitations and is best achieved by withdrawing
from the world.
Comment:-
Certainly,
spiritual development is the primary aim of Religion and all other aims are
subordinate to this. From the Islamic point of view we are in this world to
learn and develop. The world itself contains all that is required to do so. We
learn by interaction with it and we have functions and duties towards the
environment and all it contains, each other and the community, and ourselves
physically, mentally and spiritually. It is not really possible to withdraw
from the world as we are inter-dependant with it. The religious community
cannot exist without recruits from the rest of the society and if the physical,
political or cultural conditions do not allow it. Human beings affect each
other and are collectively a single entity. To withdraw from the world, though
allowing concentrated effort, is limiting unless of course the harmful
pressures from the physical, social or cultural environment are overwhelming
relative to the powers of the individual. This may have been the case at one
time or in some places and it may still be advisable occasionally to reduce
temptations and distractions and intensify spiritual efforts. But we ought to
change these adverse conditions or migrate to places where the conditions are
more conducive to development.
Muslims believe that the Truth is certainly One as it
comes from Allah who is Absolute One. But human beings have limitations in
perception, motives and abilities. They therefore have partial truths mixed
with fantasies based on wishful thinking, narrow self-interest, habits and
prejudices. Both plurality and the need for tolerance depend on this fact. That
is why they need methods of development, education and appropriate cultures and
systems of disciplines by which they can expand. People and their circumstances
also differ and the means, the remedies can differ depending on the nature of
the disease and circumstances though some are better and more comprehensive
than others. But the greater the development the more will they converge
towards a more comprehensive unity. People are at different points in the path
and have various levels of development. Those at higher levels can guide those
at lower levels but development depends on their own efforts.
But this certainly requires:- (a) A
comprehensive framework of ideas, admission and awareness of ones limitations,
and the motive and effort towards a goal. (b) A legal, social and cultural
system that facilitates this. (c) It also requires a legal and political system
that admits diversity.
This could possibly be achieved if there were
a World Federation with a Central Military Force that concerned itself only
with maintaining peace in the world. All other affairs were left to the various
communities and their organisations to deal with. These communities could also
negotiate with each other to agree on matters that were of common interest. The
treaties so formed would then be a matter for the Central Military to enforce.
But this is a long way from happening because each nation or those who control
it want control of the Military in order to enforce their own selfish interests
at the expense of others. It has not yet dawned on them that this is really
against their own best interest. But they provoke
opposition and present a challenge, an obstruction to be overcome. As the Quran says:-
“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. And thus have We
placed great ones (those who have the power) in every town, its wicked ones,
that they may plot therein. But they do but plot against themselves, though
they perceive not.” 6:123-124
The Islamic position can be seen from the following
verses:-
“Mankind were
one nation once, and Allah sent them prophets with good tidings and with
warnings, and sent down with them the Book in truth, to judge between men in
that wherein they disagreed; but only those unto whom the scripture was given
disagreed therein after manifest signs had come to them, through selfishness
and stubborn pride (or hatred) amongst themselves; and Allah guided by His Will
the believers to the truth concerning that wherein they disagreed, for Allah
guides whom He will unto the straight path.” 2:213
“Unto every
community 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
“Verily, those
who divided their religion and became sectarians, you have no concern with
them. Their affair is in the hands of Allah, He will then inform them of that
which they used to do.” 6:160
“Every sect has
a goal to which Allah turns him; but do you strive onwards together to do good
works; wherever you are Allah will bring you all together; verily, Allah has
power over all things.” 2:148
“Revile (or
abuse) not those who call on other than Allah, for then they may abuse Allah
openly in their ignorance. Thus We make seemly to every nation their deeds. But
unto their Lord is their return, and He will inform them of the truth of what
they used to do.” 6:109
“Say: O you
people of the Book, come to an agreement between us and you, that we will not
serve other than Allah, nor associate aught with him, nor take others for Lords
rather than Allah. But if they turn away then say: Bear witness that we are
they who have surrendered." 3:64
“Say: As for
me, my Lord has guided me unto the Straight Way, a right religion, the faith of
Abraham, the upright, for he was not of the idolaters. Say: Verily, my worship
and my sacrifice, and my living and my dying belong to Allah, the Lord of the
Worlds. He has no partner. This I am commanded, and I am foremost of those who
surrender (unto Him)" 6:162-164
“Say: Shall I
crave for other than Allah for Lord, when He is Lord of all? But each soul
earns only on its own account, nor does any laden soul bear the burden of
another. Then unto your Lord is your return, and He will inform you concerning
that wherein you differ.” 6:165
“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
“Do not you see
that Allah created the heavens and the earth in Truth? If He please He can
remove you and bring (replace you with) a new creation; that is for Allah no
great matter.” 14:19-20
“But nay! I swear
by (or call to witness) the Lord of all points of the rising and setting places
East and West that We are certainly Able to replace them with others better
than them, and We shall not be overcome.” 70:40-41
“We, even We
created them and made firm their frame, and when We will We will replace them,
bringing others like them in their stead. Surely this is an admonition; whoever
will, let him take a straight path to his Lord. 76:30. But you will not, except as Allah wills,
surely Allah is Knower, Wise.” 76:28-30
“Then set your
purpose for religion as a man upright by nature - the nature made by Allah in
which He has made men; there is no altering (the laws of) Allah's creation;
that is the right religion, but most people do not know - turning to Him only, and
be careful of your duty to Him and keep up prayer and be not of those who
ascribe partners to Him (polytheists),
of those who split their religion and became schismatic, every sect
rejoicing in its own tenets.” 30:30-32
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