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The way to believe
| Introduction |
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At some
point every human being is faced with the three existential
questions:
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Q1. |
Where
did I come from (i.e. what happened to me before
my birth)? |
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Q2. |
What
is the purpose of my existence (in this world)? |
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Q3. |
Where
am I going (after leaving this world i.e. after
my death)? |
These
are hard questions and, unsurprisingly, there are no
conclusive answers to them (conclusive in the sense
that they are proved to be true with mathematical strictness
(N-3)).
Furthermore,
due to their existential nature, the answers sought
cannot exist in an empty conceptual space but must be
embedded in some sort of general theory about the universe,
man and life.
Given
that we don't have conclusive knowledge (N-2)
in the issues above, we are all believers (N-1)
whether we like it or not. The crucial question is thus
not: "do you believe or not" but "what
do you believe in"?
Those
who have e.g. adopted the belief in darwinism or the
"big bang" theory like to delude themselves
into thinking that these are somehow (more) "scientific"
(N0) but the religious nature of
their beliefs is revealed clearly by their inability
to present conclusive evidence.
Anyway,
believing does not mean that we should abandon the rational
approach altogether. We are rather to use our intellects
to scrutinize any theory that claims to provide answers
to the questions above and accept or reject it based
on its soundness (or the absence thereof).
The
answers presented here are the ones provided by Islam
(which is the belief that I have come to adopt).
In order to adhere to
the criterion above, however, the rational basis of
the belief in Islam shall be established first.
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| What
is Islam? |
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Muslims think of Islam as of a 'deen'.
One of the meanings of this Arabic word is 'religion'
(service and worship of God).
In contrast to other religions,
the service and worship of God in Islam encompasses
all aspects of life and is not restricted to the relationship
between an individual and its Creator.
Islam thus defines and stipulates
a complete way of life. Furthermore, Islam is an ideology
(N1) in the sense that it
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incloses
a systematic body of beliefs (N2)
about the universe, man and (the different stages
of) life |
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includes
a methodology (N3) or program
of practical politics (N4) based
on that body of beliefs |
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requires
a social or political struggle to enact |
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| The
rational basis |
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The basis of the body of Islamic
beliefs is rational (N5) and is thus
to be acquired through an intellectual process.
In the first phase of this process man is to ponder
over the tangible universe using it as a frame of reference
while seeking answers to the questions Q1-3
above.
Any person reflecting upon the universe
(N7) in a sincere and unprejudiced
manner is bound to arrive at the following maxims that
constitute a part of the axiomatic basis of Islam:
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| A1. There must
exist a single Creator (N7) who |
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1.1 |
has created everything
(N8) |
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1.2 |
is omniscient (N9) |
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1.3 |
is omnipotent (N10) |
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1.4 |
is independent
(N11) of His creation |
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1.5 |
has no beginning
(N12) and no end (N13) |
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1.6 |
is truthful (N14)
and just |
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| A2. The Creator
has sent messengers (N15) (with His
guidance) to mankind |
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2.1 |
The entire creation
is subject to the Creator's laws and rules (N16) |
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2.2 |
Humanity is a part
of the creation and hence also
subject to the Creator's law |
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2.3 |
Humanity needs
to be advised (N17) of (the relevant
portion of) the Creator's law in order to be able
to abide by it |
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2.4 |
The Creator chooses
persons of high moral standing to whom He reveals
the law (messengers) |
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2.5 |
The messengers
convey and expound the law to the people and lead
exemplary lives in accordance to it. |
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2.6 |
The Creator guides
the messengers and prevents them from committing
mistakes (N18). The messengers
are thus infallible. |
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| A3. Muhammad,
peace be upon him (pbuh), was a messenger |
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3.1 |
Muhammad (pbuh)
was a person of high moral standing. He was called
'Al-amin' (the trustworthy) by his people. |
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3.2 |
Muhammad (pbuh)
never worshipped idols. After turning thirty-five
years, he began to retire to a cave in Jabal-an-Nur
(mountain of light) and meditate during the whole
month of Ramadan. |
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3.3 |
He was forty years
old, when one night towards the end of the month
of Ramadan, an angel came to visit him, and announced
that God had chosen him as His messenger to all
mankind |
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3.4 |
The Arabs, despite
being masters of language and excelling in poetry
and prose alike, were struck by the beauty and eloquence
of the revelation received by Muhammad (pbuh) (N19). |
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3.5 |
After Muhammad
(pbuh) was falsely accused of forging the Qur'an,
a challenge (to mankind in general and to the Arabs
in particular) to produce a chapter like the Qur'an
was laid down (N20). Despite
being connoisseurs of language and rhetoric the
Arabs failed to live up to the challenge. |
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3.6 |
The opponents of
Muhammad (pbuh) tried (and are still trying) to
discredit him by calling him a deceiver or deluded
(or both). These accusations are easily refuted
(N21). |
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3.7 |
The age of Muhammad
(pbuh) was a time when the Arabs were at the peak
of their linguistic abilities. Despite that fact,
they failed to produce anything like the verses
of the Qur'an.
The only logical conclusion is that Muhammad (pbuh)
is truly the messenger of God and that the Qur'an
was revealed to him by God. |
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| Some
conclusions |
Having
established the axioms above let's make use of them.
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L1. The prophet Muhammad
(pbuh) was truthful. This follows from the
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C1.6 |
truthfulness
of the Creator |
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C2.6 |
infallibility
of the messengers |
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C3 |
prophethood
of Muhammad (pbuh) |
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L2. The Qur'an (N23)
is God's speech revealed to the prophet
Muhammad (pbuh). This follows from Muhammad's
(pbuh) claims (which must be true according
to L1)
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L3. The sunnah (N22)
of the prophet Muhammad (pbuh) is a part
of God's guidance. This follows from
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A2.5 |
the
role assigned to the messengers (they
are to expound the law and to lead exemplary
lives according to it) |
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"Certainly
you have in the messenger of Allah an
excellent example for him who hopes
in Allah and the latter day (N24)
and remembers Allah much" [TMQ
33.21] |
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"He
who obeys the messenger, obeys Allah:
But if any turn away, We have not sent
you to watch over their (evil deeds)"
[TMQ 4.80] |
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L4. The Qur'an (N23)
and the sunnah (N22)
establish the divine law (Shari'ah) that
is binding upon mankind. This follows from
L2, L3 and
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"And
rule between them by that which Allah
revealed to you, and do not follow their
vain desires away from the truth which
came to you" [TMQ 5:48] |
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"It
is not fitting for a believer, man or
woman, when a matter has been decided
by Allah and His messenger to have any
option about their decision: if any
one disobeys Allah and His messenger,
he is indeed on a clearly wrong path"
[TMQ 33.36] |
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L5. The divine law (Shari'ah)
is the best law possible. This follows from
the
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A1.2 |
omniscience
of God (N25) |
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A1.6 |
truthfulness
and justice of God |
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L6. The divine law (Shari'ah)
is complete and sufficient. This follows
from
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"..
This day have I perfected your religion
for you, completed My favour upon you,
and have chosen for you Islam as your
religion .." [TMQ 5.3] |
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historical
facts: the Islamic state existed for
13 centuries and was ruled exclusively
by the Shari'ah |
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| The
answers |
The
axioms and conclusions above finally enable us to answer
the questions raised in the beginning.
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R1. What happened to
us prior to our birth was that we were created
by God.
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"Proclaim!
(or read!) in the name of thy Lord and
Cherisher, Who created.
Created man, out of a (mere) clot of
congealed blood.
Proclaim! And thy Lord is Most Bountiful,
He Who taught (the use of) the pen,
taught man that which he knew not."
[TMQ 96.1-5] (N32) |
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"Say:
'It is He Who has created you (and made
you grow), and made for you the faculties
of hearing, seeing, feeling and understanding
..'" [TMQ 67.23] |
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R2. The purpose of our
existence is to serve God (i.e. to do what
God has commanded us to do and to refrain
from what God forbade us to do (N26))
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"I
have only created jinns (N27)
and men, that they may serve Me. No
sustenance do I require of them, nor
do I require that they should feed Me."
[TMQ 51.56-57] |
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"O
men! serve your Lord Who created you
and those before you so that you may
guard (against evil)." [TMQ
2.21] |
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R3. What will happen
to us after our death is that we will be
judged by God on the day of judgment(N28)
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"Most
surely the righteous are in bliss, and
most surely the wicked are in burning
fire.
They shall enter it on the day of judgment.
And they shall by no means be absent
from it." [TMQ 82.13-16] |
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"And
the trumpet shall be blown, when lo
! from their graves they shall hasten
on to their Lord.
They shall say: O woe to us! who has
raised us up from our sleeping-place?
This is what the Beneficent Allah promised
and the messengers told the truth.
..
So this day no soul shall be dealt with
unjustly in the least; and you shall
not be rewarded aught but that which
you did.
Surely the dwellers of the garden shall
on that day be in an occupation quite
happy.
..
And get aside today, O guilty ones!
Did I not charge you, O children of
Adam ! that you should not serve the
Shaitan (N31)? Surely
he is your open enemy, and that you
should serve Me; this is the right way.
..
This is the hell with which you were
threatened. Enter into it this day because
you disbelieved (N29),
(N30)." [TMQ
36.51-64]
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N-3:
Euclid's proof (by reductio ad absurdum) that there
are an infinite number of primes (positive integers
greater than 1, each divisible only by itself and
1) is an example of a mathematically strict proof:
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Assume
there are a finite number, n, of primes, the
largest being Pn |
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Consider
the number that is the product of these, plus
one: N = P1*..*
Pn + 1 |
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By construction,
N is not divisible by any of the Pi.
Hence it is either prime itself, or divisible
by another prime greater than Pn,
contradicting the assumption |
qed. |
| N-2:
For the purpose of this article conclusive knowledge
is defined to be knowledge acquired through a mathematically
strict proof. |
| N-1:
According to the Encyclopaedia Britannica to believe
is to "accept as true, genuine, or real". |
N0:
I am not against science and apply it in my daily
work but some caution is required here since
| 1
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the
label of "science" is (ab)used on
a regular basis to provide credibility to
theories without merit |
| 2
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we
know from experience that what is considered
science and high technology today will be
mostly laughable hundred years from now :-) |
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| N1:
The implementation of an ideology necessitates the
establishment of an appropriate society. Islam as
an ideology hence calls for an Islamic society. |
| N2:
Another word for 'body of beliefs' is creed or 'aqeedah
(in Arabic) |
| N3:
The methodology specifies (among other things) how
(the system of) Islam is to be conveyed, established
and preserved. |
N4:
The word 'politics' is laden with negative connotations
due to the poor performance and conduct of today's
politicians. The word will be used here in either
of its original meanings:
| 1
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the
art or science of government |
| 2
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governing
the relations between people (living in a
society) or between societies |
In an Islamic context 'politics' simply means: attending
to or taking care of the needs of the Muslims. |
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N5:
This is not deny or belittle the emotional aspects
of Islam. The basis of the belief has to be intellectual
however. This is e.g. emphasized by the following
verse in the Qur'an:
"(This is) a Scripture that We have revealed
unto thee, full of blessing, that they may ponder
its revelations, and that men of understanding
may reflect", [TMQ, 38.29]
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N7:
What is the source of all the things that surround
us? Is it possible that the universe exists without
any purpose (N30)? If so, who
imposed the perfect order and the rules on it
and why? Did mankind ever succeed in creating
something out of nothing? How do mankind's inventions
and devices compare to the universe in terms of
quality, perfection and durability?
Our experience tells us that neither a tangible
thing nor an order comes into existence without
an effort or a driving force. Conversely, we know
that tangible things (as well as order) deteriorate
and decay without an effort or force to maintain
or preserve them.
This clearly indicates that there must be a force
or an entity behind the tangible universe. This
entity must have created the universe and imposed
the order and the laws on it.
Furthermore, the harmony and homogeneity of the
universe precludes the idea of multiple competing
creators.
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| N8:
The Creator must have created everything. Otherwise,
who created the rest? |
| N9:
It is impossible for the Creator to create everything
without being all knowing. |
| N10:
It is impossible for the Creator to create everything
without being almighty. |
| N11:
Since the Creator is omnipotent He must be independent
of its creation. |
| N12:
If the Creator has a beginning then He must have
been created by some other entity; this does not
make sense. |
| N13:
The time is a part of the creation, since the Creator
is independent of its creation He must be independent
of the time and is thus not bound by it. |
| N14:
The Creator with all its attributes (especially
1.2, 1.3 and 1.4) always knows what the truth is
and will never need to lie. Furthermore, the excellence
of truth and the despicableness of the lie is clearly
reflected in the inherent nature of the creation. |
N15:
Prophets are persons who are receiving revelation
from the Creator. In addition to being prophets,
messengers have been tasked to convey what has been
revealed to them to other people.
Some more commonly known prophets are: Adam, Noah,
Abraham, Moses and Jesus (peace be upon all of them)
just to name a few. |
| N16:
All of the creation is evidently subject to the
Creator's law. Examples abound: take e.g. the laws
of physics, mathematics, biology etc. |
| N17:
Given that the Creator is omniscient, He knows what
the best way of life for His creation is. Following
the way of life prescribed by the Creator is an
obligation upon mankind. |
| N18:
In order to ascertain that the law is conveyed and
expounded to the people correctly. |
N19:
One of the finest poems ever written in Arabic was
that of Labaid ibn Rabiyah, who’s poem, when
recited, caused the Arabs to prostrate before him
in admiration.
When this same Labaid began to hear the verses of
Qur'an, he embraced Islam, and gave up poetry altogether.
When he was once asked to recite some poetry he
said: "What! After the Qur'an?" |
| N20:
"And if you are in doubt concerning that which
we have sent down to our slave (Muhammad) then produce
a chapter like it, and call your supporters and
helpers besides Allah, if you are truthful!"
[TMQ 2.23] |
N21:
The first accusation is clearly refuted by historical
facts
about Muhammad's life and character. The second
accusation is refuted by linguistically analyzing
the Qur'an as well as Muhammad's utterances. They
differ so widely in structure, vocabulary etc. that
it's inconceivable how a single person can produce
such disparate texts.
Furthermore, how is it possible for Muhammad (pbuh)
(who was an unlettered and unlearned man, not versed
in poetry) to be able to produce a work of unrivaled
eloquence and perfect rhetoric, so that even the
masters of poetry and the Arabic language were unable
to produce the like of its smallest chapter? |
N22:
The actions, sayings and tacit approvals of the
prophet Muhammad (pbuh) constitute his sunnah.
A part of this sunnah has legal effect e.g. if the
prophet (pbuh) explained a rule and the rule was
obligatory then the explanation or the method of
the prophet (pbuh) becomes obligatory as well.
If the rule was mandub (recommended) then the explanation
or the method of the prophet (pbuh) becomes mandub
as well.
Generally speaking, the explanation or the method
takes the same status as the rule. |
| N23:
The Qur'an of today is the same as it was revealed
to the Prophet Muhammad (pbuh) (more
information here) |
| N24:
The day of judgment |
| N25:
Human beings are limited in capabilities and knowledge.
Given all the axioms above it is impossible for
them or any other part of the creation to devise
a law that is better than the Creator's. |
N26:
How do we know what the commands and prohibitions
are? By studying the Qur'an and the sunnah.
The Prophet (pbuh) said "Both legal and
illegal things are obvious, and in between them
are (suspicious) doubtful matters.
So whoever forsakes those doubtful things lest he
may commit a sin, will definitely avoid what is
clearly illegal; and whoever indulges in these (suspicious)
doubtful things bravely, is likely to commit what
is clearly illegal.
Sins are Allah's Hima (i.e. private pasture) and
whoever pastures (his sheep) near it, is likely
to get in it at any moment." [Sahih Bukhari
Volume 3, Book 34, Number 267] |
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N27:
Jinns are beings that were created from fire:
"He created man from dry clay like earthen
vessels, And He created the jinn of a flame of
fire." [TMQ 55.14-15]
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N28:
We will be judged in accordance to how sincerely
we served God during our lives in this world. The
performance of each individual is captured in a
book by two angels:
"Behold, two (guardian angels) appointed
to learn (his doings) learn (and note them), one
sitting on the right and one on the left. Not a
word does he utter but there is a sentinel by him,
ready (to note it)." [TMQ 50.17] |
N29:
"Those who deny Allah and His messengers,
and (those who) wish to separate Allah from His
messengers, saying: "We believe in some but
reject others": And (those who) wish to take
a course midway,
They are in truth (equally) unbelievers; and we
have prepared for unbelievers a humiliating punishment.
To those who believe in Allah and His messengers
and make no distinction between any of the messengers,
we shall soon give their (due) rewards: for Allah
is Oft-forgiving, Most Merciful." [TMQ
4.150-152] |
| N30:
"Not without purpose did We create heaven
and earth and all between! that were the thought
of Unbelievers! but woe to the Unbelievers because
of the Fire (of Hell)!" [TMQ 38.27] |
| N31:
The Satan |
| N32:
The revelation of the Qur'an started with these
verses. |
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