Social Foundation: Islamic Scripture, Philosophy and Poetry - Coursework Example

Social Foundation - Islamic Scripture, Philosophy and Poetry of Social Foundation - Islamic Scripture, Philosophy and Poetry Inferring the real meaning of the verses and concepts from Quran is a complex issue. This issue has been dealt with in this paper. This paper first focuses on the texts of the experts and then analyzes two different themes chosen for the paper. Gods power and knowledge and the creation of world are the themes that would be looked upon by different perspectives. Each verse has a diverse meaning, and many different implications can be drawn from the Quranic passages. The reason why we see a split in the views and beliefs of people throughout the advent of Quran and till recent is more or less related to this diversity of inference. Islamic philosophical tradition focuses on this diversity in inference and covers issues related to the limits of language, human mentality, and logic of people in inferring the real context. Great philosophers over the time have been engaged in the drawing of real meaning from what is put down in the Quran. These philosophers’s work in itself is diverse in meaning and in explaining contexts. Let us consider the work of great Persian Sufi poet, Rumi. Rumi in his poetry "The Mystical Tradition of Islam" tried to define the relationship between Sufism and Islam. The word "Sufism" is a notorious difficult notion. The meaning of the word differs from individual to individual, both inside the tradition, as well as outside. The religion of Islam teaches its followers the basic principle of "Unity", but what this word "unity" actually means is open to different views and interpretations (Barks & Moyne, 1997). The school of Wahhabism who are also labeled as Wahabis (the one that inspires the militants) believe in the unity of God, but "unity" for them is different (Brown, 1984). Their interpretation is that God is separated from the universe and, hence, there are bodies of legal authorities and rules that are left behind for us (Barks & Moyne, 1997). This view is austere, strict and puritanical in nature. The Sufis view is different from the Wahhabis. They believe in the oneness of God, as well as the presence of His divinity in the human lives, experiences, and the beauty of this world (Barks & Moyne, 1997). Moreover, some modernists’ interpretations of Islam usually involve an attempt to claim Sufism inauthentic and inappropriate appendage to the larger Islamic tradition, which in itself is a diverse approach counteracted by Rumis poetry. Browns article, on the other hand, shows the difference in the literal meanings and symbolic understandings of the Quran. The following verse, for instance, "God has foreseen that this son is destined to waste and squander all the property of his parents, to commit various acts of robbery, to murder innocent people and to do all kinds of evil", is inferred by some (the Torahs followers) that it is better that the son dies whilst still unblemished and guiltless (Brown, 1984). However, at the same time it is also commanded by the God that only He knows the proper season for the removal (the death) of His righteous from this world (Brown, 1984, p. 162). The idea underlying the example is that certain western and modern followers assume Quran as a folktale which is to be taken literally without any implications and further explanation (Brown, 1984, p. 162). However, it should be remembered that folktales, just like dreams, are not be interpreted literally. The content of the folktale (the Quran) obliges all its followers to make a distinction between literal meaning and inferred or implied meaning. It is a concept known as zahir and batin in Islamic terminology (Brown, 1984, p. 162). The Quran tells us (Surah XVIII) to make "...Distinction between surface and substance, between zahir and batin...” The context of Quran is for those who have eyes to see and the ability to read alertly between the lines as well as in them (Brown, 1984). Ibn Abbas is reported to have said: "One day while standing on Mt. Arafat he (Prophetpbuh) made an allusion to the verse Allah it is who hath created seven heavens, and of the earth the like thereof (LXV, 12). After this, he turned to the people and said: O men! If I were to comment before you this verse as I heard it commented upon by the Prophet himself you would stone me. Hence, we see that there is a vast difference between tawil (the symbolic interpretation of the inner meaning) and tafsir (the literal explanation of the external aspect of the verses). In the words of Iqbal, the Quran has: "A hundred new worlds lie within its verses, Whole centuries are involved in its moments... A believing servant himself is a sign of God, Every world to his breast is as a garment; And when one world grows old upon his bosom, The Koran gives him another world!" Quran, because of this diversity in the nature of the texts and concepts, has breed different groups and sects having different ideologies, customs and perspectives. Having said this, The Quran is not responsible for the way Islam has developed into a closed system with different sects of Shiaas or Sunnis (Brown, 1984, p. 170). It is the interpretations that have differed; the text for entire Muslim community remains the same. On one side, the Sunni Ulamas turned the luxuriant cosmic imagery of the Quran into a common sense prose (Brown, 1984, p. 170). While, on the other hand, the Shiaas are of this tragic view that things had went wrong from the very moment the Prophet died (Brown, 1984, p. 170). Furthermore, Chapter Al-Imran Verse no.7 says: "It is God who has revealed the Book to you in which some verses are clear statements (which accept no interpretation) and these are the fundamental ideas of the Book, while other verses may have several possibilities. Those whose hearts are preserved, follow the unclear statements in pursuit of their own mischievous goals by interpreting them in a way that will suit their own purpose. No one knows its true interpretations except God and those who have a firm grounding in knowledge say, We believe in it. All its verses are from our Lord. No one can grasp this fact except the people of reason." Continuing this concept of inference and interpretations, i would throw light on the philosophical themes that have been differently understood. The first philosophical theme is the Gods knowledge. There are different schools of thought for this theme. Al-Ghazali argues that Gods knowledge is restricted to all. It is universal and that God should possess the real knowledge of all the everyday events happening in the world. Whereas, the other philosopher, Ibn-Sina is of this view that Gods knowledge should be limited to very general and abstract features of the world. It should be individual, not universal. He argues that God does not need to know every minute details of the world, since any other sort of knowledge would diminish Him as an eternal and immaterial being. He should know the principles of all, but not the thorough minor details. Ibn Rushd, the other philosopher, supports the view of Ibn-Sina by backing his point of every minor detail and knowledge would make God into someone very like His own creatures. This would provide Him with knowledge that is beneath His dignity. He argues that God’s knowledge should be superior and unique from the individuals He Himself created. However, there comes a point where Ibn Rushd differs from Ibn Sinas view. He differs by stating that Gods knowledge is neither universal nor individual. It is a more like the latter than the former. Another area of diversity in the creation of this world, Quran is full of references about the creation of this world and of its eventual destruction. Al-Ghazali here raises the point that if God is really an agent, why cannot He just create this world out of nowhere and later destroy it? To this question, Ibn Rushd responds that temporal and eternal agents act differently. These are two different things. Al-Ghazali is of this view that God suddenly created this world; God pre-existed before the creation of the world and that He chose a precise time to create this world. Ibn-Rushd opposes this view as he says that God and the world always co-existed. There was no creation, no beginning, and no end. Another philosopher, Ibn Sina, views the creation as a product of Gods active intelligence. His view is that time and world co-arise. There was no beginning of this world; it was always acting since time started. Hence, in a simpler way it can be asserted that the concepts of right and wrong. It is God who knows the best what has been put down in His Book and the underlying meaning of the verses. No one can accurately imply or infer meaning of what has not been put down in His Book nor can the individuals judge on others claims, unless he has sound knowledge of the religion. The word "sound" here means religiously profound persons of the Islamic history. To sum up, the diverging inferences from the same Book (Quran) have given rise to various different schools of thoughts that have been prevailing since the compilation of the Book till now. References Barks, C., & Moyne, J. (1997). The Essential Rumi. New York: Castle Books. Brown, N. O. (1984). The Apocalypse of Islam. Social Text, 155-171. Read More