Convince me that you know the one true interpretation of the Kuran?

Question

How does mortal man, in their capacity of finite thought and rationalization, dare to presume to know the word of Alah, God, and God by any other name, whose thought is presumed infinite ?

Are not holy men charlatans pretending to know the word ?
How can the word written by mortal hands be presumed to be Allah’s words ?


Serious answers please.

MUHAM.. “If we try to comprehend the Qur'an in an honest and unbiased way, it is not at all necessary to solve all problems that we find in it.” :: How does man know, let alone recognise the honest and unbiased way, and not as the Prophet has foretold that they “..should be certain of his place in hell.” ?

Mr Stick :: Please do..waiting with patience..three or four days here ? Open to extending the duration of the question upon request.

J. :: Muhammad being the messenger that is able to convey "revealed" information, is he therefore partly divine beyond mortal finite understanding ?
Is divine event beyond mortal observation ? Afterall, mortal observation would be blinded by divine revelation.

Answer 1

Is the Qur'an Understandable?
During the analysis and study of the Qur'an, the first question that arises is whether the Qur'an can be studied and understood. Has this book been introduced for the purpose of studying and understanding it, or whether it is just for reading and reciting and obtaining reward and blessing? The reader, possibly, may wonder at raising of such a question. To him it may appear beyond doubt that the Qur'an is meant for the purpose of knowing and understanding it. Nevertheless, in view of various undesirable currents, which due to numerous reasons came into existence in the Muslim world regarding the question of understanding of the Qur'an, and which had an important role in bringing about the decline of Muslims, we shall discuss this matter in brief. Regrettably, the roots of those degenerate and dangerous notions still persist in our societies. So I consider it necessary to elaborate on this topic.
Among the Shi'ah scholars of three or four centuries ago, there appeared a group which believed that the Qur'an is not a hujjah ("proof", meaning a legal source usable for vindication). Among the four sources of fiqh that have been regarded as the criteria and standard for the understanding of the Islamic problems by Muslim scholars, i.e. the Qur'an, the sunnah (tradition), 'aql (reason) and ijma' (consensus of opinion), they did not recognize three of them. Regarding ijma', they said that it belongs to the Sunni tradition and they could not follow it. Concerning reason, they maintained that reason can also err, and reliance on reason is not legitimate. About the Qur'an they respectfully asserted that the Qur'an is greater in station than being subject to study and comprehension by us humble human creatures. It is only the privilege of the Prophet and the Imams to ponder over the verses of the Holy Qur'an. We ordinary human beings have only the right to read and recite them. This group was that of the Akhbariyun or Akhbaris.

The Akhbaris regarded hadith and chronicles as the only permissible sources of fiqh (Islamic jurisprudence). One may be astounded to learn that in some of the Qur'anic exegeses written by these people, they mentioned only those verses about which the tradition existed, and refrained from mentioning other verses as if they are not a part of the Qur'an.

Such a kind of practice was an injustice to the Qur'an. This shows that a society that could neglect and alienate their own heavenly book and that too of the standard and stature of the Qur'an, is not at all up to the Qur'anic standards. Besides the Akhbaris there were other groups who also regarded the Qur'an as inaccessible to the ordinary human intellect. Among them the Ash'arites can be named, who believed that the knowledge of the Qur'an does not necessarily mean that its verses should be pondered over, but the real meanings are the same as that the words literally communicate. According to them, whatever we understand from the outward meaning, we have to be satisfied with it. We should not be concerned with the secret and inner meanings. It was quite natural that this sort of thinking regarding the Qur'an, very rapidly, gave rise to serious deviations and grave misunderstandings. Since they were forced on the one hand to the task of interpretation of the meaning of the Qur'anic verses, and, on the other hand, banished reason also from the realm of religious learning, as a result, they were forced to adopt merely vulgar and superficial interpretations of the Qur'anic verses. On account of their faulty way of thinking, they deviated from the regular course of correct thinking, and thus gave way to distorted and faulty religious vision. As the result of this type of religious thinking, heretical beliefs like the personification of God the Almighty, and numerous other distorted ideas like the possibility of visual perception of God, His possession of physical characteristics etc., came into existence.

Opposing the group which abandoned the Qur'an, another group came into existence which used the Qur'an as the means to fulfill their selfish aims. They gave the Qur'anic verses such interpretations as were favourable to their selfish interests, and wrongfully attributed certain ideas to the Qur'anic text that were not at all in agreement with the spirit of the Qur'an. In answer to every objection that was made against them, they said that none except themselves could understand the esoteric and secret meaning of the Qur'anic verses, and whatever they stated was based on the understanding and knowledge of the esoteric meaning of the verses.

The champions of this movement in the history of Islam consist of two groups: the first group are the Isma'ilis, who are also known as the Batinis (secret sect), and the other are the Sufis. Most of the Isma'ilis are found in India and some of them are in Iran. They had formed an empire in Egypt known as the Fatimid caliphate. The Isma'ilis are so-called Shi'ahs who believe in six Imams. But all the Twelver Imami Shi'ah scholars are unanimous in the opinion that in spite of their belief in six Imams, the Isma'ilis stand at a greater distance from the Shi'ite faith than the non-Shi'ite sects. The Sunnis, who do not believe in any of the Imams in the same sense as the Shi'ah do, nevertheless are nearer to the Shi'ah than these "Six-Imami Shi'ahs." The Isma'ilis, on account of their batini beliefs and secretive practices have played a treacherous role in the history of Islam and have had a big hand in causing serious deviations in the realm of Islam.

Besides the Isma'ilis, the Sufis are also charged with distortion of the Qur'anic verses and had a long hand in interpreting them according to their personal beliefs. Here I present a specimen of their exegesis so that the extent and method of their misinterpretation may be known:

The anecdote of Ibrahim (A) and his son Isma'il is described by the Qur'an as follows: It occurred to Ibrahim (A) in his dream that he has to sacrifice his son for the sake of God. At first he is perplexed regarding such an instruction; but as he repeatedly has the dream reiterating the same theme, he becomes certain of the Will of God and decides to obey the Divine command. He puts the whole matter before his son, who also faithfully accepts his father's proposal of executing the Divine command:

"My son, I see in a dream that I shall sacrifice thee; consider what thinkest thou?" He said, "My father, do as thou art bidden; thou shalt find me, God willing, one of the steadfast." (37:102)
Here the aim is the expression of total submission and resignation towards the Divine decree. For the same reason the father and son are ready to execute the Divine command with whole-hearted purity and sincerity, but the execution of the command was stopped by the Will of God. But the same incident is interpreted by the Sufis in this fashion: Ibrahim here represents intellect and reason ('aql) and Isma'il represents the self (nafs); the Qur'anic anecdote is an allegory that hints at the attempt of reason to murder the human self (nafs).
It is obvious that such interpretation of the Qur'an is like wanton treatment of it, and presents a distorted perspective of its teachings. It is in the context of such deviate interpretations of the Qur'an based upon personal or sectarian bias and interests that the Prophet has said: One who interprets the Qur'an according to his wish, should be certain of his place in hell.

This kind of frivolous attitude towards the verses of the Qur'an amounts to the betrayal of the Qur'an and that too of a grievous degree. The Qur'an itself strikes a middle course between the stagnant and narrow-minded attitude of the Akhbaris and the unwarranted and deviate interpretations of the Batinis. It recommends a course of sincere, disinterested study and asks for unbiased and unprejudiced meditation over its meanings. Not only the believers and the faithful, but even the infidels are invited by it to contemplate over its verses. The Qur'an demands that it verses should be first contemplated over, before forming any adverse opinion against them. Addressing the opponents, it says, why they don't ponder over the Qur'an, what sort of hearts they possess, they are as if shut close and sealed:

What, do they not ponder the Qur'an? Or is it that there are locks upon their hearts? (47:24)
The Qur'an also says in one of its verses:
(This is) a Book We have revealed to you abounding in good, that they may ponder the verses.
That is, We have not sent the Qur'an to be kissed, embraced and put on the niche to gather dust, but for men to read and to contemplate about its contents:
That those endowed with understanding may ponder its signs and so remember. (38:29)
The above verse and scores of other such verses emphasize the importance of contemplation in the Qur'an and interpretation of the Qur'anic verses, although not an interpretation based on personal caprices and bias, but a just, truthful and balanced interpretation free of all traces of selfish interests. If we try to comprehend the Qur'an in an honest and unbiased way, it is not at all necessary to solve all problems that we find in it. In this regard the Qur'an is similar to Nature. In Nature, too, a number of mysteries have neither been solved yet, nor can they be solved in present conditions, yet are likely to be solved in the future. Moreover, in studying and understanding nature, man has to tailor his ideas in accordance with Nature itself. He is forced to interpret Nature in accordance with its reality. He cannot define Nature in terms of his own caprices and inclinations. The Qur'an, like the book of Nature, is a book that has not been sent for a specific age and time. Had it been otherwise, all the secrets of the Qur'an would have been discovered in the past; this heavenly Book would not have presented its charm, freshness and vitality. But we see that the possibility of contemplation, reflection and discovery of new dimensions is inexhaustible in the case of this Holy Book. This is a point that has amply been emphasized and clarified by the Prophet and the Imams. In a tradition, it is related from the Prophet (S) that the Qur'an, like the sun and the moon, will present its movement and continuity; that is, the Qur'an is not static or monotonous. In some other place the Prophet has said that outwardly the Qur'an is beautiful and inwardly it is deep and unfathomable. In 'Uyun akhbar al-Rida, from the Imam al-Rida (A), it is quoted that Imam Ja'far al-Sadiq (A) was asked about the secret of it that as the time passes and the more it is read and recited, the Qur'an increases in its novelty and freshness day by day. The Imam al-Sadiq (A) answered:
Because the Qur'an is not for an exclusive age or for an exclusive people.
The Qur'an has been sent for all ages and for all human beings. It is so composed that in spite of changes in knowledge, outlook and approach through various times and ages, it surpasses all learning and knowledge in all ages. While it encompasses mysteries and abstruse intricacies for the reader of every age, at the same time it presents a great feast of meanings and ideas that can satiate the needs of every time in accordance with the capacity of that particular age.

Answer 2

Allah is one and Muhammad is his messenger.

It is obvious that you do not believe in any messenger except yourself.

Let me clarify some minor points that you may have overlooked.

All we know about God comes from His messengers. From this, we know God existed before He created everything you can observe. God exists in both the observable and unobservable at the same time. He is eternal; he has no beginning or end.

God gave his name YHWH to Moses (I shall be that I shall be). When we use the word God in English, it is a reference to YHWH. We use Allah in Arabic to refer to YHWH. This word usage dates back to Moses (roughly 3500 years ago).

The Holy Scriptures, the Christian bible, and the Qur'an are not science books. “Finite thought and rationalization" which belong to science has no place in them. They are books intended for believers, and from the tone of your question, you are not among believer. You will find prophets (messengers) in very one of them. The prophets convey "revealed" information not “observed” information (science).

God reveals, man observes. This is where your answer lies: Do you believe that God has revealed Himself through His prophets. Judaism stop where Christ begin. Christians will say any later prophet is false since Jesus is returning. Muslims will say that Christianity has moved away from the one God as Muhammad has taught. So which is it?

You have all the information. It is there for you to read. It is not provable information, it never was. Is it believable? Yes, but not you.

One last observation: Science does not explain everything; it is theories that explain facts. Life is not theories.

Answer 3

You can find the Word of God in the Bible. I can translate it for you because I am a Biblical Scholar. As for the mythical Alah, whoever he is, I don't know much about him. If you want to know about Allah, then I can help you there.

Answer 4

I can get you a lot of information on this.... but right now I don't have access to it. Once I do, I will deffienetly post it here.

Answer 5

I think the guy above me might have it. Damn, he types fast.

Answer 6

Convince me that you really care, brainiac.

Answer 7

I prefer to use it for firestarter

Answer 8

The following quotes are taken directly from the koran. I have not altered them or changed them in any way. Anyone who trys to tell you different is lying. I find this terrifying. After reading this ask yourself if these words came from a loving, living God.

Sura 4:74. Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value).

Sura 4:76. Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan.

Sura 4: 89. They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;-

Sura 4: 91. Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them.

Sura 5: 33. The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter;

Sura 5: 51. O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust.

Sura 8: 67. It is not fitting for an apostle that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looketh to the Hereafter: And Allah is Exalted in might, Wise.

Sura 9: 5. But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.

Sura 9: 29. Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.

Sura 9: 30. The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. Allah.s curse be on them: how they are deluded away from the Truth!

Sura 9: 73. O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge indeed.

Sura 33: 25. And Allah turned back the Unbelievers for (all) their fury: no advantage did they gain; and enough is Allah for the believers in their fight. And Allah is full of Strength, able to enforce His Will.

26. And those of the People of the Book who aided them - Allah did take them down from their strongholds and cast terror into their hearts. (So that) some ye slew, and some ye made prisoners.

27. And He made you heirs of their lands, their houses, and their goods, and of a land which ye had not frequented (before). And Allah has power over all things.

Sura 43: 5. Shall We then take away the Message from you and repel (you), for that ye are a people transgressing beyond bounds?

6. But how many were the prophets We sent amongst the peoples of old?

7. And never came there a prophet to them but they mocked him.

8. So We destroyed (them)- stronger in power than these;- and (thus) has passed on the Parable of the peoples of old.

Sura 43: 24. He said: "What! Even if I brought you better guidance than that which ye found your fathers following?" They said: "For us, we deny that ye (prophets) are sent (on a mission at all)."

25. So We exacted retribution from them: now see what was the end of those who rejected (Truth)!

Sura 48: 29. Muhammad is the apostle of Allah. and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward.

Sura 59: 2. It is He Who got out the Unbelievers among the People of the Book from their homes at the first gathering (of the forces). Little did ye think that they would get out: And they thought that their fortresses would defend them from Allah. But the (Wrath of) Allah came to them from quarters from which they little expected (it), and cast terror into their hearts, so that they destroyed their dwellings by their own hands and the hands of the Believers, take warning, then, O ye with eyes (to see)!

3. And had it not been that Allah had decreed banishment for them, He would certainly have punished them in this world: And in the Hereafter they shall (certainly) have the Punishment of the Fire.

4. That is because they resisted Allah and His Messenger. and if any one resists Allah, verily Allah is severe in Punishment.

Sura 59: 11. Hast thou not observed the Hypocrites say to their misbelieving brethren among the People of the Book? - "If ye are expelled, we too will go out with you, and we will never hearken to any one in your affair; and if ye are attacked (in fight) we will help you". But Allah is witness that they are indeed liars.

12. If they are expelled, never will they go out with them; and if they are attacked (in fight), they will never help them; and if they do help them, they will turn their backs; so they will receive no help.

13. Of a truth ye are stronger (than they) because of the terror in their hearts, (sent) by Allah. This is because they are men devoid of understanding.

Sura 61: 4. Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure.

Sura 66: 9. O Prophet! Strive hard against the Unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge (indeed).