The message of the Holy Qur’an is believed to be relevant for all Muslims, including those who lived when it was first revealed (between 610 and 632) and those who will come until the end of time. Based on the incidents faced by Muslims over 23 years during the time of revelation and the stories of former nations, the Qur’an provides guidelines in the form of commandments, prohibitions, and good advice, which are simultaneously incident-specific and universally relevant, dynamically forced and firmly static.

The first collocutors of this Divine Address were fortunate to be able to perceive the Divine Intention without any synthetic interpretation and commentary; and whenever they needed any further explanation, they were guided by Prophet Muhammad himself, peace be upon him. Subsequent generations could engage in that endeavor only by accurately settling the association between facts and norms. The Prophet is the Final Messenger and the Holy Qur’an is the Final Divine Message and Scripture; thus Divine Messages that are believed to be “universal,” “comprehensive,” and “meta-historical” could by no other means be discovered and implemented. Intellectual rigor was required.

The Companions, the successors of the Companions, and their immediate successors engaged in an intensive intellectual endeavor, right after the Prophet passed away. While usul sciences set the methodology for their work, disciplines like Islamic jurisprudence (fiqh), Islamic theology (kalam), Islamic tradition (hadith), and Islamic exegesis (tafsir) reveal the outcomes of these methodical studies. Studies on the biography of the Prophet (seerah), military chronicles (maghazi), and the history of Islam (tarikh) also provided authentic or inauthentic resources to these disciplines.

These activities lost verve with time. Seeking Divine purpose by preserving the constants as they initially were and developing theoretical interpretations and practical transformations according to the ever-changing and evolving social, political, economic, moral, legal, military, etc. circumstances, have not always been possible. Social changes require dynamism, for dynamism – not inertia – is the nature of things and life. For many Muslim societies, a social life that remained frozen as exactly as it was in the time of the Prophet was one of the problems. Another problem was considering the surface meanings of the Qur’anic verses and the Hadith enough as solutions for real social problems.

This frozen social structure that sustained during the codification (tadwin) period affected Muslim viewpoints of the Qur’an and the Hadith, as well as their methodology of knowledge. Principles such as “the universality of the Qur’an,” or tenets like “Acting on the text is better than abandoning it,” “The particular cause of any Qur’anic revelation (asbab al-nuzul) does not mean its judgment does not have any universal validity,” and “Independent reasoning (ijtihad) cannot be exercised when there is explicit statement,” formed the keystones of knowledge production across many centuries. I believe this is a very important matter that needs to be covered in a separate article.

The verses of the Holy Qur’an are not detached from the social realities experienced between 610 and 632 in Mecca and Medina. In the words of Nasr Hamid, a creative and prolific dialogue existed between the Divine Intention and the first addressees of the Qur’an. Severing this correlative link between God and the community of revelation is the foremost reason for triggering what may be called the alienation from the Qur’an.

The first condition for accurately understanding the Divine Intention is knowing what the first addressees of the Qur’an had understood of and practiced from those verses during the course of revelation. Attempting to understand “what the Qur’an tries to tell” without knowing “what the Qur’an tells” does not lead to accurate results. On the contrary, such an attempt may turn out to be the first step taken toward disastrous results such as making God speak for one’s own pleasure and making the Qur’an say whatever one wants it to say.

Browsing the Qur’an from the perspective of “creative and prolific dialogue,” there are pages of narrations about events of the time. Among these events were, but not limited to, the battles of Badr, Uhud, and Khandaq, the Treaty of Hudaybiyyah, the conquest of Mecca, the Tabuk and Mu’tah campaigns, the codes of conduct toward prisoners of war, how the daily prayers are to be performed in the event of war, etc. There are verses that cover the dispute between Khawla bint Tha’labah and her husband Aws ibn Samit and how God adjudicated that dispute conclusively. Other narrations in the Qur’an include Zayd ibn Harithah’s divorcing his wife Zainab and her subsequent marriage to the Prophet, the impending fate of Abu Lahab and his wife Umm Jamil due to their persecution of the Prophet, the funeral prayer of Abdullah ibn Ubayy ibn Salul, and tens or hundreds of events such as these. All of these point at the correlative relationship between God and society. Consequently, it may be said that it is impossible to think about the Holy Qur’an as detached from the social incidents experienced during the course of its revelation.

Jihad

The same applies to the Qur’anic verses about concepts like jihad (endeavor), qatl (killing), and qital (warfare) – generally, the verses about military jihad. Each of these verses was revealed independently as related to particular incidents and expressed, in a crystal-clear style, how Muslims should react to incidents; in other words, the Qur’an produced tangible solutions to tangible problems. For instance, when looked at from the perspective which we attempt to illustrate, it is seen that the verses “(While at war) kill them wherever you come upon them, and drive them out from where they drove you out (thus recovering your lands from their usurpation). (Though killing is something you feel aversion to,) disorder (rooted in rebellion against God and recognizing no laws) is worse than killing”; and “(But if they persist in causing disorder, continue to) fight against them until there is no longer disorder rooted in rebellion against God, and the religion (the right for worship and the authority to order the way of life is recognized) for God.” (2/191 and 193) are from the roadmap detailed by God for Muslims to solve their problems with the polytheists of Mecca. However, many adopt a universal, atomic, or overgeneralizing approach, and these verses are discriminatorily interpreted as proof that Islam is “a religion of violence.”

These verses, from Surah al-Baqarah, were not revealed separately and at different times, but within a bundle of six verses revealed before the “Compensatory Minor Pilgrimage,” meant to be performed a year after the Treaty of Hudaybiyyah. The cause of revelation was to teach Muslims how to respond should the polytheists of Mecca – who a year earlier had violated the prohibitions for the forbidden months – violate the Treaty once again and wage war against the Muslims. Therefore, an accurate interpretation of these verses is possible by understanding “what God says” before “what God means to say” and handling this bundle of verses while considering the cause of revelation as a whole.

Scholars must jointly deliberate on the cause of revelation, analyze the links within the verse and with other verses, take into consideration the holism of the Qur’an, and social, economic, military, cultural, and religious conditions at the time. All of this is necessary contextual information. When taking these factors into account, it is clear that Islam is not a religion of violence or war, as claimed by some orientalists. This approach would also falsify the argument that considers the warfare as essential and peace as secondary in Islam, as some so-called Muslim scholars purport. These are deeply troubled arguments that are seriously radicalized and ethically flawed.

Yet, it is upsetting that there were and are groups that define themselves as Muslims and reach such conclusions. ISIL, Boko Haram, Al-Qaeda, etc. are violent groups that have adopted methods exploiting the Holy Qur’an, severing the Qur’anic verses from their contexts and cherry-picking concepts to legitimize their defective approaches. Having been engaged in such violent exploits, they generated a theology, and later laws, from their political ideology. Unfortunately, while they perpetrate heinous crimes, they forget the Qur’anic verses which expound that enmity is to be shown to oppressors only, not to others (2:193); belief is a personal choice and what falls on Muslims is only advice (18:29; 49:14); that there is no coercion in religion (2:256); and that hatred and anger harbored against non-combatant unbelievers should not prevent believers from doing good to them (60:8; 5:2). They disregard the practices of the Prophet and accepted them as overruled, such as the Charter of Medina, the Treaty of Hudaybiyyah, the general amnesty during the Conquest of Mecca, and the prohibition on the killing of women, children, the old and the men of religion even on the battlefield.

When trying to understand the true meaning of Qur’anic verses, it is important to delineate the line between the fact and the norm, between realpolitik and idealism. While facts or realpolitik is the context for which the Qur’anic verses bring tangible solutions to the incidents experienced during the course of revelation, idealistic perspective refers to the values and principles that need to be obtained from a holistic look toward the Qur’an, including the jihad verses. “Kill them wherever you find them,” in Baqara 191, (“them” referring to the aggressive polytheists of Mecca) indicates realpolitik circumstances of revelation. “Disorder (i.e. oppressing and torturing people because of their faith) is worse than killing,” indicates idealism and stipulates freedom of belief and conscience.

Concepts introduced by the Qur’an

During its course of revelation, the Qur’an did not only use the established concepts of the contemporary society, but introduced its own concepts as well. The concept of jihad is in the second category. Other concepts such as zihar, nikah, and talaq (concepts about marriage and divorce), which are mentioned in the Qur’an, were already in the lexicon of the society. However, the concept of jihad has gone through sharp semantic shifts and variations over the fifteen centuries since the time of revelation, and especially after the freedom movements in Muslim countries during the nineteenth century for independence from colonialism. This shift moved further from the Qur’anic foundations due to the works of orientalists; media outlets thriving on an anti-Islamic furor; and persecution of Muslim minorities. The weakness of Muslim states, authoritarian regimes, distribution of oil revenue, economic crises, and a large youthful population that cannot be easily brought under control given current circumstances are other major reasons that have led to the misuse of the concept of jihad. The idea has also been exploited by numerous radical-minded Muslim individuals, groups, and organizations. Concepts are like living organisms. The meanings encompassed by them contract, expand, change, and transform according to experienced realities. Nowadays, it is incumbent on Muslims to revert this concept to its original state by placing it back on the Qur’anic foundations in theory and practice.

Consequently, I think neither the battle cry “Islam is a religion of war” nor the slogan – yes, I term it a slogan – “Islam is a religion of peace” are accurate. Indeed, I think such a reductionist and cliché discourse form a massive intellectual block, preventing a complete understanding of Islam as a religion. The jihad verses in the Qur’an seems to have received their share from this minimalism. A literalist approach to the Qur’anic verses addressing realpolitik conditions is an indication of adopting the Qur’an solely as a book of law or policy. Individuals having this viewpoint may exploit the Qur’an to have it speak to their desire. It is compulsory to make a distinction among the Ideal Islam experienced during the lifetime of the Prophet, the Scholarly Islam expressed theoretically in the course of the academic activities of scholars in subsequent years, and the Historical Islam that has been experienced by Muslims in various locations worldwide for the last fifteen centuries. The minimum condition to achieve this distinction is studying the Qur’anic verses vis-à-vis the circumstances and context behind their revelation and understanding what the Qur’anic verses really “say,” before going deeper into analyzing what they “mean to say.” Intra-textuality, inter-textuality, reason for revelation, holistic approach to the Qur’an, and contextual knowledge are key terms for reference in this regard.

In his book, Flew states, “I should point out, moreover, that this is not the first time I changed my mind on a fundamental issue. Among other things, readers who are familiar with my vigorous defense of free markets may be surprised to learn that I was once a Marxist …” Flew in fact consistently mentions throughout his book that it is not actually the first time he changed his mind. These statements may disappoint those readers who want to hear more reliable arguments on the question of God. However, as a philosopher, Flew is confident in his decision and leaves it to readers to decide how to deal with his reasons for changing his mind. Given the possibility of progress in philosophy, Flew considers it a principle to follow the argument wherever it may lead him. Therefore, before reading this book, one should keep in mind that the book has a philosophical perspective rather than a religious one. Philosophical thought is inherently unbiased (or unguided) and quite evolutionary as opposed to any given religion (say Christianity, Islam or Judaism), which usually has its own well-defined and self-consistent structure.

It is not possible in this short article to summarize all of the reasons which led Flew to believe in God in the later stage of his life. Below, we mainly discuss how Flew’s decision was influenced by the origin of the laws of physics. We also show how his final thoughts compare with modern Muslim scholars Nursi and Gülen, who have roots in revelations rather than philosophy. Then we explain why we believe Flew’s methodology is not safe as long as it stays within the territories of traditional philosophy.

Laws of physics and “mind of God”

When Flew discusses the origin of the laws of physics (or undeniable design in the universe), he gives statements from the founders of quantum physics, all of whom connect the laws of nature with the “Mind of God,” as described by Einstein. He refers to Max Planck, Werner Heisenberg, Erwin Schrodinger, and Paul Dirac. Below, we only quote Schrodinger’s statement:

“The scientific picture of the world around me is very deficient. It gives me a lot of factual information, puts our experience in a magnificently consistent order, but is ghastly silent about all that is really near to our heart, that really matters to us. It cannot tell a word about the sensation of red and blue, bitter and sweet, feelings of delight and sorrow. It knows nothing of beauty and ugly, good or bad, God and eternity. Science sometimes pretends to answer questions in these domains, but the answers are very often so silly that we are not inclined to take them seriously.

Science is reticent too when it is a question of the great Unity of which we somehow form a part, to which we belong. The most popular name for it in our time is God, with a capital ‘G.’ Science is, very usually, branded as being atheistic. After what we have said this is not astonishing. If its world picture does not even contain beauty, delight, sorrow, if personally cut out of it by agreement, how should it contain the most sublime idea that presents itself to the human mind?”

Nursi and Gülen, two great scholars of our modern times, have the following views on this. According to Nursi [2,3], only through the light of faith in God and His Divine Revelation, can humans understand their true essence, the universe that they reside within, their past, present, and their future. Otherwise, things and events surrounding them would be highly difficult to comprehend, because the only mechanism that would remain to interpret the purpose behind would be the ego equipped with limited knowledge and experience, which is too subjective to rely on and far from being convincing. Most of the time, the ego misguides people into the darkness and heedlessness. However, with the light of faith, believers do not fall into such catastrophes. Believers better understand and appreciate the universe and do not suffer as unbelievers do; rather they enjoy the whispering galleries in the universe and beyond.

Gülen’s perspective [2,4,5] is similar to Nursi. Although it might be possible for some brilliant scientists to discover how things work at the most fundamental levels of particles, it is impossible to fully comprehend how these particles actually constitute the whole in such a perfect harmony. This is because there is infinite knowledge of the Omniscient behind the scenes. Those who deny the existence of the Omniscient are shocked by the incredible harmony in nature and yet attribute it all to the creatures themselves. These limited, shortsighted perspectives and prejudices leave so many gaps in the quest for existence that the systems developed based on them cannot convince anyone, but rather open up greater questions in the heart, mind, and soul, all waiting to be answered. However, a person equipped with the former perspective can reach more conclusive results in very short times with much less efforts compared to those unbelievers who consume their lives to understand existence. Believers feel the signs of God in everything they explore and live their days as if in the avenues of Paradise. If the reason is integrated with the revelation, only then can it elevate us to the realms of the unreachable. It opens the doors to the true universe, which is otherwise hidden in darkness and chaos. With revelation, the universe turns into a great book of existence, telling about its Creator on every page. Then those struggling in emptiness and tyranny are awakened to humanistic ideals and the truth.

On the different pages of his book, Flew reminds the reader that scientists like Paul Davies and John Barrow have received the Templeton Prize for further developing the insights of Einstein, Heisenberg, and other scientists into theories of the relationship between the rationality of nature and the Mind of God. Flew draws attention to the existence of natural laws and cites Paul Davies, who says, “even the most atheistic scientist accepts as an act of faith the existence of a law-like order in nature that is at least in part comprehensible to us.” The critical question Flew asks is, “whose laws?”

Flew thinks, no matter what, we still have to come to terms with the origin of the laws of nature. He says, “the only viable explanation here is the divine Mind.” Once the physical laws are set correctly, one can think of our resultant universe; however, the question that needs to be answered is ‘who set the laws and why did they set them this way?'”

Flew also reminds the reader of the following question related to the origin of life, a question that has not been answered: “How can a universe of mindless matter produce beings with intrinsic ends, self-replication capabilities, and coded chemistry?” He quotes from Paul Davies again, “The problem of how meaningful or semantic information can emerge spontaneously from a collection of mindless molecules subject to blind and purposeless forces presents a deep conceptual challenge.” Flew makes an important distinction between this question and what is being addressed by “evolution.” He says that the latter is dealing with the interaction of chemicals, whereas the above question is interrogating how something (chemicals) can be intrinsically purpose driven.

Nursi explains this as follows [6]:

“If you do not accept that the particles in your body are tiny officials in motion in accordance with the law of the Pre-Eternal and All-Powerful One, or that they are an army, or the nibs of the pen of Divine Determining, with each particle as the nib of a pen, or that they are points inscribed by the pen of Power with each particle being a point, then in every particle working in your eye there would have to be an eye such as could see every limb and part of your body as well as the entire universe, with which you are connected. In addition to this, you would have to ascribe to each particle an intelligence equivalent to that of a hundred geniuses, sufficient to know and recognize all your past and your future, and your forbears and descendants, the origins of all the elements of your being, and the sources of all your sustenance. To attribute the knowledge and consciousness of a thousand Plato’s to a single particle of one such as you who does not possess even a particle’s worth of intelligence in matters of this kind is a crazy superstition a thousand times over!”

Here Nursi argues that the intelligence and consciousness that are exhibited in the universe can only be understood by the existence of the Pre-Eternal and All-Powerful One. He guides these mindless particles toward a Divine Determining and in accordance with the law. Nursi also draws attention to a subtle point which is missing in the philosophers’ question above. The particles and the law they are bound to are created so intelligently and consciously that they do not only give rise to the sustenance of the current universe, but we can tailor them for our future sustenance and well being. To give an example, consider a 10 billion year old particle, an electron. How did this particle lead to today’s electronic revolution? How did it know it could function one day as part of a flowing current in a computer chip?

Pilgrimage of reason is not safe

In his book, Flew considers three evidences which require an Intelligence explaining not only its own existence but also that of the world. These are the laws of nature, life, and the existence of the universe. Flew admits that the journey to his discovery of God has so far been a pilgrimage of reason. He has followed the argument where it has led him. The arguments led him to accept the existence of a self-existent, immutable, immaterial, omnipotent, and omniscient being.

Although it’s quite impressive what Flew has gone through and he put forward reasonable arguments, no one can actually guarantee that his arguments will ultimately lead to Truth, since they can be neither proved nor disproved. Worse, a smarter philosopher or scientist may well appear in the future and challenge him. Then, how can we actually make sure that Flew is actually right in his arguments?

The answer is, “we can never be.” There is a need for a strong “point of support,” since science and philosophy alone, by definition, as admitted in Schrodinger’s statement above, cannot provide absolutely convincing arguments. If God exists and wants man to know Him, there is a need for a clear message immune from any kind of ambiguity and understandable by virtually anyone. Nothing would be clearer than direct revelations from God. Interestingly, there are, in fact, many verses in the Quran [7], for example, which draw attention to such clarity in God’s messages:

• “A.L.R. These are the Ayats of Revelation, of a Quran that makes things clear.” (The Rocky Tract 1)
• “We have already sent down to you verses making things clear, an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah).” (The Light 34)
• “Thus we have sent down Clear Signs; and verily Allah guides whom He will!” (The Pilgrimage 16)
• “We have sent down to you Manifest Signs; and none reject them but those who are perverse.” (The Heifer 99)
• “A.L.R. (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail, from One Who is Wise and Well-Acquainted (with all things):” (The Prophet Hud 1)
• “A Sura which we have sent down and which We have ordained: in it We have sent down Clear Signs, in order that you may receive admonition.” (The Light 1)
• “This is the Way of your Lord, leading straight: We have detailed the Signs for those who receive admonition.” (The Cattle 126)

Revealing the Message of God

Flew finishes his book with a very beautiful analogy of a satellite phone discovered by an island tribe. The sage in the tribe suggests that the phone is a medium of contact with other humans. After some investigation, the tribe confirms that the phone is connected to a network which transmits the voices of intelligent beings that exist. They go even further and decipher the patterns and rhythms and their whole world changes. Similarly the discovery of phenomena like the laws of nature-the communications network in this parable–has led the thinkers to accept the existence of an infinitely intelligent Mind. Although Flew summarizes his pilgrimage in a very beautiful fashion with such a parable, we should agree, however, that the direct revelation of God through his messengers is the integral part of this communication network. Even Flew subconsciously acknowledges the role of the “sage” in his parable.

Acknowledgment: This article was produced in Mergeous [8], an online article and project development service for authors and publishers dedicated to the advancement of technologies in the merging realms of science and spiritual thought. The longer and live version of the article [9] is also available in Mergeous for interested readers.

References

1. A. Flew, “There is a God: How the World’s Most Notorious Atheist Changed His Mind,” HarperCollins Publishers (New York, 2007).

2. Kainata Imanla Bakis, http://www.mergeous.com/projectcon.asp?aid=21

3. Bediuzzaman Said Nursi, Sozler, Sayfa 281-299 (risaleinurenstitusu.org).

4. M. F. Gülen, “Islam’in engin ufku,” Yagmur, Sayi 30, Ocak-Mart 2006.

5. M. F. Gülen, “Marifet, Muhabbet ve Medyuniyet,” Kirik Testi, http://www.herkul.org/kiriktesti/?article_id=7978

6. Bediuzzaman Said Nursi, The Flashes, pg. 237 (translated by Sukran Vahide).

7. A. Y. Ali, The Qur’an Translation, Tahrike Tarsile Qur’an, Inc. (New York 2004).

8. Mergeous, Online article and project development service, mergeous.com

9. There is a God: How the world’s most notorious atheist changed his mind, by Antony Flew (Review), http://www.mergeous.com/articlecon.asp?aid=16

The Arabic word that is used to describe the Prophet’s illiteracy is “ummi.” This word is derived from “umm,” which means “mother, the middle or navel of everything, where everything or something springs up.” Ummi, thus, connects the Prophet to his mother and refers to his purest nature which remained as unsullied as on the day she gave birth to him. This word also refers to the Prophet’s connection to his birthplace, Mecca, which is described in the Qur’an as “the mother of towns (Umm al-Qura, 6:92), and to the holy shrine Ka’ba, the mother of houses (Umm al-Buyut). The Prophet, peace be upon him, could not read the Torah or Bible or other books. God did not teach him to read or write, and this was one of the requirements for his messengership.

In fact, the following verse states this: You did not (O Messenger) read of any book before it (the revelation of this Qur’an), nor did you write one with your right (or left) hand. For then, those who have ever sought to disprove the truth might have a reason to doubt (it) (29:48). As can be understood from the verse, writing and reading were not taught to the Messenger of God. If he had known how to, those pursuing falsehood would have said, “He takes previous books, reads them, and explains to us what he read.” However, everyone-friends and foes-knew that the Prophet was illiterate. Consequently, here we see that his not being able to read and write is related to his messengership, and this fact was confirmed by his peers during his time, the Age of Happiness. In this respect, the Prophet was not made to write.

However, it is necessary to say here immediately that knowledge does not mean being able to write. The Messenger of God was given the knowledge of both former times and of the times to come. When God poured his blessings over him, the horizons lying between the East and the West cracked open, and he saw everything in front of him like the pages of a book, from an atom to the globe and from the macro-realm to the micro-realm. God blew into his spirit the capacity “to express and read the truth” when He said, “Read!” (96:1). God said “Read” and He made His Prophet recite as he memorized the revelation all at once. His words that he spoke in relation to every concern of life outside of the Qur’an are a separate treasury of knowledge, and this treasury is called “non-recited revelation” (wahy al-ghayri matluw). Non-recited revelation means revelation other than the Qur’an that was blown directly into the Prophet Muhammad’s spirit by God by means of Gabriel.

God’s Prophet spoke throughout his life, and the distinguished Companions at his side recorded his speech. At one time some Companions thought that it was not right to record things spoken by him who as a human being could get upset at times. Abu Hurayra describes this incident as follows: “None among the Companions of the Prophet know more hadith (the Prophet’s sayings and actions) than me; however, Abdullah b. Amr ibn al-As is an exception, for I did not write it, but he did.” Actually, according to the statement of Abdullah b. Amr, he would write down everything he heard from God’s Messenger. Some said to him, “You write every word that comes out of the Prophet’s mouth, but he is a human also. There are times when he is angry and times when he is pleased” (Hadith narrators conceal whose words these were as a matter of courtesy and because it is not necessary.) Due to this, Abdullah ibn Amr stopped writing and informed the Prophet about it. The Prophet raised his hand to his blessed mouth and said, “Write! I swear to God in Whose hand my life is that nothing but the truth comes out from here.”

Even if he was a human, he was still a prophet; his anger and his pleasure were for God, and he always spoke the truth in every state. Yes, none of his words were from whim, and they did not stem from human desires. More correctly, he did not speak from himself, but only what was revealed to him (see 53:3). The Prophet’s illiteracy should not be understood to mean that he did not know anything. Even before revelation came he was a perfect and exalted spirit. He acted according to the remnants of the religion of Abraham, peace be upon him. He was known by those around him as a virtuous person. If that had not been the case, at a time when people were killing one another in Mecca, would they have turned to him as a judge? God created him special. Then, He reflected His own knowledge to that mirror, and we witnessed the truths belonging to God in His Messenger.

What is the Qur’an?

The word “Qur’an,” which comes from the Arabic root q-r-a, means “something that is read or recited repeatedly or diligently.” As a book, the Qur’an has about six hundred pages in Arabic and consists of 114 chapters of 6,239 verses altogether.¹ The longest chapter is about forty-eight pages, and shortest is one line.

The Qur’an is the religious text of around 1.4 billion Muslims worldwide.² Muslims believe that the Qur’an is the verbatim word of God, revealed through Archangel Gabriel to Prophet Muhammad, peace and blessings be upon him, who is the final messenger in a long chain of prophets. The verses were revealed at different times and places over twenty-three years, sometimes as answers to specific questions, or in reference to certain events happening at the time. The Qur’an has been recited and practiced daily by Muslims since its revelation, and it is the first and primary source of Islamic jurisprudence. The Qur’an has to be interpreted in the light of the practices of the Prophet, the second source of Islamic teachings and practices. The record of everything Prophet Muhammad said, did, or approved of is termed hadith in Islamic terminology.³

How did the revelation of the Qur’an start?

In 610 AD, the Prophet Muhammad, peace be upon him, was sitting alone in a cave nearby Mecca. He was forty years old, and he was on a spiritual retreat. According to his own account, Archangel Gabriel appeared to him and commanded him to read. He was illiterate, and he replied that he could not read. The angel embraced him in a devastating grip until the Prophet thought he would faint. Then, the angel commanded again, “Read!” The same chain of events occurred, until he was commanded to read for the third time, when he asked, “What should I read?” Upon his submission, Gabriel brought the first revelation:

Read: in and with the name of your Lord Who has created,
Created human from a clot clinging (to the wall of the womb),
Read: and your Lord is the All-Munificent,
Who has taught by the pen,
Taught human what he did not know. (Alaq 96:1–5)

After an initial period of confusion and fright, he eventually came to accept the Prophetic mission given to him by God. He was to announce that there is no God but He, and call humankind back to the service of God, a path they had deviated from long before. From then on, the revelation continued, with some occasional gaps, for twenty-three years.

When the Qur’an was revealed, what was the reaction?

Although there were Christian and Jewish people living in Mecca and nearby cities, idolatry was the predominant religion in seventh-century Mecca. They conceived the Prophet’s monotheistic message as an insult to the religion they had inherited from their ancestors. Also, Mecca was at the center of trade routes, and the Ka‘ba, a holy shrine inside Mecca, was a centre of pilgrimage. The Ka‘ba was filled with idols, and removing them would pose a threat to the economic welfare of the Meccan chiefs. Therefore, most Meccans, especially the rich and powerful, opposed the message right away. They attempted to prevent the message from spreading by verbally assaulting early Muslims. When the Muslim community kept growing slowly but surely, the opponents proceeded to persecute and torture the Muslims. Since the early Muslim community consisted of weak and poor people, they were an easy target. Some Muslims concealed their identities for a while and practiced their religion in secret. When persecution became unbearable, in 610 AD they migrated to Yathrib, a nearby oasis city, in order to be able to practice their religion freely. That city is now known as Medina.

While few people believed the message in the early stages, there are many historical accounts reporting the impact of the Qur’an, even on those who did not convert. They confessed that the Qur’an has a mesmerizing beauty, beyond the most exquisite poems written of that time. Due to the prevalence of oral arts (as opposed to written media), eloquence and oratory was valued and appreciated by the common people at the time. Consequently, the beauty and power of expression of the Qur’an was widely acknowledged. Some famous poets believed the message simply because they perceived the eloquence of the Qur’an to be beyond human capability.⁴

How did the revelations come?

Archangel Gabriel brought the revelations to the Prophet on different occasions, in various forms. When the revelations came, people could detect that it was happening by changes in the Prophet’s condition. He would lose attention to everything else, sweat profusely, and his weight would increase. Once, a companion was sitting together with the Prophet when the revelation came, and the Prophet’s thigh was resting upon his. He thought his thigh was going to break due to Prophet’s increased weight. When the experience was over, the Prophet would recite the verses.⁵

How was the Qur’an preserved?

When the Qur’an was revealed, it was recorded by the scribes of revelation, and subsequently announced to the public. After the verses had been announced, many people memorized them, and recited them daily in their prayers. Since the Qur’anic order of verses is not chronological, the Prophet himself, under divine guidance, would indicate the location and sequence of different verses when the revelations were recorded. The entire Qur’an was compiled based on the records of multiple scribes shortly after the Prophet passed away. The Qur’an compiled from written records was subjected to confirmation by the most prominent memorizers of the Qur’an at that time.⁶ During the time of Uthman, the third caliph⁷ after the Prophet, several copies of the Qur’an were produced and sent to the largest cities under Muslim rule. In time, many copies of the Qur’an were written. Today, Muslims take pride in the fact that all the copies of the Qur’an around the world are the same. The text has remained intact for over fourteen hundred years.

What does the Qur’an say about people of other religions?

Muslims are required to believe in the earlier prophets and their scriptures, in their originally revealed form. The authenticity of the current Gospels and the Old Testament is widely disputed, even by Christian and Jewish scholars. Muslims believe that the original texts were tampered with as they were passed from generation to generation. As such, Muslims regard it as normal that other religious texts contain passages not compatible with Islamic teachings and only believe in the sections supported by the Qur’an or Prophet Muhammad’s sayings.

The Qur’an gives a special status to Jews and Christians and calls them the “People of the Book,” that is, people who received scripture. People of other religions are welcome to choose Islam out of their own free will, but forceful conversion to Islam is explicitly prohibited (Baqara 2:256). People who choose to keep their religion are to be treated respectfully, and if they are living in a Muslim country, their rights are under the protection of the Muslim ruler. Because of this protection, many minorities have preserved their religious identity and have been free to practice their religions under Muslim rule for centuries. Muslims, in daily life, are also required to treat people of other religions kindly and respectfully.⁸

With respect to the question of salvation in the hereafter, the answer is more complex. First of all, even Muslims are not guaranteed to be saved from hellfire, if they do not practice their religion. Faith alone is not sufficient for salvation, and practicing the faith is essential.

Second, the Qur’an is very clear on the fact that every person will be rewarded for all good deeds and will be held accountable for bad deeds, regardless of his or her religion. In this context, the Qur’an states that no action is in vain:

Surely be they of those who declare faith (the Community of Muhammad) and be they of those who are the Jews or the Sabaeans, or the Christians (or of another faith) – whoever truly and sincerely believes in God and the Last Day and does good, righteous deeds – they will have no fear, nor will they grieve. (Maeda 5:69)

On the other hand, unjustified erroneous beliefs, such as ascribing partners to God, are harshly criticized by the Qur’an:

As it is, some say: “The All-Merciful has taken to Himself a child.” Assuredly you have (in such an assertion) brought forth something monstrous – The heavens are all but rent, and the earth split asunder, and the mountains fall down in ruins – That they ascribe to the All-Merciful a child! It is not for the All-Merciful to take to Himself a child. (Maryam 19:88–93)

This, and similar verses (e.g. Maeda 5:72, 73, Tawba 9:30) have led others to believe that people that hold such beliefs are doomed to hellfire. Since salvation in the hereafter is a matter of dispute among scholars, the safe way for Muslims is to avoid making judgments in this matter, since God alone is the ultimate judge. Muslims are neither expected nor encouraged to ascribe people to Heaven or Hell. Let us conclude this section with an authentic saying of the Prophet, narrated by Abu Hurayrah, one of the Prophet’s companions:

I heard the Apostle of God (peace be upon him) say: “There were two men among Children of Israel, who were striving for the same goal. One of them would commit sin and the other would strive to do his best in the world. The man who exerted himself in worship continued to see the other in sin. He would say: ‘Refrain from it.’ One day he found him in sin and said to him: ‘Refrain from it.’ He said: ‘Leave me alone with my Lord. Have you been sent as a watchman over me?’ He said: ‘I swear by God, God will not forgive you, nor will he admit you to Paradise.’ Then their souls were taken back (by God), and they met together with the Lord of the worlds. He (God) said to this man who had striven hard in worship: ‘Had you knowledge about Me or had you power over that which I had in My hand?’ He said to the man who sinned:’ Go and enter Paradise by My mercy.’ He said about the other: ‘Take him to Hell.’”

Abu Hurayrah said: “By Him in Whose hand my soul is, he spoke a word by which this world and the next world of his were destroyed.”⁹

Why is the Qur’an considered a miracle?

Muslims regard the Qur’an as a miracle, beyond the capacity of any human to produce. Scholars point out several miraculous aspects of the Qur’an. One of these aspects relates to Qur’anic predictions that came true about events that took place shortly after verses were revealed, as well as events that took place centuries later. Some examples of predictions are: Mecca’s conquest (Fath 48:27), the Roman victory over the Persians (Rum 30:2–6), that all male children of the Prophet would die before the age of puberty (Ahzab 33:40), and that the body of the Pharaoh (who drowned chasing Prophet Moses through the Red Sea) would be recovered many centuries later (Yunus 10:90–92).

Another aspect relates to scientific facts that were unknown at the time of the Prophet. Among many examples, it suffices to quote the following:

i. The universe started from a single piece (Anbiya 21:30), and it is constantly expanding (Dhariyat 51:47).

ii. Mountains are like masts, that is, the bulk of a mountain lies underneath the earth’s crust (Naba 78:6–7).

iii. The earth is a globe (Naziat 79:30).

iv. Heavenly bodies follow orbits (Anbiya 21:33).

v. The atmosphere is a protective roof for the inhabitants of the earth (Anbiya 21:32).

vi. Plants have genders (Ta Ha 20:53).

Finally, the Qur’an is regarded as a linguistic miracle by Arabic-speakers.

What is the main message of the Qur’an?

The Qur’an talks about a variety of subjects, but according to the classification of Said Nursi, a notable scholar,¹⁰ it has four main themes:

i. The unity of God and His attributes

ii. The notion of Prophethood, and stories of Prophets

iii. The afterlife: descriptions of Heaven, Hell, and Judgment Day

iv. Social regulations and justice: rituals of worship, manners, and regulations governing social and economic life.

Contrary to common misconception, the last category constitutes less than one tenth of the Qur’an. The bulk of the Qur’an details the essentials of belief and places them in the broader framework of God’s attributes and the mission of human beings on earth.

Among the many messages the Qur’an delivers, if one has to be picked as the main message, it is that human beings are created to know and serve the one true God, and are tested during their life on earth. They will be sent to their destinations of Heaven or Hell, depending on their actions in this life.

Was the Qur’an built upon the stories in the Bible?

The Qur’an mentions many of the Biblical prophets by name, and there are commonalities among stories told in the Qur’an and the Bible. However, there are differences as well. Some specific examples are:

i. The Qur’an mentions that the news of the Prophet Muhammad’s (peace be upon him) coming was delivered by the earlier prophets.

ii. When relating the story of Prophet Joseph (peace be upon him), the Qur’an does not use the term Pharaoh to refer to king of Egypt, but the Bible does. Scholars argue that the title Pharaoh did not start to be used until much after Joseph. The preservation of Pharaoh’s body as a sign for later centuries is mentioned in the Qur’an but not in the Bible.

iii. When relating past Prophets’ stories, the Qur’an uses very respectful language, and never ascribes intentional wrongdoing to any of the Prophets. This is in stark contrast with, for example, the stories of Prophet David and Prophet Lot (peace be upon them) in the Bible.

iv. The Qur’an rejects the concept of Trinity, and proclaims that Jesus (peace be upon him) never claimed to be the son of God.

Furthermore, one needs to keep in mind that religion is not a collection of Prophet stories. It is a way of life. In this regard, the Qur’an reiterates the essentials of belief (which, by and large, overlap with those of Christianity and Judaism); reinforces, adds or omits some of the social regulations of earlier religions; and introduces rituals for worship. However, the style of the Qur’an is very different from the style of the Bible; it refers less to historical events and puts more emphasis on God’s attributes and the afterlife. Overall, it would be wrong to claim that the Qur’an is merely an extension of the Bible.

Is violence condoned in the Qur’an?

The topic of peace and war in the Qur’an is very broad; so, it cannot be successfully addressed in the limited space here. The short answer is that violence is never approved in the Qur’an. Peace is the norm in Muslim life, but the need for war on certain occasions is acknowledged. War is only allowed to reestablish peace in and among societies. Legitimate reasons for the declaration of war are:

i. For self-defense

ii. For the protection of weak people against oppression

iii. On account of the violation of peace treaties between Muslims and others, or against those allying with the attackers of the Muslim community, or those attacking members of the Muslim community without just cause.

Difference of religion, that is, simply being a person or nation of a different religion is not considered a legitimate reason for war.¹² Also, a person or a group cannot declare war. Just as justice cannot be executed by individuals but only by government-appointed officials or representatives, so it is only within the government’s authority to declare a war. Moreover, when engaged in warfare, Muslims are bound by wartime regulations. For example:

i. They cannot harm innocents, such as women, children, elderly, people who dedicate themselves to religion in monasteries, and in general, non-combatants.

ii. Torture and rape are prohibited.

iii. Damaging the physical infrastructure, such as the water supply, trees, tilled land, animals, is also prohibited, unless unavoidable.

iv. When the enemy inclines to peace, Muslims are not authorized to continue warfare.

The Qur’an also states that killing an innocent soul is as evil as killing the whole of humankind (Maeda 5:32). Hence, violence perpetrated by terrorist groups and any other form of warfare which breaks these regulations cannot be attributed to Islamic teachings.

Can the Qur’an be translated?

There are many Qur’an translations available in a variety of languages. The scholars are in unanimous agreement that no translation can do justice to the Qur’an. Hence, the reader should not fall into the error of assuming that the message communicated in the Qur’an is limited to that found in its translation. The translations have well-known shortcomings. No language is a perfect substitute for another and the concepts that exist in one language may not exist in others. The style and beauty of expression is almost always lost, and the translator has to choose a specific meaning out of many meanings of a certain word. This is very much true for the Qur’an, in which:

i. Words are used with multi-layered meanings.

ii. Some words map onto specific religious concepts, which should be explained in detail before their meaning can be given.

iii. Many verses refer to other verses or historical events; hence, a contextual explanation is usually necessary.

iv. Some verses are abrogated by others, and the user needs to know the chronological order of revelation before each verse can be interpreted.

Therefore, reading a translation provides a basic understanding, but also raises many questions in the reader’s mind. Those questions can only be answered by referring to a properly qualified teacher or through reading books or articles dedicated to the explanation of certain concepts. Such an explanation necessitates looking at the Qur’an in its entirety, considering the interpretations of leading Muslim scholars, and looking at the practices and explanations of the Prophet of Islam.

Among the most widespread translations are those by Abdullah Yusuf Ali,¹² Marmaduke Pickthall,¹³ and Muhammad Asad.¹⁴ A recent translation by Ali Ãœnal combines the best of the previous translations. It provides detailed annotations, and it is written in modern English.

Why do Muslims recite the Qur’an in Arabic?

Muslims strive to recite the Qur’an in its original language, since only the Arabic version is considered the word of God. It is recited in Arabic in the daily prayers and as a form of worship. But translations and commentaries are available in every language, and readers are encouraged to consult those. The memorization needed for the daily prayers is minimal, and can be done by an uneducated person in a single day. Most people memorize much longer portions of the Qur’an, and people who have memorized the entire Qur’an are not uncommon. Reciting the Qur’an in a beautiful and sad voice is a highly valued Islamic art. “Embellish the Qur’an with your voices, for indeed a beautiful voice enhances the beauty of the Qur’an,” declared the Prophet.¹⁵ Many Muslims also try to learn at least some Arabic to be able to understand portions of the Qur’an. However, knowing Arabic is not essential to be a good Muslim. Being a good Muslim is measured by God-consciousness and by how much one practices the religion.

Conclusion

The Qur’an is considered the word of God by over a billion Muslims. Western readers unfamiliar with the Qur’anic message should familiarize themselves with the Qur’an before making any judgment about it. However, reading a translation only provides a basic understanding, and supplemental reading is necessary. This brief article serves as an introduction to the Qur’an, by providing answers to frequently asked questions. The reader is encouraged to consult the reference list below. Further detailed information is widely available through the Internet and printed media.

References

• Abu Dawud, Sunan, accessed on 06/01/2007at:
• http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/abudawud
• Muhammad (2003), The Message of the Qur’an, The Book Foundation, Bristol.
• Canan, Ibrahim (2004) “Rivayetlerin Isiginda Kur’an’in Cem edilmesi” (“Compilation of the Qur’an in the light of Historical Records”) Yeni Umit April–June 2004,
• Gulen, Fethullah (2000), Prophet Muhammad: Aspects of His Life, The Fountain, Virginia.
• Khan, Muhammad M. (1995), The Translation of the Meanings of Summarized Sahih Al-Bukhari: Arabic-English, Kazi Publications Inc.
• Kurucan, Ahmet (2006), Niçin Diyalog: Diyalogun Temelleri (English, “Why Dialogue? Pillars of Dialogue”), Isik Yayinlari, Istanbul.
• Nursi, Said (1997), The Words, Kaynak Kol. Sti. Izmir.
• Pickthall, Marmaduke (2001), The Glorious Qur’an, New York.
• Unal, Ali (2006), The Qur’an with Annotated Interpretation in Modern English, The Light, Inc., New Jersey.
• Teece, Geoff (2005), Religion in Focus: Islam, 1st ed., Smart Apple Media, North Mankato.
• Wikipedia, Online Encyclopedia, http://en.wikipedia.org/
• Yusuf Ali, Abdullah (2004), The Meaning of the Holy Qur’an, Amana Publications, 11th ed., Maryland.

End Notes

1. Pagination differs across different prints, but the text does not. The 604-page version refers to Arabic text only, written according to a particular script, which takes longest verse as the measure of a single page, and shortest chapter as a measure of a single line. With roman text and explanations, the translations usually exceed thousand pages.

2. Teece, Geoff (2005)

3. Gulen (2000)

4. Nursi (1958), 25th Word on the Holy Quran

5. Bukhari, Volume 4, Book 52, hadith 85.

6. Canan (2005)

7. Caliph is a historical title given to leaders of Muslim community. It is no longer used.

8. Kurucan (2007)

9. Abu Dawud, Adab, Book 41, Number 4883. Compilation of Sunan was completed on 241 A.H.

10. Nursi (2000).

11. Kurucan (2006)

12. Yusuf Ali (2004). Originally publishes in 1938.

13. Pickthall (2001). Originally published in 1930.

14. Asad (2003). Originally published in 1980.

15. Al-Haakim, al-Mustadrak, 1/236

In this scenario, according to one school of thought, as there is no source of knowledge but intellect for human beings, then there is no alternative with which we can identify the solutions of human problems. We have to go along life’s journey under the guidance of the intellect, bearing the distress of each abortive effort.

A second school of thought opposes this view. It states that intellect alone is not enough to reveal the truths of life and/or to solve the problems. Rather, knowledge is also a source; one can differentiate between right and wrong. Moreover, humans should be able to reach the destination safely and save themselves from the fruitless and exhaustive efforts of the intellect. But unlike animals, knowledge is not an instinctive characteristic of all human beings. Humanity has been given such knowledge through selected persons; this knowledge is called revelation.

Revelation does not exclude human intellect; rather, it respects it and claims that just as the human eye needs light to see, so too does the intellect depend on the light of revelation to be able to view the world correctly.

After having looked at these two different points of views, it is time to compare them.

Today, if human intellect (even after thousands of failures) has discovered the true solution to all problems, then there is no need for human beings to take on revelation as a panacea. The intention of revelation was to solve the problems of life. If such problems have been solved without the assistance of revelation, then it is useless to discuss intellect or revelation.

But what if human intellect is yet to discover the true solution of the problems of life and is yet entangled in the whirlpool of its experiments? Then, it is worth investigating whether humans should continue pursuing these answers with the intellect or whether they should verify the claim of the revelation by adopting its approach for dealing with problematic situations.

Today’s world carries the burden of diverse problems-social unrest, political instability, wide-spread poverty and destitution, prostitution, homicide, drug addiction, alcoholism, the disintegration of the family, juvenile delinquency, terrorism, suicides and AIDS. The figures and forecasts of this virulent disease are intimidating, bearing in mind that prostitution and pornography are not only permitted in many countries worldwide, but are becoming money-spinning sources of living, particularly in the West. This is aggravated by the actuality that there is at present an ever-increasing rise in the international trafficking of children for these purposes. Moreover, infidelity is also on the rise, along with soaring crime rates in leading democratic and formerly communist countries. Undeniable facts illustrate that man-made systems that are devoid of Divine guidance have done more damage than good to humanity. It appears that the ambitions of knowledge and contentment have not been realized.

In philosophy and contemporary sciences-natural, behavioral, and social-the source of knowledge is limited to the human intellect and its five senses. Revelation is dismissed out of hand, and is not considered to be a source of knowledge; it is renounced as being nothing more than a parable or a superstition. This refusal to accept revelation as a source of knowledge is a phenomenon that has both historical and philosophical antecedents.

It is the natural attribute of human intelligence to identify and strive to destroy disorders that exist in and near it; this is part of the “quest for truth.” Astoundingly, regardless of humanity’s efforts to bring order by abolishing these disorders, they are in fact increasing the world over. It is the same intelligence that causes the disorders and the attempts to correct them; the only difference is the level of perception. Intelligence, if it is improved, or not disturbed, believes that it can alter the situation of the world by evangelizing good behavior. Any amount of teaching or intimidation will only bring about a provisional alteration in behavior; yet it is only a fundamental or basic change in humanity’s frame of mind that can change the world.

If we are not able to elucidate “why things are the way they are” by means of principles that are the results of the intellect, then the only alternative, other than abandoning our pursuit, is to search for the true principles as the source. So, one might be led to inquire, where do we turn for an appropriate understanding of reality and the purpose of life itself then? If we cannot rely on the knowledge or findings of any human source, then where can we discover a dependable source of knowledge?

Moreover, knowledge that is gained through the endeavor of the intellect does not exist in isolation, but rather is linked with the economics and politics of the culture from which it arises, as well as all the rest of that culture. The thoughts, attitudes, feelings, values, motives, purposes, goals, modes of action and organization, rituals, and institutions of a society are all interrelated and all affect one another. The attention to nature, the idea that there are causes for things, that there is an underlying harmony and something constant behind change and diversity, and that the Universe is regulated by laws are attitudes that result from religion. These are pre-requisites that must be fulfilled before science can begin.

In fact, the Qur’an attaches great worth to human intellect. It appeals to the intellect of its addressees in order to persuade them about its legitimacy as the word of God. It denounces those who fail to employ their intellects as being undeserving of God’s blessings, and being no better than animals. Furthermore, those who do not have the appropriate mental ability-for example, children before they reach the age of puberty and the mentally ill-are not expected to fulfill the requirements imbedded in the message of Islam according to the Prophet.

Nevertheless, these facts about the intellect do not signify that human intellect does not have its limitations. It can be swayed to believe, for instance, what opposes its own instincts. Unrestrained eagerness for a definite model, equally, can cause the intellect to be prejudiced to what is undeserving of endorsement. There are, likewise, some intriguing problems which are beyond its grasp. All these limitations restrain the efficiency of human intellect if used without restrictions. It appears to yearn-given these restrictions-for external guidance. Divine Revelation in the form of the messages of the prophets (peace and blessings be upon them) is this very guidance. The Qur’an and Sunna (way of life of the Prophet) represent the final version of this guidance. The Qur’an has given an account of the connection between Divine Revelation and human intellect as being light upon light (Qur’an 24:35); that is, the guidance of human intellect is principally a light, although with defects (and therefore not bright), while the Divine revelation in the form of the Qur’an is a brighter light to compensate for the imperfections of the intellect. Hence, a brighter light (the Divine revelation) exhibits the path to a less bright light (the human intellect).

Islam, being the final source of revealed knowledge in the modern world, also equips us with the techniques to differentiate between good and evil. It does not base our knowledge of wickedness and virtue on mere intellect, desire, intuition, or experience that are derived through the senses; these frequently experience changes and alterations and therefore fail to offer explicit and unchanging ethical norms. As an alternative, Islam provides us with an unbiased source, the Divine revelation, as is obvious in the Book of Allah and the Sunnah of the Prophet. This source recommends a standard of moral conduct that is lasting and universal, holding true in every age and under all circumstances.

References

• Barbour, Ian G., “Religion in an Age of Science”, HarperCollins: New York, 1991.
• Hooykaas, R., “Religion and the Rise of Modern Science”, Scottish Academic Press, 1972.

Rumi, as he is most commonly known in the West, or “Mevlana” in the East, is the spiritual guide for seekers of the truth, even after seven centuries; in fact his work is more illuminating now as he is better known by modern society.

Is he truly understood, though; do his admirers really know enough about him? Is it only the phrases “intoxication” or “burning with love,” used metaphorically by Rumi, that are extracted from his poetry, or is his exceptional and mysterious character understood by those who read him? Whatever the answer, Rumi’s message is for everyone; it reaches down through the centuries.

We have dedicated the current issue to Rumi, whom, we think, is not well enough known or appreciated, either in the West or in the East. Today, whirling dervishes perform the sema, the ceremony of the Mevlevi order, in different states and countries, creating a marvelous spiritual atmosphere. For some Rumi is a spiritual guru and the founder of this order. For others he is a prolific poet addressing their innermost feelings. So, who was Rumi? Who is Rumi? How does his message still enlighten minds, and how do hearts find comfort through his words? Where did he acquire this inspiration?

Rumi’s understanding of love for God and all creation is represented today by many individuals. Toward a Global Civilization of Love and Tolerance is the most recent book by one of those representatives, M. Fethullah Gulen, a leading Islamic scholar and spiritual guide. In our book review section, the foreword written for this book by Thomas Michel, the interfaith dialogue secretary for the Vatican, describes the mission of the book through his encounters with the admirers of Gulen. The book is a comprehensive chronicle that enables us to attain a first-hand perception about Gulen and his outstanding thoughts on issues like love and mercy, Sufism, jihad, terrorism, human rights, and education.

Rumi, Gulen, and many others take the divine revelation and the example of the prophets as the basis of their thoughts. The twentieth century, however, championed the human mind over everything else and simply overlooked the importance of the revelation. Does the revelation exclude the human mind, or is it a dogmatic web of religious teachings and practices? Do the solutions that the human mind has offered solve all our problems and make us happier? This extremely important topic is also examined in this month’s issue.

As modern day people, the more we tend to work the more we internalize. We are becoming lonelier while we grow much less integrated with all the others around us. The world has now become smaller; it is an “online” world. Time and distances have become shorter. We seem to be together, yet somehow we are alone and separated. Under these circumstances, “the other” constitutes the greatest danger for us all; not only individuals, but also nations, and even continents become divided into “us” and “the other.” Human beings are afraid of what they do not know. Isn’t it time to start getting to know one other better? Now is the time to do this; we have every means God has given us through technology. This is how we will eliminate enmity and hatred in the world. In the article “The Question of Lifestyle in Interfaith Relationships” the first steps in this direction have been examined; we hope that the progress made in this area will continue.

Civilizations are built on knowledge and a worldview of how it fits together. At some point, a civilization must decide what type of knowledge is going to form its foundation and essence. Chinese-influenced societies opted for scholarly and literary knowledge, while Indian-influenced ones chose religious and spiritual knowledge. Classical Greece concentrated on philosophy, and classical Rome settled on law. Christian societies focused on spiritual knowledge, but then went all out for science during the Renaissance. Later on, some tried to replace God with the individual, money, the state, or ‘the party.’ Indigenous societies in other lands pursued what was important to them. Muslim societies balanced science and religion, but lost this balance as civilizational decline gave way to colonialism, dependency, and poverty.

Regardless of which path is chosen, all societies understand that everything has to be interrelated for life to make sense. Neither science nor religion can dispute this. Look at life. Without photosynthesis, life could not exist. But who or what caused oxygen, sugars, plants, water, carbon dioxide, soil, air, and sunlight to be interrelated? Look at the universe. It works so perfectly that many of us take it for granted. But why is there such symmetry and asymmetry? Why does everything cooperate? Science tells us how; religion tells us why.

Look at our own spiritual and material lives. Our spirit makes us who we are, yet needs our body to achieve its ultimate purpose: knowledge of and submission to God. If we ignore either our spiritual or material aspect, our life becomes unbalanced. We might opt out by suicide, use ‘spirituality’ to mask self-interest through ‘religiously justified’ conflict, pursue extreme spirituality to our own detriment, or become devoted to what is transient’either it will leave us or we will leave it by dying. We might even seek to become a Pharoah instead of a Mejnun, a self-proclaimed deity instead of a lover of God, never asking what happens when life ends.

To restore life’s balance, some turn to fundamentalism, an early twentieth-century Christian attempt to maintain Christianity’s influence through preaching blind faith and Biblical inerrancy, despite contradictions with modern science. The fact that fundamentalism has become synonymous with resisting modernity and science is illuminating. But if God sent Revelation and told us to learn of Him through science and knowledge, how is such a situation possible? The best way to restore this balance is honest dialogue among agnostics, believers, and atheists; followers of different religious and spiritual traditions and of science; followers of Revelation and of philosophy; and among those at the extremes. Success is vital if all inhabitants of this ever-smaller and interrelated world are to live together in peace.

These and other issues are addressed in this issue. We hope that you find them thought-provoking. But more importantly, we hope that they encourage you to make your own corner of the world a better and more pleasant place in which to live.

The winners of our writing contest are: Dr. Najeeb Khan, Serdar Yoldas, Dr. Mohamed Omar Salem, and Amany Fouad Hassanei, respectively. Each will receive $100. Due to the number of entries received, our board of reviewers felt compelled to modify the rules. We apologize for this. The Fountain staff thanks everyone who took the time to research and submit their papers.

We hope that you enjoy this issue and, as always, look forward to your comments.