Wedge wrote:BountyHunterSAx wrote:*SNIP*And if you respect that person's right to hold his own beliefs, then you shouldn't criticize him for following his beliefs to their rational conclusions. While it's certainly not objectively provable it certainly is true to the individual.
I respect that a person has the right to his own beliefs, and what I mean by that is: That I won't try to
force that person to quit his beliefs, even if I think they are stupid. I won't
impose my view or commit violence against that person just because of their beliefs.
BUT, I almost consider it my duty, to criticize beliefs that I think are stupid or wrong. That doesn't mean I don't respect their right to have a belief.
To put it simple: Respect for the RIGHT to belief, not for the belief itself.
Fair enough; my mistake was jumping to the conclusion that you were objecting to their end-result action as being stupid and not simultaneously calling them stupid for having a belief. Rather you're calling both stupid, but acknowledging a person's right to have them both. Objectively, I'd agree with you on that; and my point was that you can't criticize one without the other.
Wedge wrote:BountyHunterSAx wrote:*SNIP* See, I'm living proof that at least one person, fully aware of the way in which the Qur'an came to be, is still convinced of its veracity.
*SNIP* (addition mine: 'are you sure')
Let me answer each question one by one just to be on the safe side. I probably will phrase some of my answers on the 'assumption' that Islam is true; sorry - hard to get around my own personal beliefs and come across objectively. Still, you're asking if I, personally, believe it, and so I suppose that is just even more of an honest answer then, eh?
Do you actually think, that the copy you have of the Qur'an is what your God wanted?
I believe that the copy I have is word-for-word identical to the 'copy' that God revealed. I do not believe that the Qur'an EVER was to be interpreted 100% literally. And I base this 'disbelief' on the fact that the Qur'an includes a verse that specifically states some verses are 'muhkamaat' and others are 'mutashaabihaat'. Without delving too deeply into translation and arabic word-roots, this verse is saying some verses are 'clear' in meaning and others require interpretation/are not. If you were analyzing the Qur'an literally, you'd have to conclude you were doing it wrong; hence my belief that it's a mix. So the direct answer would be 'yes' this is exactly the copy that God wanted.
That he dictated every word of it and Mohamed was his secretary writing everything down, every point and coma just like God wanted to?
Commas and Points were added much later on, as a convention for easier reading. So technically they're 'bid'a' and not really part of the actual script. That said, the full-stops could be viewed as analogs of pauses, and hence be validated; details on that I'm skimpy on.
As for the bulk of the text,
Oral tradition was strong back then. People would memorize everything, and memorizing their lineage, literally volumes of quotes from people they heard, etc. was common. Further, writing was not common at the time. Being a scribe was a special position and Muhammad (S) was actually illiterate.
When Muhammad (S) would receive revelation, it would happen in one of two ways. One way is that archangel Gabriel would come to him and actually say it, as God had ordered, and he would memorize it and then share it with others, who in turn would memorize it on the spot and share it, etc. etc. The other was that he would have what appeared to be an epileptic fit, and would say the verses on the spot; which people would memorize and others would write. I emphasize that others (scribes) would write because that becomes relevant later on, because these 'scraps' were also used as validation when compiling the first full written manuscript.
I'm not going to finish the whole story, because I want to point out the importance of memorization. The Qur'an - similar in its manner to works of poetry (though calling it such is not quite accurate) - is somewhat easy to memorize. Children as young as four years old are able to memorize it still today in its entirety. If you see zealots now, how much more 'zealous' would the companions be back at the time of the Prophet in memorizing its every word? How many independent reciters - each 'happening' to have memorized the same document would it take to verify its authenticity? Unless there was a colossal conspiracy to falsify it, that is. Till today there is only one surviving 'version' of the Qur'an. There is - granted - a bit of debate on that subject, as some Muslims argue over whether a certain verse or two begin or end in a slightly different place in the first Surah; but no debate - to my knowledge - exists over the rest of the content.
And as a final reason for belief: to my mind, belief in God is a larger quandary than belief in the Qur'an. More accurately - if I believe in an omnipotent yet stays-out-of-things God; then why should I doubt His ability to preserve His word?
That the language hasn't changed in more then a milenia and everything still means the same as it did back then?
Actually, that I know is indeed the case. But you brought up two separate issues in that post so I'll address them both. First- the language shift. The dialectical changes have weakened the purity of the Arabic language. "Fusahaah" arabic - the original - the type the Qur'an is written in; is still used for official papers and such in Saudi Arabia. But for normal communication; there is about as many slang forms of arabic and dialectical pronunciation differences as there are countries in the arab world (okay, i'm exaggerating here). That's why around the Uthmani Khalifate (~20-30 years after the prophet's passing) the added punctuation marks were put in the Qur'an to preserve the original sound of each word. This was done with a counsel of 80 plus people who each had the Qur'an memorized and were drawn from different places; and it was left for ANYONE who claimed to have the Qur'an memorized to inspect. Thence the addition of dialectical marks - equated to the 'commas and points' you mentioned earlier.
As far as do I believe the language has changed such that words said back then no longer mean what they do now; I certainly believe that is the case. I would not advocate taking "He saw the sun setting in murky water" to mean that he saw the sun moving out of the sky and then entering a pond somewhere here on earth. Nor would I literally interpret 'God's hand' as some sort of divine fist sitting out there. I'm against purely-literalistic interpretation of the Qur'an. There's an entire science for how the Qur'an can be interpreted with regards to its asbaab-un-nuzool, its abrogations, etc.
Do you think God guided it so it won't get corrupted until now, so that YOU can have a copy in your house?
I believe in God's ability to do this; and I see no incentive for Him NOT to preserve His word. To judge people for their success or failure in obeying His commands and following Him; and then to simultaneously provide them an erroneous holy book.....well I at least feel that would be unjust.
Or do you leave a small window of opportunity of human error in the centuries that have passed?
If by that you mean 'do i belive there has been a window of opportunity in which human error could have occurred'? Sure I do. But things don't 'magically' forget themselves. Human error is different from intentional corruption; which would be more likely. If each person had a huge chance of being wrong on each individual word, and there were 80 people who each claimed to memorize a certain portion of Qur'an, the odds that all of them would be wrong at the time it was transcribed into paper is rather small. Let's say that each of them has a 0.01 chance to be wrong per word ( that means people who have memorized the Qur'an are expected to make 60 errors throughout, the 'modern standard' forbids more than 30 pronunciation errors, or more than 15 actual errors). Mathematically their transcriptions odds of inaccuracy for any given word are: 1e -80 (since at least half would all have to get it wrong simultaneously).
That's the beauty of having several people each having memorized the Qur'an independently of each other verifying it. In Usul-ul-Hadith (the science of analyzing the sayings of the Prophet(S) ) in order for a Hadith's transmission to be 'beyond doubt' it needs to have four independent and 'strong' chains of narration. The Qur'an was memorized by more people, valued more highly by more people, and - naturally - passed down more accurately by the same.
Sorry to write so much about a religious viewpoint - I just felt that it was really necessary to say it all in order to accurately and fully answer the questions you posed. I can expand more on the history of the transcription of the Qur'an if needed.
Wedge wrote:BountyHunterSAx wrote:*SNIP* My point being, at least in several cases (though certainly not all, I'm not going to elevate my personal example and commit a false-generalization) faith can overcome doubt.
Do actually think this is a good thing? My biggest dream is that LOGIC can overcome FAITH.
Faith overcoming doubt =/= Faith overcoming logic. And if it is, then someone help me redefine these terms or show me how that's the case. You can have doubt where something is not provable nor disprovable. Where, in fact, we have no means whatsoever to even attempt an analysis of any sort. Logic does not dictate that we believe ANYTHING about such an object. The rules of debate and argument dictate that we should treat it as not there till we can prove it (ie: burden of proof is on the claimant), but if my heart 'feels' it then I would be logical in having faith in it. That is, if and only if I believe my heart to not be in error at the time.
I think logic overcoming faith is a good thing. But for that to happen, the logic has to be able to disprove the faith, not simply put the burden-of-proof on the faith. Putting the burden of proof on the one with faith is sufficient to tell him, "Stop preaching since you can't prove shit". But for logic to overcome faith, you have to show that the thing the person has faith in necessarily cannot be, or necessarily violates logic to believe in. I don't think that faith in the unseen is
necessarily illogical if you have some reason to believe that the unseen exists.
Closer would be the 'is God evil?' argument and the 'Free Will vs Mercy' paradox.
Wedge wrote:BountyHunterSAx wrote:*SNIP*
The examples you gave don't speak to rites and rituals though; and so I think it's quite likely I just missed your point here. If I did, please clarify.
I think I didn't express myself good enough, my fault sorry. I will try to clarify.
A lot of people think that "traditions" are good just for being traditions, for being things that are "old" or "ancient" and therefore somehow better, maybe that is also why people say "the good old days". The past is always treated better than the present. Religion has a lot of tradition, not only in societies but also in families and so on.
That's why I think that getting rid or criticizing traditions (that are bad; there is nothing wrong with "family-Sunday-supper-tradition"), will help eradicate religion. Even in science things become traditions, and people have to fight it. For example when scientist said that Pluto wasn't considered a planet anymore, not like Mars. It got a lot of "fuck that Pluto was always a planet" even from me, because it was getting a tradition.
As for sacred cows, if society kills them and we are used to that, people will be more likely to question faith-Dogmas. The sacred cows of religion.
Interesting. Where does a tradition end and a religious edict begin? I can see how aggravating it is to deal with someone who believes in an annoying religious edict (praying 5 times a day, not killing cows since they're god, refusing to give out abortion meds.) And inasmuch as these are traditions and not edicts I agree that they ought to be eliminated - since any 'true' religion ought not to be reduced to an anachronism. But for the religious edicts...those that can't just be interepreted away as tradition or 'a rule for that time only,' my justification is that God knows better than I do what is good or bad for me even if it seems bad for me. That's my take on it.
Pleas don't get offended by my questions, as I am interested in your answer.
I'm not offended by people that ask questions; or that politely call me out for being wrong, who point out my errors when I err, who show me my blindness when I'm being blind. I get offended when someone's trying to insult and flame me - but that's this boards policy (for good reason - given the type of traffic) and so I suck it up and deal with it. In other words, 'sall good.
Sorry my answer got so long
-AHMAD