sojourner said:
:biglaugh
retty much shoots down Anastasios' statement about rationalism... we just don't have enough information to make a rational claim on absolute truth.
...
My whole, entire point with the Trinity is that it is one expression of truth, as that truth is perceived by one group of humanity, and that it is no more or less "incorrect" than any other system of perceiving God. is it perfect? No! That's why it remains a mystery. Maybe someday we might understand more. But the whole "I'm right, you're wrong" argument here is pointless. Can both be right? Why not?
From Mirza Tahir Ahmed,
Revelation, Rationality, Knowledge & Truth:
In another chapter we briefly covered the progress of Muslim thought and intellectual pursuits in many areas of human interest. During that period, although Muslim enquiry was predominantly influenced by Quranic teachings and the traditions of the Holy Prophetsa, it could not be entirely qualified as Islamic. There was a rapid proliferation of academic growth in all directions. Many new philosophies and sciences were acquired from past eras of secular, academic and scientific achievements. Also, many a new branch of religious and secular knowledge was pioneered by some outstanding Muslim thinkers. Thus, religion and rationality went hand in hand. They drew their thrust largely from the emphasis on the pursuit of knowledge laid in the Quran and the instructions of the Holy Prophetsa. The role of rationality was so powerfully highlighted that religious belief and rationality became synonymous. The proclamation by the Quran that Muhammadsa is a universal Prophet with a universal message, is in itself tantamount to declaring that the religion of Islam is founded on rationality. No religion with any element of irrationality can be acceptable to the universal conscience of man:
And We have not sent thee but as a bearer of glad tidings and a Warner, for all mankind, but most men know not (34:29)
Again, the Quran demonstrates the universality of its teachings by addressing all human, moral, social and religious problems of man, irrespective of race, colour, creed or nationality. It is necessary therefore, that Islamic teachings should have the potential of global application with an appeal to universal human nature. But this is not the only reason why we draw this conclusion.
The Quran manifestly acknowledges the role of rationality for the attainment of truth without drawing any separating line between religious or secular truths. Truth is the religion of Islam, Islam is the religion of Truth. The truth requires no compulsion for the transmission of its message, the only instrument it needs is rationality. As such, Islam invokes human intellect to investigate the truth of the Quranic teachings with reference to the study of human nature, history and rationality. It arouses the human faculties of reasoning and deduction, not only for the pursuit of religious investigation, but also for the attainment of secular knowledge. Impressed by this outstanding emphasis by the Quran on the quest for knowledge, Professor Dr. Abdus Salam*, the renowned Nobel Laureate was invoked to study the impact of this enlightning attitude on the Muslim thought of the early period. In one of his articles on this subject, he observes:
'According to Dr. Mohammed Aijazul Khatib of Damascus University, nothing could emphasize the importance of sciences more than the remark that "in contrast to 250 verses which are legislative, some 750 verses of the Holy Quranalmost one-eighth of itexhort the believers to study Natureto reflect, to make the best use of reason and to make the scientific enterprise an integral part of the community's life". The Holy Prophet of Islampeace be upon himsaid that it was the "bounden duty of every muslimman and womanto acquire knowledge".' (LAI, C.H., KIDWAI, A (1989) Ideals and Realities. Selected Essays of Abdus Salam. 3rd ed. World Scientific Publishing Co. London, pp.343344)
The enquiry by itself is not sufficient, however, warns the Quran. The inner truth of man is a prerequisite for him to draw right conclusions from it. This principle of fundamental importance is dictated in the very beginning in the Surah Al-Baqarah. It should be remembered that though Al-Baqarah is formally counted as the second after Surah Al-Fatihah which contains the gist of the entire Quran, in effect it could be treated as an introductory Surah. Thus Al-Baqarah may be counted as the first Surah with which the full text begins. Al-Baqarah begins with the following opening statement:
In the name of Allah, the Most Gracious, Ever Merciful.
I am Allah, the Most Knowledgeable.
This is that perfect Book; there is no doubt in it; a guidance for the righteous (muttaqi). (2:1-3)
This profound declaration, simple as it may appear, demands special attention for the comprehension of its underlying message. The Divine teachings are obviously expected to guide the unrighteous to the right path. What, then, is the significance of the claim that this book can guide only those who are already righteous? What the Quran implies is simply this that the seeker after truth must necessarily be true himself or his inquiry will prove futile. The discovery of truth according to this declaration depends essentially on the honesty of the enquirer's intent. A profound wisdom is reflected in this short simple statement:
... a guidance for the righteous. (2:3)
The same principle often applies to the realm of secular enquiry as well. Every enquiry made with a biased mind will often lose credibility. Attention is drawn to the fact that an honest, healthy mind is a prerequisite for every true meaningful enquiry. A mind bonded to prejudice cannot draw unbiased conclusions. An observer with a squint in his eye cannot see straight. Hence, no guidance is in itself sufficient to lead one to truth. It takes a sound, unbiased, healthy, honest mind to benefit from it. It is here that one problem is resolved but another begins.
Contrary to what one may expect in the realm of religious controversies, little inner truth is displayed by most of the warring religious factions in the world today. One would normally expect that the religious should adhere more strongly to truth than the secular. In reality however, we find the opposite to be true in the later stages of every religion. In the beginning of religions it is invariably the religious who are unbiased and uncompromisingly committed to truth rather than the rest of the society, be it secular or avowedly religious. The graph of rationality, reason and truth touches its highest peak at a time when the religious founders are themselves alive.
Returning to the verses under discussion, we find that in them God is introduced as the Knower of all things to the point of absolute precision. Thus the knowledge that He bestows has to be perfect and most reliable. Yet the recipient of that knowledge may fail to benefit from it if he lacks the quality of inner truth.
If we replace the idea of God with that of rationality, for the convenience of the non-believer, the statement would read as follows:
That which is absolutely rational cannot lead anyone to the truth except those who possess a quality of righteousness or inner truth within them. This provides the most essential prerequisite for the attainment of reliable knowledge, be it religious or secular. Both the source of information and the recipient of information must be true.