Session 5 Notes
What do we expect from the Qur’an to teach us? Every reader must have some definition as to what the Qur’an is for them. The definition varies according to the reader’s capacity and what they are expecting. For example, if someone is suffering from a minor cold, they would take a certain medicine but if they have some other condition such as high blood pressure, they would take some other medicine. Similarly, whatever the feelings one is going through, accordingly they would approach the Qur’an. We thus need to check ourselves in terms of what we are looking for, what we need. Accordingly, we will have the expectation from the Qur’an, connect with the Qur’an to look for the medicine for our disease. As Nursi says: Everyone can find a remedy for their own ailment in the pharmacy of the Qur’an.
How do we define the Qur’an?
- Every reader and exegete must have a working definition of the Qur’an.
- This definition varies according to the purpose of reading, and the reader’s capacity and what he thinks he needs.
Suggested Definitions of the Qur’an
We will pay attention to some of the definitions of the Qur’an which are valid for the purpose of existence. For example, we are not expecting the Qur’an to give us some information on the best business to run, whether the Tarawih prayers are sunnah or not. We will benefit from some definitions proposed by the later generation 20th century scholar Said Nursi who focuses on relevant human questions, addressing existential problems, and dealing with belief matters. Don’t we have the need to find out what the reality of this existence that we find ourselves in? Why am I here and what am I expected to do here? What is the purpose of existing in this world and what is the purpose of having a myriad of qualities that one finds in themselves and in the universe. All these are valid relevant questions of this age.
We cannot just repeat phrases such as: “God created us to worship Him”. Does God need our worship? Questions like this are asked by many who are left without any satisfactory answer. We cannot just convince them by saying, here is a verse from the Qur’an asking us to worship God, or repeat some sacred words for blessings. We will look to answer the questions in a convincing way. Let’s start with the first definition of the Qur’an.
The Cosmic Interpreter
Focus: The Qur’an’s relationship with the universe and the Unseen
- Translator of the silent speech of the universe
- The translator of the universe: The Divine Speech translating the “Mighty Book of the universe” into a spoken language.
The basic claim of the Qur’an is that it is the speech of the Creator of the universe. Now, the universe exists out there but it cannot speak in human language, a verbal form to make sense to us. The approach being proposed is to combine the two:
- Read the Quran as a Speech by the Creator of the universe, in order to introduce Himself and
- Read the universe as a work of art that reveals its Creator.
Both of these need to be combined.
What is this “Mighty book of the universe” expression? The universe is a meaningful creation which has the potential to be read like a book. The Qur’an translates the silent speech of the universe, the meaning the universe conveys into a spoken language that human beings can comprehend.
Let’s examine the following verse:
سَنُرِيهِمْ ءَايَـٰتِنَا فِى ٱلْـَٔافَاقِ وَفِىٓ أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ ٱلْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
“We will show them Our signs within the horizons and within themselves until it becomes clear to them that it (the verbal expression of the Qur’an) is the Truth. Is it not enough that your Lord witnesses everything. (41:53)
The phrase “showing them Our signs” means to look at the universe, look at our own being, not just our body but also our senses until it becomes clear to us that the Qur’an is the Truth. In the phrase “becomes clear to them that it”, the “it” refers to the message of the Qur’an. The “it” referring to the message of the Qur’an has been confirmed by most scholars. Therefore, by looking at the universe and ourselves, we can confirm the message of the Qur’an.
The verse continues by mentioning “your Lord witnesses everything”. What is this witnessing? The word “شَهِيدٌ” is translated as “witnessing” which includes the attributes of incessantly, ceaselessly, and constantly. The creation is taking place in such a way that God is demonstrating His qualities constantly, ceaselessly by creating and sustaining everything; thus witnessing that His Speech (Qur’an) is the Truth.
There is another verse 85:3 “وَشَاهِدٍ وَمَشْهُودٍ ” which is translated as “the witness and what is witnessed” which has been studied by scholars. However, the particular verse 41:53 uses “شَهِيدٌ” which makes it important to understand that God is continuously witnessing the truthfulness of the Quran by creating the universe which is continuously renewed. This integration between the creation in the universe and His speech of the Qur’an is really locked in this word “شَاهِدٍ” (shahid). By creating the universe, manifesting it to us, God says He is the witness and this matches exactly to what His speech of the Qur’an describes. We cannot think of God’s essence or physically see that God is looking at (witnessing, observing) the universe. It is impossible to think in that way; the Quran speaks from the human perspective. By creating the universe and introducing His qualities manifested in the universe to us right now, God is witnessing, demonstrating the evidence, testimony that what He says in His speech is true.
If there is a “شَهِيدٌ” (Shaheed) then there must be “مشهود” (Mashood). The term “مشهود “ is when one looks at the mirror (the universe) one is physically and sensually “witnessing” the attributes of its Maker as it is described in the Qur’an. His qualities are always observed by conscious beings. The “Siyak” and “sibaq” (context) which are the verses that come before and after the verse are related to those who are in doubt and deny the truth). To address their doubts, God is reminding them that the universe is created out there, one should observe this evidence of creation which is “مشهود” (Mashood), witnessed. One will thus understand that the evidence points to the “Truth” which refers to the “Ghayb”.
Let’s investigate the famous hadith narration which is disputed by some. However, many scholars agree that the meaning is true.
“لولاك لما خلقت الافلاك” is translated as “Were it not for you I wouldn’t have created the celestial spheres (universe).”
The message is very simple: for the sake of Prophet Muhammad (pbuh), the universe is created. Now, Muhammahd (pbuh) is the messenger of God who received the Qur’an and transferred it to us. He was a human being but was appointed as the Messenger of God to bring the message to us. The content of the message delivered to Muhammad (pbuh) is meant here, not the mortal human Muhammad bin Abdullah. This message is the reason for the universe to be created. The message is from the Absolute Creator and it needs witnessing. The universe is witnessing the truthfulness of the message. If there was no message then there would be no need for the evidence of the universe. The message necessitates the existence of the universe. This connection between the message and the universe is beautifully described in this narration.
The definition of the Qur’an being the translator of the silent speech of the universe is the most important definition. Let’s look into the next ones which are in addition to this one.
- Interpreter of the universe
This second definition of the Qur’an being the interpreter of the universe is an addition to the first definition.
Let’s study the following verse:
تُسَبِّحُ لَهُ ٱلسَّمَـٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ…
“The seven heavens and the earth and whatever is in them glorify Him. And there is nothing except that it glorifies Him with praise — but you do not understand their glorification…” (17:44)
Everything declares the Absoluteness of the qualities of their Creator. The one who cannot create a particle cannot create the whole universe. The scientists now say that nothing can be isolated in their creation. However, some of them study a cell structure, isolated from the rest of creation and come to the conclusion that the cell acts in this way by themselves. Whereas, each cell exists within the context of the whole universe. The cell is just dumb matter, can it have the qualities to act in the way they claim? The cell has to be as it is, created, placed perfectly like a brick in a wall. A living brick in the wall of the human body. The cell is given existence as it is and renewed its existence continuously and it has to be as it is that way; it itself has no free will to choose otherwise.
The glorification of God means that every single being declares that the One who created them must possess the power, knowledge, arrangement, balance, symmetry, and perfection which can only be the Creator of the universe. This Creator is the Owner of every single being and cannot be described as if it is a part of this universe He Creates.
We are very familiar with respecting the printed form of the Qur’an (called “Mushaf”) such as not touching it without ablution (wudu). There is a lot of sensitivity to this. This is perfectly fine but how about respecting the universe without ablution? The universe is also a sacred being. Unfortunately, we cannot expect followers of other religions or people who do not follow any religion to respect the universe as a sacred being, as a trust to us from the Creator of the universe similar to how the Qur’an is. But we, the believers in the Qur’an, must be aware of the sacredness of the universe that reflects the qualities of its Creator, as we respect the “Mushaf” that reflects the expressions of the Speech of the Creator. Ablution (wudu) represents purifying ourselves to be consciously getting ready to be in the presence of God in our prayers and also handling the “Mushaf” to be ready to listen to and be ready in the presence of God, to listen to His Speech. We should have the same consciousness and readiness in the presence of the manifestations of the Creator in the universe. This consciousness is only possible if we regard the universe as a “sacred” being introducing God to us.
When we look at the universe, we may take it as just matter and say the Quran is enough for us. Do we think that God created the universe for nothing? There are many severe warnings in the Quran such as “The universe means nothing for you? Do you think the creation of the universe is in vain?” (3:191). If there was no universe, there would be no need for God to speak to us. There would be no witness, no evidence to validate the message with. That is, if there was no universe, one would not be satisfied with the Qur’an because there is nothing to verify with. One would be confused as to what Absolute, Infinite One is being mentioned. Thus, this glorification by the universe is necessary as it introduces us to the Absoluteness of its Creator.
What are the things in the universe doing? They are glorifying their Creator. The Qur’an is interpreting the silent speech of the universe. Praising His qualities exuberantly. When the verse says “you cannot comprehend”, it doesn’t mean that we cannot understand what the universe is declaring. Surely, we do understand what it is pointing to. However, we do not hear a voice coming from the universe; it is a silent conversation. The Qur’an gives voice to it. We must learn to carefully read the Qur’an. Because of the comprehensive qualities of the Absolute, we cannot comprehend His Essence. The signs in the universe are pointing to Infinite and we cannot encompass the essence of Infinity. We can however understand its necessary existence and conclude that all these qualities must definitely be infinite. That is belief in “Ghayb” which is usually incorrectly translated as “unseen”. Nothing to do with seeing, but it has to do with our conclusion by looking at any creation. The existence of a being with all its qualities points to its Creator, who must possess all those qualities I see in that creation. For example, when one looks at the painting, they can conclude that there must be an artist. By looking at the painting, I cannot describe what the artist looks like physically but can tell the qualities based on what the qualities the art displays. Similarly, when we pay attention to the universe, we confirm our belief in “Ghyab”, belief in the Absolute Creator.