“THE CRITERIA”

In one friendly interfaith dialogue engaged with a Christian evangelist[1], we could not proceed with any substantial discussion because each relied upon his own respective religious book as his authority in putting forth his doctrinal stand. This reliance upon authority can only be possible when firstly the ‘authority’ which is being referred to, has been mutually accepted[2]. Without this acceptance, we would end up in the fallacy termed as “circular reasoning”, thus:

Q: How do you know that your doctrine is true?

A: Because it is written in this Book!

Q: What makes you believe that that Book is truly from God?

A: Because I have faith in it!

Q: How do you get that faith?

A: Because I read that (same) Book!

Q: But how do you know that that Book is truly from God?

A: Because I have faith!

Q: And how do you get that faith?

A: I read the Book!!……?

To break this impasse, the discussion had to firstly contend with the issue of proving, with evidence and reasoning, the basis for acceptance of a Book, before assigning it as the authority for reference regarding doctrines. The question then is, “How can we agree that a particular book can be relied upon?” To say that it is from God requires that we have to provide for certain reasoning or rationale (criteria) for accepting that conclusion.

Thus, in our discussion, we proceeded to list mutually acceptable criteria for acceptance or as verification that can be tested which, by the way, implies that it serves also as basis for its falsification i.e. if a book does not meet these criteria then one is justified in rejecting its claim. This, in itself, is a scientific method.

We posed the question, “what would make you accept any Book to be from God or of Divine authorship?” The following were suggested[3], and I have made the case for the Qur’an by substantiating for each criterion listed (herewith):

(1) Claims to be from God;

(2) Cannot be produced by any others;

(3) Contains absolute principles;

(4) Does not contain discrepancies;

(5) Has contributed to the well-being of mankind at all levels;

(6) Can show that its prophecies are true;

(7) Data compatible with scientific research which indicate the author could not possibly have known them then, without the current finding;

(8) Still remains in its original text;

(9) Speaks of God and His plan;

(10) Has universal appeal.

“When in doubt, ask” is a cliché. The beginning of wisdom is actually when we realise we do not know. Questioning is an important process but we pose questions for deduction and analysis towards the verification of something to be meaningfully ascertained. To question something for the sake of mere questioning ad infinitum, without purpose, would be superfluous and has led many to become perplexed skeptics. This skepticism does not display intelligence, but only ones’ obstinacy in being persistent to remain in doubt. And this kind of doubt is antithetical to knowledge.

We have to consider: “What does it mean when we find a book that complies with all these criteria?”

It is the summation of all these criteria when found in the book that makes it inevitable for a sincere investigator to adduce the only reasonable conclusion – i.e. to believe that it must be of Divine authorship. Rationally, there can never be any other conclusion than this.

Knowledge has everything to do with meanings. The world-renowned contemporary Muslim thinker Prof. Syed Muhammad Naquib Al-Attas profoundly defines knowledge, descriptively, to mean:

“The arrival of the meaning of a thing or an object of knowledge in the soul of the subject; and simultaneously, from the fact that the subject or the seeker of knowledge is an active agent, knowledge is the soul’s arrival at the meaning of that thing or the object of knowledge.” [4]

The presence of meaning is knowledge, and when deep within our soul we become aware of it as being true, we should not ignore it nor pretend to remain uncommitted to it. The Arabic term ”kufr” which is derived from the root “k-f-r” which carries the meaning “to conceal; to cover up; to deny” refers to that attitude of refusing to acknowledge or be committed to the truth when it is already clearly known; a term which, although used generally for those who are unbelievers (”kaafir”)”, is still of concern to Muslims. Muslims are also warned against adopting such an attitude towards truth; an attitude leading to heedlessness towards acknowledging every favour (“ni’mah”) from God which has been bestowed upon them. Our supplication, which reflects the true Muslim attitude in seeking knowledge, is:

“O Allah! Make us see the Truth as true, and grant us the ability to follow it. Make us see the Falsehood as false, and grant us the ability to reject it.”

(The following chapters on, I will present the case for the Qur'an, for each of these criteria listed. Insha Allah!)

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Footnotes:


[1] This occurred in the early 1980’s, in a Muslim home in Ang Mo Kio (Singapore) visited by this evangelist who wanted to discuss religion (Islam vis-à-vis Christianity) in what he termed “Christian witnessing”. Together with a brother, Reme Ahmad, I was invited to provide the Islamic response.

[2] This basis is termed “tauqif-fiyah” (reliance on authority which has been accepted as reliable). Many Muslims, when using the Qur’an and authenticated Ahadith (report containing the sayings, deeds and consent of the Prophet s.a.w.) do not need to doubt these as bases for proof whenever they are referred to amongst Muslims, because we have already acknowledged them (Al-Qur’an and As-Sunnah) as authority. However, in the instances when we discuss these matters with non-Muslims, this basis cannot be used as they (the non-Muslims) have yet to be convinced of the basis for accepting them as reliable.

[3] It was unfortunate that even after the listing of the criteria, that interfaith dialogue was discontinued as our Christian counterpart withdrew from the subsequent meeting. Perhaps the first criteria could have been quite problematic for them, as the Bible we know it, comprises 66 different books (in the Protestant version), and the claim must be made from each and every one of these books.

[4] Wan Mohd Nor Wan Daud “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas – An exposition of the Original Concept of Islamization” 1998, published by ISTAC (International Institute of Islamic Thought and Civilization).Kuala Lumpur, Malaysia. (chapter 2 pp 104)

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