Note: AQ = al quran
I was asked to post this topic, as a request from another thread. It was in reference to:
Applying logic and bracketing to 24:31 can only give a certain set of results. If one's inner compass is in tune with the message, the right interpretation becomes obvious. In part, that is the beauty of AQ, as it contains many internal distinguishing mechanisms. He guides many by it and can lead many astray by it [2:26, 3:7 etc].
AQ states that the inclination of the human being is towards oneness/truth [30:30, 7:172 etc], and that the truth of its message is in ourselves and the world around us, i.e. everywhere [41:53]. I believe there are many universal values common to all human beings, e.g. positive for honesty, kindness, charitable, the truth, and negative for theft, lies, violence etc. This can be experienced most acutely with young children, who are very pure in thought and treat a person not based on anything other than how they are treated. See also here for an emphasis on using our own reason/logic.
FACT: AQ would not ask us to look within and use our God-given heart/mind/reason if there was no truth within.
Thus, if one is pure of thought, sincere, humble, just, righteous, logical etc then the truth will be much more clearer to this person than one who is not. This is very clear from AQ itself:
So when it comes to a verse or verses in AQ that may have multiple interpretations, the above person will naturally incline to what is most in-tune with the message. Their inner compass is tuned into the frequency AQ is broadcasting, so to speak.
These so-called multiple-meaning verses in AQ can be seen as "internal distinguishing mechanisms", that serve to differentiate those naturally inclined towards righteousness/justice/God-conscious/etc and those who are not.
In my view, not only does AQ say/imply this [2:26, 2:155, 3:7, 39:18 etc] it also contains many "internal distinguishing mechanisms". I have not studied AQ with specific regard to this aspect, but I have mentioned examples frequently on the forum, examples listed:http://free-minds.org/forum/index.php?topic=10045.msg47636#msg47636
Re: compensation of an accidental killing or "blood money"
I have not studied the signs, thus I cannot say who makes the decision on how much, but if it is the individual, they could give 50 cents, but like many things 'al quran' allows a degree of flexibility to provide a distinguishing mechanism, one who is naturally/sincerely just will give a just amount, one must have a choice, if there was no choice, then there is no point in the test. No injustice will be done as one cannot escape the scales on The Day.
One should give a just amount, and a just amount would depend on the individual and their dependents or their contribution to causes/betterment etc. To me, this is perfectly reasonable, and perfectly logical.
Re: 4:34 and "give the excess"http://free-minds.org/forum/index.php?topic=10365.msg53107#msg53107
I said "At the end of the day, even if...", implying as a last resort. I personally dont think 'beat' is logical as I have written, but not everyone will agree with me. This will most likely leave several possible options (unless they think it can only mean 'beat')*.
Given these options, who has most to lose if they make the unjust decision? The husband or the wife?
*DRB is the most multiple-meaning root I have come across in reviewing 400+ roots, so for someone to say with certainty it can only mean 'beat' is unlikely.
If 'al quran' says "give the excess" [2:219], well this is another in-built distinguishing mechanism. One might think 1% of what they earn is the excess, whilst others may think 60% is the excess. If I can apply your questioning: how could God "offer" that option at the expense of the needy?
Given this flexibility, who has most to lose if they make the unjust decision? The giver or the receiver?
Re: reading AQ, i.e. trying to understand AQ to best of one's abilityhttp://free-minds.org/forum/index.php?topic=11871.msg84913#msg84913
And therein lies the test. This life is a distinguishing mechanism. Only an illogical/unappreciative person would not read the book God sent for them (if one believes it to be the Word of God that is, which I assume most Muslims do
Re: tested by means of each other [various AQ verses]http://free-minds.org/forum/index.php?topic=12010.msg88278#msg88278
As much as I hate to digress, it is semi-related, there is something in me (and in you it seems) that longs/craves for *that* justice. Its hard to explain feelings, but I know when I see injustice, there is just something raw that it touches in me, like I'm programmed to reject it. And just like my thirst proves water exists, perhaps my hardwired inner compass is telling me *that* justice exists too.
And I'm sure you are aware that differing opinion/views/actions/conditions is an essential distinguishing mechanism. It often brings out the real you. I experience this in everyday life as I'm sure you do too.
A classic example of this is perhaps the oft-quoted "kill the non-believers" verses, where each side, Islam-phobe and Islam-phile, use them for their own means, regardless of context, thus showing their true colours.
Re: discussion on the parable of Moses, honour killing, allowed?http://free-minds.org/forum/index.php?topic=9596640.msg171127#msg171127
Re: struggle to understand AQhttp://free-minds.org/forum/index.php?topic=13793.msg118090#msg118090
Any example in AQ that does not specifically state an expiation, a compensation for various things e.g. divorce, a punishment, an amount to give in charity, amount in dower, amount in inheritance, maintenance of wife/siblings/children. Any verses with so-called multiple-meaning interpretations. All these examples firmly rest it upon the individual to make the choice.
For the above, not only has the answer been placed in us innately (to some degree), but also, AQ has taught this by way of its "hikma" (wisdom/judgement) component, which essentially tries to instil ethics/morales/reasoning/logic/mindset by way of its parables/reasoning/logic/etc.
The above is not meant to be exhaustive, just a brief introduction to the subject.