Seeking Spirituality through Faith & Science
by Hiussain Haidery & Dr. Shegufa Shetranjiwalla-Merchant
(This article was first published on the website www.72martyrs.org )
The hard part of the process of seeking insightful learning is not the acquiring of knowledge with a receptive mind, but the unlearning of ingrained ways, the breaking of habits that have become second nature and the questioning of accepted dogmas. Harder still, is to do all of this without flagellating one’s self with guilt. Though this journey is fraught with emotional labour, it is ultimately liberating. The destination is finally devoid of confusion.
If the new process of learning is a path to unlearning false religiosity and seeking spirituality, then a plethora of avenues need to be explored with a set of fresh eyes.
Before seeking the truth via external answers, a way to explore is through self reflection. Some of the things to ponder are: Did I follow an entity that guided me to the path of the Whole, the Complete or did I follow an entity that kept me distracted with a rhetoric of their narrow self? The former will encourage continued self reflection and the latter will explain the motivations and machinations of a systematic administration for profit. It is important here to differentiate between a good administrator and a spiritual leader. Administrative skills do not equal spiritual guidance. Sometimes to those who receive a short term economic benefit from the administration, may believe it to be a miracle for them because of the veil over their heart. To those who learn from them, remain deceived by the worldly degrees and intellectual justification.
The path to continued self reflection should allow one to consider some of the following deeper thoughts. Was faith ever an anchor for me? Did what I follow allow me a deeper look beyond customized religion? Did I simply follow a recipe and a prescribed procedure for blind faith? Importantly, was there anything spiritual about the rituals that were prescribed? Did the ritual try to subjugate me with a punitive judgement? Did I believe that such a judgement that is devoid of mercy befits my benevolent Creator? This reflection will slowly unfold the myth of the ideologies followed in ignorance. As new learning emerges new insights are developed. Did I have faith in the first place? Did I lose a religion I never really had? Am I even guilty of abandoning a religion I never had anyway?
On a note of caution, these exuberant insights can lead one on a hasty rebound towards a new search for meaning and answers. Sometimes the low hanging fruit for intellectual gratification and worship is Science.
The sincere seeker of truth is then faced with the dilemma of choosing between science and religion because of the preconceived notion that the two are at loggerheads with each other. This notion has been promulgated by religious bodies in the past to ridicule and persecute those who question the theories proposed by religious books and leaders. This has not helped the seeker who wishes both domains to peacefully coexist and be in harmony with each other.
The dichotomy arises from our faith as Muslims, that the source of all knowledge is our One Creator, to whom we humbly submit. The Holy Prophet (p.b.u.h) has taught us that seeking knowledge is obligatory for every man and woman in Islam. Islam asks us to introspect, ponder, study, question and reflect. We have been bestowed with intellect to do these as a clear sign of our Creator’s favour. Science enables that methodological approach to observation and structured study of the phenomena and laws of nature. It allows the expansion and application of that knowledge from physical, medical, environmental and astronomical sciences to seek the truth and fulfill one of the highest religious duties and explore the purpose of our existence. Science is a wonderful asset for man to evolve and continue seeking.
As much as Science can help us appreciate the magic of symmetry and discover the growing number of observable characteristics of the universe, yet, it is unable to characterize the unseen elements residing in faith, belief and divine judgement. The Quran reveals various tangible scientific aspects of this universe and implicitly guides the seeker to the secrets of the hereafter. It keeps the mystery alive for the seeker to live a fruitful life through this plane of transition into eternal existence.
However, it is easiest to believe that the answers not found in the former ideology must be logically and easily accessible through scientific theories. Beware of this pothole without the knowledge that the Big Bang theory begins with the assumption of spontaneity. Science too is constantly evolving, unfolding, discovering and learning. And it needs to do this with the humility to unlearn.
For those who seek Science as the new god to worship, as an escape from the gods that they had earlier associated with and then become disillusioned by, should consider themselves still on a path of seeking. It is important to safeguard from becoming a slave to Science.
It is also easy to be blindfolded by the elite intellectualism that comes with study that lacks faith in the unobservable. The trap is in trying to seek all answers through Science as the only route and fail miserably.
Sometimes the truth one seeks is so simple and omnipresent that it evades the eye that is limited to seeking it through a single entity.
Science and Spirituality are an integrated whole, not disparate competing parallel spheres of contradicting knowledge. They may be used dubiously for benefit to claim mastery or superiority of knowledge. However they are interdependent and one is required to express the other.
Science is a language for the Spiritual to express itself. Just as Math is an essential language to compute the laws of Physics, chemical equations are necessary to balance stoichiometry and Art is the instrument to express cultural richness, Science is an expression of Spirituality. Science explains the laws of Nature, makes them accessible, but it is incapable of creating them. The laws exist. They ARE. Therefore, looking at a branch of scientific knowledge be it Astronomy or Biology with a concave lens is looking at it without the context and the nuance of the whole Spiritual system.
Guidance is sought through Learning. It is a slow and patient process. Knowledge and Wisdom emerge from this learning. The more you learn, the less you know! The cycle of seeking continues. Each individual can strive to earn this gift of Wisdom, become conscious and prepare for the hereafter.
LIFE is only a part of the spiritual cycle guided by the Divine. And those guiding you to the Divine are already chosen. They will find you if you allow them to be received!
May you be sought by the ONE you seek!
Local Festival Works Towards Religious Harmony
This article was originally published by Arthur Newspaper. You can read the original version here.
Written by Elizabeth Mitton
November 16, 2020 – Arthur Newspaper: Trent University and Peterborough-Nogojiwanong’s independent student press
Content Warning: This article makes mention of Islamophobic violence.
“Religion” invokes many sentiments and associations, some of which may include “spirituality”, “beliefs”, “devout”, but one word that is rarely associated with religion is “harmony”. With an estimated 4300 religions in the world, there can be many conflicting views that are a source of tension among populations. However, three of the world’s most widely practiced religions, Christianity, Islam, and Judaism, all share similar origins and scripture, and claim the prophet Abraham as their forefather, earning them the classification of Abrahamic religions. Through conversation, followers of these faiths are able to forge connections in their similarities and delve into curiosity and an appreciation and respect for their differences. One such organization igniting these forward-thinking dialogues can be found right here in the Peterborough-Nogojiwanong area.
The Abraham Festival, established in 2003 by three women from these 3 respective Abrahamic religions, defines itself as “an interfaith group that believes in acceptance reaching far beyond mere tolerance.” The organization, who host an annual themed Abraham Festival with supplementary events (this year virtually due to the COVID-19 pandemic), strive to “demystify ‘the other’, while encouraging acceptance of our differences.” Unlike other groups that are born out of tragic events such as 9/11, the Abraham festival prides itself on coming from a place of, and championing, positivity. This article will explore the impact the COVID-19 pandemic has had on this festival and the importance of faith when facing unprecedented, challenging times when, for many, hope and positivity have been dwindling.
One of the Abraham Festival’s co-founders and Vice-Chair, Elizabeth Rahman, was willing to speak with us at the Arthur to describe the importance of this festival. Referencing their community’s supportive response to anti-Islamic acts in Canada’s past; such as the firebombing of Peterborough’s Masjid Al-Salaam in 2015 and the 2017 Quebec City mosque shooting, Rahman highlights the most gratifying act in their festival as not standing together in solidarity against acts of Islamophobia, but the conversations that take place over their potluck lunch. Rahman explains; “seeing people of diverse faiths sitting at one table talking, perhaps explaining the dish they brought, or learning about someone else’s faith…people feel at ease in asking – and answering! – questions they might not be able to ask in everyday situations”. It is through these connections, in an informal environment with conversations born out of a place of eager positive curiosity, that meaningful friendships are born.
This friendly approach to a topic as sensitive as religion has proven effective in creating a supportive inclusive community, which is open to individuals of all faiths. Rahman specifically references First Nations peoples, in acknowledging they are meeting on First Nations land, as well as their recognition that some faith groups have exploited the First Nations. When asked if criticism or any issues arise, Rahman emphasized the principles on which the festival was founded; support and respect. She also reiterates the position of the officials running the festival, stating:
“Our festival is totally grass roots, run by adherents of each faith rather than by faith leaders. So we are not compelled to conform to religious edicts from faith leaders, but rather we listen to our own conscience and to each other. However, we have the support of many faith leaders. If something might be offensive to anyone, we immediately take steps to remedy the situation. We do not debate theology, but we do discuss events that hurt one section of our Abraham family, as what hurts one of us hurts us all.”
The organization’s commitment to solidarity and support for one another, regardless of their religious beliefs and identity, is admirable. However, the ability to maintain this connection and celebration is something that was no doubt made much more difficult with the COVID-19 pandemic. However, despite having to cancel the 2020 festival, the organization has remained committed and steadfast in their mission, and has hosted three Zoom events since May 2020. The first event, Rahman explained, “had an imam, a United Church minister and a Jewish leader reading a verse from their scriptures that meant a lot to them, which led to a discussion among the panel and attendees”. The second event, a youth forum, addressed challenges that a panel of youth faced this year and the role their faith/religious community played in supporting them. The third event, entitled Compassion: How Little We Know…So Much to Learn had participants watch a video by Karen Armstrong on empathy and compassion and participate in a facilitated group discussion to share and consolidate participants’ understanding.
This series of online events has had positive reception, both in the Peterborough community and beyond. Rahman referenced participants of varying ages from India, Germany, and England, as well as other Canadian cities. While these events were not intended to replace the in-person Abraham festival, which Rahman hopes to be able to resume in 2021, they succeeded in their goal of uniting participants in a time of need. When asked about the implications that COVID-19 and the transition to virtual services has had on individuals, Rahman explained that there were technological challenges to overcome, especially for the older festival attendees who are not as familiar with and proficient in technology. However, Rahman asserts the importance of offering these Zoom events to encourage the conversation about religion and life with individuals struggling not being able to attend their place of worship. Rahman states that for many individuals, they “are happy to join our Zoom events to keep in touch with others.”
While a 2021 Abraham Festival is in the works, Rahman acknowledges the uncertainty of these times and that plans may be altered. In the meantime, the organization will continue hosting more Zoom events and conversations to bring the Abraham Festival family, and others, together in the hopes of supporting and learning from one another, both in the context of religion and beyond.
ARTICLE: World Peace Day
As we mark World Peace Day on 21st September, members of the Abraham Festival committee shared their thoughts on what peace means to them.
My own thoughts on peace are informed by my Muslim faith: the word Islam means ‘surrender to God’, and is related to the Arabic word ‘salaam’ which means peace. This word includes a sense of security, as in the afterlife; it is the salutation of peaceful Muslims, and signifies accord with those around us. It also means acknowledgment that we are satisfied with what we have. The core message of Islam is individual inner peace, which leads to peace in the community and the world; it teaches abstention from aggression or war, except in self-defense.
But ‘peace’ also has a practical meaning. It is not just the absence of war; peace is like a balance with equal weights on each side. If the balance is disturbed, then peace is lost. We are seeing this imbalance in the world today. Peace can only be achieved when there is hope and justice for people of all races and faiths; when people feel safe and their property is not taken from them. Peace can only be achieved when children are educated; when they have clean water and are free from malnutrition. Peace can only be achieved when people are free to practice their religion and are proud of their culture.
The pursuit of peace means we must demand justice and dignity for all people, and social programs which allow people to live with dignity. We must demand that civil rights are not compromised in our quest for security. As a Muslim, I believe every human being has a right to live in peace.
To Helen McCarthy, a Catholic, peace means loving her own fragility – accepting her own weaknesses, Jesus’ statement ‘Love your neighbor as yourself’ means love of self is the first step in accepting and loving our neighbor. Loving despite imperfections creates bonds so we can face obstacles together. We should feel secure enough to be honest and to trust. Confronting injustice, poverty and indignity is best done together. Peace may seem elusive. Christ said: do to others what you would have them do to you. While Christians try to apply the teachings of Jesus, ethical conundrums remain.
According to Rev. Jessica Beecham-Stockton, a United Church member, our society seems to encourage competition which is on the continuum of violence, however co-operation can overcome the tendency to compete. Forgiveness is another aspect of peace; and showing compassion towards the other. The crunch comes when we ask forgiveness but the other person will not hear us. However, someone said NOT forgiving is like swallowing poison and expecting our enemy to die. Author Ariel Dorfman struggled with the evil he saw in Chile at the time of Pinochet. He realized the dictator was a man much like himself and that within himself he had the potential for such violence.
According to Heather Pollack, Jewish values are founded on three key ideals: truth, justice and peace. In Hebrew, the word for peace, “Shalom” is used when greeting and parting from others. It is used to make a particular wish for the Sabbath. Jews invoke it when blessing children on Friday nights and when descendants of the High Priests of the Jerusalem Temple bless the community on Rosh Hashanah, the New Year.
Peace means more than an absence of war. Ideally peace is between nations, friends, and family, but it is also important within oneself. It involves security, safety, and physical and spiritual well-being. Peace is to be actively pursued, whether political or personal. The only higher value in Judaism is life. Self-defense is the only justification for war, but it is of great importance to actively seek alternatives before making the significant decision to respond to violence with violence.
We need a world where all parents can provide for their children, send them to school and put them to bed with the confidence that the following day will also be peaceful and secure. As individuals, we must resist thinking of other groups as somehow having different dreams than we do. We must also encourage our political leaders to actively pursue peace, to explore every option to avoid war and to know the importance of the life and prosperity of every human being.
With the world in turmoil today, the Abraham Festival committee members often find themselves on opposite sides of an issue; however with mutual respect and acceptance Jews, Christians and Muslims rise above their differences and continue to work together for peace.
Elizabeth Rahman is one of the founders of the Abraham Festival
ARTICLE: What PEACE means to me as a Muslim
By Elizabeth Rahman
The word Islam means ‘surrender to God’, and is related to the Arabic word ‘salaam’ which means peace. This word includes a sense of security or permanence, as in the afterlife; it is also the salutation of peaceful Muslims, and signifies accord with those around us. It also means acceptance /acknowledgment– that we are satisfied with what we have. The core message of Islam is individual inner peace, which leads to peace in the community and the world; it teaches abstention from aggression or war, except in self-defense.
But ‘peace’ also has a practical meaning. It is not just the absence of war; peace is like a balance with equal weights on each side. If the balance is disturbed, then peace is lost.
We are seeing this imbalance in the world today. Peace can only be achieved when there is hope and justice for people of all races and faiths; when people feel safe – when their property is respected and not taken from them. Peace can only be achieved when children are educated; when they have clean water and are free from malnutrition. Peace can only be achieved when people are free to practice their religion and are proud of their culture.
The pursuit of peace means we must demand justice and dignity for all people, and social programs which allow people to live with dignity. We must demand that civil rights are not compromised in our quest for security. As a Muslim, I believe every human being has a right to live in peace.
An Affirmation of Peace
Peace is not the product of terror or fear.
Peace is not the silence of cemeteries.
Peace is not the silence of violent repression.
Peace is the generous, tranquil contribution of all to the good of all.
Peace is dynamism. Peace is generosity.
It is right and duty.
Archbishop Oscar Romero of San Salvador
Christ in Islam
By Elizabeth Rahman
Non-Muslims, especially Christians, are often surprised to discover that Muslims believe in Prophet Jesus (peace be upon him) and in Maryam (Mary), the mother of Jesus. The Holy Qur’an, the Muslim holy book, speaks of Mary not only as the mother of Jesus but as ‘a virtuous woman, honoured above the women of all nations’. There is a whole chapter in the Qur’an called Maryam, referring to the mother of Christ.
We are told that God sent 124,000 prophets to all tribes and nations, and Muslims are required by God to believe in all of the Prophets of the old and new testaments, including Jesus Christ, and this line of prophets ended with Muhammad (pbuh). All these prophets preached the same message of one God; however their teachings were sometimes distorted by those hearing the message. You may be surprised to know that Christ is mentioned in the Qur’an four times more often than Muhammad.
So Muslims believe that Jesus was a prophet, a human being, and not divine. In chapter 4 of the Qur’an, we read: ‘Christ Jesus the son of Mary was no more than an apostle of God’. In Islam, Jesus is regarded as a human prophet and messenger of God, not part of God Himself. Jesus is also referred to in the Qur’an as the Spirit of God, the Word of God, the Sign of God & other honourable titles in the Qur’an. Jesus is also referred to as ‘Maseeh’ or messiah in Hebrew, which means ‘anointed one’, and he was anointed as God’s messenger by his cousin John the Baptist (pbuh), who was also a prophet of God.
According to the Qur’an, Jesus was one of God’s most beloved messengers, a precursor to the last prophet Muhammad and he was sent to guide the Children of Israel. In the Holy Qur’an, there are many stories of Christ’s miraculous birth, his teachings & the miracles he performed by God’s permission, such as healing the blind & those who had leprosy.
Muslims believe that Jesus was immaculately conceived without the intervention of a human father – that Jesus was born miraculously of a virgin mother and no father, much like the birth of the prophet Adam, the first human being, who was created with neither mother nor father.
When Mary was due to give birth, she retired to a remote place. When she returned with the baby, there was much ridicule. The people said: (quote from Qur’an)
“Thy father was not a man of evil, nor thy mother a woman unchaste!
She merely pointed to the babe. They said: ‘How can we talk to one who is a child in the cradle?’
The baby said; ‘I am indeed a servant of God: He hath given me revelation and made me a prophet;
And He hath made me blessed wheresoever I be, and hath enjoined on me prayer and charity as long as I live;
(He) hath made me kind to my mother, and not overbearing or miserable;
So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)!’
Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute. It is not befitting to (the majesty of God) that He should beget a son. Glory be to Him! When He determines a matter, He only says to it, ‘Be’, and it is.”
So this was Christ’s first miracle, when he spoke as a tiny baby to defend his mother’s honour. The Holy Qur’an denies that Jesus was crucified, that is that he died on the cross. Rather, God took Jesus up to Heaven where he sits at God’s right hand. Christ’s enemies boasted that they had killed him, but God tells us in the Qur’an that He made it look as though Christ had died on the cross to confound his enemies.
It is important to note that Jesus prayed to the same God to whom all Prophets prayed, the same God of the Jews and the Christians.
We are told in the Qur’an that Jesus will return before the end of the world. As I quoted, Jesus refers to the day that he will be raised up again; this refers to the day of judgement, when all mankind will be raised up again and we will be questioned about our beliefs and our actions, and judged accordingly.
There are many stories about Jesus and his ministry. Jesus was once seen running away from a man. People were surprised to see him running away – he did not run away from anything or anybody. He was known for his goodness, humility and friendliness.
So they asked him, ‘Jesus, spirit of God, why are you running away from that man?’ Jesus replied ‘I am running away from a fool’.
People were still more surprised – they knew that Jesus was a prophet. He had cured the sick. He had even brought the dead to life. So they said, ‘But Jesus, spirit of God, you have power to bring the dead to life’.
Jesus smiled and said: ‘True, I have brought the dead to life. But I find it difficult to bring a fool to his senses’.
So to sum up, according to the Qur’an Jesus was a great prophet ‘in the company of those nearest to God’, a servant of God & messenger of God who preached the same message as all the other prophets of the old and new testaments – that is the message of one unique God.
