By Cyril Anderson

The importance of having certainty in beliefs on religious matters is often emphasized by Islamic scholars.  At the same time, it is strongly emphasized that belief should not be blind belief, but should be backed by reason.  The reason for this is that having a strong intellectual foundation for beliefs strengthens these beliefs and guards one against those who might try to turn one from his beliefs.

 However, to truly base religion on reason, one must temporarily move beyond certainty, and acknowledge, even if only for a moment, the possibility that one’s beliefs are wrong.  Otherwise, one is simply basing oneself on blind faith with reason tacked on as a rationalization.  Doubt is the first step toward a belief that is based soundly on reason

 If one is to base one’s beliefs on reason, then it is necessary to weigh the belief objectively, letting the facts speak for themselves to make he case.  To have this objectivity, one must be open to the results.  To be so open means to admit, at least as a preliminary theoretical possibility the chance of the belief being wrong, even if one believes it unlikely he will be proven wrong

 It is a frightening thing to step out into such doubt, but if the belief turns out to be supportable by reason, then one will emerge the stronger for it, and the doubt, initially allowed for the purpose of the intellectual exercise, will vanish as reason moves in to support what was formerly held up only by blind faith.  So if we want to insist that we base our religion on reason, then it is necessary that we allow for doubting in the language of the discussion.  We have to be able to “suspend belief” for the sake of argument to seek rational support for belief.  Youth need to feel free to ask questions, to express doubts openly so that they can be replied to in a non-judgmental manner, openly.  Simply to say that it is forbidden to have doubt or to question something one is unclear about does not cut it anymore.  There is nothing wrong with doubting in general.  Yes, there is something foolish about doubting simply for the sake of doubting out of the desire to be contrary, but doubt when one honestly is uncertain is only natural.  Such doubt should be allowed openly if we are comfortable about our religion.  Allowing such discussion in a calm, relaxed fashion shows that we are self-assured in our religion and that our faith is truly sound.

 It must be noted however that there is an Islamic ethic of expressing doubt.  Just as it is necessary for rational discussion of belief to entertain doubt in the beliefs, so also one who doubts needs to have the humbleness to admit that one’s doubts may well turn out to be a matter of simple ignorance.  A truly objective examination requires that one refrain from close-mindedness in both directions.

 The beauty of Islam is that the most important beliefs can be supported quite well from a standpoint of reason, without requiring an appeal to blind faith.

For example, the belief in the fidelity of transmission of the Qu’ran text (no distortion, added verses, lost verses) is based on knowledge of the method of preserving and transmission.  One can believe in the Qu’ran’s completeness and lack of distortion by faith.  But this faith should be a reasoned faith, because enough information exists as to the methods of compiling and transmitting the Qu’ran to convince us in a reasonably sound , with confidence, that distortions did not occur.  As well, for those willing to undergo the effort to learn Arabic, there are additional reassurances in the structure of the Qu’ran, including rhyme and rhythm of a distinctive nature that make the Qu’ran memorable, increasing our confidence that people with a strongly developed oral tradition would have been able to faithfully remember and transmit the book.

 This is similarly the case with the issue of the authenticity of the Qu’ran as Divine Scripture.  First there are arguments from internal consistency  (no contradictions).  Secondly, there is the rational argument from external consistency in that revealed knowledge harmonizes with knowledge obtained through senses, and through the heart.  As well, a sense of authenticity can be founded on the distinct and impressive aesthetic qualities of the Qu’ran the poetic power.

 Belief in the authenticity of Muhammad as a divinely appointed and inspired prophet can be rationally grounded in an objective examination and judgment of the character, words, and behavior of Muhammad in comparison to other men and women of his age, and in comparison to those who come later, based on the historical record.  In all these ways, Muhammad set a standard that is awe-inspiring, and almost superhuman.  There was something extremely special and holy about this man, and the honest even amongst those who don’t believe in him as a prophet will usually grudgingly admit this.

 Based on the same points of character the authenticity of the imams as appointed by God can be given rational founding.  The major rituals of Islam can also be given a strong rational basis by making oneself aware of the objective practical benefits of these Islamic rituals such as prayer, fasting, giving charity, etc.  It is generally acknowledged that these actions are of great benefit to people.  Similarly this sort of analysis can be done for major Islamic laws, and principles of behavior, such as the dietary code, principles of modest dress, and code of interaction between men and women.  All of these principles, in the broad strokes, with some disagreement over the specific details, can be reasonably argued on an objective basis as beneficial.  In the end, this exercise puts the religion, its beliefs, and its practices on a stronger and sounder foundation, so as to be able to resist more effectively the challenges of the modern age.