My islam, part 2

I make certain basic assumptions-- before even approaching the Quran. First, that God does exist in some form. That the universe has both randomness and order, but the order is an order of magnitude greater than the chaos. What I mean by that is that even the most seemingly random events when viewed from a great distance take on a sense of order that is a basic principle that not only orders most human sciences, but also all of creation. When I think about the word, "Islam" I think not only about the literal meaning, submission, but also what could be meant by that, to what are we submitting? to God? to God's will? to God's laws? or to God's creation? and what are we submitting? Is it our bodies? our minds? our intentions? our possessions? The seemingly obvious answer, which is also the most widely accepted is that we are submitting our souls to God, but then that seems almost intuitive, our souls belong to God, so how could they not submit to God. It is our actions that we submit by our intentions. I try to take a more comprehensive view. What is the religion? What is God? If we accept that the Quran or other scriptures contain the word of God, thank it becomes evident that religion, as God describes it, is simply a path to return to hiim. so then, what does it mean to submit to a path? I immediately think of the Buddhist metaphor of an arrowing flying towards a target. It's path is straight and true,, as God describes the path of the righteous, and the arrow travels along it without wavering or bending, the arrow could certainly be said to be 'submitting' to its path. I think also of a river running to the sea. It pushes and pushes against obstacles to find the straightest and easiest path to the sea. It may take millions of years, but eventually, the water will wear down any obstacle and create the ideal path. And over time, the river's flow eventually becomes straighter and truer as it erodes the obstacles. I imagine myself as a stone in the river, submitting to its flow, submitting to the force that moves it irreconcilably to the goal. That movement doesn't only move the stone forward, but also pushes the stone against other stones, sometimes violently, which eventually smooths the stone, making it even smoother and rounder. Just as we are refined , defined and perfected by the obstacles in our own lives, by the people we meet and conflict with. Yet we move inexorably towards spiritual perfection.

Who is the Quran speaking to?

Recently I came across this article: http://www.ahl-alquran.com/English/show_article.php?main_id=5258

where I read the following:

"Then there may be instances of ambiguity in address as well. Sometimes, a verse would apparently address the Prophet (pbuh); however, in reality the address would be directed at the Muslim ummah. Similarly, an apparent address to him would actually be directed at the leadership of the Quraysh or to the People of the Book. Examples of such addresses abound in the Qur'an. Thus it is essential that this differentiation be made with full caution, and it should be fully ascertained as to who is the actual addressee. Without this, the real purport of the Qur'an cannot be grasped.

"Third, general and specific verses should be differentiated. There are many places in the Qur'an where the words are general; however, the context testifies with full certainty that something specific is meant. The Qur'an uses the word (people), but it does not refer to all the people of the world; and many a time they do not even refer to all the people of Arabia: the word refers to a group among them. It uses the expression (on all the religions), and it does not refer to all religions of the world; it refers to (polytheists) but they do not refer to all those who are guilty of polytheism. Similarly, the words (And from these People of the Book) do not refer to all the People of the Book of the world. It mentions the word (man) but it does not refer to mankind."

This is important in understanding the Quran as not only a timeless scripture, but also a record of specific events at a specific time in history.  If this is true, then is it all relevant to us?  And if some of the Quran is not relevant to us, then how can we see it as a perfect book? How can we think the supreme being would be so lazy.

But I don't see it that way.  Think of a classic book, let's say Huck Finn.  Does the very important and ALWAYS relevant message that you should treat people equally become less true because the story takes place in the past...? No.  And on the other hand, does a reader need to embrace the archaic lifestyle, morals and pastimes of the characters of the story to feel that the message of it speaks to them...? No.

So if we know this to be true: That literature is a powerful way to teach society, an intimate whisper into the heart of a reader, and we know that God is speaking to us through stories and metaphor, both of which are necessary elements of literature, then why can we not see certain parts of the Quran AS literature? Not reportage, not commandments, but actually literature, with all the open endedness and personal interpretation that is suggested by that.

I think even in the Quran, God warns us against taking things to literally... and more importantly he warns us against forcing our interpretation on others:

"Now those whose hearts are given to swerving from the truth go after that part of the divine writ
which has been expressed in allegory, seeking out [what is bound to create] confusion, and seeking [to arrive at] its final meaning [in an arbitrary manner]; but none save God knows its final meaning. Hence, those who are deeply rooted in knowledge say: "We believe in it; the whole [of the divine writ] is from our Sustainer - albeit none takes this to heart save those who are endowed with insight.
(Sorry, I believe in quoting full verse references to avoid misinterpretation.)"

I am a Muslim. I know that saying that invites all kinds of preconceived notions for non-Muslims... I can accept that. In my lifetime, Muslims have generally made a negative impression on non-Muslims, and its to be expected that they would be wary of me. The same as if someone comes up to me and says, "I am a Christian" Its not that I have anything against Christians, but if someone comes out and says it, you wonder why... what is the territory they are trying to own... pro-life? born-again? clean living? and is their point to be expository or exclusionary?

So I can imagine non-muslims going thru the same thought process, but the difficult part of this process is that I don't fit into any of their preconceived notions. I am not foreign, I was born and brought up in the United States, and consider myself American. I am not socially conservative, or anti-semitic, or anti-western. So, then, why describe myself as Muslim? what does it mean to me to be muslim?

Well, first and foremost, I believe it. That's right, as incongruous and unlikely as it may seem, I really truly believe that there is a God, and that he is the God described, as Allah, in the Quran. And before we get into the whole proof of God argument, let me just say, I don't rationally believe it, I have faith in it. And my faith is so strong, and so much a part of me, that it is pretty much unshakeable, come what may.

But that's not why I tell non-Muslims that I am a Muslim. In this country no one really cares what you deeply believe, only how you act upon it. And to all external views, i am no different than any other person of my generation. I don't drink, and I don't eat pork, but that's not so unusual either in this day and age.

For me, I like to tell people I am a Muslim simply to counteract their preconceived notions. To say, "you look at me and make certain assumptions, but you don't guess that I am a Muslim"

Now, an even more tricky situation is telling other Muslims that I am a Muslim.