reynolds-the-quran-in-its-historical-context-2

86 Nasr Abu Zaydyour lord?' They said, 'Indeed yes! We testify'; 'lest you should say on the day ofresurrection, We were unaware of this!'" (Q 7: 172) The last sentence of the versemakes it clear that what is at issue here is whether humans are innately morally ·•responsible. The answer is yes, they have committed themselves primordially toobedience.Three, the ethical and moral dimension. Here the Qur'an maintains a certaintension between the possibility of human perfection and the reality of humanmoral deficiency. The complex divine image of God as merciful and mighty could .be understood as a parallel or reflection of human nature. Thus, the human natureand the divine nature are not in tension; they are rather interwoven.Four, society. Here the Qur'an deals with specific societal practical issues likemarriage, divorce and inheritance. On this level we find legal rulings interwoven .with ethics, as with divorce: "Divorce twice, then take back with ma 'rfi.f or releasewith i/:lsiin" (Q 2:229). Divorce as a dramatic event of separation between husbandand wife should be conducted with ethical common sense (ma 'riif; an importantethical ingredient in Qur'anic ethics), and with benevolence (i/:lsiin). It is alsoconnected to matters of worship. For t.he /:lajj the.blood and flesh of the sacrificedanimal (i.e. the ritual in itself) is not as important as its inner intended significanceof piety (taqwii; Q 22:37).Five, punishment (/:ludild). This level exi'sts in the Qur' iin but it does not belongto the worldview of the Qur'iin. It does not even belong to the category of"rules"(level 4). Cutting off the hands of the thief, flogging an adulterer and those whofalsely accuse others of adultery (qadhf)- not to mention stoning, rajm (which,as mentioned above, is not even found in the mu.y/:Jaf)- are not genuine Qur'iinic111lirigs. These forms of punishment existed before the Qur'iin, and the Qur'iinborrowed them in order to protect society against crimes.These levels - and there may be more - are all intrinsically interwoven in theQur' an and the Qur' iinic worldview could not be reconstructed without them.Towards understanding the Qur 'iin 's worldview 87.. worldview. These constituents are constructed and reconstructed, resulting in, .contradictions, conflicts and tensions.· ; But it could also be said that scriptures survive beyond their historical context. only because of such contradictions, conflicts and tensions. If scriptures were as·clear and certain as the majority of the believers consider them to be, their meaning· · '\yOuld not carry any significance beyond the historical moment of their emer-. Wa-Alliihu a 'lam!ConclusionIt could be inferred that the Qur'iin either has no coherent worldview, or that theQur'iin's worldview includes an "uncertainty" that keeps it open to Muslimcommunities in different historical, socio-political and cultural contexts who arefree to converse, communicate and interact with the text, developing a worldviewthat fits their reality. If the second choice is valid, as I have maintained, whatkeeps the developed worldview of different Muslim communities Qur' iinic? Fromthis question emerges another: what is the role of the shared traditions of Muslimsin determining such a worldview? As Islamic tradition is not monolithic, whodecides what part of this tradition is to be adopted? Would this mission be confinedto the 'ulamii'? What kind of 'ulamii' or which class of intellectuals are to beidentified in our modem world of pluralism, power-sharing, democracy, massmedia and communication? These questions and many others reflect the complexof reality, a complex for which no scripture can alone provide a satisfactory andcomprehensive worldview. Scriptures provide only certain con~tituents of a