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164chapter threeAs pointed out earlier, the qur"§n represents this objective, absolutereality that exists outside the human mind. The study of this realitycan only be done within the parameters of objective, scientificresearch, such as in physics, chemistry, biology, astronomy, in additionto metaphysics, which is the epitome of objectivity. Humanitiesand social sciences, for example, religious studies, law, sociology, thepolitical and educational sciences, and psychology, cannot produceanything substantial or beneficial in our endeavour to explore thequr"§n.In contrast with the objective qur"§n, the umm al-kit§b expressessubjectivity. Allah’s command, for example, to treat parents withrespect cannot be carried out independently of the human mind. Ifwe do not attend to Allah’s command, respect for our parents disappearsbecause we have decided not to treat them respectfully. If wedecide not to pray, to fast, or go on a pilgrimage, these rituals willsimply not happen. ‘His word (qauluhu) is the truth…’, Al-An#§m6:73, but nowhere in the umm al-kit§b is Allah’s word (qaul) attachedto a command, as for example: ‘He said (q§l a ): do fast…’ or ‘He said(q§l a ): do pray…’. Why? Because if He had said so, prayer and fastingwould be parts of the objective, absolute truth, and we would prayand fast objectively, that is, automatically, whether we want it to ornot, just like the process of digestion starts when we eat or like ourpulse increases when we are excited.If the qur"§n represents the objective reality of the universe, and ifthe umm al-kit§b embodies the subjective behaviour of humankind, itfollows that the qur"§n exists independent of the umm al-kit§b and thatit serves to confirm the umm al-kit§b’s subjectivity. Let us explore thisrelationship a little further by looking at the term ‘spirit’ ( al-råh) inAllah’s Book:[Prophet], they ask you about the spirit [ al-råÈ]. Say: ‘The spirit is partof my Lord’s domain [amr rabbÊ]. You have only been given a littleknowledge.’ ( Al-Isr§" 17:85, AH)Traditional exegetes thought that ‘spirit’ in this verse stands for‘secret of life’. We cannot accept this interpretation because it reflectsa misreading that was quite common in early tafsÊr. Let us look atverses that contain the term ‘soul’ ( al-nafs):Nor can a soul [li-nafs] die except by God’s leave [bi-ithn All§h], theterm being fixed as by writing… ($l #Imr§n 3:145)It is God that takes the souls (of men) [ al-nafs] at death… ( Al-Zumar39:42)