I understand the answer to my question, and it makes sense to me. The sets of ideas one is this: how many people are authorised to interpret the Koran? How many people can tell a Muslim what it means?
Good question. I can’t give you a number of “how many people” can interpret the Qur’an, (I don’t know it, nor could count them), but what I can tell you is that only scholars are allowed to do so. And not just “any” scholar, either. It has to be a scholar who has mastered the sciences of the Qur’an, is fluent in Arabic and logic and other things, and then he has to basically get the approval of his teacher. And his teacher had to get approval… and so on. Back to the Companions of Muhammad. And even then, not just any interpretation is acceptable, but it has to agree with other contextual sources. A good example that comes to my mind (unfortunately) is the so-called “wife-beating” verse. Laypeople, especially non-Muslims but some Muslims too, might say that this verse allows or commands a husband to be physically violent with his wife–but that’s actually not the interpretation of scholars!! Oddly enough, though it’s the only interpretation seized upon by those who wish to attack Islam, and even though it’s what the text “seems” to say, it’s actually not what it means. And actual scholars will look at that verse in the context of the hadith and so forth. Because Muhammad’s Companions actually asked him “what does this mean?” So… it’s not like we’re flying blind.
This is in fact quite similar to the Catholic tradition, who reserved the responsibility of actually interpreting the Bible to priests and so forth who were familiar with it and also the related traditions and writings which existed. Not just any random person was allowed to interpret the Bible, right? And what happened when people were allowed to interpret the Bible on their own, you get a bazillion different “protestant” churches each with a different interpretation! So I think you’ll agree it makes much sense that only scholars can “interpret” Qur’an.
Which group was correct? How did the story end?
Yes, I did leave you hanging, didn’t I!? Sorry about that, but I wanted you to really think about it… because the answer is much less satisfying without an appreciation for the dilemna. When they asked Muhammad which group was correct… he told them that they BOTH were right! And then he said that if a person strives with his knowledge to come to an answer (ijtihad, it’s called) and arrives at the wrong answer, he gets one reward; and the person who strives (ijtihad) to get to an answer and arrives at the right answer gets two rewards. But he didn’t say which of those groups were wrong–he said they were both right.
This point means that there can be two conflicting opinions on an issue which can be simultaneously correct–or at the very least, simultaneously acceptable. They are based on a different procedure of logical reasoning, but they both have proof, so they are both correct. And that’s why there can be different opinions which are both valid.
Who can decide what is too difficult? Can anyone on earth? I understand the attachment statement, that at some point you are able to do it, but does Islam allow someone to water down the faith in order to practice it?
Again, it is the scholars. There was on scholar who, based on a hadith from Muhammad, said it wasn’t allowed to pay money for a product that didn’t exist. The hadith was talking about fruit which hadn’t ripened–because the fruit might not ripen, right? So a person couldn’t buy the fruit before it existed. The scholar said that this applied to everything… which meant that custom clothing and furniture couldn’t be paid for until after it was finished. This gave a problem to the person who had to make it, who would have needed the money to make it! So the scholar decided that it was too difficult. So basically, he sort of reversed his ruling–it still applied to fruit and animals, but not to clothing and furniture. This was part of his procedure, because the idea that Islam is not supposed to be difficult overcame his ruling about the transaction.
It’s not watering it down, though. And a scholar wouldn’t do that. If a person chooses to, for example, pray only 3 times a day instead of 5, he is watering it down, and he is commiting a sin. If a scholar did the same thing, he would be accused of a sin. But generally scholars don’t do that, and for something to be too difficult is a serious thing, and scholars make that decision, based on a variety of factors (a person’s life or livelihood in jeopardy, eg.)