Apologies if this gets too intricate but you're confused in the very basics. 🧵
So the incident that disproves secondary causality, is to be conveniently viewed mystically now?
Miracles occur in this world, as muslims, thats integral to our worldview.
So the incident that disproves secondary causality, is to be conveniently viewed mystically now?
Miracles occur in this world, as muslims, thats integral to our worldview.
Now, what anyone believes about it doesn't take anything away from its actual occurrence that happened in the cosmological makeup of this world. If i have faith that it actually happened -
then my object of faith is a physical occurrence in the real world - taking place not in some mystical non-physical realm but right here. Just because an incident is accepted through faith doesn't in any manner make that incident solely a "ruhani" matter devoid of
any natural-physical-world reality.
You're just trying to behave like Jordan Peterson here.
You're just trying to behave like Jordan Peterson here.
If one has faith that the fire did not burn Abraham even when he was fully in contact with it - then one believes thid to be "actually" an incident of this very world, witnessed by humans through their physical senses. And therefore this case would influence
our understanding of how the cosmology of the world is set up as much as our physical senses today influence our understanding.
Using "Faith is beyond science" card here is convenient but fallacious.
Using "Faith is beyond science" card here is convenient but fallacious.
Faith is beyond science in the sense that it reaches/affirms statements about the reality that science methodologically cannot assess about the reality. This doesn't mean that the statements (object) that are being affirmed (by the subject) throught faith about the reality
conform not to the reality that is also assessed by science (i.e
the real world) or that these statements are about an altogether different universe. Please don't confuse the internal experience of the subject (who accesses reality through faith) with the actual structure of
the real world) or that these statements are about an altogether different universe. Please don't confuse the internal experience of the subject (who accesses reality through faith) with the actual structure of
reality that subject is affirming - their internal experience (in affirming some specific statements about reality) is mystical in the sense that it influences their spiritual conscience but their objects of faith (which are external to them) are very much
the part of the same reality, an angle of which science is assessing. So saying that miracles of Quran are a matter of faith & thus cannot influence one's understanding of the cosmological set up of the universe is confusing the internal (subject) and external (object) of faith.
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