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TRUTH AND RELATIVITY
With the
publication of the “Theory of Relativity” at the turn of the
century, the world-view based on the laws of simple cause and
effect physics that began with Galileo and reached its peak in the
19th century, received a severe blow. Goethe’s observation that
“people running after an idea fall into more and more error”
was tellingly demonstrated, and scientists themselves were obliged
to acknowledge the limitations of scientific theories. For
example, T.G. Masaryk’s admission - that “Theories, after
nourishing for a while the organs in the body of science, dry up
and fall to the ground like leaves” - pointed out how difficult
it is to maintain constant and permanent success in the sciences.
For
centuries scientists had accused religion of being a collection of
dogmas and religious people of being dogmatists. However, only
with the demonstration of the limitations of classical physics did
they realize that they too had become dogmatically attached to
their theories. As Bertrand Russell put it: “Newton’s law
reigned for such a long time and explained so many things that no
one believed that it would ever need correcting. But eventually it
became apparent that correction was needed. Let there be no doubt
about it, one day these corrections will need to be corrected.”
Science advances, if and when it does, by trial and error. In
spite of this, Einstein’s Theory of Relativity which replaced
the classical physics of Newton’s Law is treated in many circles
as if it were absolute truth, and the fact that it will need
revision is kept hidden from sight. It is quite probable that
eventually it will give way to a new theory.
It seems
that going to extremes in the pursuit of a single idea is a
constant trait of human beings. Whereas, while there is a share of
truth in each of these great ideas, they are not the only means
nor the only expressions of truth. If we think of truth as a light
at the center point of a circle or a straight line, we see that
the light will be reflected ray by ray to an infinite number of
points on the circle’s circumference or along the straight line.
Each point is touched by a ray of the truth and therefore each can
be said to be true. However, the fact is that only the light of
the truth in the center never changes, since it is absolute in
contrast to each point which is only a relative truth. What gives
the relative truth its particular dimensions and properties, its
relevance, is the nature of the receiving point, its own
properties, time and conditions. This is true for the natural
sciences, as much as for the social sciences; indeed, it also
applies to fields of Islamic learning such as tafsir (commentary
on the Qur’an) and fiqh (Islamic jurisprudence).
But we may
ask, Is there no permanent, absolute truth? Yes, this truth exists
but it does so on the spiritual rather than the visible, external
dimension of things. In fact, from one view even in the principles
which relate to the spiritual dimension of things there are
exceptions. These principles are not absolute, universal laws
because, in their relevance to the visible, external dimension,
they operate as general principles, that is, they admit
exceptions. In respect of this difference between absolute and
general laws, even science cannot affirm its laws, for example the
law of cause and effect, absolutely. For this reason scientists
say, “If the universe is in T1 condition at this moment, it
cannot be concluded that a little later it will be in the same
condition.”
We have
already mentioned that the difference between absolute and general
principles can be seen in the social sciences and even in the
Islamic sciences like tafsir and fiqh. In the Realm of Unity,
single and indivisible truth opens the door to countless relative
truths in this material and quantitative world. For example, the
Qur’an mentions good works as being virtues, as inherently and
always of value. This is so, and yet we know that what are virtues
under certain conditions and according to certain people may not
be considered virtues under different circumstances, at a
different time, by others. An administrator’s seriousness of
manner may be considered to be dignity at work, but haughtiness at
home. A weak person’s self-respect before a strong person is a
quality to be praised, but the same quality in a strong person
before a weaker one is considered undesirable. In the same way,
what is an act of sin for one person can be a meritorious act for
another. For this reason it was said, “Pious deeds of righteous
people are the sins of those near to God.” Again, an act that
earns a single merit for one person can earn a million merits for
another. Again for this reason, as long as there is no conflict
with the literal meaning of a word and the root of the word is
studied and the rules of the Arabic language are not violated, the
understanding of every reader of every verse in the Qur’an can
be listened to with respect.
The most
obvious example of the manifestation of the relative truth of
general principles in history is in the sphere of justice. In the
absolute, justice would see personal rights and public rights as
equal. But sometimes there is such a disturbance of the peace that
it is not possible to protect either the rights of the individual
or of the public, let alone both; sometimes, even fundamental
rights to life and Islam’s basic principles are endangered.
During such times relative justice, which sacrifices the
individual’s rights for the sake of the public good, becomes
necessary and application of it becomes absolutely mandatory. In
Turkish history the administration by sultans and even the killing
of sons and brothers in the Ottoman dynasty were demanded by
relative justice, which, by virtue of the necessity of compelling
circumstances, gains the same authority as absolute justice.
In this
earthly world there is such variety and abundance of colors,
shapes, properties, times and conditions, that it is not possible
to avoid relativism altogether. It is a reality of this world.
Having understood that, we do also need truths which are at least
close to absolute so that we can guide our lives by them. The
absolute truth is that in the universe there is no real effect
created by causes, and everything is in God’s hand. It is not
predictable with certainty what will happen next, and our lives
and the life of the world actually consist of this moment. Living
this truth consciously together with faith and surrender to God,
from the perspective of free-will given to man, we have also to
give due recognition to the experience that causes do operate
relatively reliably, though not absolutely, in this life. Because
of this, the causes wrapping absolute reality like a shawl or
veil, a veil of familiarity or habit, make life livable and
thereafter, all technology and sciences get constructed on this
veil. This is the broad region of human actions and observations
where Newton’s classical physics has precedence over Einstein’s
relativity physics.
Relativity
is an important matter that reminds man of his vulnerability. The
highest station a person who is climbing the ladder of divine
knowledge can reach by means of his heart is the station of
amazement. As the greatest human being said, “We did not know
You as we should, O All-Munificent” and “How could I see Him;
what I saw was light.” Similarly, the scientist solves one
problem, but opens the door to many new ones, and his trust in the
century-old foundations of science suddenly falls through. The
moment he says that he has found the truth, he sees that
everything slips from his grasp. The fact of relativity makes him
exclaim, “The only thing I know is that I don’t know anything,”
and this leads him, like a moth flying around a light, to
eternally flap his wings around the light of divine knowledge.
Relativity
shows that absolute truth lies only in Revelation and never begins
with man. It can be directly known only by Revelation. Therefore
it is clear that man has an absolute need for religion and
definite religious dogma. It has been seen in innumerable fields
of activity that two people cannot agree on even a simple matter;
thus, absolute truth can never derive from man and can only come
from God. Man’s duty is to organize his living and dying
according to the God-given truth at the point of belief.
Understanding that human beings can only attain partial truth is
also an acknowledging of the space separating multiplicity from
oneness. In pointing to and yearning for the oneness beyond
multiplicity, this understanding functions as one of the important
proofs of oneness.
Relativity
is an important measure for managing (learning to live peaceably
with) the differences among professions, temperaments, schools and
sects that have arisen in philosophy, teaching methods and
religions. All dispositions, sects, schools and methods have a
portion of the truth and none of them are absolutely wrong or
false. The important thing is for them to be able to unite around
a common point. When we look to the past and catastrophes from the
perspective of fate, and when we look to the future
responsibilities and divine orders from the perspective of
free-will and opportunity, then it is possible even to reconcile
the conflict between the fatalists and the proponents of freedom
of will.
The
essential thing is to live believing that absolute truth when it
touches upon this world, when it becomes relevant for us, is
relative to us, conditioned by the points, circumstances,
conditions receiving it. In the analogy given above, countless
relative truths reflect the absolute truth located at the center
point of the circle or the straight line at innumerable other
points according to the properties, color and design of each. As
long as people recognize, acknowledge, and defer to their own
distance from the absolute truth, and don’t go beyond their
human limits, unmanageable conflicts will not arise. But when
people lose this sense of proportion about themselves and their
capacity to know and propose the truth, when they take what is
relative for what is absolute, they fall into errors with
catastrophic consequences. |
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