atheism

Why doesn’t God use Faithbook?

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By Khaled Diab

If God wants to reach out to humanity, why rely on prophets and scripture when he presumably has the power to connect with each of us directly?

3 September 2010

An article I recently read posits that, even if we were able to create a foolproof experiment to prove the existence of God, it would not only spell the end of atheism, but also of Christianity (and I presume the same applies to the other monotheistic religions), because without faith there can be no religion.

But do we really need to wait for God to rear his divine face to lay to rest the spectre of religion? For the sceptics among us, this is figuratively a doomsday scenario, as we would have to live with our doubts until the Day of Reckoning comes, which we, of course, highly suspect won’t arrive, leaving us stuck in a sort of secular purgatory for all eternity.

But it strikes me that we’re asking the wrong question here. God may prove to be an impossible hypothesis to (dis)prove, but the same does not apply to faith itself. I believe we can test the veracity of religion, especially religious scripture which claims to be divinely inspired or even revealed.  So, here is my own modest attempt to test run religion and show that it is not worthy of our faith.

God, the author, or humanity, the ghost writer?

The holy books of the three Abrahamic faiths all claim divine authorship, or at the very least, divine inspiration. But if scripture contains the word of God (or his son), why do the monotheistic religious texts show such clear signs of human authorship and contain a recycled mix of older, often polytheistic, myths and legends (Sumerian, Persian, Egyptian, etc.)?

Moreover, if the message in scripture, like the Supreme Being, is timeless and for all time, why do they teach us values and standards that we would, otherwise, find reprehensible and unacceptable, such as slavery (in Judaism, Christianity and Islam), the subjugation of women, the slaughtering of your (read God’s) enemies?

In defending religion, many believers will argue that scripture appeared in the context of a different time and place and, so, not all of it is binding in the modern context. But if we go down the road of selectively choosing which articles of faith to hold on it, what’s to stop us from ditching it all and starting from scratch to create something more appropriate?

Similarly, scripture contradicts so many scientifically proven facts – and contradicts itself, such as in the case of the creation of the world in Genesis I and Genesis II – that it would cast serious doubt on God’s knowledge of the Universe he reportedly created.

Scripture v Faithbook

The Abrahamic tradition of religion is founded on the dual pillars of message (in the form of scripture) and messenger (in the form of prophets and even the son of God). The most fundamental question this raises is: what is the point of this?

If God is omnipotent and omnipresent, surely he could conjure up more imaginative and effective ways to communicate with his creations. As any good communicator knows, messages are often distorted or corrupted in their transmission. So, what better way to avoid confusion than to drop outdated and outmoded scriptures and communicate with each of us directly?

After all, we humble humans already possess the technology, if it were universally distributed, to communicate with everyone on the planet, and social networking sites already boast hundreds of millions of users. So, why can’t God use his omni-powers to create some sort of interactive interface, a sort of Faithbook, to talk to every human? I’m sure he’d have billions of friends (or should that be worshippers?) if he did.

Some might say that God doesn’t have the time to waste on this, but I thought he had all the time in the Universe. Others might argue that this world is a test of our faith and, by revealing himself to each of us, God would be making it too easy. Well, Adam and Eve lived by God’s side and still they disobeyed him – that’s the beauty of free will.

Besides, as they stand, the Abrahamic religions are exclusive clubs that only save those who belong to them. If God is as just and loving as they say he is, then surely he would want to offer all humanity an equal shot at salvation. By addressing us individually, God would be doing the ultimate to empower and enfranchise his creations – not to mention, hold us accountable – and to democratise religion.

Raise prophets by cutting out the middlemen

As purportedly the ultimate proponent of equality, God should not be elevating some humans above others. Yet, between us and him, he has elevated prophets and clergy. If God’s prophets are meant to be role models to us all, why are so many of them such unpleasant characters or commit acts which would otherwise be regarded as reprehensible, or at the very least unacceptable: stealing from neighbours, committing war crimes, sexually coercing women and killing their husbands, committing incest, marrying children, murdering siblings, and much more.

And even though many prophets had commendable attributes, they were human and are, hence, fallible, so it is best that God cut out these middlemen – and they are always men.

Humanity’s forgotten half

The human race is, more or less, evenly divided between men and women. Despite the insistence of religious modernisers and reformers that God is an equal opportunities creator, scripture seems to place men consistently a cut above women, and demands that women obey men.

Right from the word go, Genesis informs us that Adam was created first and Eve was fashioned out of his rib (or simply created after him, according to the Islamic version). Not only is this creation myth totally unscientific, it also makes no symbolic sense. With the human reproductive functions being what they are, one would expect that, if anyone were to come second, Adam would follow Eve. Even at the molecular level, we see that two X chromosomes result in a female, while an X and a Y chromosome result in a male, which might suggest that the male gender is more ambiguous than the female.

To add insult to injury, Eve leads Adam astray by convincing him to eat from the forbidden Tree of Knowledge. In the Islamic version, they are both blamed equally but, still, there are numerous passages in the Qur’an which stress the inferior status of women. For example, Surat al-Nisa (Verse on Women) informs us quite explicitly that: “Men are the protectors and maintainers of women, because God has given the one more (strength) than the other, and because they support them from their means. Therefore, the righteous women are devoutly obedient, and guard in (the husband’s) absence what God would have them guard.”

This raises the question of why God is such a macho, especially considering that there’s little actual difference between the two genders, and women have consistently proven themselves men’s equals in all walks of life. If, as scripture seems to suggest, women are so much more imperfect and fallible than men, why on earth did the Supreme Being bother to create them? Couldn’t he have just made humanity asexual? Or could it be because it was man who created God in his image, rather than the other way around?

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Religious freedom at stake in Egypt

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By Osama Diab

If you don't fast during Ramadan in Egypt, lie about it; hide it. Otherwise, you might land in jail.

26 August 2010

Tarek Elshabini, a 21-year-old engineering student, is Muslim, but only according to his personal ID card. Every year when Ramadan comes, he faces a dilemma: he doesn't fast because he's an atheist, but everyone, including police officers, expects him to fast because he was born to a Muslim family.

In order to avoid any possible clashes between Elshabini and his family due to his non-religious credos, he decided to move away for a while until they are able to live with this new reality. Most families, in what was called the most religious country in the world by Gallup, would find it bitter to swallow the fact that their son does not believe God exists.

Elshabini managed to find a job in Hurghada as a bar tender in a night club to make his getaway, and on his second day in the Red Sea tourist city, he had to go to the police station to acquire the certificate of good conduct required by his new employer. After a few hours of struggling with governmental bureaucracy, Elshabini got his clean criminal record and was out of the police station at noon.

To kill his thirst, Elshabini stopped at the kiosk across from the police station for a soda. He stood there, bought a can of soda and lit a cigarette. Elshabini had no idea that last Ramadan at least 150 people were arrested in Aswan and Hurghada, where he just arrived, for eating, drinking or/and smoking in broad daylight during Ramadan. This was new and it was the first time it had occurred in Egypt.

It wasn't the last time though. This year, two micro-bus drivers were also arrested in Cairo for the same reason. A Ramadan crackdown was also carried out by police officers in Hurghada to arrest those who eat, smoke or drink publicly before sunset.

While Elshabini was smoking his cigarette and drinking his soda, a plain-clothed officer came up to him and asked what his name was before he invited him into the police station. "At this point, I thought that I might have forgotten something inside while getting my papers, and this very nice man was going to help me get it," explains Elshabini.

The officer knew from his middle name, Ahmed, that he was a "Muslim".

In Egypt, personal ID cards state the citizen's religions. The government of Egypt only recognises the three Abrahamic faiths: Islam, Christianity and Judaism. Therefore, atheists like Tarek, have to state one of these religions in their ID cards.

The officer then told Elshabini he was arrested on the charge of "public breaking of the fast" and locked him up in detention. For three hours, no one would talk to him or tell him what was happening until the officer who arrested him came back. "I kept telling him I was sorry, and that I forgot that it was Ramadan and that I was fasting; anything just to get myself out of this," says Elshabini.

Heba Morayef, a Human Right Watch researcher, explains that there is no such crime as "public breaking of the fast". "The arrest of people for smoking in public during Ramadan is illegal under both Egyptian and international law. These arrests are arbitrary in the absence of any legal provisions under Egyptian law," says Morayef.

After three hours of begging, Elshabini was finally released. "I'll believe you this time, and I'll let you off with no police report. How's that for a favor?" Elshabini says the officer told him.

Morayef also believes that these arrests seem to be occurring as a result of initiatives of individual police stations rather than a top-down policy by the ministry of interior. She believes, though, that this does not absolve the government of the responsibility for these illegal arrests. "The government must clearly issues instructions that its security officers do not have the right to arrest people who appear not to be fasting," she adds.

"Ramadan is the time of year that I would very much like to disappear from the face of the earth. Everybody is badly infected with this mass religious hysteria, and people start to interfere in other people's business," says Elshabini.

The story of Elshabini shows how Egypt's relatively secular police is becoming increasingly intolerant when it comes to freedom of religion. It also demonstrates the government's failure to acknowledge that there are people who might not believe in Islam, Christianity or Judaism. Egyptian law still does not address this issue either. Until last year, members of the Baha'i faiths had to write Muslim on their ID cards because the law does not recognise the Baha'ism as a religion. Last year, the court allowed Baha'is to choose to leave the religion field blank.

These arrests also show that freedom of religion and belief is in danger in Egypt which has always been known for its relative religious tolerance, especially in contrast with more theocratic regimes in the region, such as Saudi Arabia and most of the Gulf countries, Sudan and Iran, but for a second year in a row, this seems to be changing, at least on an unofficial level.

"After three of the most humiliating hours in my life, I couldn't believe what was happening. At some point, I thought that this was a TV show or something; that this was a trick, but unfortunately, every part of what happened was real," says Elshabini.

However, many Egyptians are against these arrests. A facebook group called 'Egyptians from all beliefs are against the arresting of non-fasters in Ramadan' attracted some 800 members in just a few days. "Respect expected by people who fast should be based on personal choice," says Hany Freedom, the creator of the online group who chose to go by his Facebook name. "Otherwise, how would the faster know if others are considerate out of conviction or only because they are forced to."

This article first appeared in The Staggers blog of The New Statesman on 23 August 2010. Republished here with the author's permission. Read comments on this article here. ©Osama Diab. All rights reserved.

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Faith in our children

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By Khaled Diab

Much as we’d like our children to hold the same things dear as we do, we should have enough faith in them to let them choose their own belief system.

27 November 2009

Our unborn child is so hip that he is fashionably late for his own birthday reception. Though he is already something of a globetrotter, he seems unwilling to wean himself off the five-star womb service to which he has grown accustomed.

Once our son finally decides to shine for his parents,  he will be the biological embodiment of innocence, a clean sheet, unaware of the world or of his place in it. Our choices and decisions on his behalf will have potentially lifelong consequences. Even something as apparently straightforward as a name, especially given his mixed cultural background, will play a significant role in shaping his identity.

Although there are many things a child cannot choose or change, including the parents (s)he is lumbered with and where (s)he is born, one area that should certainly not be hereditary is faith. We are determined to leave the choice of belief systems to our son to make for himself, once he is old enough to do so.

In this, we agree with the message of Ariane Sherine's 'Please don't label me' campaign, though this is something Katleen and I have had an understanding about for many years, in the context of the hypothetical 'what if' games we're so fond of.

This is partly due to our belief in freedom of choice, and there is no domain so personal as the belief system one subscribes to. We also do not wish to deprive him of the beautiful aspects of his triple heritage – secular humanist, Muslim and Christian.

In addition, since we are both of a sceptical bent, reject dogma and accept the possibility that we may be wrong in our evolving beliefs, we think it is only sensible that our child should reach its own conclusions. Until that time, he will not be exposed to the overtly ritualistic or liturgical aspects of religion, except as an outside observer: no church or mosque, no Bible or Qur'an, no circumcision or communion.

Despite our rejection of organised religion, we will raise our son to appreciate the power of faith and attempt to give him a balanced appreciation of both the beauty and ugliness of religion and its role in shaping human civilisation.

That's not to say we will actually go out of our way to educate him about religion, not least because we're not that interested in it. As Katleen rightly asserts, we will approach the topic from a cultural perspective and try to discuss and contextualise what exposure he has to religion as and when it occurs.

But certain things will be harder in practice than in theory. It is inevitable that our own views and biases will be conveyed to our son. Perhaps understandably given our own convictions, we will wish him to grow up to be an adult for whom religion is inconsequential, except on an intellectual and cultural level, and who respects our common humanity above all else. But if he decides to embrace a faith, we will also be happy that he has found his own path, as long as he is tolerant of other world views.

Another major challenge will be society. In spite of our best efforts not to label our child, there is no guarantee that others will not go ahead and do so anyway – or try to introduce him by stealth to their chosen faith.

Although Europe has largely moved away from the assumption that a child is born into a faith, some may presume on the strength of his surname and possibly his appearance (if his North African side shows through strongly in his features) that he is a Muslim, and even discriminate against him on that basis.

Education is also a concern, and we will have to monitor carefully his schools activities – especially if he ends up in a "Catholic" school – to ensure that he receives no religious instruction.

In the Arab world, it is widely believed, among both Muslims and Christians, that faith is hereditary – an issue I addressed in this article – and so many will also make unwelcome assumptions.

This won't be a problem with immediate family and is also no longer an issue with the Egyptian bureaucracy. Luckily, earlier this year, Egyptians got the right to leave the religion field blank in their ID cards.

And when our son comes of age, it will be up to him and no one else to decide which faith ticks his box.

This column appeared in The Guardian Unlimited’s Comment is Free section on 26 November 2009. Read the related discussion.

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Do no haram

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By Khaled Diab

A new search engine claims to filter out 'haram' (sinful) content for the faithful. Should non-believers now demand their own version – let’s call it Godpile – that blocks religious content?

10 September 2009

We live in tough times for the faithful, for vice has gone virtual and a worldwide web of sin has been weaved online. The fleshpods of the internet make the fleshpots of Egypt seem tame in comparison, and all the godlessness online would make the throne in heaven shake in rage.

Luckily, some good Samaritans have come to the rescue. A few months ago, a group of Orthodox rabbis launched Koogle, the kosher search engine.

Perhaps not to be outdone, a Muslim equivalent has also just been launched in time for Ramadan, a time when virtuousness is an extra-special virtue.  I’mHalal claims to filter out haram or sinful content, and may soon promote halal or virtuous content through special widgets.

“Our goal is to create a safe environment for Muslims to search the worldwide web,” said the search engine’s creator Reza Sardeha, an Iranian-Kuwaiti based in the Netherlands. In addition to blocking sexually explicit content, I’mHalal is also progressively excluding content deemed to be haram by selected Islamic scholars.

Secular and progressive Muslims are not amused. “Muslims are not children. What’s the point of free will if someone else always decides for you what’s right and what’s wrong?” believes Mona Eltahawy, an Egyptian journalist based in New York.

Even some devout Muslims find it objectionable. “Two words I’m absolutely sick of: halal and shari’a – and coming from a practicing Muslim that’s saying something. One more Halal invention and I’m converting to Scientology,” said one commenter on Facebook discussion.

Despite the protests that this amounts to censorship, Sardeha insists that: “We have absolutely no intention of being a dictatorial search engine” and that I’mHalal is not intended to be a “political censor”.

But determining what is sinful is no easy feat. Halal, like its cousin kosher, is pretty straightforward when it comes to diet. The overwhelming majority of Muslims accept that eating pork and drinking alcohol is haram (sinful). Of course, many are willing to run the risk of divine retribution (“vengeance will be wine”?) to savour the joys of intoxication, but even if a flying pig landed beside them on a desert island, they might well not eat it.

However, beyond the bread-and-butter issue of food, determining what is halal is wrought with difficulty. In fact, it could spark a theological controversy and force this search engine, which is currently targeted at “moderate Muslims”, to install varying levels of virtue and vice.

For instance, like Judaism, the strictest interpretations of Islam ban “graven images”, not to mention poetry and song. Should an Islamic search engine, then, block YouTube, TV channels and all embedded images on a page?

How about non-halal views? Should a search engine like this not return results that contradict Islamic orthodoxy, are critical of Islam, or advocate atheism? Although I understand why people adhere to a faith and take a more nuanced view of religion than many other non-believers, I write plenty of stuff that would be considered haram.

Luckily for me and open-minded Muslims,  I’mHalal does not seem to have blocked my writings questioning Islam and religion, such as my guides to Ramadan for the non-believer and the drinker, or my piece on atheism in Islam.

Although I don’t like the idea of divine or worldly censorship, my belief in freedom of choice means I cannot object to self-censorship of this sort. The danger is that, once the technology is perfected, theocratic regimes, such as in Saudi Arabia or Iran, could force citizens to use it and block other alternatives.

But as the genie is now out of the bottle, at this rate we may soon have search engines designed to answer people’s spiritual questions modelled on the Ask Jeeves format, possibly named Ask Jehovah or Ask Allah. Since there seems to be a growing market for niche search engines, may be we’ll soon get one for atheists, perhaps it could be called Godpile, which blocks religious content. Personally, I wouldn’t use Godpile, just as I wouldn’t use I’mHalal, but there might be a market for it out there.

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Face to faith: Ramadan for the faith-challenged

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By Khaled Diab

Ramadan possesses a certain secular appeal but fasting requires the non-believer to square the philosophical circle.

30 August 2009

Summer Ramadans are the toughest. In northern climes, the yawning chasm that separates dawn from dusk makes the long, meandering days feel less like a pleasant stroll and more like an epic marathon. Further south, the days may be shorter and the hunger less palpable, but the intense heat makes the faster feel lost in a desert of thirst.

Although I no longer do Ramadan, the first time I ever fasted, when I was seven, happened to be one of those endless English summer days upon which the sun never seems to set. Muslim children are not obliged to fast and my parents thought I was too young, but I've always been up for a challenge. Besides, there was a mysterious and exotic appeal to those rituals which transformed life within the confines of our home, but hardly caused a ripple in the routines of the outside world.

That first day, Palestinian friends hosted us for iftar. As our mothers prepared a delicious Middle Eastern banquet to mark the start of the month, the kitchen became a torture chamber – teasing and tormenting me with an array of delicious, mouth-watering aromas.

The last couple of hours were sheer hell: it seemed that time itself had become so hunger-stricken that it could no longer function properly, and crawled from one second to the next like a snail on tranquilisers. All the adults commended me for getting so far and urged me to break my fast, but a stubborn streak inside me insisted that I would eat and drink only when the grown-ups did.

With practice over the years, fasting got much easier physically but much tougher philosophically. Ironically, I took up fasting in a non-Muslim country as a child and abandoned it in a Muslim land as an adult. Even before I lost my faith completely, I was never really a practicing Muslim: I've never prayed regularly, nor have I ever read the Qur'an in its entirety, let alone memorised it. In fact, fasting Ramadan – but not the marathon prayer sessions and Quranic recitals associated with the holy month – is the only aspect of Islam that I have ever stuck to religiously.

I'm not entirely sure why that was. Part of the reason could be the special spirit of solidarity that marks Ramadan. The short fuses, ready tempers and irritability excepted, there is the camaraderie, unison and communalism of the season, the festive air, like Christmas for a whole month, the enchantment associated with the partial reversal of night and day, the bubbling late-night waterpipes, the pre-dawn beans on a Cairo street corner.

More profoundly, another explanation could be that, beyond the religious duty, Ramadan carries a secular appeal. Praying would involve expressing devotion to a being – or creator – and a belief system which have always raised doubts in my mind. In contrast, fasting is not just a ritual for its own sake but is also about self-discipline, exercising control over your body and empathising with the predicament of the less fortunate.

But despite my secularised version of Ramadan, certain tensions between Islamic norms and my a-religious outlook were increasingly thrown into sharp relief. Could girlfriends and later cohabitation mix with fasting? How should I handle my fondness for alcohol? Did I want to be like those non-practicing Muslims who seek salvation for their 'sins' through seasonal devotion, especially as I did not see what I was doing as sinful? As a free-thinker for whom the questions and contradictions in religion multiplied with time – rather than resolved themselves as confident believers assured me they would – could I continue to hold on to an artefact of a faith which clashed with the reality I observed?

Increasingly unable and unwilling to square the philosophical circle, I eventually abandoned this last vestige of my religion because, in the end, I seek food for thought and not for the soul.

This column appeared in The Guardian newspaper's Face to faith series on 29 August 2009. Read the related discussion.

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