Islamic Thought

Sources of Islamic Thought

The source that ideas, notions, principles and values are taken from, determines the nature of thought and its identity and properties along with its ability to grow, contribute, influence and be active. And, in as much as it is alive, rich and generous; the thought will be known as rich and both its structure and organic unity are cohesive. Also, Islamic thought is characterized as a thought that proceeds from rich and abundant sources which give it all the elements of strength, invention and continual growth. So, we can divide the sources of Islamic thought into two parts:

Primary Sources, including:

A. The Holy Qur'an B. Sunnah of the Prophet C. The mind D. Consensus (i.e., of Muslim scholars on legal questions)

Secondary Sources, including:

A. Religious jurists' personal opinions B. Opinions of observed Islamic thinkers

Primary Sources:

A. The Holy Qur'an:

The Holy Qur'an is considered a source of thought and origin of understanding, knowledge, legislation and civilization; besides, it is a measure which can be used to determine error and correction on which Muslims can build their thought, civilization, culture, sciences and knowledge; in the field of jurisprudence, legislation, belief, philosophy, ethics, art, literature and all other kinds of knowledge, thought and culture.

The descending of the angel Gabriel, on the Arabian peninsula, unto the Noble Messenger, Muhammad (a.s.), was a beginning of change and an all- inclusive social, civilizational and ideological conversion of beliefs.

So, in its revelation the Holy Qur'an has formed both a decisive, historical bend in the human beings' life and a recent starting point. Thus, the Holy Qur'an termed this total civilizational and historical conversion as a bringing out from utter darkness into light; from ignorance into knowledge and from death into life. The Almighty says:

"Alif Lam Ra. (This is) a Book which we have revealed to you that you may bring forth men, by their Lord's permission from utter darkness into light-to the Way of the Mighty, the Praised One." Holy Qur'an (14:1)

"Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in utter darkness whence he cannot come forth? Thus, what they did was made fair seeming to the unbelievers." Holy Qur'an (6:122)

So, the Qur'anic capacity, amplitude and comprehensiveness that is found in its text, concept, and wide variety of the matters it addresses is considered an abundant source of ideas and a basic ingredient in making, directing and evaluating human knowledge to direct it to the straight path. Therefore, the relation between the Qur'an and Islamic Thought can be summed up in the following two fundamental aspects:

The Holy Qur'an is a fountainhead and source of Islamic civilization, culture and thought in view of the capacity and comprehensiveness that it contains along with its scientific, cultural and ideological matter. Therefore, it can lay down the general principles and rules, as well as, the total framework of the Islamic Thought and knowledge; equally, the whole way of life. The revelation addressed the wide horizons of the Qur'an and its general treatment and comprehension of the subjects by including all rules of Islamic legislation, idea and knowledge.

The Holy Qur'an says:

"...and We have revealed the Book to you explaining, clearly, everything, and guidance, and mercy,..." Holy Qur'an(16:89)

"And certainly We have explained, for men, in this Qur'an, every kind of similitude:..." Holy Qur'an (17:89)

Imam Ali bin Hussein (upon them be peace) talked about the abundance of the Qur'anic contents and richness of its scripture by saying: "Verses of the Holy Qur'an are like vaults; whenever they are opened one must look inside them."(12) The Holy Qur'an is described by Imam Ali (a.s.), thus:

"And, then, the Qur'an has been revealed as a light; its lamps will never extinguish; it is a shining lamp of which its flames will never go out and like an ocean its bottom will not be reached and a method which errs not its way and a ray that will not darken its light and distinction; its evidence will not be null and void, as well as, it is an eloquence and its pillars will not be torn down."(13)

It was related that Imam Ali Ibn Musa al-Rida (upon whom be peace) said:

"And, also, it has been related that Imam al-Sadiq (a.s.) said: `The Qur'an is ever-living and will never die. And, surely, it moves as do the night and day; similarly, it runs on a course as the sun and moon run, too; equally, it is applied to our last as well as to our first one.'"(14) Imam Abu Ja`far Muhammad al-Baqir (a.s.) has talked about the total, thoughtful comprehension and the vast extension of the Qur'anic content, along with its stored treasure which is hidden in its depths, as saying:

"Surely, nothing will be left by Allah (Blessed and Exalted be He) which is needed by a nation; in that it was revealed by His Book and made clear to His Apostle (a.s.) and indeed has appointed a limit for everything and He set a punishment to whoever exceeds that limit."(15) It was also related that al-Imam Ja`afar bin Muhammad al-Sadiq (upon whom be peace) said:

"And no matter what two persons disagree about, but that the solution has its roots in Allah's Book. However, not within the immediate reach of men's minds.(16) And, it was related that Imam Ja`far Ibn Muhammad al-Sadiq (a.s.) said: "`Surely, Allah (Blessed and Exalted be He) has revealed the Qur'an to explain, clearly, everything. So, I swear, by Allah, to the highest degree that He has left out nothing, at all, which is needed by His servants.' For no servant can question: `If a subject has been exactly mentioned in the Qur'an; then, it was revealed by Allah.'"(17)

Also, it was related from Imam Ja`far al-Sadiq (a.s.) thus:

"There is nothing but, that it is referred to either in the Book or Sunnah." And so, we have come to diagnose the Qur'anic stance on Islamic thought which is an inexaustible source and a spring which never dries up, as well as, it is a firm basis for thought, civilization and a fundamental of knowledge and culture.

Surely, the Holy Qur'an has laid the groundwork for the principles and the general faculties for committed Islamic Thought, as well as, the ideological matter which are the links - free of time and place; besides, to establish the rules of the committed Islamic Thought.

And surely, for one to understand the Qur'an and to deduce the thought, as well as, the knowledge from Allah's Book one is in need of an Islamic mind that contains a Qur'anic spirit and which realizes its ideological content; besides, one that has the ability to get to the bottom of the remote, profound depths of the Qur'anic treasures; equally, to make a connection between the ideas and concepts which are mentioned in Allah's Book with the aim of reaching the goal.

In addition to this, the Holy Qur'an is a source of thought and knowledge; most surely, it is, also, a standard for Islamic Thought and a balance for adjusting the correctness and to set up the thought rightfully. So, according to the Qur'an the reformation of thought, knowledge and culture has been carried out to be distinguished between correctness and error. So, as it is surely a source of thought and culture, it is a standard of rightness and originality, as well. As the Holy Qur'an says:

"...Then, if you quarrel about anything, refer it to Allah and the Apostle..." Holy Qur'an (4:59).

"...and He revealed with them the Book with truth, that it might judge between people in that in which they differed..." Holy Qur'an (2:213)

"And when there comes to them news of security or fear, they spread it abroad, and if they had referred it to the Apostle and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly `And We did followed Satan, save a few.'" Holy Quran (4:83)

"And We sent not before you any but men to whom We sent revelation - so ask the followers of the Reminder if you do not know- With clear arguments and scriptures. And We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect." Holy Qur'an (16:43-44)

Surely, Allah (Blessed and Exalted be He) has assured us that we must refer back to the Qur'an as a standard and scale for thought, knowledge and concepts of life, legislation, law and, etc., in order to mention the Islamic thinking and maintain the clarity of the spirit of Shari'a (Islamic Law). What is available in Sunnah (of the Prophet) can support and prove this fundamental principle.

It was related of Abu Abdullah Ja`far al-Sadiq, of his fathers, that Ali (a.s.) said:

"Over all right there is a truth, and over all rightness there is a light. So, whatever agrees with Allah's Book you have to accept it; and whatever disagrees with Sunnah of the Prophet you have to reject it."(18)

Al-Sadiq (a.s.) said to Muhammad bin Muslim:

"O, Muhammad! Whatever narration you hear whether narrated by a believer or a wicked person and which disagrees with the Qur'an, do not follow it."(19) So, to commit to the Holy Qur'an and Sunnah of the Prophet as a basis, measure and means of checking and evaluating thought, knowledge, culture and civilization is a way to obtain a certain guarantee for carrying out the ideological originality and keeping it from distortion, interpolation and dissolution. Whereas, these two sources (i.e., Holy Qur'an and Sunnah) have included rich and everlasting ideological wealth, as well as, bases and balances which never fail in any field of thought and knowledge, to accomplish examination, adjustment and evaluation; equally, to diagnose both error and right.

The Muslim men of knowledge, philosophers, thinkers, researchers and the masters of art and literature have enriched, in every field and art, the horizons of the human thought with committed Islamic ideas, knowledge and charity.

Also, they could discuss and put on trial all the anti-Islamic ideas, theories, philosophies and doctrines on the grounds of the Book and Sunnah, as well as, the rules of committed minds. So, they have produced a unique Islamic ideological wealth and, at the same time, they could sort out the odd thought and the deviant; as well as the stray theories and opinions; they could diagnose the error, as well as, the right through the ideological product. The structure becomes integral, along with the specification of research, thinking, deduction, criticism, and establishing sound methods.

How Do We Derive Benefit From Qur'anic Text?

It is made clear by Muslim researchers, scholars and interpreters that the Qur'anic text includes its own vocabularies, sentences, form and context and is in need of analytical study and exact, profound understanding.

The interpreters have laid down several foundations and methods to understand the Qur'an and illustrate its meanings, just as the scholars of essentials have laid down the proper principles and rules to understand the Qur'an and deal with its content, analysis and deduction.

The proper method has come up to a peak of completion and accuracy with the scholars of essentials of religious jurisprudence about how they would get benefit from Qur'anic ideas and concepts. So, they have discussed, in their research, the vocabularies, verbal evidences and the relation between the Book and Sunnah, the way that put the deductive task of the Holy Qur'an in order, as well as, to tackle problems of deduction that may stand in the way of the religious jurist who is dealing with concepts, ideas and Qur'anic content, such as, the indication of words, disagreement, the way benefits have been derived from concepts and the link between things that are public and private; restricted and unrestricted, summarized and detailed, abrogated and canceled, decisive and allegorical and, etc.

So, the scholars of religious essentials have set up their theory to deal with understanding the Qur'an on the basis of external Qur'anic evidence. Therefore, this proper method has differed from other methods of some interpreters who dealt with internal interpretation which is free from evidence, such as, proper Sunnah or illustrated Qur'anic text.

At the same time, the scholars of essentials have discussed the connection of the Qur'an with Sunnah concerning its restriction to the absoluteness of the Qur'an and making its general meaning a private one.

And so, other aspects that have been fully researched by scholars of the essentials of religious jurisprudence in the field of beneficial ideas and verdicts, as well as, to deduce them from the Holy Qur'an.

The researcher and Islamic thinker who deals with the discovery of ideas, concepts, and theories in the fields of economics, politics, sociology, psychology, thought and, etc., is still in need of understanding, interpretation and significance methods, as well as, the proper rules that deal with understanding the Qur'an. It is necessary, here, to mention that the Qur'anic interpretation and significance must not only be confined to the familiar way that deals either with the explanation of vocabularies or gives a separate interpretation for each verse in its place and within limits of its partial bounty; but we should go beyond extensive study and research that aims at producing integral and ideological cases, such as, political, social, cultural, moral, beliefs or lawful cases, etc.

So, we have to discuss and research into the subject by considering the action of the related verses upon each other; besides, we get the benefit of the cause of the revelation because, it is considered an illustrative source, as well as, a kind of enrichment to both ideas and concepts. So, it is necessary to go back to it in getting more benefit and to link all Sunnah-stated illustrations that concern a subject on research with this Qur'anic bounty to reach a completed theory or thought that touches on the same subject.

Interpretation Methods:

The method (Nahj) means: "a clear way".(20)

The method of interpretation is the way that is followed by the interpreter to understand the Qur'an and discover its content. It is surely clear that interpretation and the interpreter-followed method has its prominent role in obtaining Qur'anic content and to stay with its originality.

So, the interpreter, with his interpretation-followed method has often placed the blame, unjustly, on the Qur'anic text and concept, so, he acts playfully about it, according to his desire and personal opinion. It is more important, here, to explain the meaning of both interpretation and significance and remark that the researchers who deal with Qur'anic sciences disagree with each other on the concept of interpretation and significance as some of them can discriminate between interpretation and significance where others cannot do so.(21)

1. Interpretation:

Sheikh Tabrisi has defined `interpretation' as: `A revelation of what a difficult word means.'(22) And, also, it was defined by Abul Qassim al-Kho'ie as follows: `It is an explanation of Allah's (be He exalted) intent of His Holy Book'.(23) Also, Allamah Tabataba'ie has defined `interpretation' as: `...an explanation of Qur'anic meanings of the verses and revealing their intents, as well as, contents.'(24)

2. Mode Expression:

According to Turaihi, mode expression is: `Going back with speech by turning it away from its outward meaning to another specified one. It was derived from the word `ale-ya'ul, i.e., if it is referable and tracable to.'(25)

And it was defined by Sheikh Tabrisi as follows: `Turning back one of two probables to what is agreeable to the appearance.'(26) Whereas, the Qur'an is the source and fountainhead of thought and Islamic knowledge. So, it is natural for every man of knowledge and thought to refer to the Qur'an in either support of one's view with its verses and concepts or to `ladle out the bounty of its ocean.'

Owing to the evolving of various knowledges and sciences like philosophy, theology, sufism and interior, as well as, exterior doctrines, the interpreting methods have been multiplied, as well. So, various social, economic and political beliefs, as well as, many natural sciences have come into existence nowadays which have accompanied many philosophies.

So, all these latest developments and persons of borne conviction have their effect on interpretation methods and the style of understanding the Qur'an and discovering its content. Of course, many interpretive doctrines and tendencies have laid the blame, unjustly, on the truth of the Qur'an. Therefore, in studying and interpreting the Qur'an, both reality and objectivity have disappeared through the crowd of this intellectual and methodical disturbance. During the age of the Prophet's companions, Muslims were following the exterior of the Qur'an and relying on its other verses in interpreting it or they went back to transmitted sayings of Sunnah. So, followers used the same method in understanding and interpreting the Qur'an, as well as, the transmitted sayings of the companions of the Prophet.

In interpreting the Qur'an, the well-known, contemporary scholars have depended on narrations left by the companions and followers of the Prophet dealing with what is being misunderstood by them due to the familiar linguistic style. They do not give any role or space for the mind to act on.

Qur'anic Method Of Interpretation

The method which is observed and planned, by Muslims, is the one that is restricted by the Qur'an, itself. So, the Qur'an has talked about:

Itself and explained to us that it is an Arabic evident Qur'an and, also, it is easy to remember; besides, it speaks to people in their own languages as Allah (be He Exalted) says:

"Surely We have revealed it-an Arabic Qur'an-that you may understand." Holy Qur'an (12:2)

"And We did not send any apostle but with the language of his people, so that he might explain to them clearly..." Holy Qur'an (14:4)

"And certainly We have made the Qur'an easy for remembrance, but is there anyone who will mind?" Holy Qur'an (54:17)

The task of both the Apostle and Sunnah in showing and clearing up what was dubious for them about the meaning of the Qur'an and other subjects. "...then if you quarrel about anything, refer it to Allah and the Apostle..." Holy Qur'an (4:59)

This method has been followed by the companions of the Holy Prophet (a.s.) who were contemporary with His Honor. So, they used to consult Allah's apostle on understanding the Qur'an, whenever there was a doubt for them and asking for satisfactory explanation of any purposes and meanings in the Qur'an. 3. The role of mind in understanding the Qur'an and discovering its meanings. So, Allah (be He Exalted) says:

"Do not then reflect on the Qur'an? Nay, on the hearts there are locks." Holy Qur'an (47:24)

"And (as for) these examples, We set them forth for men, and none understand them but the learned." Holy Qur'an (29:43)

"...thus does Allah make clear to you the communications, that you may ponder." Holy Qur'an (2:219)

"...And We set forth these parables to men that they may reflect." Holy Qur'an (59:21)

Thus, we will arrive at the Islamic method which abides by specifying understanding of the Qur'an and discovering its meanings. This method makes us refuse all irregular attempts which are pushed into the spirit of the Qur'an and, surely, they are all methods that try to take the Qur'an out of its actual purpose to their doctrinal and ideological purpose which is not intended by the Qur'an.

Surely, the Qur'an refuses petrifaction and immobilization, as well as, any pause in the understanding of its meanings and discovering its content. Also, it calls for reflection, discovery and deducing from its methods and extracting from its fountainheads; equally, the Qur'an refuses those who interpret it according to their own desires and their own fancy. Allah (be He exalted) says:

"He it is Who has revealed the Book to you some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking to mislead, and seeking to give it (their own) interpretation, but none knows its interpretation except Allah and those who are firmly rooted in knowledge say: "We believe in it, it is all from our Lord; and none do mind except those having understanding." Holy Qur'an (3:7)

Interpretation and significance will be incorrect except with an evidence and legal justification. Surely, the most dangerous thing that may threaten Qur'anic thought is the interpretation and significance of the Qur'an according to self-fancy and personal view. Quoting Sayyed Abul-Qassim al-Kho'ie about explaining this fact, he says:

"The interpretation is Allah's (be He Exalted) intent of His Holy Book. So, it is not allowable to rely on supposition and approval of it, nor on matters not approved of as yet, to be an evidence by way of mind or law in an attempt to forbid following supposition, and prohibit attributing anything to Allah without His permission". Allah (be He Exalted) says:

"...Say: Has Allah commanded you, or do you forge a lie against Allah?" Holy Qur'an (10:59)

"And follow not that of which you have not the knowledge..." Holy Qur'an (17:36)

And other verses and narrations that forbid deed without knowledge; besides, narrations that forbid interpretation according to personal opinion are exhaustive in both ways.(27)

Hence, interpretation and significance will be incorrect unless the Qur'anic method of interpretation is exactly adopted by the interpreter, as follows:

The Qur'an should be interpreted and testified to by depending on other verses of the Qur'an, itself.
The Qur'an should be interpreted and testified to by abundant and correct Sunnah.
Intellectual education that is cohesive with the Holy Book and Sunnah.
Following Qur'anic externals that are understood by a competent Arab person in depending upon a rule for external evidence,(28) as well as, the Qur'anic Interpretation method.

So, we can eliminate two serious problems which have befallen many interpreters and researchers through the open space of the Qur'an, which are as follows:

Eliminating intellectual immobilization and petrifaction; besides, the call to stop the opinions and education that are made by external examiners.
The problem of interpreting the Qur'an with personal opinions, as well as, beliefs and doctrinal inclinations of the interpreter. In addition, encumbering the Qur'an with significance and endurance that are not intended by it; equally, the submitting of the Qur'an to the special, personal tastes and understanding of the interpreters.

Surely, protection against all of this may occur via the Qur'an-abiding spirit and with what has been stated by Sunnah in light of the expressions and interpretations that depend on the discerning, correct Arabic understanding.

It is important, here, to say that meanings and uses of vocabularies over the period of revelation should be taken into consideration from a linguistic point of view of the Qur'an without bringing the everyday development-affected words, which have occured over the ages, into understanding and deduction. So, the Holy Qur'an has communicated to the Arab people in their own used vocabularies, formations and styles during that period. Therefore, the Qur'an should be understood in those linguistic terms and by those methods.

In this connection, a matter of interpreting the vocaularies of the Qur'an has been linked with regard to other ones having the same use. So, the thing which must be given more attention to is that all synonyms are not equivalent in ability for illustrating the hidden purpose of the Qur'an. Therefore, the reason behind the fact that the Qur'an uses a linguistic word, in place of other synonymous words, is for the sake of giving more accurate expression to the subject, as well as, showing its skillfulness in describing the requested meaning.

Certainly, it is not a spontaneous matter or abstract, aesthetic one, so the linguistic word should be understood well and be used, along with its content, according to its exact, given meaning over the age of revelation.

Deepening the linguistic studies and analyzing Qur'anic vocabularies, as well as, their uses, have all taken part in opening wide horizons before the researcher, thinker and deviser. For instance, the use of certain words in place of other words gives a meaning which cannot be given by another synonym. Also, the use of certain adjectives and nouns which stand for Allah (be He Exalted) or human beings, for example, at any place, may give us other meanings and ideas.

All these meanings cannot be understood except by way of research and deepened linguistic studies of the Qur'anic words, forms, structures and styles. In addition, the researchers who deal with the Qur'an have taken part in explaining the Qur'anic hidden aims by removing doubts from it. So, in this way, a rich, intellectual, material and scientific means for understanding is created within reach of the researcher, thinker and deviser; besides showing the manner in which thoughts and concepts can obtain much benefit from the Holy Qur'an.