Philosophy Of Islam
Deep and Definite Knowledge
** **
The Qur'an emphasizes that one should pursue only that aim of which he
has a definite and clear knowledge.
"Do not pursue that (matter) of which you have no
knowledge, for ears, eyes, and heart all are accountable": (Surah
Bani Israel, 17:36**).
Such a knowledge is obtained through convincing and clear proof.
`Do you possess any authority (Sultan) for
making this assertion, or do you say concerning Allah what you do not
know ". (Surah. Yusuf, 10:68).
* *
"These are their own wishful fancies. Say: Let us have your proof
(Burhan) if what you say is true". (Surah
al‑Baqarah, 2:111).
Guess and conjecture do not lead to such a knowledge.
`Most of them follow nothing except conjecture, and conjecture can
certainly not take the place of truth. Surely, Allah is fully aware of
what they do" . (SurahYunus, 10:36).
From the point of view of the Qur'an conjecture has no value at all. In
several verses it has been described as a senseless and blind action.
(Vide Surah al‑An'am, 6:148 and Surah Ale Imran, 3:154).
The Qur'an mentions a number of factors which tend to give rise to
conjecture and put it in the place of correct and precise knowledge.
(1) Pursuit of base desires
The base desires, lust, cupidity and self interest obstruct correct
judgment and the finding of truth.
"Who is more misguided than he who follows his caprice without
guidance from Allah?" (Surah al‑Qasas, 28:50).
(2) Customs of the forefathers
"In fact they say: We have found our fathers practising a religion,
and we are only following in their footsteps. It has always
been the same case. Whenever before you, We sent a warner to a town, its
rich people invariably said: We have found our fathers practising a
religion and we are only following in their footsteps." (Surah
al‑Zukhruf, 43 : 22 ‑ 23 ).**
(3) Blind submission to the great and the powerful
"They shall say: Our Lord! We obeyed our chiefs and elders, and they
misled us from the right path". (Surah al‑Ahzab, 33 :
67**).
Inferiority complex so bewitches a man and overwhelms his thinking that
he ceases to think for himself and blindly follows the thoughts, ways
and habits of big powers or even the advanced countries. Such a man sees
with the eyes of others, hears with the ears of others and thinks with
the brain of others.
The Qur'an has mentioned some basic organs through which reliable
knowledge is obtained. They are:
Ears for hearing, Eyes for seeing, Heart for understanding
* *
"Allah brought you out of your mothers' wombs in such a state that
you knew nothing. He gave you ears and hearts, so that you may be
thankful". (Surah al‑Nahl, 16:78).
There is another verse which says:
*** ***
"Then He fashioned him and breathed His Spirit into him. He has given
you ears, eyes and hearts; yet you show little gratitude ". (Surah
al‑Sajdah 32:9).
One of the main sources of our knowledge is hearing, through which we
come to know of the experience, investigations, and the ideas of others.
We hear of many events from other individuals and other reliable
sources.
Another main source of our knowledge is seeing and observation.
The third source is inner perception and comprehension. The knowledge
which is obtained through seeing, hearing and inner observation still
remains superficial and has little value till it is further studied,
evaluated and analyzed. This raw material must be processed in the
region of heart so that it may become reliable, valuable and fit for
being accepted and followed.
According to the Qur'an the maturity of man depends on the correct use
of these faculties. If these faculties are not used properly, man sinks
to the level of animals.
"They have hearts but do not understand with them, they have eyes but
do not see with them and they have ears, but do not hear with them. They
are like beasts or further astray. They are heedless ". (Surah
al‑A'raf, 7:179)**.
Basic and expanded role of heart
The Qur'an has variously described the role of heart.
Thinking, pondering and comprehending are some of its functions.
Thinking means arranging the known date for the purpose of analysis,
composition, comparison and evaluation. As the result of this process,
general rules and principles are obtained and then applied to particular
cases.
Pondering means going into the hidden aspects of the apparent phenomena
in order to find the way to the real truth. What we can discover by
means of our senses is only a superficial reflection of what is the
present appearance of the things. Our senses can neither discover the
inner truth directly, nor can they find out the ultimate end of any
event.
By means of our senses we can know only what is perceptible and
observable, but they do not have enough power to have access to the
inner truth. Only pondering, deep thinking and mental analysis can do
that.
Hence scientific knowledge must not be based on credulousness, guess
and conjecture, superficial judgment and short sightedness. It must be
accompanied by correct mental analysis and deep thinking so that the
result may be clear, convincing, reliable and fit to be followed.
Consideration
The Qur'an at several places urges us to consideration, which means to
look at things carefully and inquisitively and observe them attentively
along with deep thinking. Look at the following verses carefully:
"Say: Look at what is in the heavens and the earth ". (Surah
Yunus, 10: 101).
** **
"Say: Travel across the land and see how He originated the creation"
. (Surahal‑Ankabut, 29:20**).
*** ***
*** "Consider what the fate of the miscreants was" :*
(Surahal‑A'raf, 7:86**).
*** ***
*** "Do they not consider how the cannel was created, how the heaven was
raised, how the mountains were set up, and how the earth was
spread?" (Surah al‑Ghashiah, 88:17 ‑ 20).
We see that in all these cases consideration should be so careful,
accurate and effective that it may provide an answer to the questions
which may arise and solve the difficulties which may be faced. It should
be to the accompaniment of deep thinking and careful study.
This consideration, reflection and contemplation is applicable to all
the realities of the world and is not confined to any particular sphere.
The Qur'an counsels to consideration in divergent fields. For example
it says:
**"Surely in the creation of the heavens and the earth and the
alternation of the night and the day, there are signs for men of
understanding, who remember Allah, standing, sitting and reclining, and
consider the creation of the heavens and the earth. (They
say): Our Lord! You have not created all this in vain. Glory
be to You! Save us from the torment of Fire*****". (Surah Ale Imran,
3:191** ‑ 192).
There are hundreds of similar verses in the Qur'an which call man to
the fruitful study and investigation of this vast world. In respect of
history the Qur'an says:
"Relate these stories to them so that they may think over
them". (Surah al‑A'raf, 7:176).
There are other verses which consider the ups and downs in the history
of the ancient nations and the causes of their progress and downfall to
be a lesson.
**“**We will show them Our signs in all horizons and within
themselves until they will clearly see that He (Allah)
really is ". (Surah Fussilat, 41: S 3).
Regarding the knowledge imparted through revelation, the Qur'an says:
"Do they not meditate on the Qur'an, or are there locks on their
hearts?"(Surah Muhammad, 47:24).
Knowledge and science in modern usage the word, `knowledge' has been
limited to experimental knowledge. In fact there are two words. One is
`knowledge', which covers all kinds of learning and information, and
the other is science which exclusively means knowledge based on
experiment and induction. With the limitation of knowledge to scientific
knowledge, a fallacy has arisen. It is said that:
(a) Any information not based on knowledge has little value, and hence
it is not convincing.
(b) Knowledge means experimental knowledge, and hence any knowledge not
obtained through experiment is worthless and not fit to be followed.
You may observe that in the first sentence the word knowledge has been
used in its general and wider sense, and consequently this sentence
gives a meaning about which there can be no doubt. It is true that any
information not based on knowledge, has little value. But in the second
sentence the word, `knowledge' has been qualified and used in a limited
sense.
The result is that there are people who say that it is only experimental
knowledge which is reliable and has value. They have gone so far that to
believe their own existence they want to light upon human soul through a
surgical operation, and to come across Allah during a space journey!
Another Fallacy
We have observed how the word knowledge has been limited to a narrow
sense. This mistake has given rise to another fallacy.
It is said that only experimental knowledge being reliable, a truth can
be proved only through observation and experiment, and therefore
anything which cannot be subject to observation and mathematical
calculation has no reality. From this it has been deduced that a reality
is only that which may be established by means of an experiment, the
nonmaterial things which cannot be tested in a laboratory, obviously
have no reality and are no more than an idea or a notion conceived by
the mind.
On this basis it has been further inferred that realism is a philosophy which regards only matter as a reality, whereas idealism is that approach to the world which believes in nonmaterial things also. As the logic of nature requires us to give preference to realism over idealism, materialistic approach to the world is preferable to the divine approach . . . . . . . . . . . .
What a flight of clearly imaginative thinking! If we think over the
above argument carefully, we can easily observe how unscientific it is.
In fact it is no more than a fallacy. Should we take realism and
idealism in the sense of realistic thinking and imaginative thinking
respectively, there is no doubt that the former has a priority over the
latter. But we must see what is the scope of reality and who can be
called a realist?
Objective reality is that which actually exists. It may be material or
nonmaterial. It is not essential that a thing which exists must
necessarily be material. Similarly it is also not essential that
everything which is based on knowledge must be observable in a
laboratory.
Hence divine realism is the belief in realities, whether material or
nonmaterial but not the belief in mere conceptual notions and imaginary
ideas. Those who believe in divine approach to the world, maintain that
they have reached the absolute truth through insight and knowledge. They
have found it and not merely conceived it. This is an indisputable truth
which unfortunately has been misrepresented and wrongly interpreted.
Islam has its own general outlook on the world which should be
correctly understood, for without knowing it, it is not possible to
understand the Islamic teachings in many other fields of doctrine and
practice.
From the Islamic point of view the world is a collection of
multifarious but interconnected realities which have and continue to
come into existence through the will of Allah, the One, the Omnipotent
and the Omniscient. The world is constantly changing and moving. It is a
motion, based on goodness and blessing, in the direction of gradual
perfection i.e. every being achieving the degree of perfection for which
it is suited. Out of His infinite mercy Allah has willed that in its
evolutionary march everything be preplanned and based on a series of
the laws laid down by Allah. The Qur'an has termed these laws as the
"Divine Practice".
From the point of view of Islam man is an outstanding phenomenon and a
creative being who himself determines his future. For this purpose he
has been endowed with two gifts: (1) Faculty of acquiring vast and ever
increasing knowledge about himself and the universe, and (2) volition.
The Islamic outlook on the world can be summarised thus:
a. Realism
b. Correct thinking
c. Monotheism
d. Future making with conscious effort
e. Gaining knowledge through reflection and experiment
f. Receiving knowledge through revelation
g. Acquiring utmost knowledge through the stable system of action and
reaction including immediate, long term and even permanent reactions.
Thus Islamic outlook consists of knowledge, freedom and responsibility.
It is an outlook of hope, optimism and possession of a purpose.
To elucidate these points further, we propose to deal with them at some
length.
Realism
As we have pointed out, according to the viewpoint of Islam, the
universe is a collection of multifarious but interconnected realities
which are constantly changing and moving. It has come into being by the
will of Allah. Islam requires man to keep this fact in mind while
getting himself acquainted with himself and the world. He should
acknowledge everything as it really is with all its dimensions and
relationships.
At the stage of acknowledgement there is no exception to the principle
of realism. But should man be realistic at the stage of action? At the
stage of action realism has two aspects which should be distinguished
from each other.
Sometimes it is said that man should always be realistic and practical.
What is meant by practical is that one should submit to the present
realities and should never try to resist them.
Islam does not approve of this sort of realism and considers it to be
inconsistent with man's position, his mission and the creative power
with which he has been endowed. Man of Islam has no right to submit so
easily to his physical and social environment under the pretext that a
sensible person should not fall foul of realities.
Another aspect of realism is that man should take into account the
limitations of his intellectual and practical powers while making
efforts to improve himself and his environment. He should find out the
best way of mobilizing his potentialities and removing or overcoming
the intervening difficulties. In doing so he should always be realistic
and must not overestimate his potentialities. This sort of realism at
the stage of action is approved by Islam, and is in fact a part of the
realism at the stage of acknowledgement. Islam has pointed out to man
that he can change only a part of the realities of the world, but not
all of them. The power of changing the realities varies with different
persons and with the different periods of the life of the individuals
and the society.
Correct Thinking
Islam lays much stress on the point that man should pay full attention to the basic role of correct thinking and knowledge in his life and that he should realize that his salvation depends on them. In this respect the Qur'an says:
"Give good tidings to our servants who hear advice (and reflect carefully on it) and follow the best thereof. Such are those whom Allah has guided. They are the people of understanding". (Sura al‑Zumar, 39:17 ‑ 18).
In many other verses the Qur'an has repeatedly addressed ‑ `the men of
understanding', `the people who think', `the people who understand'
and `the people who remember' and it wants the wise, the sensible and
the thoughtful to think correctly and not to fall into the pitfalls
situated on the path of intellect.
Islam requires man to put his ever‑increasing intellectual and creative
power into action, to bring about necessary changes in his natural and
social environments and to create new useful things so that he may
become more equipped to ensure a better and decent life for himself as
well as for other human beings and should not submit straightaway to the
existing realities. Hence, in the eyes of Islam, man is required to
incline towards his goal rather than to the existing realities.
Man of Islam
The most interesting part of the Islamic Outlook on the world is
concerned with man and the Qur'anic view about this eminent being. From
the Qur'anic point of view man is not a natural being, i.e. like other
natural things it does not have to follow a fixed and unalterable course
and career.
Man ‑‑ the self‑maker and the selector
The Qur'an considers man to be a being having the responsibility of
self‑making. In this respect he has a divine role. Partially he is a
material being and partially a divine one. In the words of the Qur'an
man has been made of clay, but divine spirit has been infused in him. In
his various capabilities of being good and bad have been intermingled.
He has been endowed with the power of exercising his will and choosing
his way.
The Qur'an says:
"Indeed We have created man from the union of sperm and egg
to test him. We gave hurt the faculties of bearing and seeing. We have
shown him the right path. Now it is upto hint to be thankful or
thankless". (Surah al‑Dahr, 76:2 ‑ 3).
Man has more intellectual capacity than any other living being. From
the point of view of gaining knowledge, he is far ahead of even angels.
In the beginning of his genesis man learnt things which were unknown to
them.
The Qur'an says:
* *
"He taught Adam all the names, theta He presented those to the angels
and said: Tell Me the names of these, if what you say is true.
They said: Glory be to You! We have no knowledge except that which you
have given us. You alone are All‑Knowing, Wise. Then He said: O Adam!
Tell them their names, and when be told them their names, Allah said:
Did I not tell you that I know the secrets of the heavens and the
earth?" (Surah al‑Baqarah, 2:31 ‑ 32).
Man has the big advantage of having a vast field in which he can secure
power by gaining knowledge. He has the practical ability of executing
his desires. He is also able to choose his way and direction. Thus the
Creator of the world has made him superior to most of His other
creatures.
"Surely We have honored the children of Adam. We carry them
on the land and the sea. We have provided them with good things, and
have definitely given there superiority above many of Our creatures".
(Surah al‑Isra, 17:70).
Big trust
The 72nd verse of the Surah al‑Ahzab describes those powers with which
man has been endowed as a big and valuable trust, worthy of man alone.
It is he alone who could hold it. Otherwise in spite of all their
grandeur, the heavens, the earth and the mountains had declined to take
such a responsibility.
The Qur'an says:
"We offered the trust to the heavens and the earth and the mountains,
but they shrank from bearing it and were afraid of it. But man assumed
it".
Human personality
The personality of man depends on his holding this big divine trust,
viz. the ability of choosing his way of conduct. His well‑being depends
on utilizing this power to the best advantage. The human society is
human only so long as in it everybody is free to think for himself and
choose the way of life he deems to be the best. If a man thinks as
others want him to think and does as others want him to do, he is no
longer a man. He is only a thing which lacks human will and independent
personality. If his actions are to be planned by others, he can neither
be a planner nor a chooser.
The biggest and the most painful degradation which man of this century
has suffered as a result of the modern mechanized life is that he has
been deprived of his humanity and turned into a mere cog of the
elaborate and huge mechanical devices. In many cases the economic value
of his job is far less than that of the machine beside him. More than
anything else it was the material philosophy which paved the way for
such a humiliating situation. But at last the trust which is held by him
has stirred the man of this century who is now trying to dislodge the
yoke of the slavery of machines from his neck. In the present state of
half sleep and half awakening he is on the lookout of an intellectual
and social system which may help him regain his human dignity
Human emancipation
From the Islamic point of view the only way for man to get out of his
present predicament is to get rid of his egoism and should worship
Allah. A man who thinks only of his material desires, whose efforts are
concentrated on having better food, better clothing and better
facilities to enjoy sex or who is day and night after securing pomp and
pelf, can never be a free man. He can easily be enticed and then
dominated by those who can put the means of enjoyment at his disposal.
But if a man is God‑loving who seeks the pleasure of Allah more than
anything else, he can keep his passions under control and satisfy his
desires with moderation, without becoming a slave of them. Such a man
can surrender his desires, if necessary, to gain the pleasure of Allah,
whose pleasure is more valuable than everything else. Allah will
recompense him for his sacrifice in a better and purer way in the
eternal world.
The Qur'an says:
* *
`Alluring for people is the love of the joys that come from women,
sons, boarded heaps of gold and silver, horses of mark, cattle
and plantations. All this is the comfort of this worldly life, but with
Allah is a far better abode. Say, shall I tell you something better than
that? For those who practice piety, with their Lord are Gardens
underneath which rivers flow. They shall abide in them forever, and
shall have spouses purified and Allah's grace. Allah watches over His
slaves. Those who say: Our Lord! We do believe. So forgive us our
sins and save us from the punishment of the Fire. Who exercise
patience, speak the truth, who are devoted in prayers, spend their
property in the cause of Allah and pray for pardon in the watches of the
night". (Surah Ale Imran, 3:14 ‑ 17).
A religious man is naturally interested in all the good things in this
as well as in the next world. But for him the pleasure of Allah is above
everything else. The Qur'an says:
"Allah bas promised the believers, both men and women, Gardens
underneath which rivers flow, and in which they shall abide. ale bas
promised them nice dwellings in the Gardens of Eden. What is
more, Allah shall be pleased with them. That is the supreme achievement
". (Surah al‑Bara'at, 9:72).
In fact a self‑renouncing and devout man loves Allah more than anything
else.
"Yet there are some who take for themselves objects of worship beside
Allah, whom they love as they should love Allah; but those who believe,
love Allah more ardently". (Surah al‑Baqarah, 2:165).
The best sign of the love of Allah is this that for gaining His
pleasure a man should be always ready to sacrifice his life, his wife
and children, his hearth and home and his wealth and assets, for none of
them could take the place of Allah in his heart.
Bond with eternity
Such a man never finds himself lonely, perplexed and without dignity. He
feels to be attached with an everlasting bond to an eternity, a majesty
and a perfection. He feels to be a being who can never be annihilated
and even whose death is the beginning of a new era of life.