Ideas Inspired by the Qur'an, Part 3
Mont Redmond2023, Ideas Inspired by the Qur'an
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Abstract
“We know GOD better than we know ourselves.” This is the first sentence of the book – a statement that poses a challenge to three types of readers. Muslim and Non-Muslim readers with an interest in philosophy may be surprised to learn how the Qur’ān can illuminate the problem of evil, the rationality of faith, the limits of science and religion, and the nature of reality. Where do the ideas of Plato, Aristotle, Al-Ghazzālī, Vico, Mill, and Spengler fit within the frame of Qur’ānic metaphysics? How were the modern demand to ‘see’ God and the persistent elevation of facts over values both anticipated and dismissed as moral and intellectual failures in the Qur’ān? Many Muslim readers will be nonplussed to learn how little of the Qur’ān they have digested fresh from its Source. As Islamic society faces accelerating cultural collapse, cognitive dissonance, and loss of self-confidence, where in the Qur’ān can they find the inspiration and courage to keep up the struggle? What are the ideas they need to defend their faith against scientism, secularism, and loss of the Divine? Has God become a distant father-figure for them, or is He still the heartfelt Reality of their lives? Most importantly, the Qur’ān challenges you. You may consider yourself free of all categories, but there is no exemption from one reality, namely that “You did not get to choose ‘you.’ But for the grace of GOD, ‘you’ might be someone else.” Whether you call yourself an atheist, an agnostic, a Christian, a scientist, a believer, a scholar, or just an observer, you need to decide who and where you are vis-à-vis your personal Absolute … be that Truth, Love, Peace, or whatever you hold as your Highest Value. By what we see in ourselves as our ultimate meaning, purpose, or ideal, we are on our way to GOD. With Him in mind (and taken to heart), we need nothing else. And so we read, in closing, a statement that offers a lifetime of deep thoughts and high hopes: “If AL-LĀH is all you have, you have it all.”
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“We know GOD better than we know ourselves.” This is the first sentence of the book – a statement that poses a challenge to three types of readers. Muslim and Non-Muslim readers with an interest in philosophy may be surprised to learn how the Qur’ān can illuminate the problem of evil, the rationality of faith, the limits of science and religion, and the nature of reality. Where do the ideas of Plato, Aristotle, Al-Ghazzālī, Vico, Mill, and Spengler fit within the frame of Qur’ānic metaphysics? How were the modern demand to ‘see’ God and the persistent elevation of facts over values both anticipated and dismissed as moral and intellectual failures in the Qur’ān? Many Muslim readers will be nonplussed to learn how little of the Qur’ān they have digested fresh from its Source. As Islamic society faces accelerating cultural collapse, cognitive dissonance, and loss of self-confidence, where in the Qur’ān can they find the inspiration and courage to keep up the struggle? What are the ideas they need to defend their faith against scientism, secularism, and loss of the Divine? Has God become a distant father-figure for them, or is He still the heartfelt Reality of their lives? Most importantly, the Qur’ān challenges you. You may consider yourself free of all categories, but there is no exemption from one reality, namely that “You did not get to choose ‘you.’ But for the grace of GOD, ‘you’ might be someone else.” Whether you call yourself an atheist, an agnostic, a Christian, a scientist, a believer, a scholar, or just an observer, you need to decide who and where you are vis-à-vis your personal Absolute … be that Truth, Love, Peace, or whatever you hold as your Highest Value. By what we see in ourselves as our ultimate meaning, purpose, or ideal, we are on our way to GOD. With Him in mind (and taken to heart), we need nothing else. And so we read, in closing, a statement that offers a lifetime of deep thoughts and high hopes: “If AL-LĀH is all you have, you have it all.”
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“We know GOD better than we know ourselves.” This is the first sentence of the book – a statement that poses a challenge to three types of readers. Muslim and Non-Muslim readers with an interest in philosophy may be surprised to learn how the Qur’ān can illuminate the problem of evil, the rationality of faith, the limits of science and religion, and the nature of reality. Where do the ideas of Plato, Aristotle, Al-Ghazzālī, Vico, Mill, and Spengler fit within the frame of Qur’ānic metaphysics? How were the modern demand to ‘see’ God and the persistent elevation of facts over values both anticipated and dismissed as moral and intellectual failures in the Qur’ān? Many Muslim readers will be nonplussed to learn how little of the Qur’ān they have digested fresh from its Source. As Islamic society faces accelerating cultural collapse, cognitive dissonance, and loss of self-confidence, where in the Qur’ān can they find the inspiration and courage to keep up the struggle? What are the ideas they need to defend their faith against scientism, secularism, and loss of the Divine? Has God become a distant father-figure for them, or is He still the heartfelt Reality of their lives? Most importantly, the Qur’ān challenges you. You may consider yourself free of all categories, but there is no exemption from one reality, namely that “You did not get to choose ‘you.’ But for the grace of GOD, ‘you’ might be someone else.” Whether you call yourself an atheist, an agnostic, a Christian, a scientist, a believer, a scholar, or just an observer, you need to decide who and where you are vis-à-vis your personal Absolute … be that Truth, Love, Peace, or whatever you hold as your Highest Value. By what we see in ourselves as our ultimate meaning, purpose, or ideal, we are on our way to GOD. With Him in mind (and taken to heart), we need nothing else. And so we read, in closing, a statement that offers a lifetime of deep thoughts and high hopes: “If AL-LĀH is all you have, you have it all.”
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This article explores and discusses different approaches—the theological, the philo- sophical, and the Sufi—to the knowledge and experience of God within the Islamic intellectual tradition. Throughout the discussion the question that arises is to what kind of knowledge or experience of God do each of these approaches lead. The mutakallimūn (theologians) and the philosophers formulate convincing arguments for the existence of God and His nature. However, the deductive reasoning they both employ has its limits, and their methods contrast with theoretical or speculative Sufism, whose aim is to engage deeply in the systematic account of the experiential knowledge of God. After revising the scope of the arguments for the existence of God of al-Ashʿarī and al-Ghazālī, and then, the arguments of some Peripatetic philosophers of the Islamic classical period, I focus the debate on the contrast between the deduc- tive reasoning and the intuitive knowledge of God according to theoretical or specula- tive Sufism, introducing Suhrawardī and Ibn ʿArabī. Finally, the article concludes with some remarks and a brief disquisition on what could be the correct path to the knowl- edge of God.
İskenderoğlu, Muammer. "Fakhr al- Dīn al-Rāzī and Ibn ‘Arabī on the ways to knowledge of God: Unveiling or Reflection and Reasoning?". The Character of Christian-Muslim Encounter. Essays in Honour of David Thomas, eds. Douglas Pratt, et all. 111-125. Leiden: Brill, 2015.
Whether a human being can know God, and, if they can, by which way, is a matter of discussion within the Islamic tradition. Muslim philosophers, theologians and sufis have had heated discussions on this issue, and crucially different views have been put forth. As a result of these debates, the existence of more than one way to such knowledge became apparent, and it proved difficult to rule out completely the validity of any of these alternatives. That is why we see in the writings of the great figures from the later generations of Islamic tradition an attempt to somehow include these different ways into their respective theories. In this article, I will discuss the approaches of two leading figures of the Islamic tradition to the nature, sources and limits of metaphysical knowledge, in particular to knowledge of God. The first figure I wish to consider is Fakhr al-Dīn al-Rāzī (d. 1210), one of the leading thinkers not only within the Ash‘arite school, but also within Muslim theology in general. His main achievement was to harmonise philosophy, particularly the philosophy of Ibn Sīnā, with Muslim theology, and produce a kind of philosophical theology that exerted significant influence upon later theologians. The second figure is Muḥyī al-Dīn Ibn ‘Arabī (d. 1240), hailed as the ‘Greatest Master’ in Sufi tradition and responsible for a deep and pervasive influence over the intellectual life of later generations. For the purpose of this article, I will compare their approaches with the three following main questions: First, whether it is possible for human beings to have knowledge of God and whether this knowledge includes God’s existence, essence and attributes. Second, whether human beings can reach certainty in this area or have to be satisfied with the most appropriate opinion among the alternatives. Finally, what is the way that leads human beings to knowledge of God? Both Rāzī and Ibn ‘Arabī state that there are two ways for human beings to have the knowledge of God, namely, unveiling and reasoning. I will discuss how they evaluate these two ways; whether they consider them as alternatives or complementary.
34. Reality and Divinity in Islamic Philosophy
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This is an appropriate and welcome scholarly endeavor that focuses on the very complex and challenging topic of modern Muslim theology. Martin Nguyen, introduces himself as an adherent to the faith of Islam, criticizing classical Islamic theology as being more intellectual and academic than practical as well as being more appropriate for experts or religious scholars than regular believers. The author contends that theology is more than
Contribution of Philosophical Knowledge for Understanding the Qur'an: Calling Earth and Heavens to Come Willingly or Unwillingly
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In this article, we will try to examine the importance and the value of philosophical knowledge for the understanding of the Qur'an in the context of the 11th verse of Fussilat. In this verse the terms of
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Kernel of the kernel : concerning the wayfaring and spiritual journey of the people of intellect : Risāla-yi Lubb al-lubāb dar sayr wa sulūk-i ulu'l-albāb [sic]
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Attraction to the invisible world is in man's primordial nature 2. The Straight Path means a combination of exoterism and esoterism 3. The Holy Qur‹ān calls for purification along with intellection 4. Mullā Ó Sadrā's recommendation for humility of the heart and acquiring intellectual sciences 5. The chain of gnostics during the last hundred years 6. Reasons and motivations for compilation of this treatise ⁄ 7. The human being in the darkness of materialism 8. Wayfaring and spiritual journey according to the gnostics 9. Difficulties in passing through the intermediate world and the realm of multiplicity of the soul vii 10. The spiritual traveler entering the realm of spirit 11. The goal of the traveler is companionship with God and His Image 12. Murāqabah, its stages, and effects 13. The meaning of wine (mey) according to gnostics 14. The traveler observes his own soul 15. The traveler observes Divine Names and Attributes 16. Immersion in the Divine Essence of the Lord and subsistence in the Worshiped 17. The station of being present in the world of multiplicity while simultaneously witnessing and experiencing the realms of Divine Lordship 18. Reasons why not everyone can reach the station of human perfection 19. The inability of words to describe the realities of the lights of catharsis and the Realms of Divine Lordship 20. The world of sincerity (khulūÓ s) and its hierarchy 21. Peculiarities and manifestations of sincerity of essence (khulūÓ s-i dhātī) 22. Freedom from the world of multiplicity is one of the first and most essential necessities of spiritual journey 23. One's detachment from one's essence 24. The need for Divine Grace for total victory in the struggle against the carnal soul 25. The necessity of observing all religious duties throughout spiritual journey 26. Observing religious duties by the Perfect Man is by virtue of perfection, and not for finding proximity to God 27. Brief description of the realms preceding the realm of sincerity (khulūÓ s) according to Qur‹ān viii Contents K H U LŪÓ S ⁄ 28. The Greater Islām (Islām-i Akbar) 29. The Greater Faith (Īmān-i Akbar) 30. The Greater Migration (Hijrat-i Kubrā) 31. The Greater Spiritual Struggle (Jihād-i Akbar) 32. The Greatest Submission (Islām-i a⁄aÔ zam) 33. The Greatest Faith (Īmān-i a⁄aÔ zam) 34. The Greatest Migration (Hijrāt-i ⁄uÔ zmā) and the Greatest Spiritual Struggle (Jihād-i a⁄aÔ zam) 35. Choosing to Die 36. Explanation: Special privileges granted to Muslim spiritual travelers over travelers of of previous religions 37. The Station of Righteousness (Ò SulūÓ h) 38. Different kinds of righteousness (Ò SalāÓ h) ⁄ 39. The necessity to seek reason to prove the truth of religion 40. The effects of lamentation and pleading to God with humility to find faith in the World of Meaning 41. Conversation between the prophet Ò HaÓ drat-i Idrīs with ⁄Allāmah Ò TabāÓ tabā‹ī in a dream 42. God will guide those who search guidance from Him with sincerity and purity of heart Contents ix 43. Knowledge and action complement each other 44. The necessity of having bodily organs share the joy of faith 45. The absence of sadness and fear for the selfless traveler 46. Wayfaring in the Angelical Kingdom is not in contradiction with being in this world 47. Prayers and supplications of the Shī⁄ite Imāms were not merely for guiding and teaching purposes
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Preface Although most of the educated people usually have no exact definition of many of the science, except for philosophy, they are well acquainted with them. For example, psychology or biology are, but know nothing about philosophy. Some think that philosophy is a set of pompous, fallacious and meaningless words that can never be fully understood. Others hold that ‘’ philosophy is a matter of fabrication; it depends on personal taste and interest and has no standard or criterion. Therefore, with no Philosophical background, they grant themselves the right to express their views and on listening to a philosophical discussion, given their opinion, or without studying or deeply understanding an argument, reject it. When they, cannot prove their points or on meeting some objection, they say ‘’the views of every person should be respected! What is about philosophy that despite their ignorance of the subject most people claim to know it? What is the difference between philosophy and science? Why is it that the people do not have the same attitude toward thesciences? Why don’t the same persons express their opinions onmathematics, physics and chemistry?
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Attraction to the invisible world is in man's primordial nature 2. The Straight Path means a combination of exoterism and esoterism 3. The Holy Qur‹ān calls for purification along with intellection 4. Mullā Ó Sadrā's recommendation for humility of the heart and acquiring intellectual sciences 5. The chain of gnostics during the last hundred years 6. Reasons and motivations for compilation of this treatise ⁄ 7. The human being in the darkness of materialism 8. Wayfaring and spiritual journey according to the gnostics 9. Difficulties in passing through the intermediate world and the realm of multiplicity of the soul vii 10. The spiritual traveler entering the realm of spirit 11. The goal of the traveler is companionship with God and His Image 12. Murāqabah, its stages, and effects 13. The meaning of wine (mey) according to gnostics 14. The traveler observes his own soul 15. The traveler observes Divine Names and Attributes 16. Immersion in the Divine Essence of the Lord and subsistence in the Worshiped 17. The station of being present in the world of multiplicity while simultaneously witnessing and experiencing the realms of Divine Lordship 18. Reasons why not everyone can reach the station of human perfection 19. The inability of words to describe the realities of the lights of catharsis and the Realms of Divine Lordship 20. The world of sincerity (khulūÓ s) and its hierarchy 21. Peculiarities and manifestations of sincerity of essence (khulūÓ s-i dhātī) 22. Freedom from the world of multiplicity is one of the first and most essential necessities of spiritual journey 23. One's detachment from one's essence 24. The need for Divine Grace for total victory in the struggle against the carnal soul 25. The necessity of observing all religious duties throughout spiritual journey 26. Observing religious duties by the Perfect Man is by virtue of perfection, and not for finding proximity to God 27. Brief description of the realms preceding the realm of sincerity (khulūÓ s) according to Qur‹ān viii Contents K H U LŪÓ S ⁄ 28. The Greater Islām (Islām-i Akbar) 29. The Greater Faith (Īmān-i Akbar) 30. The Greater Migration (Hijrat-i Kubrā) 31. The Greater Spiritual Struggle (Jihād-i Akbar) 32. The Greatest Submission (Islām-i a⁄aÔ zam) 33. The Greatest Faith (Īmān-i a⁄aÔ zam) 34. The Greatest Migration (Hijrāt-i ⁄uÔ zmā) and the Greatest Spiritual Struggle (Jihād-i a⁄aÔ zam) 35. Choosing to Die 36. Explanation: Special privileges granted to Muslim spiritual travelers over travelers of of previous religions 37. The Station of Righteousness (Ò SulūÓ h) 38. Different kinds of righteousness (Ò SalāÓ h) ⁄ 39. The necessity to seek reason to prove the truth of religion 40. The effects of lamentation and pleading to God with humility to find faith in the World of Meaning 41. Conversation between the prophet Ò HaÓ drat-i Idrīs with ⁄Allāmah Ò TabāÓ tabā‹ī in a dream 42. God will guide those who search guidance from Him with sincerity and purity of heart Contents ix 43. Knowledge and action complement each other 44. The necessity of having bodily organs share the joy of faith 45. The absence of sadness and fear for the selfless traveler 46. Wayfaring in the Angelical Kingdom is not in contradiction with being in this world 47. Prayers and supplications of the Shī⁄ite Imāms were not merely for guiding and teaching purposes
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