The Philosophy of Islamic Teachings (28)

Following the table of contents we proposed in the first installment [https://www.atalayar.com/opinion/qamar-fazal/la-filosofia-de-las-ensenanzas-del-islam/20230425163940184001.html], we begin with the fifth and final consideration in this series: "The Sources of Divine Knowledge." 

The sources of Divine knowledge 

At this point, lack of time prevents us from expounding on how much the Holy Quran says on this subject. We shall, therefore, confine ourselves to a brief statement, in the hope that it will serve as an example. 

The Holy Quran draws our attention to three kinds of knowledge: knowledge by the certainty of deduction, knowledge by the certainty of vision, and knowledge by the certainty of experience. As we have already explained, knowledge by the certainty of deduction implies that a thing is not known directly, but by something by which it can be inferred. By seeing smoke, for example, we can deduce the existence of fire. We do not see fire, but we see smoke, and by seeing it we believe in the existence of fire. Then, by seeing fire, we acquire - according to The Holy Quran - the certainty of vision. If we were to touch the fire, our knowledge would acquire the quality of the certainty of experience. We have dealt with this subject before, and we refer our readers to that exposition. 

It is to be known that the source of the first type of knowledge, i.e., knowledge by the certainty of deduction, is constituted by reason and information. God the Exalted states in the Holy Quran that the dwellers of Hell will affirm: 

"That is to say that they will claim that had they used their reason, had they approached religion and doctrine sensibly, and had they listened to and read carefully the discourses and written works of the wise and learned men, they would not have been condemned to Hell" (67:11). 

This coincides with another verse, where it says: God the Exalted does not require human beings to accept anything that is beyond their intellectual capacity, and therefore He only establishes doctrines that men can understand, so that His commandments do not impose upon man a burden that he is unable to bear (2:287).  

These verses also indicate that certainty of knowledge by deduction is also acquired through hearing. For example, we have not visited London, and we have only heard what those who have been there say about London, but can we suppose that all of them could have lied to us? We have not lived in the time of the Emperor Aurangazeb, and we never saw him, but should we doubt that Aurangazeb was one of the Moghul emperors? And if we are sure that he existed, how did we come to have this certainty? Undoubtedly, by having heard of him continually. There can be no doubt, therefore, that hearing contributes to the acquisition of knowledge by the certainty of deduction.  

The books of the Prophets also constitute a source of knowledge through hearing, provided there is no contradiction in what is heard. But if a book is held to be revealed, and there are fifty or sixty versions of it, some of which contradict each other, then even if only two or three or four versions were held to be accurate, and the rest were false, this would not constitute sufficient proof to be the basis of certain knowledge; all these books would be dismissed as doubtful truthful because of their contradictions and could not constitute sources of knowledge, for knowledge must lead to perfect understanding and a series of contradictions cannot lead to perfect understanding. 

The Holy Quran is not limited to knowledge acquired through hearing, but contains well-reasoned and convincing arguments. None of the principles, doctrines or commandments seek to impose themselves through authority; as The Quran has already explained, they are all contained in human nature. The Holy Quran is called a Reminder,  

i.e. The Quran does not impose anything new, rather it reminds us of what already exists in man's nature and in the book of nature (21:51).  

Elsewhere it is said that Islam does not try to inculcate anything by force, rather it expounds reasons that support everything (2:257). 

The Quran possesses a spiritual quality that enlightens the heart: 

"It is a remedy for all spiritual ailments" (10:58). 

It is not, then, merely a Book that has been handed down through the generations, but it contains reasoned arguments, and is full of brilliant light. 

Thus we can affirm that intellectual arguments that have a firm basis lead man to knowledge through deduction. This is alluded to in the following verses: 

When wise and intelligent men reflect on the structure of the earth and the heavenly bodies, and thoroughly consider the changes of day and night, they find in them arguments in favour of the existence of God. Then they seek Divine help to acquire greater understanding, and remember God in rising, sitting and lying down. Thus their intellect is sharpened, and their consideration of the structure of the earth and the heavenly bodies compels them to affirm that this perfectly ordered system could not have been created in vain, but is a manifestation of Divine attributes. Hence they recognise the Divinity of the Creator of the Universe, and pray: "Lord, Thou art Holy, Thou art beyond all denial of Thy existence and beyond all attempts to attribute imperfect qualities to Thee. Save us, therefore, from hellfire". 

This means that the denial of God is Hell, and that all peace and happiness come from Him and His recognition. He who is deprived of the recognition of God suffers Hell in this very life (3:191-192). 

(lpbD) - God's peace and blessings be upon him. 

(To be continued in Issue 29 where we will address the topic of "The nature of human consciousness" in the light of the Holy Quran).