Fundamentals of Islamic Thought: God, Man and the Universe

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Fundamentals of Islamic Thought: God, Man and the Universe

Fundamentals of Islamic Thought: God, Man and the Universe

Author:
Publisher: www.al-islam.org
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Fundamentals of Islamic Thought

God, Man and the Universe

In this text Ayatullah Mutahhari discusses Islamic thought on topics such as "Man & Faith", “The Worldview of Tawhid”, “Philosophy” & "Spiritualism" to clarify matters and resolve problems and contradictions as no other system of thought can.

Author(s): Ayatullah Murtadha Mutahhari

Translator(s): R. Campbell

www.alhassanain.org/english

Table of Contents

Introduction 5

Man and Faith 6

Man and Animal 6

Awareness and Desire in Animals 6

Awareness and Desire in Man 6

The Touchstone of Man's Distinctiveness 7

Relationship between Humanity and Animality 8

Science and Faith 10

Relationship of Science and Faith 10

Non-interchangeability of Science and Faith 14

Effects and Advantages of Religious Faith 16

Producing Cheer and Expansiveness 18

Ameliorating Social Relationships 20

Lessening Troubles 21

The Teaching - Ideology 21

Classifications of Actions 21

The Insufficiency of Reason 23

The Need for Ideology Today 24

Two Types of Ideologies 25

Cultural Unity or Diversity 27

Ideological Temporality and Environmental Specificity 27

Ideological Constancy or Change 28

The Need for Faith 28

Islam: The Comprehensive and All-Encompassing Teaching 28

Where Thought Stumbles 29

Reliance on Supposition Instead of Knowledge and Certainty 29

Psychical Tendencies and Desires 29

Haste 30

Traditionalism and Looking to the Past 30

Obedience to Personalities 30

Wellsprings of Reflection in Islam 31

Notes 32

The World View of Tawhid 34

World Feeling versus World Knowledge 34

Three Worldviews 34

Scientific Worldview 34

Philosophical Worldview 37

Religious Worldview 37

Criteria for a Worldview 38

The All-Encompassing World View of Tawhid 38

The Realistic Worldview 40

God, the Absolute Reality and Source of Being 41

The Attributes of God 43

The Uniqueness of God 43

Worship 44

Levels and Degrees of Tawhid 45

Essence 46

Attributes 47

Acts 47

Worship 48

Man and the Attainment of Unity 49

Materialistic Theory 49

We were single, of one substance all 50

Idealistic Theory 50

The animal soul has no unity 51

Realistic Theory 52

Levels and Degrees of Shirk 57

Essence 57

Creatorship 60

Attributes 60

Worship 60

Boundary Between Tawhid and Shirk 62

Veracity and Sincerity 66

Unity of the Universe 68

The Unseen and the Manifest 69

This World and the Hereafter 71

Far-Reaching Wisdom and Divine Justice 72

Self-Sufficiency and Perfection of the Divine Essence 73

Order 73

Universality 73

Subject's Capacity 74

Necessary Being 74

Categories of Evils 75

Goods and Evils 75

Good in Evil 75

Laws and Norms 75

Essential Unity 75

The Principle of Justice in Islamic Culture 76

Notes 77

Philosophy 80

What Is Philosophy? 80

Literal and Semantic Definitions 80

Muslim Usage 81

True Philosophy 82

Metaphysics 84

Philosophy in Modern Times 85

Divorce of the Sciences from Philosophy 86

Illuminationism and Peripateticism 87

Islamic Methods of Thought 91

Four Islamic Approaches 91

Sublime Wisdom 93

Overview of Philosophies and Wisdoms 95

Problems in Philosophy 96

Being 96

Existence and Essence 97

The Objective and the Subjective 98

Truth and Error 99

The Created in Time and the Eternal 100

The Mutable and the Constant 102

Cause and Effect 106

The Necessary, the Possible, and the Impossible 108

Notes 110

Spirit, Matter, and Life 112

Spiritualism - The Substantive Reality of the Spirit 112

The sura Mulk describes God as 121

Tawhid and Evolution 128

Notes 136

Introduction

The late Ayatollah Murtadha Mutahhari, a scholar of remarkable breadth and profundity, was one of those central figures who laid the intellectual foundations of the Islamic Revolution of Iran, years before its occurrence. In this collection of six essays he demonstrates his deep understanding of and meticulous research on all the topics he covers, which include faith, the world-view of Tawhid, philosophy, spirit, matter and life.

In the first essay, “Man and Faith”, the author explains what separates man from all other animals. Having established that science and faith are two of the central pillars of man’s humanity, Mutahhari discusses the relationship between them. Then he explains why man needs religious faith and why Islam is the only comprehensive teaching.

The second essay is titled “The Worldview of Tawhid”. Explaining that all religions, customs, schools of thought, and philosophies are based on a foundation, the author describes the three classes of world-views: scientific, philosophical, and religious. But the only all-encompassing worldview is that of Tawhid; it alone posses the five necessary characteristics. Both Tawhid and its opposite shirk, have levels and degrees, and Mutahhari defines them and delineates the boundary between them. The author also discusses in this essay the implications of Tawhid for the unity and the uniqueness of the universe, far-reaching wisdom and divine justice, and the justice in Islamic culture.

The final of the longer essays concerns philosophy. Mutahhari begins by defining the word “philosophy”, including its Muslim usage. He sketches the history of philosophy from Aristotle to modern times. The author divides Islamic philosophers into two groups- illuminationist and peripateticists- although he suggest that two other methods of thought, ‘irfan (gnosis) and kalam (scholastic theology), both of which are at variance with the first two methods, have played an important part in the development of Islamic culture. Mutahhari closes the third essay by discussing some of the problems studied in Islamic philosophy.

The fourth section of the book consists of three briefer pieces. The first concerns spiritualism, on which Mutahhari cites the work of a diverse range of Western thinkers from Aristotle to Freud before discussing the position of post-Avicennan Islamic philosophers. In the second, the author explores the Qur’anic view of life to see with what special logic the Qur’an treats the relation between life and the supernatural, the will of God. To round out the first two discussions, Mutahhari next considers the question of Tawhid and evolution. He explains the errors that have led to the belief that there is a contradiction between the two.

As Mutahhari stresses, Islamic thought on all these topics helps clarify matters and resolve problems and contradictions as no other system of thought can. The Qur’an provides all the guidance one needs to solve the profound problems Mutahhari discusses.

Hamid Algar

The Shia During The Imam's Occultation

Now what is the duty of Shia? What responsibilities does he have?

Truly, are we reckoned among the real followers of Imam Mahdi (a.s.)?

If we study the lives of the devout Shias (followers) of the holy Imams before the twelfth Imam, and consider their sacrifices without the slightest hesitation, we shall, at once, awake from our neglectful slumber and realize our weakness and guilt.

Were not Salman Farsi, Abu Dharr Ghifari, Ammar ibn Yasir, and Malik Ashtar the contemporary followers of Imam 'Ali (a.s.), are we too the followers of the Imam of our Age?

Was not Maytham Tammar, who did not cease to praise 'Ali, a followers of His Eminence 'Ali, and are we too, who are passing with the Imam of our Age through a strange period, his followers?

Were not the martyrs of Karbala', who with love strived in defending the Imam of their time, Husain (a.s.), and were martyred, and are we too, who refuse to give our wealth, lives and other means in the way of Imam of our time, his followers?

Is a person like Hisham ibn Hakam, who in his extraordinary and valuable debates crushed and defamed the opponents of the Divine Leadership (Imamate ) in such a way that he was called the "assistant of the Imam" by Imam Sadiq (a.s.), a Shia? And are we too, who are sluggish in fulfilling our foremost duty to recognize the Imam of our time, Shia?

From what we read of the glad tidings in the Qur'an and the traditions of the holy Prophet and the infallible Imams, the Imam of the Age (Imam-e Zaman ) has special responsibilities which other Imams did not have.Imam-e Zaman will establish a Universal Government. He will fill the earth with righteousness and justice. He will exploit the earth's treasures and natural resources. He will improve and develop the land, and in this way people's awareness and understanding will improve.55

Therefore, do not the followers of His Eminence have a very particular duty? Should not the Shia Endeavour to obtain the competence and merit of being his special companions when he reappears by Divine Command?

Therefore, let us see what our duties are, and how we should observe them. Undoubtedly, our first duty is to become acquainted with him.

RecognizingImam-e Zaman is so important and essential that in the holy Prophet's traditions we read:

"He who dies without recognizing the Imam of his age is like one who had died during the Jahiliyyah (the pagan era before the advent of Islam). "56

To die during the Jahiliyyah means a death far from Islam and faith. And it is obvious that one who dies without recognizing the Imam of his age is counted in the group of the atheists.

In another tradition, Imam Muhammad Baqir (a.s.) is quoted as having said on the same subject:

"One who dies without having (accepted) the Imam, it is as if he died in the Jahiliyyah, and people are not exempted from recognizing their Imam. "57

Therefore, we must endeavour to recognizeImam-e Zaman for the shake of Islam and our faith, and so that we may be reckoned among those who have gained salvation and among the faithful.

Another duty of the shi 'ites during the major occultation, is the question of being ready for the Savior. Hence, the first step for salvation is to recognize the Imam of the age; and the second step is to be prepared for the establishment of just Government by His Eminence.

One who is waiting and preparing himself for the appearance of the Imam must have the characters and merits of the companions of Imam Mahdi (a.s.), and should sacrifice his life and wealth in his way. For this reason, Imam Sadiq (a.s.) said:

"One who waits for our commands is like a person who sacrifices his own blood in the way of Allah. "58

Yes, he who is really ready for theImamu'l-'Asr (the Imam of the period) becomes like a martyr in the way of Allah.

In another tradition, the same Imam told some of his followers about the person who is really waiting for theImam-e Zaman , saying:

"One who dies while expecting the Government of Qaem is like one who is in the presence of Qaem (Imam Mahdi, a.s.). "

After a pause he added:

"Even he is like one who has been struck with a sword while accompanying him. "

Then he insisted further by adding:

"Nay, by Allah! He is like one who has been martyred in the presence of the Messenger of Allah. "59

Are we reckoned among those who are expecting His Eminence? Are we at least waiting for the Divine Promise in the same manner as we wait for the return of our loved ones from a journey?

In another tradition, Imam Sadiq (a.s.) narrated the virtues of the companions of Imam Mahdi (a.s.):

"If one takes pleasure in being among the companions of Qa'em, then he must wait for him and must act with good behavior and modestly. If he dies before the appearance of Qa'em, then he will be rewarded like one who has followed him. Then act diligently, and await, that this effort and awaiting will give you delight, O' you who have found salvation. "60

So, one who is awaiting and has not ceased from good and worthy deeds should earnestly endeavour to be in an excellent and worthy position, in such a way that Allah may shower His blessing on him.

So, we should pray to Allah that He may include us among those who are waiting for the Imam of the age, and that our acts and conduct may also symbolize the truth of our claim. First, we should try to know the Imam; and then we should guide others. We should gain the virtues of the companions of Imam Mahdi (a.s.), and should always be in the expectation of his appearance. Henceforth, we will be able to sacrifice our worthless souls and thus to make them worthy.

Shias should have a devout link with His Eminence during the occultation.

Their hearts and souls should be filled with love and affection for him.

Their thoughts should be devoted to his service and their desire should be to meet him.

Their prayers should be to ask for the blessing of Allah, to be showered on him, and their supplication should be for salvation and reappearance of their Imam.

Their existence should be one welded and fused unit, and their life should blaze with love for him.

Bibliography

1- The Holy Qur'an: The Words of God

2- Al-Ghaybah: Nu'mani (Mohammad ibn Ibrahim)

3- Al-Ghaybah: Al-Shaikh M. Tousi

4- Al- Irshad: Al-Shaikh al-Mufid

5 Al-Kafi: Al- Shaikh al-Kolaini al-Razi

6- Al- Najm al-Thaqib: Nuri Hajj Mirza Husain

7- Biharul Anwar: Allamh M.T. Majlesi

8- Ithbat al-Hudat: Al-Shaikh al-Hurr al-Ameli

9- Ithbat al-Wasiyyah: Abul Hasan Ali ibn Husain Masoudi

10- Kashf al-Mahajjah: (Raziuddin) Ibn Tawus

11- Muntakhabu al-Athar Fil Imam-e Thani Ashar : Ayatullah Safi Golpaygani, Lotfollah

12- Tarikh al-Ghaiba al-Sughra: Sadr, Seyed Muhammad

Notes

1. (s.a.w.): is the abbreviation of the Arabic phrase Salla 'llahu 'alayhi wa alih (may Allah's peace and blessing be upon him and his progeny).

2. (a.s.): is the abbreviation of the Arabic phrase 'alay- hi/ha/himu's – salam (may peace be upon him / her / them).

3. Quran (9:33)

4. Quran (7:128)

5. Know that Allah revives the earth after its death. (Quran, 57:17). According to the interpretation (tafsir) of this verse, Imam Muhammad Baqir (a.s.) said: "He (Allah) will revive the earth with justice after its death in tyanny."(Kafi)

6. Quran (24:55)

7. Quran (61:8)

8. Quran (4:55)

9. Muntakhabu'l-athar, Lutfu'llah Safi Gulpaygani, sec.iii, chp. 1.

10. ibid, sec. i, chp. 4.

11. ibid, sec. ii, chp. 4.

12. ibid, sec. ii, chp. 21.

13. Amali, Shaikh Saduq, p. 489.

14. Ithbatu'l-hudat, Shaikh Hurr al- 'Amili, vol. vi, p. 417.

15. ibid, p. 427.

16. Some of these traditions have been compiled in a valuable book – Muntakhab'l-athar fi'l-Imam ath-thani 'ashar, by Lutful'llah Safi Gulpaygani.

17. A short index of these books can be found in the book Najm ul-Thaqib, by Hajj Mirza Husayn Tabarsi.

18. Refer to Maqatil ul- talibiyyin, by 'Abu'l-Faraj Isfahani, which is the compendium of the names of the martyrs of the offspring of 'Ali ibn Abi Talib (a.s.) up to the year of its compilation, i.e., 313 A.H.

19. Ithabatu'l-wasiyyah, by Abu'l-Hassan Ali ibn Husain Mas 'udi, p.435.

20. al-Kafi –Kitab al-Hujjah, Chpter on the birth of Abi Muhammad al-Hasan ibn 'Ali (a.s.), by Muhammad ibn Ya 'qub al-Kulani.

21. Kamal'd-din, by Shaikh Saduq, vol. I, p.101.

22. Irshad, by Shaikh Mofid, Chapter on the death of Abi Muhammad al-Hasan ibn 'Ali (a.s.)

23. al-Ghaybah, by Shaikh Tusi, p. 160; Shawahidu'n-nubuwwah, by 'Abdu'l Rahamn Jami Hanafi.

24. Quran (9:32)

25. Quran: (28:7-13)

26. We said: "O' fire, be coolness and peace for Ibrahim. (Quran, 21:69)

27. Yanabi 'u'l-mawaddah, by Sulayman ibn Ibrahim Qanduzi Hanafi, P. 60.

28. as-Seyed ibn Tawus quoting from Imam Hasan al-Askari (a.s.)

29. Kamalu'd-din, by Shaikh Saduq, vol. ii, p. 104.

30. Irshad, by ash-Shaikh Mofid, chapter on the death of Abi Muhammad Hasan ibn 'Ali (a.s.).

31. Kamalu'd-din, by Shaikh Saduq, vol. ii, p. 104.

32. Irshad, by ash-Shaikh Mofid, chapter on the twelfth Imam.

33. Kamalu'd-din, by Shaikh Saduq, vol. ii, p. 109.

34. Ithabatu' l-hudat, by Shaikh Hurr Amili, vol. vi, p. 433.

35. ibi8d., vol. vii, p.20.

36. al-Ghaybah, by Sheikh Toosi, p. 215.

37. ibid., p. 215.

38. Tarikhu'l-ghaybatu sughrah, by Muhammad Sadr, p. 401.

39. Tanqihu'l-maqal, by Mamaqani, vol. iii, p. 149.

40. Ghaybah, by Shaikh Toosi, p. 219.

41. ibidi., p. 220.

42. Trikhu'l-ghaybatu sughrah, by Muhammad Sadr, p. 407.

43. Ghaybah, by Shaikh Toosi, p. 236.

44. Biharu'l-anwar, by Allamah Majlisi, Book on the Occultation, chp. 21, as quoted from Ghaybah of Shalmaghani.

45. Ghaybah, by Shaikh Toosi, pp.242 and 243.

46. Kharayij, by Qutbu'd-Din Rewandi quoting from Biharu'l-anwar of Allamah Majlisi, chp. 13 and 21.

47. Kashfu'l-ghummah, vol. iii; al-Manaqib, sec. iii, p. 456.

48. Muntakhabu'l-athar, by Lutfu'llah Safi Gulpayigani, sec. ii, chp. 29.

49. "He asked (Imam) Ja'far Sadiq (a.s.): 'How will people benefit from the Hidden Proof in the occultation?' He replied: 'they will drive benefit in the same manner as they drive benefit when the sun is behind clouds."

Refer to Najm thaqib, by Hajj Mirza Husain Tabrasi Nuri, chp. 7.

50. Kashfu'l-Hujjah or Barnam-e sa ''adat, Seyed ibn Tawus, sec. lxxv, p. 74.

51. Kashfu'l-astar, by Hajj Mirza Husain Tabarsi Nuri, sec. I, p. 18.

52. Biharu'l-anwar, by Allamah Majlisi, vol. liii, p. 175.

53. Kamalu'd-din, by Shaikh Saduq, chp. 49; Biharu'l-anwar, by Allamah Majlesi, vol. xiii, chp. 36; Ihtijaj, by Tabarsi, vol. ii.

54. Ghaybah, by Nu'mani, p. 107.

55. Muntakhabu'l-athar, by Lutfu'llah Safi Golpaygani, sec. vii.

56. Ilzam nasib fi ithbat Hujjah al-Gha'ib, by Shaikh 'Ali Yazdi Ha'iri, p. 5.

57. Muntakhabu'l-athar, sec.x, chp. 5.

58. Kamalu'd-din, by Shaikh Saduq, p.336.

59. Biharu'l-anwar, by Allamah Majlesi, vol. lii, p. 126.

60. Ghaybah, by Muhamad ibn Ibrahim ibn Jafar Nu 'mani, p. 106.

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1. Yanabi 'u'l-mawaddah, by Sulayman ibn Ibrahim Qanduzi Hanafi, P. 60.


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