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Jesus Through Shiite Narrations

Jesus Through Shiite Narrations

Author:
Publisher: Ahlulbayt Organization
ISBN: 9781312493247
English

Words of the Word of God: Jesus Christ (a) Speaks through Shii Narrations

Words and advices of Prophet 'Isa (Jesus) found in Shi'i traditions, on subjects including God, man, the hereafter, wisdom, prayer, poverty, the heart, and much more. Selected, edited and translated by Mahdi Muntazir Qa'im and Muhammad Legenhausen

Translator(s):    Mahdi Muntazir Qa'im & Muhammad Legenhausen

Journal:    Vol.13, No.3

Table of Contents

Introduction 3

The Words of Jesus ('a) 7

Divine Omnipotence 7

Of Human Poverty 7

On Wisdom 9

Self-knowledge' 10

On Prayer and Worship 10

Pride of the Sanctimonious 11

On Chastity 11

Looking at the Bright Side 11

Hope and Fear 11

Death 11

Of Advice and Advisers 12

Goodness Imperishable 12

Charity 12

Moderation in Food and Sleep 12

The blessed and the wretched 13

Of wealth and Property 13

On Company 14

The Incorrigible Fool 14

The Heart's Sickness 14

Anger and Its Source 14

Five Evils 14

Evil Scholars 15

Satan's Clientele 15

The Richest of All Men 15

Seeking God's Pleasure 15

Criterion of Mutual Relations 15

Others Opinion of Oneself 15

On Having a Good Opinion of God 15

Inner Chastity 16

The Life and Acts of Jesus ('a) 16

God's Words Addressed to Jesus 18

Of Knowledge and us Seekers 19

The Remembrance of God 19

Humility and the Etiquette of Prayer 20

An Advice to Rulers 20

On Lying and Hypocrisy 21

References 22

Introduction

In the Qur'an, in a passage describing the annunciation to the Blessed Virgin Mary, Jesus ('a) is described as a Word from God:

“O Mary! Verily Allah gives you the glad tidings of a Word from Him; his name is the Messiah, Jesus son of Mary, eminent in this world, and in the Hereafter of those near [to God]” (3:44)

The context in which this ayah was revealed was one of inter-religious encounter. It is said that the Christians of Najran sent a delegation to the Prophet of Islam (s) at Makkah to question him about the teachings of Islam concerning Jesus ('a), and God revealed the above and other ayat of Surat Al 'Imran in response.

The response is not only not a denial of Christian teachings, although the divinity of Christ is clearly rejected, but also an affirmation of much believed by Christians as well, even the designation of Christ as logos:

'O People of the Book! Do not go to extremes in your creed, and do not say of Allah but the Truth. Verily, the Messiah, Jesus the son of Mary, is only an apostle of Allah and His Word which He conveyed unto Mary, and a Spirit from Him (Qur'an 4:171)

So in addition to being called the Word of God, Jesus ('a) is also called a Spirit of God and in some of the narrations reported in the Shi'i tradition, this title is used.

Of course, the interpretation of the logos in Christian theology differs markedly from the interpretation of the kalimah by Muslim scholars. For the Christian, according to the Gospel of John, the Word was God and the Word became flesh.' For the Muslim, on the other hand, the Word is creature, even while it is the creative principle, for it is in God's utterance of the word 'Be'. That creation takes place.

To call Christ the Word of Allah is not to deify him, but to verify his status as prophet. Because of his high status as prophet, Jesus ('a) becomes a complete manifestation of God, one who conveys the message of God, one who can speak on behalf of God, the Word of God Jesus ('a) becomes the Word of God not because of an incarnation whereby his flesh becomes divine, but because his spirit is refined to such an extent that it becomes a mirror whereby divinity comes to be known.

The temple is holy not because of any inherent sanctity in the structure, but because it is the place of the worship of God.

The differences between Islamic and Christian thinking about Jesus ('a) are as important as they are subtle. Both accept the virgin birth, although it is ironic that a growing number of liberal Christians have come to have doubts about this miracle while Muslims remain steadfast!

Among the other miracles attributed to Jesus ('a) in the Glorious Qur'an are the revival of the dead and the creation of a bird from clay, but all of the miracles performed by Jesus ('a) are expressly by the permission of Allah. Just as in the miracle of his birth, Jesus ('a) came into the world by a human mother and divine spirit, so too, his miracles are performed as human actions with divine permission. In this regard the error of the Christians is explained by Ibn 'Arabi as follows:

“This matter has led certain people to speak of incarnation and to say that, in reviving the dead, he is God. Therefore, since they conceal God, Who in reality revives the dead, in the human form of Jesus, He has said:

They are concealers [unbelievers] who say that God is the Messiah, son of Mary. (5:72)” 1

The point is that one can find God in Jesus ('a) without deifying him, and furthermore that deifying Jesus ('a) is really an obstacle to finding God in Jesus ('a), for in the deification one ceases to look in Jesus ('a) for anything beyond him. It is as if one were to become distracted from a message by focusing one's attention on the words through which it was conveyed.

To the above point it may be added that not only does the doctrine of the incarnation prevent one from finding God in Christ ('a), but it also prevents one from seeing Christ ('a) the man, because his imagined divinity gets in the way.

One of the central questions of Christian theology is:“Who was Jesus Christ?” The formulation of answers to this question is called Christology. In this area of theology, Christians have debated the significance of the historical Jesus as opposed to the picture of Jesus presented in the traditions of the Christian Churches and the Biblical understanding of Jesus. The time has come for Muslims to begin work in this area, as well.

Through the development of an Islamic Christology we can come to a better understanding of Islam as contrasted with Christianity, and Islam in consonance with Christianity, too. Indeed, the first steps in this direction are laid out for us in the Qur'an itself, in the verses mentioned above and others. Contemporary work toward an Islamic Christology is scarce.

Christian authors have tended to stress the salvific function of Jesus ('a) which seems to have no place in Islam, and given this, the Christians ask one another whether Christ ('a) can be the savior of Muslims and others who are not Christians. Christians should be reminded that Muslims accept Jesus ('a) as savior, along with all the other prophets, for the prophetic function is to save humanity from the scourge of sin by conveying the message of guidance revealed by God.

The important difference between Islam and Christianity here is not over the issue of whether Jesus ('a) saves, but how he saves. Islam denies that salvation is through redemption resulting from the crucifixion, and instead turns its attention to the instruction provided in the life of the prophets ('a).

Muslims, on the other hand, have tended to produce polemical works showing how much of what is in the Bible is consistent with the Islamic view of Christ ('a) as prophet rather than as a person of the Trinity. Some interesting work along these lines has been initiated by Ahmad Deedat in South Africa. More profound insights into the differences between Islam and other faiths, including Christianity, may be found in the writings of Frithjof Schuon, Shaykh 'Isa Nur al-Din Ahmad, who presents the beginnings of a genuine Christology from a sufi perspective in his Islam and the Perennial Philosophy.2

There is also a valuable collection of stories about Jesus ('a) culled from the writings of various Muslim mystics,Jesus in the Eyes of the Sufis .3

Some of the items reported in this work have their origins in the narrations attributed to the Shi'i Imams ('a) presented below.

These days there is much discussion of dialogue between different faith communities. Conferences have been held for this purpose in the Islamic Republic of Iran as well as in Africa, Europe and the United States. Perhaps one of the best ways Christians can find common ground for discussion with Muslims is to become familiar with the portrait of Jesus ('a) presented in Islamic sources, the most important of which are the Qur'an and hadith, and as for the latter, no matter what one's religious orientation, it must be admitted that the narrations handed down through the Household of the Prophet (s) deserve careful attention.

For those of us who have the honor of being counted among the Shi'ah, the importance of what has been related by theAhl al-Bayt weighs especially heavily, as it should, according to the famoushadith al-thaqalayn” , in which the Prophet (s,), in the last year of his life, is reported to have said:

“Verily, I am leaving with you two weighty things (thaqalayn): the Book of Allah and my kindred, my household, for indeed, the two of them will never separate until they return to me by the Pond [of Kawthar on the Last Day].”

Perhaps some Christians will be dismissive of what is said of Jesus ('a) in the Islamic narrations because the main debate about contemporary Christology among Christians is whether research about the historical Jesus ('a) is relevant to religion, or whether knowledge of Jesus ('a) requires attention to the role he plays in the Church and in theology.

The Islamic narrations, coming centuries after the life of Christ ('a) (and in some cases more than a century after the life of Muhammad [s] will likely be dismissed by liberal Christians in pursuit of a portrait of Jesus ('a) based on the standards of historical research currently accepted in the West. The neo-orthodox Christian claims that the Savior is not to be found in history, but in the Church, so it will not be surprising if he displays no interest in what Islam has to say about Christ ('a).

However, the Christian may find that the Islamic perspective illuminates a middle ground between the historian's emphasis on the natural and the ecclesiastical emphasis on the supernatural. The humanity of Jesus ('a) is evident in the narrations of the Shi'ah, but it is a humanity transformed, a perfected humanity, and as such there is no denying its supernatural dimension.

The Muslim always seems to appear as a stranger to the Christian, but perhaps it is from the stranger that the Christian can best come to know his savior. The crucifix has hung in the Church for so long that it becomes difficult for the Christian to find significance there.

The attraction of the quest for the historical Jesus is that it provides a fresh look at the subject, even if that quest is marred by naturalistic presumptions inimical to the religious outlook. By trying to see Jesus ('a) as the Muslim sees him, the Christian may find his savior come to life, lifted up to God in his own inner life rather than crucified.4

If we have given reason for Christians to study the narrations of the Shi'ah about Jesus ('a), the question of the value of such study for Muslims remains. Some might wonder why, when we have the Qur'an and Sunnah, we should be especially interested in Jesus ('a).

To begin with, Jesus ('a), along with the prophets Noah, Abraham, Moses, Peace be with them, and Muhammad (s) has a special status in Islam as one of the greatest prophets, theulu al- 'azm , the prophets who brought the divine law.

What was revealed to the last of them, (s), is a confirmation of what was revealed to the others. The truth of the revelation is not to be found in its particularity but in its universality, and we come to understand this best when we understand the teachings of all the prophets ('a). Is this not why so much attention is given to the previous prophets in the Qur'an?

All of the prophets ('a) have brought a gospel of love, love of God and love of neighbor and love even for the meanest of His creatures. So, in the reports narrated below we find Jesus ('a) giving some of his food to the creatures of the sea. At the same time, however, this love is not to be confused with a sentimentalism which would prevent the execution of the divine law. Jesus ('a) found fault with the Pharisees not because of their regard for the exterior forms of religion, but because of their disregard for its interior forms, that is, because of their hypocrisy.5

The words of the Spirit of Allah reported in the selections that follow are primarily concerned with morals. These are Christian morals and at the same time Islamic morals. Today Christendom is in a state of moral upheaval. Peculiarly modern ideas of what is right and wrong have found their way into the theologians' understandings of ethics.

Significant areas of agreement are difficult to find. The simple morality taught by Jesus ('a) and which continues to be emphasized in Islam resonates in the narrations of the Shi'ah. While excessive asceticism is forbidden, we are to turn, like Jesus ('a), away from the world to find refuge in God.

From the following narrations we not only become reacquainted with the moral teachings of Jesus ('a) and with his character, but we also discover what the dear friends of Allah, the Household of the Prophet (s) found it important to transmit about him, and thereby we get a glimpse into their moral teachings and characters, too.

Muhammad Legenhausen

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.

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.