INTELLECTUAL DEVELOPMENT IN RELIGION
Right Criterion
ONE principle of scientific study has been described in the Arabic words tu’rafal ashya’ bi azdadiha, that is, ‘things are known by their opposites’. It is through comparison that we understand things the way they truly are.
If applied to the study of a terrorist mind, it will raise the question, why are such destructive characters like terrorists born to religion and not to science? When we ponder over this question, we will arrive at a very important reality.
There are two basic branches of knowledge. One, the science of matter, and the other, the science of mind. All branches of knowledge stem from these two basic branches. The material, visible world is studied under the rubric of the science of matter, while the unseen world is studied under the rubric of the science of the mind. The science of matter is based on observation and experimentation. Any knowledge acquired through direct or indirect observation and experimentation becomes a part of the science of matter. It is diametrically opposite to the science of the mind where everything is based on speculation. That is why the branches of knowledge related to the science of matter are called exact sciences, whereas the branches of knowledge related to the science of the mind fall into the category of speculative sciences. There is a known and established way of settling differences in the sciences of matter. That is why such differences do not escalate into violence. However when differences develop in the field of the sciences of the mind, it is not possible to reach a consensus. This is the reason differences escalate leading to clashes and confrontation.
For instance, a common man sees the sun and the moon in the sky. It appears to the naked eye that the sun and the moon are both equal in size. The observer then forms the opinion that the sun and the moon are equal in size and that there is no difference between the two. However, modern astronomical instruments soon convince him that the sun is far bigger than the moon. In this way, any doubts or differences of opinion that anyone might have had about the size of the sun and the moon immediately come to an end. This is how differences are resolved in all the branches of the science of matter, paving the way for its disciplines to make commendable progress.
Let us take an example relating to the science of the mind. A certain person says that just as God is an omnipotent being with the power to work miracles, similarly, those pious individuals who have gone to their eternal rest too have comparable powers. In this way, he accords a similar status to both God and to those regarded as saints. Then another person claims that all power lies with God, no living or dead person is invested with any kind of power. Now the views of both differ and they start arguing to justify their respective stands. But their differences cannot be resolved because there exists no such clearcut criterion like a telescope or a microscope which may decide the matter. Thus, the science of matter produces unity of opinion while the sciences of the mind are reduced to a jungle of confusion.
Let us compare two examples to understand this issue. In olden times, astronomers had different views regarding the solar system. Some were of the opinion that the earth was the centre of the solar system and the sun revolved around it, while others were convinced that it was the other way round—the first group supported the geocentric theory and the second the heliocentric one. Through observation and experimentation, a consensus was finally arrived that the heliocentric theory was correct.
According to Islam, the human mind is created for eternity. It has the capability to think and form opinions freely. The Islamic concept of accountability is related to this freedom of thought.
Now let us consider the other example. For thousands of years, man has been debating the question of what happens to him after death. Some are of the opinion that death is the very end of a man, while some others feel that there is life even after death. No unanimity has ever been achieved on this matter.
It has been a struggle with this seeming lacuna in the sciences of the mind for many years. There was a strong desire to know whether just as there was a clear criterion in the sciences of matter which is sufficient to settle differences, was there any criterion in the sciences of the mind which could settle differences similarly?
A study of the Quran offers the criterion. Due to this aspect of the Quran it is called the standard or Muhaymin. (5: 48) There are three major categories of the sciences of the mind— psychology, spirituality and religion. All three departments differ from the departments of the sciences of matter. There is no external criterion to give a concept an absolute form or a final shape. The Creator can only give a criterion. To illustrate this point let us take the three fields of psychology, spirituality and religion then understand them one by one.
Psychology is the study of human mind. However, so far, psychology has not been able to understand the human mind completely. The reason is that psychology does not have one definitive guide book. This fact has been explained by Alexis Carrel in his book Man, the Unknown.
Among the many schools of psychology six are regarded as the major ones. But the dominant school of thought is the one attributed to the famous American psychologist John Bradus Watson (1878-1958). The theory devised by Watson is called behaviourism. Today, although behaviourism is not much in favour, it is still taught as a concept under classical psychology. The essence of behaviourism is that man is not made by nature, but by nurture. It holds that it is environmental events that form man and not his mind. This view is totally opposite to the Islamic concept of life. According to Islam, the human mind is created for eternity. It has the capability to think and form opinions freely. The Islamic concept of accountability is related to this freedom of thought.
But man’s position becomes totally different from that of animals. As regards man, this concept of behaviourism is based on a misunderstanding. It regards a temporary phase to be a permanent phase. It is true that when a child is born it is influenced by its environment, but this influence is superficial not real. If these layers are removed, its original personality will be revealed just as it was at the time of its birth.
True spirituality is that which leads man to intellectual development. It is based on taking lessons from God’s signs spread in the universe (Tawassum) (15: 75) which means converting every material event into a spiritual lesson.
The teaching of the Prophet will help us to understand this phenomenon. The Prophet said that every child is born according to nature, then he gets conditioned in the environment he lives in. There are different kinds of pressures in the environment which influence his personality. This influence is called conditioning and at times can be so strong as to suppress man’s true personality. He then deviates from his original nature that he is born with. However man possesses will power. His independent will power is a part of his personality even after superficial conditioning. That is why it is always possible for man to de-condition and return to the original nature he was born with. The believers of behaviourism did not understand this reality. The Quran uses the word Tazkia which means purification. This refers to the removal of the superficial conditioning to reveal man’s true nature. Then the Quran gives the good news that “Paradise is for those who purify themselves”. (20: 76)
The second case is that of spirituality. Spirituality has existed in the world in one form or the other for around five thousand years. But studies tell us that, despite such a long period, spirituality has not been able to make any noteworthy progress. It may be observed that compared to spirituality, materialism has made tremendous progress within a very short period of time. The goal of spirituality also, was small. Spirituality for all practical purposes became a means of easing tension. In today’s world, people usually live in tension and stress. In the sphere of self-centred spirituality, people use different techniques to stop the thought process which they think de-stresses them. If one were to think deeply, one will realize that it is only a very temporary relief.
The Quran has this explanation to offer to its sincere reader. It says that man is bestowed with the capacity to think and this is what distinguishes him from other creatures. True spirituality is that which leads man to intellectual development. It is based on taking lessons from God’s signs spread in the universe (Tawassum) (15: 75) which means converting every material event into a spiritual lesson.
The third case is that of religion. The history of religion is as old as the history of man. However, religion has been reduced to a stagnant state. It could not match the tremendous progress made by material sciences. This was because within a few decades, degeneration set-in amongst the followers. Etiquette, rituals and form came to be regarded as religion and intellectual exercise was replaced with a set of rituals.
People regard rituals as synonymous with religion today. That is why people fail to receive any benefit from religion. The reason terrorists are surfacing from within religious circles is that religion has degenerated into stagnant rituals. The thinking of religious people is not being shaped by intellectual aspects of religion but it is being formed by other factors like national and communal issues which have nothing to do with God’s religion. Therefore if we are seeking to change the situation and help people live God-oriented lives which is marked by a well-wishing attitude towards humanity.
We must revive true spirit of religion. The source of true religion is not a concept or a group, but the divine message of God and the teachings of His Prophet.