3. "USING OF REASON - QUR'ANIC GUIDELINE" ........

OTHER IMPORTANT CORNERSTONE OF ISLAMIC THOUGHTS....

......... (to continue)

Limitations of the Mind

Another cornerstone of Islamic thought based on principles of the Qur'an is the distinction made on the between perceptions of the visible and invisible worlds.

There are two kinds of perceptions:

(1) perception of the true essence of an object, and

(2) perception of the evidence of its existence, although absolute perception of its essence may not be possible.

The human mind can more or less perceive the essence of objects within a limited scope, the scope of the tangible world. But in the world of the intangible, it can only deduce the existence of an object from its attributes or effects. This is an established fact. This latter kind of perception enables us to ascertain the existence of God and some of His attributes of perfection through the signs He has given us, and not because we can perceive His true essence.

Visualization and Conception

Human mind's ability to abstraction (and deduction) enables him to know the reality of a thing beyond merely the physical perception. Thus distinction between visualization (i.e. perceiving the object with our senses or the mind's eye by picturing its essence), and conception (i.e. being aware of the existence of an object without the need to form a mental image of its essence) - is another cornerstone of Islamic thought, which springs forth from the principles of the Qur'an.

We cannot visualize all things we conceive.

For, we may conceive the existence of an object through its manifestations, although we may not be able to visualize it. The fact that we cannot visualize an object already conceived, does not justify the claim that it does not exist.

Thus, for example, although we cannot imagine (visualize) that a paper, if cut in half and then stacked and pieces are each cut in half again, 45 times and stacked, would make a pile that reach the clouds; yet we can conceive it (i.e. its possibility) after a simple mathematical calculation.

Again, if a television set falls in our midst from one of the galaxies, would it not prove to us the existence of its maker and indicate that being, is a wise and intelligent scientist? Yet, despite this knowledge (concerning some of his attributes), we cannot visualize the essence of that maker because we have not seen or felt him; we do not know whether he is a human being or a robot. But would it be logical to deny his existence altogether? .... just because we cannot visualize his essence, although we did conceive his existence as well as some of his attributes?

Man's Limitation

Another cornerstone of Islamic thought based on the principles of the Qur'an is that we are incapable of perceiving the beginnings and ends of things. This is a fact. That is the way our minds and senses were created, even in the material world in which we live in, our limitations are obvious. A sound that is too loud deafens us, and a light that is too bright blinds us as it blinded Prophet Moses a.s. Excessive closeness to an object prevents us from seeing it, and so does excessive remoteness from it. If this is true of the tangible world, it is much more so of the intangible world!

REFLECTIONS FROM THE HOLY QUR’AN CONCERNING ALLAH S.W.T.

لَّا تُدۡرِڪُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَـٰرَ‌ۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ

"No vision can encompass Him, whereas He encompasses all vision: for He alone is unfathomable (latif) *, all-aware."

(Q: An'am: 6: 103)

* The term 'latif' in ( ٱللَّطِيفُ ) denotes something that is extremely subtle in quality, and therefore intangible and unfathomable. Whenever this term occurs in the Qur'an with reference to God in conjunction with the adjective 'khabir' ("all aware"), it is invariably used to express the idea of His inaccessibility to human perception, imagination or comprehension, as contrasted with His Own all-awareness

لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬‌ۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ

"There is nothing like unto Him, and yet He alone is all-hearing, all-seeing."*

(Q: As-Shura 42 : 11)

* The Oneness and Absolute Uniqueness of God is stressed here. In the phrase "there is nothing like unto Him" implies that He is fundamentally - not merely in His attributes "different" from anything that exists or could exist, or anything that man can conceive or imagine or define.

And since :

وَلَمۡ يَكُن لَّهُ ۥ ڪُفُوًا أَحَدُۢ

"And there is nothing that could be compared to Him"

(Qur’an: Al Ikhlas: 112: 4)

Thus, even the "how" of His being "different" from everything else is beyond the categories of human thought.

(Refer to link: "God in Islam according to Imam 'Ali ibn Abi Talib a.s." - in Nahj Balagah )

Therefore, the concern in Islamic theology is not in trying to discern His Essence (Dzat), which is an impossibility due to human imperfection and limitation. But we are encourage to know Him by way of His attribute and other Signs (Aayat). The Holy Prophet Muhammad s.a.a.w. have said:

وتَفَكَّرُا فِىْ خَلْقِ اللهِ وَلاَ تَفَكَّرُوْا
.
فِىْ اللهِ فَإِنَّكُمْ لَنْ تُقَدِّرُوْهُ قَدْرَهُ

"(To know Allah) Think and reflect upon Allah's creation and do not try to think of His Essence (Dzat), for you will certainly not be able to comprehend it."

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