Unveiling the Secrets of
Allama Iqbal’s Khudi - 4
By Dr Nazeer Ahmed
Concord, CA
History as a Sign and a Teacher
History offers a fascinating panorama of human struggle
on earth. The rise and fall of civilizations, the making and unmaking
of dynasties, the formation and breakup of societies offer
endless lessons for the discerning mind. The question is: Is
history a part of a grand Divine scheme or is it merely a collection
of dates, events, conflicts, triumphs and tragedies?
In the secular paradigm, history has no Grand Purpose. It
is like a meandering stream, without a known origin and without
a known destiny. It may reveal its secrets to philosophical
scrutiny but such scrutiny yields answers that are partial, incomplete
and change with the vagaries of time-space.
In the Qur’anic paradigm, history has a beginning and an end. It has a meaning and a purpose. It begins with creation and ends with judgment. Its meaning is to be sought in the perpetual struggle of man to find God: Verily! You are toiling on toward your Lord! Painfully toiling! And you shall meet Him! (84:6) The purpose of creation is to know God: I was a Treasure unknown. I willed that I be known. So I created a creation (that would know Me) (Hadith e Qudsi) Man is not separate from nature, or antagonistic to it, as he is in the secular perspective. The Divine laws that govern the universe govern humankind also: The Most Compassionate, Taught the Qur’an, Created Humankind, Taught him speech, The sun and the moon, (rotate in accordance) with mathematics, And the stars and the trees submit (to his heavenly Laws), The heavens has He raised high and established dynamic equilibrium therein, So that you do not violate that equilibrium in your own lives (The Qur’an 55: 1-7) In the Qur’anic view, history is another Sign, like nature. It is like a mirror that teaches humankind something about itself so that humankind may learn and work towards its ethical journey to find God. The Noble Station (Maqam) of the Mind: In all of God’s creation, there is nothing as noble as the Mind, except the heart. The Mind is that collection of attributes that sifts through, analyzes, integrates and creates that enormous ocean of knowledge that distinguishes man from the beast. The distinguishing characteristic of the Mind is that it conceives of the possibility of things. It even admits of the possibility of heaven, of the Tablet and the Pen. Logic is its companion, reason its queen. Questioning is its lance. It plays with the concrete and processes what is abstract. When it is set free, it seeks to conquer the heavens and the earth. Mathematics and Symbols: The Mind is the master of the abstract. Symbols and concepts are its vocabulary. This ability to grasp symbols and concepts, work with them, transform them, integrate them and bring forth new symbols and concepts is a divine gift. It is one of the distinguishing capabilities of the human genre that sets it apart from the beast. This ability is what has enabled humankind to build the edifice of knowledge. It is a natural ability, inherited at birth by every human. Mathematics and symbols can be taught just as language, history, sociology, civics, politics and governance can be taught. Hence the study of symbols also falls under ilm ul ibara. The Mutuality of the Body and Mind: Sublime as it is, the Mind is helpless without the body. It draws upon the inputs from the senses to validate its perceptions. It is for this reason that sometimes one says that the Body and the Mind are one: the Body is an extension of the Mind while the Mind is an extension of the Body. Let us elaborate this subtle idea by an example. Our knowledge of the cosmos is space-time bound. The senses, i.e., the eyes, the ears, touch, taste and smell, take inputs from this space-time bound world which are then processed by the mind so that we “know” what it is that we have seen, heard, tasted or touched. The mind is like the processor of a computer into which inputs are provided by the senses. For example, a child touches a hot stove. The input from his touch is processed by the mind which tells him that it is hot. Even if we devise a sensor to measure the temperature, the sensor must be read before we know that the stove is hot. Neither the body nor the mind would know anything of the condition of the stove without the help of the other. The sublime character of the mind is that it is space-time bound but it can conceive of the possibility of a world that is not bound by space-time and has many more dimensions than space-time. Indeed, it can conceive of the possibility of heaven. The Position of Philosophy: Philosophy supported by empirical evidence becomes science. Philosophy unsupported by empirical evidence becomes speculation. Logic and rational thought are its tools. Reason is its companion. Philosophy is deductive science. It starts with a premise and draws conclusions from it. The limitations of philosophy are in the very assumptions that form its foundation. The errors of the philosophers arise when they forget the assumptions on which their philosophy is based and proceed to apply their methods to issues and concepts that are beyond the domain of philosophy. Let us offer an example. In the eighth century CE, the Mu’tazalites (Muslim philosophers) adopted Greek philosophy as their own and rose to a position of political dominance. They were enamored of the precision, the logic and apparent cohesiveness of rational thought. In their enthusiasm they proceeded to apply their rational scrutiny to matters of faith forgetting that faith has a transcendental dimension beyond time-space whereas logic and philosophy are space-time bound. In the process, they fell flat on their faces. Their positions were rejected following an intellectual revolution led by Imam Hanbali and the Usuli ulema (846 CE) and they were expelled from their position of power and influence. In summary, ilm ul ibara is knowledge that can be expressed and taught. It includes the knowledge that is acquired through the body and the mind. The disciplines that are a domain of the body include science, history, sociology, economics, politics and governance. Knowledge acquired through the body (the senses) depends on observation and measurement and is called inductive knowledge. The body and the mind work together to form a worldview. They are intertwined with each other to such an extent that oftentimes it is said that the Body and the Mind are one. The mind is a noble faculty. It is the master of logic and reason. It is distinguished by its ability to read symbols and conceive of the possibility of things. Knowledge acquired by the mind can also be taught and hence it is also a part of ilm ul ibara. It includes mathematics, geometry, logic and philosophy. What is Ilm ul Ishara: Ilm ul Ishara is knowledge that can be alluded to but not expressed through language. It includes the language of the heart and the language of the hidden Self (the soul). Examples are love, hate, compassion, mercy, generosity. The secular worldview recognizes only the empirical and the rational (the Body and the Mind) as sources of knowledge. The secular world is cold, rational, devoid of feelings and emotions. Secular man finds himself alone in this cold world. He does not speak to this world; the world does not speak to him. What makes us human is not just our Body and our Mind. It is also our heart and our soul. Feelings and emotions are valid sources of experience. And experience is the basis of knowledge. How can we deny that we love? Or that we have compassion and mercy? Why does a man want to climb a mountain? Why does a woman sing or write poetry? Joy and sorrow cannot be measured by instruments nor comprehended by the mind. They are attributes of the heart and of the soul. (Continued next week)
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