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ISLAM ON ORIGIN AND EVOLUTION OF LIFE By Ds (Maulana) MAJID ALT KHAN se Ta-FAD, Then (A) + Tiateburcsinat (ar ave Sint esa AE, foe) IDARAH-L ADABIYAT- DELLI 2009 QASIMIAN ST DEEMT (INDIA) THE ANOREWS LIBRARY THE COLLEGE OF WOOSTER "WOOSTER, OHIO CONTENTS Page Photo-Piates xiv Preface . xv List of Transhterations xix 1, INTRODUCTION 0 1. Religion and Science ‘ (@) Difference between a Religious Creed and a Scientific Theory 5 (@) Personal Morals 6 (6) Scientific Metbod 7 (a) Achievements of Science 8 2. Present Need 9 3. Sources of Knowledge it Sease Knowledge alt (a) Sense Perception as a Source of Scientific Knowledge oS (®) Reality and Scientific Knowledge .. 17 (© Religion and Sense Perception 7 (@ Que'taic View regarding Sensuous Knowledge 18 (@) Limitations of Sense Knowledge. 20 Tatellectual Knowledge or Reasoning or wn 2D Conceptual Knoiwledge Iblam on Origin and Eetation of Lis Page (@) Bradley on Conceptual or Logical Knowledge 223 (0) Bergson on Conceptual Knowledge 2+ (©) Ceoce’s View on Cobceptual Knowl- edge 28 (@) Emphasis of Greek Scholars on Critical Intelligence 26 (@) Reasoning in Scientific Methods |. 27 (A) Reasoning in, Religion . 8 (@ Reasoping Plays an Important Role in Religion 2s (i) AGhazzait's View on Intellectoal Knowledge or Reason 29 (i) The Holy Qur’swor Reason’... 31 Irion 3 (@) Intuition and Imagination 38 (0) Intuition and Intellect 35 (@) Rights of Intuitive and Logical or Intellectual Knowledge 38 (2) From Reasoning to Supra-Reasoring 39 (@) Intaition in Science n (J) lotition es Religious Experience 4 () Mystic Experience or Hades 18 (#) ALGhazall on Mystic Experience .. 48 Inspivation or Revelation o Prophetic Experience 50 SALGhazztt’s View om ‘Hm-ui- Wahy ie. Fospiration 83 conteie Page 4, Islam and the Studies of Natural Sciences 1. Muslims, the Founder of Modern Scientific Knowledge 2, Islamic Concept of Nature 35, 56 59 () Arabie—Language of Revelation 61 (0) Relation between the Creator td the Cention 6 3. The Stody of Natara) Scecees in Isla Sconces M65 UL THE MEANINGS OF LIFE ns 1 Scien View wD {e) Dati of Lite i) (by General Characteristics of Living Orgaclems % (0 Persistence of Complex Speci Metaboli and of Spec Orestsition ” Response, Growth, Reprod. tion and Developaent 78 i) Bfctive Behaviour, Regintae tho af Experience and Vara ity so (o Unit ot Lite at (e) Uniqueness of Lie se 2. Inlamte Conteption ss dilb, The reator of Lifeand Death 85 Diferonce Between the Living Tingand and Noniving ove a eI {idem on Origin and Evolution of Efe . 7 Page Sout and Its Nature on 89 0 a 90) : oo Muslim Theologians and Philosophers on Sout 2 95 (@) Tbne Hazm 95 (6) Tone Sia and Ibne Miskawaih |. 98 (Hi) Ghazeait 95 (io) To abvAraby 96 () Reet . 97 (@) Tone Qayyam 98 (oti) Shah Waliallah Debivt ws 101 Conctusion 104 MI, EARTH THE SUITABLE PLACE FOR LIFE - 107-119 1. Scientific View 109 () Suitability of Barth for Life, 109 (©) The Speciality of the Barth =. 113 2. Islamic View aT IV. ORIGIN OF LIFE 121—18¢ 1, Sclentific View (@ Historical Backgrouna 124 (@) Theory of Spontaneous Gene ration 12 (@) Conception of Pauspermia ... 128 Contents 8 Page ' | (6) Modern Views 180 i 1. Origin of Materials out of which gthingsareatpresentmade 130 (@) Substances that Constitute Living Organism 130 ! (@® Chemical Evotution i.e, Ori- v gin of Organic Materials out of Inorganic Mater 135 | (contin of Prive Earth 136 t (i) Lite trom Lifeless or Non-liviog M4 Metabolism and Chemical 7 Transformations i.e. the Pro- cesses of the Energies by which Life is Carried on oe HB (@) Evergy-rich Compounds, Accumtlated in the Primi tive Atmosphere 8 A (@) Ultra Violet Rays or i (¢,d) Radioactive Elementsand oe Electric Discharge 150 t 3. Formation of Polymers . 151 —Free Floating Blobsané Proto. enzymes ne 152 —Ebionts First Synthetic \ Groups 1 133 a | — Conte Pn 4. Metabolism or the Frocesses of Page . the Energies by which Life is 3. Life Originated in Water we 181 Carried on it 4, Origia of Organic Life from Inorganic () Fermentation ase Compounds ve 182 > Photorynth 88 5. Catalysis 182 (0 Respifation nO, 6, Sourcesot Energy toDrivethe Chemi- (@) Lites Capital of cal Transformation 183 ‘5. Reproduction and Nucleic Acids 188 Y. THE CHEMICAL EVOLUTION 188-200 . 6 Appearance of the Cell, 160» 1. Selonife View 187 2 Beginnings of Heredity and nariaee coepen 133 Evolution ee 160 ‘ 08 2, Islamic Conception 162 ne pees) a Formation of Solar Systems 164 1 Bibliography 209-223 —Creation of Water Before the Creation . “of Lite 169 Lite was Created in the Water 171 Lil tom fleas or Orgad Lilewes | Created out of Inorganic Materials... 172 ‘Adam the Highest Form of Life |. 173 Life Originated from Inorganic Matter 174 Process of Catalysis m4 ] Ebersy ms 3. Comparison Between the Qur' nic Concep- : . som of Orkgin of Life and the Scientific | View 180 1. Formation of Solar System 180 2. Bresence of Water Belorethe Origio of Life wi | PHOTO-PLATES L Page SL. Miller's Experiment Ln M0 ut ‘Magnified Structure of Coacervates Simplified Drawing of Atoms of—Hydrogen Carbon and Oxygen: eo 190 Chart Showing Evolution a 193 I the mama of Alla, the Beneficent, the Mercia Alms and Objectives Modern society is rapidly changing due to scieiti- fic achievements and discoveries, Because of mis- understandings and bigotry there has been conifict between religion and science. Islam, a true rel hold out the last revealed Book—The Holy Qor'an, guidance for mankind until resurrection, The oly Qar'ka stimulates mankind to study thematural phenomena and contemplate Allah's Divinity. ta the early centuries of Islamic History hamely the {third to the sixth cebtiries, Muslim scholars cont buted immensely to the various branches of aafucal = aud medical scenars. They laid-dawn.tbetoundation Tenedersacentige and techoological developments. swbich becatie of staghation iu Muslim ectivtie Ta {ese eld during thelterconturies, wereappropriat= ced by Westera vations, The Westera Scientists didn’t Fecogeize welb the metapbgsicl and spiritual pheno- mena add religion anth sciences regrettably were auiowed: Yo exict as sopatate tatiies of knowledge, ‘apart from each-other. Islamo.articulates the oneness ai {Islam on Origin and Evaluation of Life of Allah Almighty, encouraged mankind to observe all the natural phenomena as evidence of His handi- work, The Islamic approach recognizes both the physical and the metaphysical, the materialistic and the spiritual order of the Universe and calls on man- ‘kind to pursue life in this togetherness as they inter- depend on one another for existence. This dichotomy is wbat I wish to deal with in this book. The first chapter gives the various sources of knowledge showing supremacy of Inspiration or Revelation as a source of knowledge. The later part ofthis chapter enumerates the natural sciences done by the Muslim Scholars io early centuries of Islamic History. dm Introduction to Islamic Cosmotogieal Docirénes, by Dr. 8, H, Nasr (or Tehran University), ‘was the main source for this part of the chapter. ‘The second chapter deals with the Scientific and Islamic concept of life. Waile discussing the Islami concept, the nature of soul or spirit—"The & as been discussed and various views of eminent Mrslim Philosophers and Scholars have been present- ‘ed. However the view of Shaikh Abmad Din abdur Rabien known as Shah Waliyallah (rabo.cculla’ ‘alaihs) of Dethi has been preferred. The thisd chapter shows ‘Ghat the earth is really a suitable place for the main tenance'and growth of life. This is sapparted by she Scientific and the- Qur'anic’ views. These tareé ‘chapters, as a matter of fact, are the introduction for the main work on the “Origin. and Evolution of Lite”. Preface su The fourth and the fifth chapters are the main part ofthis work. In the fourth chapter firstly modern Scientific views and then the Islamic views on the Origin ofLife are discussed. These views are compared jo the same chapter. fn the fifth chapter the mean- ing of chemical evolution, as a result of which life originated, has beea discussed, It may be pointed ‘out here that the Organic Evolutioa, which accordiog to Biologists, took place after the formation of the fist living organism, is notin the scope ofthis thesis and ax such bas not been discussed. The last chapter shows that though the science or philosophy does not {all in the scope of the Holy Qur'ao, nevertheless it thas touched upon the natural phenomena, and those scientific discoveries which don't contradict with the basic beliels, alms and objectives of Islam are the natural face. As tbe Holy Prophet (Saalahw ‘Alatki tea Sallam) says: “The word of Wisdom is a missiag wealth of a believer. It is his right whensoever be finds it.” (Tirmidhé and Ibm Majah) Tam thapkfal to my respectable teacher, Pro- fessor Maulana Saeed Ahmad Akberabadi(the retired Dean, Faculty of Theology and Head of the Deptt, of SUNNI THEOLOGY, Aligarh Muslim University, Aligarb, India) under whote guidance and super. vision this work, being a part of the thesis submitted to the Aligarh Muslim University, Aligarh (India) in 1970 for the award of the degree of DOCTOR OF PHILOSOPHY in SUNNI THEOLOGY, was carried on. It is he who encouraged me from time to time for furthering my studies in Islam, I also owe grati- tude to my two other distinguished teachers viz. Professor Qazi Mozharuddia Abmad Bilgrami (the Dean, Facatly of Theology, and the Head of the Deptt. of SUNNI THEOLOGY, A.M U., Aligarh), and Professor Dr Abrar Mustufa Khan (the Dean, Faculty of Science, and Head of the. Deptt. of Botany, A M.U., Aligath) for their help and guidance ftom time’to time. Iam also thankful 10 all of my friends, at Aligarh and at, Rampur (UP., India), especially my brother Mr, Abmad Ali Khan, who belped mein any way during my work May Allah, accept this humble effort for, the cause of Islam, and grant me more courage for forther work. (Aad my Guidance is only upon Allab, in Him 1 trast and unto Him [tum ....) New Delhi (Ludia) 12 March, 1978 MAJID ALI KHAN LIST OF TRANSLITERATIONS. ‘The following and Persian letters stem has been used for Arabic i ~ > 5 £ 6 4 + oP of bh Ss & St oo. © 5 &@ - oth o ab d t er er ry cm e @a@ § | ct b » t ’ 3 a es Sea ee en ee 3 dh é @ s The short vowels have been transcribed as a,j, u; the long vowels as 8, 1, a. Uniformity has not been observed in the transti- teration of the names and words of those scholars ‘who wrote them in English, eg; Mohammed and ‘Mobammedanism for Muhammad and Muhammadan- ism, ete, a er | 1. INTRODUCTION 1, Religion and Science 2, Present Need 3. Sources of Knowledge 4, Islam oud the Studies of Natural Sctences was. In thmame of Ala, the Benefit the Mercifud Praise to Allah! who poureth forth from light ; and giveth sight; and, from His mysteries’ height, removes the veils of night! And Prayer for MUHAMMAD ([Sellaliahs “alatht 1wa-Sallam of all lights the Light; Sire of them that do the right; Beloved of The Sovereign of Might ‘Evangelist of the forgiven in bis sight, to Him devot- ed quite: to sinner aad to iufidel the Arm that knows to fight and smite !* Islam is nétocl, the rst and the a religion, as the Holy Qar'an declares Religion before Allah ia slat” (i 19). As a divine and natural religion it accepts the roles of Nature, which are really governed by Allah. The Holy Qur'an declares the natural laws as tte ways of Allah: “No change wilt thoa fnd io Allah's way jno turning of wilt thon find in Allah's way” xxv. 43). Science, on theather hand, explores the natural Jaws and as such Islam and science at, it ivmisunder- stood, ars vot opposite forces. As a matter of Tact, Trans accepts alT those Tawa of Natate, explored by {Roya Atal Scie, Landon 192, replied So. Ma CLE Islam on Origin and Bostation of Life scene reearces hich ach with easly Cale and those ‘of “OF this Work is to anne Tie sbere lack 1. Religlon and Selonce “Religion and Science are two aspects of social life, of which the former has been important as far back as we koow anything of man’s mental history, while the latter, aftera fittal flickering existence among the Greeks and Arabs, suddenly sprang into importance ia the sixteenth century, and has ever~ since increasingly moulded both ideas and the institu- tions among which we lie,” says Bertrand Rosell * There bas been a prolonged conflict between re~ 10 and science for a long time. But, as a matter far as their ultimate goal is concerned, there is 0 contradiction between the two. Both science and religion aim for the-Reality, but the means of knowledge differ. Science is the attempt first; to discover, by means of observation and reason- ing based upon it, particular facts about the world,.. ‘apd then laws coneecting facts with one another and (in fortunate cases) making it possible to predict fatute occurrences, This theoretical axpect of science is connected with the scientific methods which utilise scientific knowledge for the cause of man, due to ‘which people, who, though not scientists, give impor tance to it In contrast to this the sources of religious knowledge are spiritual experiences which are first- 2 Ration an Sits, 9.7. Introdaction 5 hand, immediate and incommanicable and as such are not varifiable like scientific laws. For this very reason there are misunder standings about the source of religioas knowledge, which is misinterpreted a conservative and a collection of belief and dogmas. But in fact, religion, considered socially, is a more complex phenomenon than science, because great religlons of the world are recogaised by their three aspects: (I) a religions institution; (2) a creed; (3) code of personal morals. As far as Islam is concerned, its basic source of knowledge isthe, ich forms its creed. ‘This is illostrated by the Suanah (ihe traditions of Holy Prophet). A religious institution in Islam means the mosque and a religious school. The mosque is meant mainly for worship and a religious school is to teach religion, Side by side we have traditions of the Holy Prophet (5.4.W.S) in every walk of life, which can be regarded as a code of personal conduct, Chris- tianity gives more importance to the church, i.e. the religious institution, while the ancient religions of Greek and Rome, until they were made ethical by the Stoies, had vot very much to say about personal conduct. All the three elements are essential, though in varying proportions, to religion as a social pheno- menon, which is: what is chiefly concerned in the ‘conflict with science, but among these creed is more important, which, at least in Islam, forms a basic ground of religion. (@) Difference Behocom a religtous creed and a sclentt- ‘ [elem on Ori Boolution of Life ‘fe theory. "A religious creca differs from a scientific ‘theory in claiming to embody eternal and absolutely certain troth,”” says Berirand Russell, “whereas science is always. tentative, expectiog that modific tions in its personal theory will sooner or later be found necessary and aware that its method is one which is logically incapable of arriving at a complete and final demons}fation."? Science encourages aban- donment of the-search for absolute truth, while a creed of-a true religion declares, from its beginning to the end, its truthfulness and righteousness ALM, This fg the Boole: fat fs guidance, sur, hows es Kept pore and (or decrees) Right and sirsight (eevil. If some laws of science are absolutely true today, it is possible these may change, say, io the vest decade, Bot thé laws of uoiversal and true religion are unchangeable, absolutely and most absolutely true, right and sure without any doubt. (0) Personal Morals. Moreover, the other aspect of religions life, and perbaps the most desirable, which is independent of the discoveries of science, is the persona life o those who advocated and preeched it ‘Amoog such persons for this prophets are purposely sent among such persons, “Ye have indeed inthe Apostieof All a besutifl patern ot conduct...” (x=zi.21), Intraduction 7 In 60 far as religion consists in a way of feeling, rather than io a set of beliefs, science cannot touch, it, In the best of the prophets and their followers there existed in combination the beliet in certain dogmas and a certain way of feeling about the pur pose of bumaa life. ‘How hath come wats you es Aportlc fom ainoogst your seven: it gelaves him that yo sboold perish: ardent avzions Ibe over yous tothe Bellevers te he most Kod and mercifal” x, 128), ‘An apostle or a prophet is a man who feels deeply the problems of buman destiny, the desire to dim: nish the sufferings of mankind and the hope thet future will realise the best possibilities of our species, (©) Setentifc Methods. As described above, a ré- ligion, consists, avcording to Freud, ofcortain dogmas, assertions about facts and conditions of external (or internal) reality which tell us something that one has not oneself discovered and which ‘claim that one should give them credence.* But, om the other baad, science hasits strict methods— the scientific methods, which require us to believe in a proposition only then we are in a position to prove it. Whenever statements are made, itis our duty to find out whe- ther they are capable of verification by those who will take the trouble to investigate time, Science demands induction from facts and not deduction from dogmas. We must face facts and derive our conclu sions from them and not start with conclusions and. 4. Fata ofan Hon, 998,» . Ineo on Origin ond Bouton of Life then play with facts. Science insists on the reign of Jam. If law works everywhere and through all time, ‘there is nothing mysterious or miraculous about the ‘world. So scientists believe in causality for the reason that they search for causes and explanations. Strict determination is a cardinal feature of natural sciences for all practical purposes. As a result of scientific methods, modern materialism is not so much the result of rational philosophy as of the starting ‘rigmphs of modera science, (@) Achievements of Science, Modern physics transforming our old conceptions of matter. The ulti- mate constituents are not atoms but positive and negative electric influences, which are alike in the ‘magnitude of their charge, though differing fund ‘mentally in mass, the positive being 1845 times heavier than the negative. The unity between two different elements is determined by the difference between the number of positives and negatives that are found in the nucleus. A change ia this difference is enough to bring about a transmutation of these ‘elements as in radio-activity. It is sometimes astert- ced that the new conception of matter bas put an end to old materialists, Astronomy bas falsified the old little spug, a universal of Ptolemaic thought. Modern astromony has stretched out space to infinity where distances are measured by light years and brought down the earth from its exalted place as the centre 5. Peale—peraning to Polen, the atvonemer oth coed cute. Introdection ° of the universe to the significant position of a small planet in a single solar system surrounded by in- nomerable other systems stretching off without end into cold stellar regions, As a result of modern astro- nomical researches, the universe is far bigger than we ever dreamed of. The great sum on which our earth attends is but speck among some hundred thonsand million stars which form our stellar system, and this great system in turn is but one of the mil- tions of such systems which fill the space, and yet the wonder is that light cam perbaps travel round it, and come back to ts starting point. 2, Present Need To such a materialistic age, nowadays, to care for religion is tobe old-fashioned and to be critical of it. is to be in movement. At the present time, it is faith Nore ceares There are persons who com- etely deny the need of a religion in the modern xociety. But besides these denying spirits we have ‘the much large number who have outgrown th but are unwilling to break away far for obligations. Our concern, however, is wit find themselves willing, yet incapable of belie!. Their souls have grown more sensitive andso their dificulties are deeper and their questions more insistent. Their doubt isan expression of piety, their protest a kind of loyalty. Ta the depths of human sou! lies something ‘which we rationalise as a search for trutb,a demand Jone, Th Ul droend Ue and he Mapes Uncre 0 am om Origin a Eeclation of Life for justice, a passion for righteousness This striving for trath and justice isan essential pact of our life. (Grom evi" (tet, 72). ‘A modern Muslim has, therefore, an immense task Before him He has to rethiok the whole system of Islam without completely breaking with the past. No doubt, we have to approach modera koowledge with «8 respectfal but independent attitude. ing (wealth) ofa etiewer. But at the same time we have also to appreciate ‘and to show our firm belief in the teachings of Islam, which make the foundation stone of the minaret of knowledge. It is one of the most essential teachings of the Holy Qur'an that nations are collectively judg- ed, and sufler for their misdeeds here and now. In order to-establish this proposition the Holy Qur'tn constantly cites historical instances, and urges upon the reader to reflect on the past and present experi- fences of mankind, says Dr Iqbalin ‘Reconstructions of Religious Thought (n Islam’, The Holy Qur'an says: “Of old did We send Moses with Oar signs; tnd said to ‘im, ‘Bring forth thy people from the derkoess nto the light, fd remind them ofthe days of Allah Verily ia this ae sigas for very patient, gratefal person” (al. 5), In the modera age we have to give a spiritual in- terpretation of the universe emphasising the spiritual ‘emancipation of the individual and the basic principles Introduction 1 fof a universal import directing the numan society on spiritual basis. Ide: Duilt on these lines, in modern civilisation, are purely bated on reason and as such these cannot briog that fire of living conviction which cam be brought through personal revelation. Islam, on the other hand, is in possession of these ultimate ideas on the basis of a revelation, and shows the way of rational approach, to these problems in the light of reveiled guidance. Tn view of the Basic idea of Islam, there can be 0 further revelation binding on man after the Holy Qur'an and as such Muslims are, spiritually, one of the most emancipated peoples on the earth, for whom the spiritual basis of life is a matter of conviction even for the least enlightened man ‘The modern world stands in need of biological renewal, Avd religion, which is in its higher mani- festations, is neither dogma, nor priesthood, nor ritual, cain alone ethically prepare the modern man for the burden of the great responsibility which the advancement of modern science necessarily involves, and restore to bit that attitude of faith which makes hhim capable of winning a personality here and re- taining it hereafter, According to Dr Iqbal, “itis only by rising to a fresh vision of his origin and future, his whence and whither, that man will eventually triumph over a society motivated by an inhuman competition, and a civilization which has lost its spiritaal unity by its inner confict of religious and political values.” 2 Islam on Origin ond Eealaion of Life Since the Holy Qur’ta is the last revealed book, it guides us in every walk of life and solves all the problems of human society which may arise till the last age of this world. Islam, if it claims to be highest manifested form of religion must throw a guiding light to solve over day-to-day problems and to present before the modern maa a broad vision of bis origin and fatore, which may show him a balanc- ed way of life. . Despite its glorious achievements in the fields ot science and technology, present civilisation is head- ing towards its own destruction due to the lack of a Dalanced way of life Maryam Jameclah says,” the basic theme of Western civilization has been its revolt against all spi 3 values. In view of this outlook prevailing in the world today, ‘one can easily usderstand why there is more hatred, strife and violent upheavals than ever before in his- tory." Another writer, Lewis Mamford, speaks of the “erosion of values, the dissipation of human purposes, the deoial of any distinction between good or bad, right or wrong, the reversion to sub-human levels of conduct,"* as the cause of invisible breakdowa in our civilisation, It isa fact that it is not only through material progress that mankind is able to main- tain civilisation, Mc Northrop, a sociologist, declares: ‘Ours is a paradoxical world. The achievements Tha Conduct ef Lie Barone, lea Baavan, Debi 149 9. 36. 20d Co, New Del 951, Introduction as which are its glory threaten to destroy it. ... It ‘would seem that the more civilized we become the ‘more incapable of maintaining civilization we are."? Nobel Prize winner and suergeon, Alexis Carrel, lists the failure of the present civilisation in these words trath modern life has set them free. ft incites them to acquize wealth by any and every means, pro- vided that these means do not lead them to Jail... It allows them to frequent excitation and the easy ‘satisfaction of their sexual appetites. It does away ‘with consteaiat, discipline, effort, everything that is incovenient and laborious.""" ‘The objective of only material gain and eomple- tion of narrow selfish ends, itis a fact, leads to con- fusion, degradation and immorality. Considering religion as something irrelevant to life o an impracti- ‘cable idealism of the Medieval Ages has created a chaos in the ethical, social and political fields of the modern world, The modern man, especially in the West, seems to have firmly decided that religion is something of little importence which we can take or leave, as we like, but, should never allow it to intrude into thesphere of social, economic or political affairs, But, as a matter of fact, religion io general and Islam ip particular cannot withdraw into s corver to deal with the so-called spiritual matters leaving the vast ‘reas of human life to ephermeral jedgment of man, 9, Th Basing of Est ond Wat, (To Mazaiin Co, ew York, 1940, poe Man he Dab, 38. " Islam on Orighh and Beaton of Life ‘The present civilisation is based upon sensuous knowledge. But the various problems of the human society and civilisation catnot be solved only on the basis of sensuous and first-hand perceptions, No doubt, sensuous knowledge, on which our present-day civilisation is based, is an important source of know- ledge, but it has its limitations, It cannot solve the problems to be faced after death, It cannot give a satisfactory answer that what may be a bilanced code of life which may lead to the full satiefaction in this world as well as herealter. Now, let us first consider what are the different sources of knowledge available to us, to solve our problems and to give us full satisfaction. 3, Sources of Kaowledge Knowledge is a intense and clove communication between the lnower and the known, We get all of a knowledge, whether iti aboot material things or noa- matecal things, living beioge or the sonliving, buman beings or annals, from foor malo sources: 1. Sensory Organs, 2 Totellect, 3. Inteition, and a { Ispration or Relation te Wak Sensuous Knowledge, Sensory STazas ere. the reatet source of aoqlring knowledge. We know our. Selves aod the world of nature by inner reflection and sense-pereeption, respectively, and as a matter of fact we cannot be sure of anything except that which Intraduction 1 is perceived through our sensorial reactions. Through sense-perception we can establish a direct connection betweén us and the object perceived. We bave, indeed, discovered this world and detived beneSt from it ‘trough senses, The only ground of knowledge of a person ol a conscious being belore him isthe physical movement similar to his own, from which be infers the presence of a conscious being. The test of pre- sence of a conscious self js response for which the Holy Qor'8a also speaks: “and your Lord sith Call Me sl respond to your call” (x. 5 Primitive man, when prompted by the immediate necessities of life, was driven to interpret his experi- ence, and out of this interpretation gradually emerg- eq "Nature" in our sense of the world, (a) Sense Perception a a Source of Scenic Know. ledge. Empirical sciences deal with the facts of experi ence, the sense-experience. A scieotist begins and fends with the phenomena perceived by the senses without which he cannot verify his theories, But to explain bis experiences, a scieotist has to pastulate imperceptible entities lke geves. Moreover, through the sources of senses a scientist could only study the material world. The mental processes, involved in the study, and similarly the aesthetic and religious ex- periences are excluded from the scope of empirical sciences for the obvious zeason that science i restrict- ed to the study of the material world due to the only source of its knowledge—the sense-perception. It is 6 Letam on Origin and Bscluion of Life ‘obvious that only the qualities of material things, perceived by the senses, could be studied and inter- preted as a result of sensuous knowledge. The Holy (Qur'an also recognises this: “Aad He taogbt Adam th But does the empitical science also con: secrets of the material world—of course, the spirit ‘ual and the revealed secrete, towards which the Holy Qur'in points ont as follows: “He sald; “O Adam! tll them their nator’, When be bad told them, He (Alab) raid: Did not ll you that I know the secrets of the heaveos and eattb, aud I Kaow what ye revesh tnd what ye conceal? (i 32) Objects are the genuine phenomena wbich cons- titute the very substances of 2d which we know as they are ia Nature, They are not something subjective states which cannot be perceived. On the other hand, matter, to the modern physics, is not a persistent thing with varying states but a system of inter-related events, According to Profes:or White- head, Natore isnot a static fact situated if a dynamic void, but a structure of events possessing the charac ter of a continuous creative fow which thought cats ‘op into isolated immobilities out of whose mutual relations arise the concept of space and time.” So the scientific view which considers Nature as purely mat- ter ig associated with the Newtonian view of space as, ‘an absolute void in which things are situated. Thus we sce that the scientific experiences refer to two domains: mind and matter. This demands Natur Intrducton ” that science should consider the problems which i red at its early stage (0) Really and Scientific Kaowledge, Let ws now consider whether the view formed of Reality through the expositions of sensepereeptions is essentially Giferet from the one given by religion, The siete theories, no doubt, because of their verigcations {rough seotuous knowledge, are quite trustworthy but side by side, it should be Kept in mind shat science is nota single systematic view of Really, Ta fhe words of Dr. ial, “It isa mats of sectional views of eality—fragents of a total expetience ‘which do not, stem tot together." Scientific kno Tedge could be grouped under thre main catego (b Biological Sclences—theaclences of le (i Physical Sciences te sciences of matter ad its physical or chemical properties, and (i) PeychologicalScencer~the sciences of exind and intellect. Though the natural sciences deal with thatter, Ife and mid, yet they canst show how tnatter, life and mind afe mutually related, doe to ‘hit sectional character (© Religion and Senae-prcetion, Asagainst scence religion taker into account the whole of Reality and as such it mst occupy & central postion in any syntbesit-of all the data of bumoanexyerience, For the obvious reason it should aot be afraid of any 1. The Reset of Relgiou Though ta Isom, London. 884, 12. The Rusnaeain of Roighns Thong in 18 Islam on Origin ond Bosttion of Life sectional view of Reality. Natural sciences, because of their sectional character, based on sense-percep+ tion, cannot set up their theories as a complete view of Reality. The concepts we use in the organisation of knowledge are, therefore, fragmental and sectional in character and their application is relative to the level of experience to which they are applied. A true religion supplements this sectional knowledge with a complete apprehension of Reality. As a matter of fact, it does not discerd or deny the facts based on. the sensuous knowledge; rather its role is that of guidance—guidance to the real path, guidance to- wards the concrete, In the words of the Holy Qur'an (O-Alah) Gade towards the right pth.” (6). (@) Quranic View regarding Sensuous Knowledge, As far as Islam is concerned, it wants to discover a basis, for a realistic regulation of life. The Holy Qur'an, at ‘many places, has directed man to observe the uni- ‘verse and, through sense-perception, account and reckon the Reality. The Holy Qur'tn points out the signs which are embedded in Nature. A eritical obser- vatiOn, according to the Holy Qur'to, of the universe and the force around itis a great step towards com- plete recognition of the Reait eit ia th creation ofthe heavens and the cart, inthe sacctasion of the aight and of the da for mea ot ‘derstanding, who, standing, sitting and rectisng, Dea Allah 4a mind. and rllect on the creation ofthe eaveat abd of the ‘earth, and s4y? 0 oar Lord! Thos bas aot created tis ia vain” i 198). Introtuction 1» ‘Thus the Absolute and the Only Reality, Allah, ‘could be recognised through the apprehension of His wonder- oussignsamong which is the unity of design in the widest diversity of Nature, The sigas could be taken from the features of beauty, power and utility to man himself leading to anappeal to man’s own intelligence and wisdom, The most striking every- day phenomenon resulting from the inner relation of the heavens and the earth is the alternation of the day anid the night. This for obvious reason, the Holy Qur'an has pointed out this at many places, ‘Behold the crestion ofthe heavens and the eaith sa the alteration ofthe Night andthe Day inthe sallog of the ships through the ocean for the profit of mankind, ta the ‘which Allah sends down from the skies, and the fa which ives therewith to an earth that. is deed; ln the beasts ofall nds that He satters through the earth; fa the change of the winds, sn the clouds which they tailiks their plards between the sky and the earth (here) Indeed ate Sigas for « people that are wise” (168, I ‘Af another place the Holy Qur'an says: th the day and the night to take thele turn; feaching for men of Insight” (xxi. 44). ‘Thus the Holy Qur'an calls man to observe Nature and this observation should not merely be based upon. perception through senses but must be supplemented ‘with an insight, reading of the universe. The immedi- ate piirpose of the Holy Qur'an in this reflective ‘observation of Nature is to awaken in man the cons- 0 {sam on Origin and Besltion of Life ciourness of that of which Nature is regarded as a symbol. “The Qur't, reorganizing that theempirical attitude is an indispensable stay in the spiritual life of humanity", says Dr Sir Muhammad Iqbal, “atta- ches equal importance to all the regions of human experience yielding knowledge of the ultimate Rea)- which reveals its symbols both within and with- out.” The Holy Qur'an recognises the fact that man is related to Nature, This relation must be exploited in the noble interests of a.free upward movement of spiritual life. Tn order to achieve the complete vision of Reality the sensuous knowledge must be suspended with, the perception of what the Holy Qur'ga describes as Fusead ot Qalb (the heart). lah bath made everything which He haihiceated most 00d; and began the creation of maa with clay’; thea ordained, Bi progeay ftom germ of lif, fom dirty water: then He fashioned bim ang breathed iato bie of His split; and'gave you bearlog and sight and heats, Small thaak 0 ye giv (aan, 74), ‘The heart ig.also related to a kind of, inner intui- tion or insight, besides its usual physical relation to the body, and thos brings us into-contact with ar pects of Reality oer than thos opén to sete. ception. Limitation of Sensuous Knowledge: &: Yee group of philosophers considers the senses asa wear, doubt fal and warelisble medium for'the aéquiition, of Knowledge. Nicolas Malebraniche’:(1638-1715).-ex- Introduction a pounds this view in his book Recherche de La Verilal He says that the main reason for our mistake in this regard is the erroneous belief that the senses, which have been given to-us to serve practical ends, are ble of revealing to us the nature of things, ‘Another philosopber, Miche De Montaigne (1533 92) pats forth the view* that the knowledge of man, is extremely important and his senses are uncertain and erring. We can never be sure that what they impart to us is always trae. They nearly show us the ‘world as conditioned by our own nature and circums- tances. Not external objects, but merely the condi- tion of the sense organs appears to us in sensuous perception. In order to be able to place implicit faith in the senses we must possess an instrument that can control them and then a means of controlling this strument, and 50 07. Maulana Abul-Hassan ‘Ali Nadwi says, “In fact, ‘our sensory organs are to subserve life and they con- five themselves to the limitations inherent in this life self, They cannot provide an answer to or affirm or deny anything outside the field of their powers, At the most, they cam deny of having perceived some- ‘thing but cannot deny its existence.” He further says, “Sensory perceptions are likewise ill-suited to furnish, a reply to.the question about the reality of cosmos, Sensorial observations can only comprebend different 13, De, Harold Motion, Midry of Motire Pinay, Vl (Condon, 124 ol a 248 2 Islam on Origin ond Recltion of Life objects, they perceive, parts of the world or conceive the reality in fragments," A It is hard, therefore, to conceive the essence and ‘motive power behind the well-balanced cosmic ordep through the methodical equipment of human senses, We could discover some physical laws on the basis of ‘oor senses, but are they able to discover the experi- fence about the moral behaviour? It is easy to find Out the heat and ity effect by the tactile senses, ut could they discover the harm of cruelty, falsehood or misappropriation ? The answer, of course, is ““No’ ‘These problems copld be solved only by an ethic intuition, religions faith and a deep feeling of spi tual security, Therefore, for a cléar and overall comprehension of reality, for gaining full satisfaction, we have-to supplement the knowledge of sense-pérception with the knowledge which could solve oir ethical, moral and spiritual needs'as well, ad that knowledgecomes only through Revelation or Inspitation. Intellectual knowledge or reasoning or conceptual knowledge, Intellect has been considered an important Source of knowledge. The difference between animals and homan bein 7 Accountable mainly to intellect or reason, Reasoning involves logical concepts. Logical knowledgeisobtain- ed through the process of analysis and aynthesis, The ‘data supplied to us by perception are analysed and the results of the analysis yield a more systematic 35 Raion ond Coat” Leck, 1970p. 3b Introduction 2 Knowledge of the subject perceived. As the concep- tions ate always based 02. perception, the logieal knowledge or reasoning is indirect and symbolic ia its charaster. Moreover, he conceptual explanations altes withthe growth of experiece and analysis, be- Cause they are dependent on our perceptions, our Jnterests and our capacities, Because of its depen- deace onthe percepton! keowledge, conceptual know ledge or reaeoaog i also recogised ae ondeqate fo the real which 1 attempts to apprebend, As the objects revealed by logical knowledge are not always txactlythore which we percsive, 3 i 3 somatioes targed thatthe percsived object fa more rea haa the cobceived one. In cate of conceptual knowledge, due to the superveaience of intelectoal activities, the immediacy of the objects we perceive in sense-percep- tion (or seaxe-expeience) is lost and as each 0 mount of coaceptaal synthesis cam restore the origi al integrity ofthe pectived object, (@) Bradley on Conceptual or Lageal Kuooledge Bradley and Bergson insisted on theaymabolie charac. ter of logical knowledge, They are of opinion that intelect goes about ft aad about an object, may it be phytital or non-physical, materialistic or on : materialistic, but does not, take us to the heart of it. ‘According to Bradley, the intellectual analysis {alsgcation ofthe real because fo that it breaks up | ite unity into a aystem ofeeparateterinsandelations ' ‘Thought and reality are distinct from each other be- cause the abstract character of seality cannot be EEE EEE ™ {slam on Origin and Bvoaton of Life perceived merely by thought ; the thought livesin the iatinction between the reality of “that” and the abstract character of “what”. However wide the “what” may extend, it can never embrace the whole ty. Tatellectual symbols are no substitu, tes for perceived realities. 7 Moreover, thought cannot comprehend the feelings and emotions of life.-The delights and-pains of flesb ‘the agonies and raptares of the soul remain outside of thought, The unified structore of reslity is reveal- ed more'in feelings than in thought. So far compre- ension and the nature of reality, one’s effort should be creative and distinct from more intellectual o Bradley says: “We can form the general idea of an ‘absolute experience in which phenomenal distinctions are merged, a whole become immediate at a higher stage without losing any richness". (©) Bergson on conceptuat knowledge, Bergton also agregs on the fact that conceptual analysis does not yield the component parts of the object but its ex- pressions. It does not give us a split’sunset which has 's own beduty, but a conceptual notatidn that it has qualities of gold light, etc. “We really persuade ourselves", be says, “thatby setting concepts we are reconstructing the whole of the object with its parts, thus obtaining, soto speak, ite intellectual equivalent. In this way we believe that we can form a beautiful representation of duration anal Ratha, iP ond yn Introtuction as by setting in line the concepts of unity, multiplicity, contiauity, finite or infinite divisibility, etc. There precisely is the illusion, There also is the danger. Just in sofar as abstract ideas can render service to analy- sis, that is, to the scientific study of the object in its relation to the other objects, so far as they are incap- able of replacing intuition, that is, the metaphysical investigation of what-is essential and unique in the ‘object. For, on the other hand, these concepts, laid side by side, never actually give us moore than an artiBtial reconstruction of the object, of which they ‘can only symbolise certain general, and ina way, impersonal aspects: it is therefore useless to believe that with them we can seizoa reality of which they resent to us the shadow aloue.’”” ‘Thus Bergson subtitutes intuition for intellect as ‘the proper organ of absolute knowledge. (©) Grace's View on Concepiual Knowledge, Croce’ is of opinion that logical knowledge takes us away from the individual and the actual into a world of abstractions, while intuitive knowledge gives us am insight into the individual. No says,” “Kaowledge has two forms; it is either intuitive knowledge oF * knowledge we inguire by intellect ; knowledge of individual or knowledge of the universal; knowledge is, ia short, either productive of images or productive of concepts. Imagination and thought act on different Vines. By imagination only iodividual things can be shaped, whereas the thought relates images in uni- 17. ergs, Itoucton yes 91), EE, BASS 2% {lam on Origin i Evolution of Life versal concepts, Imagination corresponds to artistic activity and the artistic activity apprehends the living, palpitating reality though the artist does not ‘know that he is aporehending.’"* ‘So Bradley, Bergeon and Croce urge in different ways that intellect succeeds in stiffening lite and binding it in concept ‘According to Dr. Radhakrishnan, “If the concep- ‘tual analysis gave us real parts, then perhaps we might try to fit them together as to obtain the origi- nal objects, but such a precedure is impossible with ‘a mere notation. Intellect finds it easy to distinguish and separate, but when it synthesizes it is artificial in ite methods and results, Tt gives us a patchwork, and not a harmony. movement, duration, concrete continuity, and logic gives us con- cepts which are timeless, immobile, dead. If all knowledge were of this kind; truth lies got only beyond the grasp of human mind, bat beyond the grasp of omniscionce itself." (4) Emphasts of Grech Scholars on Critfeal Intell agence, In Western systems, importance has been given to Critical Intelligence, Socrates ib credited by Aris- totle with two things; inductive arguments and uai- versal definitions.¥* Aristotle iavented the science of logic. Logic for Greeks is not so much a science of discovery as one of proof. For Aristotle man is pre- 1 wen a Th his 2, Acote,Metphien MeO ee eee ec Introduction n eminently a rational animal. In Greek systems more prominence was given to the expression and communication of thought than tots discovery avd growth, Hence the tendency to stereotype thought in conventional ways. But according to Dr. Radhakrishnan: ‘The canons of formal logic would be of excellent wre, when ai trathe are discovered and aothing more remained to Do Knows, bot logic ennnot dictate or set limits to the couse of iatoresnd progress of covery, and as such Platisus and Neo ‘Platosisth were convinced that logzal Knowledge alone was §8- adequate” (0) Reasoning in Sclentifc Methods. Nataral science is one of the most important sources which have changed our world and made it so different from. what it was. Aé far as scientific methods. are concer ned, they require us to believe a proposition only when we are io a position to prove them. Science demands induction {rom facts and not deduction from dogmas; it insists on the reign of law. “Though scientists believe in causality, yet_when ‘they are not able to reconcile and understand com- pletely a certain thing, they put forward theoties. ‘This means that there are facts whose laws we have not yet been able to discover and as such further ‘work of exploration is necessary. At this stage we also can say that such facts may be an vitimate exception to the concept of the reality of the real fand for these no law applies because they have no natare of their own. Ey dam on Origin and Evolution of Life on ae Introduction » character when they are sincerely held and vividly apprebended. The essentis) alm of religion is the transformation and guidance of man’s ioner and outer life, It is, therefore, obvious that the general truths which a religion embodies must not remain ‘untettled, A true religion, in view of its fonctions and role, stands in greater need of rational founda- tion of its ultimate principles than even the dogmas of science, Buz the rationalisation of religion is based upon the first-hand experiences on the one hand and ‘upon revealed guidance on the other, and not merely ‘spon intellect. “The search for rational foundations in Islam may xrded to have began with the Prophet says Dr, Mubammad Iqbal. “His constant prayer was: God! grant me knowledge of the ulti- mate natore of things! The werk of later mystics ‘and non-mystic rationalists forms an exceedingly instructive chapter in the history of our (Islamic} culture, inasmuch as it reveals a longing for a coher- cent system of ideas." (i) AbGhazali’s vlew on Intellectual Knowledge or Reason: According to Ghazali, knowledge resatts from the fonctioning of intellect or reason (‘aql) which is, the inriate rational faculty of man, the faculty which distingoishes| mals, because it is the foutce of the kind of knowledge pf which animals fare: incapable? Ghazali sometimes uses Qalb for ‘Aql; both are used by bim for the percipient myst os 0 ‘Islam om Origin and Evstation of Life mind, According to Ghezali, intellect and knowledge develop with age. Through experience and intuition intellect leads to the growth of knowledge. He divides reason into two categories. (0) The Theordical Reason (al‘Agl an-Nazard). Iti, concerned with the understanding of the phenomenal ‘ond the spiritual realities. It apprehends, generalises ‘and forms concepts. It goes from the concrete to the abstract, from the particular to the general, from diversity to unity, embrecing wider and still wider fields under‘one principle as it. advances, It is this theoretical reason that. looks towards the trans: cendental world aod receives knowledge from it— the knowledge of the Only and Ultimate Reality— Almighty Alldh—the Eternal Reality, ‘According to him, intuition is nothing but theor= tical reason working at a higher plane. Therefore according to Ghazali, theoretical reason is different rom critical intelligence described by Greek scholars, Actually it is higher than Intelligence, The mode of its operation, howéver, seems to be different in the region of the transcendental world. Theofetical reason, according of Ghazali, has given us various systems of Knowledge called philosophical sciences Hikmah,* Practica! Reason (al-Aq] al-'Amali) Itis the Hand- maid of theoretical reason. It receives from theoretical reason its ennobling influence. Bat its active function Introduction Py lies in the domain of human conduct. It gives dires- tion to voluntary individual acts. An individual act ofa saint or a patriot or an artist is guided by ideals conceived by theoretical reason which influences the practical reaton in mest ofits decisions in individual Acts, Moreover, in opposition to reason which works for consteuction, there is ia the self a Satanic element ‘which works for destruction. Itis, therefore, essential that ail buman faculties should remain ander the absolute sway of practical reason, for if it loses its supremacy over him, character is wrecked, ‘According to Ghezali, intuition and practical reason are synonymous. It would be discussed more elaborately under intuition and mystic expesi- ences. : (ii) The Holy Qur'an om reaton. According to the Holy Qui'do, knowledge much begin with concrete. It fs the intellectual capture of and power over the concrete that makes it possible for the intellect of rman to pass beyond the coneret “0 company of loa and mea, if you can overpat the bounds ofthe Heaven and the Barth, then overpass them, Bat ‘by power alone sal ye overpass thea” (Iv 33) Bat io order to overpass the bounds of the de- finite, the mind mast 6vercome serial time and the pure vacuilty of perceptual space. Not only this, but also the Holy Qur'an puts limit and declares: “And verily towards thy Allah is the limit.” “This verse suggets” according to Dr, Muhammad Iqbal, “that the ultimate limits to be sought not inthe direction 2 Islam on Origin ond Bostation of Life of stars, but in an inflaite cosmic life and spirit ality? The Holy Qur’tn bas called man to thiok-and reason, and if he has a true insight be will follow the guidance; Say : Can the blind be held equal to the sestog?” Will yo thea cousder not?” (vi. 50). “If any will se, K will be for (the good of) his own sosl; I any will be blind, it will bego ‘is ows (barm): Tam aot hereto watch your dolngs” (vi. 104}. « ‘Logical knowledge, according to the Holy Qur'an, enables us to know the conditions of the world ia which ws live and then ultimately to recogoise Allah. The Holy Qur’én mentions of them who ‘contemplat "And contemplate the (wonders of creation in the-heawens and the earth (with the thooght)" (Hl, 191) We cavnot,act successfully without knowing pro- perly. But if we want to know things in their unique ness, in their indefeasible reality, we must trauscend discursive thinking as the Holy Qur’sa has given guidance in the above verses. ‘As such reasoning m [slam has been considered as an important source of knowledge in getting guidance (Hidayah) from Almighty Alab, in solving four day-to-day problems and in viewing the insight of the universe for the canse of man. "Do ye not see that Allah has subjected to you (ae) ‘things in the heavens and oo the earth.” (xxx. 20), Bot at the same time. as discussed above, reaton- as. tase 0, n Introduction 3 ing in a trae religion, and as such in Islam, is based ‘upon revealed guidance which can be obtained only if a person truly follows the laws of religion. and struggles in the path of Ailah. The Holy Qu says: “And those who ‘acive fa (our) cxuse,—We will cartaialy da them to Oar Put: fr verily Allah i with thote who do fight” tra, 69). Concluston, Islam as a true and the last revealed religion guides man towards factual approach. It doesnot discard the sensuous and reasonable solution of our day-do-day problems, rather it encourages us ‘torationalise our thoughts, It is fact that our senses ‘and thoughts do not always, act in a right direction. ‘They may be misguided and misled, We cannot rely ‘on them fully. Our senses and the impressions gaioed @arough them do not help us to discover the whole of Reality. Some basic questions facing man. beginning and the end of the universe, the li death and likewise, cannot be solved by senses oF intellect. Man’s efforts to solve these problems ‘through these sources have been proved futile. For ‘these reasons man stands in need of Divine Gaidanoe. ‘Therefore, the experiences gained through our senses ‘and jntellect must be tested in the light of revealed Guidance. ‘Intuition, Totaition means power of kaowing things without reason. By intuitive knowledge thingsare seen a they are, as unique individuals and not as members of a class or units in a crowd, It is immediate and ten Origin and Broltion of Li ‘noe-sensuous knowledge. The intuitive knowled; different from the conceptual ope, because it arises from an intimate fusion cf mind with reality. It is different from the knowledge gained by sense-percep- tionin the sense that it is knowledge by being and not by senses or by symbols. It is awareness of the trath of things by identity ia which we become one with trath, one with the object to knowledge.. In intatitive knowledge the object known is seen, not #8 an object outside the self, but as a'part of the If. In the words of Dr Radhakrishnan, “What > reveals is not so much a doctrine as a con- sciousness; it is @ state of mind and a definition of object. Logic and language are a lower form, a dimin- ution of this kind of knowledge, Thought is a means of partially manifesting and presenting which is concealed in this greater self-existent knowledge." Knowing a thing end its being are different and, fas such, knowledge gained, by logical soarces and thought requires its verification. In many aspects of reality, for its recognition, our only source of know- ledge is intuition For example, different emotions (of human beings) cannot be understood fully with out going through them, Sensuous knowledge due to its superficiality cannot regard them fully. Intel- lectual knowledge, which depends upon the data supplied by the sentes, is also not a suitable source in such a cate, In other words, intuitive knowledge may be illustrated as the knowledge of self. We 2h Opes 1%. Tetebucion 3s become aware ot cur owoself as we become aware of love or anger, directiyby anidentity with ty and got is inseparable from sell-existence, As uch “it seems to be the only true and dggtt knowledge we have,”” says Dr Radbakrishoan * Seltkaowledge, since it isthe bass ofall rbot, can not be proved. The experisaces grined by intuitive knowledge are Satna, We recognise their truth bat do not reason about them because they are fistshand. The deepest things of lite are knowa oaly through fatai- tive apprehension. We can distinguish and discera every kind of reality directly through intuition, We can see objects without the medium ofthe senses and discern relations spontaneously without boilding them up laboriously, The facts of telepathy prove that one mind can comamaicate with gaother “directly. (@) Intuition and Imagination, Tatuition is the extension ot perception o regions beyond sense. What is discerned by intuition from the mere imagination is reah So imagination can be grouped with itaition, bat intuition is not merely imagination, is far above imagination, Intuitive consciousness apprehends real things which ate not open to the senses. But it may not be misunderstood as makebelive or fancy; itis a tonafide discovery of reality and conttols oar apprebenson. (0) Intuition and Inte, Tntllect, according to Bergson, is involved i the ifeforee as an fostrament % Isdam on Origin kd Bolation of Life for the practical control of the envitonment and, a such, intellect is useful for action, But for knowing the inner nature of reality intellect cannot give syf- ficient and complete knowledge, Sitilerly, thought useful but not trae, but intuition ie true, Intel- Jectual consciousness is practical and extends practi- ‘ally in the form of scientific knowledge. And when we do not get at the real, we await confirmation of voor theories and predict certain views and ides with symbols end relations, Though symbols and relations enable us to predict certain ideas, yet they do not have the favour of immediate experi- fence, A physicist says that he Knows the laws f electricity thaugh he is ignorant of what electricity 1s in iteplf. And ds such his knowledge about electri- city isindirect and grows more and more. Unlike this, intuitive knowledge is direct, incapable of growth, individual, and, therore, incommanicable. The so- called direct knowledge, or the intuitive knowledge, transcends the partial truths of divided mind, the {ntellectoal or the sensuous. Itcan be proved on ous Pulses, Intuitive knowledge is the only kind of absolute knowledge and is possible only when the individual is fally alive and balanced. Seeing in its true sense can be done only when our inner being is ‘harmonised and when this inner harmonisation of ote self stops, a man is blind though he has two eyes. In the words of Qur'an nd on thee eyesisa vel” (UL 7) and thay have eyes wherewith they see not, and cara Intradaction 7 wheromith they hear not, They are lke cattle, aay more isgnided," (ll 179). In the words of Dr Radhakrishnan, “Intuition the ultimate vision-of our profoundest being. It ‘expressed and transmitted, not by means of precise scientific statements, bat by myth and image, litera- ture and art. Ideas expressive of intuitions are vital in character since they ara exprestive of life and not mere logical analysis. They are free, flexible and flyid, aand beat on their faces the breath of spirit." Koowledge, in its widest terms, is not restricted to what is communicable, what can be expressed in formulas and propositions and, as such, intait knowledge, which ia uncertainly incommunicable, is a species of knowledge without which the meaniogs and defiitionof knowledge remainincomplete, thirsty ‘and desirous. We need logical tests because all of knowledge is not of an intuitive character, If reality bore immediate witness to itself there would be no need for logical tests and, as such, unity between the knower and the known would be perfect and our knowledge complete. Unlike logical or intellectual knowledge, intuitive knowledge has no reference to external objects, no correspondence of an idea with something other than itself, But knowledge and be- ing, idea and reality, reference and identiGcation, are there. Being direct and first-hand in its nature, intuitive knowledge does not stand in need of proof, “Tt is existence aware of itself. It is knowledge which, a alam on Origin ond Bestaton of Lite is: neither. superficial, nor symbolic, nor second- Band." ‘Asa means of objective knowledge, there is always Guality in thought and sense perceptios cexistence of a thing refuses to becom in thought. Thought, therefore, demands ver Bat intuitive truths as simple acts of mental vision are free from double. The do not carry conviction ‘on the ground of their logical validity. Strictly speak- ing, logical keowledge is non-knowiedge, valid only ‘until intuition arises. And intuition arises only when wwe break down the shell of our private, eg¢ tence, and get back to the primeval spiri which our intellect and oar senses are derived. (0) Rights of Intuitive and Logical or Tntellectuat Koosledge. Yntellectoal and intuitive kinds of know ledge have their own rights. Each is useful for its own specific purposes. As far as logical knowledge is con- cerned it enables us to know the conditions of the world in which we live, The Holy Qur'an has also guided us on this = “And contemplate the (wonders of) Creston ia the heavens and the earth, (ith the thought)” (i191). Logical or intellectual knowledge enables a person to control the various resources for his ends. As the Holy Qur'an says : “Do you not see that Allah has subjected to your (ae) all things in the heavens and on earth?” (xx. 20) 29. Introduction 8 “We cannot act successfully without knowing pro- erly. But if we want to know things io their unique- nels, in their indefeasible reality, we must transcend discursive thinking asthe Holy Qur'sn hasguidediothe above mentioned verses, And what is intuition? Intuition is nothiog but a “direct perception of simple and steady looking upon an object " Totuition isthe most direct and penetrating source of know ledge. It stands to intellect ia somewhat tbe same relation as intellect stands to sease, Intuition is the ‘wisdom gaiced by the whole spirit which is above any fragment thereof, be it feeling or intellect. And, fas such, great intuitions bear the stamp of person ality. This is the cause why Prophets, on whom the highest form of intuitive knowledge, ie. Wahiy, is revealed, ate free of sin and mistakes. So intuitive knowledge is meant for making our personality and character, beliefs and ideas. (4) From Reasoning to Supra-reasoning. There is no break of continuity between intuition and intell~ ‘ect, Ia moving from intellect to iataition we are not moving in the direction of uareason, but are getting into the deepest rationality of which human nature capable, Intuition is not logical but supra-logical. oth intellect and intuition belong tothe self,” says Radhakrishoan, “while the former involves @ spe- cialized part, the latter employs the whole self. Bergson suggests that intuition is not to be confused with a primitive, abstract, sub intellectual imme- diacy, but is to be understood as indicating a higher «0 Islam on Oriein ond Bronson of Life twmediacy wbichsopervenes on intellects This nganed by aconeataton ofour whole satere moral to intelcts) on slope efor Brcaey sc deerbe the immediacy of the letition walsh appear at the sopredoteliecoa! level and ne aoe this immedincy is parised ots primivity and sce the real inw det act. Plato and Sambars ove that thinking of intlive certlaty inteathed alee 4 long proces of dscrsvesoalyne™ Thine why the Holy Qar'tn deca mani a directs mankind and ‘pecially thn belivats ooh Propets,becnne sy hetic intuitions (ifabty) are the most rellable amon all other intuitive sources. wnone 0 ye who bleep lah, and ob ae 9 A, a8 oy he Apt Ad for tis, tn bait ia Atm . fa Almighty Altes aoa His Prophets is necosary forall mama oops na {he Holy Qurte han considered ths a rgtenecees ‘Day, and the Angels, and the Book, aad 4 Doran t ook, aad the Herseagers on-conceptual, It is rational intuition in whic Secs te ta i until the data are brought together and set forth ig } Introtuction a logical sequence, there is an clement of intuition. Tn other cases we arrive at convictions without delibe- tate reatoning as io jadgment of value, Intuition ives us te object itself, while intellect details its relations, Every intuition bas iatellectoal content. For this reason the Holy Qur'te has declared about Prophets, having the highest form of inition, as follows: “Thou art not bythe grace of thy Lord, mad or posts” toes. 2. “And (6 peopel) your companion (the prophet) lat one ponnted” (exh 2), “Your companion Is seitber astray dogs be ny (ght of Qi owe) Deiter ey se tan ‘ation sent down t bin” (ile 24) ven if intuitive truths cannot be proved to rea- sons, they can be showra to be not contrary to reason but consistent with it. Totuition is neither abstract thought and analysis nor formless darkness and primi- tive sentionce. [tis wisdom, the nous of which Aris totle speaks, the all-pervading intelligence of Dante. (6) Intustion tn Sctonce, Mere reasoning is not the nly root of great thinking and noble living. All erea- five work in science and philosophy, io art and lite is inspired by intuitive experience. The great scient- fic discoveries are due to inventive genius of the cre tive thinkers and not the folding processes of the intellect. scientie discovery is aot blind imitation or mecbanical zépettion, but is aythetic i ‘which edvance6 by leaps, Due to intense and concent 3 being misled, nor ph a {lam on Origin and Evolution of Life rated interest in a problem, a new teuth comes into being suddenly and spontaneously, Tyndall says of Féraday’selectro-magaetic speculation:"*Amid much that is entangled and dark, we have flashes of wond- rous iasight which appear less the product of réason- ing them of revelatioa.”" A new law in mathematics fs just as much a bit of spontaneous intuition as is a composition in music by Mozart. Henri Poincare in his work on Science and Method has a chapter on ‘Mathematical Invention where he contends that his own mathematical discoveries were more oF less artistic Intuitions. “Tt may appear eurprising,"” ‘he says, “that sensibility should be fatroduced in con- nection with mathematical demonstrations, which, it would seem, can only interest the intellect. But ‘ot it we bear in mind the feelings of mathematical beauty of the harmony of aumbers and forins of Beometric elegance. It is a reab aesthetic feeling, that all true mathiematics recognize, ... the useful com- binations are precisely the most beautiful.” Mr Needban says, “‘The fact that the scientific investigator works 50 per Gent of his time by non ational means is it seems, quite insufficiently recog- nized. There is without the least doubt an instinct for research, and often the most successful investi- Gators of nature are quite.unable to give an accouat of their reason for doing such and such an experi- ‘ment, or for placing side by side two apparently: unrelated facts. Again, one of the imost salient traits .in the character of the successful scientific worker is Introduction 6 the capacity for knowing thata pots proved when itreld not appear tbe proved tan ovat ligne fence ptely ation snnne hs Tee Gotatgator feels that some proposition trv, ie rocreds a once tothe next set of experiments Tubs nal and wasting tine te wool ned. she nayes'Tho seule worker operates t0 8 eS Gegres unconsciously, asitwer, ete builders otra ets * Scientific discovery and a successful practice of intuition both require previous study and assimilation at a multitude of facts snd laws, In both cases, in- ight doesnot aise if we are not familar with the facts of the case, the contradictions and, the hal ws which intellect throws up. So science and in tuition are not contradictory bat arite from the same root, Furthermore, a discovery always has a room for the partial concept which preceded the discovery, ‘aly thoy submit to alittle readjustment and reln- terpretation. The seadjstment ing easy that, when, fhe insight ie attained it escapes aoties and we imagine that the process of discovery isony rational synthesis, Insight, in a discoverer’s mind, always rises oat of profound expeiene> This insight is 20: thing bat intiton, A new discovery ten flowed by a hypothesis, Hypothesisisthe principle of rowth in Knowledge, and is always framed alter creat imagination In putting forward a bypothesis a num~ ber of alternatives and non-existent views are being 1. Phe Spl Bota, pp AOL. * ‘lam on Origin and Beslation of Life Sertemplated. Such an attitude of mind, where the imagination ; it is not unc Iota, peca2Ot MeOntoed, i i vivid by 5 7 Hom cannot help us to tight upon the tr tb except by acciden me So era eave work 2e wrk in the fd of iene inte Mon aivaye pays «bai and operetta needs wp ltalton det rete di conterys saul) non as Ragin Exparance Toe nee inten i a altcompredendiog oe, eee mine Le Whe theo aman nc is most completly ld flgon fatto, Here concours nad 2 fe simpltaneous realisation. But we cannot ra muikon of lah oles we ssw Yong ae «+ hole being. Steuggle is necessaty and Allah evigey s, as the Holy Qur'in says: ane Tis erst body & believers in any religion wish to enjoy the consolations of religion without und ; the labour of being religious. They are eign eee Intreducion J ‘with their whole betogs or their souls, but with their tongues and brains, more frequently with their spinal cords. The Prophets guide that spirit can leap into life ia the form intuitive knowledge # sly only if the moulds, ie, the Zulumat (otis) rw itis cast, are broken. “Alla ie the ‘protector of those who have fait; He will lead then forth Soto ight from the depth of daskes” i. 257) ‘These mioulde—the Zulumai—are ireligious and anti-social forces called in the words.of the Holy ‘Qur'mn as sins—the Ma'siydt (oLa.). ‘As such feligious experiences are an importent need of mankind, In his book, The Reconstruction of Religtows Thoughts. én Islam, De Iqbal says, “The revested and mystic literatore of mankind bears anaple testimony to the fact that the religious experi- ‘ence has been too enduring and dominant in the his- tory of mankind to be rejected as mere itlusion."* So it is aoressonable fo accept the normal level of ‘human experience at fact and reject its other levels ‘as mystical and emotions]. Religious experieuces are facts like other facts of buman experience. ‘Now, religious experiences can be divided into two ‘main eategoriee—the Mystic Experiences, technically catled i1hdm (4%), and the Prophetic Experiences =the Walty (os!) a (6) Mystte Experiences of Uh experiences are concerned, Tey ate comman to all human beings. This type of religious jatvition can be ‘gained after some effort and stroggle. There are some As far as mystic “ {Isl on Origin and Boston of Life characteristics of mystic experience : ( Mystic expertences are immedfate, As regions of pormal experieticg are subject to interpretation of fense-data for dur knowledge of the external world, 80 the region of mystic experience is subject to inter, Bretstion for our knowledge of Allab, The immediacy Of mystic experience means that we know Allah just Bite know other objects In:the words of the Holy Prophet, peace be on him . ‘Do the worship of Allah as you see Him, (8) Mystte expertences have the unanalysable wholee fess In mystic state, however vivid and rich it may, be, thought is revealed to a minimum and such 26 analysis is not possible as we can do ifthe observe, oo of materialistic thiodS. As agajuatthe-ordiuary consciousness, which takes Reality in piecemeal and selects successive insolated setsof stim forresponse, {the mystic state brings us into contact with the totel Passoge of Reality in which all the diverse stimuli ‘merge into one another to form a single unansiysable unity in which the ordinary distinction of subject does not exist. (Gi) The third point to note is that to the mysti {the mystic state is a moment of intimate association ‘Sith sunique other self, transcending, encompassing, and momentarily suppressing the private personality of the subject of experiencs, And as such mystic ex, Perience is highly objective and cannot be regarded 45 @ mere retirement iato the mists of pare subject. vity, We infer the presence of another conscious Introduction « sugat ant tn tnd one he oy of nha it Me.’ (Hi, 186). 7 ‘to our normal. So a mystic experience aa ye cate On communicable. Mystic sn verte cng en og Th ter ti Jigious consciousness can be conveyed to others as ater ee ‘Miaealte feng, entowched by ductive intel Tike all feelings, has'a cognitive element that it went ik thee concereing Me, thea T asa “ {slam on Origin and Evolution of Life lends itself to the form of id (©) Though a mystic establishes his intimate association with the eternal, yet the mystic state ia respect of its uniqueness remains in some way related to common experience. This is clear from the fact that the mystic state soon fades away, though it leaves a deep sense of authority after it has passed away. Considering the above facts about the mystic experiences we can say that for the purpose of Knowledge, then, the region of mystic experience is as real as any other region of human experience and can not be iguored merely because it can not be ignored merely because it can be traced back to sense- perception, ' (h) AbGaxdttom Mystic Experience (ie., (hte and ‘ukashafa)™ According to al-Gaz8it there are various grades of knowledge. One of the higher grades is the know- ledge of fearned based on deduction and reflection, But the bighest koowledge is gained through ‘Mukd- shafa’ ® It is the knowledge which comes to those who have intimacy with Allah - the eterna) Reality. ‘tlm al-Mukashafa’ is a certitude which is the result of the light tbat Allsh insists into the heart when it is purged of vices and filled with victues through ‘lim’ al-Mu‘tinala ; Tes basis is direct vision oF Introduction ° experience. ‘Reaton, according to al-Ghazait, is as free to move in the world of dominance as sense is in the physical world, In itself its proper sphere is the Realm Celes- tial, But for the perception and knowledgeofthe world of dominance and sense it is equipped with external ‘and internal senses, But this equipment, while it is ‘essential for the existence of this apiritual entity in the physical world, becomes a veil between reason and unseen world and a source of error in the appre- heasion of that world. ‘According to Al-Ghazatt, the proper activity of reason is intuition. Thought is a form of activity imposed upon reason by the necessity of the senses, in a world of time and space, and the finite and tem- poral nature of thought is conditioned by these limi tations. Thus thought and intuition, according to al- Ghazalf also, have the same roots and they are organicaliy interrelated. ‘Intuition ; al-GhazAit like Bergion says, ‘is the higher form of intellect, when the intellect is freed from the limitations of the senses P* ‘Again, he says that the knowledge of the reality of the world sometimes comes through the senses (thoughts directed to the world of senses), and some times from the preserved Tablet itself, even as the form of the sun is perceived by the eye sometimes by looking at it directly, and sometimes by looking 0 ‘Islam on Origin and Beshaion of Life at its reflection through water, and this reflection does not differ ia its form from the original.” There js no difference between intuitive knowledge (Ubam) and knowledge acquired by reflection with regard to their respective nature, seats, and sources except in so far as they are different forme of activity. Intoi- ion, actording to Al-GhAzall, depends on Divine grace as well", dnd this i, actually, che Ubi oF Muksshfa, Al-Ghazais denies thought as a means to the koowledge of Allah, Al-Ghaz8it pointed out that no knowledge through thought can be attained without previcus knowledge. Ta the “MisbkRt al-Anwac’ con- {rasting the light of reason with the eye he points out ‘that reason apprehends concepts and concepts can not be conceived as faite, thus he was conscious of the infinite reaches of thought and of the fact that thought is potedtially a niicro-cosm containing in- Snity withinitas the seed has the tre. The progress of thought is a process of self-onravelling for as thought is progressing from concept to concept, each time it is materilisiog and presenting the’ potentialities withla a large concept and as such “Reason* must be supplemented withthe ‘Tim al-Mukashafa’of Ubtm or generally the intutive knowledge. Inspiration o7 Reselation or Prophetic Experlence. ‘A prophet, asa rule, is always gaided by @ special kind of divine intuition—the inspiration or the reve- lation or the ‘Waby’ 271g ol hp 38 to tend Introtcton a. A prophet may be-defined, as in the words of Dr. Iqbal, @ type of consciousness in which unitary ‘experience tends to overflow its boundaries and seeks ‘opportunities of redirecting or refashioning the forces of collective life. In his porsonality the fiite centre of life sinks into his own infinite depth only to spring ‘up again, with fresh vigour to destroy the old, and to disclose the new directions of life. This contact with the root of his own being is by'no means pecu- liar to man. Tuspiration or revelation, in the Holy Qur'an, is ropresented by'a more technical term the ‘Wehy! The ‘word Wahy ; however, is also used in the Holy Qur'sa its ‘common sense —the ‘Aam’ meanings, and lke wise the Holy Qur'da desctibes “And thy Lord inspired the Bee to baild ite cells fo bil, on tees, and in (mens) habitatlons.” (xv: 63) ‘And the Earth throws wp ter Burdens (rom within) and roan cries (istesed). Whet is matter with her? Oa that Day till she declare hor tidings: For that thy Tord will have given ‘er inspiration. (xen: 2-5) Here in the above verses at one place the word “Auha’—inspirationis used for abee (a living thing) and at the other place itis used for the earth (a non-living. being). So ordinarily “Auha’: ‘Watiyon,”” means, the massage put into the mind or the heart or the command of the ditection conveyed to an object, Bat in its specialised or technical sense—in the “Khay’ meanings, the ‘Waby’ (inspiration or revela- tion) is the term used for the divine intuition by {lam om Origin and Beslation of Lif which only a prophet is guided, As Allah tells the Holy Prophet, peace be on him, as follows: Wo have tent thee fnspration, as We tnt it to Noab and the Messengers aler bie, (iv: 163) In inspiration or prophetic experience, intuition is at its highest level and is directly guided by Allab. Alll the inspired knowledge of a prophet, actually is a revelation. Every word of prophet is guided by in- spiration: ‘Nor oct he say (aogbt) of hie own) Desires, It a0 less ‘han Tasprution seat dowa to bim: (i: 3-4) A prophetic experience differs from that of a mystic ove io many respects, Both mystic and the prophet return to the normal levels of experience from the response of unitary experience; but with this difference that the return of the prophet, may befraught, with infinite meaning for mankind and the return of a mystic does not mean much for mankind at large. The Prophet's return is creative. He retorns to insert himself into the sweep of time with a view to control the forces of history, and thereby, to create a fresh world of ideals, Ualike the prophet, ' mystic often does not wih to return from the res onse of unitary experience. Shaikh Abdul Quddas of Gangoh once taid ‘Mabamead (peace be on him) of Arabia ascended the highest Heaven and retarsed. I sweat by Allah that if T had reached that point, I should never have ratureed It is due to the fact that for the mystic the res onse of ‘unitary experience’, is sometbiog final, for 2 Introduction s the prophet it is the awakening, within him, of world-shaking psychological forces, calculated’ to completely transform the human world. The desire to see his religious experience tran formed into a living world force is supreme in the prophet. Thus his return amounts to a kind of prag- matic test of the value of his religious experience. In its creative act the prophets will judge both itself and the world of concrete fact in which it endeavours to objectity itself, In penetratiog the impervious material before him the prophet discovers himself for himself, and unveils himself to the eye of history. ‘The religious experience of a prophet can also be judged by the examination of types of menhood that ihe has created and the cultural world that has spruog it of his Mestage. AbGhazilé on ‘lies ui-Wahy” According to al Mukashafa’ or intuitive experience is Waby (Inspira- tion), which is the privilege of the prophets, and in which the messenger angel assumes a visible form before the prophet. All other forms of intuitive ex- bam (the mystic experiences) Still lower forms in which intuitive knowledge comes to man are dreams or waking visions.” This ‘Waby’ (Inspiration) enjoys the highest form of ituitive kaowledge, only particular to the boly prophets. Inspiration,» 2, Tle at en an fom: 7h iil Pte of A-GRn = 40. Hyd, Vol 1 bs * Iam on Origin and Eeaaton of Life Daring the primitive stage of buman civilization psychic egergy of the prophetic consciousness deve- oped which provided ready-made judgments, choices ‘and ways of action, The birth of reason and critical faculty, however, checked the formation and growth of nonrational ‘modes of conscfousness. Man is primarily governed by passion andiaterest Inductive easoD, which alone makes man master of bis envir- conan isn acievemeat and wen one born it must be reinforced by inhibiting the growth of other modesot knowledge, The great systems of philosophy, produced at a tne when man was comparatively primitive, were also governed'toa great deal by the ‘Vague religious beliefs and traditions, and thus they give us no hold on the concrete situation of life. ‘The holy Prophet of Islam, peace be on bits, stands between the ancient and modera world, In 20 far as the source of revelation is concerned he bes Tongs to the ancient world (c3 dl Gest LF SSI nat Ut stat» cas) jn 80 far as the spit of his revelation is concerned be bslovgs to the modern world (04,19 DOU tia caaLLy, A SIyolpul gd) And as such Islam, ‘being a troe religion, does not condema iatellect as an organ of knowledge, No. doubt, religious beliefs and dogmas have a: metaphysical sigoifcance; but it is obvious that they are not interpretations of ‘those data of experience which are the subject of the Science of Nature, Religion is uot physics or chemis~ ‘ry seekiog an explanation of nature ia terms of causation it really sims at interpreting a totally Introtuction ss differentregionof human experience—religious experi ‘gace__the data of which cannot be reduced to the data of any other science. In fact, it must be said in justice to religion that it insisted on the necessity of con- crete experience in religious life Long before science Yearat te do so. The condict between the two is due not to the fact that the one is, and the other is not, based on concrete experience. Both seek concrete experience as « point of departore. This conflict is Gusto the misapprehension that both interpret the same data of experience.. We forget that religion tims at reaching the real significance of a special variety of uman experience. "A true religious intuition, therefore, always recon- clles withthe factust sclenlific account of the universe, Qwith this context, in the present work, we will see that how far Islam, being a true religion, guides us in this scientific age. . 44, Islam and the Studdes of Naturat Sctonces.* Ido not declare this work an authentic one bat T express my idea that it isa new door opened in the Geld of Islamic Studies. This study opens up a rela tively unexplored, hence unfamiliar aspect of Islam. ‘The theme of this study is one no less vital than tracing out the points of contact between the reveal- cd Knowledge of Islam and that modern scientific frosearches which do not rather with its-basic be- 56 {lam on Orin ond Evotation of Lie evers It move Hated aim isto ote fo Mosims aed Westen ssadern a parece etry Islamic thought, ° 1 tins, he founders of modern eet he founders mera seni. bw llge. Mast of tae statis made cermatge'ge We 1 Bearphy tala the Mite 96, te. (i) ANSE Ty “ase onl een Tea vou samy, (8) Deebbacdt-atare de te purine seomelegiat® Binder ‘rations Pars. Vte 8,50 (150 {iy Campbel,D. “ato Meds” 2 Vola, London, 1928 anal m8 2A hone el ek dpa Seat (0 Gorter, Fa "Pict Sapa” Cambrhige Ua me sm Sapna" Cabs Unterey te (yaad) Be Pts tn te mieten ls tame eset ) Rabe Khao, Meh, "A veny of Suncor css, Wat cnites yceread, Wal eo” {on San Gets, insane th Bay 9 Sa, vy to of. ling by Sie nnn Intreduction 7 ern orientalists as well as by contemporary Muslin scholars of the natural sciences and cormological in the Islamic world bave been carried out with the aim of establishing a relation between these sciences and ‘those cultivated ja the modera world. Ido not mean to deny the validity and sigoificance of the historical studies which on the one hand relate the Muslim science to their Babylonian, Egyptian, Greek, Indian, Chinese and Persian origins end on the other clarify the role which these sciences had to play in the formation of Latin scholasticism and the study of the natural sciences in the Western world from the thirteenth to the seventeenth centuries, But I mean. to say that Muslims, themselves have made rich, contributions tawards natural sciences which form a foundation stone of the Modera Scientific kaowledge, ‘The Muslim cosmological and natural sciences are as closely bound to the metaphysical, religious, and philosophical ideas governing Islamic civilization a the modern sciences are related to the religious and philosophical backgrounds which in the sixteenth and seventeenth centuries brought these new sciences into being and which has sustained and nourished them were since, This close relation is best observed in the case of Muslim students, who upon the most cursery, (ae are of tiny, “nae Quast Leadon Ya, 1850, il Wadi Topun, Arts "onstrates. ter le slaboration “ates wap” Ba den BO et Serres ‘ei Winter 3 Seley Laden). ah AIS tester oar of ta ss lam on Origin ad Eecation of Life contact with the modern science, usually lose their spiritual footing and no longer feelin harmooy with their tradition, whereas the same students might have studied traditional mathematics andthe natal sciences for years without being in any way alienated from the Isami revelation, The differences the manner and perspective in which the raterials and the facts of the sciences are interpre, fedia each case, although sometimes the facts are the same in both instances. Consequently, the knows ledge ofthe general “Islamic Vision” of the natereh selences and the cosmos provides not only a Key for 8 true understanding of the Muslim sciences but alsa the principles which, being intrinsically bound with the immutable essence and spirit of Islamic Revela- tioo, mast guide the Muslins in judging sciences of Nature with which they come in contact. Only wher {he contour of Islamic conception of the covane is slearly delineated with the Muslims be able to absorb and integrate those elements of foreign science which are in couformity with the spirit of their tradition lato their own world view. The Muslim world watt now bas bad no need to be conscious of the cosmos in which it bas lived But now found with the challenge of the modern Sciences which are the fruit of a totally diferent con. ception of the world, the Muslims must bring into light the Islamic conception ofthe cosmos they are to avoid the dangerous dichotomy which results rem 4 superficial “‘uarmony” between the Islamic per. Intoduction ” enema ey al ce ae fae o Islem on Origin and Brolation of Life the people for whom it is meant, as the Holy Qur'an insists 0 ofter We hare sent it dowa as an Arable Quien, fo order that vemay learn wisdom. (xi: 2) Secondly the ‘‘matter”” of the civilization plays a role in its erystallization and further growth. This is termed i Islamic law as “Taglta” and “Ijtahad”. ‘Taqlid’ concerns with the follow up of the settled problems by learned Muslims io the light of the Qur'an and the traditions, while the ‘“Ijtehad” is needed whenever new problems arise in the civiliza- tion, ‘Thus the truth in its uolimited and infioite essence is thus particulasized by the specific form of the Revelation as well as by the characteristics of the people who are destined to receive it. slam was revealed in Arabic language to a people (‘Ummat') who were of the stock of the Semitic nomads and later spread among the Persians, Turks, Mongolians, Negros, and other racial and ethnic groups without losing its orginal character. More over, the Revelation of Islam was given in the form of a sacred book, the Holy Qur’sn, whose ceatrally and importance in all facets of Islamic culture and more specifically ia the attitude towards the Nature, can hardly be overemphasized. The Qur'aa refers Mes ysl elles Sila) A Ast ALM J am wt Dyin SMIDY LF BL The Meanings of Life 2 stones which were worshipped by the idolators of Mecca ; moreover since this Chapter XVI (An-Nahl) was revealed in Mecca these words put more stress upon the Stones, worshipped by the non-believers of Mecca. ‘So inthe above verse. the Stones, worshipped by the non-believers, are said to be dead (Amwas), ‘having no sign of life. This,clearly points out the fact that the inorganic substances like stones are lifeless ‘An objection may be raised here about the term ‘Lite’ (Hayat) which bas been used in the Holy Qur'an at several places for the earth’ when it is able to grow ater the due raining = ‘And Allah sends down rain fom the skies, terete tothe earth ate ts death (xvi 65). swAnd tn the rela which Allah sends down {com the skies nod te life wbich He gives therewith toan earth tbat is 6). Itshould be noted that in such verses of the Holy Qur'an the terms—'Life’ (Hayat) and ‘Death’ (Maw!) are used literally and mean the property of earth to grow plants (the living organisms). The easth which hhas no power of growth due to its barrenness bas been called as dead while the earth which has a power of growing plants due to its fertility, specially after raining, has been equalised to a living organism, which has the power of reproduction, Imam Fakbruddia Raz}, in’bis Commentary of the Holy Qur’éo has clearly pointed out that the word 2 giveth o Iam 08 Origin amd Eeolution of Life —Ahyd (Life) is tsed here in metaphorical (sii) As a matter of fact the difference between the living and the nomliving is due to the command of Almighty Allab-as denoted through the following ‘The snlitade of Jers"before Allah is as that of Adem : He created bim from the da swan ii 59). Here Allab says that Adam is simply’ mud (a0n- living) ia his origin, i.e. he was lifeless inorganic sub- ‘stance, because mud points out towards the inorganic Claas of thé compounds. He—the Adam became lifefal due to the command of Almighty Allah as whenever ‘He wants for a thiog to be created. He orily ordains “Be” and the thing comes into existenc ‘When He detreoth a matter, He wy. Form of Allah's Command (Atar) for the Creation of Life. The command of Allah (,-!) comes to a non living (dead or lifeless body) in form of “Soul” (g31) for it to be living (lifeful). The Holy Que'aa points ‘out this in various verses F snd He began the creation of man from cay ; then He made hissed froma draught of despised fia ; then He fesbioned him, and beeathed into bie (Adama who was no0- 20, daytia Gh, Vl1 9. 99rabe ed HAN OY le yl da ANY GI a3 Sal 2g SM 9 gy OF ey 3 8 oe The Manings of Life ® foemot lay at that tae of bis spirit 22and appoint. Small thanks give yel tives ‘ed for yoo bearing and sight and he (ean 79). Say : "The Spelt (cometh) by the command Amn) of my etd (HE 88) ‘thus Islamic conception of Life is correlated with, ‘the conception of the soul which would be discussed in the following lines. ‘Soul or Spirt (Roh) and tts Nature, Muslim theolo- ated the tern glans and philosophers have equated tt [Rak (soul) with Nafe (self) and sometimes with Qalb (the heart), According to Imam Ghaiti Qalb {the heart) denotes two things—(#) the physical heart, and (ii) a “divine entity”. Rah meats the samedivine or spititual entity as denoted by the word (Qald. In the verse of the Holy Qur'an :'"Say, ‘the spirit (soul) cometh by the command of my Lord’, the word Rah bas been used in the sense of divine cof spiritual entity. Besides it also means a subtl ‘vapoarlike substance 2 which issues from the hollows, of the physical heart and through the blood vessels spreads over into the whole body. The third word INafs (self) also signifies, the same spiritual entity as denoted by the words Qald and Xih, and also accordieg to Sufis (Mystics) 2s the combined forces 1h Rutaluh, by Toe Qa BA. nyo Nob eS 0 {alam on Origin and Bratton of Life ini man of anger (Ghazat) and animate desires (Shawai)* It resembles life on the side of passions and appetites as constituting the evil tendencies in Tn order to have a clear idea of the nature of soul, 18 elaborate study of this term is required. 1. The Qur’dnic Uses. Now we see the meanings of these two terms in detail, The Holy Qur'an, how- ever, has used the term najs-and rith in following meaning: ‘Nafé and its plaral anfus and nujis have five (1) Tn most cases they mean the human self or person : Say: "Comte lt us gather together,——our seas and your tons, our women and your women, Ourslees end Youralses (8. 0 ° ‘So the king sald: “Bring him anto me; { will take him specaly to verve about my own person (al 5). (On the eatth are Signs for thové of assured Faith. As also ta your own Selves: Will yo not Then 246? (20,21) (2) In six verses nafs refers to Allah: ‘Thom (Allah) dost kxow what i in myself (Says Isa) but T do not inow wat is in Thysell (efsika) (7.119). “And allab warns to of Himeel, and the Soal goal is to ‘Alb (ii 28 ato see, 30. ‘Say to Alla, who: bas inscribed Yor Himself, (the ale of) Mercy (vi, 12 as0 148 ie 54, ‘And T have prepared the (0” Mat) for Myself (ex, 41 ) At two places itis referred to gods The Meanings of Life 0 ‘uy ait) do wot poses for theme armor betta (237.3) “(@)To vi 130 the plural (anfus) is used twice to toler tothe company of mea and dja “Weave witensedegiat onclves (fait) (190 (5) @) Atsoveral places its also used for homan soul: “Waite the angels stateh forth their bands (saying), Send forth your soa (aft (vi $9). Wand we kaow what (dark) suggestions bio (16 e also 1.20 “Mk weno auved bis soul from covetonsness, (iv. 16 see oul makes to suo 5) pec oat be (held in pldge frie deeds (is. 38) ea ene entertained the far of staiing before his Lord, aud ad sntsined bis os rom lower desires Gaz 40 ete} (di) This sout (nafs) has three characteristics: (a) Tt is ammara, commanding to evil: i + the oa is atalaly Mor do 1 abtoive ysl (of bla prone to el ai 53 (@) Itis lawwama, ie. it upbiaids. At this stage the desire-nature is not nnder its complete control: ‘and f do cll to ltaese the sl-eproaching soul (xxv 2). (c) The soul is addressed a6 mulma’énna, tranquil: Here the soul is under complete control and ceases to struggle against the onslavgbts of passions: {0 fthoo soul, a (complete ext andstistacton(xxxix 27), ‘These three terms form the basis of much of the later Muslim ethics and psychology. It should be noted carefully that nafs is not used in connection 92 am on Origin ond Beoltion of Life with the angels, which (according to the Qur'an) are being created out of Noor, instead of mud or fire is the cate of men: and djin, This clarify that this type of soul is present in men or djin, ‘Rah, In the Holy Qur'an the word Rub has been ‘used ia five senses : 1. (@) Allah blew (nafabha) of His rah into Adam, giving life to Adam’s body \Whea Ihavefashioned him (in due proportion) and breathed {nto him of My spit, nv. 29 ‘also see xexvil. 72). Bat He fashioned him (In dae proportioo), and breathed foto him His spirit xi 8). () Tt has also been described that He blew His ‘i; into Matyam for the conception of Isl: nd rent br who Guarded be cat: We rete dino tro Gor Sp tad Wernade bra ber son Sen focal pepe ta ‘od We rested nto ber (dof Ow Slit Ce 12, Here in these places rab equates with rTh and smeans “breath of lie, the crntion of which belongs toll, 2. Foor verses coonect rh oprl) with the amr (command) of Allah. The meanidgs of both rb and sm areexplained by diferent theologians in diferent ays (to be dacused later), (@) Here brie connected with knowledge Tanyas the (0 Mabamsad pee be on hin abot a ras ays Toe Spit (cme) by ie comand of ay Lo, sani sonar bt ie Kroeger 8) (0) To the following vere Allah tell that He sends The Meaning of Life 98 down the angels with the spirit by Allah's command (amr) and as such it is used in counection with angels and creatives: . He doth sead dows Hie angels with apisit of Hs command. ‘Touch of His wervants (sv. 2). (¢) Here the rah is used in connection with the creatures for warning : ‘ By Hs command He wend the sprit, to His servants eren- tres) to wara of the day of Judgement (x. 18) {(@) In the following verse the term ri} is connect- ed with Muhammad, peace be on him, for knowledge, faith, light end guidacce. ‘And He, have inspired to thee (O Mohammad, pace be of bia), sprit by Or comming, thou knowest not what the book: tran or the faith, but We made it to be a light by whlsb We guide whomsoever We wil of Our creature. In this way, rh, here is used as the special equipment from Allah for prophetic service. 3. At one place Is8 is called a rap from Allah. “Jeans Chat, the 9on of Mary as (ao more than) en apostle of Allah, and Hs word, which He bestowed on Mary, and ¢ pli proceedig from Him (ix. 171). 4. To some veries of the holy book it is used asan associate of the angels. Most of the commentators regard tbis spirit as-Gabriel, the angel of Inspiration. "o) The angels and the spit come down thereto by thelr ‘Lats permission, on evety errand (xcvi. 4). (Q) The day that the split and tbe angle will stand forth fraps Quail. 3). (6) The angels avd the apritascend nto Him to 8 Day the a {lam on Origin and Btlutionof Life ncasare whereof (as) Sty thonsand years (ex. 4). 5, (2) In the following verse Gabriel is named as ril-ul-amin, wo came with the inspired Messages to fhe Holy Prophet. ‘with'it came down the spirlt of faith and truth (xxvl, 193), (0) Hore rth is referred inthe senso of an angel, sent to Maryam, Than Wesvat tbo or piri (060, which apace be- fore bra anon al expects x 7) (6 Atote place the terra rth a-Quus ie used for the angel, Gabr who brought the Qur'an from [lla to establish beiovers. Soy teoly Spl (Gabriel) a rough te revelation fo ty Lott ln tay is ort to stcogben hove wo belies (oi 102. (é) Three other verses atate that Allah helps Ts8 swith rh a Qudus (Gabriel). ‘We uve Js, the on of Mary, cls sgoeandstengtbened im withthe boy pie (bri) (87) ‘We gave lat sign to Jen, the 00 Df Mary, ad sense ened ti wth the bly Sine Gabrie (25). ‘When Aah i, 0 Jo, 09 of Mar, recount My favoor tothe and to thy math, abn Tetrengtboed then with the heap Spit Gabel (19) “Thus we see that in Qui’Ra, the termi har been used in more, than one meanings. At one place it, means the buman soul or spirit (xv. 29, xxxil, 8, xxi 91, levi. 12 and xvii. 85); at another place it ‘means the human self or person (ix. 171) ; sometimes Tha Meanings of Lie 9s it means an angel in general (xix. 17) 1 and some- times it means the anget of inspiration, the Gabriel (xovii, 4, xx¥i, 193, Ixx. 4, Ixxvili. 38, xvi, 102, 87 ; ji. 253 and y. 113). The plural of rth does not ‘Muslim Theologlans and Philosophers om Soul or Spirit (Roh). (@) lone Hazm uses Nofs and Ri inter- changeably of man’s goul. He rejects! absolately the doctrine of some of the Ash'driya af the continual recreation of Rah. He tanght that Allab created the spirits of all Adam’s progeny before the angels were commaniled to prostrate to him, He quoted the following verse of the Holy Qur'an in bis argument : ‘Whea,toen Lord drew forth (rom the Children of Adam— fom thei loine—thele descendant... (1h 172). He believed that these spirits exist in al-Barzakh” in the nearest beaven until the angel blows them into embryos by Allah’s command.” (i) lon Sina and Tine Mishawaib® have the immaterial and functional psychology forthe ethical basis of soul, Ithas been said that these philosophers adopted Aristotelian analysis ofthe iuman soul. (is) Ghazdit, Ghazals defies man’s Nefe (soul) as f spiritual and, incorporeal, substance (sjuaher-- ‘ahins), not confinedia a body, nor imprinted on it, ‘bor joined to it, nor separated from it, just as Allah is 26, Kia gh Fal ial, cao 117.1521 (3,699 AE 26 Kus Naf, Clo 128), 9.28 Ae. Bp, Teh a dlg, steppe 67 Acai 9% and Evolution of Le neither without nor within the world, and likewise the angels, Tt postenses knowledge and perception, and is therefore not an accident. Al-Ghazili has devoted the second section of al- Risala ad-Duniya™ to explain the words Najs, Rab, and Qalé. He says, that all these words ace the names foralight incorporeal substance (Jauhar ab-Gharizah)* which is the seat of the intellectual processes, ft Giffers from animal Rh, a refined but mortal body in which reside the senses, He ideatifes the iacor- poteal Rh with al-Nafs al-Stuima'sanan (35 yl) and a/R} a-Amar (¢ Ngai) of the Holy Qur'an, He also uses the term nafs for the ‘esh’ oF lower natare wbich must be disciplined ia the interests of ethics (lo) Ibu aeArat, Tn addition to the philosophical potitionof the immateralty of abrah that al-GhazB has described, Ibn al-Arabi gives another interprete- ton of soul which in theosophical. Aording to Iba al-Arabi the soul cannot be perceived by senses. It hha ite relation with the Alam al-dmr (the world of command) and is sluded from body, colour, dimen sion and perception.» Ho has given a long dlsoussioa about the son! and 3 Jour abbr earn) oa aan Dy cant ae “atm tant i nm igh ae 3 Tap Pins Ards ak Rese Ura, Ramp, Tal), 3 somata of vr 4 bape HE of tow Holy (Asrhy- The Meanings of Life ” its Kinds in his various works." Bat those are not concerned with the property aud natare of soul. He however agrees the Rih is originated. (©) Rast: Riazi has quoted the, opinion of al- Ghazait and other philosophers about the spiritual (Gacorporeat) substantial nature of the soul and that it is not confined in a body. But he himself recognizes soul as a corporeal body and rejects as baseless (bat) the view of the philosophers that Was (coul) is an incorporeal sub- stance (djawahar) and not a corporeal body: (ism or ‘ard. He also recognizes the view that life is die to the pretence of soul (Rik) and when it comes out, the Dody dies.” According to Raat there are two catego- ries of soul. One is a vapour-like substance, mixed with a light he {formed in the heart or in ‘the mind™ and is distribated throughout the body. ‘The second is a solidity (rd) incorporated with the sensible body (Badan). It is this category of soul ‘hich is attributed with knowledge, power, skill aod contemplation. Because ofthese attributions people (Cheologians) consider it as an incorporeal substence.® Ravi says'that after the death of a man hie body dies but some other thing remains alive which is the soul.” He has-given seventeen arguments in support 24, See Ab Fart ad Atal (sai, 35, Mafia Cha, Vo. Vp 48 (abil 6 {ela om Origin and Bouton of Life of bis view quoting several verses of the Holy Qur'an and various traditions.* (o) Ton Qaiyyam, The dominant Muslim doctrine covering the orfgin, nature, and future of Raj and. [Nafe is given most elaborately in his book—Ktl at Rih, Of bis Zschapters Ibn Qaiyyam has devoted the 19th to the problem of the specifi nature of Nafs ‘or Rah (soul). He quotes Abul Hasan al-Ash‘ari who says: "There is a controversy among people (theologians) about the nature of Rd}, Nafs, and Life. There are also differences whether the RUh is the Life (by itself) of not, or the Rh is a (corporeal) body or not. Accord- ing to Nizam Rah is a (corporeal) body, it is (identi- cal to) Nafs, and itis alive by itself.” But he (Nizam) «, denies thatit is (immortal). Life and Poweriin the sense of Al-Haii and Al-Qawit (because these are particular only with Allah). ‘According to another group Rah is a corporeal body i.e, solidity (‘ard). Ja'tar bin Harb al-Andawi ‘and others say that Raf is either an incorporeal sub- stance (Jaukar) of a corporeal body (‘ard).« This means that Ja far bin Harb was not sure about the ‘cortect natore of the Ra, Iba Qalyyam continues ‘quoting the various points of view about the nature ‘of Rad and says that according to some theologians 12 Nas ayy seat En 134, 9.280 (Ar). The Meanings of Life * it is life in form ofa light (gentle) heat. Qazi Abi Bakr bin al-Balgani and some of the Ash‘atites have given another explanation. Accord- ing to them Nafs isa gentle breeze or zephyr which ‘comes in and out with breath, while Rab sa corporeal body ie. solidity (‘ard) and it (Rap) is life itself and is different from Nafs# So according to ‘Nafs and Rah are separate entities. {ba Qaiyyam isof the opinion that Ra i ed with Nafs.° Itisitself a body but differentia quid dity from the sensible body. According to him itis serene heavenly body** which is fine, alive, movable, having the power to interpenetrate the essence of various parts and to circulate in them. It has the similar connection with the body as the odour with the rose, the fat with the olive, and the fre with the Durning coal.” Itis created bat everlasting. During sleep it leaves the body temporarily. But when the body is deprived of due to deposition of sitny bbumours of blood or some other physical or external ‘cause it departs from it and goes to the Spiritual World (‘Alam al-Arwat).° He says that this is the ‘most correct point of view regarding the soul, because this is supported by the Holy Qur'aa (Kidd), the Traditions (Sunnai), the Collective opinion of the (Ha a 4, yaaa 124.» Riss a 84, yaad 14H), p24 (Ae. 100 stam on Origin and Boston of Life Companions ({ma's Sahatah), and by a number of intellectuals. All other point of views in this connec tion are absolutely wrong (bats) He further says ‘that it (the soul) returns to the body in the grave for ‘questioning of Munker and Nakér and remains there for tastiog bliss ot punishment till the Resurrection ith the exception of the prophets and martyrs, who ‘enjoy a type of life special for them (known only to Allah). ‘He presents various verses of the Holy Qur’tn, traditions, and views of some philosophers and theo Togians in support of his view. Tn all he has given 116 ‘evidences for his support.* Three verses of the Holy Qur'an and three traditions are referred below out of is 116 evidences. ‘Verses of the Holy Qur'an: ein allah that takep {anens) souls at the the of death, and tbat (con) which does uot die as yet) in is sleep Hekeeps tat (soul) for which He has ordalnedeath and sends the ret (tits body tian appoited term (eaxiv. 42). tis cleat from this verse of the Holy Qur'an that the soul is alive, movable, having 4 power to inter~ penetrate the essence of various parts of the body and to circulate in them, It further clarifies that the ‘ool leaves the body temporarily duriog the sleep. So: the sou! is a heavenly fine body, different from the sensible body. It enters the sensible body or comes ‘out of it only because of the Command of Allab 1 tou coulst bat see how the wicked (do fare) nthe 008 The Mooning of Life OF ‘of confetion at! deith—the angels stretch (orth their hands (saying), "Yield up your souls: This day shall ye receive your ramard~—a penalty of sbame, tht ye used to tell les agaast ‘Allah, and storfally to reject of Hs signs; And behold! Y= ‘come to Us bare and alone as We created you fr the rst tine (oh. 9. ‘0 (thou) son, 1a (complote) rest and satisfaction Come ‘back thou to thy Lord, wll peated (¢hytlf and well-peasiog ‘nto Him! Eater thon, theo, among My Devotees! Yes, enter how My Haves | (xxzix. 27,28) In these verses the Nafs i Trailtions (@ Prophet's sajiog: When the spilt is being upbotded, pursued by eyes (li, p. 304, bu Maj, p. 106). (i) The Holy Prophet Informed : The spiits meetin the seep (Ahmad "V" pp. 214,15) « (i) In the tradition of Hudrat Bila the Holy Prophet told: Indeed, your spss willbe apbolded, and (then) wil be retara- ff to you until the tine desled by Allah Bakar, p-83 Aba avd, p. 256) ‘These Ahadith also support the above point of (vif) Shab Waltatlah of Detht. Shah Waliallah of Dethi has developed a conception of Rab (son!) which includes in it the dualistic conception of Rah of al- [Razion one hand and the corporeal conception of Rah ‘of Tha Qaiyyats on the other. Asa matter of fact Rizi and Ibn Qaiyyam have the same basic thoughts and stand on one side; while Ghazals, Ibn Hazm and Tn Arabi, though have some differences in their own ‘opinions but still, stand on the other side, But Shab. identified with the Rab, 102 Elan om Origin end Eeaation of Life Walliallah oceupies a position in bétween the two groups. ‘According to Shah Waliullab, Rah is the source of life in a living being.” When it is blown in a body the body becomes living and when it departs from a body, it becomes dead. He divides the Rah (sou!) into two categories. Fi says that there are some light vapours which are pro- duced dae to the physiological activities of the body ive, respiration and circulation ete. These obey the medical principles and because of these vapours the body remains sensible and alive performing all its functions. When these depart, the body dies. This is the lowest category of Rah (soul), Shab Walliollah has termed this as airy-soul (Havaid Rah or Nismah).. ‘This (part of) Ra} has a similar relation to the body fa the odour has with a ower. The real (part of) Rah follows the airy-soul (Rith-t-Havat, It is a reality in form of serene body. ‘Nuglatin-Nurantah), and differs rom the changeable, substantial objects (the airy soul)* some of whem are incorporeal substances (Jawahar) and some corporeal bodies (‘derad)." This means that Shab Walliullah, agrees that some part of the airy soul (Ruh-F-Havatt) is incorporeal and in this way he has developed his ‘own point of view, 1, ite Lab Dag, Dodand lain Hp. 2 (Arabic aoe 97. Bad 2 The Meanings o Life 103 According to him the real soul could be called asa sacred soul (A/-Rdh al-Qudusi), and it is common to all the living beings may be they large or small, black or white. The sacred soul (Rak al-Qudust) is primarily connected with the airy soul (Ra}--Havait ‘or Nismah) while its connection with the body is secondary because the body has-a direct connection with the airy soul.** Death, according to Shah Walliullab, is the faparation of airy soul (Ra}-1-Havait) {com the body along with the sacred soul (Rah al-Qudus), and not the separation of the sacred soul from the airy soul because the body has no power to separate the airy soul from the sacred soul.” So according to Shah Walliallah the life is due to the presence of the airy soul in the body on which ‘the medical rules apply and which is a combined form of incorporeal substances and corporeal bodies. ‘Maulana Abdul Haque of Delbi, fais commentary of the Holy Qur'an, says® that all living beings and all kinds of human beings (including the prophets ‘and the martyrs) stand in ove line in regard to such Kind of death where the airy soul departs from a body. He presents the following verses of the Holy ‘Qur'an in support of his view ‘Traly thoa wit die (one day) and trly they (too) will dio (one day) (exxix 30). very aoal shall havea taste of death 85). se. tea, mia, G2. Toft toon, Deana (nt), WoT Pact Tp 7 Webe, elem om Origin ond Booltion of Life He then says that there is another type of lif ‘bich the airy soul remains combined with the sacred soul. In this life one may enjoy the (Paradisaic) com- forts or (Hellist) punishments. Tn bringing to an end the various views of theolo- gians and philosophers it could well be noted that a body remains alive till it remains connected with the soul. The cause of the death is the separation of a lower category of soul which is in form of vapour like substances and has been termed by some people as airy soul. This category of soul (airy soul) is pre= sent in the body because of the physiological activi- ties taking place in the body on the one hand and because of its connection with a higher category of soul (the sacred soul) on the other. It is the higher category of soul which leaves the body temporarily during sleep, and which is in form of a serene heavenly body. But still itis hard to define the actual nature of life and thus it could be inferred that a ‘thing is living because of the command of Almighty Allah. This is the season why Allab says in the Holy Qar'sn the spirit cometh by the command of wy Lord” (eo: 85. Conclusion, Through the above discussion it is clear that both ia Science and in Islam it is hard to define Life. It bas beeo stated before that Islamic conception of life is closely related with the concep- tion of soul which, inits true sense, cannot be defined, Some scientists, as stated previously, have defined The Meanings of Life 1s \, tite as “A manifestation ofthe physical and chemi. cal properties ofthe molcses which make i 9p" or "An ope system of linked organic reactions catalyzed at tow temperatore by speiSe enzymes, Shieh are themseives product of the system" ete ‘howe defuitions are similar to the definitions given to the lower exteory of sou ry so) By some Isami theslogiane and does not contradict ith fhe slam conception of life, becaae according f0 the Islami titers the cessation of ete dae othe teparation ofthe lower eategry ofthe sul fom the Doug. As far as the higher eatgory of 00) Is cone feraed it has a metapbyrical explanation ad it tot aiscassed here, being out ofthe scope ofthe pre: sent artiste, So tceatsts and Islamic pbitorophers both aze nelptess iu giving the reality of ie and we Bave Co Dellve that Lite and Death are the Executions of ‘lah asthe Holy Qua rightly pols oat: He Woo eset Death ot Lit G2 5.0. Be Lie one Shab Waa 18 Quyyem and sh 1 Bneeepnda tenis (196 08, Ill. EARTH THE SUITABLE PLACE FOR LIFE A. Sclonttfic View 2. Telamic Conception ‘ii EARTH THE SUITABLE PLACE FOR LIFE 1, Sotenséfc View i) Susabitty of Earth for Life, Before examining the actual process ofthe origin of life let us see that ow far earth is moré suitable place Yor life than other planets, (nr solar system, fo which the earth belongs, les at the’ edge of a gigantic cosmic coofguration—the galaxy, commonly known as a “milky way.” The centre of this system, which surpass imagination, is some 15,000 light years away from Us, (& light year is the distance travelled by light in one year’ it reprevents $90 billion yeas). The total size of this vast structare is a matter of guess work, but a dia- ravter of 10,000 light years has been suggested. This system has the shape of buge spiral dsc. This, then, {is a rough picture of our universe, but there are many more galaxies avd other spital nebalae—1} million light years separate us from the nearest ofthe lattes, the nebula jo Andromeda. “In the light of our modern knowledge it would bbe a gross error to imagine that oar earth has monopoly in developing life, says Dr. Heinz Wol- tereck ia The Miracle of Life, ‘On wbichever side 109 10 {lam on Origin and Eecluton of Life ‘Shapley's' calculations err, we are not certainly alone in the universe. It is built on a single principle and the laws which govern life hold good through According to the astronomer Fred Hoyle there are a million planets in our own Milky Way whose hysio-chemical conditions are approximately the ‘same as those of the earth, Shapley suggests that, " given the basic requirements for the development of life and sufficiently long periods of time, plants and animals would be born with at least some features in ‘common with their terrestrial counterparts, Were it in our power to visit other planets which correspond {0 our own age, composition, temperature, etc, ays ‘Shapley, we should probably find that their biology would be within the scope of our under study, It does not matter whether life exists on other planets or not, let us consider the case of earth, With all its robustness and ability to adapt itself {0 unfavourable conditions, life is bound by a seri of requirements without which it cannot exist, ‘The first essential is a certain range of temperature—the ‘most favourable being 0° to 104°F. Intense cold can be endured by various forms of life, at least for a siven period; intense heat, on the other hand, is absolutely pathogenic. Neither the sun nor any other star can entertain even the most elementary bacter for their surfaces have a temperature of several thousand degree Fahrenheit. In consequence the Planets, and possibly their satellites, are the only Earth the Suitable Place for Life am relags of ile, A tng series of specie conditions taut also be falfled before any type of fe cam velop on a planet, A sold erat of eta form tmot be avalable,tgeter with slicenty dese ftmonpbere aod eoough water. These are the Base erin, Pan has always bee curious tokoow whether exit on otter loves a our ela yaa, Wate the pombiities? Our ewa sel, the monn, 08 acount of ite smal mass, as oof enough gravitational pall fo funintlo an atmosphere. ae fares thelatr itorna fiom aboct the moons surace ate valle, ites Tending af atooomers tne atin water or tir The temperatare conditions, to, are anfavoor Shioatalght HZ, and by day a ground temper fore of more than 2128. Along ayn the sooo, pienoedin the fture oul only be pmsl inspect {iyqupped chamber, transported by theauronnas thamelven Duet the lack en toner fren’ tafae,commotication ll be contaed to teleponce beeute wound waves cas be taunt ted only throug a Without arto Bre wil inde th no Comburtonengae wil fection oven tbe fmove'srarfage i not alo very comfortable becase arts urlace gravity bing oaly onesisth thatol the tart, and mann gated tothe gravity of oor ert, ‘ow coming to tb other planet, e may Side the planst a er colar eter nt wo groupe the Inner planets ofthe eth tye (hese clade Mare 112 Islam on Origin and Eeotaion of Life and Venus) and the outer planets (Jupiter, Saturo, Uranus and Neptune). Mars has certain features ia common with the earth. It has seasons and an atmos- phere, although the latter is very thin and dry, But there is very little water on Mars and the prevailing temperatures are unfavourable to the development of the higher life for in the warmest regions the midday temperature rises to more than 86°F and falls to 2I2*F at night. Compared with the latter condition the climate at the top of Mount Everest would be mild, Withont protective clothing a man could not survive so low a temperature for ten minutes, Never theless a very sparse vegetation appears to thrive, because observations show that large regions change colour during the course of the year. In the Martian winter they appear brownish, changing quite clearly to green in the summer. This vegetation probably ‘consist of lichens and algae, and to recent observers seems to resemble that of the Arctic tundra. All pos bilities for the existence of higher life on Mars can be ruled out, Our beautital moraing and evening star, Veous is similar to the earth in shape and size, but. living conditioas on this planet are very different ffom ou own and it is impossible that a spaceship will ever be able to land there, Science would welcome such a landing since Venus is perpetually shrouded in a dense covering of cloud which even the most power- ful telescope cannot penetrate, This cloud reflects the intense solar radiation on the surface and is respon- Berth the Suitable Place for Tsfe us sible for the extremely igh temperatures reiguing there, (Venus is about 25 million miles nearer to the Sun than the earth). Accordiog to the latest calcala- tions the midday temperature on Venus rises to $72°F, during the night it apparently drops to near freezing points Its atmosphere consists in the main of Carbon Dioxide, a little water vapour, but practi Oxygen, Tn all thets cicumatances it woald seem that ‘Venus, in its prevent state, is incapable of entertain- ing any form of higher life, ‘Nove of the remaining planets of our solar system ccan be considered as supporters of life. Mercury is « stony desert without a'trace of atmosphere j and the outer plaaets, Jupiter, Satora, Uranus and Neptan fare so far from the sun that they are too cold for ‘even the most primitive forms of life. On Jupiter; for example, the daily temperature is about 266°F and ite atmosphere contains poisonous gases such as methaneand ammonia, partly insolid form, No poss ble chance, then of life. (0) The Speciaty of the Earth, Barth has been con- sidered “‘the best of all possible worlds.” A whole series of factors combined to create these essentially favourable conditions to the development of higher life, and ltimately mau, While on the remaining planets of our solar system itis either too hot or too old, in the most important regions of the earth's surface the “night temperatures, between O°F and 10#F are the norm. This primarily because the posi tion of our planet with regard to the sun is very a4 lam on Oriia and Eosaton of Efe favourable to the development of lifes ite distance {rom the best-giving ceatral star—the sun, allows tue latter's radiated energy to produce the right surface temperature for the-greater part of the earth. The earth's swift rotation sees to it that the regions svb- jected to the strongest solar radiation do not have to “unduly bear ths too long bat can cool off during the night. ‘Another very impértant factor is the inclipation of the earth's axis, Were this axis at right angles to its path around the sup, we would have n0 seasons ‘and no modification of the climatic conditions exist ing at the Poles and the Equator. Long tracts of the earth's suriace which are today, habitable, would have a hostile climate to life. Were the axis, on the other hand, tolie on the plane of the orbit, things ‘would be even worse for us: one half of the globe would endure almost perpetual night and icy cold, while the climate on the other half would, at all times, be unbearably hot. Both extremes would be equally fatal. Scientists have caleulated the ideal axial position to provide the most favourable condi- tions or lfe on earth, and an ineresting fact emerged, ‘The optimal conditions are an inclination of the earth's axis of between 23° and 24°, The earth's actual inclination is 23/3*. A further imperative condition forall life is the existence ofa suitably composed atmosphere, Here agein the earth is particolarly favoured. Up to an allitade of about 6 miles we find the air to cousist of arth he Suitabs Place for Life ns approximately 78), Nitrogen,219Oxygea, 1% Organ 2nd0.03% CarbonicAcid, together with small amounts of Hydrogen, Neon and Helium. Apart from this the tir contains water vapour which is subject to great Gualties changes. The life of planeta and animals, as we know, depends above all on Oxygen and Carbon Dioxide, both of which are used in a marvellous “division of work" by the various groupsof the earth's inhabitants, With the aid of Oxygen, by combastion (oxidation) of foods, men and animals obtain their life exergy, the end-products ofthis ayntheris being Carbon Dioxide and waterconversely, by photogenetis, plants-break down the Carbon Dioxide in the air thereby producing the basic material of all organic combiaations, Carbon, By this wellknown assimila- tion Oxygen is once more produced and the wheel comes fll circle, Were oar atmosphere to contain no Oxygen oF Carbonic Acid higher life as we know it woald be impossible. Life is farther protected from other dangers by the atmosphere. The latter constitutes an effective ageinst the constant bombardment from ous space. Meteorites of all sizes hortle into oar atmosphere at the fantastic speed of 37,000—93,000 mils pi. Taking {nto account only the small and smallest “shooting stars" it has been calenlated that aboat 10 million of these projectities are fired at our planet in the course of 24 houre, The protective armonr of the atmosphere wards them off. Most of the meteorites burn up as they enter the atinorphere and reach the 16 slam on Origin and Besution of Lio arth as harmless dust. Only agatast outsizes "'mis- tiles” does the ar afford no protection, but these very rarely caute damage. They fall to the earth as a “rain of stones” of lumps of metal. Thos, on the whole, except some very rare and freak occurrences, lite i afe from this bombardment of small comic splinters, which we see in the night sky a8 balls of fire or shooting stars. Of far greater importance, in fact a basic condl- toa forthe creation and preservation of lifé on the earth, is the protection afforded by the atmosphere ‘uiost harmful radiation, The air acts as a sieve, allowing only a certain quality of the rays to pass through, while others are completely or par- tially warded off The deadly ultra-violet rays hardly reach usat all—and itis precisely thisradiation which has a deleteroas effect om most organisms. Nor do the commie rays from outer space, capable of penet- rating a thick steel plate reach the earth except ia & redaced quantity not fatal to life, Only 0.6% of the rediation measured inthe stratosphere (19 miles ap) reaches the earth, ‘And finally, the welLknowa fact mast be mention ed thatthe atmosphere a priori makes possible the Slimatic conditions suitable for life, It filters and distributes the sunlight in the most favourable manner, bringing about a levelling of temperatare differences by a glasshouse effect” and distributing the life giving water oer the earth's surface. By its circulation it serves as a constant condecor of heat, Earth he Suitable Pas for Life 7 with the retult that large areas of the earth enjoy far more favourable conditions than solar radiation alone ‘would provide. In this way the area available for life is gradually increased, ‘So in our solar aystem only the earth can gua rantee higher life and thus it is the best suited place for life 2. Islamde View “The Holy Qur'an clearly points out that Allsh has made the earth like a bed to rest on it. It is like a ‘carpet on which the creatures freely move. The Holy Qar’sn says {Yea the seme that) has made fo the earth (ikea carpet) spread out, and hes sade for you roads (and channels) thers, fn oder that ye may fad goidance on the way) (ei, 10) ‘At another place the Qur'an sa3 Hie Who has rade for you the earth Ikp a carpet (Ded) spread out; (and) bas enabled you to go aboot therein by oad. 53) Here Sabil means not only a road, but would include water-oads or channels, and in modern conditions, airways—in fact all means of communica- tions. "Ret says? that by making the earth a bed or 2 tia Gh. 0.69.68 ead 9 Shah patent Jd al Lge 2/3147 gel TG iy lll geo gem 9 Ubily cals ply asa de sig oly BIS DAI Sor CN DB yd gow a8 Ise om Origin ond Evolution of Life carpet (lig) means that Allah has given its possession to His devotees (ts!) and others so that they may take rest on it by sleeping or sitting and they may cultivate on itor obtain other various benefits, as it ‘has also been said in sOra ‘Al-Baqarab’ Who has made thecarth yoor couch, aad the heavens your canopy (22) ‘At another place the Qur'an says: And We have spread ont the (pacous) earth: how excel: leaty We do spread oat i 48) ‘The same idea is devoted in the following verse: ‘od Aliah as made the ert or yo at carpet (oeead out Qa 19) In the following verse Alish questions about the suitability of earth for life and thus giving the idea that itis the most suitable place for life. ave We not made th earth a wide expanse’ (xvi 6) Abdallah Yasaf Aliin bis commentary of the Holy Qur'ta says that the spacious expanse of the earth ‘may be compared toa carpet (bed), to which mous- tains may metaphorically be suppoted to act as pegs. The same idea is denoted by the following verse ‘nd (Losk) st the wountaint ow they ate Sxed frm 488 sth carth how Ii spend ont? xz. 1,20) ‘We must realise the fact that the earth isa globe, and yet how marvellously it seems to be spread out before us in plains, valleys, deserts, seas etc, Caa man, seeing these things, fail to see a Plan and Pur- pose in his life, ov fail to torn to the great Creator Barth the Suitable Place or Life 9 before Whom he will have to give an account after this life is done ? ‘The fact that even being a globe yet earth is like 4a carpet of bed has been repeated again and again io the Holy Qur'an, The following verses also guide towards this fact: ‘And it ls He Who spread oat the ig Sem, and (lowing) sivers ‘Or, who has made the earth San to tre fn; made vers fo lis widet; set thereon mountalas Immovable; and made a sepatatng bar betwoea the two bodles of fowing water? (Con {here be another) god besides Allah? Nay, most of them know ‘not (xe 6). ‘Thus the Holy Qur’4a has discussed at many places thesuitability of earth for life and it recognizes it as the best place for lourishiog the living organisms in general and men in particular. th, and set thee oo (i. 3) sauyod a4 ony, 943 fo wossuagion ¥ “= wonde2mog aymops] -Z aa wens “TE ANT 40 NIOIYO “AT

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