Intellectual Diversity of Human Thought

Naqshbandi (3)

Iqbal has said many good coupletes, but it is a stupid couplet by Iqbal. Means nothing. It is just words-jugglery. Contrast this with what john elia has said. This is what i call intellectual honesty

Mr.Gill`s article is a good discourse for students of philosophy department of any college.A good resume of development of thoughts but the sequence got so intertwined that the essence and conclusion is lost in the process.For any student of philosophy a book by WILL DURANT will provide a capsule in his STORY OF PHILOSOPHY or GREAT PHILOSOPHERS of the world will also do the same.So history of thought process or philosophical thought is no big deal.The biggest blunder of the author of the article is that ,in the aticle-suddenly-he comes up with metaphysics and starts referring Iqbal as philosopher.In the elite gallery of great philosophers,Iqbal and his metaphysics is not even counted.Mind and matter is a issue discussed and will continue to be discussed but Iqbal reference-who only mingled thoughts of German philosophers and persian mystics-lead us nowhere.He is totally irrelevent.Article starts with questions of reasons and logic which, in the process of enlightenment and reasons gave to the world so much and people got rational thinking and developed as they are today.Metaphysics is no more the exclusive domain of philosopher.Today STEVE HAWKINGS is talking about astrophysics and on the basis of quantum physics the teory of non-local universe is taking shape which might bring the ``meta`` with ``Physics``togather.One thing is absolutely clear that anything which is beyond the domain of human mind but in the grasp of ``Brain`` is not beyond but till such time it is understood by matter and energy theory.Minds like Hawkings are in search of one universal theory which will explain everything.The enigma that ``God does not play dices`` may well be explained.Therefore,once it is assumed that man is ``Rational``.than there is no place for atypical mysticism which exploited the unknown for no reason and of no benefit to human-a rational animal.Iqbal is nowhere in any philosophical debate .People wrogly contrue the concept of God or gods.This concept has also evolved with the evolution.This does not mean the absence of ``Creator``or``CAUSE`` or ``THE PRIME MOVER``or ``THE LOGO`` and ultimately -from nothing to being.One day it may be understood or never be understood.At least till expanding universe ,the time ``WARP``,black holes phenomenon with its grvitational pull/ fields or collapsing universe or mini-universes are understood,the conceptual discussion of ``Man created GOD or GOD created man will continue.In the end ,with all apologies, no Iqbal and his so called philosophy.

freesoul:

kaafir hai ke hai aflaaq mein gum
Momin hai ke hain gum usmein aflaaq

-Iqbal :-)

Naqshbandi (3)

`Takta rehta hay asmaan ko tu
koi rehta hai asmaan main kia?`

----john elia

The news just arrived from karachi, that the renowned
poet, Allama John Elia has passed away.


http://www.jang.com.pk/thenews/nov2002-daily/08-11-2002/main/update.shtml#19

Renowned poet John Elia passes away
(Updated at 2345 PST)
By Agha Khalid
KARACHI: Renowned poet, younger brother of Raees
Imrohwi and Syed Muhammed Taqi, John Elia passed away
late Friday evening. He was suffering from acute
asthma. He was suddenly taken ill and breathed his
last on tha way to hospital.

``Any knowledge of non-material entities and phenomena is metaphysical in character, and it is not certain at al.`` endquote


Gill sahib, nice little article. Imam Ghazzali struggled with exactly this phenomenon of how to obtain certaintly in metaphysical matters and he finally achieved it via the Sufi path; ofcourse this was a subjective proof for him but his genius enabled him to describe the method to others too in great detail vis a vis his Ihya Ulum ud Din. He tells of how he achieved certainty in his al Munqidh min al Dalal which you can read here:

http://www.muslimphilosophy.com/gz/md/default.htm

Here is his introduction:
``In the name of God, merciful benefactor, Praised be to God --with such praise every message and address should begin -- and blessed be Muhammad, His chosen prophet and messenger: Blessings be upon his kin and companions who have guided people away from error.1

My brother in faith,2 you have asked me to reveal to you the purpose and secrets3 of the sciences, and the dangerous and complex depths of the schools of thought. You would like me to tell you what I have undergone in order to distinguish the truth4 from error in the different sects, despite the differences in their paths and methods.

You wish to know the daring it took to rise above the plain of conformism (Taqlid)5 to the heights of observation and independent investigation.6 First, what profit I drew at the beginning from Kalam7 (or theology). Secondly, how I then turned away from those who defended Ta`lim8 (teaching) because they were impeded in reaching the truth by their subjection to an Imam.9 Thirdly, how much I mistrusted the methods of philosophers,10 and finally how I came to appreciate the way of Sufism.11

You would like to see the ``pulp of the truth`` as it appeared to me after I came to doubt my efforts to analyze what different people said, and you would like to know what caused me to abandon my teaching in Baghdad despite the great number of my pupils there, and what made me take it up again, a long time later, in Nîshapãr.12 I promptly fulfilled your wishes, which I recognize as sincere, and, counting on God to grant aid, confidence, success and protection I now plunge into my subject.

You should know -- may God set you on the right path, and lead you gently towards the truth -- that people have different religions and beliefs, that there are different theological systems among religious leaders, and that the community of Islam has different sects and paths. All of this constitutes a deep sea in which most have foundered and only a few have survived. Yet each group believes it has found salvation, ``each party rejoices at what it possesses.``13 This was accomplished by what the Master of prophets -- peace be upon him -- foretold sincerely and truthfully when he said: ``My nation will divide into seventy-three sects, and only one of them will be saved.`` What he foretold has indeed almost come true.

As for myself, since my early youth when I reached puberty, and before twenty, up to the present time when I am over fifty, I have not ceased to delve into the depths of the deep ocean (of the various beliefs of mankind), to plunge into its depths boldly, not as a cautious coward; to bury myself in obscure questions, eagerly seizing upon difficulties and leaping bravely into difficult and obscure issues; and to scrutinize the beliefs of each sect, examining from the doctrinal point of view the hidden aspects of every religious group.

I do this in order to distinguish those who promote truth from those who advocate falsehood, and the faithful follower of the Sunna (tradition)14 from the innovator.15 I do not leave an interiorist`` (Baini) without attempting to discover his doctrine, or a ``literalist`` (Zahiri)16 without seeking to know the essentials of his belief. I want to know the real thought of the ``philosopher`` (Falsafiyy);17 I try to understand the purpose of the theologian`s`` (Mutakallim)18 discussion and argumentation. I wish to penetrate the secrets of the ``mystic`` (Sufi); I observe the devotee and what he gains from his severe devotion, as well as the nihilist materialist (Zindiq)19 in order to discover the reasons for his bold attitude.

From my youngest years in the prime of life, my thirst to seize the profound reality of things was a natural instinct or tendency which God placed in me not by my choice or conscious decision. As I approached adolescence, while still young, the traditional bonds had already loosened and my inherited tendencies20 had broken down. I perceived that Christian children grew up as Christians, young Jews grew up in Judaism, and young Muslims in Islam. I had heard the tradition (hadith)21 that the prophet -- peace be upon him -- said: ``Everyone is born with a sound nature (fitra),22 it is one`s parents who make one into a Jew, a Christian or a Magian.``23

An interior force drove me to research the reality of original human nature, and that of the beliefs which derive from conformism to the authority of parents and teachers. I tried to discern among the elements which are taught by rote and accepted without question, which discrimination gives rise to so much controversy regarding what is true and what false.24

Then I said to myself, ``My aim is to perceive the deep reality of things; I wish to seize the essence of knowledge. Certain knowledge is that in which the thing known reveals itself without leaving any room for doubt or any possibility of error or illusion, nor can the heart allow such a possibility.25 One must be protected from error, and should be so bound to certainty that any attempt, for example, to transform a stone into gold or a stick into a serpent would not raise doubts or engender contrary probabilities. I know very well that ten is more than three. If anyone tries to dissuade me by saying, No, three is more than ten, and wants to prove it by changing in front of me this stick into a serpent, even if I saw him changing it, still this fact would engender no doubt about my knowledge. Certainly, I would be astonished at such a power, but I would not doubt my knowledge.

Thus I came to know that whatever is known without this kind of certainty is doubtful knowledge, not reliable and safe, that all knowledge subject to error is not sure and certain.``

He then continues:

`` I perceived that the categories of those who seek (truth) are divided into four groups:

1. The scholastics (mutakallimãn), who claim discernment and speculative capabilities.

2. The interiorists (bainiyya), who claim to be the masters of teaching (ta`lim) and are characterized by their belief in the need for an infallible Imam.

3. The philosophers (Falasifa), who consider themselves exponents of logic and proof.

4. The mystics (sãfiyya), who seek the privilege of divine presence (Ahl-Al-Hadra), vision and inspiration.41

I said then to myself: truth does not escape these four groups of seekers, for they follow the path which leads thereto. Were truth to elude them there would be no hope of even finding it, especially not by conformism. The conformist is excluded from the beginning for he could succeed in finding the truth only by realizing that he is deceived in being a conformist. Then his glass shield would shatter; the pieces could never be reassembled, but would have to be melted down and recast once again as a new form.

I soon set myself to follow these four paths and to examine what these groups hold, beginning with scholasticism, passing through philosophy and interiorism, and finishing with the mysticism of the Sufis.``

He then describes and intellectually dissects each groups teachings in turn on their own terms before concluding:

``My period of retreat had lasted about ten years,148 during which I had innumerable inexhaustible revelations. It will be enough to say that the mystic Sufi follow to an uncommon degree the Way of God. Their behavior is perfect, their Way is straight, their character is virtuous. If to this were added the good sense of the reasonable, the wisdom of the wise, and the knowledge of the doctors of law, could one be sure that this would improve their behaviour or character? Surely not! Every action or state of theirs, their outward appearance and their inward conscience, is illuminated by the flame of prophecy sitting in its niche149 beyond which there is no other light on the face of the earth.

What can be said about such a Way? Its purification consists above all of cleansing the heart of everything which is not God, the Almighty. This begins, not with the state of sacralization which opens prayer,150 but by the fusion of the heart with God`s name, and is completed by the total annihilation of the self in God.151

Even this completion is only the first step with regard to one`s free will and all that one has learned. It is the first step on the Way itself. What went before152 was only the waiting room.

Once one has started on the way, one begins to receive inspirations and visions. The mystics keep vigils in which they even see angels and the spirits of the prophets. They hear their voices and have the benefit of their counselling. From these visions of images and symbols they ascend further to degrees of spirituality which cannot be described. Nobody can attempt to express these states of the soul without failing miserably.

In a word, the mystics achieve a nearness to God which for some can be a virtual in-dwelling,153 total union,154 or fusion155 with God. This is not true, as we have shown in our treatise al Maqsid al-Asna (The Greatest Goal). A person in such a state should say nothing but these lines.156 ``Whatever has happened, I shall not speak of it. Think well about this. Do not question me about it.``

In general terms people who have not been privileged to taste this union know nothing of the reality of prophecy, but only its name. The prophets were prefigured (or prepared) by the miracles (or charisma)157 of the saints.158 Thus, the first step of Muhammad as a prophet came when he went to pray alone on mount Hira,159 and the Arabs said, ``Muhammad is burning with longing for God.``160

Anyone who practices the Way will experience similar states of ecstasy. One who has not experienced them, by keeping company with the mystics, may hear accounts of their experiences and be convinced through the circumstances (of their ecstatic states). Or one may attend their meetings and profit from their belief, for their companions are never in distress.161

As for a person who has not been divinely favored to attend their meetings, he may be sure that all this is absolutely proven as I did in the chapter ```Aja`ib al-Qalb`` (``The Wonders of the Heart``) in my work, The Revivification of the Religious Sciences.162

Science163 is verification by proof; experience or savoring164 is intimate knowledge from ecstasy; faith,165 founded on conjecture, is the acceptance of oral testimony and the evidence of those who have experienced. These are three degrees, and God will raise through this hierarchy those among you who believe and receive the knowledge.166

Besides these categories of men, there are the ignorant who in principle deny everything. One speaks to them on this subject; they marvel, listen again, and laugh at it saying ``What a story; how he goes on!`` It is of these people that God was speaking when He said, ``Among unbelievers, some listen to you, but when they go away they ask those who have been given knowledge: what was he going on about just now? They are the people whose hearts have been sealed shut by God and follow pernicious doctrines.`` ``Such are the men whom God has cursed, for He has made them deaf and blinded their eyes.``167

***

You might also want to read his masterful ``Incoherence of the Philosophers`` where he shows the inherent contradictions within Peripatetic philosophy itself much before Kant did.

``

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Gill Sahib . . . does this mean that the advent of the Internet, providing humanity with a larger and easier canvas, will increase diversity? Or will it reduce rational thinking, as people get swayed by smarter mind-benders?

(Wonders to himself.)