The Qur'anic Mode of Argument - Synthesis of Iman

The Qur'anic Mode of Argument

The Qur’an does not employ the method of logical reasoning or rational arguments to prove the existence of Allah (SWT). All the rational arguments put forth to prove the existence of God have been rejected by philosophers. This is because logical arguments making a case for the existence of God are negated by other, equally sound, logical arguments. Contrary to this approach, the Qur’an asserts that the cognition of Allah (SWT) is inherently present in the inner denizen of human psyche. Henceforth, when a reflective observer, a person of sound intellect whose human nature has not been perverted, studies the universal phenomena realizes that the grand design of the universe is too coherent, too integrated, too organized and too purposeful to be the work of blind, material and accidental forces. Instead, there is an intelligent, creative, artistic, and Powerful Being who brought the universe into existence with a definite purpose in mind. Such inquiries into the universe activate, in a person, the inherent, dormant cognition of Allah (SWT), which leaps from the depths of his sub-conscious mind and illumines the plain of his consciousness. 

The arousal of such an idea dawns upon the person the forgotten truth that the powerful and creative force working behind the universe could be none other than Allah (SWT) Himself. This is the chain of arguments that the Qur'an employs to establish the existence of Allah (SWT) on an intellectual plain. As is clear, the Qur’an does not base its argument for Divine existence on strictly demonstrative logical reasoning. Rather it is based on self-evident truths appreciated by thoughtful minds and primordial human nature.

Outcome of Contemplation: Gnosis of Allah (SWT)

A vital issue in the field of theology is: how do we come to know God? What are the means via which we can gain recognition of and knowledge about God? The Islamic view on this issue is that there is only one way to gain knowledge about Allah (SWT) and that is via pondering over His attributes. This raises another question: how do we come to realize the attributes of Allah (SWT)? The passage of surah Al-e-`Imran under discussion points to the answer.

The investigation of the universal phenomena reveals a few basic attributes of Allah (SWT) and reflection upon these attributes leads one on the path of knowledge about Him (SWT). The investigator of universal phenomena first of all realizes that the Creator of the universe is an All-Powerful Being who has control and power over everything. His Power is Absolute and there is nothing which falls outside His Jurisdiction.

Secondly, the Creator must also be All-Knowing for the one who designed and created the universe must have complete and total knowledge of all that occurs throughout the expanse of the universe; that is, His Knowledge must be Absolute. The Qur’an points to this reality in the following words:

“Should He not know, He who created? And He is the One who is subtle (understands the finest mysteries and) is well-acquainted (with them).”

[al-Qur’an 67:14]

Thirdly, even a cursory glance upon the universe unfolds Allah’s (SWT) attribute of Wisdom. For all that has been created seems to have a definite purpose behind it. Hence, the Creator of this universe must be an All-Wise Creator whose Wisdom is manifested in all the workings of the universe. Once the ulul albaab grasp Allah’s (SWT) basic attributes, these become the basis of further contemplation into the finer mysteries of the universe. Charged with the conscious cognition of Allah (SWT), they now constantly remember their Lord (SWT) and continuously praise Him at all times and continue the quest to quench their thirst for further comprehension:

“Men who celebrate the praises of Allah standing sitting and lying down on their sides and contemplate the (wonders of) creation in the heavens and the earth (with the thought): "Our Lord! Not for naught have You created (all) this! Glory to You! Give us salvation from the penalty of the fire.”

[al-Qur’an 3:191]

Mutual Relation and Correlation between Remembrance and Contemplation

The passage quoted above mentions remembrance and contemplation in close proximity. It is necessary to understand the relationship between these two processes. The term, in Arabic, for the remembrance of Allah (SWT) is zikr and the term for contemplation is fikr. It is apparent from the ayah that these two processes should be carried on hand in hand, in parallel. The functioning relationship of the two processes is similar to the two wheels of an automobile; to move forward, both wheels must move forward together and with the same velocity. It is a sad and unfortunate fact of our history that these two processes have been separated, and consequently, estranged from each other. The separation and estrangement resulted in the unfortunate fact that each process took on a distinct identity, far apart from the prescribed practices of the Prophet (SAW) and his companions (RAA): one group concerns itself only with zikr and pays no heed to the dimension of fikr. While the group involved in fikr is bereft of zikr. This is why the envisioned results have not been achieved. In reality, the correlation between the two is that zikr provides the impetus and the motivation for fikr.

Note that zikr should not be taken in its conventional, limited understanding as the verbal chanting of some prescribed words. Rather, it should be taken in its widest sense. zikr embodies verbal remembrance and silent contemplation of Allah (SWT), His Omnipresence, His Omnipotence, and so forth. The true implication of zikr is to keep the remembrance of Allah (SWT) alive in one’s heart in all places and at all times, whether through contemplation, verbal chanting or any other act which reminds one of his Lord (SWT).

A Necessary Consequence of Intellectual Insight and Primordial Human Nature: Recompense of Deeds

The convergence of parallel processes of zikr and fikr results in the awareness of an afterlife, mentioned  next in the passage in the following words:

“…our Lord! You have not created this (universe) in vain! Glory to You! Give us salvation from the penalty of the fire.” 

[al-Qur’an 3:191]

A thoughtful reader will notice that there is a lapse in the logical chain of arguments from zikr and fikr to the seeking of refuge from Hellfire. For how do the zikr of Allah (SWT) and the contemplation over the universe yield the conception of an afterlife and Hellfire? The argument goes as follows: the contemplation over the universe reveals the truth that everything in the universe, macroscopic and microscopic, has a purpose. Therefore the question naturally arises: how is it possible that the universe as whole and its most fantastic, superb and highest evolved life-form – the human being – may have been created in vain, without a purpose. And if the human being has a purpose in this life then his deeds must be accounted for. For according to a Persian proverb – “planting of wheat should yield wheat and barley that of barley” – the plantation of good deeds should be harvested as reward and the plantation of evil deeds should be harvested as punishment. The Qur’an points to these arguments in its own mode of expression:

“Nor can Goodness and Evil be equal”.

[al-Qur’an 41:34]

“Shall We then treat the People of Faith like the People of Sin? What is the matter with you? How foolishly do you judge!” 

[al-Qur’an 68:35-36]

Reality on ground is, however, quite to the contrary. For common observation shows that the evildoers live a grand life and are often saluted and honored in the world, whereas the righteous and pious are often scorned and looked down upon with contempt. The result of this observation points to the fact that there should then be another life where good should be rewarded as such and evil should be punished as such. For if good is good and evil is evil and these values are objective and absolute, and whereas their result is not being produced in this world then this proves that this world is incomplete in relation to ethical conduct and its desired outcome. This necessitates the existence of another world where full justice will be meted out to everyone in accordance with his or her deeds.

Source: Synthesis of Iman

To be continued....