Awareness of the Philosophical and Scientific Theories
Having
an awareness of the philosophical and scientific theories is a valuable source
for the mind which would permit the intellect to expand and would lead to
valuable interpretations of the Qur`an. By this we mean that although one must
keep away from any form of explanation of the Qur`an according to one’s own
personal opinion and must not seek to interpret the Qur`an in order to justify
and validate one’s preconceived beliefs and thoughts, however at the same time,
possessing an awareness of the thoughts and theories of the great philosophers
of Islam in regards to monotheism (Tawhid), the characteristics and actions of
Allah (awj) and other issues in relation to the beginning of creation and
resurrection, in addition to having knowledge and understanding of the physical
properties and makeup of the world and of mankind, will all lead one to having
a better insight. In the end, this awareness and knowledge would actually allow
a person to gain more benefit from the Qur`an.
Today,
humanity has made great progress in attaining knowledge of the Earth, universe,
and animal kingdom. Humankind has arrived at new horizons of understanding in
regards to the sciences of psychology and sociology. Although it is correct to
assert that not all of the knowledge that has been gained up until today is
completely correct, however having a better understanding of the scientific
breakthroughs and discoveries can lead a person’s philosophical and scientific
awareness to become stronger. This acts as a source of blossoming of the mind
of the commentator of the Qur`an, and grants him a special ability through
which he would be able to make use of the Qur`an in the most complete way.
We
narrate the following example in this regard to better understand this point.
The
six verses mentioned in the beginning of Suratul Hadid (57) are the most clear
proofs and words which we have in our possession to better understand this
point. In this example of ours, we shall refer to and quote only two verses
along with their translation:
{
هُوَ
الأَوَّلُ
وَالآخِـرُ
وَالظَّاهِرُ
وَالْبَاطِـنُ
وَهُـوَ
بِكُلِّ
شَــيْءٍ عَلِيمٌ ٭ هُوَ
الَّذِي
خَلَقَ
السَّمَاوَاتِ
وَالأَرْضَ
فِي سِتَّةِ
أَيَّامٍ
ثُمَّ
اسْـتَوَى
عَلى
الْعَرْشِ
يَعْلَمُ مَا
يَلِجُ فِي الأَرْضِ
وَمَا
يَخْرُجُ
مِنْهَا
وَمَا يَنْزِلُ
مِنَ
السَّمَآءِ
وَمَا
يَعْرُجُ
فِـيهَا وَهُوَ
مَعَكُمْ
أَيْنَ مَا
كُنْـتُمْ
وَاللٌّهُ
بِمَا
تَعْمَلُونَ
بَصِيرٌ }
“He is the First and the Last and the Apparent and
the Hidden and He has knowledge of all things. He it is Who created the Heavens
and the Earth in six days; then settled on the Throne. He knows that which goes
deep down into the Earth and that which comes forth out of it, and that which
comes down from the sky and that which goes up into it, and He is with you
wherever you are. And Allah sees what you do.”[39]
The
philosophical and theological points mentioned in these two verses of the
Qur`an (and indeed in the other four verses which follow) are so great that
Imam ’Ali b. Husayn as-Sajjad (‘a) has stated the following in regards to these
verses:
{
نُزِلَتْ
لِلْمُتَعَمِّقِينَ
فِي آخِرِ الزَّمَانِ.}
“(These
verses and indeed this chapter of the Qur`an) were revealed for those people
who would come at the end of time who would go forth in deep thinking and
pondering.”
There is not a single person who
could objectively state that with mere knowledge of the Arabic language, he
would be able to elucidate upon these verses of the Qur`an. When we (for
example) go forth to translate these verses into Farsi, we would still remain
in a state of ambiguity and uncertainty in regards to the actual purport of
these verses.
However, the knowledge which we
have gained through what the researchers of Islam have stated in regards to the
encompassing nature of an entity and the science of the beginning of creation,
act as a tool which permits the blossoming of the mind, which in turn leads us
to having a better understanding of the substance of these verses of the
Qur`an.
Is it possible for a person who
has never studied anything and never seen a teacher to reach to the depths of
the sentence which reads:
{
وَهُوَ
مَعَكُمْ
أَيْـنَمَا
كُنْـتُمْ }
“And He
is with you wherever you may be.”
Can
anyone who does not possess deeply grounded knowledge in the teachings of the
Divine understand the reality of the part of the verse that reads:
{
هُوَ
الأَوَّلُ
وَالآخِرُ
وَالظَّاهِرُ
وَالبَّاطِـنُ }
“He
(Allah) is the First and the Last, the Apparent and the Hidden…”
We
must repeat this point that: Our purpose in stating this
issue is not that we go forth and interpret the Qur`an through the use of Greek
or Islamic philosophy or through employing the new sciences and that we compare
the Qur`an with these fallible theories. If this was the case, then surely this
would be nothing other than commentary of the Qur`an through our own opinion
which is, as we know and as was previously mentioned, prohibited both through
employing the logical understanding and the Islamic legislations! Rather, our
aim here is that this form of awareness and knowledge (of other sciences and
theories) would actually give our intellect the power and strength to better
understand the verses of the Qur`an with a much more careful precision and in
which we would be in a better position to appreciate the aims and goals
intended by this Heavenly Book.
Today,
the discussions of the psychologists and sociologists in regards to mankind and
the studies of the scholars of the natural sciences in regards to the Earth and
Universe have opened up new horizons in understanding the Qur`an and have given
people in this day and age, the power to look at the Qur`an in a new light.
At
this point, the greatness contained in the words of the eighth Imam, ’Ali b.
Musa al-Rida (‘a) are made manifest. Once, a person asked the Imam (‘a) the
following question:
{
مَا
بَالُ
الْقُرَآنِ
لاَ
يَزْدَادُ
عِنْدَ
النَّشْرِ
وَالدَّرْسِ
إِلاَّ
غَضَاضَةً؟}
“Why
does the publication and study of the Qur’an, increase its freshness and
newness?”
The Imam (‘a) replied:
{
لأَنَّ
اللٌّهَ
تَبَارَكَ وَ
تَعَالَـى لَمْ
يَجْعَلْهُ
لِزَمَانٍ
دُوْنَ
زَمَانٍ، وَ
لاَ لِنَاسٍ
دُوْنَ
نَاسٍ،
فَهُوَ فِي كُلِّ
زَمَانٍ
جَدِيدٌ، وَ
عِنْدَ كُلِّ
قَوْمٍ غَضٌّ
إِلـى يَوْمِ
الْقِيَامَةِ.}
“This
is because Allah, the Blessed and the High, did not make it (the Qur`an) for a
particular time period nor for a specific group of people. Therefore it is new
for every time and fresh for every nation until the Day of Resurrection.”[40]
Perhaps it is due to this very
reason that Ibne Abbas has said:
{
أَلقُرْآنُ
يُفَسِّرُهُ
الزَّمَانَ.}
“Time
interprets the Qur’an.”
The
meaning of time is the different thoughts and sciences that appear in the human
society, which bestow a new vision to the exegete of the Qur’an, as a result of
which he derives such information from the Qur’an that the minds of his
predecessors never contained.