1. Qur’an is the Book of Knowledge. Explain.
Explanation: Knowledge is a vast span of information – information as diverse as notions, ideas, hypotheses, theories, to postulates, axioms, and laws – ranging from an unorganized and mundane class of materials to conclusive, precise learning texts deduced. The conclusive and precise knowledge class attached with consequences are called Learning Texts. All derived Laws of Natural and Social Sciences are primarily the precise textual forms of Learning Texts.
The precise texts from Natural and Social Sciences may be classified as Academic and Learning. The Academic Texts with no consequences, calling no change of behavior, are called Academic Texts. The Learning Texts are select and specialty texts. The Learning Texts are attached with consequences. The consequences call us to respond appropriately, strictly as per the Learning Texts. The Learning Texts thus command us to react with a behavioral response strictly as per the message contents.
However, there may be, in general, exceptions to many such rules defined as Laws. Despite this, there are some of the Classical Learning Texts which have no exceptions at all and are bound to influence individuals all alike. The Select Learning Texts of such specialty are called Wisdoms so as to distinguish them from their general pool of Knowledge included under Physical Sciences, Humanities, and so alike. The Holy Qur’an is a book of Wisdoms rather than a book of Knowledge.
2. Is Qur’an a Book of Theology?
Explanation: To be precise, Qur’an is not identical to theologies. Theology as a branch of philosophy is lost to discussions and the study of futile subjects with no reality. Theology as such is the result of wild search for elements of Unreals and Unknowables. It is composed exclusively of human speculations to establish a link between God and His creations. The relation is illustrated through fanciful thoughts, delusionary philosophies, traditions attached to mystical personalities, and fabricated tales of past incidents.
The Qur’an, on the other hand, is concerned with ingredients indispensable for building personalities. It also warns about pitfalls standing out as hurdles to the overall development process.
{And abide quietly in your homes, and do not flaunt your charms as they used to flaunt them in the old days of pagan ignorance; [The term jahiliyyah denotes the period of a people’s – or civilization’s – moral ignorance between the obliteration of one prophetic teaching and the emergence of another; and, more specifically, the period of Arabian paganism before the advent of Muhammad. Apart from these historical connotations, however, the term describes the state of moral ignorance or unconsciousness in its general sense, irrespective of time or social environment. (See also note on 5:50.)] and be constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle: for God only wants to remove from you all that might be loathsome, O you members of the [Prophet’s] household, and to purify you to utmost purity.} (Al-Ahzab 33:33)
As a comprehensive text, Qur’an also explores the process of self-purification of souls (Tazkiyah) from evil diseases of arrogance, lust for wealth standing as obstacles to spending in the cause of God, hatred, cruelty, injustice, hypocrisy, and so alike.
{He that spends his possessions [on others] so that he might grow in purity –} (An-Nazi`at 92:18)
Tazkiyah is the process of cleansing. The cleansing, in turn, leads to personality development through self-evaluation and self-nurturing while comparing changing behavior with Mirror Templates of Qur’anic personalities and behavior patterns.
The wholesome personality is a person made of flesh and blood, indistinguishable from ordinary persons, involved in buying and selling, indulged in transactions, moving freely in the market, identified as one of many, reliable, soft-spoken, loyal, faithful, kind, pious, true to his promise, walking with humility, pure at heart, sincere in approach to God, spending publicly and privately, caring for elders, respecting parents, grateful, brave, transparent, modest, as well as hosting similar virtues.
A wholesome personality can enjoy material successes in terms of prosperity, well-being, wealth, power, prestige, and status, added with subjective goals of a self-consoled soul, thrills of living in sight, security and mercy of God, the status of never being alone or ignored by God, and enjoying the thrills of being totally submitted to none but God alone.
Theology as such neither admits such holistic personality development nor does it promote such transformation. Theology as a subject of philosophical discussions has nothing to do with personality and hence is of no benefit to the individual and society. For people keen on securing success through personality, there is no need to pursue theology; rather, they should concentrate on crude management practices of Islam.
3. Is Mysticism as a Concept Related to Islam? Explain.
Explanation: The philosophy of Mysticism is claimed to focus on self-purification of souls. It is also regarded as Spiritualism. It is proposed as an approach to self-cleansing of souls through cordials of extreme sophistication and enchanting arcane rituals in a predefined manner.
To be precise, it is not in total conformance with the Qur’anic Deen of Islam. Islam commands voluntary submission to Allah, sincere devotion to Almighty, racing to excel in virtues, behavioral performance reflected in transactions, promoting virtues, and curbing evils as a methodology seeking purification of the heart from diseases of lust, avarice, arrogance, injustice, hypocrisy, and ingratitude.
The simplified natural mode of commitment expressed through actions and intents, self-checking of actions through Qur’anic Mirror Templates, and self-inspiration through Motivational Stories, combined as a unit, is the lone approved approach leading to self-cleansing of the heart, mistakenly proclaimed as the soul.
Mysticism as such does not appreciate the Qur’anic theme of accountability for his/her actions and intents. No man is let free. Everyone is accountable for his deeds. Everyone is liable to be punished or rewarded based on the evaluation of his/her deeds. The philosophy of mysticism in no way leads to Personality and hence needs condemnation.
Key takeaways:
- The Qur’an provides wisdom and guidance.
- Tazkiyah purifies the heart and develops character.
- Righteous behavior is essential to spiritual growth.
- Believers are accountable for their actions and intentions.
- Sincere submission to Allah guides personality development.
- Philosophical theology is distinguished from Qur’anic guidance.
- Mystical practices are evaluated against the Qur’anic approach.