Science and Religion 5:06 pm
Ya Ali Madad
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Science & Religion
Total Parts 16. click the following to download: Science and Religion Book
Shukr al-hamdulillahi Rabbi Al-Alamin. We have now finished the articles on “Science and Religion”
Science and Religion 11:38 am
Science and Religion
Part 16 -Final
Physical Science and Spiritual Science (D)
Inshallah! we have a good understanding of the relationship between science and faith; the eternity of Allah and His creation including our soul; the importance of humility and submission to the teachings of our Imams and the importance of maintaining a balance between the material and spiritual aspects of our lives. We have appreciated too; that the discoveries in the physical world should give us added impetus to strive for spiritual progress. We have remarkable examples in the lives of many great Ismailis who are role models of such a balance. Pir Sadardin and Pir Nasir-i Khusraw were extremely well versed in various physical sciences, such as mathematics, astronomy, linguistics, music, etc. Simultaneously they had achieved the level of Haqqu’l-yaqin or the certainty of Truth, as witnessed by the marvellous literary legacy they have left for future generations. Material science is one means of perceiving Allah’s eternal creation. Spiritual science is a means of recognising our soul in order to recognise our Lord.
Let us pray:
O Mawla, grant us the courage to maintain balance in our lives,
O Mawla, help us to progress towards Haqqu’l-yaqin,
O Mawla, bless us with your Nurani Didar…….Ameen.
Shukr, al-hamdulillahi Rabbi Al-Alamin. We have finished the articles on “Science and Religion” – Inshallah in the next email we will send out the entire book with cover and table of contents.
Science and Religion 5:14 pm
Science and Religion
Part 15
Physical Science and Spiritual Science (C)
In the outstanding periods of Muslim history, we can see that the discoveries in material science were balanced by knowledge of faith or spiritual science. The brilliant stars of Muslim history such as Ibn Sina, Al-Biruni and Ibn Haytham did not just shine in their scientific research of the physical world. They are also known for their knowledge of the faith and they were all outstanding philosophers.
As far as our Tariqah is concerned, the balance between material intellectualism and spiritual enlightenment is a consistent teaching of our Imams. As Mawlana Sultan Muhammad Shah said in his Platinum Jubilee speech of 1955: “But, as I have explained in my Memoirs for the whole world to understand, there are two worlds: the world of material intelligence and the world of spiritual enlightenment. The world of spiritual enlightenment is fundamentally different from the world of material intellectualism and it is the pride of Ismailis that we firmly believe that the world of spiritual enlightenment has come as a truth from the inception of Islam to this day with the Imamat and carries with it as one of its necessary consequences love, tenderness, kindliness and gentleness towards first, our brother and sister Muslims of all sects, and secondly, to those who live in righteousness, conscience and justice towards their fellow men. These religious principles of Ismailism are well known to you; for you have heard them from me and through your fathers and grandfathers and from my father and grandfathers, until I fear that by long familiarity with these teachings some of you forget the necessity of re-examination of your heart and religious experience.”
Indeed our Tariqah Rites and Practices give us the impetus to carry out this Re-Examination of our Heart and Religious Experience!
Next Email will follow with Part 16: Physical Science and Spiritual Science (D) article on “Science and Religion”
Science and Religion 11:36 pm
Science and Religion
Part 14
Physical Science and Spiritual Science (B)
In today’s write-up, let us analyse another very significant verse of the holy Qur’an. In Surah 31, ayat 20 it says: “Do you not see how Allah has subjugated to you whatever is in the heavens and whatever is in the earth, and He has completed on you His favours physically (zahiratan) and spiritually (batinatan)? Yet among human beings there is such a one who disputes concerning God, without knowledge or guidance, or an illuminating Book.” Once again we note that Allah’s favours are present for us both in the external physical world (zahir) and our inner spiritual world (batin). Our faith teaches us that it is important for us to actualise both the physical and spiritual blessings of Allah.
This was explained by Mawlana Hazir Imam in Chicago in 1983:
“… the conflict between science and faith which certain people perceive around the world does not exist in Islam, but equally it is important to remember that what you perceive is not of your own mind and it is not of your creation and it is foolish to become vain and proud as a consequence of scientific discovery, but on the contrary, scientific discovery if understood in the correct context is a continuing lesson in humility and I want this to be clearly understood by the younger generation of my Jamat, so that in their work, in their endeavour, they have a correct perception of what their minds, their education, their intellects will make known to them in the years ahead …”
Next Email will follow with Part 15: Physical Science and Spiritual Science (C) article on “Science and Religion”
Science and Religion 4:21 pm
Science & Religion
Part 13
Physical Science and Spiritual Science (A)
In the first part of these write-ups on Science and Religion, we heard that the theme of Religion and Science was chosen not simply because we live in a period of accelerating scientific discoveries. More particularly, it was chosen because Islam has a particular notion of science and within it our esoteric Tariqah has a unique understanding of the relationship between science and religion. Our understanding based on our Imams’ ta`lim is very specific. Allah shows His signs or miracles in both the external world (afaq) as well as in the inner world of the soul (anfus). The study of the external creation is physical science and all the discoveries in it are blessings of Allah. The struggle to progress spiritually is spiritual science of recognising and understanding the inner world of the soul or the microcosm. The two are not mutually exclusive. In fact they are very much inter-linked, because as we heard previously in the quotation from Mawlana Ali’s poem, a human being is a microcosm, which contains everything of the universe or macrocosm, ready to be discovered and actualised in the light of Imam’s guidance. Thus for us, there is a balanced approach to both material and spiritual science. There is no apprehension or fear of the technological and scientific revolution which surrounds us. Neither do we forsake the dimension of spiritual enlightenment which is the eternal aspect of our lives.
Next Email will follow with Part 14: Physical Science and Spiritual Science (B) article on “Science and Religion”
Science and Religion 10:26 pm
Science and Religion
Part 12
The Macrocosm and the Microcosm (B)
How does this process of self-recognition and actualisation takes place? The holy Qur’an in Surah 51, ayat 20-21 says: “And in the earth there are signs for those whose faith is certain (muqiniin). And also in your own souls; will you not then see?” This ayat refers to the signs of Allah in the earth or the physical creation. It also clearly states that there are Divine signs within the souls of human beings or their spiritual creation. The ayat also talks about the muqiniin, that is, mu’mins whose faith is based on yaqin or conviction. According to Ismaili teachings yaqin or certainty has three ranks. In other words, certainty develops from the first level of the knowledge of certainty to the second stage, which is the eye of certainty. Finally it culminates at the level of the Truth of certainty. Let us take a simple example from physical science to understand this process.
In the beginning students accept the formula H2O from a qualified teacher. This is the level of `ilmu’l-yaqin or knowledge of certainty. Next when the students carry out the experiment of mixing two parts of hydrogen with one part of oxygen in a laboratory, they will actually see the water. This is called the eye of certainty or `aynu’l-yaqin. In the final stage, when the water is drunk it becomes part and parcel of the students’ existence. This is the highest level of experience. It is called Haqqu’l-yaqin or the Truth of certainty.
According to the holy Qur’an and its ta’wil by our Imams, mu’mins have the capacity to progress in their spirituality. We see around us proof of how Allah enables and empowers human beings to advance in the field of physical sciences. Why should it not be the same in the field of spiritual science? This is the meaning of the ayat under discussion, that there are signs in the earth for those whose faith is certain and in their own souls too. But we can only see and appreciate this when we submit to the teachings of Imam-i zaman and absolutely obey his farmans. The Imam of the time is “wa kulla shay’in ahsaynahu fi Imamim-mubin”, that is, the knowledge of everything is encompassed in the manifest Imam. It is the particular and greatest blessing of Ismailis to receive guidance directly from the fountainhead of all knowledge; therefore there are no bars in the path of our spiritual progress. And this is the evidence of Ismaili history. Great mu’mins like Salman-i Farsi, Pir Sadardin, Pir Nasir-i Khusraw, Pir Hassan Kabirdin and many other luminaries are proof of what is possible in the light of Imam-i zaman’s guidance.
Next Email will follow with Part 13: Physical Science and Spiritual Science (A) article on “Science and Religion”
Science and Religion 2:35 pm
Science and Religion
Part 11
The Macrocosm and the Microcosm (A)
The write-up in last two days highlighted the significance of humility in Islam. It is necessary in our perception of the relationship of science and faith. It is indispensable in the practice of our faith. However, it is also important to understand that submission, obedience and self-effacement which are aspects of humility, do not undermine the dignity or existence of a human being. On the contrary. Our esoteric Tariqah teaches that pride and vanity are obstructions to spiritual progress. Humility purifies the human spirit of impediments and prepares it to receive the grace of the Holy Spirit or Ruhu’l-Qudus, which encompasses all Divine blessings.
Our first Imam, Mawlana Murtaza Ali (salawatu’llahi `alayhi) amongst many of his unique attributes was also a poet. In his collection of poetry, called a Diwan, he addresses human beings and says:
“Do you think that you are a small body?
Whilst the great cosmos is contained within you?
You are the speaking Book,
By whose letters the hidden is revealed.”
This verse assures us of the real worth of a human being according to our esoteric teachings. In Ismaili understanding, each human being is a microcosm which contains everything of the macrocosm. From the time of Hazrat Ali to the present, all our Imams have given us the sublime ta`lim that we human beings are the highest creation of Allah. As such we have the capacity to develop ourselves “to the highest possible planes of the human soul and higher”. Thus another well-known lesson taught by Hazrat Ali was: He/she, who recognises his /her own soul, recognises Allah.” The guidance of our Imams has always directed us towards the ultimate goal of self-recognition and actualisation, that is, to experience the macrocosm within the microcosm.
Next Email will follow with Part 12: The Macrocosm and the Microcosm (B) article on “Science and Religion”
Science and Religion 10:36 pm
Science and Religion
Part 10
The Importance of Humility (B)
This is extremely important for us who live in an age where almost every week we see reports of new discoveries in the media. In the excitement of the news we tend to forget or ignore that such new discoveries are part of an on-going process. We do not hear about the many failures or revisions of theories and hypotheses which have taken place unbeknown to the general public. Further, whatever is discovered today is simply a stepping stone to more findings tomorrow. Also as Mawlana Hazir Imam pointed out, in spite of such revolutionary discoveries, human beings are far from being able to control many of the natural forces around us. Above all, there is a real danger of losing the balance between the material and the spiritual which is the central message of Islam.
Thus, in Singapore in 1983, Mawlana Hazir Imam said: “… the development of man’s knowledge, the development of man’s mind, is simply further demonstration of the power of creation of Allah. And I think when you reflect over the discovery of space, you will recollect that practically every individual, who has actually been into space, came back, whether he was Christian or otherwise, with one comment: the unity of man and the eternity of what he had experienced, that is the cosmos in which we live. Those two messages are fundamental to Islam.”
Without humility the practice of the faith of Islam becomes hollow. Humility is central to our esoteric rites and practices. The additional giryah-u zari tasbihs are especially effective when we recite them with total humility. Finally, humility is all important in our personal search for spiritual enlightenment and Didar.
Next Email will follow with Part 11: The Macrocosm and the Microcosm (A) article on “Science and Religion”
Science and Religion 11:58 pm
Science and Religion
Part 9
The Importance of Humility (A)
If we look at Mawlana Hazir Imam’s Farmans, the Islamic ethic of humility has been mentioned more than once in relation to the rapid advancement of science and technology. In the 1983 speech on the occasion of receiving the Charter of the Aga Khan University, Mawlana Hazir Imam spoke about the Islamic belief that knowledge is twofold. He said: “There is that revealed through the holy Prophet and that which man discovers by virtue of his own intellect. Nor do these two involve any contradiction, provided man remembers that his own mind is itself the creation of God. Without this humility, no balance is possible. With it, there are no barriers. Indeed one strength of Islam has always lain in its belief that creation is not static but continuous, that through scientific and other endeavour, God has opened and continues to open new windows for us to see the marvels of His creation.”
Humility is integral to the belief in and practice of Islam. The word “Islam” itself means to submit to the will of Allah through obedience to His chosen Prophet and designated Imam. This is the teaching of the holy Qur’an in Surah 4, ayat 59, which we recite in our daily Du`a: “Ati `ullaha wa `ati `ur-Rasul wa ‘ulil amri minkum, that is, Obey Allah and the Prophet and those who are holders of the command.” Thus, submission and humility are the pre-requisites for and the hall-mark of the faith of Islam.
Therefore, during his many visits to the world-wide Jamat in the period 1982 to 1983, to commemorate his Silver Jubilee, Mawlana Hazir Imam emphasised the importance of remaining humble in the face of scientific discoveries and in the context of being surrounded by technology.
In Dodoma in 1982, he said:”And to be proud and vain about the discoveries of science or space programmes is childish.” In Dacca in 1983, he said: “Everything man discovers in his scientific endeavours is a reflection of Allah’s greatness, of His creation and it is human vanity, silly human vanity to think that what one has discovered is something which the human mind has invented. The human mind has been allowed by Allah to perceive something that it hadn’t perceived before, that is all.” In Mwanza, in 1982, he said: “… when people ask the question: `Where are the limits of modern science?’ the answer is very simple, there are no limits to modern science, because Allah is the Creator and when scientists get blown-up heads and they think that they have discovered something extraordinary, they have really discovered nothing else than one other indicator of the total power of Allah’s creation.” In Vancouver, in 1983, Mawlana Hazir Imam warned against viewing “science as a method of perceiving man’s dominance of his surroundings. Man does not control his surroundings, and the more man learns and understands his surroundings, the more the Islamic perception of life becomes important and comprehensible.
Next Email will follow with Part 10 “The Importance of Humility (B)” article on “Science and Religion”
Science and Religion 10:22 am
Science and Religion
Part 8
Swift Scientific Discoveries in the last Hundred Years – but Spiritual Progress?
From the vantage point of the 21st century, let us look back to the last hundred years in order to appreciate how swift scientific discovery has been in the recent period of human history. We can best appreciate this by reference to what Mawlana Sultan Muhammad Shah (salawatu’llahi `alayhi) relates in the Prologue of his Memoirs, published in 1954. He says: “In my youth the internal combustion engine was in its early, experimental phase, and the first motor-cars were objects of ridicule; now we all take supersonic jet propulsion for granted, and interplanetary travel is far more seriously discussed today than was even the smallest flying venture at a time when I was quite grown up and had already lived a full and active life. I had the great honour of knowing Lord Kelvin, in his time the greatest physicist in the world; he assured me solemnly and deliberately that flying was a physical impossibility for human beings and quite unattainable. Even H. G. Wells in his early book, “Anticipations” put off the conquest of the air and the discovery of atomic power for two or three centuries. Yet these and much more have come to pass in a brief half century.”
We consider Mawlana Sultan Muhammad Shah’s 72 years long Imamat as the most significant in terms of the scientific revolution which took place during his time. From candle light to atomic power and from fear and ridicule of the motor-car to the invention of supersonic travel and space exploration, the last century from a Muslim perspective is fresh proof of Allah’s creative power and His mercy in enabling human beings to make unprecedented scientific discoveries. It is salutary to reflect that even the greatest physicist of his time, Lord Kelvin had rejected the idea of aeroplanes.
In the times when there is immense material progress, we must always guard against an imbalance, such as indicated by Mawlana Sultan Muhammad Shah in his Platinum Jubilee message of 1953, where he says: “In these 70 years of my Imamat, men’s material condition has totally changed. There has been an immense increase in power over nature, but, as we see, with strifes everywhere spiritual power has not increased.” Mawlana Sultan Muhammad Shah continued by saying that he hoped the Ismailis would set an example to the rest of the world by our “higher enlightenment and helpful co-operative movements”.
Thus, we can conclude that for us as Ismaili Muslims, scientific discoveries which are likely to accelerate in the present and future will be regarded as the grace of Allah and not as destabilising factors. Further, with the enormous increase in technology around us, we will not allow ourselves to be deflected from maintaining a balance in our lives. Inshallah, we will continue to progress on the Sirat al-Mustaqim by acquiring more and more spiritual knowledge.
Next Email will follow with Part 9 “The Importance of Humility (A)” article on “Science and Religion”
