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    Spirit of Muslim Culture

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    Muhammad Abdullah
    The document discusses several key aspects of Muslim culture and philosophy: 1) It discusses the finality of prophethood in Islam and how mystic experience, though qualitatively similar to the prophet's experience, still exists as a vital source of knowledge according to the Quran. 2) Nature, history, and inner experience are all regarded as valid sources of human knowledge by the Quran. 3) The experimental method that was crucial to the scientific revolution in Europe was originally introduced from the Muslim world, and many European scholars like Roger Bacon learned it from Arabic science.

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    Spirit of Muslim Culture

    Uploaded by

    Muhammad Abdullah
    113 views2 pages
    The document discusses several key aspects of Muslim culture and philosophy: 1) It discusses the finality of prophethood in Islam and how mystic experience, though qualitatively similar to the prophet's experience, still exists as a vital source of knowledge according to the Quran. 2) Nature, history, and inner experience are all regarded as valid sources of human knowledge by the Quran. 3) The experimental method that was crucial to the scientific revolution in Europe was originally introduced from the Muslim world, and many European scholars like Roger Bacon learned it from Arabic science.

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    Spirit of Muslim Culture

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    The document discusses several key aspects of Muslim culture and philosophy: 1) It discusses the finality of prophethood in Islam and how mystic experience, though qualitatively similar to the prophet's experience, still exists as a vital source of knowledge according to the Quran. 2) Nature, history, and inner experience are all regarded as valid sources of human knowledge by the Quran. 3) The experimental method that was crucial to the scientific revolution in Europe was originally introduced from the Muslim world, and many European scholars like Roger Bacon learned it from Arabic science.

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Download as DOC, PDF, TXT or read online from Scribd
    Download as doc, pdf, or txt
    113 views2 pages

    Spirit of Muslim Culture

    Uploaded by

    Muhammad Abdullah
    The document discusses several key aspects of Muslim culture and philosophy: 1) It discusses the finality of prophethood in Islam and how mystic experience, though qualitatively similar to the prophet's experience, still exists as a vital source of knowledge according to the Quran. 2) Nature, history, and inner experience are all regarded as valid sources of human knowledge by the Quran. 3) The experimental method that was crucial to the scientific revolution in Europe was originally introduced from the Muslim world, and many European scholars like Roger Bacon learned it from Arabic science.

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    The Spirit of Muslim Culture

    ... The finality of the institution of prophethood... The abolition of priesthood and hereditary kingship in Islam, the constant appeal to reason and experience in the Quran, and the emphasis that it lays on Nature and History as sources of human knowledge, are all different aspects of the same idea of finality. The idea (finality), however, does not mean that mystic experience, which qualitatively does not differ from the experience of the prophet, has now ceased to exist as a vital fact. Indeed the Quran regards both "Anfus" (self) and "Afaq" (world) as sources of knowledge. God reveals His signs in inner as well as outer experience, and it is the duty of man to judge the knowledge-yielding capacity of all aspects of experience. ... Inner experience is one source of human knowledge. According to the Quran there are two other sources of knowledge - Nature and History It is a mistake to suppose that the experimental method is a European discovery... Europe has been rather slow to recognize the Islamic origin of her scientific method. But full recognition of the fact has at last come. According to Briffault's Making of Humanity.

    "... It was under their successors at the Oxford School that Roger Bacon learned Arabic and Arabic Science. Neither Roger Bacon nor his later namesake has any title to be credited with having introduced the experimental method. Roger Bacon was no more than one of the apostles of Muslim science and method to Christian Europe; and he never wearied of declaring that knowledge of Arabic and Arabic Science was for his contemporaries the only way to true knowledge... The experimental method of the Arabs was by Bacon's time widespread and eagerly cultivated throughout Europe."

    In the history of Muslim culture... we find that both in the realms of pure intellect, and religious psychology, by which term I mean higher Sufism, the ideal revealed is the possession and enjoyment of the Infinite. Devine life is in touch with the whole universe on the analogy of the soul's contact with the body. The soul is neither inside nor outside the body... Yet its contact with every atom of the body is real. It is one of the most essential teachings of the Quran that nations are collectively judged, and suffer for their misdeeds here and now.

    The unity of human origin... As a social movement the aim of Islam was to make the idea a living factor in the Muslim's daily life, and thus silently and imperceptibly to carry it towards fuller fruition.

    Religious life may be divided into three periods. These may be described as the periods of Faith, Thought, and Discovery. In the first period religious life appears as a form of discipline which the individual or a whole people must accept as an unconditional command without any rational understanding of the ultimate meaning and purpose of that command. This attitude may be of great consequence in the social and political history of a people, but is not of much consequence in so far as the individuals inner growth and expansion are concerned. Perfect submission to discipline is followed by a rational understanding of the discipline and the ultimate source of its authority. In this period religious life seeks its foundation in a kind of metaphysics a logically consistent view of the world with God as a part of that view. In the third period metaphysics is displaced by psychology, and religious life develops the ambition to come into direct contact with the Ultimate Reality. It is here that religion becomes a matter of personal assimilation of life and power; and the individual achieves a free personality, not by releasing himself from the fetters of the law, but by discovering the ultimate source of the law within the depths of his own consciousness. As in the words of a Muslim Sufi no understanding of the Holy Book is possible until it is actually revealed to the believer just as it was revealed to the Prophet. It is, then, in the sense of this last phase in the development of religious life that i use the word religion in the question that I now propose to raise. Religion in this sense is known by the unfortunate name of Mysticism, which is supposed to be a life-denying, fact-avoiding attitude of mind directly opposed to the radically empirical outlook of our times. Yet higher religion, which is only a search for a larger life, is essentially experience and recognized the necessity of experience as its foundation long before science learnt to do so. It is a genuine effort to clarify human consciousness, and is, as such, as critical of its level of experience as Naturalism is of its own level. (M. Iqbal)

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