All-Wise is one of the names of God Almighty and it means the One who possesses wisdom. He ordained and created everything with all their causes, effects and multiple reasons.
Wisdom is knowledge and acting on that knowledge. The one who cannot combine them both is not called wise. (Elmalılı Hamdi Yazır)
Wisdom also has the meaning of prophethood. Prophethood is a Divine institution. Those messengers of Allah read the book of the Universe and taught it, and they demanded some duties from men, on behalf of Allah. They taught the human beings completely that everything was created in the bounds of wisdom and that everything has at least one, maybe thousands of functions. Then, they established in the hearts well the necessity of that men, to whom those entire beings serve, must have an important duty, otherwise, all of those creatures which are created wisely would serve to purposelessness, aimlessness and nothingness. Therefore, the true wisdom is in Prophethood, not in Philosophy.
Knowledge and acting on it is taught together in the prophethood school. And in this school, the wisdom of beings is learned from their Creator directly. Estimations, assumptions or personal and subjective feelings are not needed.
Philosophy is named science of wisdom as well, since it discusses the truths and aims of beings. But if a philosopher, after his studies, does not introduce a life style or a moral acquisition which people can apply to their lives and only spends his time talking, then it is not wisdom indeed.
Who is the Creator of this universe and the innumerous creatures in it?
Who makes this universe, from atoms to suns, serve human beings?
Who rotates thousands of orbs in a perfect order and wisdom in the heaven?
Who makes this world with its mountains and orchards, seas and rivers, earth, water and air serve men?
Who is the One, who created man in a superior creation in comparison to the other creatures, who bestowed wonderful attributes to his soul, and thousands of subtle features, which are as precious as the world, like intelligence and imagine?
Where did the man come from to this world, what is his duty here, and then where is he going ?
The mankind, who is approaching swiftly to death at any moment, could only satisfy him by finding answers to these questions; therefore s/he finds peace and reaches joy and salvation.
Philosophical trends which cannot give affirmative answers and are not advantageous for people about those matters can not be included in the definition of science of wisdom.
FAQ in the category of Philosophy
Stoic philosophy is a socio-cultural result of the periods of change in which people belonging to the ancient Greek city states destroyed by Alexander I and then the Roman Empire left locality and became citizens of great empires.
This period, which started in the 3rd century BC, lasted until the 2nd century AD. The main principles and application criteria that formed its philosophy were lost under the domination of the empires within the political as well as cultural and social boundaries of the city-states.
What is sought in this period is new and more universal principles that will define the human affiliation connected to the world understanding of the empires and respond to their psycho-social needs and pursuit of happiness.
In this context, in order to overcome the painful destructiveness of changes, a cynical nihilism and skepticism or dogmatism have become widespread, as well as an understanding of happiness in harmony with nature and cosmopolitan world citizenship.
According to Islamic thought:
- It is not enough to seek happiness based on earthly criteria. The pursuit of happiness must be eternal.
- An understanding of happiness in harmony with nature is not sufficient in terms of meaning and satisfaction.
- According to the Quran, if nature is viewed as the verses (signs) of our supreme creator, only a path to human happiness can be opened.
- The universal understanding of Islam accepts that all human beings have an equality of creation brought into being by the creator.
By providing the absolute horizon line that is missing in all those pursuits, belief opens the door to eternal happiness in the worldly life that all humanity needs.
- Need: It means a gap that is necessary to fill and something incomplete that is necessary to be completed. It means to do something as a needy being, to fill any gap and to complete any incomplete thing.
In that case, Allah is not needy due to the following reasons:
a) Allah is a pre-eternal being. He does not need to be existent; He does not have any incomplete things. For, incompleteness and needs are peculiar to the created beings.
b) Not everything is done because of a need. For instance, a poet does not write poems because he is in need. For, he does not meet a need when he writes a poem.
Similarly, an artist does not paint because he needs something. On the contrary, this poet writes a poem and this artist paints a picture in order to put their skill into action.
Likewise, Allah does not need our existence. He did not feel such a need. However, Allah wanted to see the manifestations and decorations of his one thousand and one names and attributes like His endless power, knowledge and wisdom. Therefore, -so to speak- He created thousands of beings.
c) Yes, a person who has a skill wants to see and show his skill; likewise, Allah wanted to see His beautiful and perfect attributes Himself first and created beings to watch them. Then, He showed His art to conscious beings.
- Besides, there is not only one reason why Allah created the universe.
Those explanations are the aspect of it that we can understand. It will not be an exaggeration to say that Allah, who has endless names and attributes, has endless purposes in creation.
d) However, there is a sacred pleasure, a sacred gratification in creation.
That is, Allah created beings not because He needed them but because He felt a sacred and pure gratification peculiar to Him.
Let us listen to Badiuzzaman Said Nursi, who is an expert of this issue:
“Just as the activity of creatures arises from appetite, desire, and pleasure, and there is a definite pleasure in all activity; indeed, all activity is a sort of pleasure; so too, in a suitable way and form appropriate to His essential self-sufficiency and absolute riches and in a manner fitting for His absolute perfection, the Necessarily Existent One has boundless sacred compassion and infinite holy love.
And He feels a boundless sacred ardor arising from that sacred compassion and holy love, and an endless holy joy arising from that sacred ardor, and, if one may say so, an infinite sacred pleasure arising from the sacred joy.
And pertaining to that Merciful and Compassionate One, is, if the term is permissible, a boundless sacred gratification and infinite holy pride arising from the boundless feeling of compassion that springs from the sacred pleasure, sacred gratification and pride which arise from the gratitude and perfections of creatures which result from their abilities emerging from the potential to the actual and their developing within the activity of power. It is these which necessitate in boundless fashion, an endless activity.” (see Mektubat, p. 86-87)
- Our last advice to you is to read Risale-i Nur Collection.
All of your delusions regarding the issue will be eliminated - with the help of Allah - if you want it sincerely.
- Telling lies generally originates from either weakness or fear. For example, somebody might promise to do something but might not do it at the time he promised. Therefore, this person might lie because of weakness
The excuse of such a person is generally as follows: I could not do it due to some reasons / weaknesses.
However, if that person has promised to do something to mafia-type murderers, or if it is a matter related to the state that can lead to his imprisonment, he might make up a suitable excuse or lie for fear of being killed by the mafia or imprisoned by the state.
As it can be understood from the examples above, the important factors of lying are weakness and fear.
When we view the issue from that viewpoint, it is an indisputable fact that Allah, who has infinite knowledge and power, is not weak regarding any issue, and that there is no obstacle to prevent him related to the issue He promised.
Similarly, it is neither religiously nor intellectually possible for Allah, as an infinitely powerful being and the creator of everything, to fear anything.
- Besides, liars are usually those who do not care about their honor and dignity. It is definitely not possible for Allah, who is the owner of the most beautiful, perfect, transcendent and holiest names and attributes, and who is free from all kinds of deficiencies, to resort to lies that do not befit His supreme glory though He does not need to lie. To think that something like that is possible can only be the work of liars who do not understand how degrading telling lies is.
Thus, the possibility of Allah, who is the owner of infinite knowledge and power, of infinite majesty and magnificence, and the sole creator and ruler of this universe, telling lies - God forbid - can never be within the scope of a scientific possibility. That is, it never makes any sense in terms of logic. For a possibility to become meaningful, there must be an indication, a sign, a reasonable signal that adds possibility to that possibility.
The principle “A possibility that does not originate from any indication has no scientific value” is a powerful and scientific rule of logic. There are thousands of evidences that it is true. If, on the contrary, there is somebody who supposes something that has no possibility, he must be confined to his imaginary world.
- Which one of us would prevent his children from going to school based on the possibility that “he may die at any moment”?
- Which one of us can assume that the Black Sea is a sugar basin?
- Which one of us agrees to leave his home and to live in a wretched way outside based on the possibility of an earthquake happening at any moment?
We swear by Allah’s perfect names and attributes that there is no sign that makes it possible for Allah to lie; there is no necessity; there is no fear.
As a human being, but as a perfect prophet, as a person who earned the title of “Muhammadul-Amin” (a person who never lies, a reliable prophet in all issues), the Prophet Muhammad (pbuh) did not resort to lies with the testimony of the world and his friends; then, is it possible for Allah, who is his Lord, who educated him, and who is his true teacher, to resort to such a bad deed?
What’s the point of Allah’s bluffing people since He does not need anything, does not have to create anything, does not fear any human being, and it is out of the question for any being to do him any harm or benefit? Can His infinite knowledge and wisdom, endless dignity and seriousness, unlimited grandeur and sanctity resort to such a mean thing? God forbid!
Allah clearly declares in the verses below that Allah is truthful in order to eliminate such satanic delusions:
“Allah. There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than Allah’s?” (an-Nisa, 4/87)
“But those who believe and do deeds of righteousness,- we shall soon admit them to gardens, with rivers flowing beneath,-to dwell therein for ever. Allah’s promise is the truth, and whose word can be truer than Allah’s?” (an-Nisa, 4/122).
“The word of thy Lord doth find its fulfilment in truth and in justice: None can change His words: for He is the one who heareth and knoweth all.” (al-Anam, 6/115)
“Until behold, they arrive there (Paradise); its gates will be opened; and its keepers will say: ‘Peace be upon you! well have ye done! enter ye here, to dwell therein.’ They will say: ‘Praise be to Allah, Who has truly fulfilled His Promise to us, and has given us (this) land in heritage: We can dwell in the Garden as we will: how excellent a reward for those who work (righteousness)!’” (az-Zumar, 39/73-74)
- Although such clear statements of the Quran, which is a miracle in terms of forty aspects, are evident, it is really contrary to common sense to be deceived by the delusions of Satan and to value such delusions of the soul. Doubtlessly, such delusions can come to all of us, but what we need to do is not to pay attention to them.
Dystopian narratives appear as negative versions of the understanding of ideal society.
The Quran sometimes uses similes to facilitate the understanding of transcendent divine truths. However, it does not use fictional narratives related to the evaluations of people’s lives. It builds a plain reality phenomenon.
As such, the examples of negative societies described in dystopias evoke polytheist-based oppressive societies such as Ad and Thamud, which are categorized in the Quran.
- First of all, we have to admit that Imam Ghazali’s views on physics might be incomplete when viewed from the window of today’s scientific developments though they are excellent according to the level of science of that day.
- Until recently, a particle/atom was considered the smallest indivisible matter. However, it is now known that the atom consists of many parts.
According to the information given by experts the movement of atoms (which, according to the theory at that time, was considered indivisible and not taking up space) is quite limited but they still vibrate. In liquid and gas, on the other hand, “atoms” make movements of rotation and displacement in addition to vibrational movements. In liquid, atoms are in constant motion but are still bound together; but in the gas phase, atoms act almost as if they were independent of one another. There is no reason to exclude ether atoms from this rule.
- The research made in the 19th and 20th centuries reinforced the following information: Matter is like a set of billiard balls, which is determined by coordinates in space, has a speed limit and can transform into states such as solid-liquid-gas. Each atom is related to a neighboring atom within its own boundaries and shares electrons in motion.
- The huduth proof of kalam scholars is based on two foundations: Tasalsul (succession) and taghayyur (change). Movement and stillness are important as they are clear indicators of this variability.
In fact, it is known that almost the entire universe is in motion without referring to the ether substance. As kalam scholars point out, each movement expresses stillness in relation to its previous position. The transition from the first time to the second time puts the first time in a state of stillness.
- There is information in the Quran that the heavens and earth are in motion in the air/space (that is, although they are not positioned in any place) and that they are suspended in the air by Allah. The earth globe, which we know closely, is in motion even though it is not based on any place.
According to the statement of Badiuzzaman Said Nursi, “It has been established empirically that while remaining as ether, it has various forms and formations like other matter. Just as there are three states of the same matter, liquid, gas and solid, for instance, steam, water, and ice; so there is nothing to reasonably prevent ether having seven states or levels; it cannot be objected to in any way.” (see Lem’alar, p. 67)
- It is understood from the statement above that ether substance is a changeable thing. The evidence put forward by kalam scholars for huduth is not only movement, but also variability rather than movement. Their inferences such as “Since the world is changeable/variable...” is an indication of it. Change itself is a movement.
- According to some new scientific studies, what provides the environment for rapid movements in space is ether.
“Ether leads to increased elasticity of space-time, and this situation occurs. Space-time is often imagined as a stretchy sheet being bent and twisted by the presence of a heavy object. Ether causes this elastic sheet to be more bendable partly. Thus, matter seems to have a greater gravitational effect than would be expected from its weight. According to calculations, the high velocities observed in stars in galaxies and attributed to dark matter today can only be explained with the support of this gravitational force caused by Ether.”
-Nursi, who presents the Quran to the understanding of our age and interprets the secrets of nature and the Universe, interprets the term water in a verse as ether and states that it is the origin of material creation:
The verse “and the throne of His almightiness has rested upon water” alludes to this matter, which resembles water. “After its creation, the ether received the Maker’s first manifestation giving existence; that is, He created the ether, then He made it into the fundamental atoms (jawahir farda).” (see İşaratü’l-İ’caz)
- Nursi describes ether as “a matter which fills space is the bond of the laws governing the heavenly bodies like those of attraction and repulsion, and is the conductor and transmitter of such forces in matter as light, heat, and electricity” and considers it as “the most changing and the most varying and the most dispersed through space”.
After stating that the space is full of ether Nursi says, “Just as fruits clearly demonstrate the existence of the tree that bore them, flowers their flower-bed, shoots their seed-bed, and fishes the sea, the stars also thrust before the mind’s eye the necessary existence of their source, seed-bed, sea, and flower-bed.” (see Sözler, p. 569) Thus, he states that ether is the field of both formation and activity of the beings.
- As we have just quoted, Nursi states that ether forms the fabric of each realm and that the seven realms are subject to structuring according to the separate rules as follows:
“It has been established empirically that while remaining as ether, it has various forms and formations like other matter. Just as there are three states of the same matter, liquid, gas and solid, for instance, steam, water, and ice; so there is nothing to reasonably prevent ether having seven states or levels; it cannot be objected to in any way.” (see Lem’alar, p. 67)
a) First of all, the discrimination of people with coal-like spirits like Abu Jahl and people with diamond-like spirits is related to man’s state but it is Allah who wants it, not man. Thus, the one that wants these positive and negative structures to be distinguished is Allah. Allah wants to see it. It is one thing for Him to know with His pre-eternal knowledge what will happen and how; their manifestation in the external realm is another thing. In testing, reflections are seen in the external world.
“Do men think that they will be left alone on saying, "We believe", and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false.” (al-Ankabut, 29/2-3)
It is indicated in the verses above that Allah makes a test to make goodness and evil manifest in the external world. Thus, the issue of determining diamond-like spirits and coal-like spirits is closely related to Allah Himself.
b) The most important dimension of the test is the result of the test. To evaluate the state of those who pass and those who fail. The realm of the hereafter, where this evaluation will be made, will be a place where Allah’s infinite justice will be manifest because the world is not suitable for the divine justice to be manifest fully. Allah – virtually - wants to see His creativeness by creating innumerable works of art; He organized the test in this world in order to see all manifestations of His justice fully – in the hereafter.
c) Allah has infinite mercy and generosity. The manifestation of this generosity and mercy, and the continuation of grace and grants are possible only through the existence of an eternal realm. (see Nursi, Sözler, Onuncu Söz)
Paradise is suitable for the fulfillment of such a duty. However, the manifestation of Allah’s infinite mercy wants to become manifest related to those who deserve mercy. Treating the good and the bad in the same way does not comply with the fine manifestation of mercy; it does not comply with real justice either.
d) Allah has two kinds of attributes that become manifest in the form of jalal (majesty) and jamal (beauty). Those attributes want to become manifest differently. As a matter of fact, He introduces Himself to us as Rahman (All Merciful) and Rahim (All Compassionate) as well as Aziz (Mighty) and Jalil (Glorious).
Mercy and Compassion want to embrace those who obey by rewarding them, and Might and Glory want to punish those who disobey.
That is why Paradise and Hell exist. If there were no test, there would be no Paradise and Hell. If Paradise and Hell did not exist, those different attributes that are pre-eternal and post-eternal would not have manifestations that become apparent eternally.
e) The decisions that Allah make are not dependent on reasons. His preference is the reason. For instance, His creation of the world out of nothing occurred as a result of His preference rather than a reason that necessitated it. Allah’s wanting to see His own jalal and jamal is His wisdom. The preference of Allah, who is the decision maker, does not need any other reason.
From this viewpoint, it can be said that making the test is a preference of Allah. If He had not wanted it, he would not have made a test. However, He used His preference related to “the existence and non-existence of the test” and preferred “its existence”.
“If We had so willed, We could certainly have brought every soul its true guidance: but the Word from Me will come true, 'I will fill Hell with Jinn and men all together.'” (as-Sajda, 32/13)
This fact is indicated in the verse above.
Imam Ghazali’s “skepticism” never had a problem of belief. His effort was a “battle of ideas” in which he tried to answer certain philosophers who idolized the intellect and sowed seeds of doubt and unbelief around them in the language they understand. Or, out of compassion and pity for people who might fall into their trap by mistaking philosophers for great people and thus fall prey to misguidance and doubt, he sacrificially threw himself into a battle of ideas that they could not do. As a matter of fact, Imam Ghazali explains the reason why he voluntarily entered into this issue as follows:
“When I investigated the causes of laxity and weakness of belief among the people, I found that it was based on these four principles:
1. The reason for those who are engaged in philosophical sciences.
2. The reason for those who follow the path of Sufism.
3. The reason for those who follow talim, the claim that (the meaning of everything is learned from the innocent imam, who is the one who stands with the truth).
4. The reason for those who are known as “ulama (scholars)” among the people.
When I found that the people’s belief had weakened to such an extent due to the reasons I have listed, I considered myself competent to remove these doubts. I said, ‘It is obligatory to fulfill this duty.’“
The battle of ideas that he entered into with different motives, such as his efforts to defend the Islamic creed and the belief of Ahl as-Sunnah on the one hand, and his feeling of pity and help for weak-minded and ordinary people on the other, later turned into a very exhausting intellectual ordeal. He was saved from this exhausting ordeal with the help of Allah and a light in his heart.
Thus, it was possible for him to suddenly grasp self-evident truths without the help of intellect, reasoning and logic, that is, without evidence and proof. After this intellectual ordeal, he makes the following important observation:
“Those who think that the attainment of truths always depends on proofs narrow the vast and infinite mercy of Allah.” In this regard, he cites the following verse: “Those whom Allah (in His plan) willeth to guide,- He openeth their breast to Islam...” (al-An’am, 6/125)
This period of ordeal yielded fruitful results. Ghazali, whose only concern was to defend and spread the Islamic faith and the Ahl as-Sunnah creed, had the opportunity to learn about all the views and ideas of his time that seemed to be alternatives to the Islamic faith and the Ahl as-Sunnah creed, and to see their weaknesses and faults during this difficult period.
After those difficult years, Imam Ghazali identified many basic principles that will shed light on today’s Muslims. For example;
- By expressing the fallacy of the philosophers,
He says, “I realized that intellect is not independent in grasping all the issues and is not in a position to solve all the questions.”
- Instead of completely denying the science of philosophy, he criticizes its mistakes.
He says, “Some ignorant Muslims deny whatever comes from philosophers. Why should a person abandon and deny the words of philosophy if they are reasonable and fixed by evidence, if they do not contradict the Quran and hadith? Such people make the religion of Islam look ignorant.”
As a critic of philosophy, Ghazali is said to have led the French thinker Descartes with the principle “Doubt leads to truth”, David Hume with the maxim “There is no necessary connection between cause and effect”; and the German philosopher Kant with the principle that “intellect cannot grasp all issues”.
References:
- Cavid Sunar, İslam Felsefesi Dersleri, Ankara, 1967, p. 115.
- Mehmet Ayman, Gazali’de Bilgi Sistemi ve Şüphe, İnsan Y., 1997.
- Aykut Küçükparmak, Gazali’nin Bilgi Sisteminde Hadsi Bilgi, Muş Alparslan Üni̇versi̇tesi̇ Sosyal Bi̇li̇mler Dergisi Vol: 1 Iss: 2 December: 2013.
