Is there such a thing as Absolute Truth? What would you say to those who say that there is no absolute or single truth or even correct information?
Submitted by on Tue, 29/03/2011 - 11:42
Dear Brother / Sister,
Expressing an opinion on the mistakes of others is speculation, which has a negative effect such as misleading pure minds. For this reason, we are going to evaluate this judgment with logical reasoning which is nourished with belief.
Absolute Truth: is the existence of something’s actual identity with its true nature and reality in Nafsul-Amr; Allah’s knowledge. According to some philosophers who retired from the faculty of reasoning such as sophists, human mind and knowledge cannot find or know the absolute truth. According to them, there is neither absolute truth nor true knowledge. All things are assumption. We are going to prove the wrongness of such ideas with one or two example.
The accuracy of the most of the data that the positive sciences have put forward is not only perceived by reasoning but also with eyes. For example, all of the details about solar and lunar eclipse of the sun and the information given long before exactly come out after a period of time. This shows the accuracy of the scientific evaluations about the existence of the solar system’s absolute truth such as its actual position, working system, system components and the relation between them.
Likewise, the medical developments of nowadays, can truly evaluate most of the facts such as how organs work and function which belong to the absolute truths of human body. Treatment methods yielding positive results, various medical operations, organ transplantation, peculiar characteristics of RNA-DNA, genetic passwords, fingerprints and other discoveries mean the evaluation of absolute truths related with human’s physiologic, biological, organic and genetic structure. The seeing ability of the eye, the hearing ability of the ears and the tasting ability of the tongue are examples of the absolute truth. Islamic scholars also indicated the existence of the absolute truth saying, “The essence of things is fixed”.
Besides, are the existence and oneness of Allah (SWT), the existence of Jinn, the miraculousness of the Qur’an, narrations and rational proofs that supported the truths such as the unique personality of Hz. Muhammad (PBUH) not absolute truths?
Do we not have the right to be suspicious of the existence of the mind of a person who says the existence of man, animals, plants, the moon and the sun that we see with our eyes, let alone unseen things, is not absolute truth and is the brainlessness of such a person not an absolute truth?,
They are only a few examples; we can give tens of more examples.
The concept of a single truth has absolute and relative aspects.
According to absolute truth, there is only one single truth because one thing cannot be two different things at the same time. Two opposites do not come together. For instance, the only truth of the sunny time when the sun rises is the day. The only truth when it is dark and when the sun sets is the night.
However, there are some relative truths of the day and night. For instance, when we say it is daytime or night now as people who live in Turkey, what we say is true for Turkey but it is not the only truth for the world. When it is night here, it is day in some other countries and vice versa. To sum up, the relative qualities that are called relative truths are not the single truth but relative truths that have many true aspects.
Similarly, water is a single truth that forms by the combination of oxygen and hydrogen. However, in terms of people drinking it, water has a pluralistic truth parameter from the point of view of medicine.
For instance, the same water can have five different judgments depending on the states of five different patients. It is obligatory for a patient who has lost a substantial amount of water to drink water. It is harmful like poison for a patient who has just had an operation. It is haram for him in terms of medical science. It is partly harmful for another patient; it is abominable for him to drink water in terms of medical science. It is neither harmful nor useful for another patient. It is permissible for him to drink it in terms of medical science. As it is seen, the truth has multiplied here. Is it possible to say, “Water is medicine only; it is obligatory to drink it; there is no other judgment”? (See Sözler 27. Söz/Hatime)
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