Islamic Doctrine

by:

Abdul Husain Muhammad

TEHRAN -IRAN

In the Name of Alldh,The All-compassionate, The All-merciful

Praise belongs to Alldh, the Lord of all being;

the All-compassionate, the All-merciful;

the Master of the Day of Judgement;

Thee only we serve, and to Thee alone we pray

for succour;

Guide us in the straight path;the path of those whom Thou hast blessed,

not of those against whom Thou art wrathful,

nor of those who are astray.

O'Alldh! send your blessings to the head of

your messengers and the last of

your prophets,

Muhammad and his pure and cleansed progeny.

Also send your blessings to all your

prophets and envoys.

Dear Reader,

The book you now have in hand is oneof the many Islamic publications distributedby this Organization throughout the world indifferent languages with the aim of conveyingthe message of Islam to the people of the world.

You may read this book carefully andshould you be interested to have further studyon such publications you can contact us througha letter. Naturally, if we find you to be a keenand energetic reader we shall give you a deserv-ing response in sending you some other publi-cations of this Organization.

You may express your views on this pub-lication and the subject matter discussed in it,and how far you have benefited from it or whichpart of the subject matter- has proved useful toyou and your environment. You will be able,in this manner, to introduce yourself as one ofour good and active reader.

Meanwhile, you can keep our address at thedisposal of your friends and those individualsinterested in Islamic Studies.

Publication Secretary,World Organization For Islamic Services,

( WOFIS).

CONTENTS

INTRODUCTION

Page

What is Islam? ... ... ... ... ... 5VALUE OF HUMAN KNOWLEDGE

a. Results of Philosophy ... ... ... 9b. Islamic Theory of Knowledge . . . 13

REVELATION STATEMENT1. Belief in God ... ... ... ... 182. Belief in Islamism and Prophecy ... 203. Belief in the Hereafter ... ... ... 22

A RATIONAL DISCUSSION OF THEREVELATION STATEMENT

Belief in God ... ... ... ... ... 25Existence of God and His Characteristicsa. Personal Experience ... ... ... 25b. Religion ... ... ... ... ... 26c. Philosophy ... ... ... ... ... 27d. Science . .. ... ... ... ... 30

Page

THE CHARACTERISTICS OF GOD1. Islamism and Prophecy ... ... 352. Life After Death ... . . . . . . 40

THE BENEFICIAL NATURE OF THEISLAMIC DOCTRINE ... ... ... 48

In the name of Allah, the Beneficent,

the Merciful

INTRODUCTION

What is Islam?

Islam is the final religion revealed tohumanity. The Islamic Message was deliveredthrough Prophet Muhammad (peace be uponhim and his progeny). He received the firstrevelation in the year 610 after Christ. Islam isa principle. A principle is defined as a doctrineplus a system of life in harmony. The systemis in harmony with the doctrine when thesystem is built upon and derived from thedoctrine. A person who does not believe inanything except in this world would be inclined

to care for his own pleasure regardless of otherpeople's welfare. Such a person would find nopoint in making sacrifices for others, becausematerially this means a loss to him. Yet thereare some people who would be moved emo-tionally by idealistic motives sometimes butsuch people are usually few and their work isinconsistent and uncertain. On the other hand,a person who believes in God and a life afterdeath would provide for the Hereafter. Hewould refrain from bad deeds knowing thatgreat punishment might be inflicted upon himin the life after death. He would be willing tosacrifice for others because there is a promiseof a reward in the next world. Hence thebehaviour of people is moulded as soon as theydecide which doctrine they adhere to.

Islam is a direct enlightenment of theCreator to humanity. It deals with all fieldsof their activity, whether on the individual or

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collective level. Special care is given to individ-uals and their behaviour in order that theirspiritual side is strengthened and made sublime.This is done through explaining the ideologyfirst, then binding them to God in prayers,fasting, pilgrimage, etc. The collective aspect isgiven due importance, where the social, eco-nomic and political systems were clearly for-mulated and minutely explained.

Islamic legislation defines two kinds oflaws, namely, the constitutional type and theregulative type. The constitutional laws arebasic and permanent. For instance, the conceptof defence against enemies is a permanent law,but the means of defence are changing with timeand place. In the past the means of transportand defence were horses, camels and elephants,etc. But now rockets, aeroplanes, nuclear shipsand weapons are used. Therefore, the consti-tution is concerned with the basic needs while

the - regulative laws are concerned with thebest means and ways to satisfy these require-ments.

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VALUE OF HUMAN KNOWLEDGE

a. Results of Philosophy:

The eminent British philosopher FrancisBacon said: "A little of philosophy inclinethman's mind to atheism, but depth in philosophybringeth man's mind to religion." Why? It isbetter to let one of the most distinguished andproductive representatives of `Logical positivism'(logical empiricism), Rudolf Carnap answers thisquestion. He said: "We may soon come to adegree of certainty sufficient for all practicalpurposes, but absolute certainty we can neverattain."

In fact, it amounts to the question: Do weknow anything at all? The answer may seemsimple, but when examined, it would be one of

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the most difficult questions which ever con-fronted man, Professor Ayer (the chairman ofthe Humanist Association and Professor of logicat Oxford University) said: "I believe in science"but he went on, "though I believe in science,I do not believe that science is infallible." Heconcluded, "Since we can never have a logicalguarantee that any such theory will not befalsified, we are never in a position to claimthat we are in possession of the final truth."

It seems that the best summary of theresult of philosophy is that given by theeminent philosopher Ludwig Wittgenstein. Hesaid: "My propositions are elucidatory in thisway: he who understands me finally recognisesthem as senseless, when he has climbed l outthrough them, on them, over them. (He mustso to speak throw the ladder, after he hasclimbed over it). He must surmount thesepropositions; then he sees the world rightly.

Whereof one can't speak, thereof one must besilent."

Bertrand Russel said: "One can't be certainof anything and if he is certain of anything thenhe is certainly wrong." He also said: "The jobof the 'philosopher is to help people to fighttheir doubt." Even a great rationalist like Des-cartes started by saying that he was doubtingthe only thing that he did not doubt - hisdoubt itself. His way of tackling the problemcan be taken as follows. (Since I doubt, there-fore I am thinking. Since I think therefore Iexist. Since I exist, therefore God exists fora thing cannot happen without a cause). Theweak points in his argument are the following:

i. He assumes that his doubt is absolutelytrue which is an arbitrary proposition.

ii. He assumes causality without offering areason for such assumption.

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To throw more light on the uncertaintyquestion, the following points could be added:

a) The known means of knowledge that isour five senses and mind are all liable to doubtsimply because they have cheated us manytimes and we cannot exclude any particularoccasion from doubt.

b) Our reasoning can be reduced to theapriori propositions of logic. The truth of thesepropositions might be subjected to analysis andhence they are not considered as instinctivelybasic. For instance, some concepts were con-sidered as axioms at one time like the absolute-ness of time and the Eucledian geometry; thenit was found that they were not absolute.

c) It seems that it is impossible to conceivea thing without affecting it as suggested-, byKant. Hence we can never have an exact imageof anything.

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d) ~ It

will

be

worse

when uncertaintybecomes dominant. Then doubt extends to theconcept of uncertainty itself which leads to theWittgenstein's declaration, "Whereof one can'tspeak, thereof one must be silent."

b. Islamic Theory of Knowledge:

A theory in epistimology which was workedout by the famous Muslim philosopher AbuNasr al-Farabi (870-950 A.D.) classified humanknowledge into two types:

i. Imaginative knowledge (at-Tasawwur):

These are the mental images that areformed in our minds irrespective of externalconditions. The basic premises like causality andthe law of contradiction are within this categoryof knowledge. Imaginative knowledge is takenas absolutely certain for it is not susceptible toany confusion of doubt.

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ii. Decisive knowledge (at-Tgdiq):

This includes all our knowledge whichcomes as a result of a mental decision (i.e., allinferred knowledge). This cannot be taken asabsolutely certain because our senses have de-ceived us many times and mental inefficiencycannot be discarded.

It could be proposed that the best defini-tion of a certain proposition is that which themind cannot but see. That includes the mentalimages in our brain. Hence the existence ofthese mental images is absolutely certain. Doubtremains about their representation of externalrealities. The premises of human knowledgesuch as "causality" could be considered asproperties and interaction characteristics of themental images and hence they are absolutelytrue. Doubt creeps in about the course ofanalysis, synthesis and deductions by the brain,

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because of its liability to errors and its imperfectnature. When we see something it is absolutelycertain that there is a mental image in ourbrain for there is no excuse for doubt aboutthe existence of the image, but it is not neces-sary that what we see has an external reality.Our doubt about its external reality comesfrom our empirical experience. Hence we arein possession of certain facts, namely the prem-ises of knowledge which we have considered ascharacteristics of the mental images. An applica-tion of these' premises in a probability con-sideration may allow a logical decision in favouror against a proposition.

Hence rationally speaking a propositionis acceptable if it is more probable. I am in aposition now to say that a doctrine is worthadhering to if it is logically favoured by higherprobability considering its essence and conse-quences of adaptation. The following pages

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could then be considered as an attempt toexplain the rational support of the Islamicdoctrine.

It must be added that belief (iman) is astate of mind which God bestows on goodMuslim (i.e., those who submit to His will).Prophet Muhammad (p.b.u.h.a.h.p.) was not aphilosopher.. It is well known that he wasilliterate. The Islamic message was inspired inhim by revelation.

Islam encourages rationalism. Throughoutthe holy Qur'an man is encouraged to thinkand reason out, but rationalism alone (i.e.,without the purity of the soul which resultsfrom acting according to the will of God) isnot sufficient for belief (iman). I am moreconcerned here with the rational support ofthe Islamic doctrine, bearing in mind that actingaccording to the will of God is a necessary

requirement for a firm and lively belief.

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REVELATION STATEMENT

The

Islamic doctrine - is based on thefollowing foundations:-

1. Belief in God:

God is the ultimate of the existence ofthe universe. He is the Creator whose essenceand form is beyond perception. It is only someof His characteristics that we have knowledgeof through experience and prophesy. The Crea-tor's intrinsic characteristrics are infinite andabsolute. He is eternal and cannot be limitedto space or time, because He is the Creator ofboth. He is One and Just. The characteristicsof God can be classified into two divisions:

i) Positive: such as Almighty, Powerful,

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Creator, Benevolent, Willing, Knowing, Wise,etc.

ii) Negative: such as indivisible, unseen,etc.

Islam stresses two concepts, namely theUnity and Justice of God. The first conceptassumes order and harmony in the universe.The second concept furnishes the ground forprophethood and man's free will. Man is bornneutral in his intentions concerning good andevil. Islam considers man as potentially ableto do either of the two. When he pursues onepath, then he will experience an accelerationin that path as a natural consequence. Man ismade aware of the nature of the two pathsthrough his instincts, prophets, the callers forrighteousness, and the callers for evil.

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2. Belief in Islamism* and Prophecy

God created nature including man, as anatural phenomenon, according to definite laws.These laws may be statistical in some fields, andmay include control of tire evolutionary processin nature. "isldm" is an Arabic word whichmeans submission. "muslim " is a word whichmeans that which submits to the laws of God.Thus the non-willing things in the world suchas lifeless objects, like atoms and stars areMuslims. Man is given a high capacity of think-ing, and his activities fall into two categories.The first kind is instinctive, such as his heartbeatwhich obeys the laws set by God. The will isgiven to human beings and exercises its powerwithin a special sector of life. This sector

*Islamism means in this context submission to thewill of God.

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includes all human activities except those mat-ters which are beyond human control. However,even this part of human activity has some ideallaws which enable human beings to achieveoptimum control. These laws are given to manby God, and conforming to them means thatwe are Muslims - i.e., submitting to the willof God. These are the Islamic laws. OtherGodly religions are also God's laws, but eithertheir role had finished or they have been alteredby men. Islam is the last religion God haschosen for humanity.

A prophet is a good man, fit and able todeliver the message of God. He should befaultless in order to be a model for others tofollow. In other words, he ought to be anefficient person to conduct a cultural trans-formation within the society. Prophets haveappeared throughout history to perform theirduty as witnesses, heralds of mercy and warners.

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They conduct the cultural change and warnpeople against going astray.

3. Belief in the Hereafter:

Man consists of a material body and asoul. The latter is called in modern psychology"mind." After death the material body goesback to the physical world as chemical com-pounds while the mind or soul goes to a worldof its own type. It is believed that during theperiod between death and the day of judgementpeople are classified under three categories.Those who have been extremely good by obey-ing God and His Prophet will be in a state ofhappiness during that period which is called"barzakh. " Other people who have been ex-tremely sinful -during their life, will get thetorment of "barzakh. " The rest of the peoplewho are in between, their soul would be static.The second stage is the day of Judgment, people

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will be reminded of their good and bad deeds inthis world, and prepared to receive their rewardor punishment.

Good people will be rewarded by beingsent to Paradise, while the evildoers will besent to Hell, In Paradise, people will receivewonderful pleasure and happiness:

"Allah has promised the believers, men andwomen, gardens underneath which rivers flow,forever therein to dwell, and goodly dwellingplaces in the gardens of `adn (of perpetual

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bliss); and ,greater, Allah's good pleasure; that isthe grand achievement" (Qur an, 9:72).

In * Hell people would get every torment,and the fuel of the fire is human beings andstones.

A person commits sins when he behavesagainst God's laws. Everyone is responsible forhis own deeds. He is not charged with sinscommitted by other people.

A RATIONAL DISCUSSION OF THEREVELATION STATEMENT

Belief in God:

Islam does not require faith without beinglogically convinced. In this section, the con-sistency and the rational positivity of thedoctrine will be shown.

Existence of God and His Characteristics:

There are four ways to prove the existenceof the Creator:

a. Personal Experience

There are some events which we encounterin our lives that cannot be explained except

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by the existence of God. Many people en-counter incidents which convince them of theexistence of God. It must be admitted thatthis type of conviction is applicable on a smallscale and hardly considered by others who arenot related to that particular event. But itsimportance cannot be discarded, specially ifwe are to use probability measures.

b. Religion

Many good people have appeared through-out history and preached belief in God. Thosepeople are called prophets. Prophets must haveunique qualities such as wisdom, piety, truth-fulness, trustworthiness, etc. These qualitiesmust be known to people before they are sentas prophets. All prophets claimed to have someextraordinary communication with God. It isestablished that their intentions and works wereconsistent and support their claims.

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c. Philosophy

(The first cause, argument)

Considering the "Law of cause and effect,"take matter in general. It certainly needs acause for its existence now. This argumentmight be objected to by saying that its causeneeds a cause, and that will end up in aninfinite series. However, this objection can becountered by proving that the chain of causesmust terminate in an ultimate cause. This ulti-mate cause should be self-sustained and requiresno cause for its existence. In other words,there should be a cause different in nature andessence from those in the chain.

Now, let the cause of the existence ofmatter be A and its effect be B and so on. Thusa chain (A, B, C, D, E, F, . . . .) is formed. If Adisappears then matter disappears. Similarly the

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existence of D is necessary for the existence ofA and so on. Now take an arbitrary link in thechain say N; however, the status of N in theseries is subjected to three possibilities:

i) Must not exist. ii) May exist. iii) Mustexist.

The first and second assumptions requirethe non-existence of matter as explained above.

Hence, we are left with the last assumption.

The circle argument can be disproved also.The circle of causes implies a series A, B, C,D, . . . . then back to A, B.... etc., going roundin a circle. Take any pair in the circle, say A andD. There are three possibilities: i) A existsbefore D. ii) D exists before A. iii) A and Dexist simultaneously.

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If A exists before D then there is nomeaning in saying that A is dependent on D,simply because D used to have no existencebefore it was caused to exist by A. The secondassumption can be disproved by a similar argu-ment. The third assumption means that neitherof the two are the cause of the existence of theother. Hence they require a cause beyond theirexistence.

A further objection might be raised on theaccount of the arbitrary proposition of N forit might be taken as the very matter itself. Thisassumption contradicts the premises of logic,namely the apriori proposition like causality.It is needless to go further, but it can be provedeasily that matter has the same essence butdifferent forms, then it may be asked, "Whatare the causes which have given different formsto the same essence?" If it is said that therewas no original form, then matter needs a factor

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beyond its essence to provide its present form.If it is said that these forms were eternal, thenwhat were the causes which made them differ-ent. If they were intrinsic, then they musthave been either potential or active. The formerrequires an agitating cause, while the latterneeds the existence of contradictory thingssimultaneously, which is against the premisesof logic. Hence the fact that matter has bothan essence and a form necessitates that it iscontingent.

d. Science

It is known by intuition that for everyintelligent work there is a maker. Consider anyexample in nature such as the human brain.Then compare it with a highly sophisticatedinvention, like the computer. It is obvious thatthe latter is a product of the human brain. It isthen impossible for the brain to exist without

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an intelligent maker. Some people like to escapetowards an imaginary thing called accident. Ifaccident can be discarded as an impossibility,then the only way left is to attribute it, asMax Planck, the great physicist puts it: "toGod."

Probability and chance is a very well defin-ed branch of mathematics. If a specific card isto be drawn from a pack of ten cards at random,then the probability of drawing that card is1/10. Consider the cards are numbered fromone to ten, and it is required to find theprobability of drawing the cards in sequence.The probability of that event is 1 / 10 1°. In com-paring the peculiarity of this simple operationwith that of a living cell, the denominatorbecomes very large. In other words, the proba-bility of its being born by accident becomesvery remote. However, if the comparison pro-ceeds to the creation of a human being, it

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becomes much more remote. To clarify thispoint, imagine someone tells you that his carcame about by an accident through somepeculiar circumstances. One would think that heis mad. Going further in comparing the peculiar-i ty of the whole universe, the denominatorapproaches infinity. It might be objected thatthe universe is finite. The answer is that ap-proaching infinity is sufficient for a mathemati-cal proof. Also we are dealing with design andnot the finite material used in the design.

Indeed, there is no place rationally oremotionally for a blind accident to make ahuman eye, that is, putting its lens and pupil intheir positions, a retina to reflect light, twotypes of fluid and millions of cones and rodsbehind the retina to analyse light. There is noplace for a blind accident to make the geneswhich transfer the biological characters of theancestors to the descendents. It is said that the

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genes of the whole human population wouldnot fill a thimble used by a tailor!

THE CHARACTERISTICS OF GOD

It is now established that God is the causeof existence of the universe, hence it cannotbe said that He is limited in a space or time. Hischaracteristics can be envisaged through Hiswork. It is seen that there is a good order andpurpose in the world, hence He is wise. Thereare great forces in the universe, therefore He ispowerful, etc. Evil is a word which has a relativemeaning. God's acts, and His work are perfectin every respect. They contain all the factorsof mercy and benevolence. Evil is a deficiencywhich cannot be attributed to God. If someonegives ten pounds, then takes one pound backhe is still generous and good.

God is one. If it is assumed that there are

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many then they should have either the samewill or different wills. If they have the samewill, then there is no meaning in saying theyare many. If it is assumed that they have differ-ent wills, then they are either equal or differ-ent. When they are equal, then the limit oftheir behaviour is the same, and consequentlythey have the same will. When they have differ-ent powers, then the strongest will overcomethe weakest.

God is just. Injustice is a weakness whichcannot be attributed to the Creator, who isperfect in every respect.

1. Islamism and Prophecy

The word "Islam" has two concepts. Thefirst concept could be realised linguistically.The Arabic word "isldm" means "submittingwillingly." It refers to the submission to God

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in general, and in this sense it includes all thereligions and looking at it from a still broaderview it includes all non-willing objects. Thesecond concept is a formal definition whichrefers to Islam as a community and any personwho declares "There is no God but Allah andMuhammad is the messenger of Allah," is aMuslim.

Islam fits man's nature and is in harmonywith his needs and hopes. Human experienceshows that it is harmful to behave against one'snature. For example, not getting married andwronging others. Religion calls this state "sin."It is an empirical experience that being inharmony with natural laws (God's laws) is agood thing, for instance being truthful, trust-worthy, kind righteous, etc. Religion calls thisstate "good."

Prophecy is necessary for the following

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reasons:

i) Man is distinguished from animals byhis mental capacity and freedom of choice. Themental capacity is high but limited. His questions range from the origin of the universe tothe life after death. He searches for the bestmeans of securing his present and future life.Furthermore, he puts his knowledge under testand examines its origin and value. He evenquestions his own perception. Then it can beseen that there is a big scope for debate anddifference on any subject! Philosophers whohave a deep insight into matters differ aboutbasic concepts! ! All kinds of contradictoryi deas are found co-existing in the world of phi-l osophy. There is a universe, says realism. Ideal-ism claims that there is no real universe at all,it is all a matter of imagination to Berkley andDavid Hume! Marx claims that our perceptionis a mere reflection of our environment. Im-

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manuel Kant and Descartes said there is somebasic instinctive knowledge. Hence this confu-sion must be ended in some way.

Therefore, sending prophets is inevitable torescue humanity from being lost in doubts. Itis necessary to show them the way of life inconforming to God's laws; these laws are pre-sented by the Godly religions throughout his-tory.

ii) The high standard of behaviour andmoral conduct which the prophets used todisplay before experiencing revelation. As anexample of a typical prophet the case of Proph-et Muhammad (p.b.u.h.a.h.p) is outstanding.

The following points are in favour of theProphethood of Muhammad (p.b.u.h.a.h.p.).

a. He was known as truthful and trust-

39

worthy before he claimed Prophethood. Hismoral character was unique and beyond anyquestion or doubt.

b. He never doubted his message. 'Wherewere many attempts to divert him from hiscourse by offering him bribes of money, women,followers, etc., but he was never shaken ormoved by these offers. He lived for twenty-three years after his Prophethood,, conformingto his ideals in every respect.

c. He was an illiterate person. The Qur'anis the miracle that God has given him to con-vince people of his message and Prophethood.The fine literature, the magnificent social, eco-nomic, political and spiritual systems presentedin the Qur'an are well perfected and defined.There are more than 750 verses in the Qur'anwhich state facts most of which could neverhave been known to people at the Prophet'stime.

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d. He knew the year of his death. He alsoprophesied many things which were fulfilled.

e. He waited for two years after he hadreceived the first few chapters of the Qur'an.During this period he did not receive anyrevelation. This historical fact strongly supportsthat the Qur'an is God's revelation.

2. Life After Death

The following points support the existenceof a life after death.

a. The investigation of modern psychologyin the field of clairvoyance, precognition (proph-ecy), psychokinesis (effect of mind on matter) and extrasensory perception have shownthat man does not consist of this material bodyonly, but there is something behind and beyondit: psychologists call it the "mind" (which is

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different from the physical brain). Religioncalls it the "soul." It is only a matter of ter-minology.

b. Para-psychology works together withspiritualism in modern psychical investigations.The following are some scientists who did someresearch in this field.

Sir Oliver Lodge

(Winner of Rumford medal of the R.S.,President of the Physical Society of London,and of the British Association for Advancementof Science). He stated that: "Speaking formyself with full and cautious responsibility Ihave to state that as an outcome of my investiga-tion into psychical matters, 1 have at length andquite gradually become convinced, after morethan thirty years of study, not only that persist-ent existence is a fact, but that occasional

4 2

communication across the chasm - with dif-ficulty and under definite conditions - ispossible. The evidence has thoroughly convincedme (i) of human survival, (ii) of the possibilityunder favourable circumstances, of communica-tion between the dead and living, (iii) that deathis only an episode in continuous existence.I also think it fairly established that some kindof help, guidance or inspiration reaches us attimes across what is sometimes called `the gulfor through what is often called `the veil.' "

Professor Hart (in his book "The Enigmaof Survival") who was quoting Lodge said: "Thehypothesis of continued existence in anotherset of condition, and of a possible communica-tion across the boundary is not a gratuitousone made for the sake of comfort and consola-tion or because of a dislike to the idea of extinc-tion; it is a hypothesis which has been graduallyforced upon the author - as upon many other

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persons - by the stringent coercion of definiteexperience; the foundation of atomic theoryis to him no stronger. The evidence is cumula-tive and has broken the back of all legitimateand reasonable scepticism."

Sir William Crookes

(Inventor of the Crookes tube in electric-ity, President of the R.S., of Chemical Society,of The Institute of Electrical Engineering andof the British Association for the Advancementof Science, discoverer of Thallium, etc.). Hebegan in 1869 a scientific investigation ofpsychical phenomena which led him to theconclusion "that invisible and intelligent beingsexist who say that they are the spirits of deadpersons." He made the following statement inhis presidential address before the British Asso-ciation in 1898: "Thirty years have passed sinceI published an account of experiments tending

44

to show that outside our scientific knowledgethere exists a force exercised by intelligencedeffering from the ordinary intelligence commonto mortals. I have nothing to retract, I adhereto my already published statement. IndeedI might add much thereto."

Sir William Barrett

(F.R.S. Professor of experimental physicsin the Royal School of Science in Ireland). Heis another scientist who spent decades in physical research. He commented on some experi-ments where an automatic writer producedmessages purporting to come from people whohad died. He says: "Certainly, for our own part,we believe there is some active intelligence atwork behind, and apart from the automatist,an intelligence which is more like the deceasedperson, it professes to be, than that of anyother we can imagine. It is an attempt at intelli-

45

gent co-operation between certain disembodiedminds and our own."

There are many other scientists who believein the above-mentioned results. For exampleProfessor Rhine, a biologist and plant psychologist, and Sir Alister Hardy, present professorof zoology in the University of Oxford. In hisbook "The Living Stream," (1962) he supportsvery strongly these results and states that thereis a new movement in modern biology which isaiming at what he calls "natural theology."Even an opponent to religion like. Russel declar-ed in "Why I am not a Christian" that hedoes not doubt the scientific manner in whichpsychical researches were carried out.

Harnell Hart, professor of Sociology in theUniversity of Kentucky, said in his book, "TheEnigma of Survival": "That something corresponding to `the astral world' emerges logically

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from combination of clear dreams and telep-athy is recognised in the writing of at least twodistinguished philosophers - C. J. Ducass, ofBrown University, Providence R.I., U.S.A., andH. H. Price, of Oxford University, England(1956) (P.238):

"The existence of some sort of Astralworld appears to be a logical necessity. Vivid .dreams do, of course, occur, and telepathy isa scientifically established phenomenon. Hence,there is no reason to reject as inherently incredi-ble the numerous accounts of shared dreams.Eminent philosophers both in America andEngland have pointed out the rationality ofconceiving the life beyond death in terms oftelepathy and shared experience." (P.245).

Many people suffer and they are not com-pensated for in this world. Many others do mis-chief and commit crimes but they have not

47

been punished while living on this earth. It hasbeen already stated that God is just because Heis perfect. Then, it may be asked, "is it justiceto let good people suffer without compensa-tion?" The natural answer is that there is a lifeafter death where people will receive reward orpunishment for what they have done.

THE BENEFICIAL NATURE OF THE

ISLAMIC DOCTRINE

Some points in favour of this beneficialnature:

a. Islam provides hope to people to liveand a purpose to pursue - a hope which tiesthem to God, a purpose which can vary fromaiming at the satisfaction of the Creator tomere selfish interest. The purpose of satisfyingthe Creator is a sublime thought. Imam `All(p.b.u.h.) said: "I worship God neither out offear nor for gains, but because He is worthy ofworship."

The selfish interests are manifested in the

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desire to enter Heaven and avoid the torment ofHell.

b. Islam fulfills the instinctive need for areligious belief. The need for religion is a factwhich is admitted by all those who studyreligion in human society.

c. The Islamic attitude towards "Sin" is arational one. It places the responsibility ofcommitting sin on those who indulge in it. Inother words, Islam denies the inheritence ofsin. This attitude frees man from the sense ofguilt of evil deeds which he has not committed.

d. The believers tend to respect themselvesas dignified human beings and have the samefeelings for others. This respect is the result oftheir communication with the Creator, throughprayers, fasting, pilgrimage, etc.

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e. The Islamic philosophy about life im-plants good and tender feelings in the Mus-lim's outlook. Muslims' view of life is that ofco-operation:

"And how many a moving creature that donot carry its sustenance; Allah sustains it andyourselves; ..............." (Qur an, 29:60)

"Who made the earth a bed (resting place)for you and the sky a structure and causes waterto descend from heaven and thereby produces

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fruits for your sustenance; ..............." (Qur an,2:22).

It is assumed that there is order, harmonyand co-operation in the world. On the otherhand, the materialistic view of life is that ofstruggle, vicious competition and war. Thereforethe Islamic philosophy inculcates the feeling ofpeace and tranquility. The materialistic philoso-phy injects tension, competition and conflictamong people.

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