The view of the Quran and philosophy on life

Let us understand the solution to the present question through a parable. Once, a spiritual and really artistic king wanted to write down something that was suitable for the holiness of the Quran and therefore the miraculousness of its words and to clothe its miraculous body with a pleasant garment.

That artistic person wrote the Quran during a wondrous way. He used all precious gems while writing it. so as to draw in attention to its various realities, he wrote some letters with diamonds and emeralds, some with pearls and onyx, some with brilliant and coral and a few with gold and silver.

He decorated it in such a method that both those that could read and people who couldn't read were amazed by it. It appeared to be a really precious antique piece of labor to experts since the outward great thing about the book was a sign of the brilliant great thing about its meaning.

Then, he showed that wise, artistic and decorated book to a philosopher and a Muslim scholar. He ordered each of them to write down a book about the wisdom of the book so as to check and to reward them.

First, the philosopher then the scholar wrote a book about it. The book of the philosopher mentioned only the adornment of the letters, the connection between words, their positions and therefore the properties of its gems. It didn't mention its meaning. For, the foreign philosopher didn't skills to read Arabic. He didn't regard the ornamented Quran as a book and as an article that had a meaning. He saw it as an ornamented antique work. The philosopher didn't know Arabic but he was an honest engineer, a fine artist, a talented chemist and an expert jeweler. He wrote the book supported the humanities and sciences he knew.

When the Muslim scholar checked out it, he saw that it had been the fantastic and wise Quran. He didn't concentrate to the external adornments; he wasn't curious about the ornamented letters. Rather, he became preoccupied with something that was 1,000,000 times higher, more elevated, more subtle, more noble and more beneficial. For, mentioning the sacred truths and lights of the mysteries beneath the veil of the decorations, he wrote a very fine commentary.

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Then the 2 of them took their works and presented them to the illustrious king. The king first took the philosopher's work. He checked out it and saw that that self-centered and nature-worshipping man had worked very hard, but he had written nothing of true wisdom. He had understood nothing of its meaning. Indeed, he had confused it and been disrespectful towards it, and ill-mannered even. For, supposing that the source of truths, the Quran, to be meaningless decoration, he had insulted it as being without value in reference to its meaning. then the wise king hit him over the top together with his work and expelled him from his presence.

Then he checked out the work of the opposite , the truth-loving, scrupulous scholar, and saw that it had been a particularly fine and beneficial commentary, a most wise composition filled with guidance. He said, "Congratulations! May God bless you! this is often wisdom and that they call those that possess it knowledgeable and wise. As for the opposite man, he was a craftsman who had exceeded his authority.

Then, in reward for the scholar's work, he commanded that reciprocally for every letter ten gold pieces should tend him from his inexhaustible treasury.

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And so, if you've got understood the parable, check out its reality and see this:

The ornamented Quran within the parable is that this artistically fashioned universe, whose ground is ornamented with flowers, and whose sky is decorated with stars.

And the king is Allah, who is ruler of the pre-eternity and post-eternity.

As for the 2 men, the primary one, that's the foreigner, is philosophy and philosophers, and therefore the other is that the Quran and its students.

Yes, the Quran is that the most eloquent translator of the book of the Universe. Yes, it instructs man and therefore the jinn concerning the signs of creation inscribed by the pen of power on the pages of the universe and on the leaves of your time . And it's at beings, each of which may be a meaningful letter, as bearing the meaning of another, that is, it's at them on account of Allah, who creates them.

For instance, you'll check out a mirror in two ways:

1- to ascertain m at the mirror to see the mirror itself; this looking is named literal meaning.

2- to ascertain m at the mirror to see the thing or person who appears thereon . This re-evaluation is named signified meaning. during this look, the mirror is of no importance. What matters is what's seen on the mirror.

Philosophy looks at the universe, which is sort of a mirror, with literal meaning, that is, on account of beings.

The Quran looks at the mirror of the universe to ascertain the artist that becomes manifest thereon mirror. it's discovered His names and attributes and said, "How beautifully they need been created; they show the sweetness of Allah, their Maker, within the best way."

On the opposite hand, philosophy has plunged into the decorations of the letters of the universe and beings and has become bewildered. rather than watching the universe on account of Allah, it's checked out the universe on account of beings; rather than saying, "How beautifully they need been made", it's said, "How beautiful they are" and has exceeded its boundaries.

We can understand the difference of those two views through the subsequent parable:

If we put an antique chair, before philosophers, they might start to look at it. they might search its shape, structure, the sort of the tree, when it had been made, etc. they might never believe who made this chair and why it had been made. they might act as if that chair came into being as a coincidence.

However, the Quran and its students would have an interest within the maker of the chair instead of the ornament of the chair and therefore the quality of the tree. they might specialise in questions like, “Who made this chair? Why did he make it? what's the meaning of this chair? what's the name of the maker of this chair and what are his attributes? Does he have any commands for us?”

When a philosopher and his students saw a horse tied to a stake pushed into the bottom , they might have an interest within the stake, the horse and therefore the rope. they might write many books about them. However, they might not have an interest within the problems with wisdom like, “Who does the horse belong to? Who pushed this stake into the ground? Why did he tie the horse here? Where did the rope come from? What does the one that did it want to say?" However, the Quran is curious about real wisdom and teaches people the answers to the questions above.

The world and therefore the things in it are works of art that are made artistically. the planet and therefore the other stars are connected to the sun with spiritual ropes and rotate around it. Philosophy is interested only within the outward appearance of this world and therefore the things in it. It mentions the laws that connect them to every other.

It doesn't believe why and by whom these wonderful things were created and who imposed these laws. However, the Quran sees everything as a window resulting in the artist of everything, Allah. It tries to form people know Allah through those things and appears at the beings on account of Allah. It discovers Allah's names and attributes in everything, from a fly to the sun. Everything seems like a letter and a poem, including the names of their artists. Everything seems like a treasure during which divine attributes are kept.

Thus, philosophy looks at the universe with literal meaning, that is, on account of beings. The Quran looks at it with signified meaning, that is, on account of its maker, Allah. The expressions of the Quran and philosophy, which check out the universe with different reasons and thru different windows, about the universe will certainly vary .

The Quran removes the veil of heedlessness and therefore the veil of ordinariness and habituation placed by philosophy on the straightforward things that are considered worthless within the universe but that are literally extraordinary and miracles of Allah's power; it shows those extraordinary beings to sane people attracting their look on them and showing them an endless treasure of data and science.

For instance, the Quran says the following:

“Do they not check out the Camels, how they're made?― And at the Sky, how it's raised high?

And at the Mountains How they're fixed firm?―

And at the world , how it's spread out? it's He who sendeth down rain from the skies.

With it We produce vegetation of all kinds: from some We produce green (crops), out of which We produce grain, heaped up (at harvest).

Out of the date-palm and its sheaths (or spathes) (come) clusters of dates hanging low and near: and (then there are) gardens of grapes, and olives, and pomegranates each similar (in kind) yet different (in variety).

When they begin in touch fruit, feast your eyes with the fruit and therefore the ripeness thereof. Behold! In this stuff there are signs for people that believe”

Thus, with the verses above and similar ones, the Quran attracts attention to the items that are considered ordinary and worthless. It emphasizes that they're extraordinary works of art. It orders us to seem at them, to believe their subtleties and to understand Allah, who is their artist.

As for philosophy, it hides the miracles and works of Allah's power under the veil of custom and habituation, and mentions them inattentively. It pays attention to rare individuals that are exceptions.