MUQADDIMAH - Introduction

In the field of inter-faith dialogue especially when what we hold up as part of our belief may be subjected to query, contemporary Muslims need to re-evaluate their own understanding or premises for having accepted aspects, and especially tenets, of our religion. The word “ii-man” may have been translated as the English term “faith”, which is quite inaccurate because, in other belief systems, “faith” actually means “a promise to accept; a commitment towards accepting perceived truth” without necessarily providing the logical basis or reasoning for it. To those following other systems “faith” requires ‘a leap’ from any rational basis substantiated with reason and evidence, to that of the realm of ‘mystery’ beyond the domain of inquiry using reason. Faith, by this definition, relies on a belief that does not rest on logic or evidence. And taking this further, faith even has to depend on irrational thought even though it may be absurd and even though it may be expected to produce intransigence towards what is a commonly held view.

Thus it must seem to modern man who elevates science above religion, or even rejects religion as he regards accepting religious beliefs as being unscientific or even consigns it into the “rubbish heap of myths, superstitions and tales of the ancient” to which they generalize all religions as belonging. This general attitude has its precedents in Western history in the conflict between science and religion or, more accurately, the rejection of Church control over scientific inquiry, which for those in the western world, has led to their so-called “Age of Enlightenment”.

It is most unfortunate that this general attitude (or rather, insinuation) has also been leveled towards Islam, whereas it was to the Islamic civilization that the West owed a debt for planting and nurturing for them many of the seeds in the area of knowledge and scientific inquiry. When the ancient wisdom of the Egyptians, Persians, Indians and Greeks had been almost entirely forgotten, it was the Muslims who rediscovered and improved on them, to later pass on these to the West. Islam has never regarded science and religion as antithetical, and most Muslim scientists were themselves great Islamic scholars and theologians. Empirical and natural sciences are regarded as complementing the assertion of our faith as Muslims.

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ لَأَيَـٰتٍ۬ لِّأُوْلِى ٱلۡأَلۡبَـٰبِ ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَڪَّرُونَ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَـٰذَا بَـٰطِلاً۬ سُبۡحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ

“Behold! In the creations of the heavens and on the earth, and in the alternations of night and day, there are signs for men of understanding. Such as remember Allah [1] (God), standing, sitting and reclining, and consider the creations of the heavens and the earth, (and say): Our Lord! Thou createdst not this in vain. Glory be to Thee! Preserve us from the doom of Fire. ….”

(Qur’an: aali ‘Imran: 3: 190)

Although Western history (and historians) have marked that period (coinciding with the coming of Islam to Europe) to be their “Dark Ages”, they have forgotten to state that part of Europe (Muslim Spain) then, was an outstanding exception. Moreover, the entire world, especially the Islamic lands, was not totally engulfed in darkness.

I am deeply saddened when some contemporary Muslim intellectuals express misgivings about us (Muslims) re-visiting our own history of past Muslim achievements. Some are quick to spout cynical remarks for they themselves may be unaware of it, perhaps due to their over-reliance on a perspective of history gained from Western academia. They regard such acts as futile, and accuse us of attempts at “romanticising our glorious past”. Knowing our history cannot be wrong but, even more so, must be undertaken as part of the education of all Muslims. We ought to have realised that a great deal of the history that we have been taught, has glaringly glossed over much, and downplayed the significance of, if not, totally ignored any mention of these. History tends to be written by conquerors it seems. And those Muslims who echo such sentiments which discourage Muslims to reflect back upon, to research and rediscover the truth concerning their own history, may not realise that they still suffer from the ‘slave mentality’ of the past and of the post-colonial era. I wonder perhaps, whether it is they who are the ones that are still ‘romanticising’, and thus are in fear of discovering the truth. At this time it may be well to remember the expression that, “the truth will set you free.”

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Footnotes:

[1] The Qur’anic name or proper noun for God which has no equivalent in non-Semitic languages. It refers to the Divine Being, the Absolute One God with all attributes of beauty and perfection befitting His Glory and Majesty, Who Alone is Unique and to whom we admit neither partner nor associate for God. The English term “god”, although it is but a common noun, when applied here with the capital “G”, is intended as the closest equivalent available.

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