By: Allama Mohammed Shihabuddin Nadvi

Reasoning with the Misguided People
The Qur’an is a book of argumentation against infidelity, polytheism, and atheism in the same way as it is a book of legislation on Shariah matters. This is why intellectual and rational arguments, permeating all through it, have been advanced chiefly against the infidels, polytheists, Jews, Christians, and atheists or materialists. Reasoning with them repeatedly, every aspect of their faith has been countered intellectually, challenging them to substantiate their claims similarly. Criticising some of the contentious beliefs of the Jews and the Christians, for instance, the Qur’an commands thus:

Those are their desires. Say unto them, O Muhammed: “Produce proof in support of your claim if you are truthful.”1

In the same vain, the false ideologies of the polytheists and the atheists are renounced in these words:

Have they adopted other gods besides Him? Say: “Produce your proof in this regard.”2

Similarly, after posing questions concerning the different phenomena of nature, the polytheists and the materialists were quizzed as follows:

Is there another god besides Allah? Say: “Bring forth your proof if you are telling the truth.”3

After delivering a fatal blow to their dogmatic absurdities, at yet another occasion, the polytheists and the materialists were called upon to justify their claims either through a revealed or logical argument concerning the natural phenomena:

Say: “Do you see what is that you call upon besides Allah? Show me what have they created of the earth, or have they a share in the heavens? Bring me a book revealed before this or any intellectual evidence, if you are telling the truth!”4

More than the polytheists, this verse applies particularly to the contemporary materialists and the atheists as they have neither created anything from the earth nor could establish any hold over the heavenly bodies; thus, the earth and the heavens lie under the universal command of a single and omnipotent Lord, and the ‘intellectual evidence’ demanded from man in the above verse denotes scientific evidence. There is, in fact, not even a shred of such proof in support of atheism in any of the phenomena of nature. It is hence said:

The one who calls upon any god besides Allah has no evidence thereupon.5

There are people who dispute concerning Allah without knowledge, guidance, or a book of enlightenment.6

It has to be borne in mind that materialism and atheism too are, as they attribute divinity to the matter, different manifestations of polytheism.

Qur’an is a Book of Argumentation
Intellectual and logical reasoning is all-pervasive in the Qur’an. This is why it has as a whole been referred to as an ‘argument’ that serves as an antidote against all sorts of misleading ideologies:

O humankind! Surely there has come to you an Argument (burhan) from your Lord, for we have sent unto you a clear light.7

This makes it abundantly clear that the divine book does possess the ultimate argumentative solutions to all the philosophical maladies affecting the humankind in any age, howsoever advanced that may be; thus, the divine argument is destined to excel over all the human arts and sciences in the field of argumentation always:

Say: “With Allah is the conclusive argument (hujjah).”8

This is why numerous arguments concerning the existence, unity, and providence of the Almighty or a‘yaatullah have been scattered all through the natural phenomena. Despite them, those who dispute the divine existence and repose their faith in the theory of spontaneous creation of the universe are lacking miserably in the production of any logical argument that could duly be termed as ‘intellectual evidence’:

Those who dispute about the signs of Allah without any authority (sultan) revealed upon them, there is nothing in their hearts other than the quest of greatness, which they shall never attain. Seek refuge, then, in Allah. Indeed, it is he who hears and sees all things.9

Have we revealed any authority (sultan) unto them, which speaks for that which they associate with him?10

Intellectual Argumentation is a Greater Jihad
It is evident from the above verses as to how the words burhan, hujjah and sultan have been used at different places in varied idioms. Even though there is slight literal variation between them, but their overall application to the sense of argumentation and authority is quite apparent. It is in this respect that the Qur’an is the book of intellectual argumentation, and it is on these grounds that the Muslims have been ordained to engage the atheists and the antagonists through such reasoning. The Almighty commands:

Argue with them in ways that are best and most gracious (jidal ahsan).11

So, according to the exegetes of the Qur’an it is imperative upon the Muslims to demonstrate before the adversaries the truthfulness of Islam through intellectual reasoning (see Tafseer Kashshaf and Tafseer Kabeer). This endeavour is, indeed, required in the light of the arts and sciences of every age so that the divine religion continues to stand elevated always. This science of reasoning, in fact, constitutes one of the five fundamental streams of the Qur’anic knowledge. Noted Islamic scholar Shah Waliullah Dehlvi has termed it to be the ‘science of argumentation’ (see Al-Fouzul Kabeer). Imam Ghazzali too concurs with this classification (see Jawaharul Qur’an). It is this intellectual reasoning that could be termed as ‘intellectual jihad.’ And it is this jihad again that the Qur’an refers to as the ‘greater jihad’:

Strive against them with the utmost strenuousness (jihad kabeer or greater jihad) with the Qur’an.12

Relevance between these two preceding verses is worth pondering. It is this jihad kabeer or jidal ahsan that affords glory to the religion. The Almighty proclaims:

It is he who has sent his Messenger with guidance and the religion of Truth to cause it to prevail over all the religions, even though the polytheists may hate.13

The exegetes of the Qur’an have held that this prevalence of the religion of Truth has two essential aspects: material and argumentative (see Tafseer Ibne Kathir and Tafseer Qurtubi); accordingly, argumentation is the ‘defence department’ of the religion that guards it from external threats. Its significance, thus, cannot be overlooked in any manner.

Two Erroneous Notions
In this respect, the glorious Qur’an has been destined to maintain intellectual eminence, and its extraordinary marvels would continue to dazzle human eyes always. It is, thus, evident that the arts and sciences of every age have to be dealt with in order to uncover these divine marvels. This endeavour affords a unique position to the Qur’an, and the humanity is guided to the divine path in its wake. But, strangely, while the Muslims, on the one hand, consider the modern sciences to be a set of continually evolving theories unworthy of reliance in religious matters, on the other, they refuse to acknowledge any relationship between them and the Qur’an by terming the latter to be the “book of guidance.” Factually speaking, both these assumptions draw no sanction from Shariah and are plain illusions. This is quite in vogue in the religious circles today. In the bargain, they fail completely in explaining the true meaning of the Qur’anic concept of guidance and the nature of its leadership of man, whereas the narrow meaning of guidance as prevalent in the so called Islamic clergy today is totally at variance with the Qur’anic objectives and explicit assertions themselves. It is, rather, a myth, invented to shy away from modern sciences. Let us now seek to be guided by the book of guidance itself in this regard.

Nature of the Book of Guidance
Ramazan is the month in which was revealed the Qur’an as guidance to the humankind; in it are clear arguments of guidance that judge between the right and the wrong (furqan).14

This is a magnificent verse uncovering the very essence of the holy book. It contemplates that it has essentially been revealed for the guidance of not just the Muslims, but also the humanity as a whole. Secondly, it consists of the arguments of guidance. With the use of ‘clear arguments’ (bayyinat) followed by ‘guidance’ for the second time it has been stressed that clear arguments are nothing but the guidance itself, that is, both of them are one and the same. And lastly, these arguments distinguish the right from the wrong. This is why the Qur’an itself has been referred to as furqan (the one that distinguishes the right from the wrong) at another place:

Blessed is He who sent down the furqan to his servant that it might be an admonition to the whole world.15

It is instructive to see how related these two preceding verses are with each other. If it has been affirmed in the former verse that the Qur’an is a ‘guide to the humankind,’ in the latter verse it is declared that it is an admonition to the ‘whole world.’ Again, if the former verse uses the phrase ‘clear arguments of guidance,’ the latter employs ‘admonition’; thus, the objective behind the revelation of clear arguments of guidance is to serve as an admonition to the whole world. This has further been explained at another place thus:

He is the one who sends to his servant manifest arguments of his providence, that he may lead you from the darkness of infidelity and atheism to the light of the Almighty. Verily, Allah is the most kind and merciful to you.16

This verse addresses the entire human race. As such, the Qur’an should possess guidance to the humanity as a whole. It would, otherwise, be considered to be a book of half measures. The moot point here is as to what are the arguments of guidance that could potentially guide the entire human race to the right path, or serve as an admonition to it? Can these arguments be compiled in total disregard of the contemporary scientific findings?

Have you any certain knowledge in this regard, which you could produce before us? As a matter of fact, you follow nothing, but conjecture; you do nothing, but guess.17

Scientific Findings are Valid according to Qur’an
The arguments of the Qur’an concerning the universal phenomena have, in fact, revealed themselves due to advancement in modern science. More than anything, the scientific discoveries serve as convincing arguments against the very science and its materialistic tendencies today. This is a contemporary miracle of the glorious Qur’an that the arguments latent in the natural phenomena are uncovering today on account of contemporary scientific advances. These could well serve as an antidote against infidelity, atheism, and polytheism. These arguments have variedly been termed as a‘yaat (signs), bayyinat (clear signs) and a‘yaat bayyinat (extremely clear signs) at different places in the Qur’an. In this respect, the Qur’an is burhan (argument) and hujjah (argument) as explained earlier. But the basic point of contention here is whether the ‘extremely clear signs’ or ‘the arguments of divine providence’ that are uncovering as a result of advancement in science, are valid in religious discourse? It is more pertinent to gain insights from the holy book itself. The Qur’an very decisively proclaims:

On the earth, as also in your own selves, are signs for those of assured faith. Can’t you see those signs then?18

Soon shall we show these faithless people our signs around them and in their own selves until it becomes manifest to them that this is the Truth.19

He shall show you his signs. Then, which of the signs of Allah will you deny?20

Say: “Praise belongs only to Allah; he shall show you his signs soon; and you would recognise them.”21

It could be seen that all these verses are distinctly clear, free of any complication in their meaning. The Almighty is unequivocally proclaiming the eternal reality here that man could, through his intellectual quest, gain access to the signs or arguments of his providence underlying the different phenomena of nature. It is altogether a different matter as to the respect in which the physical sciences are reliable, and the one in which they are not. We have to pay heed to the express guidelines of the Nourisher of the universe in this regard. The argument of the Almighty has to be concluded upon man in accordance with the intellectual standards of every era. Can the contemporary arts and sciences that rule the minds of modern man be overlooked then? By disregarding them, how could the argument of the Almighty be completed, and when?

Anyway, all the above-mentioned verses concerning the natural phenomena definitely pertain to the contemporary scientific age. It is, thus, high time that the arguments underlying all these phenomena are explored. Modern science is just doing this job today. It is, hence, a foregone conclusion that these arguments would never see the light of the day without engaging the modern natural sciences.

Those who Opine without Valid Knowledge
There are various other verses concerning the reliability of human wisdom or the modern sciences. Rather, the Qur’an is full of intellectual and cerebral arguments, however those who adopt a contrary viewpoint and wish to drive a wedge between it and the physical sciences by terming the former to be a “book of guidance” would never present even a single verse supporting their absurd contention. Besides being discarded, this claim amounts to, may the Almighty protect us from such distortions, falsifying the holy book itself. This negative approach has taken a heavy toll upon the Muslims, and they have completely been marginalised in the realm of knowledge and argumentation so much so that in the present context, the Qur’anic verses, revealed with reference to the Jews and the Christians, apply to the Muslims themselves:

Then, do you believe in only a part of the Book, and reject the rest?22

Say: “Do you know better than Allah?”23

It has become imperative for the religious leadership to reconsider its negative approach in the light of the express Qur’anic teachings and strive for the revival of Islam by resorting to reasoning in accordance with the requirements of the modern times. In the present scientific age, the divine religion could regain its lost glory only thus.

These are insights to humankind, and a guidance and mercy to those of assured faith.24

Reference:

1. Qur’an, 2:111 2. Qur’an, 21:24
2. Qur’an, 27:64 4. Qur’an, 46:4
3. Qur’an, 23:117 6. Qur’an, 22:8
4. Qur’an, 4:174 8. Qur’an, 6:149
5. Qur’an, 40:56 10. Qur’an, 30:35
6. Qur’an, 16:125 12. Qur’an, 25:52
7. Qur’an, 9:33 14. Qur’an, 2:185
8. Qur’an, 25:1 16. Qur’an, 57:9
9. Qur’an, 6:148 18.Qur’an, 51:20-21
10. Qur’an, 41:53 20. Qur’an, 40:81
11. Qur’an, 27:93 22. Qur’an, 2:85
12. Qur’an, 2:140 24. Qur’an, 45:20