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Prophecy in Islam: Philosophy and OrthodoxyProphecy in Islam: Philosophy and Orthodoxy

Prophecy in Islam: Philosophy and Orthodoxy

In Fazlur Rahman's second work “Prophecy in Islam” we see that he focused upon in depth on the Philosophy and Psychology of Prophecy i.e. the unique nature of a Prophet in comparison to a normal human being. In the former work Fazlur Rahman enunciated the archetypal position that Avicenna held in the history of Islamic thought. Fazlur Rahman considered that Avicenna was the first and most systematic thinker in the history of Islamic thought. Thirdly, Fazlur Rahman realized that any thought of modernization or reformation

of Islam could not be executed without the Sunnah of the Prophet SAW. Thus to unravel the concept of Prophethood was of primary importance because the Muslim Community was never going to disown the Prophet in search for progress, industrialization and social development. So, the first step which Fazlur Rahman undertook was to understand the difference between the medieval Islamic man and the Modern Muslim Man. According to Russell if modernity implied that all medieval metaphysical knowledge was to be rejected as being sheer fanciful definiteness then the metaphysical doctrines ascribed to the concept of Prophethood had to be removed. Thus the search to understand the Prophet Muhammad (SAW) became of quintessential importance in the first leg of Fazlur Rahman's thought. Hence, questions related to the soul in the Modern world had shifted to it being regarded as the center of consciousness and in Islam it was moral consciousness.

SSSSelected letters of Aelected letters of Aelected letters of Aelected letters of A╒╒╒╒mad Sirhindmad Sirhindmad Sirhind┘┘┘┘ mad Sirhind

“Selected letters of A╒mad Sirhind┘” deal with the philosophical, mystical and theological doctrines of Ahmad Sirhind┘. Fazlur Rahman's objective in this book is to present Sirhind┘'s criticism of Ibn ‘Arab┘'s Sufi system of thought. Sirhind┘ presented the concept of Prophethood that was adopted by the great mystics and mystical philosophers of Islam estimating the status of Prophethood to be less than that of a

wal┘

. He attempts to reestablish the religious notion that a Prophet's role is both worldly and saintly, not as the Suf┘s - - primarily under the influence of Ibn ‘Arab┘, had held to be saintly. Fazlur Rahman concludes that the Aristotelian and Platonean conception is not entirely logical and contains a metaphysical duality – God and matter – and a purely ethical dualism – good and evil (expressed in terms of being and non-being) that renders the ontological argument

untenable.58 _{He further concludes that the Muslim}

_fal┐sifa

_{developed an ontological-cum-} cosmological argument for the existence of God.59

Fazlur Rahman indicates a pronounced error on the part of medieval philosophers and by modern historians of medieval philosophy that they attempted to reduce the

fact

of existence to a concept or an abstract quality would inevitably commit the error of making existence a co-ordinate of essence, a kind of extra-essence, a quality. He rectifies this error by stating “it is a

fact

that the existence of the contingent is not given in its essence but is bestowed by God.60_” Further, he discusses Ibn ‘Arab┘'s doctrine of Unity of Being, followed by al-Suhraward┘'s critique of it, followed by Ahmad Sirhind┘'s criticism of Ibn ‘Arab┘'s position. Subsequently, Fazlur Rahman discusses the

ontic

concept of the Qur’┐n with the terms of ’Amr-Khalq. It should be noted that Shah Wal┘ Ullahof Dehli also held the same ontology. Thereafter, once the metaphysical and ontological arguments have been presented Fazlur Rahman presents the Sirhind┘'s criticism of the status of sainthood (

willayat

) with that of Prophethood and supports Sirhind┘'s world-affirming, confirmed with changing history and reforming mankind. Lastly, he presents Sirhind┘'s criticism on the theological doctrines of al-Ash‘ar┘, al- B┐qillan┘ and al-Isfar┐’in┘ that pertain to pre-determinism and the freedom of human will.61 Fazlur Rahman again accepts and adopts Sirhind┘'s position regarding this theological doctrine that human free will is absolutely free otherwise it could not be held accountable for the acts committed if the willing, creating and producing agent is not the human being himself. 58_{Ibid, p.3} 59_{Ibid, p.7} 60_{Ibid, p.8} 61_{Ibid, p.65-71}

In this text, Fazlur Rahman labors at presenting the effect of metaphysical and ontological arguments resulting in a conception of Prophethood that purported the role of the Prophet as

wal┘

– mystical connection with God and hence world-negating and was in open contradiction to the Qur’┐nic concept of Prophethood

viz.

, its primary role was social-reform and world affirming. Also, Fazlur Rahman discusses Sirhind┘'s position with respect to the concept of a tri-world of reality namely,

‘┐lam al-Amr, ‘┐lam al-Mith┐l

and

┐lam al-Khalq

. Fazlur Rahman restates Sirhind┘'s position regarding

‘┐lam al-Mith┐l

(the world of similitude) that it does not bear any effect on

‘┐lam al-Amr

or on

‘┐lam al-Khalq

and reduces “Ibn ‘Arab┘'s position to his uncontrolled imagination. 62 _{Lastly, Fazlur Rahman's criticizes the miracles (}

_karamat

₎ performed by saints are an 'auxiliary concomitant of saintship and not an essential part of it'63_. Again, we find Fazlur Rahman's pre-occupation with the concept of Prophethood and the prophetic experience all intimately related to his primary concern of reforming the concept of the Prophetic Sunnah.

In document ISBN INFECCIONES DEL TRACTO GENITAL INFERIOR (página 42-46)