Dr. Muhammad Rafat, a Professor of Jamia Millia Islamia, said that the philosophy of Islamic knowledge says that in regard to ghaib, human beings should accept the teachings which Prophets came with. Of those, two things are important. One is the knowledge of the truth: God, the life in hereafter and the other is Shari’ah which means practical guidance. Indeed, Imaan is the first and Shari’ah is thereafter. But if one does not practise Shari’ah, his or her imaan will be considered incomplete. These both things Imaan and Shari’ah lead us to the basic and central point of Islamic philosophy of knowledge.
He along with Nusrat Ali, Vice-president of Jamaat-e-Islami Hind and Nahas Mala, National President of SIO, were releasing a book, Islamic Philosophy of Education at JIH headquarters in New Delhi on 13 May.
Elaborating the concept of ghaib, Prof. Rafat further said that only the people who have faith in ghaib (invisible) will get the guidance. Ghaib is the terminology of the Qur’ān which means unseen. It has been used to address human beings; it means the truths which are not seen to human beings. For example, Allah can be known by the sense but He is not seen to us. Human beings cannot see Allah in this world. They kept on discussing whether truth is only what we see or it is also beyond that. A large number of human beings accept that truth is not only what we see but it is also beyond that. A small number of human beings reject the ghaib (invisible world).
What is the reason behind a large number of human beings accepting the invisible truth? Because they believe in the existence of God. Their human needs force them to believe in the existence of God. The practical form of this is that human beings seek help from God in bad situation. They cannot reject God at physiological level. The Qur’ān has cited examples that when human beings land in trouble, they call God.
Talking about hidayah (Guidance), Prof. Rafat said Allah sent the holy Qur’ān to us for the sake of guidance (hidayah). Guidance is not only understanding but it has a comprehensive meaning. Knowing about God, existence of Angels and the Life Hereafter is not enough but we have to believe these things. Thereafter, we should also try to understand those commands of Allah which He directs to make practice. For example, he directed to do prayers (ibadah) and He permitted something and forbidden something else. It is also part of guidance that we should understand what Allah has permitted, what he has forbidden and what behaviour He demands from us. It is also part of Guidance that we get strength to put those directions to practice. Understanding Allah’s commandments, believing and putting them to practice are part of guidance.