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Conception
of the Universe
Every doctrine and every philosophy of life is indispensably basedon a sort of belief, an evaluation of life and a sort of interpretation
and analysis of the world.
The way of thinking of a school in respect of life and the world is
considered to be the basis of the entire thinking of that school. This
basis is called the world conception of that school.
All religions, social systems, schools of thought and social philosophies
are based on a particular world conception. All the goals which a school
presents, the ways and methods which it brings into existence are the corollaries
of the conception of the world that it entertains.
The philosophers say that there are two kinds of wisdom: practical and
theoretical.
Theoretical wisdom is to know the existing things as they are. Practical
wisdom is to find out how one should lead his life. This 'should' is the
logical result of 'how they are', especially those 'how they are, with
which metaphysical philosophy deals.
Conception of the World and Perception of the
World
Evidently we should not confuse the conception of the world with its
sense perception. Conception of the world has the sense of cosmogony and
is linked with the question of identification. Unlike sense perception,
which is common to man and other living beings, identification is peculiar
to man, and hence conception of the world is also peculiar to him. It depends
on his thinking and understanding.
From the point of view of sense perception of the world, many animals
are more advanced than man, because either they are equipped with certain
senses which man lacks, as it is said that birds have a radar sense, or
their senses, although common to them and man, are sharper than the senses
possessed by man, as is said of the sight of the eagle, of the sense of
smell of the dog and ant and of the sense of hearing of the rat. Man is
superior to other animals because he has a deep conception of the world.
Animals only perceive the world, but man can interpret it also.
What is identification? What is the relationship between perception
and identification? What elements other than perceptional ones are part
of identification? How do they enter identification and from where? What
is the mechanism of identification? What is the standard by which correct
and incorrect identification are judged?
These are the questions which require a separate treatise, and at present
we are unable to take them up. Anyhow, it is certain that perception of
a thing is different from its identification. Many people view a scene
and all of them see it alike, but only a few of them can interpret it,
and they too often differ?
Varieties of World Conception
On the whole there are three kinds of world conception or world identification
or, in other words, man's interpretation of the universe. It can be inspired
by three sources: science, philosophy and religion. So we can say that
there are three kinds of world conception: scientific, philosophical and
religious.
Scientific Conception of the World
Now let us see how and to what extent science helps us form an opinion.
Science is based on two things, theory and experiment. For the discovery
and interpretation of a phenomenon first a theory comes to the mind of
a scholar and then on its basis he carries out experiments in the laboratory.
If it is corroborated by the experiment, it gains acceptance as a scientific
principle and remains valid till a better and a more comprehensive theory
appears and is corroborated by experiment. With the appearance of a new
and more comprehensive theory, the old theory becomes invalid.
That is how science discovers the cause and the effect of a experiment.
Then it again tries to discover the cause of that cause and the effect
of that effect. This process continues so long as possible.
The scientific work has many advantages and disadvantages as it is based
on practical experiment. The greatest advantage of the scientific discoveries
is that they are specific and particular.
Science can impart to man a lot of information about a particular It
can give a volume of knowledge about one single leaf of a tree. Furthermore,
because it acquaints man with the particular laws governing each thing,
it enables him to control and use things his advantage, and thus promotes
industry and technology.
Though science can teach man thousands of things about a particular
thing, yet the knowledge imparted by science being specific, its scope
is limited. Experiments place a limitation in it. Science can go forward
only to the extent it is possible for it to make an experiment. Obviously
it cannot experiment with the entire creation and all its aspects. Science
can go forward in pursuit of causes and effects only to a certain extent
and then it reaches the stage of 'unknown'. It is like a powerful searchlight
which illuminates a limited area, and does not throw light beyond its range.
No experiment can be made on such questions whether this world has a beginning
and an end or is it infinite from both sides? When a scholar reaches this
point, he consciously or unconsciously resorts to philosophy to express
his opinion. From the stand point of science this world is an old book
the first and the last pages of which have been lost. Neither its beginning
is known nor its end. The reason is that the scientific conception of the
world is the outcome of the knowledge of a part of, not of the whole. Science
informs us of the position of some parts of the world, not of the features
and the characteristics of the whole of it. The scientific conception of
the world held by scientists is like the conception of an elephant acquired
by those who passed their hands on it in darkness. He who touched the ear
of the elephant thought that it was like a fan; he who touched its leg
thought that it was like a pillar and he who touched its back thought that
it was like a raised platform.
Another drawback of the scientific conception of the world is that it
cannot be the basis of any ideology, for science is inconstant and changeable
from its practical aspect, that is the aspect of showing reality as it
is and inviting faith in the nature of the reality of creation. Scientifically
the features of the world change from day to day, because science is based
on a combination of theory and experiment and not on self-evident rational
truths. The theory and experiment have a temporary value only. As such
the scientific conception of the world is an inconstant and changeable
conception and is not fit to become the basis of faith. Faith requires
a more stable or rather an eternal basis.
The scientific conception of the world, because of the limitation imposed
on it by the tools of science (theory and experiment), is unable to answer
a number of questions, the definite answer of which is essential for an
ideology. Such questions are: From where has this world come? Where does
it go? From the viewpoint of time has the world a beginning and an end?
What is its position from the viewpoint of place? Is or is not the existence,
on the whole, something good and meaningful? Is the world governed by some
essential and unchangeable norms and laws, or does no such thing exists?
Is the creation on the whole a living and conscious unit or is man alone
an accidental exception? Can an existing thing become non-existent or a
non-existing thing become existent? Is the restoration of a non-existing
thing possible or impossible? Is the exact re-creation of the world and
history in all their details possible even after billions of years (Theory
of recurring in Cycles?) Is unity preponderant or multiplicity? Is the
world divided into material and non-material, and is the material world
a small part of the entire world? Is the world rightly guided and perceptive
or is it imperceptible and blind? Are man and the world in a state of reciprocity?
Does the world show reaction to the good and bad deeds of man? Does there
exist an eternal life in the wake of this transient life? There are so
many other similar questions.
Science does not answer all these questions, for it cannot make an experiment
with them. Science can answer only limited and particular questions, but
is unable to draw a general picture of the world. We give an example to
make our point clear.
An individual may have a local knowledge of a big city. He may know
a part of it in detail and may be able to draw a picture of its roads,
lanes and even houses. Another person may have a similarly detailed knowledge
of another part of the city, and a third, a fourth and a fifth person may
know other parts of it. If we collect information from all of them, we
may get enough information about each part of the city. But will this information
be enough to have a complete and overall picture of it? For example, can
we know what shape the city is; whether it is circular, quadrangular or
of the shape of a leaf? If it resembles a leaf, then a leaf of which tree?
How are various areas of it connected with each other? What sort of automobiles
connect them? Is the city on the whole beautiful or ugly? Evidently we
cannot get all this information.
If we want to have such information and for example if we want to know
the shape of the city or want to know whether it is beautiful or ugly,
we should ride an aircraft and have an overall aerial view of it.
As we have said, science is unable to answer the basic questions necessary
to form a conception of the world. It cannot provide an overall picture
of the whole body of the universe.
Leaving all this aside, the value of scientific conception of the world
is practical and technical, not theoretical, while an ideology can be based
on theoretical value only. Had the reality of the world been as depicted
by science, that would have constituted the theoretical value of science.
Its practical and technical value lies in the fact that irrespective of
its depicting or not depicting reality, it enables man to perform fruitful
tasks. Modern industry and technology demonstrate the practical value of
science. It is really amazing that in the modern world while technical
and practical value of science has increased, its theoretical value has
been reduced.
Those who are not fully conversant with the role of science, may think
that along with its undeniable practical progress science has also enlightened
the conscience of man and has convinced him of the reality as depicted
by it. But that is not a fact.
From the foregoing it is clear that an ideology requires that kind of
conception of the world which (i) may answer the basic questions concerning
the universe as a whole, not only a part of it; (ii) may be an eternal
and reliable conception, not a transient and passing one; and (iii) may
have a theoretical and realistic value also not merely a practical and
technical one. Thus, it is also clear that the scientific conception of
the world, despite of its other merits, lacks all these three requirements.
Philosophical Conception of the World
Though philosophical conception of the world is not as exact and specific
as scientific conception, it is based on a number of principles which are
self-evident and undeniable by the mind. These principles proceed logically
and are general and comprehensive. As such they have the advantage of being
firm and constant. Philosophical conception of the world is free from that
inconstancy and limitations which are found in scientific conception.
Philosophical conception of the world answers all questions on which
the ideologies depend. It identifies the overall shape and features of
the world.
Both the scientific and philosophical conceptions are a prelude to action,
but in two different ways. Scientific conception is a prelude to action
because it enables man to control nature and introduce changes in it. Man
by means of science can use nature to his advantage as he wishes. Philosophical
conception is a prelude to action in the sense that it determines man's
choice of his way of life. It affects his reaction to his encounter with
the world. It fixes his attitude and gives him a particular outlook on
the world and the creation. It either gives an ideal to man or takes away
an ideal from him. It either gives meaning to his life or draws him to
absurdity and nothingness. That is why we say that science cannot give
man a world conception that may become the basis of an ideology, but philosophy
can.
Religious Conception of the World
If we regard every expression of an overall view of the world and the
creation as a philosophical conception, not taking into consideration whether
the source of this conception is a guess or reasoning or a revelation from
the unknown world, religious and philosophical conceptions belong to the
same domain. But if we take their source into account, philosophical and
religious conceptions of the world are undoubtedly two different things.
In certain religions like Islam, religious conception of the world,
has taken a philosophical or argumentative colour and is an integral part
of the religion itself. The questions raised by religion are based on reasoning
and proof. Thus Islamic conception of the world is rational and philosophical.
Besides the two merits of philosophical conception, namely eternity
and comprehensiveness, religious conception of the world unlike scientific
and purely philosophical conceptions, possesses one more merit of sanctification
of the principles of world conception.
If we keep in view that an ideology, besides requiring faith in the
eternity and inviolability of the principles held sacred by it, requires
a belief in and adherence to a school of thought, it becomes clear that
its basis can be only that conception of the world which has a religious
colour.
From the foregoing discussion it may be inferred that a conception of
the world can be the basis of an ideology only if it possesses stability,
philosophical broad thinking and the sanctity of religious principles.
How to Judge an Ideology?
A perfect ideology is that which:
(i) Can be proved and expressed in a logical form; in other words, is
logically and intellectually tenable;
(ii) Gives meaning to life and removes nihilistic ideas from the mind;
(iii) Is inspiring;
(iv) Is capable of giving sanctity to the human and social goals; and
(v) Makes man accountable.
If an ideology is logically tenable, the way is paved for its being
accepted intellectually and there being no ambiguity about it, action as
suggested by it becomes easy.
An inspiring ideology makes its school attractive and gives it warmth
and power.
The sanctification of the goals of a school by its ideology, makes it
easy for the adherents of this school to make sacrifice for its cause.
If a school does not declare its goals to be sacred, it cannot create a
sense of adoration and sacrifice in regard to its principle, nor can there
be any guarantee of the success of such a school.
The accountability of man declared by a conception of the world, commits
the individual to the depth of his conscience and makes him responsible
to himself and to society.
Monotheistic Conception of the World
All these qualities and characteristics which are an essential requirement
of a good conception of the world are found in monotheistic conception.
It is the only conception which has all these characteristics. Monotheistic
conception means the realization of the fact that the world has come out
of a wise will and that its system is founded on mercy, munificence and
all that is good. It aims at leading the existing things to a perfection
befitting them. Monotheistic conception means that the world is 'mono-axis'
and 'mono-orbit'. It means that the world is 'from Allah' and returns'
to Allah'.
All the existing things of the world are harmonious and their evolution
proceeds towards the same centre. Nothing has been created in vain and
without having a purpose. The world is being managed under a series of
definite systems known as 'Divine law'. Among the existing things man enjoys
a special dignity, and has a special duty and a special mission. He is
responsible for his own promotion and perfection as well as the reform
of his society. The world is a school, and Allah rewards everyone according
to his intention and valid effort.
Monotheistic conception of the world is supported by logic, science
and sound arguments. Every particle of the world is a sign of the existence
of an All-Wise and All-Knowing Allah and every leaf of a tree is a book
of spiritual knowledge.
Monotheistic conception of the world gives to life a meaning, a spirit
and a goal. It puts man on a way to perfection on which he continues to
march forward without stopping at any stage.
Monotheistic conception of the world has a special attraction. It gives
vitality and vigour to man. It puts forward lofty and sacred goals and
produces selfless individuals.
Monotheistic conception of the world is the only conception of it which
gives meaning to the responsibility of people to each other. Similarly
it is the only conception that saves man from falling into the abyss of
absurdity.
Islamic Conception of the World
Islamic conception of the world is monotheistic. Islam has presented
monotheism in its purest form. From Islamic point of view, Allah has no
like of Him and nothing can be compared to Him: "There is nothing
like Him."
