Islam

Islamic Philosophy

Islamic philosophy is unique in the sort of topics and issues with which it deals, the sort of problems it attempts to solve and the methods it uses in order to solve them.

Islamic philosophy concerned itself with such matters as the problem of unity and multiplicity, the relationship between God and the world, both of which had been subjects of heated controversies and discussions among the theologians for a long time.

Another aim of this philosophy was to reconcile revelation with reason, knowledge with faith, and religion with philosophy, and to show that reason and revelation do not contradict each other, and that religion would be accepted by the pagan when it is illuminated by the light of philosophic wisdom. It aimed to prove also that when religion embraces philosophy it takes on philosophical qualities just as philosophy too assumes the colour of religion. In all, Islamic philosophy is a creature of the environment in which it grew and flourished, and as is quite obvious, it is a religious and spiritual philosophy.

Although Islamic philosophy is religiously oriented, it has not ignored any major philosophical issues. For example, it has extensively discussed the problem of being, and defended its position on issues like time, space, matter, and life. Its treatment of epistemology is both unique and comprehensive. It drew distinction between the self (nafs) and reason, inborn and acquired qualities, accuracy and error, surmise and certain knowledge. It has investigated the question of what is virtue and happiness and divided virtues into a number of categories and reached the conclusion that the highest virtue is uninterrupted contemplation and serene realization of the Truth.

Muslim thinkers divided philosophy into two generally accepted categories of 'speculative' and 'practical' and their discussions extended over varied topics such as natural philosophy, mathematics, metaphysics, ethics and politics. Evidently, the Islamic thinkers believed philosophy to have a much greater scope than is generally given it today, and in this regard their work was similar to that of the Greek philosophers, specially Aristotle, whom they imitated and followed. Thus, Islamic philosophy was intermingled with medicine, biology, chemistry, botany, astronomy and music. Generally all the fields of science were considered to be nothing other than branches of philosophy.

Considering all that has been said, it would not be an overstatement to claim that Islamic philosophy encompasses all the various aspects of Islamic culture. It should, of course, be kept in mind that during the ages when Islamic philosophy was developing and maturing, learning and investigation were carried out in an encyclopedic and all-round manner. Furthermore, it should be kept in mind that the full range of Islamic philosophical thought cannot be fully accessible through the study of philosophical texts alone.

In order that a full understanding be attained, it is necessary to expand the range of investigation and research to include discussion of theology (kalam) and mysticism (tasawwuf). It might even be necessary to relate any discussion of Islamic philosophy to the history of Islamic Law and the principles of jurisprudence. It is not rare to discover philosophical ideas, concepts, and views in what are ostensibly Islamic scientific texts dealing with such topics as medicine, geometery, chemistry, and astronomy. Furthermore, some Muslim scientists showed more courage and freedom in expressing philosophical views than that shown by those specializing in the field of philosophy. Also, amongst Islamic mystical and theological discussions, views and positions are encountered which in their profundity and precision equal any found amongst the Aristotelians. These Muslim thinkers challenged Aristotle's philosophy and struggled against it for many years. This struggle led to the emergence of a distinctive Islamic philosophy and thought. Later on a certain methodology and forms of rational analysis were introduced into discussions about the foundations of Islamic law and the principles of jurisprudence which have a distinctly perceptible philosophical tinge. It is even possible to uncover in their involved procedures, rules and methods similar to those in use today.

- Al-Tawhid

A Quarterly Journal of Islamic Thought & Culture

Ahmed Orabi Pasha's significant role - Part 2

Continued from last week ....

M. Y. M. MEEADHU

Orabi actively involved himself in social, religious, cultural and educational aspects of life in the Sri Lankan Muslim community.

"He knew no language but his own, maintained his integrity from the European vices which are so easily acquired (Wilfred Blunt). In spite of his limited knowledge and education, he spoke eloquently in Arabic and commanded respect of all by his good habits and winning ways. His new leadership in Sri Lanka was accepted by all Muslims because he was a true Muslim following strictly the laws of Shariah, and because of his high esteem held in by officials from the Governor downwards. Even questions were asked in the British Parliament concerning the effect of climate on his health." (Dr. M. C. M. Kaleel). According to Sir Ponnambalam Arunachchalam, "the most benefited community by Orabi Pasha is the Sri Lankan Moors." This itself shows that the Muslim community has strong base for their religious, cultural and educational development in this country by the arrival of Orabi Pasha. (Dr. M. S. M. Anes).

"Orabi Basha's ideas of freedom and educational revival had attracted M. C. Siddi Lebbe. (vide: M. I. M. Ameen M.A 1997:05)

According to the above statement it is quite evident that Orabi Pasha greatly inspired M. C. Siddi Lebbe to accomplish the great task of awakening the Muslim community from superstitional belief and educating the Muslim children in English medium that would open the gate of modern education.

In fact, Siddi Lebbe was a charismatic community leader from Kandy with a dream of modernising Muslim education. During that time, only 30 per cent of Muslim men and a mere 1.5 per cent of Muslim women were literate. This pathetic condition deprived the Muslim community and particularly its women from social mobility and economic development.

"Muslims schools existed but they were poorly funded and overcrowded," notes historian Sheriffdeen. The few who could afford it would send their children to English boarding schools to get the best possible education. Orabi Pasha had already enrolled his own children in English Christian schools when he met M. C. Siddi Lebbe, improving Islamic education struck a chord. He recognised that well funded Muslim schools could maintain religious identity of youth and protect them from the proselytization practised in English Christian schools. In order to find a solution to this problem, Siddi Lebbe founded the Muslim Education Society in 1891 liberally financed by Wapichchi Marikkar and propelled by Orabi Pasha's glowing endorsements, the Organisation proceeded to build segregated school libraries in Colombo and Kandy. Students most of whom spoke only Sinhalese or Tamil received instructions in Arabic and English. For many, it was the first time to read the Quran in its original language. The society's crowning achievement was the opening of Zahira College on the shady grounds of Maradana Mosque. Orabi conducted the 1892 opening ceremony.

In fact "Zahira College was the first higher education facility specifically for Muslim students" says Ratnam, University's head librarian. Today it marked the revival of the Arabic language and religious teachings which had been earlier neglected. "By 1896 some 150 students attended Zahira College. Today, the busy college has several thousands. Lessons are held in English, Tamil and Arabic. All students are required to study the Quran. "Many graduates of Zahira College went on to become the most influential and respected leaders of the community," says Ratnam.

Therefore, Colombo Zahira remains as a fitting monument to Orabi Pasha and his commitment to educate Sri Lankan Muslims in English and Arabic. At last, Orabi Pasha's nineteen years of memorable mission came to an end during the visit of the Duke of Cornwell to Sri Lanka in April 1901.

This article is published as a tribute to late Orabi Pasha who arrived in Sri Lanka on January 10, 1883.

Courtesy: Arthur C. Dep. His book, 'Orabi Pasha the Egyptian Exiles In Ceylon - Sri Lanka' and 125th anniversary celebration publication (2008) Kandy.

Concluded

President honours Malay community

Ruzaik FAROOK

T. B. Kitchill General Secretary of the Persataun Kampong Melayu Di Hunupitiya (The Malay Association of Hunupitiya) Wattala which is an affiliate of the Sri Lanka Malay Confederation praised President Mahinda Rajapaksa for inviting the Malays for the Deyata Kirula exhibition and recognising the community as inalienable part of the Sri Lankan polity.

Kitchill was addressing a meeting of the organisation at Wattala where a resolution praising President Mahinda Rajapaksa was moved and passed unanimously for his kindness in inviting and recognising the Malay community. With this we are happy that the contributions of the Malay community have been recognised and appreciated by the highest in the land.

He went on to say that after the late T. B. Jayah, this was the first time the community had been given such pride and prominence.

Kitchill added that a stall was given to the organisation at which photographs of Malays who had served in the Army in the 19th century along with photographs and monuments of other Malays who had served in the Police, Fire Brigade and Navy and in the Prisons Department were displayed.

One of the high points of Deyata Kirula was the procession of all 23 communities in the country. One of the most spectacular performances was provided by the Malay community with colourful culture dances to the lilting tunes of the violin and "rabban" which in itself is a Malay word. Kitchill said the President was overjoyed by the performances of the Malays and had mentioned the community many times in his address to the nation.

The General Secretary of the Malay organisation stressed that Malays played an important role in the defence service of the country. He pointed out that the constable who captured Saradiel was Malay by name of Sahaban. His photograph was featured prominently at the Malay stall at the Exhibition.

Kitchill went on to say that he and the whole of the Malay community in Sri Lanka was grateful to the President for the kindness he had extended to the Malay community which he said had played an important role in the development of the country.

A tribute to Al Haj K. A. M. Nazoordeen

A - Almighty Allah may He provide him an appropriate place in the Jennathul Firdouse as a reward for his good deeds.

L - Lead a simple, humble and modest life although he could afford to lead a Luxurious life.

H - Honesty, integrity and high moral principles are some of the sterling qualities he possessed, worthy of emulation.

A - Affectionate father to his children and a beloved husband to his wife Hajiyani Jaina Beebi and dearest grandfather to his grandchildren.

J - Just as much as he devoted his time to business activities he never forget to look after his family as well.

K - Kochchikade area has lost a popular and a prominent Philantrophist par excellence who will be remembered by everyone forever.

A - Accumulated enough wealth due to the blessings of Almighty Allah he lavishly spent to the needy.

M - Madarasa he founded at Kochchikade mosque to provide Islamic religious education to young Muslim boys with free food and accommodation.

N - Never did he forget to pray to Almighty Allah inspite of his busy business schedules.

A - Acclaimed as a Gem of a person by one and all in the area for his kind heartedness and generosity.

Z - Zealous with which he established his business ventures, very soon he became one of the leading businessmen of the area.

O - Outspoken personality he was but never used harsh words to hurt any one's feelings.

O - Out of his four sons, Ziard and Zaheem are Telecommunication Engineers employed in well known firms abroad and the other two sons, Kizar and Faleel are now continuing their father's business and of the two daughters eldest Marzoona has passed away recently and the other Ismath is a housewife.

R - Regardless of race, caste, creed or community he helped financially those who sought his assistance.

D - Devoted so much to social causes he helped many schools in the area for their educational development activities.

E - Emphasized the importance of education he encouraged all his children to study well and achieve greater heights in life although he had little education.

E - Enjoyed a happy and harmonious family life with his beloved Wife Hajiyani Jaina Beebi and his fondly children and grandchildren.

N - Nazoordeen Hajiyar was born on 15-02-1923 and answered the call of Almighty Allah on 30-01-2009 at the age of 85.