Concept of Metaphysics in Islam Vs Western Concept of Metaphysics

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About this sample


Words: 3339 |

Pages: 7|

17 min read

Published: Jun 9, 2021

Words: 3339|Pages: 7|17 min read

Published: Jun 9, 2021

Table of contents

  1. Introduction
  2. Concept of Metaphysics
  3. Difference between Epistemology and axiology
  4. Islamic concept of human nature vs western concept of human nature
  5. Islamic concept of the nature of society vs western concept of the nature of society
  6. Islamic concept of relationship between individual and society vs western concept of relationship between individual and society
  7. Islamic concepts of universe vs western concept of universe


Power is the most unique part of rationality. The branch manages the 'main standards' of presence, looking to characterize fundamental ideas as being presence, causality, substance, time, and space. Inside mysticism, one of the fundamental sub-branches is cosmology, or the investigation of being.

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Powerful examination incorporates presence, objects and their properties, existence, circumstances and logical results, and probability. By and large Meta implies past and material science implies physical nearness. That implies the nearness of an idea or thing which have no physical verification of presence. Kant expects that the items contemplated by power exist inside the psyche of a spectator, so the subject turns into a type of thoughtfulness and theoretical examination.

Concept of Metaphysics

The supposition of the unity of truth, basic among Arabic logicians, enables the mystical piece of reasoning to give a judicious and cognizant record of a similar celestial domain revealed by disclosure, consequently placing it in rivalry with Islamic religious philosophy. Transcendentalism likewise thinks about the ideas of being and knowing; quintessence and presence. Numerous popular rationalists, for example, Aristotle, Plato, Kindi, Farabi and Avicenna (ibn Sina) have characterized power and attempted to negate speculations of one another. Because of these distinctions in definitions, individuals have neglected to comprehend the genuine criticalness of mysticism. ,

As logicians constantly will in general negate each other in light of the fact that there are no particular arrangement of laws in theory contrasted with science, there will undoubtedly be a 'move' in hypotheses about transcendentalism when one thinks about, for instance, the thoughts of Aristotle and Avicenna. The battle for survival of these savants leaves a beguiling impact on non-logicians – including researchers – to comprehend the ideas of mysticism, bringing about an inability to decipher the covered up, delightful significance of the Qur'an as translated by Imam Ali.

Here, we will look at how these rationalists endeavored to characterize God by contrasting the ideas of two essential logicians, Aristotle and Avicenna, and different thinkers who concur with either. Following this, we will clarify the idea of God through the powerful parts of the Holy Qur'an and Nahj al-Balagha.

As indicated by Aristotle, God must be the main source or the primary standard of the considerable number of substances. Aristotle concurs that religious philosophy is a necessary piece of power since God is the rule of being. In his epistle, On the Aims of Aristotle's Metaphysics, Farabi clarifies mysticism as an all inclusive science involving general ideas as being, solidarity, species, mishaps and so forth.

In any case, Avicenna can't help contradicting Aristotle's thoughts and clarifies that the topic of power can't be constrained to one classification. Further, he says that the verification of God can be found by methods of presence and through the contention that unexpected presence requires a presence which is vital. Avicenna's hypothesis of causality suggests bringing into reality.

Additionally, Avicenna escapes from the interminable stepping stool of the guideline of standards by demanding that the entire of being has no rule, and the rule is the rule of the caused being as it were. Increasingly huge contentions on transcendentalism of Avicenna against Aristotle can be found in the useful articles.Before getting to be overpowered with the substantial theories of these incredible rationalists, let us not lose center and now look at how articulately Imam Ali approaches the idea of God in his popular book through mysticism.

Difference between Epistemology and axiology

Transcendentalism is the part of logic that thinks about the physical universe and the idea of extreme reality. It poses inquiries like, What is genuine? What is the birthplace of the world? What is past the stars? Your thought of reality as an outer creation or an interior develop can impact your magical convictions and viewpoints and your instructing. Notwithstanding your meaning of the real world, the investigation and order of the physical universe structure the establishment of a few school subjects.


Epistemology is the part of reasoning that thinks about how individuals come to realize what they know. Gotten from the Greek word episteme, which means learning or comprehension, epistemology alludes to the nature and starting point of information and truth. Epistemology recommends that there are four principle bases of learning: divine disclosure, experience, rationale and reason, and intuition.

When edges scrutinized the predominance of Adam, it was information which influenced the points to concede the reality and bow down to him as normal by Allah. 'He conferred information to man which he didn't provide for points'. As indicated by the Quran, the primary instructing class for Adam began not long after his creation and Adam was shown every one of the names. ALLAH made man and gave him the devices for gaining learning, to be specific hearing, sight and shrewdness.


Axiology is the part of rationality that thinks about the investigation of standards and qualities. These qualities are partitioned into two fundamental sorts: morals and feel. Morals is the scrutinizing of ethics and individual qualities. Style is the examination of what is excellent, pleasant, or classy.

In axiology training is something other than about information yet additionally personal satisfaction.. There are two wellsprings of qualities Qur'an and Sun'nah of Holy Prophet Muhammad (SWAW) which can be taken as reference for the idea of qualities. Whichever is out of its references can never be embraced as qualities. Qualities can be characterized as 'those things that are essential to or esteemed by somebody.

They are more that words they are the ethical, moral, and expert traits of character. There are some essential qualities in Islam. Individual and states are encouraged to secure or possibly to regard these essential qualities. Creation the idea of Muslim Ummah and advance the Islamic qualities and Islamic culture on the grounds that Islamic qualities and Islamic culture is far prevalent then the others societies.

Islamic concept of human nature vs western concept of human nature

The principle distinction between the perspectives on the Western and the Islamic is the wellspring of learning. The Western view depends on their idea and research on the topic while the Islamic point of view put together its examination with respect to the Divine Revelation specifically the Quran and the Sunnah.

Islamic concept of Human Nature

Man has a double nature that is body and soul. Man is a being made out of mud, which has a place with the universe of creation and subject to movement, change and modification, bound by existence. Which has a place with the universe of direction, is free and not restricted by these two restricting variables. Man is made out of body and soul. Soul is Tran's substance and is the focal point of man's being.

The spirit is appended to the body in its down ward inclination and to the soul in its upward or otherworldly propensity. The Self or qalb as al-Ghazzali calls it, is the embodiment of man. It is the otherworldly substance which dwells in his physical body and controls his natural and psychical capacities. It is associated with the physical heart, in this way it is called qalb (heart) despite the fact that the association is just supernatural. At the end of the day, the physical heart is the structure while the otherworldly heart is the substance. As indicated by al-Ghazzali, the idea of the Self is communicated in Arabic by four terms, to be specific qalb (heart) ruh (soul), nafs (want nature) and aql (brains or reason).

The idea of fitrah is related with Islam. For Muslims, this idea is additionally seen as far as the shahada. As expressed in the Quran Set you face to the Deen in earnestness which is Allah's fitrah whereupon He made humankind. There is no changing the formation of Allah. That is the privilege Deen however a great many people know not. Imam al-Nawawi characterized fitrah as the oblivious state which exists until the individual deliberately recognizes his conviction.

Subsequently, if a kid were to kick the bucket before he achieves caution he would be one of the tenants of heaven. This applies to offspring of polytheistic guardians. These are all piece of the Divine Scheme of Creation; their capacities are significant and conclusive for man. Allah Syed Muhammad Naquib Al-Attas, The Nature of Man and the Psychology of the Human Soul: A Brief Outline and a Framework for an Islamic Psychology and Epistemology.

Western concept of Human Nature

The West methodologies the study of human instinct without a lot of assumption and pride. The comprehension of human instinct is a gigantic issue, whose arrangement has been the objective of the human culture where its appropriate target must be the comprehension of human instinct by each individual. The Western view guarantees that few of us think a lot about human instinct inferable from the disconnected lives that we live. Thus, we approach each other as outsiders, in the public eye everywhere as well as inside the tight hover of the family.

Most guardians grumble at some time that they can't comprehend their youngsters while most kids guarantee that their folks misjudge them. Since people groups entire frame of mind towards someone else is affected by their comprehension of that person, where this comprehension is basic to any social relationship, people would get along more agreeably in the event that they had a superior learning of human instinct.

In this article, we will examine intently the perspectives on human instinct as per a few Western schools of contemplations. Behaviorism is the school of mental believed that rejects the investigation of the substance of cognizance and spotlights rather on depicting and estimating what is detectable, either legitimately or through appraisal instruments. The originator of behaviorism was John B. Watson (1878-1958). Watson saw fought that conduct, not the private substance of the brain, is the best possible topic of psychology.

Islamic concept of the nature of society vs western concept of the nature of society

Westerners will in general consider Islamic social orders as in reverse looking, abused by religion, and heartlessly represented, contrasting them with their own edified, common majority rule governments. Be that as it may, estimation of the social separation between the West and Islam is an unpredictable endeavor, and that remove is smaller than they accept. Islam isn't only a religion, and surely not only a fundamentalist political development.

It is a progress, and a lifestyle that differs starting with one Muslim nation then onto the next yet is enlivened by a typical soul unmistakably more altruistic than most Westerners figure it out. Nor do those in the West dependably perceive how their very own social orders have neglected to satisfy their liberal folklore. In addition, parts of Islamic culture that Westerners see as medieval may have won in their very own way of life until decently as of late; by and large, Islamic social orders might be just a couple of decades behind socially and innovatively propelled Western ones.

At last, the inquiry is the thing that way prompts the most noteworthy personal satisfaction for the normal resident, while staying away from the most exceedingly terrible maltreatment. The way of the West does not give every one of the appropriate responses; Islamic qualities merit genuine thought. There are primarily two speculations of the relationship of man and society which have been proposed by a few essayists. One of them is the Social Contract Theory and the other is the Organic Theory. The implicit understanding hypothesis implies that man in the condition of nature was living in the public arena, outside of which he couldn't have obtained those thoughts and emotions which drove him to go into the implicit agreement.

The Organic Theory of Society: This hypothesis is as old as Plato and Aristotle. Plato contrasted society or state with an amplified person. He isolated society into three classes: the rulers, the warriors and the crafts man’s dependent on the three resources of the human spirit, for example intelligence, boldness and want. Aristotle drew a correlation between the symmetry of the state and symmetry of the body and solidly held that the individual is a characteristic piece of society.

Islamic concept of relationship between individual and society vs western concept of relationship between individual and society

Relationship between individual and society in Islamic concept

A significant Hadith (saying) of the Prophet is that religion isn't what one formally or ceremonially rehearses however how one arrangements with others. It is along these lines not adequate to be devout without performing deeds which show one's convictions. It is accounted for that the Prophet once entered a mosque and saw at supplication a revered elderly person with a long white whiskers. He was informed that the man was in the mosque throughout the day, venerating and apportioning the expressions of Allah to other people. The Prophet at that point asked how he earned his living and was informed that a dealer, not known for his devotion, upheld him. The Prophet commented that of the two, the dealer was for sure the more commendable.

Each Muslim is the beneficiary, gatekeeper, and agent of God's will on earth; his duties are sweeping. A Muslim's obligation to act with regards to what is correct is as much piece of his confidence similar to his obligation to restrict off-base. The Prophet once stated, 'In the event that somebody among you sees wrong he should right it by his hand in the event that he can (deed, lead, activity).

In the event that he can't, at that point by his tongue (talk up, verbally contradict); on the off chance that he can't, at that point by his look (quiet articulation of objection); and in the event that he can't, at that point in his heart. The latter is the base articulation of his conviction (confidence, courage).'Living the confidence is ibada, administration to God through administration to mankind. In no way, shape or form will ye accomplish exemplary nature except if ye give (unreservedly) of that which ye love; and whatever ye give, of a reality God knoweth it well.

The conservation of a social request relies upon every single individual from that society unreservedly sticking to a similar good standards and practices. Islam, established on individual and aggregate profound quality and duty, presented a social insurgency in the setting wherein it was first uncovered. Aggregate ethical quality is communicated in the Qur'an in such terms as balance, equity, decency, fellowship, leniency, empathy, solidarity, and opportunity of decision. Pioneers are in charge of the use of these standards and are responsible to God and man for their organization. It is accounted for that a man went to Umar, the second khalifa, to converse with him. It was evening, and a light consumed around Umar's work area. Umar inquired as to whether what he needed to examine was close to home.

The man said that it was, and Umar smothered the flame so as not consume open assets for a private reason. Pioneers in Islam, regardless of whether heads of state or heads of family or private endeavor, have a higher weight or obligation than others.There is a connection in Islam between individual duty and the rights and benefits got from enrollment in the network. Society does not exist autonomously without person.

Relationship between individual and society in western concept

The Western idea of independence as a social philosophical suspected framework has and keeps on affecting the person in the Ghanaian culture today. The work focuses on the effect of this idea of the person in his general public to the extent that social, political, monetary, religious life are concerned. The 'person,' as it is imagined here, is characterized by the meaning of the new Oxford lexicon, alluding to 'the single individual unmistakable from a gathering, a class, or a family.' This work brings into thought the welfare of the person, which is being ignored in Ghana today. The work begins with a rationalistic improvement of the idea of the person from late relic through to the period after the Enlightenment.

The motivation behind this part is to see the logic behind the person as the most significant object of nature. It proceeds with independence as a philosophical idea and how the person's social, political, monetary, religious life are influenced. Consideration is likewise given to Ghana to see the idea of the individual and its relationship to family life, society, financial flourishing, the supernatural, ethical quality, and post-existence. Ghana's experience with the West and the effect of this experience on the individual and his general public are likewise talked about. At last, there is a gander at the circumstance as it is today and what schools of thought or camps exist and the thoughts that are being proposed to offer an incentive to the person as a resident of Ghana.

The individual lives and acts inside society however society is nothing, notwithstanding the mix of people for helpful exertion. A similar idea as given by Plato and Aristotle.

Islamic concepts of universe vs western concept of universe

Each tenet and each rationality of life is vitally founded on a kind of conviction, an assessment of life and a kind of translation and examination of the world. The perspective of a school in regard of life and the world is viewed as the premise of the whole reasoning of that school. This premise is known as the world origination of that school. All religions, social frameworks, schools of thought and social methods of insight depend on a specific world origination. Every one of the objectives which a school exhibits, the ways and techniques which it brings into reality are the results of the origination of the world that it engages.

The thinkers state that there are two sorts of shrewdness: handy and hypothetical. Hypothetical astuteness is to know the current things as they seem to be. Pragmatic shrewdness is to discover how one should lead his life. This 'should' is the intelligent consequence of 'how they are', particularly those 'how they are, with which mystical rationality bargains. In spite of the fact that philosophical origination of the world isn't as definite and explicit as logical origination, it depends on various standards which are plainly obvious and certain by the psyche.

These standards continue intelligently and are general and complete. In that capacity they have the benefit of being firm and consistent. Philosophical origination of the world is free from that irregularity and impediments which are found in logical origination. Philosophical origination of the world answers all inquiries on which the belief systems depend. It distinguishes the general shape and highlights of the world.

Both the logical and philosophical originations are a prelude to activity, yet in two unique ways. Logical origination is a prelude to activity since it empowers man to control nature and present changes in it. Man by methods for science can utilize nature furthering his potential benefit as he wishes.

Philosophical origination is a prelude to activity as in it decides man's selection of his lifestyle. It influences his response to his experience with the world. It fixes his frame of mind and gives him a specific point of view toward the world and the creation. It either gives a perfect to man or removes a perfect from him. It either offers significance to his life or attracts him to silliness and nothingness. That is the reason we state that science can't give man a world origination that may turn into the premise of a belief system, yet logic.

In the event that we respect each outflow of a general perspective on the world and the creation as a philosophical origination, not thinking about whether the wellspring of this origination is a supposition or thinking or a disclosure from the obscure world, religious and philosophical originations have a place with a similar area. However, in the event that we consider their source, philosophical and religious originations of the world are without a doubt two unique things.

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In specific religions like Islam, religious origination of the world, has taken a philosophical or pugnacious shading and is a fundamental piece of the religion itself. The inquiries raised by religion depend on thinking and confirmation. Therefore Islamic origination of the world is reasonable and philosophical.

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Concept Of Metaphysics In Islam Vs Western Concept Of Metaphysics. (2021, Jun 09). GradesFixer. Retrieved June 21, 2024, from
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