INTELLECTUAL DEVELOPMENT IN RELIGION

According to Islam, the human mind is created for eternity. It has the capability to think and form opinions freely. The Islamic concept of accountability is related to this freedom of thought. Let us take an example relating to the science of the mind. A certain person says that just as God is an omnipotent being with the power to work miracles, similarly, those pious individuals who have gone to their eternal rest too have comparable powers. In this way, he accords a similar status to both God and to those regarded as saints. Then another person claims that all power lies with God, no living or dead person is invested with any kind of power. Now the views of both differ and they start arguing to justify their respective stands. But their differences cannot be resolved because there exists no such clearcut criterion like a telescope or a microscope which may decide the matter. Thus, the science of matter produces unity of opinion while the sciences of the mind are reduced to a jungle of confusion. Let us compare two examples to understand this issue. In olden times, astronomers had different views regarding the solar system. Some were of the opinion that the earth was the centre of the solar system and the sun revolved around it, while others were convinced that it was the other way round—the first group supported the geocentric theory and the second the heliocentric one. Through observation and experimentation, a consensus was finally arrived that the heliocentric theory was correct. Now let us consider the other example. For thousands of years, man has been debating the question of what happens to him after death. Some are of the opinion that death is the very end of a man, while some others feel that there is life even after death. No unanimity has ever been achieved on this matter. It has been a struggle with this seeming lacuna in the sciences of the mind for many years. There was a strong desire to know whether just as there was a clear criterion in the sciences of matter which is sufficient to settle differences, was there any criterion in the sciences of the mind which could settle differences similarly? A study of the Quran offers the criterion. Due to this aspect of the Quran it is called the standard or Muhaymin. (5: 48) There are three major categories of the sciences of the mind— psychology, spirituality and religion. All three departments differ from the departments of the sciences of matter. There is no external criterion to give a concept an absolute form or a final shape. The Creator can