|
|
| Line 177: |
Line 177: |
| Empirical method • Scientific method | | Empirical method • Scientific method |
|
| |
|
| ===24) Superiority of intellect=== | | ===24) Self-cultivation=== |
|
| |
|
| ===23) Actualising personal potential=== | | ===25) Superiority of intellect=== |
|
| |
|
| 'Ibādah • Islām • Servitude • Submission • Worship
| | ===26) Rational self-governance=== |
|
| |
|
| ===24) Actualisation of potential=== | | ===27) Mysticism=== |
|
| |
|
| Anubhava • Enlightenment • Henosis • Ilhām • Nirvana • Nubuwwah • Perfect knowledge acquisition • Prophethood • Samadhi • Revelation • Wahī
| | 'Ibādah • Islām • Servitude • Submission • Worship |
|
| |
|
| ===25) Actualising regional potential=== | | ===28) Heightened consciousness=== |
|
| |
|
| Messengership • Risālah
| | Altered state of consciousness • Anubhava • Enlightenment • Henosis • Ilhām • Nirvana • Noetic mystical experience • Nubuwwah • Perfect knowledge acquisition • Prophethood • Samadhi • Revelation • Wahī |
|
| |
| ===26) Actualising global potential / [[Maximisation of Personal & Global Wellbeing (Constrained)]]====
| |
|
| |
|
| If value is not to be brute, it must answer to intelligible reasons. The minimal cross-cultural denominator is sentient wellbeing: gradients of suffering and flourishing, plus the capabilities that realise rational goods (knowledge, friendship, beauty, virtue). Metrics must be public, evidence-based, and revisable.
| | ===29) Gradation of Intellect=== |
|
| |
|
| Reason universalises: like cases deserve like consideration. Moral concern extends to all sentient beings, with degrees of obligation modulated by relational ties, reciprocity, and social roles. Species membership alone is not a rationally basic boundary.
| | Cognitive heterogeneity |
|
| |
|
| Given universal concern and PSR, ethics aims at maximising net wellbeing over appropriate horizons, constrained by justice, rights, trust, and long-run stability. Deontic rules function as structural safeguards that, justified by experience and game-theoretic insight, protect aggregate flourishing from short-sighted optimising.
| | ===30) Local cultivation=== |
|
| |
|
| ===26) Gradation of Intellect=== | | Messengership • Risālah |
| | | |
| Pedagogy, Society, and Rule
| | ===31) Global cultivation / [[Maximisation of Personal & Global Wellbeing (Constrained)]]==== |
| | |
| As being is graded, intellectual capacities vary across attention, abstraction, integration, and moral prudence. This variance is descriptive, not pejorative, and it predicts differential receptivity to demonstration, dialectic, and rhetoric.
| |
| | |
| Inevitability of Intellectual Hierarchy
| |
| | |
| Because capacities and responsibilities differ, functions stratify in any complex society: research, judgment, instruction, execution. Properly construed, hierarchy is ordered service to the common good, not domination.
| |
| | |
| Divine Scriptures
| |
| | |
| The “Books of God” (kutub Allāh) are interpreted as moments of revelation — epistemic apprehensions of divine truth by human consciousness. Revelation, in this view, is not linguistic dictation but intellectual illumination: the human mind’s reception of eternal truths refracted through its historical, linguistic, and psychological contingencies. Each scripture — Torah, Psalms, Gospel, and Qur’an — represents a theophany (tajallī) of the same divine logos expressed in the idiom of a particular community and epoch. Universal revelations express perennial metaphysical truths; particular ones address contextual, socio-moral arrangements. Thus, the diversity of scriptures is the necessary pluralisation of the One Truth within time and language.
| |
|
| |
|
| ===27) Noocracy=== | | ===32) Noocracy=== |
|
| |
|
| Imāmah • Perfect manhood • Philosopher kingship • Technocracy | | Imāmah • Perfect manhood • Philosopher kingship • Technocracy |
|
| |
|
| The ideal governor unites wisdom (ends) and techne (means), is accountable to demonstrable truth, and orders institutions to the common good. Historical forms vary (council, imamate, constitutional technocracy), but the rational principle is stable: competence guided by virtue under intelligible law.
| | ===33) [[Philosopher King]]=== |
| | |
| Imamate signifies the perpetuation of divine guidance through intellectual continuity rather than genealogical descent. The imām is the bearer of ʿaql mustafād—the fully actualised intellect that mediates between transcendent truth and communal life. In rationalist terms, the Imamate represents the principle of intellectual succession: the necessity that wisdom, once disclosed, be continuously embodied in minds capable of sustaining and interpreting it.
| |
| | |
| ===28) [[Philosopher King]]=== | |
|
| |
|
| Demigod • High-Conscious Individual • High-Integration Individual • Hujjah • Imām • Infallible • Insān al-Kāmil • Insān ‘alā Khuluqin ‘Adhīm • Integrate • Ma'sūm • Messenger • Meta-Conscious Agent • Nabī • New Man • Perfect human • Perfect rational animal • Philosopher king • Prophet • Rasūl • Transhuman • Übermensch | | Demigod • High-Conscious Individual • High-Integration Individual • Hujjah • Imām • Infallible • Insān al-Kāmil • Insān ‘alā Khuluqin ‘Adhīm • Integrate • Ma'sūm • Messenger • Meta-Conscious Agent • Nabī • New Man • Perfect human • Perfect rational animal • Philosopher king • Prophet • Rasūl • Transhuman • Übermensch |
|
| |
|
| | ===34) Intellectual Accommodation=== |
|
| |
|
| Prophethood (nubuwwa) denotes the emergence of consciousnesses capable of receiving and articulating revelatory truths. Prophets are loci of intensified noetic awareness through whom divine wisdom becomes existentially and socially operative.
| | Tawriyyah |
| | |
| Muhammad is affirmed as the Seal of Prophethood (khātam al-nabiyyīn) with respect to the specific historical-cultural dispensation of late antiquity — i.e., the terminal synthesis of the Abrahamic prophetic cycle within the Arabian milieu. However, the rationalist view recognises the logical possibility of analogous prophetic functions in other spatio-temporal contexts; Mani, the Buddha, or Socrates, for instance, may be regarded as prior or parallel manifestations of the same revelatory continuum. Prophethood thus designates not an exclusive office but a metaphysical function within the evolution of consciousness — each prophet serving as a node through which universal wisdom (ḥikma) becomes historically embodied.
| |
| | |
| ====Nubuwwa (Prophethood)====
| |
| Prophets are higher modes of consciousness through which divine intellect becomes articulated in human history. Their distinction lies not in supernatural interruption but in perfected receptivity to truth. Prophetic communication is the linguistic and cultural crystallisation of universal wisdom within a particular civilisational horizon.
| |
| | |
| | |
| | |
| | |
| ====19) Intellectual Accommodation====
| |
| | |
| Teaching must fit the receiver’s form. The same truth can (and should) be delivered as proof for the few, argument for the many, and symbol for beginners. This is responsible communication, not dilution.
| |
| | |
| ====20) Intellectual Dissimulation (Strict Sense)====
| |
|
| |
|
| Taqīyya - thawriyya
| | ===35) Intellectual Dissimulation=== |
|
| |
|
| “Dissimulation” here means strategic reserve: withholding advanced material where foreseeable misinterpretation would harm. It is stewardship of truth under PSR (avoid predictable epistemic damage), not licence for deceit.
| | Taqīyyah |
|
| |
|
| ====Cognitive reframing====
| | ===Cognitive reframing=== |
|
| |
|
| ====21) Need to Encourage and Control Behaviour==== | | ====21) Need to Encourage and Control Behaviour==== |