Methods of Spiritual Experimental Science
A brief word must be said about the methods of religious experimentation. Foremost among them is the Qur’an. People commonly say that the Qur’an is the word of God, but what does that mean? God is unlike us, and His speech is not like ours - produced by sounds from throats that strike the ears. God's speech is creation itself.
The sun rises, sending light and heat. Heat evaporates water, stirs the winds, moves the air, and carries the water vapor in dense clouds to distant lands. Rain then falls, quenching the earth and reviving it after its death, causing plants to sprout and life to thrive in all its diverse forms and shapes.
This is a brief, incomplete, and fragmented depiction of God’s speech. The Qur’an is an expression of this speech - or, more accurately, this knowledge - rendered into the molds of Arabic expression.
Many great scholars mistakenly think that the Qur’an is the Arabic language itself, which is a grave error. This misconception has led them to seek the meanings of the Qur’an within the confines of the Arabic language, causing them to become entangled in the words, all the while believing they are grasping the essence.
Language, by its nature, originated to meet daily needs in physical life. No matter how much it evolves, it remains wholly inadequate to encompass the meaning of God’s speech. At its best, language serves as a symbol or indication of divine realities.
The Qur’an itself removes any long-lasting doubts on this matter, declaring: "Alif Lam Meem. That is the Book about which there is no doubt, a guidance for those conscious of Allah."
Here, the reference of "That" in "That is the Book" points to "Alif Lam Meem" as a symbol.
The second method of spiritual experimentation is achieving the reality of "La ilaha illa Allah, Muhammadun Rasul Allah" (There is no god but Allah, Muhammad is the Messenger of Allah).
This begins with trusting and fully believing in Muhammad, followed by meticulously emulating him in his acts of worship and, as much as possible, in his customary practices. This imitation includes everything authentically reported about him - whether from after his prophethood or before it, during his spiritual retreat in the cave of Hira.
I will not elaborate further here, as brevity suffices for now. However, I may revisit this topic in greater depth in another context.
As previously mentioned, the substance of spiritual experimental science consists of the material universe and human will. However, the focus on the material universe is of secondary importance - merely a means - while the primary concern is human will as the ultimate purpose.
This is why the Qur’an states: "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. Is it not sufficient concerning your Lord that He is, over all things, a Witness?"
In religious science, human will is seen as a microcosm of the material universe, encompassing both its visible and unseen aspects.
The more accurate our understanding of the material universe becomes, the more this understanding gives rise to an equally accurate comprehension of our will - or, in other words, our individual identity.
Thus, the Qur’an commands: "Say, 'Observe what is in the heavens and the earth.'"
This directive is given in the same tone as the command: "And establish prayer."
Both are essential pathways for cultivating a deeper understanding of our reality and purpose.
