Hāṣilāt: An Intellectual and Reflective Inquiry
I have had the privilege of meeting Mr Ḥasan Ilyās on a number of occasions. He is a young man refined, courteous and well-educated, bringing together within himself both the classical and the modern. Generally, graduates of the madrasahs remain somewhat overawed by Greek philosophy, according to whose claims and extravagant assertions they accord the rank of unquestioned axioms, especially where its weaker and more fragile arguments are concerned, in which they tend to indulge to an excessive degree. I have always been pleased to observe that whenever the topic arose with Mr Ḥasan, I found him appreciative of the depth of Qurʾānic reasoning and alive to the meaningfulness of its manhaj. He is likewise content and at ease with the need to revisit the value and substantive worth of such philosophical discussions as wājib al-wujūd, ʿillah, ʿillat al-ʿilal, ḥudūth and qidam, once these become the playground of speculative elaborations and bare rational abstractions. In his view, the mere intricacy of terminology never bestows intellectual profundity upon a debate; rather, what truly matters is the soundness of the premises, the cogency of the argument and the genuine meaningfulness of the question. These tendencies of Mr Ḥasan Ilyās stand out clearly in his book “Hāṣilāt”.
“Hāṣilāt” is a collection of writings, essays and addresses penned at different times. Its themes stretch over religion, philosophy, ʿilm al-kalām, literature, history, politics and society. Owing to this variety, the book at first glance appears to be a miscellany of disparate compositions, yet a single intellectual attitude informs all its chapters. That attitude consists in apprehending issues within their proper context, testing prevailing notions on the touchstone of argument, and examining the nature of the question together with its premises before arriving at any conclusion. The author’s basic concern is that no matter should be accepted merely because it forms part of a familiar scholarly tradition, nor any idea rejected solely because it lies beyond our accustomed intellectual range. Instead, it is imperative to understand its proofs, its background and its consequences. This very cast of mind renders the collection not simply a book of scattered essays but an integrated intellectual effort issuing from a thoughtful mind.
The work is divided into five parts. “Bayyināt” treats religious discussions, largely from the perspective of Qurʾānic understanding and the Madrasah Farāhī; “Taʾwīlāt” encompasses topics related to philosophy, ʿilm al-kalām, literature and the history of religions; “Mukāfāt” reflects upon interpretative lapses and the causes of the collective decline of Muslims; “Madārāt” consists of pieces on daʿwah, iṣlāḥ and tarbiyah; whereas “Muḥākāt” offers addresses, dialogues, personal observations and experiences. Through this division the range of the author’s interests becomes apparent, and so too his conviction that religious thought cannot be viewed in isolation from the other intellectual, civilisational and social spheres of life. In his estimation, sacred knowledge bears a relation also to a person’s intellectual attitude, moral character and collective life.
A salient trait of Mr Ḥasan Ilyās’s writings is that, in speaking of religious questions, he never contents himself with the mere repetition of inherited interpretations; rather, he keeps in view the importance of language, style, context, audience and coherence (naẓm al-kalām) in the comprehension of the texts. A fundamental principle in understanding the Qurʾān is that no verse is to be detached from its locus and context in order to be pressed into service of a preconceived notion. The divine Speech is a coherent discourse; to grasp any of its statements one must know the occasion on which it was uttered, the people addressed, the preceding and following discourse, and the place it occupies within the structure of the whole sūrah. Should these matters be ignored, a meaning may well be derived which does not accord with the original intent. The discussions in the book of this sort point to the author’s conviction that understanding the Qurʾān is not the mere act of citation and quotation, but a disciplined intellectual and argumentative activity.
One important point deserves special attention here. To observe context and circumstance in interpreting the texts does not mean that the reader imposes upon the text a theory already present in his mind; rather, its purpose is to comprehend the text according to its own style and internal indications. This is precisely the distinction that separates scholarly investigation from the mere marshalling of evidences in support of one’s position. In the writings of Mr Ḥasan that distinction is keenly present. He invites the reader, before accepting the prevailing view on any issue, to ponder over its proofs and see whether the argument truly establishes what it claims. In my estimation this constitutes a significant aspect of his scholarly endeavour.
In the discussions of philosophy and ʿilm al-kalām the author’s inclination is likewise towards this critical methodology. Themes such as wājib al-wujūd, ʿillah, ʿillat al-ʿilal, ḥudūth and qidam have long formed part of the philosophical and kalāmī heritage. These terms and their associated arguments possess their own scholarly history; yet the historical importance of a debate and its present-day meaningfulness are two distinct matters. Questions esteemed in one age need not remain so in every era, nor are all arguments once adopted necessarily endowed with the same force today.
Intellectual integrity demands that we examine the premises of these discussions and their argumentative frameworks, and ask whether indeed they answer any substantial question or merely add further layers of terminological complexity. In Mr Ḥasan Ilyās’s discourse this awareness is manifest. Instead of being overawed by philosophical terminology, he seeks to assess its meanings, its proofs and its utility. The worth of this stance lies in the fact that it exhibits neither an undue deference to the ancient tradition nor an inferiority complex before the modern mind.
His outlook on juristic and social matters is likewise shaped by this principled manner of thought. Regarding the question of leading the ṣalāh, he regards the religious and sharʿī nature of the prayer itself—rather than communal affiliation and denominational identity—as the true criterion. The significance of this discussion does not end with the resolution of a single jurisprudential problem; behind it lies the broader principle that in religious matters the criterion must be what the Dīn deems important, not the communal distinctions that, in later periods, attained unwarranted prominence. When a religious issue is decided on the basis of party identity and group preference rather than foundational principles, the essence of the faith retreats to the background. In this respect the discussion also draws attention to an important aspect of the etiquette of disagreement and collective unity.
One of the strengths of the book is that the author links academic debates to the practical and communal problems of life. His reflections on modern means of communication alert us to the truth that technology, in and of itself, cannot substitute for the moral conduct of human beings. WhatsApp and other media have made contact easier, but the facility of contact does not by itself engender good social relations, benevolence and respect. These virtues arise from the moral consciousness and conduct of the individual. If the newest media are employed for suspicion, accusation and careless speech, they may become a means not of improving relationships but of spoiling them. Thus the author searches for the origins of the problem not in the nature of the technology but in the moral behaviour of the human being himself. This is a balanced perspective, which neither denies the benefits of modern tools nor neglects the ethical demands governing their use.
Likewise, his remarks on institutional politics, mutual rivalry and the struggle for position and prestige point to a pressing communal issue. An institution is established for its purpose, its principles and the common good; but when its members turn their attention from their work to their own status, influence and the urge to surpass others, the atmosphere of the institution is overtaken by suspicion and contention. Constructive activity is then replaced by mutual surveillance, the placing of obstacles in each other’s path and the protection of individual interests. This problem is not confined to one kind of institution; religious, educational, social and other collective bodies too may suffer from it. Mr Ḥasan draws attention to the moral and psychological causes of this attitude. From his discourse it emerges that the reform of institutions lies not only in altering their administrative structures but also in improving the moral conduct of the individuals who run them.
His writings on the world political order and the international concepts formed after the Second World War raise questions of the same nature. The modern world has attached importance to human rights, international justice and mutual respect among nations, yet in practical politics power, interest and the desire for dominance often prevail over these principles. It is necessary to understand this contradiction, for a true appraisal of any political system cannot rest solely upon its declarations and constitutional principles; its practical behaviour and decisions must likewise be examined. The author draws our attention to the difference between, on the one hand, the concepts of global justice and, on the other, the interests of powerful states. His discussion invites the reader to consider international politics not merely as a sequence of events but from its principled and ethical dimensions.
The style of the collection too is marked by great variety. At times the writing assumes a research-based and argumentative character, at times literary freshness and oratorical fluency stand out, and at times the discussion becomes informal, bordering on personal experience. Rather than regarding this variety as a weakness, it should be viewed in the light of the diversity of subjects and genres. The language and style of a research paper, a reformative tract, an address and a personal observation cannot be identical. The important thing is that throughout the author’s command of expression, elegance of discourse and sustained interest in the subject remain intact. He endeavours to render difficult topics intelligible, advancing his message through reason and elucidation rather than emotional impression. This quality renders the book worthy of study for readers of varying scholarly and literary tastes.
The humility and integrity which Mr Ḥasan Ilyās expresses in his preface concerning his scholarly standing are also praiseworthy. He does not see himself as the complete representative of any single academic discipline nor as entitled to final verdicts; rather, he regards his writings as the fruit of a journey of learning, understanding and continuous reflection. In his estimation the book is not the final pronouncement of a muftī, a mufassir or a ṣāḥib fatwā, but the chronicle of a mind that lives with questions, seeks their answers and ever strives to refine its comprehension. This confession is a sign of a healthy scholarly temper. The journey of knowledge advances only when a person is aware of the limits of his knowledge, retains the capacity to ask questions and does not deem his conclusions beyond review. He also acknowledges in his intellectual journey the guidance and training of his teachers, especially that of Jāwid Aḥmad Ghāmidī. This acknowledgement shows that the instruction of the teacher and the discipline of questioning enjoyed a central place in shaping his scholarly taste and intellectual formation.
In my view another commendable aspect of Mr Ḥasan Ilyās’s book is that it does not set adherence to the religious tradition and engagement with the questions of the modern mind in opposition to each other. In our academic milieu it is sometimes imagined that attachment to the tradition entails avoidance of questions, or that interest in modern academic debates necessarily leads to a distancing from the tradition. A serious scholarly attitude, however, is free from both extremes. It strives to understand the tradition and reach its real purport, but it does not accept every notion established in its name without investigation; likewise, it benefits from modern thought yet does not deem every claim correct merely because it is modern. In “Hāṣilāt” such a balanced inclination is manifest. The book invites the reader not to enrol in any intellectual faction but to reflect, research and deliberate.
Taken as a whole, “Hāṣilāt” is the intellectual and literary endeavour of a mind acquainted with the tradition and at the same time not oblivious to the questions of the present age. It would not be correct to ascribe the same degree of research to all its writings, for their subjects, styles and aims differ; nonetheless, the collection is a valuable specimen of the author’s wide reading, critical consciousness, deep interest in religious and intellectual issues and diverse capacity for expression. Its significance lies not only in the topics it discusses but also in the scholarly attitude that encourages the reader to ask questions, assess evidence and examine prevailing notions with seriousness. In this respect the book is noteworthy both for its subjects and for its manhaj al-fikr.
I hope that “Hāṣilāt” will prove particularly beneficial for readers today who are well-educated and possess intellectual taste. The educated reader of our age harbours many questions concerning the religious tradition. He at times encounters doubts that are not explicitly addressed in the customary mode of presentation, or for which the mere repetition of established truths fails to satisfy him. Such a reader requires writings that take his questions seriously, understand their background and endeavour to answer them with argument. I expect that in this book he will find material relevant to many of his queries, possibilities for the removal of certain intellectual misgivings, and serious discussions on the major issues of the contemporary world. Especially the readers who, while attached to the religious tradition, do not wish to overlook the questions and doubts of the modern mind, will find much here concerning their intellectual anxiety and scholarly concern. This book will not only afford them the opportunity to reconsider certain important questions afresh but will also assist them in grasping numerous complex debates in a more disciplined, argued and scholarly manner.
Mr Ḥasan Ilyās is deserving of praise and congratulations for this intellectual effort. The traces of his search, reading, intellectual alertness and power of expression are manifest in this work. Still more commendable is the fact that he regards his scholarly journey as an ongoing process—one in which questions endure, understanding increases and new possibilities appear. Such is the hallmark of a living scholarly personality. It is my prayer that Allah, Exalted is He, grant him further breadth in knowledge and insight, deepen his taste for research and his passion for enquiry, and make his future writings likewise beneficial for the people of learning and reflection.
