[go: up one dir, main page]

Academia.eduAcademia.edu
Known as the father of Western Philosophy, Socrates was a man of great religious belief ‘To do this has, as I say, been enjoined upon me by the God, by means of oracles and dreams, and in every other way that a Divine manifestation has ever ordered a man to do anything’ says Socrates in Plato's Apology. His belief in his appointment by God to call the people of Athens to the good life was so firm and unshakable that in the very hour of his death sentence, he rebuked his followers for crying for, as he had said so many times, for the True Philosopher 'death may be the greatest of all human blessings’. Religion in today's world is portrayed as the antithesis of rationality and science. Yet the so-called 'Father of Rationality' and one of the earliest documented rational enquirers into why we live the way we do was a man who based even his smallest actions on his Divine Sign or Revelation ‘At all previous times my familiar prophetic power, my spiritual manifestation, frequently opposed me, even in small matters, when I was about to do something wrong...’ (Plato's Apology). Islam is clear on the question of Prophethood - God in The Holy Quran addresses Muhammad ‫ ﷺ‬and says: Surely We have sent thee with the Truth as a bearer of glad tidings and as a Warner; for there is no nation to whom a Warner has not been sent. If they treat thee as a liar their predecessors did the same. Whenever their Messengers came to them with manifest Signs and with the Scriptures and with the Illuminating Book. The Holy Quran. Fatir [Prime Creator]: 25, 26. Was Socrates then among these Prophets - these Warners? What is the criteria of Prophethood in Islam and does Socrates fit the bill? How can rationality and revelation co-exist? If science is the Act of God and true religion the Word of God, should they not go hand in hand? Rehan Qayoom an active poet of both English and Urdu analysed and dissected what we know about Socrates to answer these questions and to, no doubt, raise a good many more on 7th February 2013 at University College London. The event was held by AMSA (Ahmadiyya Muslim Student’s Association) and co-hosted by the UCLU Hellenic Society. The talk was followed by a Q&A and a dramatic rendition of a portion of The Apology. with a choice. The poet W. H. Auden writes: Those who go to poetry expecting a complete guide to religion, or morals or political action, will very soon be disillusioned and condemn poets, though what they are really condemning is their own attitude toward poetry. The primary function of poetry, as of all the arts, is to make us more aware of ourselves and the world around us. I think it makes us more human, and I am quite certain it makes us more difficult to deceive, which is why, perhaps, all totalitarian theories of the state, from Plato downwards, have deeply mistrusted the arts.1 As in the Quran it becomes obvious that Plato, too, is only condemning certain kinds of poets without naming them because elsewhere the great classical poets especially Sappho (who Plato is said to have called ‘the tenth Muse’) and Homer (who Socrates calls ‘the great captain and teacher of the whole of that charming tragic company;’) Hesiod and Pindar have been given due praise, their works were sacred texts for the Greek citizens as were the fables of Aesop which Socrates turned into songs in fulfilment of the Divine commandment to make music in his last hours.2 Michel de Montaign said ‘There is nothing more notable in Socrates than that he found time, when he was an old man, to learn music and dancing, and thought it time well spent’. Socrates imagined dancing to Aspasia's tune. Honoré Daumier, ‘Socrate chez Aspasie’, (France, 1842). 11 Take advantage from your health before your sickness and take advantage of your life before your death.' The lawyer and diarist Henry Crabb Robinson recorded his reminiscences of many of the central figures of the English Romantic period such as Coleridge, Blake, Charles Lamb and Wordsworth. He wrote down one particular conversation with Blake: Shall I call him Artist or Genius—or Mystic—or Madman? Probably he is all. He has a most interesting appearance. He is now old—pale with a Socratic countenance, and an expression of great sweetness, but bordering on weakness—except when his features are animated by any expression, and then he has an air of inspiration about him. 3 Blake spoke to him of visions and the dictations of Spirits: And when he said my visions it was in the ordinary unemphatic tone in which we speak of trivial matters that every one understands and cares nothing about. In the same tone he said repeatedly, the 'Spirit told me.’ I took occasion to say—You use the same word as Socrates used. What resemblance do you suppose is there between your spirit and the spirit of Socrates?’ The same as between our countenance.’ He paused and added—'I was Socrates.’ And then, as if correcting himself, 'A sort of brother. I must have had conversations with him. So I had with Jesus Christ. I have an obscure recollection of having been with both of them.'4 Blake wrote on his print of The Laocoön that ‘If Morality was Christianity Socrates was the Saviour’. William Blake, Socrates, a Visionary Head 20 From Socrates: Philosopher or Prophet? © Rehan Qayoom, 7th February 2013. Auden, W. H. ‘Introduction to Poems of Freedom’, 1938. The Complete Works of W. H. Auden: Prose 1. (Faber & Faber, 1996). 469, 470. 2 Plato. Phaedo. 1 3 4 Tirmidhi, Abu Isa Muhammad ibn Isa. Jami‟ Tirmidhi. Robinson, Henry Crabb. Diary, Reminiscences & Correspondence. Edited by Thomas Sadler, (3 vols, 1869). I. F. Stone also draws a comparison between the trials of Jesus and Socrates. Bibliography Ahmad, al-Hajj Mirza Bashiruddin Mahmud Ahmad – Khalifatul Masih II. ‘Qadian sei Hijrat or Neyei Markiz Ki Tamir’, 16th April 1949. Anwarul Ulum xxi. Concluding Address to the Jalsa Salana, Annual Convention of the Ahmadiyya Community, 28th December 1958. Rabwah – Pakistan. Ser e Ruhani. Tafsir e Kabir: vii. (10 vols, 1948 – 1962). Abridged Translation by Farid, Malik Ghulam, „The Holy Qura‟n with English Translation & Commentary. (5 vols). Ahmad, Hazrat Mirza Ghulam. Taudhih e Maram [Elucidation of Objectives]. (Riyadh e Hind, 1891. English: 1971, 2004. Alternative Translation, (1966). Masih Hindustan Mein [Jesus in India]. (1899, Published: Anwar e Ahmadiyya, 1908. English: 1944, 2003). Malfuzat: i [Discourses]. Tadhkirah: Revelations, Dreams & Visions. (English: 1976, Islam International Publications Ltd, 2009). Ahmad, Hazrat Mirza Tahir – Khalifatul Masih IV. Concluding Address delivered to the Jalsa Salana, 27th July 1997. Surrey - United Kingdom. Revelation, Rationality, Knowledge & Truth. (Islam International Publications Ltd, 1998). Question & Answer Session 16th May 1999. Germany. Al Fazl, 18th June 1999. Homoeopathy – Elaj Bil Misl [Homoeopathy “Like cures like”]. (Islam International Publications Ltd, 1999). Translated by Dr. Imtiaz Ahmad Chaudhary. M.D., F.R.C.S. (Islam International Publications Ltd, 2005). Alon, Illai. Socrates Arabus: Life & Teachings. (Jerusalem, 1995). Armstrong, Karen. Buddha, (2001). Auden, W. H. ‘Introduction to Poems of Freedom‘, 1938. The Complete Works of W. H. Auden: Prose 1. Edited by Edward Mendelson. (Faber & Faber, 1996). The Holy Bible. (King James Authorised Version, 1611). Cicero. Tusculanae Disputationes [Tusculan Disputations], (45 BCE). Blake, William. The Laocoön Socrates, a Visionary Head. Blavatsky, Madame Helena Petrovna. Isis Unveiled. (2 vols, 1887). Daumier, Honoré. ‘Socrate chez Aspasie‘, (1842). Homer. The Iliad. The Odyssey. Hughes, Bettany. The Hemlock Cup: Socrates, Athens & the Search for the Good Life, (2011). Ibn Hanbal, Muhammad. Musnad Ahmad ibn Hanbal. Ibn Kathir, Ismael. al-Bidayah wa al-Nihayah: al-Sira Al-Nabawiyya. [The Beginning & the End: The Life of the Prophet Muhammad]. Translated by Professor Trevor Le Gassick. (The Center for Muslim Contribution to Civilization: Garnet Publishing. 4 Vols, 1998 – 2000). Jaffray, Angela. "Watered with One Water" Ibn 'Arabī on the One & the Many‘. (Journal of the Muhyiddi Ibn „Arabi Society, Issue 44. 2008). Audio at www.ibnarabisociety.org.uk/podcasts/archives/0802/angela.mp3 Laertius, Diogenes. Lives & Opinions of Eminent Philosophers. Lings, Martin. 'The Quranic Symbolism of Water' (Studies in Comparative Religion, Summer, 1968). Muslim. Ibn al-Hajjah. Sahih Muslim. Plato. The Apology. Crito. Euthyphro. Meno. 33 Phaedo. The Symposium. The Republic. Theages. Plutarch. Moralia. Qayoom, Rehan. ‘A Retrospective Appraisal of Hollace M. Metzger‘s 3VOΓVE‘, (2012). The Holy Quran. Translation of verses by the author. Robinson, Henry Crabb. Diary, Reminiscences & Correspondence. Edited by Thomas Sadler, (3 vols, 1869). Rutherford, R. B. The Art of Plato: Ten Essays in Platonic Interpretation. (1995). Sappho. Fragments. Shah, Idries. The Sufis. (1964). Stone, I. F. The Trial of Socrates. (Anchor Books, 1989). Tirmidhi, Abu Isa Muhammad ibn Isa. Jami‟ Tirmidhi. The Upanishads. Vlastos, Gregory. Socrates, Ironist & Moral Philosopher. (Cambridge University Press, 1967). Xenophon. Apology of Socrates to the Jury. Memorabilia. 34