ibn Harm

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  • Avicennan metaphysics (2): do humans need the realm of the unseen?

    Do humans need the realm of the unseen?

    The unseen (al-ghaib) is one of the realms according to the Qur’an. The counterpart is the witnessed. The Qur’an repeatedly admonishes muslims to believe in the unseen. For example:

    • Alif laam leeem; zaalikal kitaabu laa raiba fee, hudal lilmutaqeen; allazeena yu’minoona bilghabi wa yuqeemonas salaata, wa mimmaa razaqnahum yunfiqoon.

    “… this is the sound book, guidance for believers. … believe in the unseen and establish prayer”

    The theme of the unseen does not only occur in the Qur’an but also in other scripture. The Lord’s prayer (faith tradition of prophet Isa):

    • Uw wil geschiede gelijk zo in de hemel als ook op de aarde (your command will be fulfilled, both in the heavens as on earth)

    Belief in the unseen strengthens ethics. It is easier to maintain an attitude of patience when you believe that your actions are “saved.” Besides the salvation theme belief in the unseen seems almost necessary to function as a full human being in daily life. If you do not believe your home is still there when you do not see it it seems difficult how you can ever leave your home.

    This is a extreme position however. Most people will not deny that your house exists even though you do not witness it. Most importantly in muslim faith a belief in the unseen is necessary in order to perfect your tawhid.

    As Celene Ibrahims states in Islam and monotheism “tawhid” is an activity not merely a philosophical position or a theological tenet. The difference between the latter two might be difficult to distinguish to the untrained philosopher.

    To get back to the theme of patience, scripture from God states:

    • Wal ‘asr, inna insana la fee khusr, illal lazeena amanoo wa amilus salihaati wa tawassaw bilHaqqi wa tawasaw bis-sabr.

    “By ‘asr, indeed man is in loss, except those who surround themselves with the righteous”

    This last translation is a bit liberal but more meaningful than a direct translation in my opinion. 

    To return to the essay question, it specifically asks do humans need the realm of the unseen? Before I merely argued an advantage of belief in the unseen but I did not answer the essay question to its utmost capacity.

    I would like to present the following example from the lion king. The tribe imprints upon Simba the belief that after death deceased ones are still present in the sky, they are among the stars. 

    This could be interpreted as an anthropomorphic belief. If it is believed that the deceased go back to the Creator then stating that the passed are present in the sky brings God down to earth. But what if the deceased do not go back to the Creator? 

    If passed ones do not go back to the creator then the Belief that they are in the skies does not necessitate the immanence of He. 

    Let’s consider the phrase “passed ones” now. In colloquial language “to pass” occurs in language that recalls the past. For example: 

    • He passed me on the train

    It can also be used in present tense. What we should observe is that “passing” in the context typically does not refer to the realm of the unseen. So there are multiple meanings to the phrase “to pass.”

    This phenomenon is not unique to “passing,” although it is a pointed one.

    “Passing” does seem like a proper way to describe the sudden change.

    I do not want to delve too deep into human motivation but it seems that the “good soul” does indeed “pass” rather than vanish into nothingness. If there is a realm of the unseen then passing makes perfect sense. 

    Let’s consider how the Qur’an treats the soul. Muslims console each other with:

    • “And to Him is the return.” 

    Which is from the Qur’an. It refers to how the soul returns back to its creator. It can raise the following question: if the soul returns to the Merciful how do we reconcile this with his divine simplicity?

    Plato argued for a soul that does indeed return. Or rather that the soul chooses. This shows that the supernatural is a concept that is deeply embedded into the human psyche.

    The fact that the concept is embedded into the human psyche is not an argumentative proof for the necessity of the realm of the unseen. To rephrase the enduring presence of the idea of an enduring self can be separated from the idea of accountability.

    Outside of the realm of religion the realm of the unseen can also refer to creativity. Hyperrealities are also not seen. Then the question “what is the realm of the unseen?” seems preliminary to “do humans need the realm of the unseen?”

    The question “what is the realm of the unseen?” seems impossible to answer. If the realm of the unseen cannot be witnessed how could any knowledge transfer from it to the realm of return? 

    The existence of knowledge about the realm of the unseen would indicate the necessity of the existence of the realm of the unseen. This does not answer the question whether humans need the realm of the unseen however.

    p1. Knowledge about x → x exists

    p2. Humans need x

    In the style of Avicennan reasoning, p1. indicates x exists, since if it is possible to discuss the existence of x, there needs to be some sort of existence of x.

    So p1. would then be a tautology. 

    Consider p2. P2 only makes sense if x exists. Thus hypothetically the realm of the unseen exists. However p2. could have been “humans do not need x.” Also for this modified premise a necessary condition is that x exists, since “humans do not need x” is meaningless if x does not exist. 

    Let’s make the question slightly more sensible. What if we rephrase “do humans need the realm of the unseen?” to “do humans need a soul?” 

    Following Aristotles’ psychology, do humans need a appetitive aspect, a rational aspect and a vegatitive aspect? Yes almost certainly. So this would answer “do humans need a soul?” with “yes.” 

    Now then we can answer “do humans need the realm of the unseen” in a sophist manner with “yes insofar the soul coincides with the unseen.”

    This answer then merely shows one reality which would answer the question “do humans need the realm of the unseen” affirmatively. 

  • Chronology in Christian and Islamic apocalypses traditions

    There is an interesting similarity in the historical narratives vis-a-vis the Christian and Islamic apocalypsis traditions. As is known to Christian theologists even after revelation came to prophet Isa (peace be upon him) there was a moment of strong doubt at the end of his “prophetic career.” The bible documents him saying “oh God why hast thou deserted me?” at the end of his life.

    Interestingly a similar type of doubt as regards to the strength of the doubt is found at the start of the prophetic career of the Muslim prophet par excellence, prophet Muhammad. At the first revelation he (peace be upon him) is shaken to his core and can only be comforted by his wife Khadidja. 

    I am not entirely sure this is how it played out but as it turns out nobody is sure about the first few ages of the time after the return of Muhammad so to state it undevotely my guess is as good as anbody else’s.

  • Avicennan metaphysics (3): why does an empiricism-only philosophy irk Avicenna and other medieval metaphysicians?

    Todays study aims to answer a question that can be categorized as a philosophy of science inquiry. If I have to be honest I first tried to answer the “discuss: mens sana in corpore sana” essay question but I did not like it anymore halfway through so may this secondary analysis count as my second attempt towards ending the fall of the soul.

    The lectures on Avicennan metaphysics at a University that I cannot name for now were interesting. The discussions were sometimes leading to no particular avenue in my ungraduated opinion and given the incentive to answer in a free fashion I have to admit that I have grown a tad bit wary of the mutazilla since at the risk of putting myself out of the bahr of the philosophers the discussions held at the aforementioned University do tend to cross the limits of what human reason naturally is able to accept.

    Alas so is the way of God if I can be forthcoming. This essay question “discuss why empiricism-only enthusiasts are metaphysical nonentities” is nicer to answer then the one which requires a specialized training in scholastic philosophy since the excruciating beauty of latin renders most minds unable to answer. If I have to make an attempt at answering “mens sana in corpore sana” I would have to start with “nomen est omen.”

    Since this gnomology does both answer and not answer the logos spermatikon which embodied this sorry attempt of a study, I can only hope to live up to its lofty fire. With the introduction of some of these arabic Ideas laid forth it becomes easier to return to the happy circumstance of consideration. At the risk of impugning myself on a starting point since the tradition has put the ideas of “mens sana in corpore sana” and “discuss: empiricism et scholae” in the family of reason we can take some time to meditate on the modalities that are supposed to be found for these ideas.

    This brings the additional context of “medieval metaphysicians” in a certain light. 

    One thing which I now argue is shared in the questions of discuss if Avicenna’s thought can be separated from his break with the sunnah and the excellent discussion about the relation between al-’aql and the face is that both seem french to me in direction. Perhaps I lack etiquette and this would be something to be desired but it seems to me that foremostly “mens sana in corpore sano” prima facie manifests the intention of the whisperer and to a lesser vehicle the racism of Avicenna’s system as well.

    So this is how I feel about the corpus. If the logos or “kalam” that is read to this point makes involuntary body movements it could be accepted as a sign that indeed ‘aql based philosophy is to be preferred over every other discourse of signs. For me this would be the case. This would however seem to incongrue with the Qur’an since the Qur’an does not know lazy spelling signs as is used in this space. Thus the signs “kalam” and “… that indeed ‘aql ….” can be said to be given different weights.

    Thus does the curiosity arise of how a body of muslim philosophers can convene on a supposed connection between latin thought and a semitic high Poetry. But again the body of muslim philosophers would argue that the individuation of worlds does not want to collapse into a noun again. “Mens sana in corpore khair” does make sense to me. But it is unforgiving to consider the possibility that Aristotle was indeed a bit of a clown. I am not sure if this still agrees with abstract thought so may God have mercy and show us the path through the minutiae of the three expressions of the soul.

    One thing to note is that while empiricism-only philosophy is incoherent to a point the alternative cannot do solely as the one mode of living. That is to say perhaps Avicenna is more refined than Aristotle and yes this should be a reason to interact with his writings in a primary fashion rather than specializing in the more universal way of the first teacher but this is not a reason to abandon aristotle altogether. I mean to say that yes we love Aristotle and it would indeed be wonderful to dedicate specialized works to his habitat but there is enough love to not limit ourselves to the adab of Aristotle.

    Rather I say it is unwise to keep repeating the same discussions with only differing names. Would it not be good abandon fancy for discipline? Yes it is wonderful to think on proofs and the metaphysical path of causation and perhaps this leads to a life that is filled with deeper delights than the lives of politicians but the philosophical adagium that change is both necessary and sinister seems empty if deprived from the mercy that only like-minded souls bring down.

    Then ultimately a neglect of the metaphysical while not instantaneously fatal will ultimately lead to a weeding out of the conditions that allow for flourishing. So have we arrived at a conclusion that shows how latin wisdom sayings and lights of the analytical philosophical theology are arranged according to specific conditions not always intelligible to humans strong with will. Thus doth God teach the signs to the wise. May our intentions find the right amount of resistance.

    Astaghfirullah.

  • The myth of Jimmie Jimmie

    Today I want to detail some old lore that is necessary to understand regional differences in de nederlanden.

    Nederland is a country with some longstanding traditions. Some of these are gradually changed and abandoned by some, others are specific to certain regions.

    Besides these longstanding practices there are also old myths and stories. One of these stories which can provide some insight into specific provincial group dynamics is the myth of jimmie jimmie.

    Let us begin.

    I know it well, as if we never truly left the place. The setting is the soccer club of some renown in the east of the Netherlands. I am saying we and this refers mostly to a group of 11/12 year olds, all male.

    It was during a soccer match of the national team. We were watching it together in the cantine of the soccer club. Picture a room full of sugar-rushed kids in which the possession of a pack of crisps gained you almost instant popularity.

    So we have smells of sugary carbonated drinks, bright colours, yellow and black. A room full of soccer players all pupils. With short hair, because shorter hair made you lighter which helped you with speed in the game.

    The parents were in the background. The children sat and the parents stood leaning near the windows, in a circle around the children. All aimed towards a large screen that displayed the soccer match of Holland.

    The cantine was dark of course. Around the cantine on the sports fields some lamps were still shining because it is better for the lights to slowly go from full power to darkness. (there was a middle setting in which lamps first went before they are completely shut)

    Now the match was nearing its end and I think the Netherlands were ahead. It was then that some lights suddenly shut down.

    Since the parents were all in the canteen with the kids watching intently the last part of the game, the lights should not go off, since one of the elders would have to do this manually.

    Thus one of the parents went to check the lights.

    It was here that some talk already began to arise if I remember correctly.

    I think the elder returned and started discussing with some of the parents that there was something going on.

    Now more parents went to go see the lights, I think two or three. 

    After a while they returned as well and started discussing with the parents.

    It was not clear to the youth that something was amiss. It should not be necessary to go three times to check the lights 

    This is where Jimmies story began. 

    Jimmy apparently was a boy that used to play at the soccer club but was kicked out for some unknown reasons. There was speculation of him beating his parents.

    Parents started to go check the physical lights at the soccer fields rather than going to the control room which was used to change the lights.

    First a group of two went away.

    Afterwards a group of three followed it. They did not return.

    Stories began circulating that some of the lightcheckers were beaten as well by Jimmy. 

    Now more parents started to go outside, and we were not allowed to leave the canteen.

    After a while Jimmy was not spotted for a long period of time anymore, so parents started to take their kids and return home.

    How the lights turned off no-one knows. 

    Whether Jimmy still haunts the soccer fields and abducts individual parents going out to look for him is also not known.

    The Netherlands won the soccer match but no one was occupied with the result anymore.

    After that we never watched a single soccer match by the dutch soccer team anymore.

  • Ikkje

    Believe it or not but when I went to amsterdam there was a “shin” in Syriac in the sky as we walked.

  • Book review: Celene Ibrahims, Islam and monotheism

    Today’s consideration is not exactly a book review but rather a synthesis of the ideas surrounding the Qur’an and Ibrahims’ academic work on tawhīd.

    Wahid means “one” and the prefix ta- can make it a active form. See “ya rabb tabarakka muhammad, alī, fatima, hassan, husayn, etc.” (may God sustain them.)

    Thus there is an active component with regards to the idea of tawhīd. Believers actively have to make their worship singular in direction.

    Now today’s contribution is a study of how in the kalam allah this doctrine resurfaces also in other signs. Consider surah al-ankabut aya 3:

    • “Wa laqad fatanaa allazeena min qablihim falayalmanaa allahu allazeena sadaqoo wa layalmanaa al kaadhibeen”

    Notice on the one hand “allazeena sadaqoo” and on the other “al-kaadhibeen.” God distinguishes between “those who do good” and “the deniers.”

    God could have distuingeshed between “al-sadiqeen” or rather “mutaṣaddiqīn”1 to be precise but no the example “those who … *verb*” is chosen. So this example shows how it is emphasized that the believers are actively in connection with their faith, as opposed to those who are merely referenced as a group.

    Another thing to note is that in this aya God is literally close to the pious, notice “falayalmanaa allahu allazeena sadaqoo” in contrast to “wa layalmanaa al-kaadhibeen.” It could have been “wa allahu layalmanaa al kaadhibeen” but instead the kunya of the Omniscient is only used in the context of the pious.

    To be fair this can be attributed to the language that is used throughout the Quran. The arabic quran is economical with its language.

    1. https://corpus.quran.com/qurandictionary.jsp?q=Sdq, accessed safar 18, 1448/2026. ↩︎

  • Harry potter (3)

    Now a discussion that can generate a lot of controversy. The topic of today is “is the romance between Hermione and Ron good writing?”

    First the positive view, yes the romance between these two main characters can be considered good writing since it mirrors the romance between Ginny and Harry. So the romance is “technically good.”1

    However there is enough to be said for considering the relationship between Hermione and Ron to be bad. Importantly consider Harry potter and the half-blood prince which features a scene in which Harry reveals that he used a mindtrick on Ron to make him believe that he would have luck in his quidditch match.

    Afterwards Hermione keeps pestering Harry about his foul play (“felix fortunis” is forbidden for academia and sports) and Harry shows he merely pretended to “poison” Ron.

    The expected reaction would be that Ron would gain a confidence boost since he now knows he can win high-pressure matches without illegal aid.

    Ron however chooses to bully Hermione instead, showing his childness and showing that he should never be a romantic match for Hermione.

    To go back to the “yay” camp this is the book in which Dumbledore is assassinated, so to be fair the impious behaviour of Ron towards Hermione can be considered signposting with regards to more important plot points.

    This is indeed the book in which the romance between Hermione and Ron comes to the fore, and it might be not wholly unexpected considering the events that played out at the previous book.2

    The question of whether they “work together” remains a point of contention. This study has highlighted some of the factors which can be considered in favour of their chemistry and some factors arguing against.

    1. “Technically well-written” ↩︎
    2. The battle at the department of mysteries. ↩︎

  • English

    This is not correct English right?

  • Celebrating cultural diversity

    My friends and I were in Spain once and were having trouble figuring out the baggage lift. When we approached two Spaniards they pretended they did not hear us but when one of us said “por favor” they immideately turned around and helped. Show some love by leaving a comment about your country and how its language is used by her people.

  • Genocidal language by complicit nations

    Today we will not cover the question on whether the state should exist at all, which is interesting but not the topic of todays lecture.

    Let’s consider language that has been used so often that it basically amounts to state propaganda. The NOS, the dutch national broadcast platform refers to Gaza and Palestine as “the Gaza-strip.”

    This is problematic since it is not neutral language. By choosing for “Gaza-strip” (dutch. “Gaza strook”) the broadcasting platform chooses to reinforce the illegal enprisoning of the wider Palestinian territories.

    “Gaza strip” or “Gaza strook” used without any additional context, without stating that it is an illegal occupation normalizes the idea that there is a open-air prison in the world.

    By using “gaza strip” the news platform has already resigned itself with the fate of the Palestinian population.

  • A small story while I finish reading Oliver Twist

    The unnamed crook opened the door. It was immedieately obvious that he was nervous. They welcomed us in. The unnamed wannabe-g was eating a burger. Big kahoona burger.