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KHAWAJA GHULAM FARID’S TRANSCENDENT LOVE FOR HUMANITY AND ITS IMPERATIVE NEED IN THE CONTEMPORARY WORLD

  • DR. SHAHZAD QAISER
  • Jan, 2018
  • 353
  • Literature

The conflicts of humanity can only be solved by virtue of  Divine Love which is ever present in all forms of creation and more so in the human creation. It is only the light of love which can dispel the darkness of hate.

The problem of knowledge is the basic problem of man in his sojourn on earth.  His acceptance of different sources and modes of knowledge has not only determined for him the levels of knowledge, but they have equally determined for him the corresponding levels of being. His epistemology (science of knowledge) and ontology (science of being) are intertwined. The primacy belongs to knowledge which opens up the planes of being. Traditional epistemologies and ontologies, in “the history of man”, have succeeded in integrating his inward with the outward. It has not only led to a genuine understanding of the cosmos, but has led man to understand his place in the universe. The traditional world, comprising different metaphysical and religious traditions of the world, in their various expressions, remains united in the doctrinal understanding of knowledge and being. It is not merely a doctrinal understanding, but it is an understanding which ultimately leads to their identity Thus, the question of knowledge helps in dealing with the different levels of being including humanity.

The modern man has constricted the levels of knowledge and thereby the levels of being. He has cut his primordial links with the Heavens. He has tried to understand himself in insulation from his inwardness. The modern Western idea of humanism, in due course, turned into a movement which originated in the 14thcentury in Italy and spread far and wide in the subsequent centuries. The medieval heritage was displaced in favour of the classic. The Renaissance saw the birth of Humanities. Humanism in the name of human freedom and dignity boasted to “exclude everything of a supra individual order”. It pretended “to bring everything down to purely human elements” But the humanist idea of extolling man at the expense of the transcendent (God) has suffered from epistemological and imprisoned ontological errors. By denying the higher aspects of man, humanism has constricted him in the “narrow circuits of his individuality”. It has created antagonistic contradictions in almost all spheres of hislife.The modern ageis torn by inner and outer conflicts. The world has seen so much violence in the forms of devastating wars, religious and ethnic conflicts etc., which hardly find any parallel in the history of mankind.

The modern man by severing his ties from Heavens has constricted himself purely to the human domain. He has no inkling of the linkages between the Divine and the human.  He has displaced God and has tried to create the specialised disciplines of ethics and morality to fill the vacuum without any far-reaching success. How could a rootless man realise the higher ethical and moral concerns of humanity? All ethical and moral concerns at the level of horizontality bereft verticality do not reach heart of the matter. They lack spiritual foundations. Any idea, feeling, word or deed devoid of spiritual value essentially becomes valueless. All values derive their credentials from the Spirit.

Modernism has also started affecting the traditional world in the sense that under its influence religiosity is tending to delink itself from its spiritual reservoirs. It is negating the mystic tradition and thereby the vital dimensions of love and gnosis. It is content in remaining enmeshed in the letter of the law without following its spirit. Resultantly, religiosity bereft of spirituality is tuning militancy in different aspects of life. It is constricting the space of the other, thereby threatening the universal rights of the individual and society. It is high time that religiosity in consonance with the spiritual tradition transforms its ‘religious’ passion into spiritual compassion for creating peace and harmony in the world.

Numerous voices have been raised in the East and the West against the attempts of humanism to uproot man from his traditional heritage. Man needs to be rooted in his being by the restoration of his broken transcendence. The need of the transcendent love is becoming exceedingly imperative in the contemporary world. The metaphysical literary tradition—both oral and written- remains grounded in the transcendent. The metaphysical and religious traditions of the world have produced masterpieces of literature in poetry and prose. The traditional world has been aware of the inner and outer modern challenges to its principles and has been responsive to the contemporary needs of humanity. Galaxies of thinkers belonging to different traditions are pointing to the need of fostering ties of transcendence and universality. Khawaja Ghulam Farid...

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