Reason and revelation: decrypted Islamic eschatology
In this third chronicle, Faker Korchane explores the relationship between reason and religion in Islam, focusing particularly on the question of eschatology, that is to say the science of the last ends and the end of time. It highlights the differences between the mu’tazilite tradition and the classical Muslim tradition, while emphasizing the importance of the rational argument and the transmitted argument (Dalil) in understanding the sacred texts. Faker Korchane is a professor of philosophy, and founder of the association for the Renaissance of Mutazilite Islam. He is also the author of the book
Report of the Chronicle of Faker Korchane on reason, religion and eschatology in Islam
Eschatology and reason
Korchane begins by defining eschatology as the science that studies the end of time. He explains that this question is an important point of divergence between the mu’tazila, a rationalist theological school, and the other currents of Islam, in particular the classical tradition. For the mu’tazila, the end of time is a subject that is mainly of revelation and not of reason, because it touches metaphysical aspects which go beyond human experimentation and knowledge.
The rational argument and the argument transmitted
Korchane distinguishes two types of arguments in Islamic thought: the rational argument and the argument transmitted. The rational argument is based on a process of reflection and analysis aimed at verifying the consistency of proposals and theories. It is based on the perceived world, that is to say what is accessible to human experimentation, such as biology, physics, etc. On the other hand, the argument transmitted (Dalil) draws its legitimacy from scriptural sources, like the revealed books (Torah, Gospel, Psalms, Koran) and the Book of Nature (Kitabun), which contains divine signs.
The Koran, according to Korchane, attaches great importance to nature, as evidenced by the names of many suras (cow, bees, moon, etc.). These naturalist references invite believers to observe and reflect on the world around them, which strengthens the link between reason and revelation.
Reason and fitra
Korchane underlines that reason plays a central role in understanding religion and in the effort of interpretation (IJTIHAD). It makes it possible to harmonize religious teachings with FITRA, the primordial nature innate in each human being. This harmony between reason, fitra and revelation constitutes, according to him, the best provision to live its faith in a peaceful and coherent way.
However, Korchane recognizes that reason has its limits, especially when it comes to metaphysical subjects such as eschatology. The end of time, being a future and unpredictable event, cannot be understood by experimentation or rational logic. It is the world of occult (‘Alam al-Ghayb), which escapes human knowledge. To approach these questions, it is therefore necessary to turn to the revealed texts, in particular the Koran.
The end of time in the Koran
Korchane insists that the Koran is very clear about the end of time. Unlike certain popular traditions that evoke announcing signs, messiahs or specific events, the Koran claims that the time (the end of the world) will arise in a sudden and unexpected manner. He quotes several verses to support his remarks, notably those of Sura An-Nazi’at (79: 42-46) and Surah Al-A’raf (7: 187), who underline that the knowledge of the hour belongs only to God.
Korchane criticizes the idea of Islamic messianism, which provides for the appearance of a mahdi (expected guide) or the return of Jesus at the end of time. According to him, these concepts do not find a solid foundation in the Koran, but rather come from hadiths (words attributed to the prophet) often contradictory and unreliable. For the Mu’tazila, in particular the first representatives of this school, eschatology should not be cluttered with these additions which contradict the clarity of the Koranic text.
The criticism of the eschatological hadiths
Korchane warns of the hadiths who deal with the end of time, highlighting their many contradictions. For example, some hadiths predict the appearance of Mahdi, others evoke the return of Jesus, while others mention historical figures like Omar Ibn Abd al-Aziz. These differences make these stories not very credible from a rational point of view. For Korchane, it is illogical to move away from the Koranic text, which is clear and unequivocal on the question, to trust uncertain traditions.
Conclusion: Reason in the service of revelation
In conclusion, Faker Korchane defends a rationalist approach to Islam, where reason is used to understand and interpret sacred texts, while recognizing its limits in the face of metaphysical questions. He calls for a return to the simplicity and clarity of the Koran, avoiding the additions and interpretations which move away from his central message. For him, eschatology must be approached with humility, accepting that certain mysteries, such as the end of time, are solely of divine knowledge.
This intervention by Faker Korchane offers an enlightening perspective on the role of reason in Islam, while inviting critical reflection on the traditions and interpretations that shape the understanding of the end of time. It underlines the importance of remaining faithful to the Koranic text and not to be drawn by uncertain or contradictory stories.
