Belief in the unseen is a necessary pre-condition to seeking after truth. Referring to this in the Holy Quran the Voice of God declares, "This is the Book; there is no doubt in it, it is a guidance for the cautious, those who believe in the unseen..." (II: V. 2-3).
The pursuit of science is seeking systematic and formulated knowledge of things and phenomena unknown and unseen from deduction, induction or inference from things seen. Science, in its strictly material sense is knowledge of matter and material forms which can be perceived through the gross sense organs. This eternal struggle for the knowledge of the unseen keeps the torch of progress burning ever fresh and bright. If, therefore, it be accepted as a sound and unfallible principle that there exists nothing except what can be experienced through external sense organs there would be complete stagnation of human knowledge and there would be no further search for the unseen.
The unseen is not an absolute but is a relative term; it means things unknown but not things unknowable. Things unseen to some may be things seen to others and things unseen at some time or place may be things seen at some other time or place. What is more than this, things unseen to the naked eye are things seen when looked through some instrument, a telescope or a microscope. Thus things unseen to the gross or the external sense organs are things seen to intuition or the subtle sense organs.In its technical and specific sense the unseen means things which cannot be perceived or conceived through external sense organs but are or can be directly perceived through intuition.
As there are seekers after truth by direct observation of things and phenomena through external sense organs and instruments, there are also seekers after truth by direct observation of the secrets of Nature through intuition or the internal sense organ. Moses, Buddha, Jesus and Muhammad (peace be on them) were seekers after truth of the second category. Epoch-making leaders of though and action belonging to this noble brotherhood were seen in every country and nation at every stage of development and evolution of human nature until man and his nature were made complete.
The Holy Quran fully corroborates this when it informs, "We assuredly sent amongst every people an Apostle" (XVI: V. 36). They discovered the secrets of creation and interpreted life in relation to the Universal Nature. They taught an order of life which produced marvellous concrete results. Their contributions to human knowledge and progress cannot be dismissed and discarded as unreal unless one in the name of reason and intellect decides to remain stupid and blind. To discard these models of perfect humanity as insane or impostors would be just as unsound as it would be to discard Vasco-de-Gama, Columbus, Newton and Darwin as dreamers and story-tellers because one due to ignorance is unable to appreciate the truth of what they postulate. If any test is needed, test the purity of their character, intensity of faith and deliberateness of action as also the net concrete result of all these. If one is satisfied that they were men of unquestionable honesty and integrity, had unflinching faith in their knowledge and wisdom and made the greatest struggle and sacrifice for materalisation of their findings and above all brought real peace and happiness to man and put him in the right track of evolution then one will find no difficulty in accepting their wisdom as truth.
The Rishis of the East prescribe three methods - Bhakti, Karma and Jnan for finding truth. Bhakti means faith in God and in the finding of great teachers, Karma means knowledge acquired from good deeds and experience of struggles of honest and active life and Jnan means wisdom achieved through direct perception. The Holy Quran insists upon 'iman' or faith, 'amal' or good deeds and 'ilm' or knowledge.
The so called worshipers of idealism of reason and intellect divorced from intuition insist upon faith in Hume, Marx and Engels but ridicule the Prophets and Rishis. This attitude is an insult rather than an honour to reason and intellect.
~ Quoted from THE CREED OF ISLAM by Abul Hasim
The above article on the Belief in the Unseen and the discussion on how unseen can be a relative term, it reminds of the beautiful song by Tagore titled, "Majhe Majhe Tobo Dekha Pai." A song dedicated to God and sings the struggle of the seeker truth who sometime sees the Unseen manifestation of the Divine and sometime looses sight of the Truth, Beauty and Glory of the Divine.
মাঝে মাঝে তব দেখা পাই, চিরদিন কেন পাই না।
কেন মেঘ আসে হৃদয়-আকাশে, তোমারে দেখিতে দেয় না।
( মোহমেঘে তোমারে দেখিতে দেয় না।
অন্ধ করে রাখে, তোমারে দেখিতে দেয় না। )
ক্ষণিক আলোকে আঁখির পলকে তোমায় যবে পাই দেখিতে
ওহে ‘হারাই হারাই’ সদা ভয় হয়, হারাইয়া ফেলি চকিতে।
( আশ না মিটিতে হারাইয়া– পলক না পড়িতে হারাইয়া–
হৃদয় না জুড়াতে হারাইয়া ফেলি চকিতে। )
কী করিলে বলো পাইব তোমারে, রাখিব আঁখিতে আঁখিতে–
ওহে এত প্রেম আমি কোথা পাব, নাথ, তোমারে হৃদয়ে রাখিতে।
( আমার সাধ্য কিবা তোমারে–
দয়া না করিলে কে পারে–
তুমি আপনি না এলে কে পারে হৃদয়ে রাখিতে। )
আর-কারো পানে চাহিব না আর, করিব হে আমি প্রাণপণ–
ওহে তুমি যদি বলো এখনি করিব বিষয় -বাসনা বিসর্জন।
( দিব শ্রীচরণে বিষয়– দিব অকাতরে বিষয়–
দিব তোমার লাগি বিষয় -বাসনা বিসর্জন। )
রচনাকাল (বঙ্গাব্দ): ৯ মাঘ, ১২৯১
I get to catch a glimpse of You every now and again, why not all the time
Why do clouds float across the skies within, keeping me from seeing You?
(Illusions that gather as clouds, keep me from seeing You
These blinding illusions keep me from seeing You)
When I do see You, in the blink of an eye, in a flash of light
My mind fears I will lose You, for You vanish as suddenly as you appear
(You are lost before I have had my fill –
Before I have opened my eyes –
Before my soul has had solace, as suddenly as You appear)
Tell me what I must do to have You, to see you always before my eyes –
Dearest, where will I find the love that I must offer, to hold You within my heart
(What do I have to hold you with –?
Unless You bless me with Your bounty –
If You do not yield, who can hope to hold You?)
I will never look at another, this I will pledge upon my life
If You say but the word I will forsake all I have
(I will give all I have to You – I will give without holding back
I will give up all I have for You)
By Rabindranath Tagore