My previous blog, 'Plato', mentioned a conversation about abstract topics, such as dialectics between finite and infinite, or between pleasure and wisdom. As an example, it gives a fairly good introduction to Plato's approach. Philosophic discussion was a systematic effort to explain and compare a theory, in prose. Qur'an al Kerim, however, isn't prose, it's poetry. It doesn't have the systematic structure of hypothesis - search for observed correlations - conclusion. And, it doesn't give literal quotes of specific people. For sure, there's nothing wrong, in Islam, to hold a theory built on relations between several concepts. And then, distinguish opposites, similarities, or differences between finite concepts as '30 degrees Celsius or Fahrenheit' versus infinite concepts as 'heat', 'cold'. However, Qur'an al Kerim takes their details more or less for granted. It's not the main focus of the Scripture. The Scripture does mention navigation systems, weather conditions, languages, countries, cities, and specific examples of creatures. But, it doesn't offer a calculation system; grammar rules; navigation measures, and such. Qur'an exhorts humans, however, to develop their measurement and observation systems and tools for their own use, though with an invisible backup of divine inspiration. On the other hand, Qur'an gives unambiguous texts about the one God and creator of the universe. Plato, however, sometimes mentions 'God' and sometimes, in plural, 'the gods'. Qur'an says, what we can and cannot observe, concerning God. Also this aspect is to be taken for granted by believers. It is the core of Islamic belief. If you want to believe, you can accept, that you won't be able to fully see Allah SWT. Full proof of His presence, hasn't been given to humans. For this very same reason, it isn't possible to impose belief in Allah SWT on those who reject it. You will, however, not take for granted, that you receive skills and tools to develop more tools; to use cattle, water, vegetables, and the knowledge to produce the things you need. Thinking about their consistent role in our lives, should make you thankful; these are divine gifts to us. To some extend, we've seen Plato agree with this. God is always present in Plato's dialectic dialogue, but He isn't central point of focus.
Examples of (the many) relevant Qur'anic verses are: 3:7&8; 6:97-100; 10:18-20; 16:8.
'He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed. (7) Our Lord! Cause not our hearts to stray after Thou hast guided us...' (3:7-8)
Sources & further reading:
Works by Plato, The Internet Archieve