Islamic
Attitudes
Question:-
I need to ask you something regarding an
answer you gave us. There is a common attitude among Muslims that they
attribute all of their failures to Allah. If you ask someone about his failure
his answer might be: "That is what Allah willed". But if we look at
his efforts or if I look at my failure and analyze it, I see that something was
missing from my part, which I could have done and did not do it because of my
own laziness. In this situation who should I attribute this failure to?
Comment:-
It is true that the consequences of action do
not depend only on you but other things in the world and, therefore, depend
ultimately on Allah. It is also a fact that Allah has given us certain powers
and also responsibilities. However, even these powers are limited - we might
lack the ability or the knowledge or the right motives. Something might not
have occurred to us except in retrospect. Even so, we have also been given the
guidance and the ability to overcome these deficiencies. But this takes a
discipline and time.
Therefore, the assertion that Allah is the
cause of one's failure is to make assertions about Allah of which we have no
knowledge. This is sin, especially when the Quran also states that all good
comes from Allah and bad from ourselves. We are required to strive to the best
of our ability.
"He (Satan) does but bid you what is
evil and shameful, and that you should speak against Allah what you do not
know." 2:169
"Say: My Lord has only forbidden
abominable deeds, the apparent and the concealed, and sin, and greed for that
which is not right, and associating with Allah that for which He has given no
authority (or power), and saying about Allah that of which you have no
knowledge." 7:33
Remember:-
"And never say of anything: Verily, I
am going to do that to-morrow, except (by adding): If Allah please" and
remember your Lord when you have forgotten, and say: It may be that my Lord
will guide me to what is nearer than this to the right way." 18:24-25
Remember also the instruction:-
"Say: O my people! Work in your
manner (or work as and how you can), surely I too am working. But soon you will
come to know who it is to whom there shall come a punishment which will
disgrace him and to whom will be due an enduring punishment." 39:39-40
"And that man shall have nothing but
what he strives for, and that his striving shall be seen. Then shall he be
rewarded for it with the fullest reward; and that your Lord is the final
goal;" 53:39-42
"O you who believe! Fear (be dutiful
to) Allah and crave the means to approach Him, and strive in His way in order
that you may succeed (or prosper)." 5:35
"And he who strives, strives only for
his own soul; for verily, Allah is altogether Independent of (His) creatures
(or the worlds)." 29:6
"But those who strive in Our cause,
We will surely guide them into Our Way, for, verily, Allah is with those who do
right." 29:69
"And most certainly We will try you
until We have tested those among you who strive hard, and the steadfast, and
made your case manifest." 47:31
So Allah's power cannot be an excuse for not
making efforts. But whether you do or not is also caused.
Question:-
Let us say I have success, I say thanks to
Allah. Should this thanks be because He put me into the success series of cause
and effects, or because He changed the nature of something to make me
successful. I am told that whatever I did, even if I did change the way I did
things the outcome would be the same.
Briefly when should I attribute my failure to
Allah and when should it be to myself and why?
Comment:-
The way to deal with success and failure is
as follows:-
(1) One differentiates between the
following:- good/evil, success/failure, fortune/misfortune, subjective opinion/objective
truth. These are not the same thing. One might be successful in doing some evil
or one might mistake some good for misfortune. One might have a purpose which
when successfully fulfilled has no effect or does harm to oneself or others.
(2) One is thankful to Allah for providing
the ability, knowledge and circumstances that made one successful in good
things - All good comes from Allah. All bad comes from the person himself
because (a) he does not act according to his inherent nature (Quran 30:30), (b)
ignores and disobeys the guidance provided by Allah, (c) misinterprets outer
and inner events and states, and judges things subjectively through fantasy,
ego-desire, ignorance and guesswork.
(3) One learns from one's failures and
misfortunes. The problem might be that our goals and desires were not good, or
that one did not have the correct knowledge or ability or that the techniques
or circumstances and environment was wrong. Thus failure is an opportunity to
learn and reform for which we can also be thankful. Difficulties can be
regarded not as misfortunes, but as something that strengthen and test you. On
the other hand success can cause arrogance, complacency and delusion. Or it can
be used to do good.
"We will try you with something of
fear, and hunger and loss of wealth, and lives and fruits (of toil); but give
good tidings to those who patiently persevere who, when there falls on them a
calamity say: Verily, we are Allah's and, verily, to Him is our return."
2:155-156
"Did you think that you can enter Paradise without Allah testing those of you who fight (or
strive) hard, and remain steadfast?" 3:142
(4) The efforts a person makes can be
external or internal, direct or indirect. An example of an inner effort is
prayer for something such as strength, ability, comfort, or for forgiveness
which involves recognising and making amends for ones sins of attitude and
motive. External indirect efforts might consist of doing some charity or
kindness. This creates friendliness and helpful reactions from others. Study of
scriptures might suddenly open one's mind to opportunities and so on. The
answer to the prayer may not be what is expected or understood.
(5) If something is not according to Allah's
plan then it will not happen whatever you do. But what you do may be part of
Allah's plan. If something is essential to Allah's plan then it will happen
whether or not you do anything. But it may be that Allah requires a certain
precondition, a particular effort from you or someone associated with you or in
the environment which may be directly, indirectly or remotely connected with
what you want. When you have done something, it had causes and it is in the
past. This cannot be changed. It is, therefore, no use brooding about the
matter and wishing you had done things differently. It could not be done
differently. However, there is a certain amount of flexibility and tolerance in
the Universe (Allah is forgiving) so that you can learn, repent, make amends
and do something to neutralise or compensate and make changes in the future to
a certain extent. This, of course, also has causes. Your past action may have
set up lines of cause-effect that you do not know and cannot affect.
(6) It is often a consolation or acceptable
to know what the causes or reasons for events are. But the cause or reason may
not be known. It can, however, be understood that all things are connected into
a unified harmonious system in which all parts have a function with respect to
the whole such that nothing can exist or happen without a good cause or reason,
even if we do not or cannot know it. It is sufficient that we also have a
function in the scheme of things.
(7) There are fluctuations and cycles in
events. Both lows and highs pass away giving way to each other. All cycles come
from Allah and are accepted by those who surrender to Allah, and transcend
them.
"And of all things have We created
pairs, that you may reflect (or receive instruction). Therefore flee unto
Allah.." 51:49-50
(8) Good and evil, success and failure are
relative and are understood with respect to each other and to our own motives
and affects on us. We know fortune by contrast to misfortune and vice versa.
Someone who appears to be rich in comparison with another, for him each item
will have less value than it has for the poorer person. He may use it less
efficiently, or the disadvantages may be greater - he must guard and maintain
these. This costs in attention, effort and anxiety. The rich man may be
controlled by his wealth. On the other hand the poor person may suffer from
envy.
(9) There are advantages and disadvantages in
all things. One tries to maximise one and minimise the other. It is necessary
to accept some disadvantages for the sake of the advantages. One can place
attention on advantages rather than the disadvantages or vice versa thus
cultivating optimism or pessimism. One invigorates and the other depresses.
However, optimism can lead to illusions and so can pessimism which is
disabling. True optimism arises from faith in Allah, that he does all things good
and that His plan will succeed.
(10) One examines the inner and outer causes
of success and failure and tries to acquire the knowledge, motivation and the
ability to avoid failure and achieve success - some goals, motives, actions and
ideas will not lead to success. We need to understand what success is. Success
and failure can be measured in several ways:- (a) The fulfilment or not of a
particular scheme or task which is a means to some other aim. (b) The
satisfaction or frustration of a desire or need. (c) The achievement of inner
growth, integration, self-fulfilment and peace. Ultimately, all human actions
have this purpose.
"And the soul and Who fashioned it,
and enlightened it with what is wrong and right for it! He indeed is successful
who causes it to grow (or purifies it)! And he indeed is a failure who corrupts
it!" 91:7-10
(11) It is necessary to remember that
individuals are only a small part of a greater system, which is part of a still
greater system to various levels. They have a function with respect to these
systems, which have a function with respect to the parts. Each person interact
with other things, influences them and is influenced by them and has
responsibilities with respect to them. Events are, therefore, not necessarily
concerned with the welfare or effects on the individual but with the system to
which he belongs, except in so far as he can be regarded as having influence
and responsibilities towards the system. Things can, for instance, affect the
whole community because of its collective actions rather than that of any
individual in it. Some events may have historical, geo-physical or cosmic
significance though they also affect individuals. We must avoid being
self-centred.
(12) The desire to attribute merit to
ourselves comes from the ego, which is an illusion, a mental construct around
our body and name because these are the common factors in all our experiences.
The desire to maintain and boost the ego is a usurpation and distortion of the
natural inbuilt desire for self-development and self-fulfilment. It wastes
energy and resources in futile efforts that could have been spent
constructively. It inverts the natural impulses of faith, compassion and hope,
producing greed, hate and fear, and is the cause of the striving for wealth,
power and prestige which inevitable death brings to naught. It harms people by
distorting perception, knowledge and motivation, reversing the principles of
Truth, Benevolence and Justice. It is the cause of conflict between people by
which they do each other harm. It is the agent of Satan. It is, neutralised by
Surrender to Allah. Therefore, we say: All praise belongs to Allah.
Question:-
We know science has a pattern to grow. It proceeds
through trial and errors. It has to take it course in order to reach the truth.
But during this journey it might clash with the religious thoughts or theology
or it might go against the scriptures. If you stop this process then science
will not work. Now my question is in a hypothetical Islamic State how would
this work?
Comment:-
Science should work as normal just like any
other technology, though guidance can be taken from the revealed Scriptures.
However, the purpose of science is not the
same as that of religion and once this is understood there will be no clash.
A scientific theory is not a fact, but can be
falsified. Even in Religion there should be no confusion between truth and
opinion and all opinions should be held tentatively. People should seek
knowledge and as knowledge advances these opinions are modified.
This is also true about Religion. The Word of
Allah is a fact but we human beings interpret it and have opinions about it.
These are theories not facts.
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