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.

----------<O>----------

Contents