Causes - 2

Statement:-

Mankind's condition appears to be different than other animal species. Animals seem to act according to what we term 'instinct', in harmony with 'nature'. Man (male or female), on the other hand, seems to possess a faculty to arrive at 'choices'. And, within limits (of various temporal and Divine kind), may hope to see these choices 'realized'. Given this faculty (apparent or factual) we note that throughout history Man has taken a variety of actions. We can note these actions and their consequences and (perhaps) reach a conclusion, or at least learn from it.

Critic:-

What is freewill? It's a question that frequently arises in Islam and other religious and philosophical mediums, which causes endless and inconclusive polemical debate. Ostensibly, it is similar to the perennial "What is time?" and "What is the meaning of life?" type questions, is it not? The general difficulty with questions of this type amongst subscribers, Muslim or otherwise, often lies with the obscurity, or unclear nature, of the question and not with the impossibility of an answer.

Your article on free will does not define what you mean by "Free Will". Is it letting individuals think and behave with their mind and emotions unrestrained, unstructured and undisciplined? As the article says human beings have the capacity to fall to their basal nature or rise toward his full potential. The society of free will e.g. the USA, is an example of free will where free speech, non-thinking, unintelligent behaviour, indiscipline, ignorance, perversion, depravity, crudity, lack of culture are rampant. This type of society may produce industrial fodder reared to work and contribute to the countries economy and the profit of the owners, but the quality of each individual is minimal. Free speech does not encourage the wise to give forth their views. In their stead, the media will allow only government friendly noise makers to be heard. How very free is that! Consensus of opinion is that which allows the prevailing bodies to hold on to their power. It is neither idealistic, nor visionary, nor hash an inclination to prefect a diseased society. But partisan politics and a faddish undirected or undisciplined society has created a people that are genetically the weakest they have ever been. If the goal was to perfect mankind, and thereby society, by creating an autocracy, wherein the individual is self governed, self disciplined and self sufficient, then this has failed. Instead we have a country wherein the people have to be restrained by political correctness of speech laws, to deter them from being overtly insensitive to each others sensibilities. This should be a source of shame. A government that carries under its armpit, nuclear weapons to protect itself from those it constantly offends, and its civilians who have veritable arsenals to protect them from their neighbours...how very uncivilised. The so called "Free Society" does not work.

Comment:-

"Free Will" is a slogan, a statement of desire and arrogance meant to justify self-indulgence, ignorance and indiscipline. It is an illusion that refers to impulsive behaviour that is restrained neither by facts, nor reason nor purpose, nor causes. But, of course, even impulsive behaviour has causes of which the person is not conscious. It is irrational and non-purposive.

Everything has causes which are effects of other causes and have further effects. But we do not know the future and therefore act according to our needs and desires. But these are also cause having effects. Impulsive behaviour, the cause of which we do not know, is not rational or purposive and cannot be an ideal. Autonomy, self-determination and Self-control are considered ideal because they are free from external compulsions as well as free from inner compulsions such as addictions, fixations, complexes, habits, automatisms, obsessions, phobias, hypnosis. This, however, means that there are higher centres of control which are not obstructed by lower ones. It does not mean that these higher centres do not have their own inner or outer causes and effects.

However, this idea "Free Will", is usually mixed up with several different ideas. (a) It is mistaken for the idea that there are alternative courses of action and that the causes need not be in the external world but within the person. (b) It is mistaken for the political idea that there should be no political compulsion or restraints on the individual or that these should be minimised. (c) It is also mistaken for the Religious idea that people ought to be free of social conditioning or regimentation, brain washing, superstitions, prejudices, delusions, whims, addictions, phobias, attachments etc so that the Spirit can freely express itself according to its own nature. (d) It is mistaken for the fact that we have the power of thinking and of data processing, though this ability may be not be active or may be misused or may be only partially or rarely used.

But there are causes for everything. There are:- (a) Natural causes not created by man (b) Artificial causes that result from human thinking and activities. (c) There are social causes that have educational and transforming effects. Religions and their scriptures are also causes.

There are causes for (a) actions as well as for (b) relationships and (c) learning or being affected. These causes are (a) inner, within the person or entity (b) outer, environmental and (c) circumstantial or different combinations of these. That is to say, nothing can be done or learnt without there being an appropriate capacity and to the degree of that capacity, and in accordance with appropriate external causes and their strength. Particular conditions or circumstances also determine reactions, e.g. phases in an inner or outer cycle such as biorhythm, day and night or season. It is also necessary to take into account an unknown, unpredictable or uncertainty Factor X. This is because we never have all information and something from outside a system may enter into the system under consideration causing changes.

All things are affected by their environments. But these affects may be temporary or more permanent. It depends on the elasticity and adaptability of the object or person. Learning can be defined as a more permanent modification in the nature of the object or person. However, there are degrees of this depending on the part, aspect or level of the entity under consideration. In human beings, there can be physical, mental or spiritual learning. It could be conscious, sub-conscious or unconscious and can affect thinking, motivation or action.

A Critic:-

You wrote regarding learning:- "If you want to be shown you must go to someone who demonstrates it. If you want to know then you must ask and go to someone or a place where they tell you. But you learn by practice. If you cannot learn when you are told, you will probably not learn when shown."

But let me show you the difference between telling and showing:-

An answer was given by you to a person seeking advice in which you "told" him certain things. A reply that "shows" is in the Hadith:-

Sahih Bukhari, Volume 3, Book 31, Number 189: Narrated Abu Juhaifa:

The Prophet made a bond of brotherhood between Salmaan and Abu Ad-Darda'.....Salmaan paid a visit to Abu Ad-Darda' and found Um Ad-Darda' dressed in shabby clothes and asked her why she was in that state. She replied, "Your brother Abu Ad-Darda' is not interested in (the luxuries of) this world." In the meantime Abu Ad-Darda' came and prepared a meal for Salman. Salman requested Abu Ad-Darda' to eat (with him), but Abu Ad-Darda' said, "I am fasting." Salman said, "I am not going to eat unless you eat." So, Abu Ad-Darda' ate (with Salman). When it was night and (a part of the night passed), Abu Ad-Darda' got up (to offer the night prayer), but Salman told him to sleep and Abu Ad-Darda' slept. After sometime Abu Ad-Darda' again got up but Salman told him to sleep.

When it was the last hours of the night, Salman told him to get up then, and both of them offered the prayer. Salman told Abu Ad-Darda':-

"Your Lord has a right on you, your soul has a right on you, and your family has a right on you; so you should give the rights of all those who has a right on you."

Abu Ad-Darda' came to the Prophet and narrated the whole story. The Prophet (SAW) said, "Salman has spoken the truth." (5 words)

Comment:-

Thank you for your post. It illustrates what I said:- There is telling, there is showing and there is practice.

(1) Salman has told and explained to Abu Ad-Darda', and I do the same.

(2) You have shown by your story from Hadith, I show by quoting the Quran and sometimes Hadith. Salman showed Abu ad-Dara by his behaviour and instruction.

(3) Salman demonstrated and Abu Ad-Darda' learnt from practice.

But Abu Ad-Darda needed the explanation and the confirmation from the Prophet.

I repeat, if you do not learn from instructions then you are unlikely to learn from being shown because you will not practice. You can confirm this by observing those around you.

Apart from this lesson, the explanations by Salman approved by the Prophet (saw) also have a lesson for us.

Question:-

Salman Rushdie published recently in The Times of London an essay titled "Muslims unite! A new Reformation will bring your faith into the modern era.... "If, however, [the Quran] were seen as a historical document, then it would be legitimate to reinterpret it to suit the new conditions of successive new ages. Laws made in the 7th century could finally give way to the needs of the 21st. The Islamic Reformation has to begin here, with an acceptance that all ideas, even sacred ones, must adapt to altered realities."

What do Muslims think about this?

Comment:-

In view of much corruption and stagnation, Reformation is certainly required.

But what does Rushdie mean by "historical document"? Does he mean it is obsolete? No longer true or applicable? Or does he mean that all misinterpretations, abuses, and adulterations should be removed? Or does he mean it should be reinterpreted in the light of modern conditions? Does he mean that only facts are required by human beings and no values? Or does he mean man no longer needs guidance because he makes no errors?

It seems that what Rushdie is proposing is not reformation but abandonment of Islam. Islam is based on Surrender to Allah where the Quran is regarded as the Word of God. What need is there for Islam if one is to accept "modern realities"? Do not all secular systems do this?

I do not think Rushdie knows or understand Islam. But there is a hidden suggestion that he is new Prophet who should be followed by Muslims.

A Muslim:-

One thing Rushdie seems to overlook is that generally those he refers to as "jihadi ideologues" are themselves the result of "reformations". These people tend to follow an extremist version of "Wahhabism" (from the 18th century reformer, Abdul-Wahhab), or the reformist so-called "Salafi" movement (which has been influenced by various reformers, including in more recent times people like Sayyed Qutb). Another recent extremist "reformist" group seem to be known as the "Takfiris".

Comment:-

This is a very good point.

There have been many "reformations" and would be "reformers" years after the revelation and the quality of these has varied. Indeed, the Prophet (saw) is reported to have said that there would be no further Prophets but there would be reformers in Islam from time to time, but also warned us about false reformers and claimants to inspiration and Prophethood. A number of these "Reformers" or "would-be-Reformers" or those who call for reformation wish to implement their own whims, fantasies, lusts and prejudices or promote their own self-interest or of those from whom they expect some advantages. This was so in the past and today some wish to please, ingratiate themselves with, or be admired by, Western people or powers having been conditioned to their values. They want to change Islam to suite the world though it has many psychological, social and environmental problems. It does not appear to have occurred to them that it is religion that has come to reform man and his society and environment and not the other way round, which would make religion wholly useless.

It is certainly the case that gradual erosion due to forgetfulness, distortion, adulteration and misunderstandings, and changes in conditions of life, often brought about by the influence of the religion itself, require renewal and new interpretations and adaptations. But the problem is the insight, quality and relevance of the reformation.

Muslim:-

In my opinion, Muslims should follow the traditional "orthodox" schools of thought, if they truly want to follow the "original" Islam. These "reformers" they follow instead, in fact have generally come 1000+ years after the revelation of the Qur'an. In contrast, Imam Abu Hanifa - the founder of the Hanafi madhhab - was one of the Tabi`un (the generation after the Sahaba). Imam Abu Hanifa was not a so-called "Salafi" - but he was in fact one of the "Salaf". Why go for a modern "imitation" when you can have the real thing?

Comment:-

The conditions of life have certainly changed and become more elaborate and complex owing to the advances in science, technology, industrialisation, organisation, education, world commerce and the increase in population that have also shrunk the world and made people inter-dependent. What was useful and good in a relatively simple Agricultural Era is not necessarily applicable in an Industrial machine based World. The environment has changed and so has the way of life, thoughts and experiences. There are many more ideologies, influences, interests, activities, temptations, desires, pressures, objects, opportunities and distractions competing for attention. The relationship between the sexes is no longer the same owing to over-population, contraception, and the fact that mechanisation and organisation have opened out a wide variety of new careers for which women are often better adapted than men.

Consider, as an example, modern warfare. Wars are no longer fought hand to hand by means of swords. The rules and conditions mentioned in the Quran and Hadith no longer apply. There are a number of rules and laws that have become redundant and modern conditions require a many new rules and guideline. It is not, therefore, the case that one can go back to the past.

This is not to say that the Quran is obsolete. It contains Universal principles and guidelines as well as particular rules that apply to the conditions of life that existed when the Quran was revealed. The Prophet (saw) also applied the principles in the Quran to conditions in which he found himself and his followers. If this were not so then it could not have been applicable then. But these particular rules should be regarded as examples of (a) the Universal Principles, just as any act of multiplication is an example of the general principle of multiplication, and (b) how these principles should be understood and adapted. (c) In fact even the specific rules can be seen as Universal in so far as conditions change from place to place and time to time and could return again.

It is all a question of understanding the Quran at a deeper level and this requires persons who have such insight and convey these to others. Islam most certainly did not come to create stagnation but to cause human progress spiritually - in consciousness, conscience and ability, in knowledge, motives and action and these would certainly change their behaviour and through that their interactions, thereby transforming the society and the environment also.

I would, therefore, agree that Muslims need to return to the purity of Islam, removing all accidentals and adulterations, but build on those secure foundations and go forward as they were required to as Vicegerents.

It is necessary to remember that the Quran came to bring spiritual development (91:7-10), that that Islam is surrender to Allah and man is required to serve Allah (3:85, 39:3, 4:36, 5:3, 23:52-54, 51:56, 71:2-3)), and that the Quran tells us that the world was created to see who was best in conduct and character (11:7, 18:7, 67:2), that the Prophet Muhammad (saw) is the best example (33:21), one who had surrendered to Allah (6:163-164), who may, therefore, be regarded as the explanation and demonstration of the Quran, the "incorporated Quran" (A Hadith). Muslims are required to develop by absorbing, internalising the Quran as did the Prophet. The main aim is given as follows:-

"Surely, We have created man in the best of moulds. Then We reduced him to the lowest of the low; Save those who believe and act right; for theirs is a reward unfailing." 95:4-6

"But O, you soul in peace and fulfilment! Return unto your Lord, well pleased and well pleasing unto Him! Enter you amongst My servants, 0. Enter you My Garden (Paradise)!" 89:27-30

This is the main aim; it is a Universal and Eternal aim which ought not to be mistaken for the means, though only appropriate means can lead us there. It is certain that the moral and cultural condition of the world, East or West, in not such that it is conducive to that goal and it is impossible for Muslims to require that Islam should conform and compromise with it. As Islam is "Surrender to Allah" that would be a contradiction, flagrant hypocrisy.

There is no doubt that additional rules, guidelines and laws are required to deal modern conditions of life and others have to be modified. As for the various traditional Madhabs founded by past scholars, these cannot be regarded as sacrosanct. It is perfectly possible for modern scholars to reinterpret the Quran and Sunna in ways appropriate for modern conditions.

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