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THE PRINCIPLE OF CAUSALITY IN THE ISLAMIC THEOLOGY


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What Is the Role of the Principle of Causality in Islamic Theology?

To answer the question, we should start by examining the meaning of the principle, which is based on the concepts of "cause" and "effect." Philosophically, a cause is defined as something that brings about an effect, whether independently or in conjunction with other factors. To illustrate, when the sun rises, it illuminates the earth. In this example, the sun serves as the cause, while the resulting light is the effect. According to this definition, an effect cannot exist without a cause, as it is fundamentally dependent on it, either initially or continuously.

Avicenna regarded this principle as one of the generally accepted axioms,[1] while Shahid Motahari considered it the oldest philosophical term.[2] Furthermore, when discussing the proof of the existence of a supreme being, this principle is often referenced. Thus, it is reasonable to conclude that the Principle of Causality is not only acknowledged by Muslim scholars but also plays a crucial role in many arguments for demonstrating the existence of God.

The Principle of Causality in the Quran and Sunnah

It is said that verses 35 and 36 of Surah at-Tur respectively refer to active cause in the human and the universe creations.[3] The famous Nabawi hadith: “Whoever knows himself knows his Lord”[4] is also attributed to this principle. Imam Ali (a.s) has an interesting statement in one of his sermons: “Every existent that is dependent on other than itself is caused”[5] directly referring to the principle.

Various Divisions of the Principle

Different methods for division are provided:

·       Aristotle divided the principle of causality into four types, known as the Four Causes which explain why a thing exists or comes into being:

o   Material Cause – What something is made of. Example: The bronze of a statue or the wood of a table;

o   Formal Cause – The form or essence of something, which makes it what it is. Example: The shape of a statue or the blueprint of a house.

o   Efficient Cause – The agent or process that brings something into existence. Example: The sculptor who carves a statue or the builder of a house.

o   Final Cause – The purpose or goal for which something exists. Example: A statue is made to honor someone, or a knife is designed for cutting.

 

·       Division based on the nature of the cause:

o   Compound cause: which is consisted of various factors coming together to form the desired effect. For instance, water, seed, soil, etc. are needed to grow a plant.

o   Simple Cause: The opposite of compound cause like fire that is the cause of heat.

 

·       Division based on the degree of sufficiency in producing the effect:

o   Complete Cause: the cause is fully sufficient in producing the effect like fire for heat.

o   Incomplete Cause: needs other factors to produce the desired effect, like seed to become a tree.

There are other methods of division for the principle but for summary purposes the other methods are not provided

 

[1] Avicenna, ash-Shifa, p. 30

[2] Mortaza Motahari, Collection of Works, vol. 6, p. 644

[3] Makarem Shirazi, Payame Quran, vol. 3, pp. 72-73

[4] Misbaah ash-Shari’ah, vol. 1, p. 13

[5] Nahj al-Balagha, sermon 186

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