Islamic Process Relational Theology
ChatGTP and Dr. Adis Duderija
CAVEAT: THERE COULD BE SOME INACCURACIES IN REFERENCES
Islamic process relational theology, also
known as Islamic Whiteheadianism, is a theological approach that combines the
insights of Islamic rationalist and mystical philosophy with the
process-relational philosophy of Alfred North Whitehead. This approach
emphasizes the dynamic and relational nature of reality, with a focus on the
divine as an active participant in the ongoing process of creation. In this
essay, we will explore the key concepts and insights of Islamic process
relational theology, drawing on sources such as the Qur'an, Sunna, and Islamic philosophical
tradition.
At the heart of Islamic process relational
theology is the concept of process. This term refers to the dynamic and ongoing
nature of reality, which is characterized by change, development, and
transformation. This view of the universe is compatible with the Qur’an’s
concept of God .For example, Kalin argues that
"The Islamic notion of God as the
creator of the universe means that God is intimately involved in the ongoing
process of creation." - Ibrahim Kalin, Islam and the Problem of Modern
Science (p. 57)
Similarly, Izutsu’s thematic and holistic investigation of the Qur’anic worldview leads him to assert that :
"There is no doubt that, according to
the Qur'an, the universe is an active and creative process." - Toshihiko
Izutsu, The Concept of Belief in Islamic Theology (p. 47)
Elsewhere, a process oriented version of
cosmos is affirmed by Kazemi affirms who states that "The process of creation is not something
that happened only at the beginning of time, but is an ongoing process in which
we all participate." - Reza Shah-Kazemi, Spiritual Quest: Reflections on
Quranic Prayer According to the Teachings of Imam Ali (p. 37).
This also applies in the reams of God’s
Attributes which are considered to be dynamic in nature:
"According to Islamic theology, the
divine attributes of God are not static, but dynamic and relational,
continuously unfolding in response to the ongoing process of creation." -
Reza Shah-Kazemi, Spiritual Quest: Reflections on Quranic Prayer According to
the Teachings of Imam Ali (p. 36)
Islamic philosophers have long recognized
the importance of process in understanding the world, with figures such as
Al-Farabi, Ibn Rushd, and Ibn Arabi emphasizing the role of motion, change, and
becoming in the natural world. In contrast to the static and immutable concept
of God found in classical theology, Islamic process relational theology posits
a God who is intimately involved in the process of creation, constantly
influencing and being influenced by the world around us. In the words of Nasr
"The universe is a process, and the
universe is relational. And since God is the creator of the universe, God is
also a process and God is relational." - Seyyed Hossein Nasr, Islamic
Philosophy from Its Origin to the Present: Philosophy in the Land of Prophecy
(p. 211)
The divine is not only the source of the
process of becoming but is also that very process itself, and all things are
relative to it." - William C. Chittick, The Heart of Islamic Philosophy:
The Quest for Self-Knowledge in the Teachings of Afdal al-Din Kashani (p. 128)
The concept of relationality is closely tied to the idea of contingency, which is another key aspect of Islamic process relational theology. Contingency refers to the idea that everything in the world is contingent upon something else for its existence and being. This means that nothing in the world is self-sufficient or self-existent, but rather depends on other entities for its existence and sustenance. This idea is central to Islamic rationalist philosophy, which emphasizes the contingency of the world and the need for a necessary being to account for its existence. In the words of Taylor
"Islamic rationalist philosophers
argued that the world is contingent and dependent upon God for its existence
and operation, and that its contingency is a sign of the greatness and power of
God." - Richard C. Taylor, The Oxford Handbook of Medieval Philosophy (p.
372)
Elsewhere, Reza-Kazemi affirms this view by stating
"In the Islamic tradition, human
beings are seen as partners with God in the ongoing process of creation, and
are given the ability to co-create with God through their own creative
potential and free will." - Reza Shah-Kazemi, Spiritual Quest: Reflections
on Quranic Prayer According to the Teachings of Imam Ali (p. 81)
One of the key implications of Islamic
process relational theology is the importance of recognizing the
interconnectedness of all things and acting in ways that promote the well-being
of the whole. In the words Gianotti
"In Islamic thought, everything in the
universe is interconnected and interdependent, and each thing has its own role
and purpose in the larger scheme of things." - Timothy J. Gianotti, The
Routledge Companion to Islamic Philosophy (p. 134)
Another implication of Islamic process
relational theology is the importance of dialogue and collaboration. Since the
world is seen as a web of interconnected relationships, human beings have a
responsibility to engage in dialogue and collaboration with others in order to
promote understanding, cooperation, and harmony. This is aptly noted by Renard as
follows
"The Islamic tradition encourages
dialogue and cooperation between different cultures and civilizations. This is
based on the belief that diversity is a blessing from God and that each culture
has its own unique contributions to make to the larger human family." -
John Renard, Windows on the House of Islam: Muslim Sources on Spirituality and
Religious Life (p. 261)
This
includes not only dialogue between different individuals and groups, but also
between human beings and the natural world.
"In Islamic process theology, the
divine presence is understood to be immanent in the world, not as an object
among objects, but as the very process of becoming that unifies all
things." - Laleh Bakhtiar, Sufi: Expressions of the Mystic Quest (p. 11)
In Islamic mystical philosophy, this is
often described as the process of "returning to God" or
"remembrance," in which the individual seeks to overcome the illusion
of separation and recognize the divine presence within themselves and in all
things.
References:
Bakhtiar, L. (2004). Sufi: Expressions of
the Mystic Quest. Thames & Hudson.
Chittick, W. C. (1983). The Sufi path of
love: The spiritual teachings of Rumi. SUNY Press.
Gianotti, T. J. (2016). The Routledge
Companion to Islamic Philosophy. Routledge.
Guessoum, N. (2011). Islam's quantum
question: Reconciling Muslim tradition and modern science. I. B. Tauris.
Izutsu, T. (2004). The concept of belief in
Islamic theology. McGill-Queen's University Press.
Kalin, I. (1999). Islam and the problem of
modern science. Ashgate Publishing.
Kalin, I. (1999). Islam and the problem of
modern science. Ashgate Publishing.
Nasr, S. H. (2014). Islamic philosophy from
its origin to the present: Philosophy in the land of prophecy. SUNY Press.
Rahman, F. (1986). Islamic Methodology in
History. Islamic Book Trust.
Renard, J. (1998). Windows on the House of
Islam: Muslim Sources on Spirituality and Religious Life. University of
California Press.
Shah-Kazemi, R. (2007). Spiritual quest:
Reflections on Quranic prayer according to the teachings of Imam Ali. I. B.
Tauris.
Shah-Kazemi, R. (2007). Spiritual quest:
Reflections on Quranic prayer according to the teachings of Imam Ali. I. B.
Tauris.
