Freedom, reason and justice: plunged into Islamic existentialism
In this third column, Faker Korchane addresses the question of the place of reason in Islam, by focusing particularly on the concept of justice and its link with freedom, responsibility and rationality. It is based on the thought of Mu’tazila, an Islamic theological school known for its insistence on the uniqueness of God (Tawhid) and on divine justice. Faker Korchane is a professor of philosophy, and founder of the association for the Renaissance of Mutazilite Islam. He is also the author of the book
Review of the Faker Korchane Chronicle
Justice and the uniqueness of God
Farker Korchane begins by recalling that the mu’tazila have always defended the idea that God is perfect and impeccable. It is impossible to give it faults or shortcomings. This divine perfection implies that God cannot be at the origin of evil. Divine justice is therefore a reflection of its wisdom, and it is intrinsically linked to the question of the origin of evil. If God is fair, how to explain the existence of evil in the world? For Mu’tazila, the answer lies in human freedom.
Human freedom and responsibility
According to Mu’tazilite thought, God has created free human beings of their choices. When an individual commits an act, he is fully responsible for it, because he is the creator. This position is opposed to that of classical theology, which maintains that it is God who creates acts. The mu’tazila reject this idea, because it would imply that God would be responsible for bad acts, such as rapes, thefts or humiliations, which is incompatible with his perfection. Thus, evil does not come from God, but from human freedom. This freedom is not in itself bad, but it necessarily implies the existence of good and evil so that the choices have a meaning.
Faker Korchane insists on the concept of taklifwhich designates the responsibility of the human being. God, as a just being, has given humans the freedom to act according to their will, but they will have to account for their actions. This freedom, although fundamental, generates an existential anxiety: that of responsibility. Humans are confronted with the fear of acting, but this fear is normal and is part of the human condition.
Reason and freedom
For Faker Korchane, freedom cannot be understood without reason, and vice versa. If humans are free but devoid of rationality, their actions have no meaning. Likewise, if humans have reason but not freedom, their understanding of the world is in vain, because they cannot act on him. Reason and freedom are therefore inseparable. This idea is in accordance with Koranic teaching, which affirms that God has not created the world by play, but with a meaning and a logic.
Faker Korchane quotes a verse from the Koran (Sura 41, Verse 46) to illustrate this idea: “Anyone who does a good work, it is for oneself; and whoever does evil, it is against oneself. Your Lord is not unfair to his servants.” This verse highlights individual responsibility and divine justice. Each action has consequences, and God does not commit any injustice to his creatures.
The anxiety of freedom and divine support
Freedom, although Esential, can be a source of anxiety. Humans, aware of their responsibility, fear to act badly. However, Faker Korchane recalls that this anxiety is attenuated by two fundamental elements: reason and revelation. Reason, as a gift from God, allows humans to understand the world and make enlightened choices. The revelation, on the other hand, guides believers in their spiritual approach. Thus, even if freedom can be scary, believers can act in a peaceful way, supported by reason and revelation.
FITRA, the primordial nature
Faker Korchane then introduces the concept of fitrathe primordial nature that God has instilled in each human being. This nature is a trace of divine creation and is manifested by feelings such as empathy. For example, when you see a child suffering, the revolt you feel comes from this Fitra. It echoes reason and validates the right and good actions. The fullness of the human being is reached when the rational approach, the fitra and the Koranic teaching are in harmony. This harmony is a manifestation of divine justice in human action.
Reason and leniency
To conclude, Faker Korchane quotes a verse from Imam Ali: “Le Mansuétude is an enveloping blanket, and reason is a sharp sword. Cut your faults with your leniency, and cut your impulses with your reason.” This verse highlights the importance of reason and moderation in human behavior. The reason makes it possible to master your impulses, while leniency allows you to be forgiving towards yourself and the others. This framework of reflection underlines the link between reason, freedom and justice, and shows how these concepts are articulated in Islamic thought.
In summary, Faker Korchane offers a deep reflection on the place of reason and justice in Islam, based on mu’tazilite thought. It highlights the importance of human freedom, individual responsibility and harmony between reason, fitra and revelation. This intervention offers an Islamic existentialist perspective, where human beings, although confronted with the anxiety of freedom, is supported by reason and divine guidance to act in a fair and peaceful way.
