SBKWU Journal of Social Sciences, Arts and...

ISSN: 2518-805 Issue: 2

January-June 2016

SBKWU Journal of Social Sciences,

Arts and Humanities

SARDAR BAHADUR KHAN WOMEN’S

UNIVERSITY BALOCHISTAN,

PAKISTAN

www.sbkwu.edu.pk

SBKWU Journal of Social Sciences, Arts and

Humanities

ISSN: 2518-8054

Issue: 2

January-June 2016

Chief Patron:

Professor Dr Rukhsana Jabeen

Vice Chancellor SBKWU Quetta

Patron:

Dr. Zia- ur- Rahman

Dean of Social Sciences, Arts and Humanities SBKWU

Editors:

Nosheen Zaheer

Head of Islamic Studies Department SBKWU

Mehwish Malghani

Department of English SBKWU

Sardar Bahadur Khan Women’s University, Quetta, Pakistan

i

SBKWU Journal

Issue: 2

Editorial & Advisory Board

National Advisory Editorial Board

1. Prof. Dr.Aslam Pervez Memon

Department of Political Science

and

Pro Vice Chancellor

Sufi Campus of University of Sindh, Jamshoro

2. Prof. Dr. Syed Javed Iqbal

Dean, Faculty of Natural Sciences

University of Sindh, Jamshoro

3. Prof. Dr. Muhammad Azam

Department of Psychology

University of Balochistan

4. Prof. Dr. Amir Zada

Department of Social Work

University of Peshawar

ii

5. Prof. Dr. Haider Shah

Department of Islamic studies


6. Prof. Dr. Abdul Ali Achakzai

HoD, Department of Islamic studies


7. Prof. Dr. Saleha Naghmi Habibullah

Department of Statistics

Kinnaird College For Women, Lahore, Pakistan

8. Prof. Dr. Abdul Aziz

Chair Person Urdu Department

Allama Iqbal Open University, Islamabad

9. Prof. Dr. Faria

Department of English

Dean Social Sciences


iii

10. Dr. Hussain Ahmed Khan

Associate Professor

Department of History

Government College University, Lahore

11. Dr. Liaquat Ali Channa

Associate Professor


BUITEMS, Quetta

12. Dr. Sibghatallah Khan

Assistant Professor


NUML, Islamabad

13. Dr. Mirza Muhammad Zubair Baig

Assistant Professor of English

Department of Humanities

COMSATS Institute of Information Technology, Lahore,

Pakistan

iv

14. Dr. Ali Usman Saleem

Assistant Professor


Government College University Faisalabad

15. Dr. Mudassar Mahmood Ahmad

In-charge/Assistant Professor

Department of Humanities and Social Sciences

COMSATS Institute of Information Technology, Lahore

16. Dr. Farheen Ahmed Hashmi

Assistant Professor

Quality Enhancement Cell

Editor

NUML Journal of Critical Inquiry,

National University of Modern Languages, Islamabad, Pakistan

17. Dr. Sajida Naz

Assistant Professor

Department of Behavioral Sciences

Fatima Jinnah Women University, Rawalpindi

v

18. Dr. Shazia Hashmat

Assistant Professor/ Head of Department

Department of Media and Communication Studies

Fatima Jinnah Women University, Rawalpindi

19. Dr. Shahzadi Pakeeza

Assistant Professor

Department of Islamic Studies

Fatima Jinnah Women University

20. Dr. Noreen Saher

Assistant Professor

Department of Sociology

International Islamic University, Islamabad

International Advisory Editorial Board

1. Prof. Dr. Dikaiou Maria

Department of Social and Clinical Psychology

School of Psychology, Aristotle University of Thessaloniki

2. Prof. Dr. Syed Ashiq Ali Shah

Department of Psychology

Kwantlen Polytechnic University, Canada

vi

3. Prof. William Divale

Professor of Anthropology (History and Philosophy)

York College and CUNY Online Baccalaureate

United States of America

4. Prof. Dr. IssaMishan

Usmanu Danfodiyo, University

Sokoto, Nigeria

5. Dr. Shahabuddin

Associate Professor

Aligarh, India

6. Dr. RizwanaRehman

Ph.D, Statistician Southeast Epilepsy Centers of Excellence

Veterans Health Administration, USA

7. Dr. Maria Staton

Assistant Professor


Ball State University, Muncie, Indiana, USA.

https://www.york.cuny.edu/academics/departments/

vii

8. Dr. Muhammad Modassir Ali

Research Coordinator

Muhammad bin HamadAal-Thani Center for Muslim

contribution to civilization

Qatar Faculty of Islamic Studies

Hamad bin Khalifah University

Managing Committee

Fehmida Baloch

Lecturer, Department of Islamic studies

Shehnaz Mehboob Baloch


Anila Baber

Department of Urdu

viii

SBKWU Journal

ISSN: 2518-8054

Copyright

All rights reserved by SBKWU Journal of Social Sciences, Arts

and Humanities. All research papers included in this journal are

approved by subject specialists. Opinions expressed in this

report are those of the authors and do not necessarily coincide

with those of the institute.

Journal name: SBKWU Journal of Social Sciences, Arts and

Humanities.

Duration (published): Bi-annually

Year of publication: 2016 Issue No: 2

Quantity (copies published):200 Total pages: 132

Address: Sardar Bahadur Khan Women’s University, Quetta,

Balochistan.

Phone: (081)9213311

Email:[email protected],

[email protected]

Website: www.sbkwu.edu.pk

Publisher: United press, Zonki ram road, Quetta.

Distributor: SBKWU, Quetta, Balochistan.

mailto:[email protected]


ix

Subscription rate (per annum) in Pakistan:

Institutions: Rs. /- 400

Individuals: Rs. /- 300

For the other countries: Institutions: US$ 25

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x

Guidelines for Authors

The SBKWU Journal of Social Sciences, Arts and Humanities

is a biannual journal that strictly follows a blind review process

for selection of research works. In order to facilitate this

process, the authors are requested to ensure that all of their

submissions whether first or revised should be anonymous.

Authors’ name, designation and institutional affiliations can be

sent in a separate attachment. The name of the author should

also not appear within the paper and may be replaced by

‘author’ even in references as ‘author’s own work’. The

submitted manuscripts are not usually returned if the following

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Title Page: (Title and Author(s) details, detachable)

The Title: The title (Center aligned, Bold, Font size 14

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font size 9)

Abstract: Abstract should be concise and self-explanatory,

consisting between 150-200 words, focusing on the objectives

of the study, methodology, key findings and major conclusions.

Key words: 4 to 6 key words may be provided.

Main Text: The main text should have a proper introduction of

the article.The introduction should provide a clear statement of

the problem, relevant literature review along with the

methodology used in the research. (Sub headings can be used

xi

and the format of introduction section may vary according to the

nature of the paper)

Concluding Text: The research manuscript should indicate

findings followed by comprehensive discussion.

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Main headings should be capitalized in font size 14 bold,

whereas sub headings should be in lower case in font size 12

and bold. Headings and sub headings must be differentiated by

numbering in following sequence 1, 1.1, 1.1.1 etc.

Text: The text of the research article should be in font size 12

New Times Roman, 1.5 spaces.

Tables/Figures: Numbers given to tables and figures should be

at the top left.

Length: The manuscript submitted should preferably be of

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Referencing/Citation: The Referencing/citation should be in

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Preparing the manuscripts on the suggested guidelines can save

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The submission of manuscript to SBKWU Journal of Social

Sciences, Arts and Humanities, implies that the work submitted

is original and has not been published before and it is not under

consideration for publication elsewhere.

xii

The acceptance of the paper depends on the referee’s decision,

which would be considered as final.

Authors can submit their manuscripts at

[email protected]


xiii

CONTRIBUTORS

1. Abida Muhammad Azam, Lecturer, Department of

English,Sardar Bahadur Khan Women’s University.

2. Nosheen Iftikhar, Research Student, Fatima Jinnah

Women University, Rawalpindi.

3. Dr Shahzadi Pakeeza, Assistant Professor, Department

of Islamic Studies, Fatima Jinnah Women University,

Rawalpindi.

4. Kiran Dawood Butt, Assistant Professor, Sardar Bahadur

Khan Women’s University.

5. Humaira Sandozai, Assistant Professor, Govt. Degree

Girls College, Quetta.

6. Dr. Khalid Mehmood Khattak, Chairman Department of

Urdu, University Of Balochistan.

7. Maria Khalil, Lecturer, Sardar Bahadur Khan Women’s

University.

8. Nosheen Zaheer, Assistant Professor, Sardar Bahadur

Khan Women’s University.

9. Mahwish Ayaz, Lecturer, Department of Urdu, Sardar

Bahadur Khan Women’s University.

10. Prof. Dr. Zia Ur Rehman, Dean of Social Sciences and

Humanities, Sardar Bahadur Khan Women’s University.

11. Dr. Syed Bacha Agha, Assistant Professor, Govt. Degree

College, Quetta.

xiv

Research Papers: Page no.

1. Dr. Faustus’ Tragic Personality: Freudian 1

Psychoanalytical Analysis/Density

Abida Muhammad Azam

2. Discourse on Islamic Legal Tradition and it’s 16

Variations in Historical Perspective

Nosheen Iftikhar, Dr. Shahzadi Pakeeza

SBKWU Journal

ISSN: 2518-8054

CONTENTS

SBKWU Journal, Issue 2 January-June 2016

1

DR. FAUSTUS’ TRAGIC PERSONALITY: FREUDIAN

PSYCHOANALYTICAL ANALYSIS/DENSITY

Abida Muhammad Azam11

ABSTRACT

The primary purpose of this study is to explore the elements of Id, Ego

and Superego and to determine the feautures of Freudian theory in the

character of Dr. Faustus. The Tragic History of Dr.Faustus(1604), a

masterpiece by a celebrated playwright Christopher Marlow, remains as

one ofthe axis of charm for readers, critics and researchers while at the

same time this drama yet generates psychological and behavioural

elements as living figures of human mind. This play is studied by

researchers through many aspects but the psychological aspect is yet to

be explored with the tools and mechanism of modern scientific

approaches. This paper discusses the characterof Dr. Faustus, taking

into consideration the psychological theory of Freud(1923). The theory

states that human psychology consists of three agencies: Id, Ego and

Superego.The findings of the study revealed that the three agencies of

mentality were in conflict throughout the play. Analysis shows that ego

was the weakest agency in Faustus‟s personality. It fails to perform its

basic function of blending Id and super ego in equal ratio. On the other

side Id and super ego is seen in the play to be at clashing level.

KEY WORDS:Psychoanalysis, Id, Ego, Super Ego

1. INTRODUCTION

Researchers and critics have found a lot of charm in the play Dr.Faustus

of renaissance written by British dramatist Christopher Marlowe (1564 -

1 Lecturer, Sardar Bahadur Khan Women‟s University


2

1593). Dr.Faustus(1904) is his most renowned play among six plays. It

was his second play and was published in 1604 and its second edition

was published in 1616. McAdam states that “Doctor Faustus is even

more remarkable for density and complexity of meaning; an archetypal

dramatic fable, the play is one of the richest and most significant works

in English literature” (McAdam, 1991, p.109). It is a tragedy of soul-

selling scholar and his journey towards awful damnation.A very linear

plot is followed in which story starts from hero‟s glorified introduction.

His lust for knowledge, his indulgence in necromancy, his pact with

Lucifer, misuse of powers, the symbolic presentation of inner conflict in

the form of good and evil angels are followed in the plot. Later Faustus‟

realization that he is beyond repentance and finally his flight from

earthly despair to the eternal damnation is the overall story line. Though

the plot is simple but still this play celebrates a special place in English

literature. This play is famous for its being religious too because Marlow

had heterodox views on religion which he got probably from Corpus

Christi College, Cambridge and the researcher is also of the view that

“Marlow, in fact, seems obsessed with religious ideas to a greater degree

than any other major dramatist of the period” (McAdam, 1991, p. 7).

The plot of this play is anundeviating plot encapsulating the multipart

psychology of Dr.Faustus‟ thoughts and behaviour. The other reason for

its popularity may be because this is one of the former psychological

dramas but stillits psychological aspect is least scientifically researched

area.

This aim of this paper is to find out this aspect by application of Freud‟s

theory of id, ego and superego on the play. In 1923 Freud presented this

major theoretical work in his book “The Ego and the Id”. This paper

analyses the protagonist of the play by textual analysis using exploratory


3

and descriptive design. The text of the play is analysed in three steps. In

first step the aspects of id are extracted from the dialogues of Faustus, in

second step, ego is drawn out and thirdly superego is analysed. Finally

the strongest agencies out of these three are found out. The

psychoanalysis of Dr. Faustus is done by Afzal, Yousaf, and Madeeha in

2015with major focus on sensuousness and the comparison between

Faustus and Marlowe in the play. This paper is different from that study

in a sense that it analyses the text of the play and the major and the only

focus of the study is the three aspects of Id, ego and superego that will

be a contribution in to the main stream of existing English literature.

1.1 Research Objective

This study will complete the succeeding objectives:

1. To explore the elements of Id, ego and super ego in the character

of Dr.Faustus.

2. To determine the most prominent notion among Id, ego and

super ego of Freudian theory in the character of Dr. Faustus.

1.2 Research Questions

This study would answer the following questions:

1. How are the elements ofid, ego and super ego prevalent in the

character of Dr. Faustus?

2. Which is the most prominent notion among Id, ego and super

ego of Freudian theory in the character of Dr. Faustus?

1.3 Significance of the Study

The findings of the study are significant in many ways. Firstly this study

brings into focus the elements of Freudian theory in the character of Dr.

Faustus, which is comprehensive analysis. Secondly researchers who are


4

interested in studying the relevant aspect of Dr. Faustus would be

benefitted. Thirdly this study will also be useful for the scholars who

intend to research the inter-disciplinary fields such as literature and

psychology. Finally, the findings of this study would open a newly

investigated way for the people working in the area of Id, ego and super

ego.

2. LITERATURE REVIEW

Dr. Faustus, the drama is one of the well-read plays of Renaissance. It is

widely appreciated and criticised at the same time by critics. Lopez

(1990) explores the philosophy of death in Doctor Faustus. She says that

the failure on Faustus‟ part to accept the reality of death and hope for

immortality were the causes of his problematic experiences in

life.McAdam(1991) thesis is about the irony of the identity in the plays

of Christopher Marlowe. For him doctor “Faustus‟ identity is extremely

unstable……while the desire to assert himself is still very

strong”(McAdam, 1991,p. 110). Kostic(2009)studies the unlimited

freedom gain by Faustus and his destructive usage of the military,

monetary and political powers in the play. Other study “Dr.FaustusAnd

Reformation Theology” on this play is done by Poole (2006) where she

highlights the religious concepts in the play in accordance with

reformation.

Astonishingly very little has been written from psychological

perspective about Doctor Faustus even it has been the focus of debates

and interpretations from English Renaissance (Wion, 1980). C.L. Barber

studied the psychological aspect in Doctor Faustus in 1964 and before

him no such work is found. Barber in his essay“The Form of Faustus’


5

Fortune Good Or Bad” has explored the Oedipus complex in Doctor

Faustus and his oral fixation is interpreted.He particularizes those action

and imagery of play which embodies the dilemmas and fantasies allied

to the earlier stages of psychological development, the oral. The material

in the play related to thirst, hunger, eating, drinking, deprivation,

surfeiting all is related to Faustus oral fixation according (Barber, 1967).

After him Wion (1980) studies doctor Faustus in his article “Marlow’s

Doctor Faustus,the Oedipus Complex and Denial Of Death” where he

gives new interpretations about Faustus and Oedipus complex. The most

important oedipal relationships in the play are of the Faustus and God

and Faustus and demonic figures. Faustus wantsto gain the authority of

God father and that is why he wants to be immortal and mighty like God

(Wion, 1980).Though these references are not recent but it is worth

mentioning here because any research related to current topic has not

been attempted yet.

The struggle between id and super ego, element of sensuous in Dr.

Faustus and comparison between Faustus and Marlowe is described in

“Psychoanalysis on Dr. Faustus by Christopher Marlow” in very recent

years(Afzal, Yousaf, & M, 2015). The major part of this paper is

focused on the element of sensuousness and comparison between

Faustus and Author. Thus the aspect of psychology of Doctor Faustus is

not much studied. We can hardly findmore than these three works in this

regard. In present paper one of the Freudian concepts of Id, ego and

super ego hasbeen applied to the text of Doctor Faustus.

The theory of Id, ego and superego is given by Freud in his book “The

Ego and the Id”(1923). He starts his book by continuing his given notion

of consciousness and unconsciousness which he gave earlier than this

book. He gives a very new notion of the personality in this famous and


6

major work by dividing human personality into three agencies of id, ego

and superego.For the supporting help to understand this theory

theBeginning Theory by Peter Barry (2002) is also concerned. The same

theory is elaborated in the article “Id, Ego and Superego” in a brief way

too(Lapsley & Stey, 2011).

This Freudian theory is applied onpride and prejudice,the novel of Jane

Austen by Laing in the article “The Id, Ego and Super-Ego in The Pride

and Prejudice”.This paper mainly analyses the Id, ego and super-ego

which exist in the main character Elizabeth from several aspects,such as

her pursuit for love, her prejudice towards Mr.Darcy, and the changes in

her attitudes towards Wickham. This paper analyses that the Id remain

superior over ego and superego but in the end the super-consciousness

of love wins over all(Laing, 2011).

In the article “The “Strange Eruption” in Hamlet: Shakespeare‟s

Psychoanalytic Vision”, the researcher is dealing with the notion of Id

only in the play Hamlet. This paper states that Hamlet is not a traditional

tragedy rather it is new tragedy because it present human psychology in

a new way. Writer says that in the play the Id of Hamlet is repressed by

his spiritual father and corporeal father who are also pulling the ego of

Hamlet like good angel and bed angel. This repressed Id became a

psychic volcano in the mind of Hamlet like “some strange eruption”.

This strange eruption was “raving lunacy” and “philosophical and

occasional pessimism”. These are also the symptoms of Renaissance‟s

melancholy and modern time‟s neurotics in psychoanalysis (Tung,

2007).


7

3. RESEARCH METHODOLOGY

This paper will follow the synchronic mode of inquiry that is qualitative

approach of research to be used as an exploratory and descriptive

design. The literary text ofDr.Faustus will be interpreted and described

in the light of Freud‟s theory. The focus of this study will only be on the

character of Doctor Faustus.

4. THEORETICAL FRAMEWORK

Freud‟s major work depends upon the notion of unconscious. Freud has

not only discovered the unconscious attachment with its effects but has

also given special role to it in our lives. According to Freud our main

action in lives are influenced by the unconscious. In later life Freud

divided the human personality into three notions: Id, ego and superego,

which are corresponding to the consciousness, the conscience and the

unconscious.

Id is the human primitive instinct which can also be term as nature

instinct. It is present since birth. It is based on pleasure, happiness and

need principle. It is unconscious part of personality. It needs immediate

gratification. It usually refers to immoral and unpleasant needs which

cannot be exposed. It avoids the suffering. In short words Id is

“excessive, impulsive, blind, irrational, non-social, selfish and is to

indulge into pleasure”(Laing, 2011).

Ego is conscious part of personality. It develops in child in age of 5 or 6.

It is logical instinct and works on reality principle. It doesn‟t need

emotional gratification but it is balancing factor between Id and super

ego. If Id is on the right shoulder of human personality and super ego is


8

on the left shoulder so ego is between these on the head to keep balance

between these two factors and satisfy the desires of both of these.

Super ego is the moral and ethical instinct in human personality. It is

just the opposite of Id. It works on morality principle. It is developed

when child is 3 to 5. It distinguishes between good and evil. Parents are

the first source of superego. It usually seeks perfectness. This part of

human personality is developed on community standards. Conscience

and Ego Ideal are the two part of super ego. Conscience which keeps

pricking when a man does something immoral and Ego Ideal which

praises when something ethical is done.

Ego ideal is the ideal image of oneself which he or she wants to see

according to the community standards. In this paper the opposite of

such notions will be termed as “negative ego ideal” or “Id Ideal”.

Negative ego ideal is just the opposite of ego ideal. It is the worst form

of Id or can be perfectness in Id. In this notion just like in ego ideal, a

man feels satisfied, happy and praises himself for sustaining his Id.

5. DATA ANALYSIS

5.1 Id in Dr. Faustus

In the first soliloquy Faustus is settling his area of studies.This soliloquy

is clearly manifesting the struggle between Id and super ego in the mind

of Faustus and ego as a balancing factor. As Faustus is already doctorate

in theology so this time he wants to have some better option .He

meditates over Aristotelian logic as his new area and this right choice is

because of super ego. He dismissed this idea along with medical science

and Law. He comes back for his own subject of theology. These all right

options are given by superego but then he says: “divinity, adieu !”(I, i,

46). He chooses necromancy as his new field under the need and


9

pleasure of Id. Here Id wins the struggle. Faustus prefers necromancy on

the basis of his need, need of ultimate profit, honour and power. For

Faustus “A sound magician is a mighty god: Here, Faustus, tire thy

brains to gain a deity.”(I, i, 60-61) Faustus wants to beas powerful as

god so that he may enjoy the pleasure and can avoid the humanly

sufferings under the control of psychic agent of Id.

The selection of magic as his area causes the entrance of good angel and

evil angel. Evil angel is the presentation of id which controls Faustus‟

decision on pleasure principle and says: “Be thou on earth as Jove is in

the sky, Lord and commander of these elements.”And thus Faustus turn

deaf ear to super ego and go with Id.Without giving any second thought

to his decision Faustus‟ Id needs immediate gratification and he calls

upon Valdes and Cornelius and shows his own will to learn this magic.

It is his immoral Id where Faustus declared “divinity is basest of the

three, Unpleasant, harsh, contemptible and vile…………” (I, i, 105-106)

and thus Faustus becomes as resolute in this art as Valdes is resolute to

live. In the end of the same scene Faustus‟steadfastness and

determination is even more vivid when Faustus says that he will conjure

in any case to satisfy his Id , even if he die therefore (I , i,164). This line

shows the failure of ego in harmonizing the superfluous Id.

The appearance of Mephistophilis after summoning gives rise to

Faustus‟ negative ego ideal. He becomesfull of pride of his power of

“heavenly words”. His negative ego ideal or proudness after the glance

of devil is boiling when he says:

“Such is the force of magic and my spells”(1, ii. 32).

Under the pressure of Id Faustus leaves his parental and community

standardised faith and turns in to devilish only to gratify the needs of Id.

“There is no chief but only Beelzebub ”(I ,ii ,58) for Faustus because he


10

wants Mephistophilis “to do whatever Faustus shall command”(I ,ii ,38).

This devil himself even tries to make Faustus realize the dispossession

of perpetual bliss but it is not “manly fortitude” for Faustus to be

remorseful and he is ready to give as many souls as there be stars to

Mephistophilis to have his service. It is vain fancies and despair in God

to think of God for him. His Id is so powerful that it doesn‟t even let

Faustus to think of moral, ethical or heavenly perspectives. Soon after

giving his soul away to devil the very first thing Faustus demands is to

fulfill his libidinal desires of Id by having a wife and a more powerful

magical book. The thought of repentance just passes by him and his

“heart so harden‟d ”don‟t let him repent. The pleasure principle of Id

exhibits when Faustus says “I should have slain myself, had not sweet

pleasure conquer‟d deep despair”(II, ii,24-25). The show of seven

deadly sins is the utmost control of super ego and ego by Id. After these

the scene in Rome with Pope shows Faustus‟ natural or animal instinct

i.e. Id where he snatches dishes and cups from Pope so as to tease him

without any logical reason. In the course of time Faustus has just

become mere performer in the Emperor or Duke court in cost of giving

his soul and faith to devil. The very important conflict between Id and

super ego in the end of the play is the shape of old man and Helen of

troy. Faustus prefers Helen over old man because his worldly libidinal

desires are much stronger than spiritual longings. He confirms his

deadly vow to devil again and finds false heaven in the lips of Helen. It

is his Id which is fully satisfied here and he feels himself in heaven. He

is sure about his everlasting damnation on the cost of his fulfilment of

Id.


11

5.2 Ego In Doctor Faustus

Ego is the balancing factor between Id and super ego. We can see

throughout the play that ego fails to keep the balance between them.

Most of the time it is id which remains superior in this play and

sometimes super ego is overwhelming but we can find some traces of

ego too in the play where it is trying to satisfy both id and ego. The very

first time where we can see ego is when Faustus finally declared his

judgement about “cursed necromancy” and announces his planning.

Though his field is wicked but his planning is moral. Specially his

intention of diverging the River Rhine to his city Wittenberg and

providing the nice silken clothes to the school students.

Act II, Scene 1 is very important in regard of Ego, which is trying to

keep harmony between Id and Superego. In this scene super ego is

completely pushed by powerful Id but then ego pushes up super ego and

Faustus realises something whispers in his ears saying to abjure magic.

The dispute between good angel and evil angel is the fight between Id

and super ego in the mind of Faustus. Faustus giving his soul is

surrendering his spiritual being that is his super ego forever.

5.3 Super Ego in Doctor Faustus

In the starting line by chorus introduces Faustus to the readers. The lines

tell us about the psychology of Faustus. Faustus was born in “base of

stock” i.e.a poor or humble family. He has gone for studies where he

showed great progress in theology that manifests that his superego was

dominant in these years of life and this knowledge of divinity was

appreciated by Faustus‟s ego ideal a lot but it over appreciated it and

thus it became negative ego ideal i.e. proud.

When Faustus chooses magic as his new field so immediately Good

Angel enters. This good angel is that part of super ego which is named


12

as conscience. Good Angel warns Faustus of God‟s wrath. It tries to stop

Faustus from going astray.His super ego is vivid even when he wants his

pleasure based needs to be fulfilled.

Super ego is presentation of the spiritual part of one‟s personality and in

the play when Faustus is giving away his soul that is to entomb super

ego forever. The blood congelation confirms the strong existence of

super ego in one‟s personality. On the other side even after enjoying the

earthly joys to the fullest, Faustus super ego cause him to repent. He

curses devil for depriving him of perpetual happiness and decides to

leave necromancy.Super ego makes him repent again that it is never too

late to be repentant but then the Lucifer with his company console

Faustus and show him the show of Seven Deadly Sins.He does not have

stable personality. In the last scenes the old man is symbolic of super

ego which at the last breath of Faustus makes him realize his sins and to

ask for forgiveness from God but here again Id wins over super ego as

has happened throughout the play.Old man here is presented as the

conscience of superego which pricks one‟s self but old man is taken

away by devil and Faustus is left with Helen to enjoy his last hours with

her. In the last hour of Faustus‟ life, Faustus asks, “let this hour be but a

year, a month, a week, a natural day, that Faustus may repent and save

his soul!”(IV, iii, 72-75). Super ego can never be buried forever. It keeps

pricking, directing and protecting us from eternal damnation,no matters

if it is last hour of life. Faustus call for mercy, forgiveness and shelter is

in vain at this point. He keeps down his super ego throughout his life.

He neverlistens to it but values Id‟s needs and pleasure. He is torn into

pieces by devils as per his pact with them.


13

6. FINDINGS

Exploratory and descriptive textual analysis of Doctor Faustus by

Christopher Marlowe shows the unstable psychology of Doctor Faustus.

The three agencies of mentality arein conflict throughout the play.

Analysis shows that ego was the weakest agency in Faustus‟ personality.

It fails to blend Id and super ego in equal ratio. On the other side Id and

super ego is seen in the play to be at clashing level. Unfortunately, both

being equally powerful, Id is always the winning notions in Faustus‟

personality. This malevolent victory of Id is the real cause of tragic

endof Faustus.

7. CONCLUSION

The present paper concludes that the elements of Id, ego and super ego

of Freudian theory are prevalent in the character ofDr. Faustus‟s

thoughts and behaviour. These three notions of mental life are traced in

the play but the dominating force here was Id. Faustus runs after the

worldly pleasure and need of id and avoids the spiritual super ego in all

its form and shapes. Most of the time Faustus remains confused between

these two forces but the presence of Mephistophilis and Lucifer always

lead him apparently to a jubilant path in the world which is the way to

eternal destruction.


14

REFERENCES

Afzal, A., Yousaf, M., & M, H. (2015). Psychoanalysis on Dr Faustus

by Christopher Marlow(The struggle between Id and Super ego).

International Journal of Advanced scientific and Technical

Studies, 2(5), 120-130.

Barber, C. L. (1964). The Form of Faustus' Fortune Good or Bad. The

Tulane Drama Review, 8(4), 92-119.

Barry, P. (2002). Beginning Theory:An introduction to literary and

cultural theory. Manchester,UK: Manchester University Press.

Frued , S. (1923). The Ego and the Id. London: Hogarth press and

institute of psycho-Analysis.

Handy, E. (2013, December 29). www.footnote.com. Retrieved January

10, 2015, from wordpress: https://footnote52.wordpress.com/

Kostic, M. (2009). The Faustian Motifs in Christopher Marlow's Dr.

Fautus. Facta Universitatis, 7(2), 209-222.

Laing, Y. (2011). The Id ,Ego and Super-ego in Pride and Prejudice.

International Education Studies, 4(2), 177-181.

Lapsley, D. K., & Stey, P. C. (2011). Id,Ego, and Superego.

Encychlopedia of Human Behavior.

Lopez, M. M. (n.d.). The Philosophy of death in CH.Marlowe's Dr.

Faustus.


15

Marlow, C. (2012). The Tragic History Of Doctor Faustus. London and

New York:W.W.Norton & Company: The Norton Anthology of

English Literature,volume 1.

McAdam, R. I. (1991). The Irony of Identity:Self and Imagination in the

Drama of Christopher Marlow. Ottawa: National Library of

Canada.

Poole, K. (2006). Dr.Faustus and Reformation theology. Early English

Drama , 90-102.

Tung, C.-h. (2007). The “Strange Eruption” in Hamlet:Shakespeare‟s

Psychoanalytic Vision. Intergrams, 8(1), 1-25.

Wion, P. K. (1980). Marlow's Doctor Faustus, Oedipus Complex, and

the Denial of Death. Colby Quarterly, 16(4), 190-204.


16

DISCOURSE ON ISLAMIC LEGAL TRADITION AND

IT’S VARIATIONS IN HISTORICAL PERSPECTIVE

Nosheen Iftikhar12, Dr. Shahzadi Pakeeza23

ABSTRACT

Various sources of Shariah elucidate the body of Islamic law. The

primary sources i.e. Quran and Sunnah and the secondary sources of

Islamic law act as legal authority of Islamic law. There are varieties of

legal traditions in historical perspective that have played their role in

development of Islamic law. Orthodoxy refers to the traditionalism; the

term employed for the followers of the traditions, and it support the role

and need of hermeneutics for providing its followers the various

interpretations required for the profound understanding of concepts.

Traditionalists believe that all the essence of Islam lies in following and

sticking to the primary sources. The traditionalist employ reasoning and

rationalists employ the use of traditions for proving the concepts of faith.

The basic theme of rationalism revolves around the concept of the use of

rationale, logic and reasoning in the matters concerning the religion. In

modern times too stress is laid on the employment of reasoning as the

tool for argument and justification of a concept. A blend with all

essential features of legal traditions needs to be exercised by the jurists

to provide modern interpretation to highlight the universalism and

modernist approach of Islamic Law.

1 Research Student, Fatima Jinnah Women University, Rawalpindi 2 Assistant Professor, Department of Islamic Studies,Fatima Jinnah Women University,

Rawalpindi


17

Key Words:- Islamic Legal Tradition; Islamic Law; Sources of Legal

Authority; Rationalism, Traditionalism and Modernity

1.1 PRIMARY SOURCES OF LEGAL AUTHORITY

The primary sources of Shariah include Holy Qur‟an, Sunnah,

consensus and analogy (Kamali, 2003). Holy Qur‟an was revealed upon

Holy Prophet containing the message from Allah Almighty for the

humanity. It took almost twenty three years of the revelation of Holy

Qur‟an to be completely revealed (Anwarullah, 2006). It is called the

primary source of the Shariah being the Divine message from Allah

Almighty. Holy Qur‟an is the pivot point for the other sources of

Shariah because somehow they are related to it (Nyazee, 2000). Their

connection is with Holy Qur‟an. It is most significant in nature on

account of being the first source to be revealed and hence it serves as the

foundation stone for the other sources. All the matters pertaining to

humans are mentioned in it. Holy Qur‟an contains different subjects and

themes along with divine commands and moral values. Only one-tenth

portion of the Holy Qur‟an is concerned with the legal issues and the

jurisprudence (Nyazee, 2000). Legal issues are described with emphasis

on their practical implementation in human lives. It is imperative to

follow the legal doctrines mentioned in the Holy Qur‟an and it is

incumbent upon Muslims to uphold the jurisprudence in high esteem to

maintain a balance in the human society. The remaining nine-tenth

portion deals with the different aspects like social, moral, political,

economic, etc (Anwarullah, 2006). Every aspect is discussed in

conformity with these beliefs. Once the beliefs were established then the

conduct of human beings is to be disciplined within the premises of

Islam.


18

The word Sunnah literally means a clear path irrespective of its good or

bad nature. Technically, it implies the established practice or course of

conduct (Nyazee, 2000). Sunnah more specifically contains the meaning

of Sunnah of the Holy Prophet (Azmi, 2006). The conduct of the Holy

Prophet was the ideal embodiment of morals and his Sunnah also carries

the legal aspect (Anwarullah, 2006). Sunnah is the second in ranking

among the primary sources of the Shariah. Sunnah encompasses the

concepts mentioned in the Holy Qur‟an in an elaborate manner. It

supports and affirms the concepts of Holy Qur‟an (Nyazee, 2000).

Sunnah is of two broad categories; non-legal and legal Sunnah (Kamali,

2003; Ghazali, 2010). Non-legal Sunnah is the lifestyle of Holy Prophet,

his food choices, his dress preferences, his habits, etc (Nyazee, 2000).

This non-legal Sunnah has little to do with the legal issues at hand

(Kamali, 2003). Contrary to it, legal Sunnah concerns with the ideal

conduct of the Holy Prophet for the humanity Nyazee, 2000). This

Sunnah is a major contribution to the law defining Prophet‟s role as the

Apostle of Allah Almighty (Shaltut, 1980), as a judge and his status as

the ruler of the country (Kamali, 2003). All these aspects of Holy

Prophet‟s life show the legislative measures and processes that took

place in that era. These legislative aspects led to the long-lasting

impression on the minds of companions and helped the Muslims to

develop law in accordance with the Holy Qur‟an but also in conformity

with legal Sunnah.

Consensus or Ijma is the third in ranking among the primary sources of

Shariah (Nyazee, 2000). Ijma means unanimous agreement on

something (Amidi, n.d). Thus, Ijma can be defined as the complete

agreement among the mujtahidun of the Muslim community on any

matter concerning the issue at hand which occurs after the demise of the


19

Holy Prophet (Shawkani, 2003). This definition draws attentions

towards the need of Ijma and its legalization in the Islamic society. Ijma

can only be performed by jurists and the issues under discussion have to

have pragmatic aspects (Abu Zahra, 1958) and have legal implications

to be resolved on the legal grounds (Hasan, 1970).

The Arabic term for analogy is Qiyas and literally it means to measure

the length or weight or quality of something (Amidi, n.d). It conveys the

meaning of determining either the quantitative or qualitative aspects of

something. Technically qiyas is defined as the extension of Shariah

value from an original case to a new case on grounds of effective cause

(Shawkani, 2003). This definition unravels various aspects of analogy

like original case, hukm, new case, effective cause (Nyazee, 2000).

Original case is the very first case which distinguishes it from other

cases and has an independent identity (Shawkani, 2003). Hukm is the

commandment either in the Holy Qur‟an or Sunnah regarding the matter

at hand (Abu Zahra, 1958). New case is the case brought for the sake of

solving it by either by drawing comparison between the original case

and the new case to deduce the possible outcome of the issue at hand.

Effective cause is the cause that connects the new case with the original

case and it establishes a relationship between the two.

1.2 SECONDARY SOURCES OF LEGAL AUTHORITY

Secondary sources of Shariah include the following:

Revealed laws Prior to Islam is included among the secondary sources

(Nyazee, 2000) and it implies the laws that had been revealed before the

advent of Islam. The revealed religions are also termed as the Semitic

religions. These religions share the essential characteristic of


20

monotheism. This theme is crucial to the very existence and survival of

these religions. It is the core foundation the laws of Torah and Bible are

prior to the laws of Holy Qur‟an on account of their order of revelation.

These laws have resemblance with the laws of Islam such as the

retaliation law in Torah and Holy Qur‟an. Whatever law is given in

Torah or Bible, if it is in agreement with the law of Islam those areas of

laws are to be accepted which conform to the Islamic law (Kamali,

2003).

Fatwa of the Companion is sought for finding the solution to any legal

matter when the issue confronted fails at finding the possible solution to

it in the primary sources, and then one has the option to avail the

secondary sources. The decision of resorting to the secondary sources

again is one‟s personal choice. If the possible solution to the problem at

hand is available in fatwa of a companion, then there is no harm in

accepting it and feeling contended. The objective of the secondary

sources is to provide solutions to the issues which do not exist in the

primary sources.

Istihsan is defined as the equity in Islamic law (Kamali, 2003).

Technical meaning of Istihsan is juristic preference (Nyazee, 2000). It

implies that when an already established solution of the issue at hand is

available but the circumstance doesn‟t favor it due to issues of harmony

and stability in the society. At that point it is pertinent to opt for the

option that acts as the substitute solution to the matter but it must not

violate any of the objectives of Shariah but must be in accordance with

them. It is employed with the purpose of public welfare and to bring

ease for the community.

Maslahah Mursalah means of public interest (Kamali, 2003). It implies

that whatever is beneficial and is in the favor of society but it must be


21

within the domains of Maqasid-i-Shariah is to be considered (Ghazali,

2010). It stands apart from Istihsan because Istihsan is the preference

from the solutions available but Maslahah Mursalah is the consideration

of the solution to be taken into account in order to benefit the society

and as such its legal status is not confirmed by the Shariah (Badran, n.d;

As-Sabuni, 1982).

‘Urf falls under the category of secondary sources. It implies custom of

the people i.e. collective practice of large number of people (Kamali,

2003). Time and again it is stressed upon that secondary sources are not

to be against the objectives of Shariah and they must be within the

confines of it. Same is the case with ‘Urf. Only that ‘Urf is acceptable

that has no contradictions with these objectives. If, at any point, the

conflicts arise then objectives of Shariah would be upheld in high

esteem and would be given preference to ‘Urf and therefore, ‘Urf would

not hold grounds and would not be acceptable. Islam has set the criteria

for it.

Istishab implies the presumption of continuity (Kamali, 2003). Istishab

is defined as the rational proof whose existence or non-existence had

been proven in the past and on account of absence of present

indications, so those rules are to remain as such instead of changing

them (Nyazee, 2000). Proponents of this source imply that the acts

which were performed in the past were considered to be quite suitable

even to the present circumstances and therefore, they are to be continued

and there should not be any changes in them. While Opponents imply

that continuation of law cannot be taken into account as authentic or

reliable evidence (Al-Jawziyah, 1996). There is a need to justify that

continuation is being legalized on what grounds? Mere presumption

would not help to justify it.


22

Sadd al-Dhara’i means blocking the means so that an action whose

execution would bring up the evil may be stopped from happening by

creating the hurdle on its path on account of blocking the means Nyazee,

2000; Shatibi, n.d). The whole concept of sadd al-dhara’i revolves

around two ideas i.e., means and the end (Badran, n.d). Sometimes even

the means, which carry positive connotation, lead to the execution of an

action which is not only sinister in nature but can trigger the initiation of

a higher level of harm then does the real action.

1.3 ORTHODOXY IN ISLAMIC LEGAL TRADITION The origin of the word orthodoxy is traced back in Islam regarding the

probabilities and classification of actions or concepts as either good or

bad and more appropriately it is coined as the concept of right and

wrong in the religion (Fauzan, 2001). The most general meaning of

orthodoxy implies the concept of the right belief concordant with the

Shariah from Islamic perspective. The term orthodoxy also carries the

connotation of the defending of its doctrines and beliefs from the

innovations that may render it impure.

Islam is a blend of Shariah as well as theology. Both are essential for a

Muslim as they are the crux of Islamic teachings. These are the

constituents of Islam. Sometimes theology overlaps into the domain of

Islamic law and vice versa. So no particular demarcations can be

established between both the domains. Do these elements define the

orthodoxy? Are they included for the practicing Muslim to be termed as

the orthodox Muslim on the right path? The term orthodoxy being used

as an adjective with the word Muslim does convey the sense of true

believer but it has to be kept in mind that various sects are existent so

orthodoxy can be employed for their particular followers and it


23

employment is not merely restricted for any particular sect. The

argument is upheld that there does not exist any institution who can

assign this concept of orthodoxy to anyone (Fauzan, 2001). It gives rise

to the need of a unanimous agreement on the concept of orthodoxy and

this could be accomplished only through Ijma so that all could agree on

one concept of orthodoxy. This agreement has come up with the criteria

to accept the orthodoxy only when it is traced back to its source and the

source must be none other than Divine revelation. It is a general criteria

and needs specification with elaboration. In order to avoid conflict, the

Ijma was deemed to be the authority to decide upon the issues of

orthodoxy (Sachet, 1964). On one hand, Ijma has been accepted as the

sole point of agreement to identify what is truth and right by Hanbali,

Shafi, Maliki and Hanbali schools of thought but Kharijites, Mu‟tazilites

and Shi„ites deny it (Goldziher, 1981).

1.3.1 Henderson’s Criteria of Orthodoxy

Henderson came up with five points for determining the orthodoxy of a

religion and its practices (Henderson, 1998). These are listed as follows:

1. The first and foremost is the primacy i.e. the religion being in the pure

sate and no element of sophistication or adulteration is traced in it. It

also encompasses the idea of being free and protected from all the

variations that it might suffer from.

2. The second criterion is the true transmission and it must be ensured

that the traditions or beliefs are transmitted to the next generations

without ant alterations and they have to be authentic in nature free from

fabrications and innovations. Therefore, in this regard Sunni school of

thought has taken great care to ensure the authenticity by confirming the

proper chain of narrations i.e. isnad (Fauzan, 2001).


24

3. The third criterion is the unity i.e. the concepts and beliefs are to be

concordant with the source of religion. Any idea that does not share this

quality of unity is not part of orthodoxy (Henderson, 1998). Though

different schools of thought have emerged under the umbrella of Sunni

school but eventually the origin of their beliefs is traced back to the

same source which not only unites but also keeps the concepts

consistent (Chaumont, 1991).

4. The fourth criterion is the striving of the Sunni schools to minimize

the conflicts and differences among themselves and to be more in

harmony with each other. It was not for launching intellectual attacks on

each other but to promote the sense of unity (Henderson, 1998).

5. The fifth and the last criterion is the middle way. It implies that the

course of Islam should be in the middle way and not at the extremes like

Christianity and Judaism (Fauzan, 2001). Islam also has sects and Sunni

school is distinct in nature on account of its being finding the middle

way for all sects to fit in its teachings; in fact, it gives space to other

sects and hence, it qualifies to be the orthodox in nature.

1.3.2 Orthodoxy and Hermeneutics

Orthodoxy refers to the traditionalism; the term employed for the

followers of the traditions (Ebrahim, 2014). But orthodoxy is not a

single one. Orthodoxy can be of Sunni tradition or the Shia tradition. So

whenever the hermeneutics are developed, the orthodoxy is determined

first and next to it the process of interpretation is to be embarked upon.

The full swing of hermeneutics is achieved when the depths of the

orthodoxies are explored with a different perspective rather than the

same old perspective. The very aim of interpretation lies in deciphering

the concepts of orthodoxy.


25

Orthodoxy does support the role and need of hermeneutics for providing

its followers the various interpretations required for the profound

understanding of concepts. Hermeneutics is mostly concerned with

stressing upon the main dominated principles and ideas found in the

Holy Qur‟an and Sunnah. Usually the interpretations that do not deviate

against these set patterns of orthodoxy are more prone to be acceptable

rather than those with radical ideas. The radical ideas, first of all, need

time to be accepted and secondly, there are issues regarding the

acceptance on account of its novelty in nature. On similar grounds, the

conflicts arise between the orthodoxies and the hermeneutics due to the

fact that hermeneutics are too innovative in nature. So the conflict takes

the form of intellectual encounter between the two and the process goes

on.

1.4 TRADITIONALISM AND RATIONALISM IN

ISLAMIC LEGAL TRADITION

The term Traditionalism refers to the following of traditions (Binyamin,

1998) and its essence lies in their staunch belief on traditions.

Traditionalists believe that all the essence of Islam lies in following and

sticking to the primary sources i.e., Holy Qur‟an, Sunnah and Ijma and

hence they ought to be followed as they lead them to the right path. For

them traditions are to be accepted without delving into the issues of

reasoning. They believe that reasoning should not be allowed to enter

the premises of traditions as it might threaten the validity of beliefs. It

seems as if the reasoning does not hold strong grounds for the

traditionalists. They have certain logics to defend themselves on the

non-acceptance of reasoning rather than their approval. Perhaps they


26

shun the very idea of reasoning on account of their view that it is

harmful for the basic beliefs. They have apprehensions regarding

reasoning on account of the reason that reasoning might interfere with

their faith and eventually may become the cause of detracting them from

the right path. The dislike for reasoning by them can also be attributed to

the concepts that can‟t be explained by the use of reasoning e.g., the idea

of predestination and fate (Binyamin, 1998). Traditionalists believe that

such ideas are to be accepted the way they are described in the Holy

Qur‟an. Human reasoning if introduced into these beliefs poses

problems of assimilating the concept of predestination. They are

basically dependent on the traditions and it‟s the essence of their

philosophy. The concept of use of rationality is not their highly

preferred choice as they do give it importance but of secondary nature.

The use of rationality by traditionalists is limited to the scope of proving

issues of religion which are part of traditionalism and the reason does

not distract them from the right path. So the use of reasoning is confined

to the boundary where it does not cause change of concepts described in

traditionalism. When the reason begins to muddle up the concepts of

traditionalism and brings forth the new ideas, at that very instant, it is

considered no longer valid; it loses its charm for the traditionalists. The

traditionalists, therefore, do not take into account the reasoning when it

is being used against their faith and their pillars on which traditionalism

is founded. Reason is welcomed only when it is supporting their

concepts and it is considered to be a helping tool in this regard. On the

contrary, if it is used for negating the concepts of traditionalism, then the

traditionalists do not give it room and don‟t offer it to be their guest. In

fact they show no reverence for reasoning when such situation is

confronted with.


27

1.4.1 Categories of Traditionalists and Rationalists

There are categories ranging from traditionalists to rationalists: Pure

traditionalists are those who do not exercise the use of reasoning in their

concepts; in other words, they have no space for reasoning to give to.

They only depend on the traditions. The use of reasoning is completely

shunned by them. The complete abstinence from the use of reasoning is

a feature that distinguishes them from the mutakallimun (Binyamin,

1998). Mutakallimun fall under the umbrella of rationalists but they are

the ones who employ even reasoning for proving the different concepts

of Islam. They do not bother to use the basic pillars of traditionalism to

prove those concepts. Their beliefs are the same like the traditionalists

but the only distinguishing factor is the use of reasoning. Except for the

above two broad categories, sometimes the traditionalist employ

reasoning and rationalists employ the use of traditions for proving the

concepts of faith. There are no specific points or areas that clearly draw

the line between the two terms.

1.4.2 Basic Rules of Traditionalism

The first rule imply that the foundations of Traditionalism are dependent

on their strong faith on Holy Qur‟an, Sunnah of the Holy Prophet and

consensus and their great regard and reverence for these being

imperative. These three constitute the basic rules of traditionalism. The

Divine Book is core through which the other secondary sources

emanate. The Sunnah of the Holy Prophet is also priority of

traditionalists being the second higher authority to rely on. Sunnah also

shares the high regard as it is the key for understanding Islam

(Binyamin, 1998). Ijma is the third pillar of traditionalism. The

traditionalists emphasize Ijma as concept of community and when it


28

comes to community then Ijma is to be accepted on the grounds of

involvement of community in it; a single person is likely to err but not

the majority is inclined towards it.

The second rule of traditionalism is the similarity shared by the

different rulings of Islam. Since all rulings are concerned with the

different aspects, so the question arises how these share similarity. The

answer implies that since origin is the same, there is bound to exist the

element of similarity. So, the second rule of traditionalism is

concordant with the first one as it employs the first rule as the central

point from where the different rulings emanate. Therefore, this rule is to

be accepted. This second rule is just the extrapolation of the first rule

except that the latter is the fountain head while the former can be

recognized as its different offshoots.

The third rule aka characteristic of traditionalists is the following of the

traditionists (Binyamin, 1998). Traditionists are those who have been

involved in either the scribing of Sunnah for its proper documentation

or they had played an active role in the transmission of traditions from

one generation to another. The early traditionists were the Companions

who strived for not only the collection, but also writing down of

traditions in the early days of Islam. After them were their successors

who followed the Companions. Traditionalists revere Companions

being the eye-witnesses for the various traditions thus they are held in

high esteem for these very reasons by the traditionalists. After

companions, the role of Successors of the Companions is also very

crucial to mark authenticity in preserving the traditions and passing it

on.


29

1.5 RATIONALISM AND ISLAMIC LEGAL

TRADITION

The term Rationalism refers to the use of rationale, logic and reasoning

in the matters concerning the religion. It implies that reason is to be

held in high esteem when it is considered in the rationalism. The issues

of religion are to be dealt with the use of reasoning. Such approach

defines the priority of the rationalism philosophy. The term rationalism

was coined when the issue of proving the concepts of religion was

approached with the use of reasoning. Such approach was the

characteristic feature which distinguished the rationalism philosophy

apart from traditionalist. The followers of rationalism are known as

rationalists (Binyamin, 1998).

1.5.1 Central Theme of Rationalism

The basic theme of rationalism revolves around the concept of

comprehending the God and the world with the human power of

intellect. According to rationalists, the fact that God exists is to be

believed on with the arguments employed for it. The existence of God

is simply justified with reasoning and justification is their feature

employed to defend these concepts. The attributes of God are accepted

by rationalists by the use of reasoning. They have employed reasoning

as a tool to justify the attributes of God. The involvement of reasoning

is not just confined to the attributes of God; another aspect is the unity

of God which is also justified with the use of reasoning. For rationalists,

the idea of unity of God is not just a belief but a belief with strong

foothold of arguments, a belief which is based on reasoning and a belief

that is anchored to reasoning.


30

The next ideas are the concepts pertaining to this world. In this context

the creation of this world, the purpose, the aftermath and the different

phases of its evolution are justified and explained on account of

reasoning. The purpose of creation of man, his conduct, obligations,

attitude towards life and the influence of his belief on his actions, all of

this is justified with reasoning. Rationalism prefers reason over

revelation. Reason helps in providing convincing arguments to defend a

point while revelation demands belief on it. The gap between reason and

revelation can be minimized only when reason intervenes to sort it out to

avoid the conflict. So the rationalists tend to counteract the issues

confronting the revelation with reason.

1.5.2 Element of Modernity in Rationalism

The element of modernity prevails rationalism philosophy as the use of

reasoning opens the roadmap towards the new perspective and offers the

avenue of flexibility to be employed in the realm of religion. New

horizons are to be explored which sometimes lead to the innovation

(bidah) which is strongly rejected by the traditionalists (Binyamin,

1998). The use of reasoning comes with the benefit of providing latitude

in exercising the Islam and its commands. Latitude in the sense that

those commands which were specific to a certain time period are

identified and then they are modified according to the ease the

rationalists‟ like to resort to. It is to be noted that basic tenets of faith

cannot be modified and they are accepted as such.

1.6 LIBERAL ISLAMISTS AND MODERNITY

Closely associated with the idea of modernists is the concept of liberal

Islamists (Raja, 2011). This term liberal Islamists consists of two words


31

i.e., liberal and Islamists. The term liberal implies the freedom but the

term Islamists confines and limits this freedom within the sphere of

Islam. The term liberal Islamists is employed for those Muslims whose

thinking is no doubt liberal but limited to the extent that it does not

break ties with the basic beliefs of Islam. Liberal Islamists are labeled as

Muslims with a broad outlook; they are not categorized as narrow-

minded. This broad outlook needs to be defined because it can‟t be

measured with a scale but with the attitudes that they show regarding the

changes of the modern world. These liberal Islamists welcome the new

innovative ideas that render Islam conformable with the modern world

without detaching oneself from the core beliefs of Islam. They are more

inclined towards Ijtihad i.e., independent reasoning on account of which

their chances of stagnation are minimized. Ijtihad is their top-most

priority as they have realized that it is the need of the hour. They are

more receptive to it as it would be the vehicle for their progress and

development in the modern times. Liberal Islamists uphold the Ijtihad

on the grounds that it is more flexible in nature; it appeals to the human

nature and it has a broad-spectrum regarding the variety of issues it has

address to. Liberal Islamists also show proclivity towards the

interpretation of Islam with visible tinge of creativity. They are against

taqlid and give justification that it leads to stagnation. Liberal Islamists

want to bring a new interpretation of Islamic concepts in the light of the

modernity and its needs. They demand reframing and reconstructing of

Islamic Law in accordance with the modern world.


32

1.7 CONCLUSION

The changing times are posing new challenges to Islam and there is a

need of re-interpreting the concepts in the light of modern times keeping

in view the doctrines of Islam. It does not imply that one is to negate the

traditions but emphasizes the need to come up with a middle way

between the traditional and modern Islam so that a blend with all

essential features are included in it. No doubt the modern times lay

stress on the employment of reasoning as the tool for argument and

justification of a concept but still the limitation of reasoning is to be kept

in mind. The domain of orthodoxy is to be established first in order to

proceed with the interpretation. Once the orthodoxy is determined, the

process of interpretation begins but free hand is not given; despite the

liberty exercised by the jurists to provide modern interpretation in line

with the changing times, they can neither deviate from the primary

sources of Islam nor can they exceed the use of reasoning in it.

Eventually the uphill task of modern interpretation helps in broadening

the outlook and spectrum of Islam regarding its pragmatic nature.


33

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