Discovering the Headcover - 6

Let's remember where we are in our quest, because we don't want to lose track of our thoughts. 

In the third episode, we had used a list of conditions in order for something to be considered as an order of God. Using those conditions, we had seen that headcover being an order of God is not a straightforward conclusion. Then, we had finished that article with this paragraph:

But wait a minute! We arrived at the above conclusion based on a methodology developed by the Islamic scholars and not by a God-given measuring stick. How can we be sure of the accuracy of our conclusion and the reliability of the method thereof? Plus, there is also the practice of the Prophet Muhammad (pbuh) and his family and his companions. Had it not been the order of God, would they stick to the headcover, and covering in general, as strongly as they did?

In the fourth episode, instead of answering these questions, we did something else. We saw that if God has left something uncertain, people are not going to be held responsible of it to the same degree as other things that are told explicitly. So, we looked at what is certain and what is not in the verses related to the headcover. What we found as certain was the concept of adornment. So, we studied the functional meaning of adornment as used in the Quran. Our concluding paragraph was an echo of the ending of the previous episode:  

By looking into the meaning of the word "adornment" and making use of the notion of functionality, are we doing the same thing as the Israelites facing the order of slaughtering a cow? Or are we really intending to figure out and submit to what Allah wants from us given our conditions today? Why don't we simply go with the practice that has been present among the companions of the Messenger of God and all along the Islamic history? Would the Messenger of God do the same critical thinking as us, had he lived today, or would he do exactly the same way as he did 14 centuries ago in the Arabian peninsula?

In the fifth episode, we made use of an analog to check the validity of what we are doing. This test showed us that the path or the method we are taking is exactly the same as the scholars' that are facing obliging conditions. It also showed that you did not always need a scholar to see the truth, thanks to the God-given vision of the thinking heart. Despite these affirmative results, we needed to remind ourselves certain criteria so as not to diverge from the straight path:

What we are doing cannot be correct, just because there are others doing it. Conversely, what we are doing cannot be wrong, just because there is no one else doing it. Far from any connection to the number of others holding onto it, what we are doing can only be proven correct or wrong through compliance with the book of God and compatibility with the actions of His Messenger (pbuh).

In this sixth episode, let's try to clarify one of the things that was left as a question. What are the properties or steps of a God-given method to identify His orders? If we can figure these out, we can strip our minds of the human artifacts and comfortably submit ourselves to God. We can also verify the validity of the method developed by the Islamic scholars.

As we venture into the realm of orders and methods, what is more helpful than using a proxy! The proxy of God's orders are, again His orders, but in the creation. If we look at the natural laws, which are God's orders that are absolutely obeyed and executed by the creation, we can take lessons for our quest. So, what are the basic properties of the laws governing the world around us?

1. Constancy over space: The laws of nature are independent of space. Wherever on the earth you are or whichever planet or galaxy you go, they are the same.
2. Constancy over time: The laws we observe in the physical world do not change from past to future.
3. Objectivity: The orderly behavior we see in the universe can be perceived the same way by everyone looking at them.

Based on these three premises, there is also the notion of repeatability, which says that under the same conditions, the same results must be obtained. Now let's do some discussion on these three premises and their applicability to the realm of religion as a valid proxy. 

If you are well versed in the scientific philosophy and science history, you can instantly catch some problems with the above conditions. That is, the picture formed by these conditions relate to a Newtonian world view and that the relativity and quantum theories revealed the limitations of it in case of the "very big" and "very small". But let's remember that we are, as humans, neither very big nor very small. Accordingly, our daily interactions with the physical world are very well explained by the Newtonian world view. If, instead of looking at our interactions with the outside, we look at what is happening in our inner worlds, which is the realm of subjectivity, we realize individual differences that resemble the notions of relativity and quantum. But again, laws are not about individual differences but about universal commonalities. So, overall, we can safely use the above three conditions as valid observations about the laws governing the world around us in our daily lives.

How about validity of these three conditions as a proxy to figuring out God's orders? That is, can we comfortably say that "constancy over space and time and clarity to the readers are indicators of an order of God"? The only authority that can validate something like this is God Almighty, Himself. So, let's read what He tells us:

Be devoted to the upright religion. It is harmonious with the nature which God has designed for people. No change should there be in the creation of Allah. Thus is the upright religion, but many people do not know. Turning unto Him (only); and be careful of your duty unto Him and establish worship, and be not of those who ascribe partners (unto Him); even of those who have divided up their religion, and become sects, each sect rejoicing in what is theirs. (30/30-32)

Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah , then indeed, Allah is swift in [taking] account. (3/19) 

a Book, whose verses are made decisive, then are they made plain, from the Wise, All-aware (11/1) 

He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, ... (3/7)

Reading the above verses, we can arrive at an affirmative answer to our question regarding the validity of those three conditions as indicators of orders of God. Still, let's not stop here, and let's find examples of this in the Quran:

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous (2/183) 

and appointed them to be leaders guiding by Our command, and We revealed to them the doing of good deeds, and to perform the prayer, and to pay the alms, and Us they served. (21/73) 

And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path, (22/27)

In short, we see that the things that are clearly known to be God's orders have also been enjoined on those before the Muslims, and this fact is explicitly mentioned in the Quran on each of those matters individually. Are these three conditions also compatible with or confirming of the criteria developed by the Islamic scholars to identify the orders of God? First, let's remember what those criteria are:

1. God uses an authoritative language with explicit words. 
2. The order is either repeated or paraphrased at other places
3. The addressee of the words is directly the believers
4. Certain steps or details of the act are disclosed
   

One straightforward observation is that these conditions relate to the "clarity to the reader and objectivitiy" mentioned above. However, constancy over space and time are not as straightforward; at least not at the first glance. If you think again, nevertheless, these orders relate to the believers. So, as long as you are a believer, and no matter where you are, these orders are going to travel with you. Therefore, the transcendence over space and time are embedded in the notion of being a believer and God's direct address to the believer. As a result, we can say that the method proposed by the Islamic scholars and the observations we made from the natural proxy to God's orders agree with each other. Now is the time to think about how these play out in the case of headcover.

But wait a minute!

In analyzing the nature and universe and in figuring out God's orders therein, we used our mind. Then, we employed the result of that analysis to check the status of the scholars' method, which was again a product of human mind! So, we used the human mind to check the human mind, while thinking that we are figuring out a God-given method to identify His orders. Isn't this a discrepancy? Isn't this a self deception?

It is not, because human mind, and the rational thought stemming from it, is the God-given tool to communicate with Him, and so, it is our most reliable tool to identify His orders. 

This is a clear message for mankind in order that they may be warned thereby, and that they may know that He is only One Allah, and that men of understanding may take heed. (14/52) 

He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding. (2/269)

You are not, [O Muhammad], by the favor of your Lord, a madman. And indeed, for you is a reward uninterrupted. And indeed, you are of a great moral character. (68/2-4)