Our Ideal ...Allah

 

Our Ideal… ALLAH.

             

I have been writing previously about Allah that He alone has created the universe without any existing material or pattern. He brought the universe in to existence from nothing. The Quran knows the limitations of the finite human mind that it cannot understand the infinite, which is why the Quran does not give any description of what Allah is made of. The Quran describes His personality by His attributes. In the Quran ninety-nine attributes of Allah are given. I have written about some of them. In this essay I want to explain the reason for mentioning His attributes.

            The theory of evolution tells us that the life on our planet appeared in a very primitive form and kept evolving till it reached the human beings. The human species is like the animal species in many ways; but humans were infused with a tiny bit of divine energy known as nafs, which is not governed by physical laws. For a healthy existence, human beings need all material necessities provided by Allah, but unlike animals where all the matters are decided by Allah, the humans must choose for themselves. The freedom to choose is a new aspect of human life, which is not given to any other species on this planet.

     The animal life is fully controlled by the laws of nature; whatever they eat and howsoever they procreate is controlled by the laws of nature; a lion with all his strength cannot eat grass, similarly an elephant cannot eat meat when he is very hungry. The laws of nature completely regulate their lives. There is no concept of right or wrong in animal life, a cow cannot distinguish between her field or the field of her neighbor, she is driven by her instinct and that is hunger, she must quench her hunger by any means available to her.

        Human life is different, they are given reason along with instincts, they can think, ponder, and reflect upon the consequences of their actions. Reason can point out the result of their actions, but it cannot force them to act in an appropriate manner. Allah has created all the means that are necessary for existence and development of life in planet earth. Earth which is the main source of raw material is not created by any animal or humans. This is a gift from Allah which all living beings have acquired without any effort or arduous work. Moreover, all that is necessary to get any yield from the harvest such as change of climate, water, change of weather and wind all are provided without any cost.

       Allah is managing the whole universe through laws, sun, moon, and all planets are following a certain pattern, it is not in their power to change or alter it. The guidance is innate in them, which is known as instinct, and they are vigorously following it. This guidance is known as nature, and nature is the unchanged code of living under which everything except human species lives. It is not in the power of a duck to refuse swimming, likewise a lion cannot climb a tree. On the contrary, no such restrictions are imposed upon humans, they are not given any unbreakable nature. Allah has withdrawn His control from them, and human beings can change or alter their manner of life.

       The creator –who has given the guidance to all the universe—could not leave the humans without it. For human beings, the guidance of Allah comes in the form of revelation. Allah reveals the truth to a chosen individual, and he tells the other fellow humans about it. In this way their freedom of choice is not compromised. Human beings are shown two ways of living, signposts are fixed on every crossing pointing out clearly the right or wrong directions; the humans can adopt what they choose, but they cannot control the result which follows their actions. The actions result will follow the law; constructive work must give constructive results, and evil action will yield destructive results. This immutable and permanent law is the law of requital.

       The existence of all living species depends on the means of sustenance that are scattered in the universe by Allah. Animal life and growth depends on the things they eat. Human physical life and growth also depend on the food they consume; but they are given a self that needs growth and development. How can we develop the self that is given in an undeveloped form? The law is that unlike physical existence, which depends on what we consume ourselves, it develops and integrates on what we give to others. In the words of Jesus Christ, it is like a small muster seed which has the propensity to grow and yield fruit; but, without nourishment it disintegrates.

       All the attributes of Allah, except some, can be acquired by human beings. Allah is infinite and his attributes are infinite also; a human being is finite and can acquire these attributes up to finite capacity of human level. Allah is Aleem He

knows everything in the past, present, and future. With the advancement of science humans are more knowledgeable in many fields but their knowledge is limited. it cannot be unlimited like Allah. Allah is superior to us, and He alone is capable of being our ideal. In the Quran His attributes are given at the end of many ayahs, we can seek guidance from them; for example, Aziz is an attribute of Allah –which means powerful and dominant -- Nowhere is it mentioned that He is weak, so we must try to be strong as individuals and as a nation.

       The difference between Quranic and materialistic concept of life is that for a materialist life is the life of physical body, which grows and decays according to physical laws. The end comes when it stops working. Death is end of this drama. The Quranic concept is that human life consists of two things, physical body and self. The self is not governed by physical laws; therefore, it lives after the decay of body. The development of self begins by obeying values; the values are not man made; they are given by revelation, which is in the Quran.

       The preservation of body and development of nafs both are important. This goal of peaceful existence can be attained only in a society; that is why all the prophets had tried to establish a just society so that attributes of Allah manifest themselves in a concrete form. Allah is raziq—provider of sustenance—this society which is formed on His name must provide —the means to develop body and self --for every individua living in that society. Allah is everywhere in the universe, but we cannot see Him; what we can observe is His universe where His laws are working in perfect harmony. We can draw guidance from His concrete work, and His attributes. His attributes are known as Asma -ul-husna, which means that they have complete balance in them.

       Allah is not praising Himself when He give His attributes to humanity, He is giving directions for human development, for individuals and society. These are not only for reflection and contemplation; but also, for establishing in the society. The Quran says, Adopt the color of Allah; what can be more beautiful than His color, (2:138). His color is His attributes, with obeying His directions we can enter in a program which is good and beneficial to all humanity.    

 

             

     

          

 

The Knowledge of Allah.

 

The Knowledge of Allah

        Most of the people in the world say that they believe in God, but

their interpretations of God are extremely different from each other.  In

the Hindu religion, one God is known as Chalia, the deceiver, i.e., the

one who cheats the people to get his tasks done.        

      The Eeman in Allah is one of the fundamental principles of Islam. He is the creator of all life, including humanity. He cannot be unaware of humanity’s conditions. The Quran gives an elaborate description of God’s knowledge, because He has created everything in the universe. Therefore, His knowledge is the most perfect and complete in all its aspects and beyond reproach.  It is beyond any doubt and guesswork. It is no doubt the real, clear, unambiguous and the perfect form of knowledge.  The Quran summaries all of Allah’s knowledge in a concise verse: “He has full knowledge of all things” (2:29). The Arabic word Aleem, which signifies the One with deep and solid comprehension, also indicates that His knowledge is constant, without any fail or break, and doubt.

This concept is repeated in different ways throughout the Quran.  “He is the First and the Last, His creations manifest His attributes, but His personality remains hidden, He has full knowledge of all things” (57:3).  Abraham said to the king, “My Rabb’s knowledge encompasses everything in the universe” (65:12).  The Quran further emphasizes the concept as follows: “With Him are the keys of the Ghaib.  None but He knows them. He knows whatsoever is in the land and in the sea; nor a leaf fall but He knows it.  Nor there is a grain in the darkness of the earth, nor any thing wet or dry, but it is noted in a clear record” (6:59).

      Here I will explain the word Ghaib which is translated in the English language as “unknown” or unseen. The unique and everlasting miracle of the Quran is the selections of its words.  There are many words in Arabic language to express the unknown.  Why does the Quran select this word, Ghaib?  It is due to the fact that it is necessary for Ghaib to exist in reality, though out of sight for a specific period of time.  Therefore, the word Ghaib cannot be used for an entity which does not exist in reality.

      Mashood is the antonym of Ghaib, meaning something that can be observed.  For example, the knowledge of space, black holes, and galaxies was once Ghaib; all these objects existed in the universe, but they were not known.  However, now they are Mashood and in the known sphere of human knowledge. 

Past, present, and future are the limitations for a finite human mind. But for infinite Allah it is eternal now.  “Allah has knowledge of whatsoever is in the heavens and whatsoever is in the earth” (5:99).  ‘’And Allah knows your averting actions as well as your secret designs” (6:3).

      The complete knowledge of Ghaib is only for Allah.  The Quran says, “Allah is the knower of Ghaib; and He reveals it to no one, except to His chosen prophets, He reveals the knowledge of Ghaib through revelation” (72:26-27).  The truth through deduction and historical events in the Quran are revealed through revelations, and there is no part of any revelations outside the Quran.  The Quran encompasses all the revelations. Allah is omnipotent and omnicompetent. He is the almighty and the most powerful. Our belief or disbelief in Him is of no consequence in regard to His knowledge and supremacy.  Our acknowledgement does not make any difference for Him; but His acknowledgement by human beings makes a phenomenal difference in their character, personality, and behavior.

      The Quran wants to inculcate in the human mind that they cannot hide anything from Him.  When we think that no one is looking at our actions, He is watching them.  The Quran emphasizes that wherever we go and whatsoever we do; He is with us and knows what we are doing.  “And know that Allah is the Seer” (57:4). The word that He is Baseer —the One who sees is repeated 40 times.  He is Sami—the One who hears; the word Sami is repeated 42 times, He is Khabir – One who has the knowledge of everything. The word Khabir is repeated 45 times, and that He is Aleem – all knowing One—has been repeated one hundred and twelve times in the Quran.

      The human beings enjoy the privilege of freedom of choice.  Nonetheless, they are also accountable for their actions.  Therefore, all deeds, whether big or small, bear their respective consequences and results. Allah’s law of requital will make him or her bear the inevitable result of their actions.      

Al-Qahhar, Al-Jabbar, Al-Mutakabbir, and AL-Muntaqim.

                                               Al-Qahhar, Al-Jabbar, Al-Mutakabbir, and AL-Muntaqim.
      

     Qahhar is an Arabic word which means domination, intensity, power and complete control. It is often wrongfully translated in English as anger and fury.  It also refers to the softening of tough meat by putting it on a fire so that it becomes soft and eatable. 
      

    Jabbar is another Arabic word which needs exposition.  In ancient times when medical science was not as advanced as it is in this modern era, the joining of broken bones was done by putting wooden sticks around the wound and tightening it with a bandage.  The wood which was used for this operation was known as jabbaratun, and the bandage jabberatun. This method of healing broken bones needs the use of power and it was known as jabbar.  Similarly, Allah is known as Jabbar because He establishes law and order in the universe, which is an absolute good for the maintenance of harmony.  There is no trace of cruelty in this use of power; it is based on wisdom and knowledge.
      

    Qahhar and Jabbar do not mean anger and fury in the Quran when they are used for Allah; they simply indicate power, control, and domination by Allah.  He has created the laws to govern the universe, and they are unceasingly producing results; qahr and jabr do indicate some use of power, but the use of power is to keep the unruly in the limits of laws. Qahhar and Jabbar are only used once in the Quran. According to Quran “If any affliction touches you it is due to disobeying the laws of Allah; there is none that can give relief except His laws.  Similarly, if good fortune comes to you (there is none that can impair it) Allah has full control over the laws; and nobody can circumvent them, He is aware of everything, and his decisions are based on wisdom” (6:17-18).
     

     Al-mutakabbir means the possessor of greatness, which is an attribute of Allah.  Kibr, when it is used for common people, means arrogance and pride; but when it is used in the Quran for Allah, it means  greatness and sovereignty.   Pride/ arrogance is used for common folk, especially  when they acquire power, and by virtue of it they think they are superior, and has acquired the right to dominate and subjugate powerless people. To achieve greatness is not prohibited in the Quran. Greatness is an attribute of Allah, but it must be acquired –bil haqq—by doing constructive and positive works for the well-being of humanity.  Any other use of it will result in rune and destructions, as it did for the tribe of Ad.  Ad was a powerful nation.  They were so intoxicated by the power that they neglected all values. “The tribe of Ad behaved arrogantly in the earth without any justification and said: Who is mightier than we are in power?” (41:15). The wrong use of power, and neglect  of values did not strengthen their position but only brought destruction upon them.

       Allah is also known as Muntaqim , which is translated into English  as revenge-seeker.  According to Google the meaning of revenge is “the action of inflicting hurt or harm on someone for an injury or wrong suffered at their hand” There is always an element of anger in revenge; but Allah is far above these human emotions.  The word naqam means the middle path.  A Sheppard moves his sheep to the middle of the road when they go astray; similarly, the law of requital punishes the criminals for their wrongdoings.