Allah – The Lawgiver

 

When early humans migrated from Africa and settled across different parts of the world, the idea of a mighty superhuman power that created rivers, mountains, the sun, the moon, and the universe existed in their minds. Living together also required them to establish rules and appoint someone to enforce them. As a result, a person with a superior position and control over wealth and military power became a highly powerful figure known as a king.

        When people saw that king had all the powers in a kingdom, and he could use them the way he wished without being accountable to anyone, and his demand was that everyone must obey without questioning the rational of his order; people relinquished their rights in his favor because they had no other option. Moreover, he could bestow many favors and wealth on those who made him happy; and destroy those who refused to obey his orders. All those who were desirous of fame, wealth, and Honor went to kings and sought their approval. 

        The image of Allah was created after the king of earth. According to their belief, Allah is an absolute dictator with infinite powers; He can make or break anyone, it is an insult to question His authority or put some limits on it.  What kind of ultimate authority He is if He does not act as He wishes? His every order is law and He can destroy or reward anyone when He likes. The relation of Allah and men is based on fear is the logical result of upper mentioned proposition. People came to believe that they could please Allah by singing His praises or by seeking help through those they considered close to Him, hoping to have their needs fulfilled through such intermediaries.

This was the common image of Allah prevalent at time; however, the Quran presents a different understanding. It explains that Allah creates in three spheres. In the first sphere, events appear to follow a chain of cause and effect, yet there comes a point where something comes into existence without any prior cause. How this happens is beyond human knowledge.

       The Quran therefore describes Allah as the originator of the universe: “Originator of the heavens and the earth” (2:117). In this realm, things come into existence for the first time and do not follow any law, including the law of cause and effect.

Alam-al-Amr

        The Quran refers to this realm as Alam al-Amr, where the will and decree of Allah operate. About this process, the Quran says: “When He determines the coming into being of a thing, He says concerning it: “Be! And it is” (2-117). In this sphere the Mashiyat and Willl of Allah bring into existence non-existent things. How this process occurs is beyond human understanding. Human intellect cannot understand it, the Quran only says that He is, “Originator of the heavens and the earth, (2-1170). The second stage in a created thing is to determine its attributes, different stages of progress, and the goal. Allah’s Will and Mashiyat completely control it. Why is the sky blue? Why does water always flow downward? Why does water form only by the combination of oxygen and hydrogen?  In this sphere of events the question of why does not arise.  This is how the things work as ordained by Allah in this universe.

       In this sphere He is not bound by any rules, “Allah does that which He wills” (22-14). “Allah decreed what He wills” (5-1). He has the right to place the things according to His program, and no one can question Him. “He cannot be questioned concerning what He does, but everyone else will be questioned, (21-23). In Alam-e-Amr Allah infinite knowledge and wisdom combined with fathomless powers works independently as final authority.  Allah is omnipotent and omnicompetent in this sphere known as Qadir-e-Mutlaq.

 

 

Permanent Values

      

This essay is about four permanent values of the Quran, preservation and development of nafs, dignity of mankind, equality of humanity and justice. The Wahi in the Quran gives permanent values for humanity. These values are like perennial flowers that bloom in every soil and season. These principles revolve around the concept of Deen; a life lived under their guidance makes our present and future lives successful.

       The Prophet Mammad received the wahi of the Quran for 23 years, which started at night. The Quran refers to it as the night of permanent values. Before it, the world was deprived of Allah’s guidance; this night brought new measures and values, creating a new realm of light and hope. With time, as humanity gradually recognizes its merit and worth and implements it in our lives, it will usher in an era of tranquility and peace rather than wars and bloodshed.

       The change that distinguishes humans from animals occurred when Allah infused Adam with a spark of divine energy, transforming him into a being of a different kind. “We developed it into a distinct creation,” (23 15). This change aims to give Adam a chance to develop his nafs, or psyche, which is given to him in an undeveloped state.

        A life lived under the guidance of permanent values   strengthen the nafs and protect it from disintegration. Allah imparts His knowledge through wahi and prophets to human beings. In the Quran, He says about human beings, “We have indeed honored the children of Adam” (17-71).

       Every action performed leaves a print on the nafs, and the performer is answerable for it. A dictator who invades a weak country on false pretenses is not conscious that his actions are leaving a harmful effect on his nafs. The wahi warns that every human shall have to face the consequences of their actions in the present life or the life to come. All human beings are equal, irrespective of their color, race, gender, ethnicity, or social status, and superiority due to some connection with famous heroes in history, because the nafs given to every human child is the same. Although equal dignity is given to all human children at the time of birth, the place in society is determined by their actions. “And for all, there will be ranks based on what they do, (46-49).

       Justice is a particularly important value. All human beings are equal at birth, and opportunities for development must be provided to all according to their talents and capacities for work; all due must be fully paid for the work. The same law, without discrimination, must be followed to establish a meritocratic society in which an evaluative standard of personal abilities serves as a yardstick, without intervention. The standard by which a judgment or decision is made should not be based on money and superior connections.

       All is not fair in love and war, “Allah enjoins you to do justice, (16-90). Justice is a particularly important value; it is indispensable in all events of life. “Let not a nation’s enmity towards you incite you to act contrary to justice; be always just, that is closer to righteousness, (5-8). Justice must be dispensed to friends, enemies, men, women, rich, poor, yellow, brown, black, and white people without any discrimination. Their status in society shall be determined by how responsibly they do their duties, and not by acquiring money or power. “They shall all be requited fully according to the quality of their conduct, (46-19).

       Knowing the law and breaking it is a crime in a society based on justice. It is an obligatory duty of the state to pursue criminals and punish them. This procedure is known as the law of Qisas. “There is safeguarding of life for you in the law of retribution. O men of understanding, that you may follow the law judiciously, (2-179).