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).

 

Wahi and Iman-2.

Wahi and Iman - Part 1.

The Wahi - Intellect and Emotions - Part 2

Wahi - Intellect and emotions - Part 1.

The Wahi 4, Wahi and Iman.

 

The Wahi 4, Wahi and Iman.

     

Iman means believing in something after considerable thought. Many ideas are floating in the world; the wahi offers a unique perspective on life that cannot be imposed on someone; it is a belief that requires complete satisfaction of both mind and heart. The Quran says, “If Allah willed, all on earth would have believed together. Wouldst thou (Muhammad) compel men until they become believers?” (10:99). In other words, compulsion and iman are contradictory terms that cannot coexist. Allah has given the right of choice to all human beings. Therefore, no compulsion must be used to alter it.

People often ask what Allah provided that was missing in human life, which He introduced through wahi, setting them apart from other creations. Wahi represents concepts that were unknown to humans. Just as humans cannot grasp life after death, nafs, the law of requital, or God, they also struggle with ideas that transcend beyond the senses, and they can only comprehend physical entities. However, personality is not a physical object, so humans are incapable of understanding it only with the use of senses; the same can be said about the personality of Allah and nafs.      

       All religions except Islam advocate that iman and intellect are contradictory ways of thinking and cannot coexist. To have iman, one must accept the dogmas of the religion without question. Thus, reasoning and critical thinking are often detrimental to accepting dogmas of religion.

       The Quranic way of presenting its ideas is distinct; unlike many religions, it invites and encourages individuals to reflect and think about its verses. “Will they then not meditate on the Quran or are their locks on their hearts?” (47:24). The wahi in the Quran informs us that human life does not end with the decay of the physical body; nafs is not a result of physical evolution, and it defies the laws governing the physical body. It does not cease to exist after the physical body's decay; instead, it enters a new life. The belief in the continuity of life and the concept of nafs rely on each other; they lose significance without one another. The same holds good for believing in Allah and the law of requital.

       A person who does not believe that Allah has created the universe and is governing it, and for whom the universe came into existence by chance without any purpose, cannot understand the concepts mentioned earlier, and nor can they believe in morality, because without the concept of accountability and Allah, morality fails to make any sense.

       “Our Rabb! Raise in their midst a messenger from among them who shall recite thy revelation unto them, instruct them in the scripture, explain the wisdom it contains, and make them grow,” (2:129). This is the prayer of Ibrahim and Ismail after building the Kabbah; the Prophet Muhammad and the revelations he received were the answer to their prayers. The wahi is not given individually; it is given through prophets, which broadens our outlook in life and tells us that we are answerable for our actions.

       Humanity began receiving wahi at the dawn of civilization, when people started living together and their interests clashed, thereby highlighting the need for regulation. As such, Allah sent His messengers with wahi containing regulations for forming a balanced society where everyone lived in harmony and happiness. At that time, there were no printing presses, and the human population was small and scattered, resulting in the slow transmission of information. Therefore, prophets were sent in quick succession to transform various civilizations. When civilizations settled into organized groups, Allah sent His final and complete message to humanity through His last Prophet, Muhammad. The Quran is the only book that contains the untampered and unadulterated wahi. To be a Muslim, one must believe in one creator, prophets, books, the day of judgment, Malika (the agents that conduct and implement the orders of God), nafs or personality, continuity of life, and the law of Requital.

       The wahi is based on firm immutable concepts, and without a clear understanding of them, one cannot form a correct idea about the system that wahi gave. This system aims to emphasize the development of nafs and character. The development of everyone is possible in society. Wahi provides the fundamental principles, along with the enthusiasm to carry them out. Thinking is essential for understanding these concepts, so iman is not a blind faith; it is accepting the truth with complete satisfaction of heart and mind that cannot exist without thinking.

 

The Wahi – 3 “Intellect and Emotions”.

 

        The laws given by wahi are essential for the growth and development of personality, and wahi is not a product of human intellect; it does not mean that human intellect is incapable of understanding the truth put forward by wahi. Here, I must point out that human research is not final. In his book, Philosophical Aspects of Modern Science, James Arnold Luther said that although the system of nature is simple, it is astonishingly complicated in detail. The final word on any scientific topic must be left for the last man on Earth.

       Intellect is a precious gift given to human beings. The Quran tells us about the human creation, “Who began the creation of man from clay. Then He perfected his faculties and put a dab of divine energy in man. He has bestowed upon him hearing, sight, and intellect” (32:8-10). The material collected by the senses gains the first or perceptual knowledge; conceptual knowledge comes later. However, all of this is due to intellect and thinking, which are the specialties of human beings. The Qur'an says, “In the sight of Allah, those who behave like the deaf and dumb and do not use their intellect are the worst creation " (8:22). Every individual who believes in the truth that the Quran puts forward struggles to achieve excellence in nafs’ development. The ability to analyze and reason out their problems distinguishes humans from animals.

       “Civilized people living in cities or people residing in villages, “says the Quran, “most of them are headed for the path that leads them to hell. They have hearts, but they do not use them for understanding; they have eyes, but they do not use them for seeing; and they have ears, but they do not use them for listening. They are like cattle: only more astray. They are utterly heedless,” (7:179). Reason is the only feature that distinguishes a human from an animal; those who do not use this gift live on a lower level than an animal because an animal uses all the faculties Allah gives. Their low desires easily trap them and lead them to destruction.

       The solutions for the intricate problems of life are vividly explained in the Quran; humans can fully understand and use them to their advantage if they decipher these verses critically and wisely and interpret them logically. Almost every third or fourth page of the Quran emphasizes thinking, reflecting, and reasoning. “Thus does Allah make His verses clear to you that you may reflect upon this world and the next” (2:219). In this verse, humans are advised to think about the world in which we live and the next that we will face after death; we can compare the short-term benefits of this world with the permanent advantages of the next.

       Some people point out that intellect is the cause of all evil in the world. A battle of wits is going on in this world; those who are cleverer exploit less clever folks. Similar is the case of nations; knowledgeable and advanced nations exploit and take away their resources from less advanced ones. Undeniably, intellect plays a significant role in destruction, but it does not mean intellect is evil. Intellect is created by Allah, who never creates evil. It is a torch of light to show the balanced path in life. Intellect is a neutral faculty; its use makes it good or bad. Wahi trains it and marks the path that leads to the safety and betterment of humans.

       Emotions are another aspect of human life and are the basis for action. They contain tremendous energy that leads to actions. Our desires arise from emotions; occasionally, some desires become so strong that they overpower the intellect, and it starts forming justifiable excuses for wrong actions. “Is he who relies on a clear proof from Allah,” says the Quran, “like those for whom the evil that they do is beautiful while they follow their lusts,” (47:16). Furthermore, this type of approach leads them to a situation where they face limitations of use, thinking powers are eradicated, and they heedlessly follow their emotions.

       When a person is under the influence of alcohol, his knowledge, experience, and wisdom cannot work correctly; similarly, a person who is overpowered by his emotions loses his senses and, without thinking, follows his emotions. The Quran portrays such a person and says, “Have you reflected over the case of him who has made his desires his God? According to the law of requital, despite intellect and knowledge, it turns him astray, seals up his hearing and heart, and sets on his sight a covering” (45:23). After stating this fact, the Quran supports it with examples of ancient history and declares that these nations were not destroyed due to lack of wisdom and knowledge, they were eradicated because they denied the law of Allah. Their emotions painted a glorious illusion for them, and they heedlessly followed their emotions. “These nations were more established and influential than you. Their eyes saw everything. Their ears heard everything. Their hearts understood everything. (It means they had vision and wisdom) When they followed their emotions, flouted, and neglected the law of Allah, their wisdom and vision were of no avail, and that which they used to mock encompassed them (46:27).

       Wahi comes to our aid in marking the spheres of intellect and emotion. The wahi recognizes the strength and power of emotions. Unlike Vidant and mysticism, it disagrees that emotions are evil and hinder human growth, so humans must destroy them, but humans cannot destroy emotions; they can only suppress them. The rule of psychology is that repression leads to perversion, so instead of indulging in useless attempts to eliminate emotions, humans should subject them to the guidance of Allah’s wahi, which can lead intellect and emotions to work coherently for the peace and well-being of all humanity.

 

             

The Wahi - 2.

The Wahi - 2.

 

                                                      The Wahi – 2.

 

Allah has created the entire universe and instructs all His creations on how to work. This instruction is known as wahi, which is given to them to work harmoniously in His program. These instructions are inherent in them and known as instinct.  They instinctively know how to behave in different circumstances; for example, migratory birds travel thousands of miles in the wilderness of the sky without any signposts; their knowledge of the trackless way is innate.  Similarly, the inorganic objects receive their instructions.  The Quran says, “And We inspired in every planet its mandate” (41:12). “Have you not seen that all who are in the heavens and the earth, and the birds in rows who are flying with spread wings are working with all their energy to fulfill the program of Allah. Each of them knows Allah’s program and the duties they must perform. (Besides that) The law of Allah constantly and continuously supervises their work” (24:41). In other words, the first step of this program is that every creature gets instructions about their duties in life from Allah. These instructions are innate and specific in every individual, known as instinct.

 

Humans' situation is unique. All the other creations of Allah follow the directions given to them without any choice, but humans have the freedom to choose from various options. Humans can accept the truth put forward by the Quran or reject it. The procedure to impart instructions differs from that of animals; instead of putting them innately there, they are presented to them individually, and everyone has the freedom to choose between them. These instructions are given to prophets and, through them, to all other humans. This direct transfer of the truth is known as wahi. This direct communication of the truth to the prophets is a distinct and unique experience for them; no other human can understand it except the prophet.  This inaccessibility is due to the revelation procedure, as it is directly conveyed to the prophet's heart by the angel Gabriel. This revelation is from alam-e-amr and beyond an ordinary person's comprehension as it cannot be understood through the general senses. As far as the text and content of wahi are concerned, humans can easily understand them.                                                

     

 The directions given to all that exists in the universe come from Allah.  Therefore, the directions given to the prophets do not result from their thinking. In other words, a prophet does not discover the truth through his efforts; instead, the truth is revealed to him. This revelation of reality is objective, without traces of his feelings, thoughts, and observations. Therefore, the Quran says, “We have revealed this book to you comprising the truth (Bilhaq)” (39:2). The choice of place, time, and individual all ultimately depends on Allah’s mashiyyat. “Allah chooses as the recipient of His message whomsoever He pleases, (2:105). This message does not reflect the prophet’s ideas, inclinations, and feelings. “He does not speak out of his desires; the Quran is revelation sent to him” (53:3-4). The prophet only conveys the message given to him. The Quran uses the word nazala for it, which points out its objectivity; anyone, however desirous he or she may be, can't get it through hard work or any other means known to humans.

     

 Before getting it, the recipient of wahi is unaware of it. “Thus, have We revealed the wahi to you from our alam-e-amr; before this, you didn't know what the book is, nor what the Iman is” (42:52). Wahi is entirely different from religious experiences and inspirations of a mystic. Mystic experiences result from the mystic’s hard work, whereas wahi contains nothing of the prophet’s feelings, nor can he or any other individual get it through hard work. The prophet Mohammad is the last prophet, with a complete message for the wellbeing of the entire humanity, sent by Allah. The only way to know the truth is through the Quran, which contains only the unadulterated truth.

 

In mysticism, many people think that acquiring the ability to talk directly with God is the highest achievement of a human. These claims of getting direct knowledge from God cannot be verified because their experiences are not communicated to others, as mystics concentrate only on their salvation.

      

The fundamental characteristics, principles, and rules of the wahi remain constant and do not change with time or prophets; the same reality is conveyed throughout by the wahi. The struggle between good and evil always intensifies when prophets raise the slogan of Divine Justice, whether it be prophet Noah delivering the message on Fig Mountain, Christ from Olive Mountain, Moses from Tur Mountain, or prophet Mohammad from the Safe City. World history shows that evil forces have tried to stop humanity's progress by spreading false information about the coming of the revelation.  Wahi aims to create a revolutionary world order based on justice, equality, and universal brotherhood. The practical implementation of these rules shall always and without fail show valuable and beneficial results to humanity and help them achieve the elusive goal of a just and peaceful society.

The Wahi 1

Al-Wahi.

 

AL- WAHI.

 

 

            The Arabic word Wahi has many meanings; it is used for quickly pointing out something, and it is also used for orderly written material and a balanced way of living. Al-Wahi is the law given by Allah to human beings in the Quran. Usually, people ask questions about the need for and importance of Wahi. They say that human intellect and reasoning power given to human beings is sufficient to solve the intricate problems of life; humans do not need any help from outside.

            The recorded history of human civilization stretches over six thousand years. During this lengthy period, countless nations rose to power and formed many systems of government to give peace and prosperity to all sections of society, but they failed miserably. The most intelligent people in the community always formed a group to dominate the less intelligent folk. They knew very well that all humans love liberty, so to subjugate and take work from them, they concocted many stories. An elite group of people was chosen to strengthen their claims. This group was given many advantages and a place of honor in society. Moreover, a hollow of piety and spirituality was placed around them.

            A Brahman is born superior to other humans because he comes from the head of Brahma. A commoner cannot do anything about it; his status in society and the type of work he must perform are all decided by some cruel power before his birth. Someone may declare that these divisions are a matter of the past; now, humanity has grown out of it. But the reality on the ground is quite contrary to this declaration. Many groups of developed countries are trying to establish their superiority based on color, geographical position, religion, and such accidents of birth over which any human has no control.

            Appeal to emotions and feelings plays a dominant role in this mass. Often, clever folk flatters their followers by making false claims about their future, such as entering paradise, without doing any constructive work simply by uttering some words or blindly following something they cannot understand.

            Moreover, many humans are waging wars against each other. Unlawfully gained land has more value to human life. The loss of human life is becoming meaningless. The most regrettable thing is the death of young soldiers, innocent civilians, women, and children. Emotions are running so high that penetrating them to find the truth is difficult. It is not the failure of warring nations only; it is the failure of humanity that cannot stop the bloodbath and solve their disputes peacefully.

            Wahi plays an important part in such critical situations. We all know that with the arrival of money, an individual's prosperity increases; he or she can buy a car, a house, and everything that his or her purse allows. But it is Wahi who points out that prosperity by ill-gotten means has a short life. It also tells that this universe has not come into existence without a purpose; a powerful and wise personality runs the whole show through his law. For example, the fire must burn the finger if someone puts it in. All influential presidents of the planet Earth cannot stop it.

            Allah has bestowed a spark of divine energy on human beings and distinguishes them from animals. An animal cannot distinguish between right and wrong, but a human being, with the help of values, can distinguish between good and bad.  That is why the law of requital records every human action and thought. We humans must face the consequences of our destructive and positive actions. Most materialists do not believe in the continuity of life after death; for them, life is only life in this world. They do not expect any punishment for their destructive works, which makes them bolder to commit further crimes. The other group, in contrast, believes in the continuity of life after death and the future results of our actions.

            Al-Wahi gives us a more elaborate picture of life by pointing out that human life differs from animal life, although we share many instincts, such as sleeping, drinking, eating, and procreation. Allah has bestowed upon humans a spark of divine energy known as nafs. The desire to live a higher life leads us to values. The discovery of values is a unique event in human life, and it is beyond the imagination of animals. An animal lives only to fulfill his desires.

            Wahi also reminds us of our selfishness, greed, and limitations. One can acquire trillions of dollars, but one cannot eat all that is on the planet Earth; we can digest only a limited quantity of food in our lives. The same is true of other essentials of living. To deprive others of their shares and hold everything for oneself is not a wise decision because one will go ahead in life, and these things will not be of any use to him, so the best conduct should be to share the blessings of life with our fellow humans. Without this psychological change in our mind that money and power are not the only best objects to be pursued there are many more valuable and precious things in life. We cannot bring any change to our society and life.

             Noah to Prophet Mohammad, Wahi has been coming for humans to guide them on how to lead a healthy and well-balanced life, which is good for life on earth and in the future. The truth, along with clear and sparkling reason, is revealed to the prophets and through them to all humanity. The Quran says, “There is no compulsion in Deen” (2:256). No one can force another person to adopt a course of conduct. “The right and wrong ways are clearly defined by Wahi of Allah, (2:256)”. In this way, humans can exercise their freedom to choose without any compromise. The human species has unsuccessfully tried numerous systems. As such, they should try to implement the one based on what is good for the entire humanity.              

The Nafs 2

The Nafs -1.

The Nafs.

 

The Nafs.

 

             The Quran divides the people of the universe into two groups; for one group there is no purpose of life expect enjoyment which is mostly precured by eating, drinking, and enjoying sex. Their guiding urge in life is to fulfill their desires rightly or wrongly as individuals and as well as a nation. Moreover, they want to maintain their status as a powerful and prosperous one. In the words of the Quran, “And those who disbelieve enjoy themselves in life and eat and drink as do the animals” (47:12). “And they say, ‘’ there is nothing but our life of this world; (we live and die according to the physical laws,) and it is the passage of time that kills us” (45:25).

 

 The other group has a different concept of life. According to the other group, human life consists of two things, a physical body, and a particle of divine energy known as nafs. This addition of nafs distinguishes human life from animals. The nafs which is also known as personality is not a part of Allah as believed in mysticism or Vedant, it is a part of divine energy which belongs to aalam-e-amar; and distinguishes a human from animals.

 

          Human beings do not get the nafs in a developed form, it is given to them as a realizable possibility in a dormant or potent form. The purpose of human life is to actualize and develop the nafs. To achieve this goal, it is necessary that an objective standard must be provided, so that by comparing with it one can be sure about development. Under the roof of the blue sky, the personality of Allah is the most perfect, complete and developed. We finite humans cannot apprehend the infinite; we can understand His attributes; these attributes are placed as an objective standard in the Quran. Let me make it clear, we human beings can develop into a better human up to a limited finite capacity, we can never reach the perfection of infinite Allah. Moreover, one must keep in mind that Allah has not become most perfect gradually, He is the most complete and perfect personality from the very beginning.

 

 For the development of personality, an encouraging atmosphere is essential, which can only be attained in a society. If one is living alone on an isolated island, he or she does not need to observe any rules or regulations. When we live together, and our interests are different, therefore, we need to have rules. The Quranic concept of development of personality is different from mysticism and other religions; it does not require isolation from the society for prayers and contemplation, rather seeks it in facing the challenges and strife of life. Personality can never develop in the seclusion of monasteries.

 

       Freedom of choice is the basic characteristic of personality, all freely done actions leave their impressions on him. The Quran says: “There shall be no compulsion in Deen, the right and wrong ways are clearly marked in the Quran” (2:256) “Proclaim, the truth is revealed by your Rabb, then let him who will believe, and let who will, disbelieve” (18:29). When one accepts a system after calculating pros and cons, then one is obliged to accept the discipline imposed by it.

 

       As we cannot know what Allah is made of, similarly we cannot describe what self’s composition is. It is neither a tangible material object, nor it is governed by physical laws; therefore, it illudes all explanation. The only thing we can say is that it is a capacity laced with will and freedom to choose, which expresses itself through the physical body. The scientists tell us that the cells of the human body undergo constant change; so much so, that after three or seven years we have an entirely new body. In this constant turbulence and change, the nafs which is not governed by physical laws, remains the same. In the words of a famous philosopher Nicolae Berdyaev, “Personality is changelessness in change.”

 

        Every human child is given a nafs at the time of his or her birth; every human being deserves respect by virtue of this gift. Allah in the Quran says, “Verily We have honored the children of Adam” (17:70). To honor means that no one has the right to subjugate or enslave another human being and forcibly make him or her obey his orders. The freedom of will is the basic characteristic of the nafs and whoever tries to rob him of this characteristic wants to take away his God given dignity. The nafs owes allegiance to the laws of Allah. He obeys these laws after considering the pros and cons of it. After contemplation if the nafs finds them useful he willingly accepts them.

 

        Every personality is unique, it possesses the will which provides the basis for every action; therefore, every action leaves its effect on it. These effects or impressions are permanent, no one can remove, erase, or alter them. This record of actions is known as amalnama which hangs around the neck of every individual. “Every person’s doings have We fastened firmly to his neck; and on the day of judgment, We shall place before him a book which he will find wide open, and he will be told: Read your own record, your own nafs is sufficient as a reckoner against yourself this day” (17:14-15). Every nafs is responsible and accountable for his or her actions. It is mentioned in the Quran, “Everyone must bear the consequences of that which he does, and no bearer of a burden can bear the burden of another” (6:165).

 

       Personality develops when it obeys the laws of Allah (values) and becomes capable of promotion to the higher stages of life known as paradise, if the development stops it disintegrates, and becomes unable for promotion to a higher stage of life. This stagnant condition without hope for betterment is described as a life of hell.

 

       It is in the Quran “Allah takes charge of nafs at the time of death, and of those not yet dead during their sleep. Then He retains those in respect of which He has decreed death and sends back the others for an appointed term (39:43). This ayah raises a question about the nafs, which is held back in sleep and death; when a person wakes from sleep the nafs is returned to those who are alive, but dead do not receive it. During sleep all physical functions of the body are performed in their usual way, and even the unconscious mind is present; only we are not conscious about it. In other words, in this ayah, the nafs means the conscious state of mind; consciousness returns to a sleeping person when he or she awakes from sleep. In the case of death, the relationship of consciousness with the physical body is broken forever.

 

       We are not told and have no information in what manner a nafs, or consciousness operates after death. At this stage of life, we cannot imagine what form of life waits us after death; we are only familiar to express ourselves through the physical body. It is our concept of Eeman that life continues after the decay of physical body, but we cannot understand the form in which it will continue, but the working of the nafs in the life after death is portrayed as a fact in the Quran.

 

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.

Ghazab and La'nat

Ghazab and La’nat      In this article, I am going to write about those attributes of Allah that  appear contradictory to each other; for example, Allah is Rahim -- one who looks after the needs of all humanity-- as well as Qahhaar.  Qahhaar is a word with multiple meanings. Basically it indicates intensity and power; it is also used for tough meat when it is too hard to eat and is put on fire to make it soft and eatable. The use of power to defend weak, downtrodden, and oppressed people and to establish justice is not only necessary but praise worthy.  In this way, these two apparently contradictory attributes are two sides of one coin; both are necessary. All the attributes of Allah are complete and perfect; they harmoniously coexist in Him and manifest themselves in exact proportion--neither less nor more—according to the needs of the occasion.         The word ghazab is often translated as anger, fury, and wrath of God.  According to Charles Spielberger PH.D the definition of anger is “an emotional state that varies in intensity from mild irritation to intense fury and rage.” Allah has not only created the universe, but He is also controlling and running it. We cannot attribute such emotional states of mind to Him. “Allah is far away from that which they attribute unto Him.” (37:159). In fact, ghazab is the second name for the law of requital, by which people are punished for their crimes.  When Moses went to Mount Sinai to get the laws for his nation to regulate their lives according to Allah’s directions, his nation started worshipping a golden calf.  Moses was beside himself with anger and sadness to see his folk worshipping the golden calf.   He said to his nation, “O my nation,(what have you done?)  Did not your Rabb make you a gracious promise? Did then, the appointed time appear too long to you, and did you desire that your God’s ghazab should descend upon you, that you went against your promise to me?”(20:86).       La’nat is another Arabic word which is frequently misunderstood.    Non-Muslims allege that Allah of the Quran showers curses upon non-believers in the Quran.  It is not correct, because using execrate language is beneath the dignity of God.  However, the meaning of la’nat is to deprive someone, to keep someone away.  When individuals and nations refuse to obey the laws of Allah, they cannot harm Him by doing so; they simply deprive themselves from the good results that ensue from following the law.      Bo’ad and la’nat mean distance—to be removed from the pleasantries of life.  Murder of a Muslim is such a heinous crime that it earns ghazab and la’nat for the culprit, “Whoso kills a believer deliberately, his punishment shall be hell, where he shall abide along with Allah’s ghazab and la’nat forever.  Moreover, Allah has prepared a painful torment for him.” (4:93).            To sum up, it is humans that invite the ghazab and la’nat with their crimes and earn deprivation and distance from the niceties of life; not only do they waste the opportunity which God has given them to grow and attain higher stages of life, but they also earn a painful end.  Thus, to be deprived of the blessings such as rahmat and anaams of Allah is a very unfortunate event. Therefore, when the Quran uses the word la’naat, it is used by Allah to mean being deprived of His blessings.  In everyday use of language, we can call it a bad wish; there is no trace of hate, animosity or curse in it.    ReplyForward

Fazl and Munn

                                                                                  Al-Fazl and Munn
    

    Fazl is an Arabic word used for describing an attribute of Allah in the Quran. In daily use of language it is used for describing economic booms; but it is also used to point out superiority, elevated status, and giving more than is due, leaving no dearth of any kind.  It is also used for the infinite bounty of God, and in a situation where the things given are more than necessary, given as a gift, without any labor on the part of the recipient, and without expecting any return for it.

      Allah bestows fazl upon all humanity by giving guidance to it through revelation.  This aspect is totally dependent on God’s will. It is not a thing which can be acquired by hard labor. He chooses whomever He picks up for this great work, at the right time and at the right place.

    Allah has declared in the Quran that sending of messengers and guidance through them is the greatest fazl and rahmat. “O mankind! Now (Al-burhan): clear, logic and distinct reasoning has come to you from your sustainer, We have sent to you illuminating light. As for those who believe in Allah and held fast unto Him, He will cause them to enter into His fazl and rahmat and will show them the way which will lead them to Him – a straight path” (14:174-175). Giving guidance is the greatest honor bestowed upon humanity; it distinguishes then from animals, and shows that humans can lead superior lives. 
    

     Humans are given a longer span of lives; moreover, if they develop their nafas they could also achieve a longer period of life after death.  This longer period to live is described as a fazl of Allah.  Non-believers argue that when life is gone from the body, and the bones are broken into particles, we cannot attain life again. In order to describe this concept the Quran gives the example of a barren land; as far as one can see no sign of life or greenery is visible, only scorched, withered land. When the rain comes from the sky and covers it with water, lush green life springs out of that barren land; such is the life after death.                                                  

     Munn is another word used to describe the munificence of Allah. According to the Quran, revelation is a free gift of Allah for every human being.  Mankind could not acquire it through effort or hard work. There is a difference of nuance in munn and other words describing the infinite bounties of Allah; a shade of weight is attached to it. Munn is such a precious, valuable, and free gift that it is used for the bestowing of revelation and messengers of God on humans. 

     Moreover, the delivering of the revelation to mankind by its messenger is a munn of God.  “Allah has been gracious indeed to the believers when He raised from among their own people a rasool who communicates His laws to them; developed their characters by teaching them the scripture and its objectives. (In this way He opened the right way of living for them.) Hitherto they were in a state of rank ignorance”(3:163). 

       The whole process of giving guidance through revelation and messengers, which practically shows the people how to implement those principles in the society and in their lives, is a great precious gift (munn) of Allah.        

Al-anaam

                                                                      Al-anaam

      One of the attributes of Allah is that He bestows many blessings on human beings. In the
 Quran, the word nemat, which is far more comprehensive and expressive than the word blessing, is used to express His bounties. Taneemah is an evergreen plant which grows on water and has lush green leaves. Naime is a pleasant breeze. Alnamato is the name of a star which is situated high in the sky.  In short, all the pleasant, comfortable, soothing, and elevating aspects of life are called anaam.  Allah is the one who bestows all these blessings on humans.   
       In every prayer the believer in the Quran wants to know the balanced way of life. In order to make the request more concrete, he gives the example of prophets, martyrs, and the people who imbibed the truth and lived by it.
      The best blessing of Allah.
     The greatest blessing of Allah is that He has shown the balanced path of life to humanity, which is going to solve all its problems. “This day have I completed your deen for you and bestowed the greatest favor (Al-anaam) upon you” (5:3).  No doubt, the right system for guidance and the prophet, who showed how to implement it in our lives, are the greatest blessings; all other things, such as high status, honor, power, prosperity, wealth, success in life, good companions, happy family life, children, increase in number, big palaces, superiority over other nations, are the results of obeying the directions of Allah.
     Allah has created the universe in such a way all the forces of nature can be subservient to humans if they acquire the knowledge of the laws that govern them. The Quran points out this fact: “See ye not how Allah has made subservient unto you whatsoever is in the heaven and whatsoever is in the earth and has bestowed all visible and invisible favors (anaam) upon you” (31:20). After giving all these favors, Allah warns humanity not to misuse then by forgetting His benevolence and sovereignty.
     Two terms are used to make the meanings clearer. They are shukr and kufr. In other words when a believer uses and spends all these blessings (anaam) according to the guidance of Allah he is doing shukr; the misuse and hiding of all these favors are kufr. When one does shukr, the blessings increase and become permanent, whereas if one hides and does not share these blessings, they dwindle away.
     I want to answer a much asked question. People ask why it is so that all those nations, some of which do not believe in any value and some don’t even believe in God: possess which has been described as anaam.  In this way these nations manifest that they are the ones on whom Allah is bestowing His blessings.
      There are two sets of laws operating in this universe; one for the physical world, which are known as the laws of nature, and second for human life.  Any nation which will uncover the laws of nature will enjoy the physical yield of these laws.  These laws do not distinguish between believers and non believers.
     The second set of laws is for human life. Any people, who conquer the physical world and do not spend their yield according to the second set of laws cannot have peace and harmony in their lives, nor can these nations dispense peace and happiness to other nations, because these nations are neglecting the guidance given for human happy living. The strife in the modern world between nations is a clear example of it.
       We can divide the nations of the world in three groups.
1) The nation which does not conquer the forces of nature will not be able to prosper in this life. Since the life after death is the continuance of this life it will get nothing there except hell. 
2) The nation which conquers the forces of nature, but uses its yield according to its own selfish desires and benefits is known as the nation of Kafareen. This type of nation will have no harmony and peace in its internal life, nor can it dispense peace and harmony to the other nations of the world. In the words of the Quran “Who so desires only the hither life, We bestow upon those of them We please such immediate advantage as We determine; thereafter We appoint hell for them which they enter condemned and rejected’’ (17:19). In other words, the nation enjoys the physical comforts of conquering nature; but it does not believe and works for the life after death will have no share in it.
3) The nation which will conquer the forces of nature and use its yield for the benefit of humanity, in the light of revelation, according to the permanent values, is known as party of Momaneen.  “Who so desires the Hereafter and, being a believer, strives for it properly, the striving of each of them will bear great rewards in this and the life to come” (17:24).