B. WITH NATURE, INTRODUCTION: PART – 4

INTRODUCTION: PART – 4

B.  WITH NATURE

The Qur’aan points out fundamental Truths about Nature, so as to enable man to start his own detailed study and make use of his enquiry as best as he can.

“He is the First and the Last; and the Outward and Inward; and He is the Knower of all things.” 3: 57. This passage clearly points out the Universe-all things, inherent in His knowledge, finding expression through His Manifestation. But despite His Manifestation, He is the Incomparable. “Say: He is Allah the One. Allah is He on whom all depend. He begets not, nor is He begotten. And none is like Him.” 1: 112, 11: 42, 29: 55, 35:24. So the whole universe is based on Truth which pervades it through and through and there is a purpose behind it every where. Vide 38: 44, 44: 29, 27: 38, 30: 21. All the celestial bodies are bound by some law in their behaviour. 12: 16, 17:23. The whole universe is guarded with knowledge, and there is nothing like unnoticed accident in its operations, be it the most insignificant. Vide 59: 6, 3: 13, 17: 55, 40: 70. The whole Universe and everything therein, has its own equilibrium, which keeps it in position. 1: 23, 8: 55. No two things in the Universe are identical; all have their own identities, determined distinct, though it may not be always easy to detect the difference. 49: 54, and 8 :13.

 2. The whole Universe is endowed with Life, Knowledge and expression. “There is not a thing but hymns its praise (of Him) but you understand not their praise.” 44: 17, 41: 24. Solomon said, “We have been taught the language of birds.” 16: 27. The whole Universe adores Allah by instinct, but man adores Him by option, being gifted with a will by origin, and hence responsible for his conduct. 18: 22. At any rate there is Life, Knowledge and Expression in all the objects of Nature, so much so that they have their own pairs and live a communal life. Vide 49 : 51, 3 : 13, 36 : 36, 38: 6. Every object of Nature has got its own significance, none, not even a gnat, is unworthy of attention. It is quite sufficient to reveal truth to those who care to gain knowledge. 26 : 2. The Qur’aan thus invites man to study Nature, and to cultivate a living interest, and sympathy with his natural surroundings-all living a life of aim and purpose. 

C.  WITH SPIRITS

There has always been a class, generally called Rationalists, mainly including Philosophers and Scientists, who doubt, nay, deny the existence of such beings as Angels and Genii, and also refute the possibility of any Spiritual Association; while on the other hand, those usually called Spiritualists, mostly including saints and savants of Psychics, feel sure of Spirits and Spiritual Experience. At one time or other, much fraud was practiced in the name of Spiritualism, so as to inject superstition and terror in society, which evoked a natural reaction to suppress the fraudulent to the point of ridicule and punishment. But the Qur’aan affirms the reality and an approach between the two old parties is already in sight.

(a)  ANGELS Angels have their own shapes usually carrying wings, but being formed of Light, they are capable of easy transformation, and can assume human features when necessary, vide Section 1 : 35. 8, 9: 6, 69, 70: 11’ 24 to 28: 51, 31 to 34: 51 : The usual abode of Angels is Heaven where they praise GOD and pray for Mankind, but they also come to the Earth on duty, and call on people with or without their recognition as strangers. They carry out duties which often seem supernatural. “Those (angels) believe in Him and implore Forgiveness for those who believe. …”  7,8: 41 “The Angels called unto him (Zakariyya): God gives thee glad tidings of Yahiya (Prophet)” vide 38 to 40: 3, 2, 3: 16, “When our Messengers (Angels) came to Lut (in human shape) he was grieved on their account (taking them for youths)” 77 to 83: 11.

Angels particularly approach people at the time of their death with good or bad tidings according to their situation. “The Angels descend on them (the righteous) Fear ye not (they suggest), nor grieve. . .”30 to 32: 41. When the Angels take the souls of the unbelievers (at death) (How) they smite their faces and their backs” 50, 51: 8, 93: 6, 27: 47. They descend with blessings on particular occasions, such as- “Lailatul-Qadr” –the night in which the Prophet received his first revelation in the month of Ramadan. 1 to 5: 97.

(b)  GENII: - Next to Angels come Genii, who are formed of Fire, the well-known Iblees or Satan being the Head of this creation. They stand halfway between Angels and Man, sharing the nature of both in parts. They have got their families, their culture and their religion, and still they are invisible and capable of transfer and transformation. They had close contact with the Prophet Solomon, in particular, as also with a Senior Saint, Piraane-Pir Syed ‘Abdul-Qaadir Jeelaanii of Baghdad, who for that reason is called Ghousus-Saqa-layn. But their contact with other saints is not uncommon. Genii lead some people astray. Vide 27: 15, 15: 55, 1, 2, 11 to 15: 72, 29 to 31: 46, 6: 72, 128: 6, 50: 17.

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IV. ACTION, INTRODUCTION: PART – 3

INTRODUCTION: PART – 3

IV. ACTION

Next to knowledge; comes action. Right knowledge should be transferred into right action to produce the right result. Again and again no less than fifty times, the Qur’aan insists upon the knowledge to be followed by action. vide 9 : 5, 97 : 16, 21 : 45, 31 : 53, 19 : 46. 

Every action, however insignificant, produces a lasting effect, which is somehow recorded somewhere. 10 : 82. “So who has done an atom’s weight of good will see it, and who has done an atom’s weight of evil will see it.” 7 : 99.

Islam, being a positive and practical religion, makes due allowance for human weakness, and is prepared to forgive the slips of weak moments, provided there is no deliberate commission of serious offence. Moreover the formation of his character begins at much earlier stages of creation. 32 : 53 “Allah does not impose upon any soul duties and responsibilities beyond its ability to bear them.” 286 : 2. Faults of action may be mended with the aid of knowledge. 54 : 6. But if a man positively rejects Truth and acts in his own way, without the proper guidance of knowledge, his actions lead him to no satisfaction, ultimately he is likely to be lost in bewilderment - a realistic description of human floundering in ignorance. Vide 39 & 40 : 24.

V.  ASSOCIATION

Islam aims to prepare man for a life of manifold association, and deprecates the life of seclusion and isolation. It calls upon man not only to do his duty, but to enjoy his rights as well; to live a social life, both responsible and enjoyable. Islamic life is not idealistic at the expense of realism, nor is it realistic to the detriment of idealism; but a happy blending of both, so as to correspond to all the grades of human nature, and provide full scope for self expression. With due regard to his extreme limitations, it chalks out the path of eternal progress, from knowledge to action and from action to satisfaction. Vide 1 : 95. Broadly speaking, the associations of man are four fold:  

A. with the Supreme Being,

B. with Nature,

C. with Spirits and

D. with Mankind;

and the Qur’aan has a definite code of guidance for each sphere of life. 

A. WITH THE SUPREME BEING

First human associations with the Supreme Being are to be realized in actual life, and not merely to be perceived in a world of contemplation. The associations should be as realistic as those with our parents in general. “He gives me to eat, and gives me to drink, and when I am sick, then He restores me to health” 77 to 83;26, 200 : 2, 28:13. “And whoever turns away from My remembrance, his shall surely be a straitened life.” 124 : 20. This is a deep psychological hint to all thinkers, regarding the present paradox, dissatisfaction and dejection prevailing in the very midst of riches and prosperity in the modern world. The solution too is provided in the preceding quotation. We may also be attracted to Him through our inner perception, which is either a gift or an Acquisition vide 13:42, 20:51.

In brief, spiritual connections with the Supreme Being have to be realized both inside the self and in the world outside. 52:41. The Supreme Being is a permanent companion, and a sure help in emergency, if approached aright. But men often mistake His help for apparent causes. “He is with you, wherever you may be; and Allah sees what you do.” 7,4: 57, 3:6, 186:2, 49: 39, 33: 30.(verse: Surah)

There is a living relation of love and liking between man and the Supreme Being, “Allah loves those who turn much (to Him). Allah loves those who are careful (of their duty)”. 222: 2, 4: 9, 158:3, 145: 3. “Say (O Muhammad), If you love Allah, then follow me; Allah will love you, and forgive you your faults; and Allah is Forgiving and Merciful.” 30: 3. It would appear from this that Islam, despite its strict discipline, is really a religion of love and mercy. In brief, one should enquire and seek the company of those who are devoted to Allah; Beneficent is most helpful even in this line. 59: 25, 28: 18, 69: 29. There is no place for Mysticism in the teachings of Islam. The right word is ‘Sidq’ or Qur’aanic Truth and the Associates are called Siddiiqiin or Truthful. 

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III. KNOWLEDGE (INTRODUCTION: PART – 2)

INTRODUCTION: PART – 2

III. KNOWLEDGE

1. Islam is thus based on knowledge and action, to know the Supreme Being and His Laws, and to obey them to attain the goal on the path of progress. Again, knowledge is graded from the highest ‘and purest source, namely ‘Wah-yi’ or Revelation, down to ‘Fikr’ (self-thinking), ‘Khawz’ (vain discourse), and ‘Zan’ (conjecture), in their natural descending order. Intuition and Inspiration, which come, more or less within the experience of all, at the odd moments of their life, might just give an idea of Revelation, as a faint ray may represent the bright sun. But Revelation, as such is extremely spontaneous, natural, brilliant, sure and supreme, far above the effort of mind. Says the Qur’aan: “And it is not for any man that Allah should speak to him, except by Revelation or from behind a veil, or by sending a messenger, revealing by His permission what He pleases; surely He is High, Wise.’ Vide 51:42, 164:4, 65:18, 163:4, and 113:4. 

2. Next to “Wah-yi” comes ‘Fikr’ or self-thinking, which is highly commended, even urged by the Qur’aan. But the sphere of thinking is distinctly confined to Nature and its working the basis of all our sciences.

“Do they not think within themselves that Allah did not create the heavens and the earth and what is between them but with Truth (to serve a serious purpose), and for a fixed term? But most people believe not in the meeting of their Lord.” Vide 8:30, 20:38, 13:45. “Most surely in the creation of the heavens and the earth, and (in) the alternation of the night and the day there are signs for men of understanding - those who remember Allah; standing and sitting, and lying their sides, and think about the creation of the heavens and the earth (till they admit) - Our Lord! Thou hast not created (all) this in vain. Glory be to Thee! Preserve us from the doom of Fire.” 189:3. 

It would appear from this passage that religious mentality is not at all averse to a scientific outlook; in fact the latter follows the former as a natural sequence. Ignorance is the source of all pain and misery amounting to Fire.

3. So Revelation and thinking are recognized as the two reliable sources of knowledge in their respective spheres. But when thought sets out to explore the remote regions of revelation, it loses its moorings, and wanders off to ‘Khawz’ or vain discourse which in the language of the Qur’aan is no better than mere play. Vide 68: 6, 83: 43, 7: 52.

4. Lastly ‘Zan’ is a mere guess or conjecture, right or wrong as the case may be. It is a very common tendency of the human mind, and a great source of misjudgments, So it has been expressly deprecated in the Qur’aan.

“And most of those (unbelievers) do not follow (any truth) but conjecture; surely conjecture will not avail them aught against the Truth; surely Allah knoweth what they do.” 36:10, 117: 6

5. Revelation, which is the purest form of knowledge, can be assimilated through ‘liman’ or Belief by other people. In fact belief is the shortest and surest way to attain revealed knowledge. Belief is equally necessary for our acquired knowledge. Our individual personal knowledge, even of the daily life is almost insignificant, as compared with the sum total of human knowledge. Every advance of science and civilization tends to multiply our beliefs in the knowledge and action of others. Therefore belief is by no means confined to the spiritual sphere; it pervades the whole of our temporal life as well. 258:2.

6. The knowledge received through revelation, and through the accompanying belief, is by no means a blind acceptance, rather it carries its own light which is limitless and ever fresh and it is termed, ‘Sharhe-Sadr’ or expansion of breast, a special gift for prophets and their followers vide 25 : 20, 1 : 94, 22 : 39, 27 : 31, 109 : 18, 114 : 20. According to Qur’aan, knowledge is Light and Life; ignorance is Darkness and Death. It is not a mere simile but a scientific truth. Vide 1: 14, 9: 57, 22: 35, and 24: 8. Hikmat or Wisdom, which is the cream of knowledge, is the source of all good, and a great gift of Allah, specially awarded to prophets and their followers. Vide 269: 2, 163: 3.


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INTRODUCTION OF ISLAM: PART – 1

INTRODUCTION OF ISLAM: PART – 1

There is a growing class of people, all the world over, and particularly in Europe and America, who are anxious to understand Major Religions with an open mind, so as to form their own opinion in the matter. To them Religion is no longer a spent-force, but a force which can help us out of the present world crisis. They hope that a Balanced Religion, Realistic, as well as Idealistic, Comprehensive, taking account of Human nature and Needs, in Beliefs and Deeds, can be utilized, in the light of experience gained, to vitalize Humanism, so as to save Mankind from the menace of Heartless Self Destruction, in private and public life. And in Truth, there is also the more vital Problem of Life after Death, a problem which is the keystone of Religion.

Of the few Basic Books of Major Religions, let the Qur’aan give here an outline of its Message, ISLAM, which would include the Supreme Being (GOD), HIS Attributes and Manifestations, the Prophets and their extremes-human and divine, the Man, his position and progress and his associations with all, the Creatures and their purpose, the Universe and its Reality. But Man is the keystone of the whole system, and clue to the whole Universe.

Islam claims to be in accord with Human Nature, for it proclaims:-

“Then set your face straight for Religion (Islam) in the right direction,-the Nature (framed) of Allah, on (the Principles of) which, He has created men (as well). There is no altering (the laws) of Allah’s creation. That is the right religion, but most people do not know (this).” (Verse-30, Sura-30) (Qur‘aan).

Islam is positively a System. A true Religion must reflect Nature. It possesses a natural grace. In principle, the Message of any Religion must needs come from its Basic Book, to carry Authority. The introductory notes are short without comments, carrying their Qur’aanic references with them for those who want further clarification on the points so as to let the readers think, feel and realize the truth for themselves.

Section – I,  QUR’AAN

The Qur’aan cannot be translated. The result of any translation is not the Glorious Qur’aan, that inimitable symphony the very sounds of which move men to tears and ecstasy. (83:5). It is divided into 30 Parts, 114 Suuras (chapters), 558 sections, and 6236 verses.

As to the Qur’aan’s translations in general, to be frank, they often fail to convey the real sense, spirit and delicacy of the original, mainly because English terms are more or less inadequate to express the basic concepts of the Qur’aan, such as ‘Abd’ and ‘Rab’, ‘Rahmaan’ and ‘Raheem’, ‘Ahad’ and ‘Samad’, and several others.

Section – II, ISLAM

Islam is the Message of the Qur’aan. It is a Perfect and a Practical Religion of Equality, Liberty and Fraternity. Islam, as defined by the Qur’aan, means Submission to the Supreme Being, and compliance with His Laws, which constitute Nature, including Man himself, vide 82: 3, 30: 30 “Surely the true Religion with Allah is Islam” 18: 3 Islam also insists upon the fundamental unity of all revealed religions in origin, includes them all collectively in itself, and enjoins all Muslims to acknowledge them,” vide 83: 3, 285: 2. “And whoever desires religion other than Islam, it shall not be accepted from him, and in the Hereafter he shall be one of the losers,” vide 84; 31.

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