Man And God
(by G. A. Parwez ; Translated by Dr. Manzoor-ul-Haque)
There is no denying the fact that the basis of religion lies open on the belief in God. In different religions the name of God would be different. But the belief in Him and His existence would bolster a priority of paramount importance. This essentially leads to the following questions:
What is God?
How is He?
Why is it essential to accept Him?
What are the repercussions of His denial?
What is the mutual relation of man with God?
Importance of the Issue
Obviously these are very significant, difficult, and subtle questions. Ever since he rose from the primitive state of instinctive appetite to the conscious ‘being’ of a free self - capable of doubt and disobedience -man has been searching and researching for the satisfying answers to these questions. The Qur’an has also laid the foundation of Din on the belief in Allah. Thus, the student of the Qur’an interacts with these questions. Since their importance was before the Qur’an, it has, therefore, answered these questions in detailed exposition. It is obvious one can understand these lofty abstract truths in tone and tenor of one’s own prudence. I am no exception even. I have tried to understand these questions as far as the canvass of my vision could permit me in the like manner. I have tried to answer these questions briefly in the coming pages.
Since, as said earlier, this subject is very difficult and the treatment to these topics is very subtle in nature, I hope the readers would try to go through it with exhaustive absorption and would try to understand with meticulous care and perfect attention. May be this trial and endeavour lay further horizons of Qu’ranic pursuits wide open to us. May Allah’s law capacitate me to synchronize my efforts for the accomplishment of these bold horizons.
You go through any period of human history. Observe any part of the world. Irrespective of the spatio-temporal phenomenon, you would find one thing common amongst all human beings: idea of a Supra Being or feeling of some Supra-natural Force before Whom people bow in reverence. They worship Him. They request Him to fulfill their desires. They fear Him. They lay offerings at His Feet. They garland Him. In devotion they offer flowers at His feet. Whenever the tourists of the world, the researchers and the discoverers of the west first visited the areas of the world, where no foreigner has ever been before, they found the concept of some unseen, supra-natural force operative in the local people. They found them believing and worshipping such a force though they were absolutely unaware of any culture and civilization and were leading a barbaric animal life. In every aspect of their ways and means of living, they were totally different from the rest of the world. But the concept of some invisible, super-human power was there. In this context, the famous Greek historian, Plutarch (42 - 107 AD) writes:
In wandering over the earth, you can find cities without walls, without science, without rulers, without palaces, without treasures, without money, without gymnasium or theatre, but a city without temples of gods, without prayer, oaths and prophecy, such a city no mortal has yet seen and will never see. (W M Urban, Humanity and Deity, p.15)
Diversity of the Concept
The feeling of such a supra-natural force is prevalent everywhere though its nature and detail differs widely. A deity of one tribe is different from that of the other. God of one nation is different from that of the other. Goddess of one community is different from that of the other community. One sect does not believe in the god of another sect.
From day one, man has been experiencing natural calamities like climatic changes, thunderbolts, whirlwind and epidemics, etc. There had been a time in his developmental phase, when he was unaware of the causes and cures of these calamities and mishaps. There are still many more natural phenomena that lie beyond his comprehension. He believed that some very powerful invisible forces were operative behind these happenings. This is how the concept of ‘God’ took its roots. This has been the thought of some western philosophers. It is possible that some of the people in the west be still cherishing this theory of evolution. However, this concept of God remained different in different tribes and nations. As the world moved forward and the man marched ahead on the stage of his progress, this concept went on burnishing and brightening. Gradually it transformed into the idea that is presented on the part the higher religions of the world. This theory is called the evolution of the concept of God the details of which would be found in Grant Allen’s book “The Evolution of the Idea of God” or Frazer’s “Golden Bough”.
Its Rebuttal
But the later researchers refuted this concept and said that the true concept of God had remained unchanged. Right from the first era of mankind till today, it never underwent any evolutionary process. A renowned historian of this age, Dr. Arnold Toynbee, writes in his book: “An Historian’s Approach to Religion”:
(Professor) Schmidt’s conclusion is that the concept of worship of God brought in the field by the higher religions is a revival, not an innovation, and is, in fact, a revival of the earliest religion of mankind (p.18)
The above passage, Dr. Toynbee has referred, is an extract from Professor Schmidt’s world-renowned book: “The Origin and Growth of Religion”. He described it very clearly:
The concept of the higher being, found in the civilization of the primitive man, is the same that was presented by the monotheistic religions. Therefore, it can safely be ascertained that the primitive tribes of the humankind had the same concept of God. Thus the evolutionary theory of religion has lost ground in the discipline of sociology.
The Qur’an’s Concept
Since the subject of our book is not the write-up of the history of the concept of God, we would, therefore, not delve deep into the deeper details. Suffice is it to say that according to the dictates of the Qur’an ever since man became conscious of the civilized living, he has been receiving the Divine Guidance through the Messengers of Allah. The focal point of its teaching was to impart the correct concept of God. It is obvious since the source of the Divine revelation was the one God, the concept of God would have been the same all the times (and is still) the same. But the human history has shown that a Messenger of Allah came with the correct concept of God. His followers believed in that concept. But after sometime these followers adulterated that pure and clear concept with their own beliefs. So they took things they were afraid of to be their gods. Often the things that would benefit them were also taken to be their god. In honour and devotion to these imaginative deities, they installed their statues. The different types of gods and goddesses like Inder (the god of Hindus), Agni (the deity of Hindus), Sun, Moon, Yamuna, Ganges, Snake, Cow, etc. are all the product of their passions of hope and fear, are the different forms of expressions for avoiding the harm and enticing the gain. When the darkness of these superstitions completely engulfed the minds of the people, one more Messenger of Allah came with His revelation and once again showered the clear and pure concept of God. He again told that it was not proper for man to worship the things of the universe because they had been made to serve him. Man has been endowed with potentialities to harness the things of the universe, to make them subservient to him and thereby to utilize them on his own will. The roaring waves of the ocean, the expensive minerals of the mountains stand for man to serve him. The fire and the volcanoes that are deep down the earth, the height and the light of the stars, the fierceness and the swiftness of the winds are no exception. The strangeness and the fearfulness of the deserts, in short everything in this universe and the varying phenomena are standing blindfolded before man to serve him. The man has to conquer them. Therefore to bow to them and to consider them to be their gods has absolutely no meaning at all.
The Revelation of Allah through His Messengers continued running down in the like manner till the human intellect attained maturity; the clear and pure concept of Allah was revealed in the Qur’an. Allah has Himself taken the responsibility of protecting this Divine Book. Thus the correct concept of God, as God Himself has revealed in its real and original form, without any kind of human interpolation, is enshrined in the Qur’an. Today no religion of the world can claim that the Scripture, considered sacred by its followers, is exactly the same that God has revealed to His Messenger. (For details refer my Urdu book ‘Mazaahib-e-Alam ki Aasmaani Kitaabein’ i.e., The Divine Books of the Religions of the World). Therefore if anyone wants to comprehend the concept of God as God Himself has revealed, he has no option other than the Qur’an. The objective of the present book is to unfold what the Qur’an has said about the correct concept of Allah.
Personality of God
It is, indeed, not possible for man to understand the essence, the reality, the form and the appearance of the personality of God. A finite cannot grasp the Infinite. God is a gigantic entity; contemporary philosophers and scientists draw the conclusion that time is without beginning and space has no limit. In other words it means it is wrong to say that period started from that particular moment of time and the last point of the universe extends to that much expanse. Neither did the period start from anywhere nor is there any last end-point of the universe. This is what philosophy and science tell us. Try figuring out a space that has no beginning and no ending. What did you say? You cannot figure it out. Try again; don’t get frustrated. Again it is no. Don’t worry. I myself cannot do it. If this is the state of understanding the concept of time and space, how can one grasp Him Who is the Creator of time and space? (1) That is why the Qur’an has not laid down anything about the nature, the essence, and the reality of Allah. It has only elaborated His attributes.
{(1) Time and space are after all abstract discussions. The condition of the human intellect is that the first lesson of Geometry we teach a child is that the point is without length and breadth and that it does not occupy any space. In spite of this, it is visible. You cannot even imagine any thing, which has no length, no breadth and no volume and yet it be visible and perceptible. Anyhow, we accept the existence of point because the entire edifice of Geometry is raised on this very definition of point.}
Attributes of God
The basic aspect of the grandeur and uniqueness of the teachings of the Qur’an is that the concept of God higher than the lofty, pure and comprehensive concept of God these attributes bring forth can not be found anywhere in any literature. The fact of the matter is (as would be narrated later on) that the objective and goal of human life depends upon the determination of the concept of God. The type of life an individual leads or the style of social structure a community upholds is totally influenced by the concept of God that he or that community cherishes. Probably it was Kant who said, “Tell me what sort of a deity a nation worships, I’ll tell you what the culture and civilization of that nation is.” In short the Qur’an has given correct and incomparable idea about Allah. It is obvious that the objective of human life and the ways to achieve, called Guidance in the parlance of Revelation, are also incomparable. That is why the Guidance that the Qur’an showers on the caravan of humanity can not be obtained from anywhere else.
We have already stated that our individual or collective life is totally influenced by the type of concept we develop of God (or of His attributes). It means that our life has deep and fundamental relationship with the concept of God. This is a very significant point and it is essential to understand it clearly.
Human Life
One aspect of human life is called animal level. This level is out and out materialistic in nature. Its objectives (like that of the animals’) are the preservation of self and the promotion of procreation. This is the physical aspect of life in this world and comes to end with death. This is called the materialistic concept of life. The Qur’an, however, tells us that human life is not confined to animal level alone. It has one more entity, which is called Human Personality or Self or Ego. In the terminology of the Qur’an, it is called Nafs or “Divine Quintessence” or Divine Energy. The Qur’an calls it as
(nafakha fiihi mir-Ruuhihii (32 9)
Human body keeps on changing every moment. But the human Self is never affected by external changes. If it is properly and adequately developed, man can survive the shock of death and thereby can sustain eternal life. This subject has been fairly discussed in my Urdu books ‘Iblis-o-Adam’ (i.e., Satan and Adam), ‘Insaan ney Kiya Socha?’ (i.e., What Man has Thought?), ‘Islam Kiya Hai?’ (i.e., What is Islam?), and ‘Jahan-e-Farda’ (i.e.,The World Hereafter). I’ll, therefore, make no further elaboration of this point at this juncture. After reading ‘Insaan ney Kiya Socha?’ (i.e., What Man has Thought?), you will come to know how the western philosophers and scientists are gradually coming close to the Qur’an’s concept of human self and are confessing the fact that physical death is not the end of human life.
Human Personality
The Qur’an has termed human personality as Divine Energy and has pointed towards a magnificent reality. It says:
1. God has a Personality and so has man. Be it known that human personality is God-given; it is not a part of God’s personality. Personality is an indivisible unit and cannot be divided into parts. Since Human Personality is not a part of God’s personality, the Vedic (i.e., Hindu metaphysics’) or mystic beliefs of eventually absorbing the human personality into the Divine Energy (like the drop of water mixing in river) and thus becoming One Complete Whole, are against the teachings of the Qur’an.
2. The basic characteristics of Personality will always remain the same.
3. The Divine Personality is complete, fully developed and at the highest pedestal. Its qualities and attributes are like-wise complete and loftiest. The Qur’an calls the various facets of the Divine Personality perfect balanced attributes.
4. Human Personality is in a miniature form and in comparison to that of the Divine Personality it is finite. Thus its attributes (as compared to the attributes of God) are limited too. Anyhow, in a limited form, it contains all attributes that are called perfect balanced attributes in relation to Allah’s facets. The only exceptions to this rule are those attributes of Allah that are related to His Infinity. (The detail would be given later on).
5. In the Divine Personality these attributes are manifested and actualized in the most complete form. In Human Personality these attributes are dormant or potent or latent but are realizable possibilities. The objective of human life is to manifest and actualize them. This is called development of Human Personality.
6. Obviously it is essential for the lower Personality to keep before itself the Higher Personality as a Standard to manifest and actualize itself. If no such Standard is kept before man, he cannot say with any degree of certainty whether his Self is developing or not? If it is developing, how much it has developed? It is possible that his Self might not be developing at all and he might be under the wrong impression that his Self is marching on the scale of its development. Hence, it is essential for man to keep before him the attributes of Allah as Standard. The Qur’an has beautifully discussed the attributes of Allah in detail and of course with clarity so that there is no ambiguity, confusion or doubt when judged against the touchstone of that Standard. As and when the attributes of Allah start becoming visible in man (within human limits), he, in words of the Qur’an, “synchronizes with the hue of God” or comes “nearer to Allah”.
7. The manifestation of these attributes is not a phenomenon that no one could know of it. The fact is that these attributes are visible in man’s character and they can be seen and felt by others. Remember that, according to the Qur’an, the height of character is the only zenith of the humanity. Other than that there is no concept of “spirituality”. The word Ruuhaniyat (spiritualism) does not even occur in the Qur’an. In context of the last Messenger is also said that he had sublime morals. In other words he was the man of a very high character. (68: 4)
8. Taking God’s attributes as a Standard and then cultivating them in one’s life as one’s aim of life is called conviction in God.
9. As it is mentioned above, Allah gives Human Personality to every man. It is given in raw form. If a man acts according to the program of the Qur’an, his Personality would attain stability. If his acts were against the program of the Qur’an, his Personality would become infirm and weak. This is Law of Requital. One will face the consequences of one’s action in this world and also in the Hereafter. Thus belief in Human Personality means belief in Allah, belief in His Law of Requital, and belief in life after death.
It makes this clear that there is deep relation between God and man and how essential it is that the attributes of Allah in their real and unadulterated form should be before us. The necessary consequence of conviction in Allah is that man ought to believe in his own Personality. This elevates his Self from the animal level to reach the sublime heights. This is the basic difference between materialistic concept of life of the West and the Qur’anic way of life. Owing to this difference, their ways become totally different from each other. Not only the ways but the objectives also become different. Remember that conviction in Allah has no meaning if a person does not have conviction in his own Personality.
Basic Attributes of Personality
Every aspect of a personality is significant. But two features are termed fundamental. They are freedom and independence. Independence means that your Personality is not dependent on others and it remains established without any external support. According to the Qur’an this is Samdiyat, eternal sublimity. Freedom means to be of free will and choice. God is Absolute (Ganiy-yun Hamiid, 2: 267) and Complete Being (Fa-aalul-li-maa yuriid, 11: 107). This means that the attributes of freedom and Samdiyat are at their climax in Him. About Samdiyat we will talk at some other place.
Restrictions
Allah has Absolute Power and Infinite Rights. Despite this He Himself has imposed restrictions on His Authority and Power. For instance the Qur’an says:
Kataba alaa Nafsi-hir-Rahmah (6: 12)
“Allah has made it obligatory upon Himself to sustain this universe.” This is a self-imposed restriction. But these types of restrictions do not challenge His Freedom. By this He does not become subservient to somebody else. To be subservient means to obey orders from external sources. Self-imposed restrictions do not amount to becoming subservient. If you reach somewhere on time on the orders of someone else then it amounts to being subservient. But if you were punctual on your own then this would mean that you lead a principled life.
Exposition of Sunnatillaahi
It is a matter of great phenomenal reality that Allah Himself has imposed restrictions on His Absolute Rights. This means that Allah does not use His Absolute Rights and Power like a barbaric dictator. He uses them according to self-imposed norms and laws. By norms and laws is meant the manifestation of the Divine Attributes in accordance with the demands and conditions of the universe. In simple English, Allah reacts according to the conditions prevailing in the universe. This reaction, it should be noted, is not similar to human reaction. In most of the cases man reacts according to his emotional urge. The Divine Personality is free of every kind of emotions.
This fact that in special circumstances a special attribute of Allah is manifested is called Divine Law. The Divine Personality is unchangeable therefore the Divine Laws are also immutable. The Qur’an says:
“Laa tabdiila li-Kalimaa-tillaah (10: 64)
The Laws of Allah do not change.
Falan tajida li-Sunnatillaahi tabdiilaa: wa lan tajida li-Sunnatillaahi tahwiilaa (35: 43)
You will not see change and alteration in the Divine laws. Thus the system of the universe is not functioning according to the ‘blind forces of nature’. It is active according to the fixed and immutable laws.
The Qur’an has emphasized too much on the study of nature and the pondering over the universe. It is a means to be bi-liqaaai Rabbi-kum (13: 2), face to face with Allah. So with the study of nature those Laws of the Divine are unveiled that are related to the system and order of the universe. Owing to this reason the Qur’an says that the study of nature is one way of believing in Allah. (For details see my Urdu book ‘Islam Kya Hai?’ – What is Islam?)
Man and the Divine Laws
Divine Laws are at work everywhere in the universe. Things and beings other than man lead their lives according to already settled principles and laws. They submit to the Divine Laws. They do not have the right to violate these Laws or in other words the precisely established courses of their lives. The Qur’an says:
Lillaahi yas-judu man fis-samaa-waati wal-arzi (13: 15)
“All that there is in the highs and the lows of the universe submit to the Divine Laws.” On the other hand man has been bestowed with Personality whose basic character is freedom. Therefore man is not bound to follow these Laws. He has been given the right to lead his life the way he likes. He has the freedom to reject or accept the Divine Laws. The Qur’an says:
Faman-shaaa-a fal-yu-minwwa man-shaaa-a fal-yak-fur (18: 29)
“Then whosoever will, let him obey (the Divine Laws), and whosoever will, let him disobey.” If he obeys these Laws then his Personality would develop. If he does not follow them then his Personality would remain undeveloped. According to the Qur’an:
Qad aflah man-zakkaahaa, wa qad khaaba man dassaahaa (91: 9-10)
“He is indeed successful who causes his Personality to grow and he is indeed a failure who keeps it undeveloped.”
This leads us to four major points:
1. Obeying of the Divine Laws is not forced from external sources. It is a restriction that Human Personality imposes on itself out of its own free will. Therefore the Qur’an calls it Itaat, obedience. This means to do a thing willingly, gladly and with pleasure. Works did under duress crush Human Personality. The capacity of Human Personality to exercise its rights and to set targets increases manifold if it does things willingly. This is called laa yukalli-fullaahu naf-san illaa wus-ahaa (2: 286).
2. The Divine Laws are phenomenon of the Divine attributes. Therefore to obey them means to follow the top most standard of Human Personality. This in turn is an effort to become and act like the Higher Personality. In other words by following the Divine Laws the demands of Human Personality are fulfilled. For instance: a person feels thirsty in the physical world. You tell him to drink water. He does so. But by doing so he has not obeyed your orders. He has quenched the physical needs of his body.
3. Human Personality gets affirmed by obeying the Divine Laws. Besides, man sees for himself that his station is superior to other things and beings in the universe. It also shows that the Divine Personality is much more superior to him. In other words, though Human Personality is superior to other things and beings in the universe but it is inferior to the Divine Personality. Both these aspects are portrayed in Salaat, Muslim way of offering prayer. When a man stands up (qiyam) in Salaat then it is affirmed that Human Personality is superior to other things and beings of the universe. And when he bows (rukuh) and prostrates (sajada) then it is affirmed that Human Personality is humbly obedient to the much superior Divine Personality.
4. This also shows that nothing in this universe is equal to man. For in the universe only man has been endowed with Personality. A materialist of the West can get absorbed in this world because he thinks himself to be the product of matter like other things in the universe. But who believes in the Qur’anic way of life finds that he is unique in this universe. His friend and equal can only be he who has Personality. On an equal footing one man can be friend of another man only. And at the highest-level friend of man can only be Allah. Owing to this the last Messenger did call Allah as Ar-Rafique-ul-Aala, the best friend.
Friend of Allah
‘Companionship of Allah’ leads us to one more important aspect. We observe that in the universe the results of the Divine Laws can be perceived. It is possible that some results might take very long time to materialize in comparison to others. For instance a seed of any fruit has the potential to evolve into a healthy tree if it is properly looked after according to the Divine Laws. These types of results can emerge during our lives. We can see them. But there are certain schemes of the nature that take thousands of years to produce results. For example the first cell of life took thousands of years to complete its evolutionary stages so as to emerge in the form of man.
We also observe that if human effort is added to the schemes of nature then the period that natural process alone would take is considerably reduced. Besides, the grace, the beauty, the utility and the longevity of that thing are enhanced. For example: in the laboratories of Europe scientists have shown that the maturing period of plants can be considerably reduced. They have converted plants that in natural process take six months to bloom out flowers and that too of one color into plants that take just twenty-four hours to bloom out flowers and that too of four colors. So if human effort is added to the natural process then the creative process of the Divine increases its speed and beauty is also added to the emerging result.
Similarly the Divine Laws are applicable in the human world. The Qur’an says:
Bal naqzifu bil-Haqqi alal-baatili fa-yadmaguhuu fa-izaa huwa zaahiq (21: 18)
“In the universe true and false are at loggerheads. The truth defeats and crushes the wrong. In other words the constructive forces defeat the destructive forces and in this way the universe keeps marching forward by gradually completing its evolutionary stages.” This is the Law of Nature. One evolutionary stage might take thousand or fifty thousand years to complete. The Qur’an says that one day (stage) of Allah is of thousands years (22: 47) and of fifty thousands years (70: 4) of our reckoning. But if human effort is added to the creative process of the Divine then duration for the Truth to emerge victorious (or for one evolutionary stage to complete) might reduce to just few days. But only those persons can be co-creators with the Creative Activity of the Divine who have unflinching faith in the truthfulness of the Divine Laws and those who develop their Personality by keeping before them the Divine attributes as Standard. This is belief in Allah and this is doing good deeds.
Individual and Society
When such people combine to form a group then it is called Jamaat-e-Momineen or Hizbullah or party of God. Owing to this party a society is developed in which the Divine Laws become result-oriented in a very short span of time. In this way Human Personality of the individuals of the society keeps on developing. The Qur’an has unambiguously stated that Human Personality needs a society (the Qur’anic society) for its development and it cannot develop individually or in isolation. While addressing an individual it says:
Fadkhulii fii Ibaadii wadkhulii Jannatii (89: 29-30)
“If you want to enjoy the life of eternal bliss then become a member of the party of Allah because the primary condition for eternal life is to be with the truthful, kuu-nuu ma-as-Saadiqiin (9: 119).” Owing to this reason private closets of monasteries and lonely corners of a hermit’ abode have been considered as unnatural by the Qur’an. They are against the Din of Allah. The Din of Allah is established in a society and not outside of it. Din provides rules and norms for mutual relationship between men. If a man goes to live alone in a jungle then he does not require Din. Besides, he does not have an urge to believe in Allah. His Personality will not develop. He will not contribute for the elevation of human life. In short he cannot lead a life at human level. As such Din is desirous of assemblage and an individual can develop his Personality only in a society.
Establishment of a Community
Two men decide to follow one ideology. They have similar objectives and goals. The way they want to lead their respective lives is also not different. Then it is natural that they would essentially share similar feelings for each other. This is called unity of thought and vision or commonality of Eiman (Conviction), believing in the Divine Laws with reason and knowledge.
According to the Qur’an this unity of thought and vision is the basis of Jamaat, party. In other words two men of any color, of any language, of any race, of any nation and living anywhere in the world are members of one party and individuals of one community if they develop their respective Personalities by keeping before them as Standard the Divine attributes. The Qur’an has suggested only this measure for the establishment of a community. The unity developed amongst human beings in this way is much stronger and lasting than the ties of blood, color, language and nation.
Unity of Humanity
If this type of commonality keeps on spreading amongst men then a universal community of all human beings would emerge. This shows that the end result of keeping the Divine attributes as Standard is unity of humanity. Apart from this there is no other way of establishing unity amongst human beings. The objective and goal of the Qur’an is that gradually all men should start keeping in their practical lives the Divine attributes as Standard and thereby form one universal brotherhood of human beings. In this way all those disputes and conflicts would come to an end owing to which this world has become a cell of beasts.
Belief in God
What idea about Allah does the Qur’an give? What is meant by belief in Allah? The above discussion has answered these questions. Now this should also be made clear as to why the Qur’an asks all human beings of the world to believe in that idea of Allah, which has been put forward by the Qur’an itself? With the exception of a few atheists every person, every tribe, every community believes in some sort of a deity. But the Qur’an says that this type of belief is, in fact, unbelief in God. This is belief in those ideas of God that has been developed by you or other people like you. For instance a person says: “I believe that gold is a good metal. It is of white color. It gets rusted in oxidized air. It breaks up into pieces if struck by some solid thing. It is a very light metal and is used in manufacturing aeroplanes.” Obviously, if a person believes a metal of these properties to be gold then, indeed, he is denying the existence of real gold. Only that person would be called a believer in gold who believes in correct and real properties of gold. Similarly, if a person claims to believe in God but does not have real attributes of God before him then this will amount to unbelief in God. As such only that person would be accepted as a believer in Allah who believes in the attributes of Allah as enshrined only in the Qur’an.
Distinctive Features of Qur’anic Eiman (Conviction)
The idea of Allah that the Qur’an presents is not found anywhere else. Similarly, the relationship between man and God that is portrayed by the Qur’an is also not found at other places. The Qur’an tells us:
1. Allah has Absolute Authority, Power and Rights over the universe. But He uses them in accordance with the Laws that He Himself has formed. These Laws are immutable. In other words the system of universe is functioning according to the already established fixed and immutable principles. These Laws are working in human world also. This means that without any exception every act of man produces an already established result. This, however, is not possible that one type of act produces another type of result. All acts will produce corresponding results. These results emerge in accordance with the Laws established by Allah.
2. No one has begotten Allah. His existence is not from nothingness. These and similar attributes of Allah that relate to His Infinity and Essence cannot be grasped by man. Therefore with the exception of these attributes of Allah the basic attributes of Human Personality are similar to all other attributes of Allah. The difference, however, is that in man they are in contracted and in limited form. In man they are also undeveloped. They can be developed only on the condition that man keeps before him as Standard the attributes of Allah. This is the basic relation between man and God. Obedience to the Divine Laws means to follow the directions given by Allah so as to developing Human Personality; and it is not, God forbid, becoming subservient to the orders of a despotic dictator. The demands and requirements of Human Personality are fulfilled and satisfied by following the Divine Laws. This shows that by discussing about the attributes of Allah (Asmaul-Husna) we also discuss (in condensed and limited form) the attributes of Human Personality. Therefore the Qur’an says:
Laqad anzalnaaa ilaykum Kitaaban-fiihi Zikrukum (21: 10)
“Without doubt We have send towards you the Book that contains your Zikr, which means honor, dignity, greatness and also mention and remembrance.”
In the words of Iqbal, the Muslim thinker and philosopher:
Muhammad bhi tira, Jibrail bhi, Qur’an bhi tera
Magar ye harf-e-shiriin tarjuma tera hai ya mera
Muhammad is yours, Gabriel too and also the Qur’an
But whose eloquent translation it is? Yours or Mine.
3. Once man develops his Self then he starts participating in the creative program of the Divine Personality. In this way man and God become companions. But in this companionship Allah is the most Superior Partner.
Apart from the Qur’an you will not find anywhere else this relationship between man and God. In the religions of the East the relationship between man and God is restricted to worship of God by man. The followers of these religions believe that God has ordered man to worship Him and he has to obey this command willingly or unwillingly. He gets angry if His order is not followed. Gifts and oblations should be offered at His Feet in order to ‘please’ Him. Or it becomes necessary to approach a ‘trusted person of God’ for intercession. And when God becomes ‘happy’ with these kinds of efforts then He fulfills the demands of man. But if He remains ‘angry’ then man finds himself in difficulties.
As opposed to this, the philosophers of the West believe that God’s relationship is only with the physical world in which His Laws are at work in the form of the Laws of Nature. The work of man is to understand these Laws of Nature. Make the forces of nature subservient to him and use them to his benefit. And in the human world man should solve his problems in the light of his own intellect and wisdom. For the guidance of man there are no immutable laws and principles.
Those persons who believe in ‘spiritualism’ hold this type of relationship with God. They claim that they are in direct communion with God. They converse with Him. They meet Him. They make God accept the prayers of unsuspecting masses. They give to the masses news of the unseen, so on and so forth. Even to think about such a relationship with Allah is against the basic teachings of the Qur’an. Whatever Allah had to tell man He has told him finally and in complete form through His Book, the Qur’an. Now man can develop relationship with Allah only by following His Book, the Qur’an.
This makes it amply clear as to why the Qur’an has said about the ‘God-worshippers’ of the world that
fa-in aamanuu bi-misli maaa aamantum-bihii faqa-dihta-daw (2: 137)
If they believe in the manner that you (O Muslims) have believed then think that they have got the right path of life. But if they do not believe in the way that you believe and they keep belief in God according to their own fancy then their names would not be included in the register of God as ‘the believers in God’. According to the Qur’an this does not amount to believing in Allah with reason and knowledge. This also should be kept in mind that the practical form of believing in Allah is to obey His Directions and Laws. A person who theoretically believes in Allah but practically follows the laws of non-Allah then according to the Qur’an he is not a believer in Allah.
Wa mallam-yah-kum-bimaaa an-zalal-laahu fa-ulaaa-ika humul-kaafiruun (5: 44)
Those who do not decide and judge according to the Laws of Allah they are rejecters of the Truth or disbelievers in Allah.
Asmaul-Husna
By calling the attributes of Allah as Al-Asmaul-Husna the Qur’an has attracted our attention towards a fact of great magnitude. The word Husna is derived from husn (beauty) and husn means correct ratio and proportion. If proportion of a thing gets even slightly disproportionate then it does not remain beautiful. Owing to this the historians have said: “If the nose of Cleopatra had been slightly flat then the course of history would have been different.”
Asmaul-Husna means that the attributes of Allah besides being complete and loftiest in all respects are in most correct proportion. The fact is that the attributes and peculiarities can produce correct (and constructive) results when they are in proper balance and proportion. No prescription of a doctor can produce desired results if medicines thus prescribed are not in proper balance and proportion. Water is the basis of life. If it were not present in proper proportion in one’s body then one would not remain healthy. On the other hand if excessive water is present, say due to flood, then one might drown in it and die. Similarly, some poisons are fatally potent but if it is taken in proper balance and proportion then it turns into life and health giving medicine. Not only in the physical world, this fact is also at work in ethics. To be gentle is a virtuous trait but by exceeding a little it become shamelessness. To forgive and to pardon are good virtues within certain limits but their extremity becomes synonym of cowardice. It is essential to spend money but too much spending is called extravagance and too little spending of money is miserliness. In short, attributes and peculiarities can produce good positive results when they are in proper balance and proportion. So, in order to produce good and positive results it is essential that Asma (attributes) be in Husna (proper balance and proportion).
In the Divine Personality Asma (attributes) are in Husna (proper balance and proportion). Similarly when Human Personality develops then its attributes should also be in proper balance and proportion. The entire teachings of the Qur’an revolve around this axis. The Qur’an clearly and in detail tells us as to which attribute should be manifested in which circumstance and also about the limit of its manifestation.
Attributes that Appear Contradictory
Allah gives life and death too, huwallazii yuhyii wa yumiitu (23: 80). He gives shadiidil azaab (2: 165) severe punishment and He is so relenting that He returns with His Rahmat (means of protection and sources of nourishment), tawwaabur-Rahiim (2: 160). An ordinary man finds contradiction in these attributes. But man with a vision dives deep under the surface and finds out the reality. Then prudently and with categorical confidence he states that there is no contradiction in believing and saying that water gives both life and death. It was ordinary probing of the surface by Christianity when it said that God is Mercy and one can attain salvation by His Grace only and not by the results of one’s action. On the other hand ‘Karm Yog’ philosophy of the Hindus stated that no one could save himself from destruction after doing (small or big) wrong act. The ideology of transmigration of soul from one body to another or Juna Chakr is based on this hypothesis. As opposed to both these views the Qur’an said (for example):
1. Poison if used in proper measure can become beneficial.
2. If poison extends a little beyond proper measure then it would produce harmful results.
3. And if poison extends too much beyond proper measure then it produces fatal results.
The third point is that station where Law of Requital would be called shadiidil azaab, severe punishment. But with respect to the second point it can be stated that with proper methods harmful effects of poison can be nullified. This is called tawwaabit. About this the Qur’an says: Innal-hasanaati yuzhibnas-sayyi-aat (11: 114), “Good deeds annul ill deeds.” This is called pardoning or forgiving.
These facts would be discussed later when we will give detailed exposition of the varying attributes of Allah. Their brief mention had become imperative in order to bring to light the following facts:
a. What is the real meaning of the attributes of the Divine Personality that appear contradictory?
b. What is the importance of Asma (attributes) to be Husna (in proper balance and proportion)?
c. When these attributes would reflect in proper balance and proportion in the Personality of an individual then that person would possess balanced personality. It is needless to state that a balanced personality is an embodiment of contentment, real peace and happiness.
d. And that society would be a balanced society, which is formed by the association of such balanced personalities. It is again needless to add that with the formation of such a society the entire humanity would live in perfect peace and security.
In relation to the attributes of Allah you will find these things only in the Qur’an and nowhere else. Later on it would be revealed that with the help of these details one could form the ethical values with ease and beauty. Besides, the conflict of good and evil can be solved with ease. From the very beginning this conflict has troubled the philosophers of the world. (This point would be discussed a little later).
Attributes Related to Infinity of Allah
At this juncture there is one more thing of significance. Some attributes of Allah like essence and reality of the Divine Personality are beyond our perception. For instance the Qur’an says: “Huwal-Awwalu wal-Aakhiru (57: 3), He is the First and the Last.” We have already stated that we cannot grasp time because it has no beginning and no end. As such when we say that Allah is the First then we cannot correctly grasp His Infinity because our intellect always requires a starting point. Similarly, when we say that He is the Last then also we are unable to grasp His Infinity because our intellect again needs an end point. In short we cannot comprehend the real meaning of ‘He is the First and the Last’.
At the most we can say like Ghalib:
Na tha kuch to Khuda tha
Kuch na hota to Kuda hota
When there was nothing, there was Allah
Had there been nothing, there would have been Allah
The Qur’an does not demand from us that we understand more than this.
Permanent Values
There are few exceptional attributes of Allah. The rest of His attributes are such, which, in modern terminology, are called ethical values, like Providence, Sustainer, Rehmaniyat (provider of nourishment in every situation), etc. These attributes are also called permanent values. In the Qur’anic system of life these values are of immense significance or you can say that the entire edifice of Islam is constructed on their foundation.
This brings us to the question as to why man requires permanent values? This question becomes important because it is believed that man can solve his matters in the light of his thought and intellect. There is no doubt that man has been endowed with thought and intellect. This characteristic makes him distinct from other animals. The Qur’an lays very much emphasis on thought, intellect, knowledge and wisdom. According to the Qur’an those, who do not use their intellect and thought, are sharradda-waaabbi (8: 22), worst of beasts and in a life of ruin (7: 179). Owing to intellect and knowledge man ponders over the universe and thereby overpowers the hidden forces of nature. This is how Malika, the Forces of Nature, are made to prostrate before Adam, the man.
Human Conflict
Surprisingly, a strange contradiction is shown in the use of intellect by human beings. They are at peace with each other when they are engaged in controlling the forces of nature. Once this is accomplished they enter into conflict with each other over the use of controlled forces of nature. For instance, the scientists of the world peacefully researched atomic energy in their respective laboratories. Once nations got hold of atomic energy they have been at each other’s throats over its use and this conflict might one day escalate into a full-fledged war. A war in which the forces of nature meant for the development of humanity might turn into means of human destruction. Why does this happen? The answer is simple: the demands of intellect are such. Every person, every group and every nation tries to protect their respective interests.
They are not concerned about protecting the interests of other persons, other groups and other nations. Usury knows that it has no concern with the welfare of others. As such when there is clash of interest between different peoples or nations then their intellects get engaged in battle of wits. In other words the feelings of deriving benefit and warding off harm effects are inherent in man’s animal instinct. The work of intellect is to fulfill the demands of these feelings. Let us explain this by an example. There are two persons A and B. A has a beautiful portrait at his house. B sees it and desires to have it. This is a demand of his feelings or emotions. But A does not want to part with the portrait. From here starts the clash of emotions between A and B. Consequently the intellect of B suggests to him various methods for grabbing the portrait. On the other hand, the intellect of A suggests to him varying methods of protecting the portrait. This is called clash of intellects. Now the question is: who will succeed? Naturally, one who has more developed intellect will be successful. Thereafter the defeated candidate would try to take revenge. This would lead to riot or disorder. It is clear from this example that human intellect follows human emotions like a dog that follows his shikar, the prey.
Rule of Law
In order to solve these conflicts a human society forms certain norms that are implemented equitably on all members of that society. These norms are called laws. This means that different members of that society accept that their matters of conflict would be decided according to the formed laws and not by their intellect, which is guided by emotions. A person who violates those laws is forced by the society to accept and follow them.
Immutable Laws
So, laws are significant in a civilized society. The demands of this significance are:
1. Emotions of any special person, special party or special community should not intervene in the formation of laws.
2. The laws ought not to change at the whims of any person or party.
The Qur’an says that formation of these types of laws is beyond human intellect. In human matters human intellect cannot ignore human emotions. Therefore, these laws should come from a Station that is higher than human emotions and before whom all human beings, of all nations and of all periods, are equal. Such a Station can only be the Divine Personality.
Permanent values are immutable laws. Allah has given them to human beings so that they might seek guidance from them and also decide their matters according to them. In order to make these values operative the human society has been given the right to form byelaws of these values as per the requirements of the times. But no society has been given the right to change or alter or amend the immutable laws. We have already stated that these immutable laws or permanent values are those attributes of Allah that, for better understanding, are termed ‘ethical values’.
To Understand Qur’anic Principles
Human intellect cannot form permanent values or immutable principles. This has already been stated. This, however, does not mean that it is beyond human intellect to understand these permanent values. Not only this, human intellect can easily discern that the permanent values are true in their claim and they fulfill their objective. But this is possible with the condition that man ponders over the permanent values like a scientist. We all know that a scientist uses his intellect and prudence to objectively ponder over the physical world. Besides, he does not let his emotions and feelings influence his work. If one ponders over the permanent values in this manner then the truthfulness of the permanent values will automatically emerge out in the open. Interestingly, the Qur’an has itself given a scale to measure the truthfulness of its claim. A verse in Surah Yunus says:
Bal kazzabuu bimaa lam yu-hiituu bi-ilmi-hii wa lam-maa ya’ti-him ta’wiiluh: Kazaa-lika kazza-ballaziina min-qab-lihim fanzur kayfa kaana aaqi-batuz-zaali-miin! (10: 39)
The first point in this verse is about those people who oppose the Qur’anic claim. They do so because they do not try to comprehend the Qur’anic facts at intellectual level. Lam tuhiituu bihaa ilman (27: 84). In order to understand the Qur’anic facts it is essential that man keep before him that level of knowledge, which might have been achieved during his period. The unveiling of the Qur’anic facts corresponds to the increase in level of a particular period.
The second point is that a person who ponders over the Qur’anic facts should necessarily keep before him the history of the world and particulars of communities gone by. In this way he will not only see but also compare the consequences of those nations that lived their lives according to the Qur’anic principles with those nations that violated the Qur’anic principles. Owing to this reason the Qur’an has repeatedly emphasized on the study of history.
And the third point suggests a pragmatic test. Let a society based on the Qur’anic principles be established. The results of that society would automatically reveal whether permanent values are based on truth or not.
The truthfulness of the Qur’anic facts unveil one by one if one ponders over them in the aforesaid manner. But the condition, as was stated earlier, is that pondering should be bereft of emotions. Truth cannot emerge if emotions are not obedient to the guidance of the Divine revelation as enshrined in the Qur’an. The Qur’an asks:
Wa man azallu mimmanittaba-a ha-waahu bi-gayri hudam-minallaah? (28: 50)
“Who is more misguided than a person who follows his own emotions and not the Divine Guidance?”
Good and Evil
This fact has already come before us that permanent values or immutable laws, on which human society ought to be established, have branched out from the attributes of Allah. Thus it is essentially important to have proper concept of the attributes of Allah. More so, because the complex problem of good and evil gets automatically solved with the proper concept of the attributes of Allah and by the Qur’anic exposition of Asma (attributes) being Husna (in proper balance and proportion). In short, a work or action that aids in developing, strengthening and integrating Human Personality is good. Obviously such a work or action is in accordance with permanent values or the attributes of Allah. On the other hand evil is that work or action that produces weakness and disintegration in Human Personality. Needless to add that such a work or action is against permanent values. This is the standard of good and evil in the world. This aspect also shows the relationship between the Divine Personality and Human Personality and their importance.
All Embracing Nature of the Divine Attributes
It is amply clear from the above discussion that no aspect of the universe or the human world is unrelated to the attributes of Allah. In the human world either it be the individual life of one person or organized group of human beings, all of them establish and become complete in accordance with the pattern of the Divine attributes. These attributes are the Standard for the development of Human Personality. From these immutable principles take shape. And by following them a human society finds itself on the path of eternal bliss. Human success is related to these attributes. And the future exaltation of man is attached to these attributes. By remaining aloof from these attributes life cannot achieve human level, it remains stagnant at animal level or at a more lower level.
So, proper idea about the attributes of Allah is very significant in human life. Owing to this reason the Qur’an has laid very much emphasis on belief in Allah. Belief in Allah means to have unflinching faith, with reason and knowledge, in the attributes of Allah. The entire edifice of human life is built on this faith. This is that seed which produces chaste and pure tree of good deeds. And to quote Dr. Muhammad Iqbal, the poet, the Muslim philosopher and thinker: “Aml se zindigi banti hai Jannat bhi Jahannum bhi, life of eternal bliss and that of perdition are products of good and bad actions respectively.”
As such belief in Allah is that axis around which the entire universe of man revolves. Owing to this reason the Qur’an has elucidated with clarity and in detail the exposition of the attributes of Allah. Such specification of the attributes of Allah you will find only in the Qur’an and not in religious Scriptures of the world or in the thoughts of the philosophers. Therefore, the teachings of the Qur’an are unique and incomparable. The Qur’an has given complete idea about the attributes of Allah. And Allah Himself has taken the responsibility of protecting His Book. This is to suggest that now no new Book or Messenger would come and none is required.