2:138 Say, “Divine attributes are from Allah! And who can give a better hue to life than Allah when we truly serve none but Him?”
[Nearest to Allah are those who have adopted His ‘SIBGHAH’ = Hue or Color = His attributes in the human capacity. 83:28. That means adopting the Divine Attributes in our limited human capacity.
Some examples of these attributes are: Kindness – empathy - creativity – mercy - forgiveness – turning to people in love and affection – (attaining) wisdom – knowledge (learning) – compassion – clemency – taking care - peacefulness – remaining informed and aware – sense of duty - determination – justice – protecting others – generosity – unity - self-control – leniency - approachability - appreciation – moral strength – patience - showing light – guiding - independence – truthfulness – maintenance of people and things – keeping pledges – resolve – benefiting others – beautiful designing – providing – listening – observing – being worthy of trust – nobility of character – giving – sense of responsibility.]
Allah's Attributes are the perfect example to create the Self-actualisation of Mankind. This is done by creating the Divine System of Deen, in which the individual and can progress in the best surroundings. Allah says to do this, we must take on His Hue.
For example:
The System must be Rahman--Providing and nourishing the individual and create a surroundings that will guide him to perfection, without asking anything in return.
Also a individual must be rahman--He must provide and nourish his surroundings, to guide it to perfection, without asking anything in return. They only say:
76:9 (They do all this selflessly) saying, "We provide for you for the sake of Allah alone. We want no return from you, not even a word of thanks.
The Divine System must be Raheem--Greatly rewarding for those who work hard and strive.
The System must be Ghafour--Protecting the individual's life, freedom and property as a shield and a helmet.
110:3 (Think not that your job is done). Then strive hard to make the Divine System a living witness to the Glory and Praise of your Lord. And you shall remain vigilant to guard the System as a helmet guards the head. Behold, He is ever Responsive to your efforts. (94:7-8).
This also counts for the individual, who also must act as a shield for his fellow men. Protecting them against anything that would harm them. Being a soldier, or stopping crimes and so on.
These are the first examples, we shall give more in the upcoming weeks InchAllah.
The Attributes as examples for the State Individual
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Ahmed Mateen
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The Attributes as examples for the State Individual
One-Ness of God and Human 'Self'
Islam A Chellenge to Religion: By Allama Parvez
The human self has the capacity to develop itself on the model of the Divine attributes. It then rises higher and higher in the scale of existence. It is a hard task and man should be perpetually on his guard against all that threatens, from within or without, to weaken and emasculate his self. Only the strong self can forge ahead towards the goal of self-realization. A weak self can easily deviate from the right path. The restrictions which the Qur’an imposes on the individual are not designed to curb his freedom but to strengthen him and to stiffen his resistance to destructive forces, so that he may form a strong character and build up an enduring personality. Men of weak character often make good resolutions but seldom carry them out. A man may resolve to get up early in the morning; but when the time comes, he lacks the will to leave his comfortable bed. Another man may be determined to keep an appointment; but at the last moment his resolve weakens and he fails to turn up. In both cases the men failed because of a fatal weakness in their character. The discipline of the Qur’anic way of life is intended to strengthen the self, so that it may successfully resist all forces which threaten its integrity, and remain steadfast in the pursuit of the good. The Qur’an is explicit on this point :
Verily, those who say : Our Rabb is Allah, and then keep straight on, Mala'ikah shall descend on them (41:30).
Discipline hardens the ego. Rebuffs and disappointment call forth the best in it. Obstacles spur it on to more vigorous efforts. Such strong personalities can never suffer dissolution. Iqbal has expressed the idea in felicitous language:
Life is like unto a shell and the self is the pearl drop (concretion) therein ;
What is the shell worth if it cannot transform the pearl drop into a pearl.
Through self-knowledge, self-control and self-development,
The self can even conquer death.(Darb-e-Kalim, p. 25).
A weak and undeveloped personality, on the other hand, succumbs to the slightest shock. It is in constant danger of disintegration. A personality, hardened through self-discipline and sustained by a steadfast purpose, remains identical with itself through the vicissitudes of life and emerges refulgent from the shadows of death.
Some of the Divine attributes, mentioned in the Qur'an, are such as can belong only to God. No finite being can acquire them. For example, the Qur'an says of God that "He is the First and the Last" (57:3). Others, such as knowledge, wisdom, power, etc., can be shared by man, though only to some extent, i.e., within human limits. The description of these is at the same time description of the ideal self :
Verily We have sent down to you a Book which mentions your own eminence (21:10).
Some of these attributes, which are, within the reach of man, are fundamental, while others may be said to be of a contingent character. The short chapter of the Qur'an entitled Ikhlas presents them in a compendious form. We should bear in mind that these attributes appertain to God as the Absolute Self, but, by virtue of possessing a self, man too can acquire them within human limits. A close study of the four verses will be found to be highly rewarding. Let us take the first verse: "Say that He, God, is one" (112: 1): The word "One" (Ahad) is exceptionally rich in meaning. It cannotes unity, uniqueness and wholeness. It implies self-identity, self-consistency and integrity. Nothing from outside can secure a lodgment in it. Its unity is not paralleled anywhere in the universe. Of course, only a strong personality possesses unity of this kind. A weak personality, with its ever-changing attitudes, cannot lay claim to such oneness. Through development the unity of the self is strengthened. It is in the direction of development that all changes take place, but they do not in any way affect its essential nature. In its essence it knows no change. As the Qur’an says:
All that dwells upon the earth is undergoing change, yet still endures the countenance of thy Rabb, majestic, splendid (55:26-27).
A man of strong character never deviates from the path he has chosen to follow, and a strong character goes with a strong personality. As Berdyaev says: "A strong personality is an expressed character."14 Such a personality really is what it appears to be, for it is self-consistent. As Professor Whitehead remarks:
Truth is the conformation of Appearance to Reality.15
Because the self enjoys real and not illusory freedom, it is responsible for all that it does, feels or thinks. It has to bear the consequences of its acts and it has to carry its own burden. The Qur'an is clear on this point:
For every self is that which it has earned, and against it only that which it has worked (2:286).
Again :
No self will in aught avail another, nor will intercession be accepted from it, nor any counterpoise be taken, neither shall they be helped (2:48).
This, in brief, is the Law of Requital. If a man achieves success, it is not because luck favoured him, but because he had acted in the right way. If he fails, he cannot put the blame for it on Fate, for failure is the direct result of his own wrong-doing.
Reverting to the Qur’anic chapter Ikhlas, the first verse, as, has been shown, emphasizes the attributes of Ahadiyyah or Oneness. The second verse refers to the Divine attribute of Samadiyyah or self-dependence. The term connotes independence, self-reliance and self-sufficiency. "Samad" is the being which depends only on its own self and on nothing else, a being which is eternally enduring and absolutely free. God possesses this attribute in the highest degree, but man, with a self of his own, can also acquire it in some measure. He can exercise free choice and can become independent of external circumstances. "Do what ye will," says the Qur'an (41:40). Again: "Whosoever will, let him believe and whosoever let him reject" (18:29).
In the entire creation, man alone enjoys real freedom.
Freedom is the indispensable condition of moral life. Morality is irrelevant to a being whose actions are completely determined by forces outside itself. Man is capable of taking the initiative. He can freely choose any one of two or more alternative comes of action. He can bend his efforts to the attainment of any goal on which he has set his heart. For these reasons, he responds to the call of duty and engages in moral endeavour. Of course, man does not enjoy God-like freedom: his freedom is subjected to various stresses and limitations. Nevertheless, he is free in the sense that his actions are self-determined, that they flow from his rational nature. This is the true interpretation of the freedom man enjoys. Man is responsible for his actions because they reflect his basic motivational pattern and reveal his essential characteristic. Hence he is the subject of moral judgment. The verse, "There is no compulsion in din" (2:256), bears witness to the immense importance that the Qur'an attaches to human freedom. This view of freedom has been admirably expressed by Iqbal:
Thus the element of guidance and directive control in the ego's activity clearly shows that the ego is a free personal causality. He shares in the life and freedom of the Ultimate Ego who, by permitting the emergence of a finite ego, capable of private initiative, has limited this freedom of His own free will. This freedom of conscious behaviour follows from the view of ego-activity which the Qur’an takes. There are verses which are unmistakably clear on this point :
'And say : The truth is from your Lord : Let him then, who will, believe: and let him who will, be an unbeliever' (18:29).
'If ye do well to your own behalf will ye do well : and if ye do evil against yourselves will ye do it' (17-7).16
Of course, God alone is absolutely free. But God, exercising His free will, has granted man, the finite self, a measure of freedom. If it implies a restriction on God's power, it is, as is obvious, a self-imposed restriction, and as such does in no way detract from God's omnipotence. As a verse in the Qur'an puts it, "God has prescribed for Himself Rahmah (i.e. the responsibility of His creature's development and growth)" (6:54). It means that Rahmah flows from God's self. It is not imposed on Him by any external agency. God is Rahim because Rahmah is an essential Divine attribute. We too feel really free when our actions are in full accord with the basic characteristics of our self. When we impose restrictions on our freedom, it is for the sole purpose of turning it to the best account. These restrictions do not detract from our freedom, nor are they derogatory to our status as free agents. Freedom, properly channeled, is the necessary condition of human development, both individual and social. This freedom is the basic postulate of the Qur'anic social order, which will be described later on.
The third verse, "He begetteth not nor was He begotten," refers to another important Divine attribute. God, as the Absolute Self, is self-subsistent. The self, qua self, does not come into being through the natural process of procreation. Man, of course, is a living organism and, as such, like other animals, is begotten by his parents and, in his turn, begets children. But this is true only as far as his body is concerned. The body, whether human or animal, is a part of the parent body which, having separated itself, develops into a new organism. From the biological point of view man is on the same level as the animals. His body is subject to natural laws, and the natural processes of growth, decay, procreation and regeneration occur in it. Man's self, however, exists and functions on a higher plane. It is not subject to natural laws and is untouched by natural division. It is an indivisible unity and can suffer no processes. It is not a part of the parents' self, nor can it donate a part of itself to the offspring. It obeys its own inner laws and develops on its own lines. Its activity is creative but not procreative. It creates new qualities and powers which, however, enrich and expand its own nature. Procreation is a bodily function, and creation is the function of the self. The verse we are considering makes it clear that personality is not the product of physical or biological laws which cannot go beyond procreation or reproduction.
The fourth and last verse, "There is none comparable
to Him," refers to another Divine attribute which man owning a self, can also share. Every self is unique. No self is the exact copy or replica of any other self. In the realm of self, there is no room for duplication. No general laws are applicable to any self, which is a law unto itself. Similarly, a society composed of free individuals is unique. No other kind of society is comparable to it. Man lives by developing and the same is true for human society.
Islam A Chellenge to Religion: By Allama Parvez
The human self has the capacity to develop itself on the model of the Divine attributes. It then rises higher and higher in the scale of existence. It is a hard task and man should be perpetually on his guard against all that threatens, from within or without, to weaken and emasculate his self. Only the strong self can forge ahead towards the goal of self-realization. A weak self can easily deviate from the right path. The restrictions which the Qur’an imposes on the individual are not designed to curb his freedom but to strengthen him and to stiffen his resistance to destructive forces, so that he may form a strong character and build up an enduring personality. Men of weak character often make good resolutions but seldom carry them out. A man may resolve to get up early in the morning; but when the time comes, he lacks the will to leave his comfortable bed. Another man may be determined to keep an appointment; but at the last moment his resolve weakens and he fails to turn up. In both cases the men failed because of a fatal weakness in their character. The discipline of the Qur’anic way of life is intended to strengthen the self, so that it may successfully resist all forces which threaten its integrity, and remain steadfast in the pursuit of the good. The Qur’an is explicit on this point :
Verily, those who say : Our Rabb is Allah, and then keep straight on, Mala'ikah shall descend on them (41:30).
Discipline hardens the ego. Rebuffs and disappointment call forth the best in it. Obstacles spur it on to more vigorous efforts. Such strong personalities can never suffer dissolution. Iqbal has expressed the idea in felicitous language:
Life is like unto a shell and the self is the pearl drop (concretion) therein ;
What is the shell worth if it cannot transform the pearl drop into a pearl.
Through self-knowledge, self-control and self-development,
The self can even conquer death.(Darb-e-Kalim, p. 25).
A weak and undeveloped personality, on the other hand, succumbs to the slightest shock. It is in constant danger of disintegration. A personality, hardened through self-discipline and sustained by a steadfast purpose, remains identical with itself through the vicissitudes of life and emerges refulgent from the shadows of death.
Some of the Divine attributes, mentioned in the Qur'an, are such as can belong only to God. No finite being can acquire them. For example, the Qur'an says of God that "He is the First and the Last" (57:3). Others, such as knowledge, wisdom, power, etc., can be shared by man, though only to some extent, i.e., within human limits. The description of these is at the same time description of the ideal self :
Verily We have sent down to you a Book which mentions your own eminence (21:10).
Some of these attributes, which are, within the reach of man, are fundamental, while others may be said to be of a contingent character. The short chapter of the Qur'an entitled Ikhlas presents them in a compendious form. We should bear in mind that these attributes appertain to God as the Absolute Self, but, by virtue of possessing a self, man too can acquire them within human limits. A close study of the four verses will be found to be highly rewarding. Let us take the first verse: "Say that He, God, is one" (112: 1): The word "One" (Ahad) is exceptionally rich in meaning. It cannotes unity, uniqueness and wholeness. It implies self-identity, self-consistency and integrity. Nothing from outside can secure a lodgment in it. Its unity is not paralleled anywhere in the universe. Of course, only a strong personality possesses unity of this kind. A weak personality, with its ever-changing attitudes, cannot lay claim to such oneness. Through development the unity of the self is strengthened. It is in the direction of development that all changes take place, but they do not in any way affect its essential nature. In its essence it knows no change. As the Qur’an says:
All that dwells upon the earth is undergoing change, yet still endures the countenance of thy Rabb, majestic, splendid (55:26-27).
A man of strong character never deviates from the path he has chosen to follow, and a strong character goes with a strong personality. As Berdyaev says: "A strong personality is an expressed character."14 Such a personality really is what it appears to be, for it is self-consistent. As Professor Whitehead remarks:
Truth is the conformation of Appearance to Reality.15
Because the self enjoys real and not illusory freedom, it is responsible for all that it does, feels or thinks. It has to bear the consequences of its acts and it has to carry its own burden. The Qur'an is clear on this point:
For every self is that which it has earned, and against it only that which it has worked (2:286).
Again :
No self will in aught avail another, nor will intercession be accepted from it, nor any counterpoise be taken, neither shall they be helped (2:48).
This, in brief, is the Law of Requital. If a man achieves success, it is not because luck favoured him, but because he had acted in the right way. If he fails, he cannot put the blame for it on Fate, for failure is the direct result of his own wrong-doing.
Reverting to the Qur’anic chapter Ikhlas, the first verse, as, has been shown, emphasizes the attributes of Ahadiyyah or Oneness. The second verse refers to the Divine attribute of Samadiyyah or self-dependence. The term connotes independence, self-reliance and self-sufficiency. "Samad" is the being which depends only on its own self and on nothing else, a being which is eternally enduring and absolutely free. God possesses this attribute in the highest degree, but man, with a self of his own, can also acquire it in some measure. He can exercise free choice and can become independent of external circumstances. "Do what ye will," says the Qur'an (41:40). Again: "Whosoever will, let him believe and whosoever let him reject" (18:29).
In the entire creation, man alone enjoys real freedom.
Freedom is the indispensable condition of moral life. Morality is irrelevant to a being whose actions are completely determined by forces outside itself. Man is capable of taking the initiative. He can freely choose any one of two or more alternative comes of action. He can bend his efforts to the attainment of any goal on which he has set his heart. For these reasons, he responds to the call of duty and engages in moral endeavour. Of course, man does not enjoy God-like freedom: his freedom is subjected to various stresses and limitations. Nevertheless, he is free in the sense that his actions are self-determined, that they flow from his rational nature. This is the true interpretation of the freedom man enjoys. Man is responsible for his actions because they reflect his basic motivational pattern and reveal his essential characteristic. Hence he is the subject of moral judgment. The verse, "There is no compulsion in din" (2:256), bears witness to the immense importance that the Qur'an attaches to human freedom. This view of freedom has been admirably expressed by Iqbal:
Thus the element of guidance and directive control in the ego's activity clearly shows that the ego is a free personal causality. He shares in the life and freedom of the Ultimate Ego who, by permitting the emergence of a finite ego, capable of private initiative, has limited this freedom of His own free will. This freedom of conscious behaviour follows from the view of ego-activity which the Qur’an takes. There are verses which are unmistakably clear on this point :
'And say : The truth is from your Lord : Let him then, who will, believe: and let him who will, be an unbeliever' (18:29).
'If ye do well to your own behalf will ye do well : and if ye do evil against yourselves will ye do it' (17-7).16
Of course, God alone is absolutely free. But God, exercising His free will, has granted man, the finite self, a measure of freedom. If it implies a restriction on God's power, it is, as is obvious, a self-imposed restriction, and as such does in no way detract from God's omnipotence. As a verse in the Qur'an puts it, "God has prescribed for Himself Rahmah (i.e. the responsibility of His creature's development and growth)" (6:54). It means that Rahmah flows from God's self. It is not imposed on Him by any external agency. God is Rahim because Rahmah is an essential Divine attribute. We too feel really free when our actions are in full accord with the basic characteristics of our self. When we impose restrictions on our freedom, it is for the sole purpose of turning it to the best account. These restrictions do not detract from our freedom, nor are they derogatory to our status as free agents. Freedom, properly channeled, is the necessary condition of human development, both individual and social. This freedom is the basic postulate of the Qur'anic social order, which will be described later on.
The third verse, "He begetteth not nor was He begotten," refers to another important Divine attribute. God, as the Absolute Self, is self-subsistent. The self, qua self, does not come into being through the natural process of procreation. Man, of course, is a living organism and, as such, like other animals, is begotten by his parents and, in his turn, begets children. But this is true only as far as his body is concerned. The body, whether human or animal, is a part of the parent body which, having separated itself, develops into a new organism. From the biological point of view man is on the same level as the animals. His body is subject to natural laws, and the natural processes of growth, decay, procreation and regeneration occur in it. Man's self, however, exists and functions on a higher plane. It is not subject to natural laws and is untouched by natural division. It is an indivisible unity and can suffer no processes. It is not a part of the parents' self, nor can it donate a part of itself to the offspring. It obeys its own inner laws and develops on its own lines. Its activity is creative but not procreative. It creates new qualities and powers which, however, enrich and expand its own nature. Procreation is a bodily function, and creation is the function of the self. The verse we are considering makes it clear that personality is not the product of physical or biological laws which cannot go beyond procreation or reproduction.
The fourth and last verse, "There is none comparable
to Him," refers to another Divine attribute which man owning a self, can also share. Every self is unique. No self is the exact copy or replica of any other self. In the realm of self, there is no room for duplication. No general laws are applicable to any self, which is a law unto itself. Similarly, a society composed of free individuals is unique. No other kind of society is comparable to it. Man lives by developing and the same is true for human society.