هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ
وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ هُوَ اللَّهُ الَّذِي لَا إِلَهَ
إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ
الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ هُوَ
اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاء الْحُسْنَى يُسَبِّحُ
لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ (٥٩:
٢٢-٢٤)
He is God,
besides whom there is no other deity. He knows the unseen and the manifest. He
is the Most-Gacious, the Ever-Merciful. He is God, besides whom there is no
other deity. He is the Sovereign Lord, the Holy One, Peace in entirety, the
giver of peace, the Guardian, the Mighty One, the All-powerful, the Most High.
Exalted is God above whom they associate with Him! He is God, the Architect, the
Originator, the Modeller. All good names are His. All that are in the heavens
and the earth give glory to Him. He is the Mighty, the Wise One. (59:22-24)
Allah is the name of the being Who is
the Creator of the heavens and the earth and all other creations. The article
alif lam appended to the word is for definition, and since the very beginning
this name has been specifically used for the Lord of this world. Before the
advent of the Prophet (sws), in the times of Arab jahiliyyah also this name was
used for Him. This word was also one of the remnants of the religion of Abraham
(sws) which the Arabs inherited. Thus the Qur’an says:
وَلَئِنْ
سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ
وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ فَأَنَّا يُؤْفَكُونَ اللَّهُ يَبْسُطُ
الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ إِنَّ اللَّهَ بِكُلِّ
شَيْءٍ عَلِيمٌ وَلَئِنْ سَأَلْتَهُمْ مَنْ نَزَّلَ مِنْ السَّمَاءِ مَاءً
فَأَحْيَا بِهِ الْأَرْضَ مِنْ بَعْدِ مَوْتِهَا
لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ (٢٩:
٦١-٦٣)
And if you ask
them: “Who has created the heavens and the earth and subjected the sun and the
moon [to His law]?” They will reply: “Allah.” How are they then deluded away
[from the truth]! It is Allah who gives abundantly to whom He pleases and gives
sparingly [to whom He pleases]. Allah has knowledge of all things. If you ask
them: “Who is it that sent down-rain from the clouds and therewith revived the
earth after it became dead.” They will say: “Allah.” Tell [them]: “Gratitude is
for God alone!” But most of them do not use their intellect. (29:61-63)
Who is this being? What are His
attributes? What are the laws and practices He has set for Himself? These are
the questions which arise in the mind of a person for comprehending Allah. This
comprehension is essential for faith. When the Qur’an demanded from people to
profess faith in God, it answered these questions. In the following pages, we
will take a look at these answers.
Being
The Qur’an has explicitly stated that no
mind can comprehend the being of God. The reason for this is that the being who
has created these means of comprehension can certainly comprehend human beings
but these means can in no way be able to comprehend Him who comprehends these
means. It must also remain in consideration that our comprehension of God is
passive. The most important faculty of a human being is the faculty of sight.
For this he has been given eyes; however, eyes too cannot see a thing unless it
reflects light. The Qur’an says:
لاَّ
تُدْرِكُهُ الأَبْصَارُ وَهُوَ يُدْرِكُ الأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
(١٠٣:٦)
No eyes can
comprehend Him, though He comprehends all eyes. He is subtle and all-knowing.
(6:103)
The account of Moses (sws) in which he
audaciously requested the Almighty to show Himself to him has been related by
the Qur’an so that man should always remain aware of his limits and limitations
and should always remember that even if the messenger with whom the Almighty
spoke was not able to see Him, what to speak of others. The Qur’an says:
وَلَمَّا
جَاء مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ
إِلَيْكَ قَالَ لَن تَرَانِي وَلَـكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ
مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا
وَخَرَّ موسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ
وَأَنَاْ أَوَّلُ الْمُؤْمِنِينَ (١٤٣:٧)
And when Moses
came at the appointed time and His Lord communicated with him, he [gaining
confidence as a result] said: “Lord, reveal Yourself to me that I may see You.”
He replied: “You shall never see Me; but look upon the mountain in front of you;
if it remains intact in its place, then only shall you see Me.” And when his
Lord revealed Himself to the mountain, He razed it to dust and Moses fell down
unconscious. When he recovered, he said: “Glory be to You! I turn to You, and I
am the first of the believers.” (7:143)
Imam Amin Ahsan Islahi writes:
The Almighty
revealed Himself in this manner to assure Moses (sws) that even mountains are
not able to bear the vision of God – mountains which are the most solid and firm
structures of this earth; so how can man who is so feeble a structure before
these mountains can bear this vision. Man has a limited power of tolerance. His
eyes can see light; however, if the intensity of this light exceeds a certain
limit his eyes are dazed by it and at times he even loses his sight. Similarly,
his ears are able to hear sounds; however, his ears can only hear to a certain
extent. If the roar of thunder, for example, exceeds a limit it can shatter his
ear-drums. The sun is an essential requirement of man; however, its light and
heat are only beneficial to him if the sun remains at a certain distance from
him and passes on its light and warmth through many many layers and sieves of
the atmosphere. If some day, the sun comes a little near to the earth, all life
forms would be burnt down. So when man is such a feeble entity how can he have
the strength and ability to see the pure and untainted being of the Almighty who
is absolute light and is beyond and above this universe and what is going on in
it.
No doubt, believers would be able to see
the Almighty on the Day of Judgement. This is evident from the verse:
كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ
(٨٣:
١٥) (Certainly not! On that Day, they shall
certainly be held away from their Lord, (83:15)).
However, there are various levels of seeing the Almighty, and this seeing the
Almighty is not tantamount to fully comprehending him. Probably, the nature of
this seeing would be that all barriers and impediments shall be withdrawn and
people would be able to see the Almighty the way they see the sun, the moon and
the stars and in reality this seeing is nothing but observing light reflected
from these heavenly bodies. This is the example the Prophet (sws) gave people
when they inquired from him about the nature of this observation
and said: “You will see Your God in a manner that there will be no obstruction
between Him and you except His cloak of greatness.”
After this, what remains is observing
God through similes and parables. The Qur’an has used these literary devices to
describe Paradise and Hell. However, in case of God’s being, even this means is
not possible. The reason is that this means can only be employed if the thing
which is compared and likened to is found in some form or the other in a
person’s imagination or in the world around him. Man has no such data within or
outside him regarding God’s being. Thus, this means too can be of no use in this
regard. Consequently, the Qur’an says:
فَلاَ
تَضْرِبُواْ لِلّهِ الأَمْثَالَ إِنَّ اللّهَ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ
(٧٤:١٦)
Thus do not
compare God because God knows [Himself] and you know not. (16:74)
(Translated from Ghamidi’s Mizan by Shehzad
Saleem)
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