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  • Chafter 1: Where is The GOD?
      Material, Inner and Spiritual experience of Humanity: In all religious believe the existence of God is taken almost as an anxiomatic truth. The Holy Qur'an however, advances numerous arguments to prove the existence of a supreme Being Who is the Creator and Controller of this universe. In a brief treatment like the present, I acn only refer to three main kinds of arguments with which, first the argument drawn from creation, which may be called the lower of material experience of humanity; secondly the evidence of human nature, which may be caller the inner experience of humanity; and thirdly, the arguments base on Divine revelation to man, which may be called the higher or spiritual experience of Humanity. It will be seen, from what is said further on, that, as the scope of experience is narrowed down, so the arguments gain in effectiveness. The argument from creation simply shows that "there must be" a Creator of this universe, Who is also its Controller, but it does not go so far as to show that there is a GOD. The testimony of human nature proceeds a step further, since there is in it a consciousness of Divine existence, though that consciouness may differ in different natures according as the inner light is bright or dim. It is only revelation that discloses GOD in the full splendour of his light, and shows the sublime attributes which man must emulate if he is to attain perfection, together with the means where by he can hold communication with the Divine Being.

      The Law of Evolution as an evidence of purpose of wisdom: The first argument, that from creation, centres round the word Rabb. In the very first revelation that came to the holy Prophet, he told to "read in the name of the Rabb Who created" (Q 96:1).

      Thus its underlying idea is that of fostering things from the crudest state of higher perfection; in other words the idea of evolution. Raghib is even more explicit on this point. According to him, Rabb signifies the fostering of a thing in such a manner as to make it attain one condition after another until it reaches its goal of perfection.

      In this connection let me draw attention to another characteristic of GOD's Creation. Everything, we are told is created in pairs: "And the heaven, We raised it high with power, and We are the maker of thing ample. And the earth, We have made it a wide extent; how well We have spread it out. And of everything We have created pairs that you may be mindful" (Q 51: 47-49). "Glory be to him Who created pairs of all things, of what the earth grows and of their own kind and of what they do not know" (Q "And He Who created pairs of thing" (Q 43:12). This shows that tere are pairs not only in the animal creation but also in "what the earth grows," that is, in the vegetable kingdom, and further in "what you do not know". In fact, the idea of pairing is carried to its furthest extent, so that even the heavens and the earth are described as if they were a pair, because of the quality of activity in the one and that of passivity in the other. This deep inter-relationship of things is also an evidence of Divine purpose in the whole of creation.

      One Law Prevails in The Whole Universe: A further point upon which the Holy Qur'an lays especial stress is the fact that, notwithstanding its immensity of variety, there is but one law for the whole universe: "Who created the seven heavens alike; thou seest no incongruity in the creation of the beneficent GOD; then look again, canst thou see any disorder? Then turn back the eye again and again; thy look shall come back to thee confuse while it is fatigued" (Q67:3, 4). Here we are told that there is in creation neither incongruity whereby things belonging to the same class are subject to different laws; nor disorder whereby the law cannot work uniformly; so that the miraculous regularity and uniformity of law in the midst of the unimaginable variety of conflicting conditions existing in the universe is also evidence of a Divine purpose and wosdom in the creation of things.

      THe Whole of Creation is Held Under Control: Another argument that there is an intelligent Being guiding the universe is the fact that from the smallest particle to the largest heavenly body, everything is held under control and is subject to a law; no one thing interferes with the course of another or hampers it; while, on the other hand, all things are helping each other on to attain perfection. THe Holy Qur'an stresses this fact frequently: "THe sun and the moon follow a reckoning and the herbs and the trees do adore" (Q 55: 5, 6). "And the sun runs on to a term appointed for it; that is the ordinance of the Mighty, the Wise. And for the moon We have ordained stages till it becomes again as an old dry palm branch. Neither is it allowable to the sun that it should overtake the moon, nor can the night outtsrip the day; and all bodies float on in a sphere" (Q 36: 38-40). "Again, He directed Himself to the heaven and it is a vapour, so He said toit and to the earth, Come both willingly or unwillingly. They both said, We come willingly" (Q 41:11). "Allah is He Who made subservient to you the sea that the ships may run therein by his command, and that you may seek of His grace, and that you may give thanks. And He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth, all, from Himself; indeed there are signs in this for a people who reflect" (Q 45: 12, 13). All these verses show that inasmuch as everything is subject to command and control for the fulfilment of a certain purpose, there must be all-Wise Controller of the whole. (For detailed description to this Chafter, it can be found at here,
      I refer to the Holy Qur'an, please find the terms that strict related to the creation of earth, for whom who do not interest to these basic thoughts of Nalapralaya in the way of Islamic life may directly go to the Chafter 28 - 36, those are The method of Nalapralaya Meditation.

      Chafter 2: The Unity of The GOD:

    • The Unity of GOD. All the basic of Islam are the fully dealth with in the Holy Qur'an, and so is the doctrine of faith in God, whereof the corner-stone is belief in The Unity of God tauhid). The best known expression of Divine Unity is that contained in la ilaha ill-Allah. It is made up of four words, la (no), ilah (that which is worshipped), illa (except) and Allah (the proper name of the Divine Being). Thus these words, which are commonly rendered into English as meaning, "there is no god but Allah", convey the significance that there is nothing which deserves to be worshipped except Allah.

      It is this confession which, when combined with the confession of the prophethood of Muhammad--Muhammad-un Rasullu-llah--, admits a man into the fold of Islam. The Unity of God, according to the Holy Qur'an, implies that God is One in His person(dhat), One in His attributes (sifat) and One in His works (af'al). His Oneness in His person means that there is neither plurality of gods, nor plurality of persons in the Godhead; His Oneness in attributes implies that no other being posseses one or more of the Divine attributes in perfection; His Oneness in works implies that none can do the works which God has done, or which God may do. The doctrine of Unity is beautifully summed up in one of the shortest and earliest chafter of the Holy Qur'an: "Say, He, Allah is One; Allah is He on Whom all depend; He begets not, nor is He begotten; and is like Him" (Ch.112).

      The Gravity of Shirk: The opposite of Unity or Tauhid is shirk implies partnership and sharik (pl.shuraka) means a partner. In the Holy Qur'an, shirk is used to signify the associating of gods with God, whether such association be with respect to the person of God or his attributes or His works, or with respect to the obedience which is due to Him alone. Shirk is said to be the gravest of all sins: "Shirk is a grievous iniquity" (Q 31:13); "Allah does not forgive the association of other gods with Him and forgives what is besides that to whomsoever He pleases" (Q 4:48). But the great gravity of this human weakness is not due to the jelousy of God - infact jealousy is, according to the Holy Qur'an, quite unthinkable as an attribute of the Divine Being; it is due to the fact that it demoralizes man, while Divine Unity brings about his moral elevation. According to the Holy Qur'an, man is God's vicegerent (Khalifa) on earth (Q 2:30), and this shows that he is gifted with the power of controlling the rest of the earthly creation. We are told expressly that he has been made to rule the world: "Allah is He Who made subservient to the sea that the ships may run therein by His command and that you may seek of His grace, and that you may give thanks. And He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself; surely there are signs in the earth, all from Himself; surely there are signs in this for a people who reflect" (Q 45:12, 13)

      Man in thus placed above the whole of creation; nay even above the very angels who make obeisance to him (Q 2:34). If, then, man has been created to rule the universe and is gifted with the power to subdue everything and to turn it his use, does he degrade himself by taking other things for gods, by bowing before the very things which he has been created to conquer and rule ? This is an argument which the Holy Qur'an has itself advance against shirk. Thus the words, "Shall I seek a lord other than Allah, and He is the Lord of all things" (Q 6:165), are followed in the next verse by "And He has made you rulers of the earth." And again:"What, shall I seek for you a god other than Allah while He has made you excel all created things?" (Q 7:140). Shirk is, therefore, of all sins the most serious because it degrades man and renders him unfit for attaining the high position destined for him in the Divine scheme. (For detailed description about this chafter, can be found at here,
      since I refer it to The Holy Qur'an, for whom who does not interest, may directly go to the chafter 28 - 36).

      Chafter 3: Religion Spritual Force.

      The question which pertubs every mind to-day is whether religion is, when all is said and done, necessary to humanity. Now a cursory glance at the history of human civilization will show that religion has been the supreme force in the development mankind to its present condition. That all that is good and noble in man has been inspired by faith in God is a truth at which perhaps even atheist would not cavil. One Abraham, one Moses, one Christ, one Krishna, one Buddha, one Muhammad has, each in his turn and his degree, changed the whole history of the human race and raised it from the depths of degradation to moral heigths underdreamed of.

      It is through the teachings of this or that great prophet that man has been able to conquer his lower nature and to set before himself the noblest ideals of selflessness and the service of humanity. Study the noble sentiments that inspire man to-day and you will find their origin in teachings and example of some great sage who had a deep faith in God and through whom was sown the seed of faith in other human hearts. (For further description of this chafter please find at here,
      and who do not interest to continue to the NEXT may go freely to Chafter 28 - 36.

      Chafter 4 : The Highest Form of Revelation

      Though the Holy Qur'an was revealed piecemeal, as pointed out above, yet the entire revelation is one whole, delivered in one and the same manner. It is the word of God revealed through the Holy Spirit, that is, the angel Gabriel. Revelation, we are told in the Holy Qur'an, is granted to man in three forms: "And it is not for any mortal that Allah should speak to him except by inspiring or from behind a veil, or by sending a messenger and revealing by His permission what He pleases" (Q 42:51). The first of these modes is called wahy which is used here in its literal sense of al-israhat-al-sari'a (R), i.e. a hasty siggestion thrown into the meant of man, or ilqa' fi-l-rau'. This really what is meant by prophet or a righteous man speaking under the influence of the Holy

      In this case an idea is conveyed to the mind, and the subject to which it relates is illumined as if by a flash if lighting. It is not a message in words but simply an idea which clears up a doubt or a difficulty, and it is not the result of MEDITATION.

      >Chafter 5: Nature of The Prophet Revelation.

      The next question is as to the nature of the revelation itself. Harith, son of Hisham, once enquired of the Holy Prophet, how revelation came to him, and the reply was: "It comes to me sometimes as the ringing of the bell and this is hardest on me, then he leaves me and I remember from him what he says; and some times the angel comes in the shape of a man and he talks to me and I remember what he says" ( Hadist Bu. 1:1). These are the only two forms in which the Quranic revelation came to the Holy Prophet. In both cases the angel came to the Holy Prophet and was seen by Him; in both cases he delivered a certain message in words which the Holy Prophet at once commited to memory. (Further more of this Chafter, please find at here,
      and for those who do not interest to this chafter may go to the Chafter 28 - 36.)

      Chafter 6: Other Forms of Divine Revelation to Men:

      The Prophet also receives the lower forms of Divine revelation. For example, we are told in reports that before the higher message came to the Holy Prophet, that is to say, before he received the First Holy Quranic revelation, he used to have visions as true and clear as day: "The first that came to the messenger of Allah of revelations were good visions to that he did not see a vision but it came out true as the dawn of the day" (Hadist Bu. 1:1).

      While the two the two lower forms of revelation involve but little change in the normal condition of a man, whether awake or asleep, and he is only occasionally transported to a state of trance, the highest form, which is that peculiar to the prophets, brings with it a violent change; it does, in fact, require a real passing from one world to the other while the recipient is in a state of perfect wakefullness, and the burden of revelation is not only felt by the recipient but it is also visible to those who see him.(For detailed of this chafter, please find at here,
      and for those who do not interest to this chafter may go to chafter 28 - 36).

      Chafter 7: Indenpendence of Thought.

      The Holy Qur'an expressly recognizes indenpendence of opinion for one and all, and requires that absolute obedience be given only to God and His Apostle. It says: " O you who believe! obey Allah and obey the Apostle and those in authority from among you; then if quarrel about anything, refer it to Allah and the Apostle" ( Q 4:59).

      This verse speaks first of obidience to those in authority, the ulu-l-amr, along with the obidience to to the apostle, and then mentions disputes which, it says, must be settled by referring them to God and his Apostle. (For detailed of this chafter please find at here,
      and for those who do not interest to this chafter may go to chafter 28 - 36).

      Chafter 8: Love and Mercy in Divine Nature

      On the contrary, the qualities of love and mercy in God are emphasized in the Holy Qur'an more than in any other sacred book. Not only does every chafter open with the two names "Rahman and Rahim", thus showing that the qualities of love and mercy are predominant in Divine nature, but the Holy Book goes further and lays the greatest stress in explicit words on the immeasurable vastness of the Divine mercy.

      The following may be taken as examples: " He has ordained mercy on himself" (Q 6: 12, 54).

      "Your Lord is the Lord of all-encompassing mercy" (Q 6: 148),

      "And My mercy encompassing all thing" (Q 7: 156).

      "Except those on whom thy LOrd has mercy, and for this did He create them"(Q 11: 119)

      "O My servants ! who have acted extravagantly against their own souls, do not despair of the mercy of Allah, for Allah forgives their sins altogether" (Q 39: 53).

      "Our Lord ! Thou embracest all thing in mercy and knowledge" (Q 40: 7). (For detailed description of this chafter please find at here,
      and for those who do not interest to this chafter may go to Chafter 28 - 36)

      Chafter 9: Divine Attributes as Great Ideal to be Attained

      Just as a belief in the Unity of God is a source of man's uplifment, making him conscious of the dignity of the human nature, and inspiring him with the grand ideas of the conquest of nature and of the equality of man with man, so the numerous attributes of the Divine Being, as revealed in the Holy Qur'an, are really meant for the perfection of humancharacter.

      The Divine attributes really serve as an ideal to which man must strive to attain. God is Rabb al-alamin, the Fosterer and the Nourisher of the worlds; keeping that as an ideal before himself, man must endeavour to make the service of humanity, even that of dumb creation, the object of his life.

      God is Rahman conferring benefits on man and showing him love without his having done anything to deserve it; the man who seeks to attain to perfection must do good even to those of his fellow-men from whom he has not himself received, and does not expect to receive, any benefit.

      God is Rahim, making every good deed bear fruit; man must do good for any good that he receives from another. God is Malik, requiting evil, not in a psirit of vengeance or even of unbending justice, but in a spirit of forgiveness, in the spirit of a master dealing with his servants; so must man be forgiving in his dealings with others, if he will attain to perfection.(For detailed description of this Chafter please find at here
      , and for those who do not interest to this Chafter may go to Chafter 28 - 36).

      Mang Ali-2000.
      Wabillahi taufiq walhidayah Wassalamu'alaikum Wr Wb,