Quran verse on the relationship between belief in Allah and attaining understanding | raznomir.info
What is the true relationship between Prophet Muhammad, Allah and Quran? The Bible was composed by over 40 human authors writing with their own free. The relationship between God and man is akin to the Supreme King and His subject. us for the sole objective of praising him alone, as God said in the Quran. Prof. Dr. Mahmoud Hamdy Zaqzouq President of Al-Azhar Center for Dialogue 1- God created man and established him as His vicegerent on.
Imagine Arabia in 7th century. Arabs living in deserts were wanderers and camel herders. They had no interest in inventions and discoveries except making gauntlets and sharpening swords to wage wars and only few affluent families were traders and in that surroundings we do not expect someone to have a high tech lab; Or for that matter study abortion specimens to inform mankind about the various stages of inra-uterine life.
Prophet Muhammad was illiterate, had no formal education and it was through him that Muslim scholars had the knowledge about conception, morphology, various phases of intrauterine life which modern day scientists came to know only few decades back.
In Quran there is reference of various stages of human development in many chapters and it is not possible here to mention and explain them all. I have selected two references for this brief communication. We Allah created man from a quintessence of clay. We then placed him as a nutfah drop in a place of settlement, firmly fixed, then We made the drop into an alaqah leech like structureand then We changed the alaqah into a mudghah chewed like substance ,then We made out of that mudghah, izam skeleton,bones ,then We clothed the bones with lahm muscles,flesh then We caused him to grow and come in being and attain the definitive human form.
So, blessed be God, the best to create. So if we arrange these stages chronologically we might come up with something like this Nutfah amshaj drop that is mixed this stage covers the period from fertilization to implantation. This stage is further divided into: Takhleeq present day embryonic: Alaqah leech-likeMudghah somitesIzam skeleton and Laham muscles. Growth [present day Foetal stage] During this period the shaping and modelling are active,the external appearance develops in such a way that foetus becomes recognizably human.
It lasts till the completion of pregnancy. It is further divided into: An-nashaa-Khalaqakha from 9—26wks and Al Hadana-al Rahamiya from 26 wks to full term. This could be an apt way of classifying the various stages of human development. Open in a separate window 1. Nutfa means a drop and amshaj means mixtures. This term describes the mixture and convergence of male and female fluids in the uterine or the Fallopian tubes to form zygote.
It has the form of a drop of fluid and consists of a mixture of male and female secretions. The nutfa amshaj can be subdivided into: If a zygote is formed with 46 chromosomes, a new being will be produced. This process of formation of a single individual by fusion of two secretions has been aptly termed Khalak.
The human creation begins with formation of a zygote but what are its characteristics, what it will inherit from father and what from mother? This process takes place a few hours after Khalak phase. The Holy Quran called it Taqdir phase and modern scientists call it genetic programming. The Taqdeer in Arabic means planning, determining or programming.
The Quran indicates that these processes occur in immediate succession and we know that these processes are completed less than 30 hrs after fertilization. The process of sex determination takes place in this stage. The Quran states in sura An-Najam that: When the phases of Khalk and Taqdir are completed, the zygote migrates from from fallopian tube to the uterus where it implants itself similar to a seed planting in soil. It gets embedded in endometrium and receives its nourishment and develops a different shape and structure.
It is mentioned in Quran that endometrial lining of the uterus is similar to the soil in which a seed is embedded. Creation Takhliq During the second main stage, the Takhliq, cell differentiation takes place to form systems and organs. It starts at the beginning of the third week upto eighth week and is a process of rapid cell growth and intense activity with regard to organogenesis.
Open in a separate window 2. There is a great similarity between a fresh water leech to early embryo. Enclosed picture shows the similarity between the two. The second meaning is a suspended thing and that is what we can see the way embryo is attached to the placenta in this stage. The same applies to 'rabbil 'alamin' Lord of the Universe'iyyaka na'budu' You we worship etc.
According to the second possibility, hamd praise in 'al-hamdu lillah' signifies absolute and unqualified praise. In this case the conception of Allah, Rahman and Rahim will also be a little different. According to the first possibility 'ism' name means every existing thing with reference to its function.
In other words, He praises Himself with some of His names at this stage.
Allah is the comprehensive name at the stage of self, not at the stage of manifestation. Allah's every name at this stage is His glory. Rahman Munificent is the name of His munificence at the stage of self. Rahim Merciful is the name of His mercy at the stage of self. The same is the case with such other names as Rab Sustainer etc. These conceptions can be proved by means of higher philosophy which is different from commonly known ordinary philosophy.
But the case of the holy men, the friends of Allah is quite different. They have perceived and grasped these things by traversing the stages of spiritual journey. Prophets' Observations and Experiences The holy men cannot tell others what they see.
Destiny and Free Will
Even in the Holy Qur'an many sublime truths have been mentioned in a simplified and diluted form so that they may be communicated even to the ordinary people not yet free from their low and base desires. In this respect the hands of the Holy Prophet himself were tied.
He was not allowed to explain the truths to the people in clear terms and therefore he stated the truths in a weakened form.The Creation Of Adam (AS) - Prophets of Allah Series
The Qur'an has many degrees of meanings and has been revealed in 70 or 70, layers. Having been reduced in intensity in each layer it has come to us in a form which we may be able to understand with our limited intellect. Telling us about Himself Allah says: Will they not regard the camels how they have been created? Open my chest for me; make the matter easy and untie the knot in my tongue.
They tried to a certain extent explain them to us through examples and illustrations. When an example of camel is used to explain to us the existence of Allah, it should not be difficult to understand where we stand. In fact we are no better than animals, and as such the knowledge we can obtain must be very defective.
As for the Prophets the Qur'an says at one place: And when his Lord revealed His glory to the mountain, He sent it crashing down. And Moses fell down senseless Surah al-A'raf, 7: When Allah imparted special spiritual training to Moses he said to Allah: Therefore his request must have been for a kind of seeing appropriate to the seer and the object to be seen.
But even this kind of seeing was not possible, Moses said to Allah: Let me see you. Does it signify Mount Sinai? Was it that the glory that could not be revealed to Moses, could be revealed to this mountain? If some other people had been present at the Mount Sinai at that time, could they also see the revelation of Allah's glory?
The sentence, 'Gaze upon the mountain' implies a promise. But gaze upon the mountain. If it stands still in its place, then you will see Me. As the result of the revelation of glory the mountain was smashed. In other words egoism of Moses was completely done away with.
What happened to Moses is a story for us, but for the Prophets it is an experience. This experience has been narrated to us in the form of a story because we are not yet free from egoism. The mention of the mountain or the Mount Sinai is only for our sake. Meaning of Glory People like us think that the glory revealed to Prophet Moses was a light seen by him. It might have been seen by others too. What a novel idea! As if it was a light that could be seen by everybody.
Could others hear him? We do not have the slightest idea of the reality and our knowledge is confined to hearsay.
The Prophets can be compared to a person who saw a dream or witnessed something, but is unable to describe what he saw and others are also not fit to understand what he says.
The same is the case with the Prophets. Neither they can describe what they see, nor can we understand what they say. No doubt the Prophets have said something, but we can understand only that which is comprehensible to us. The Qur'an contains everything. It has the rules of law as well as the stories, to the underlying idea of which we do not have access, but we can understand what they apparently mean.
There are certain things in the Qur'an by which everybody can be benefited to some extent, but in the real sense the Holy Qur'an could be understood only by him to whom it was addressed. Of course those Holy men, who were both trained and instructed by the Holy Prophet direct or later imbibed his teachings, also understand the Qur'an. The Qur'an itself says: The Holy Ghost descended with it on your heart Surah ash-Shu'ra, We revealed it on the Night of Power.
On each Night of Power the same glory is revealed, but on a reduced scale. In short the Qur'an was revealed to the heart of the Holy Prophet many a time. It was revealed in stages, grades and layers till it finally assumed the form of words. Nature of the Qur'an The Holy Qur'an is not a collection of words, nor is it a thing that could be seen, heard or expressed in words.
Nor is it a mode or a quality. It has been accorded an easy form for the benefit of us, who could neither hear it nor see it. Those who were really benefited by the Qur'an, were trained on different lines. Their method of deriving benefit from the Qur'an was quite different.
They had a special way of attending to the source from which the Qur'an has emerged. Glory of Allah is revealed from the hidden world and reaches the physical world after having been reduced gradually in intensity. As there is a vast difference between the various grades of the hidden world and the corresponding grades of the physical world, similarly there is a vast difference between our perception and the perception of those who are superior to us and then between their perception and the perception of those who are still higher.
The Prophets and the Imams enjoy the highest grade of perception. Only they can have that divine glory revealed to them which was witnessed by Prophet Musa and which is mentioned in the Qur'an when it says: As for the question what should we do if we want to learn the Qur'an, it must be remembered that these things are not a subject for learning and teaching.
Exegesis of the Qur'an If we are interested in the interpretation of the Qur'an, we have to study those commentaries which are well-known and commonly available.
Some of these commentaries occasionally mention some of these subjects, but all that they say amounts to leading the blind by the blind. The Qur'an deals with all these questions, but only for him who can understand them. It has been said: The Holy Spirit descended with it on your heart.
Here there is no question of intellectual perception nor of any proof or argument.
It is a question of witnessing the truth, not with the eye or with the mind, but with the heart, and for that matter, not an ordinary heart, but the heart of the Holy Prophet, who himself was the heart of the world. The Holy Prophet witnessed the reality of the Qur'an. As its first addressee he knew the Qur'an well.
But even he expressed the truth in veiled words and by means of examples. How can we explain sunlight to a blind man? What language should we use for this purpose? Where can we find the appropriate words? All that we can say is that sight is possible in the light only. What can he who has seen the divine light tell the one who has not seen it?
What can he who has a knot in his tongue tell him who has a knot in his ears. The Prophets had a knot in their tongues because their listeners lacked the capacity of understanding what they said. The Holy Prophet's Embarrassment This knot was causing a great deal of worry and inconvenience to the Holy Prophet who wondered to whom he should explain the Qur'an which was revealed to his heart.
Perhaps there were a good number of things which could not be told to anybody except the person who was occupying the position of absolute Wilayat. The Holy Prophet is reported to have said: His position in this respect was that of a father keen to show the sun to his blind child.
His frustration can easily be imagined. The father wants to explain the sunlight to his child, but on account of child's blindness he is unable to do so. He does not find suitable words to convey what he wants to convey. It is said that knowledge is a great hurdle. It prevents people from undertaking gnostic journey and instead involves them into intellectual questions and scientific theories.
For the Holy men knowledge is the greatest barrier and veil. The more the knowledge, the bigger hurdle it will prove. Man being egoistic and self-centered, feels elated by his limited knowledge and thinks that there is nothing beyond what he knows.
Only a few persons guided by the help of Allah refrain from such false notion and silly thinking. Tendency of Monopolization in Knowledge Everybody thinks that knowledge is confined to what he has learnt and all achievements depend on it.
The jurist holds that the only branch of knowledge that exists is jurisprudence. The gnostic thinks that there is nothing except gnosis. The philosopher is of the opinion that everything other than philosophy is useless.
The engineer maintains that only engineering is important. Nowadays, it is said that knowledge is only that which can be proved by experiment and observation. Everything else is unscientific. Thus knowledge is a big hurdle.
Allah’s Will and Human Choice « Prophet Muhammad p.b.u.h
There are other hurdles too, but this is the biggest. Knowledge, which was expected to be a beacon light and a guide has became a hurdle, an obstacle. That is true of all kinds of formal knowledge. Formal knowledge does not allow man to become what he should. It makes him egoistic. Its adverse effect on an untrained mind leads man backward. As knowledge accumulates, its disadvantages and harmful effects grow. It is no use sowing seeds in a barren soil.
A barren soil and untrained mind averse to the name of Allah are alike. Some people are scared by philosophical questions, although philosophy is a branch of formal knowledge. Similarly philosophers shy of from gnosis, while the gnostics consider all formal knowledge to be an idle talk. Formal Knowledge is a Hurdle in the Way of Remembering Allah I do not know what we should become, but I know that our training should be such that our formal knowledge should not be a hurdle in the way of remembering Allah.
This is an important question. Our pre-occupation with knowledge should not make us forget Allah. Our pride on account of our knowledge should not make us self-conceited and away from the source of all perfection.
Such a pride is common among the scholars and intellectuals irrespective of the fact whether they are the scholars of medical sciences, Islamic sciences or rational sciences. If heart is not purified the emergence of such a pride is natural.
It keeps man away from Allah. How is it that the study of a book often absorbs man's entire attention, but prayer does not? I had a friend who is dead now. Whenever he forgot something and could not recollect it, he used to say: I hope I'll immediately recollect it. Knowledge which was meant to help man reaching his goal can thus prevent him from doing so.
Religious law and other branches of religious knowledge are only a means, which enable us to act according to Islamic injunctions. Even action according to Islamic injunctions is not an end in itself. The real objective is to awaken our conscience so that we may be able to reach the veils of divine light after crossing the veils of darkness. According to a tradition there are 70, veils of divine light. The number of the veils of darkness is also stated to be the same.
Further, the veils of divine light are also after all veils or screens. We have not yet come out of the veils of darkness, to say nothing of the veils of light. We are still wriggling in the veils of darkness. As the luck would have it, the sciences whether religious or rational, have affected us adversely.
Mental and Concrete Some of those who are wandering about in darkness call the rational sciences mental sciences. Probably what they mean is that these sciences have no concrete existence. Anyway, all sciences are a means of reaching a goal. Any science that does not serve that purpose is not fit to be called a science. Any knowledge which does not allow man to achieve the objective for which the Prophets have come, is darkness and a barrier.
The Prophets came to take the people out of the darkness of this world and to lead them to the sole source of light. They wanted man to pass away in absolute light. They want the drop of water to be mingled in the ocean and lose its existence. It must be remembered that the simile does not represent the position fully. All Prophets came for this very purpose and all sciences are a means of achieving this goal.
The real existence is of that Light only. We are but nonentity. All Prophets came to pull us out of all sorts of darkness and to lead us to the sole and absolute Light, the source of all existence. Sometimes even scholastic theology becomes a hurdle and a barrier. In this branch of knowledge arguments are adduced to prove the existence of Allah, but in some cases even these arguments lead people away from Him. The method followed by scholastic theology is not that of the Prophets and the Holy men who never adduced arguments.
Of course they were aware of the arguments, but did not use them, because they did not like this method of proving the existence of Allah. Imam Husayn addressing Allah once said: It is a different thing that a blind eye does not see Him. The Qur'an mentions the first stage of rising in these words: I advise you to do one thing: But what the verse mentions may be only a prelude, not a stage. Anyhow, what is important is that Allah through his well-beloved Prophet offers an advice and asks people to rise.
This is the starting point. Those who are sleeping have been told to get up and rise for Allah only. This is the only piece of advice which we have not so far listened to.