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In Part 1 of this
article, we will examine how different people hold different
subjective concepts of God, which, in turn, lead to conflict and
contradiction not only in our lives as individuals but as
peoples and nations as well. In Part 2, we will strive to show
how the objective concept of "One" God can remove the conflict
from our minds and hearts, can transform our characters to
become harmonious with the most beautiful colors (2:138)
represented by the most beautiful attributes of Allah Almighty
(7:180). These attributes, based on the Quranic concept of God,
serve as a complete and perfect model for attaining peace and
harmony within our selves and with our outside world.
In examining the prevailing
concepts of God with a series of questions, the intent is
enquiry rather than criticism. God commands us to examine and
analyze, even the Quran, with knowledge (12:108, 34:46, 16:44).
God also commands us to respect other faiths (6:108), other
prophets (3:84, 4:164, 16:36), and other places of worship
(22:40).
Questions about the nature of
God, the creation of the Universe, the creation of mankind, the
purpose of creation and the relationship of humans to God and
the universe have fired human curiosity and imagination from
times immemorial. |
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What is meant by " sibgha-tullah,
" or "the color of Allah" in the Quranic verse quoted above? And
how does it relate to us? This article will explore the meaning
of this verse, but first, we summarize the important points from
Part 1 of this article. We saw that the true and objective
concept of God must come from God Himself, as humans have no
ability to comprehend God ( 6:103 ). All the concepts of God
designed by human minds are, therefore, subjective. Also, the
true and objective concept of God can only be found in God's
final revelation, the Quran. This is because both Muslim and
non-Muslim scholars agree that the Quran has been preserved in
its Arabic text exactly as it was revealed by God around 1400
years ago. (See Maurice Bucaille's The Bible, The Quran and
Science ). This cannot be said of any other religious book
present today including the books of ahadith (both
Sunni and Shi'ia) and translations or interpretations (tafseers)
of the Quran like Tabari or Ibn Kathir .
The Quran's challenge for any group or individual to produce a
book, or even a chapter, or even ten verses like the Quran is
still outstanding ( 17:88, 2:23, 8:31, 10:38, 11:13 ). Holding
the Quran hostage to any book of hadith or tafseer
or asbab-annuzool (cause of revelation) is,
therefore, against these Quranic verses.
We also saw in the first part
of this article that a proper concept of God requires a proper
understanding of the human "self." The Quran says that every
human being is endowed by God with a "self" or soul ( 'rooh
in the words of the Quran ( 32:9 ) or " khudi " in
the words of Iqbal). However, this is given in latent form and
the purpose of human life is to develop, nourish, and strengthen
it. Just as there are laws governing the nourishment of the
human body, there are laws governing the nourishment of the
human "self." Since the human "self" is not a material thing it
does not die with the death of the human body. A developed
"self" marches onward in its journey in the hereafter ( 7:8,
23:102, 101:6 ). The Quran calls this developed state of the
"self" Jannah (Heaven), which will continue forever (
7:42 ). On the other hand, an undeveloped "self" gets stuck and
is not able to move forward in its journey in the hereafter (
7:9 ). The Quran calls this stagnant state of the "self"
Jahannam or Ja'heem (Hell). Ja'heem means
static or stationary. Contrary to the popular belief of many
Muslims, the Prophet ( PBUH ) will not help us avoid Hell ( 6:51
), because the Quran says that one will remain stuck in Hell
forever ( 7:36, 32:12, 43:74 ) and no one will be able to help (
35:36-37, 40:49 ). According to the Quran, a state of Hell can
only be avoided by developing the "self" in this life, through
righteous work, beyond a certain threshold that is required to
enter the state of Heaven ( 7:42, 29:58, 89:27-30 ). The
development of the "self" is the purpose of human life on earth.
We had seen that the
development of the "self" can occur only through society. Being
different in nature, the "self" develops on a different
dimension and with a different set of values than the material
body. The body develops by taking, but the "self" develops by
giving. Giving up a lesser value, e.g. wealth and material
things, including the body, for the sake of a higher, permanent
value, e.g. universal freedom and justice, universal welfare and
respect for all humanity leads to the development of the "self";
when such permanent values are neglected in society, the "self'
is weakened. Thus the development and nourishment (or
purification) of the "self" cannot occur by leading a solitary
life and meditating about God. Unlike other religions, the Quran
states that the nourishment and development of the "self"
requires inter-actions among human beings. The Quranic concept
of God differs from all other concepts of God in that the Quran
requires power to establish a political, economic and social
structure based on Quranic universal, permanent values which
will allow and encourage the development of the "self" of
individuals ( 8:26, 22:41, 24:55 ). The "self" is affected by
social and economic dealings especially when conflicts of
interest arise between individuals, groups, or nations. That is
why Islam emphasizes Jama'ah or togetherness. "There is no Islam
without Jama'ah," said Khalifa 'Umar ( R ) [Jame'e Ibn 'Abd-al'Aziz].
Jama'ah does not mean just praying together but working together
in unity in all aspects of life. The Prophet (PBUH) is reported
to have said: "Anyone who gets even one feet away from the
Jama'ah has taken out the Islamic yoke from his neck, even if he
prays and fasts." [Riwayah 'Ahmad Wal-'Hakim]. |
