Duties of Respect with reference to God

 

 Quranic Foundations And Structure Of Muslim Society

PART 1. DUTIES AS SPIRITUAL BEING

 Chapter 1.

Duties with reference to god

 

1.       Duties of Respect;  

2.       Duties of Love.

ENDS:

(a)   Objective:

Maintenance of a constant attitude of Respect  and Love towards God for acquiring the Blessings of Divine Pleasure (Ridwan Allah) and Divine Love (Hubb Allah), As it has been said in the Holy Qur’an:

“… seeking Grace from Allah and (His) Good Pleasure …” (48:29).

Also:

“… whom He will love, and they will love Him …” (5:57).

(b)  Subjective:

Creating in the moral agent:

1.       Purity of will, leading to possible ‘holiness’ in the measure it may relate to human personality, as it has been said:

“And whosoever believes in Allah, He guides his heart (aright).” (64:11).

2.       Stability in, and enthusiasm for, the pursuit of moral struggle, as we are told:

“… And he who rejects false deities and believes in Allah has grasped a firm handhold which will never break. Allah is Hearer, Knower.” (2:256).

 

 

(l) DUTIES OF RESPECT 

(a) Duties of Commission

(1)          Cultivation of genuine and complete Faith in God and its inner realisation enjoined:

“O you who believe! Believe (with all the richness of belief) in Allah and His Messenger, and the Scripture which He has sent to His Messenger and the Scripture which He sent to those before (him). Any who denies Allah, His Angels, His Books, His Messengers and the Day of Judgment, has gone far far astray.” (4:136).

(2)      Faith in the Unity of God—perfect monotheism—implying indivisible loyalty to Him, enjoined:

“That is Allah, your Lord! There is no God but He, the Creator of all things: then worship Him (alone).” (6:102).

“… and your God is One God, so unto Him submit (wholly and solely).” (22:34).

(3)          Maintenance of the attitude of respect for God enjoined:

“Verily those who believe and work righteousness, and humble themselves before their Lord, they will be Companions of the Garden, to dwell therein for ever.” (11:23).

(4)          Cultivation of the fear of Displeasure of God and of the Final Accountability by Him, enjoined:

“O you who believe! Fear Allah as He should be feared, and die not save as those who have surrendered (unto Him).”(3:102). 

“It is only the devil that suggests to you the fear of his votaries: Be not afraid of them, but fear Me, if you have faith.” (3:175).

“… except those that are bent on wickedness; so fear them not, but fear Me…” (2:150).    

“And for such as had entertained the fear of standing before their Lord’s (tribunal) (on the Day of Judgment) and had restrained (their) souls from lower Desires, their Abode will be the Garden.” (79:40-41).

        (5)    Cultivation of Obedience to God enjoined:

“O you who believe! Obey Allah…” (4:59).

“O you who believe! Give your response to (i.e., obey) Allah and His Messenger, when He calls you to that which will give you life;… ” (8:24).

“… and stand before Allah in a devout (frame of mind).”  (2:238).                     

“Turn unto your Lord repentant, and surrender unto Him, before there comes unto you the torment, and then you shall not be helped.” (39:54).

“O mankind! worship your Lord, Who has created you and those before you, so that you may ward off (evil).” (2:21).

(6)     Cultivation of trust in God’s goodness, mercy and help enjoined:

“Is one who worships devoutly during the hours of night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord—(like one who does not)? Say: ‘Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition.” (39:9).

“Lo! those who believe and those who suffer exile (in defense of Truth) and strive and struggle in the path of Allah, they (i.e., such true Muslims) have hope of Allah’s mercy; and Allah is Oft-Forgiving, Most Merciful.” (2:218).

Then there is the command:

“… and on Allah (i.e., in Allah’s goodness, mercy and help) put your trust if you are believers.” (5:26).

(7)     Affirmation of one’s dependence on God: Prayer to Him, enjoined:

“And your Lord has said: Call on Me, I will answer your prayer. Verily those who are stiff-necked against My worship (i.e., against acknowledging Me as their Lord and Benefactor), will enter hell in humiliation.” (40:60).

“Call on your Lord with humility and in secret: Lo! Allah loves not those who trespass beyond (rational and respectful) limits.” (7:55).

“… and call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good (to others).” (7:56).

(8) Seeking Help and Grace from God, the Possessor and the Source of all Power, enjoined:

Says the Holy Qur’an: “… seek help from Allah… ” (7:128).

Now, help should be sought basically from God alone. Muslims have been commanded to pray to God in these words:

“You (alone) do we worship, and of You (alone) do we seek help.” (1:4).

Again: “and ask Allah of His Grace … ” (4:32).

And this seeking of Grace from God is a constant attribute of the life of a Muslim:

“You will see them bow and prostrate themselves (in prayer) seeking Grace from Allah and (His) Good pleasure…” (48:29).

(9)          Seeking Guidance from God, the Possessor and Source of all Knowledge, enjoined:

It is a duty of every Muslim to pray to God for guidance in the following words:

“Guide us (O Allah) unto the path straight…” (1:5). 

(10)      Following the Divine Guidance revealed in the Holy Qur’an, enjoined:

“Follow the Revelation given unto you (in the Holy Qur’an) from your Lord …” (7:3).

(11)      Showing respect to God by believing in all the Messengers and all the Scriptures sent by Him for the guidance of man, enjoined:

“So believe in Allah and (all) His Messengers,” (3:179).

“(Muslims are those) who believe in the Revelation sent to you (O Muhammad), and that which was sent before you…” (2:4). 

 

(b) Duties of Omission : 

(1)          Attributing any quality to God which is profane and blasphemous, prohibited:

“The most excellent Names belong to Allah: so call on Him by them; and shun the company (and the blasphemies) of those who use profanity in His names. They will be repaid for what they do.” (7:180). 

(2)          Associating any partner with God and limiting His uniqueness and supremacy in any manner, prohibited:

“And worship Allah and associate not anything with Him (either in His Person or in His Attributes).” (4:36).

“And call not, besides Allah, on another god. There is no god but He …” (28:88).

(3)          Saying anything concerning God without the authority of Revelation, prohibited:

“Say: The things that my Lord has indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which you are given no authority; and saying about Allah of which you have no knowledge.” (7:33)

(4)          Disobedience to and arrogance in respect of God, prohibited:

“… and they (i.e., the Believers) are not arrogant (in respect of worshipping Allah).” (32:15).

“But he who is greedy miser and deems himself  free from need (of Allah), and gives the lie to the Best (i.e., dishonors Truth), We will indeed make for him smooth the Path to Misery.” (92:8-10).

Again:

“If anyone disobeys (the Commands of) Allah and His Messenger, he is indeed on a clearly wrong Path.” (33:36).

(5)          Despairing of the Mercy of God prohibited:

“…and never give up hope of Allah’s Soothing Mercy: truly no one despairs of Allah’s Soothing Mercy except those who have no Faith.” (12:87).

“Say: O My Servants who have transgressed against their souls! despair not of the Mercy of Allah, for Allah forgives all sins: verily He is Oft-Returning, Most Merciful.” (39:53).

(6)          Believing in superstitions and seeking help from superstitious objects, thereby indirectly insulting God, prohibited:  

“… so shun the abomination of idols (i.e., evils of  idolatrous practices).”  (22:30). 

“O you who believe! Intoxicants and games of chance (i.e., all forms of gambling), and stone altars and (divination by) arrows, are an abomination,—of Satan’s handiwork: shun it therefore, that you may prosper.” (5:93).

“It is not Allah Who has instituted (superstitions like those of) a slit-ear she-camel, or a she-camel let loose for free pasture, or idol sacrifices for twin-births in animals, or stallion-camels freed from work. It was blasphemers who invented a lie against Allah, and most of them lack wisdom.” (5:103).

(7)  Magic, being evil practice and opposed to godliness, condemned: hence to abstain from it is duty:

Speaking of the practice of magic by the Jews, the Holy Qur’an says:

“… and they could harm none thereby (i.e., with their Magic) save by Allah’s Will (i.e., in accordance with His laws). And they (i.e., the Jews) have learnt that which harms them (spiritually and morally), and profits them not; and assuredly they knew (from their Scripture) that the buyers of Magic would have no share in the happiness of the Hereafter.” (2:102).

Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times

 

12. The Intellectual & Social Evolution of Humanity

The Process of Creation
A Qur'anic Perspective

by Dr Israr Ahmad

12. The Intellectual & Social Evolution of Humanity

According to a published paper of Dr. Rafi-ud-Din, referred to earlier in this monograph, the period from the creation of Adam (pbuh) down to the present day can be taken generally as the period of conceptual or ideological evolution. However, in all humility and modesty, I beg to differ with him here and dare to present a more analytical, detailed and deeper view of humanity’s evolutionary process. I believe that the first stage of evolution consisted of purely physico-chemical changes and mutations. And the second level or stage of evolution, i.e. the biological evolutionary process, has already passed through two stages of evolution; while the third stage is presently under way.

In my estimation, the first stage of the human developmental ladder can be referred to as the phase of “intellectual evolution” the climax of which enabled man to transcend the limitations of physical/material existence and appreciate the ultimate ontological reality of the one true Lord, the Creator, on the basis of his own pristine pure nature and uncorrupted reason without the help of revealed knowledge and guidance. This indeed represents a major leap from the contingent and created beings to the affirmation of the existence and reality of the Creator and Initiator of the heavens and the cosmos. And this means not just the recognition of the one true Lord, rather it also means that, far from being earth-rooted or a person interested in immediate material gain here and now (in this world) or taking blood relations as above all else, God becomes the ideal of all moral-devotional pursuits and developing rapport with Him is seen as the summum bonum or the highest moral/spiritual achievement leading to eternal bliss and felicity.

Not obsessed with the material ephemera, the trivial and the immediate, he rejects all false demi-gods. This leap of faith brings him away from the maelstrom of daily life, suspending it. Calmness, resolute determination and peace characterize it. The monotheistic believer is led to think of the timelessness of God and the transience of life on earth making the Lord the ultimate object of his spiritual and moral endeavour. This indeed represents the first evolutionary stage of the intellectual development of humans which achieved its highest zenith in the person of Ibrahim (pbuh) (Abraham) --- roughly after 5,000 years of the appearance of Adam (pbuh).

The biographical details of the life and conduct of Ibrahim (pbuh) are highly telling. He lived among the Chaldeans who worshipped stars and other heavenly bodies. The ancestral idols were also worshipped and, in addition to this, the political ruler of the land Nimrod was too believed to be invested with divine powers. Three verses of Surah An`aam (6:76-78), according to one interpretation, show the stages of reasoning through which Ibrahim (pbuh) passed and finally reached --- on the basis of rational human thought --- monotheistic belief in one God, the Creator. Some may argue here that Ibrahim’s reasoning only led to the negation and rejection of polytheism i.e. associating partners with Allah (swt), whereas a positive insight into the unity of the Creator --- the true spiritual enlightenment --- is the result of divine grace. However, the element of rational reasoning and argument is quite clear in Ibrahim’s dialogue with his father and idolatrous people, refuting them conclusively. The whole thrust of Ibrahim’s reasoning in verses 76-78 is directed against the superstitious beliefs of his people and demonstrate the folly of worshipping stars and other heavenly bodies. As such, his statements may be seen as premises of his arguments against polytheism and nature worship. The English translation of the verses reads:

“So when the night darkened on him, he saw a star. He said: This is my Lord. But when it set, he said: I do not love the setting ones.”

“So when he saw the moon rising in splendour, he said: This is my Lord. But when it set, he said: Unless my Lord in splendour guide me, I shall certainly be among the people who go astray.”

“When he saw the sun rising in splendour, he said: This is my Lord. This is the greatest of them all!

But when it set, he said: O my people! I quit that you associate (with Allah).”[6:76-78]

True knowledge shows that stars, sun and moon --- indeed all heavenly bodies --- rise and set according to laws whose author is Allah (swt). What folly and how foolish to worship creatures, when we might turn to the one true God. Let us abjure all these follies and proclaim the one true God, argued Ibrahim (pbuh). Thus, he expresses his final conclusion in these words:

“Surely I have set my face towards Him who has created heavens and the earth, firmly and truly upright, and never shall I associate partners with Allah.” [6:79]

This total and enthusiastic commitment to one Lord made Ibrahim (pbuh) place Allah (swt) at the forefront of his personal loyalties. Ibrahim (pbuh), the iconoclast of the Qur’an is the highest of the typical seminal religious figures and a staunch believer in the oneness of God. The monotheistic belief fully permeated his entire self and conduct and therefore the Qur’an rightly calls him a friend of Allah (swt) [Khaleel Allah; 4:125]. On the other hand, he was declared a leader (imam) for the entire humankind [2:124]. He was subjected by Allah (swt) to immense trials of greatest magnitude and he failed in none of them. In everything, Ibrahim (pbuh) fulfilled Allah’s wish and thus became the epitome of “Islam”. As such, he fully deserved the promised leadership of the people for all times to come.

After the completion of intellectual evolution in the person of Ibrahim (pbuh), it was the right moment for the kick-off of gradual human social evolution. In Ibrahim (pbuh), the monotheistic belief was internalized to the maximum degree as a result of which he became a paragon of the highest moral virtues like truthfulness, fidelity, affability and gentleness. Of course, this was all at the level of an individual’s thought and behaviour. At this juncture of human history, however, the need of the hour was to externalize these moral virtues in human collectivities and corporate life. The society and the state, as a result of this, should fully reflect the Divine sovereignty and His universal providence and sustenance --- thus exemplifying Allah’s attributes of “The Just” and “standing firm on justice” [3:18].

The Qur’an mentions three messengers --- Nuh, Hud and Saleh (pbut) --- who came before Ibrahim (pbuh) and contains extensive detail about the preaching of these probably all Arabian prophets. They were sent to wayward tribes in pre-Islamic times in regions that were, judging by clues in the Qur’an, close to locales and haunts frequented by the contemporaries of Prophet Muhammad (pbuh). Prior to Ibrahim (pbuh), people generally indulged in only one error: the erroneous belief in polytheism, otherwise living a simple and moral life. The evils of civilization had not yet tainted their life and conduct. Therefore, the earlier messengers only focussed on the affirmation of tawheed (monotheism) and negation of Shirk (polytheism).

With Ibrahim (pbuh) we see that human societies, going beyond their earlier simple lives, started showing all sorts of imbalances and moral turpitude. They indulged not only in all types of sexual perversion, but also exhibited social disruption through trade and monetary irregularities and worst economic and political exploitations.

Source:  The Process of Creation

 to be continued  . . . .