Monday 17th of February 2020

To be firm on Tawheed is an excellence

The progress of human being and his excellence is this that, the physical and worldly life also should be there and along with that, the provision of everlasting life of the next world should also be there. He should also think of the access to the spiritual positions. A person can not gain that excellence till the time he is not firm in the belief which is the straight (right) path of Tawheed (Oneness of Allah) and till the time he does not get ready to follow the commands of religion of Allah.

A person can attain that excellence only when, he with his firm intention and with his inclination moves towards this path. He should grow his capabilities given to him by Allah and which is hidden in his self. He should move towards the excellence, so that, he becomes one having true belief and the real knowledge of Allah. And so he may become one upholding the attribute of a human. It is evident that, the way of Tawheed and the way of servitude to Allah is opposite to the way of beastly acts and the way of blind carnal wishes-desires. To proceed on this way some force has to be implied on us. And for that great courage is required.

It is obvious that some thing can be done only when the means are provided. A person can reach to his destination of excellence when he arranges the means for it. And the most important cause (means) or the mediation is man’s intention itself. Till the time he does not keep his intentions in his control, he will remain like an animal. He will remain in the lowest boundaries of the beasts. He cannot think of the destination of the humans. In the world there is a test of the man’s intentions. If the intentions are correct then that will be the reason-cause to take him to the position of excellence.

It is in the nature of man that he believes in Allah. But he purposely does not improve his intentions, because of his going against his natural instinct. He allows his carnal desires to go out of bounds, in the same way he becomes the obstruction in the way of development of his nature, himself. That way he fails in the test of his intentions. If man seriously wishes then he surely gains the knowledge of Allah.

If a person seriously want to become a God-knowing (Pious) and he remains firm on his intentions. He keeps all sorts of obstruction away by pressurising his self then definitely he reaches upto the destination of knowing Allah for sure. Many people remain prey to selfpraise and self-looking. They come under the influence of Satan and psyche. They get involved in wrong notions and deception of Shaitan. They make baseless arguments and they just deny the existence of Allah. They remain pleased with their wrong notions. They think that, without any Creator, such big universe came into existence on its own. They think that, it is without any patron-guardian. They spurn the high position of humanism, by saying that, man was also an animal. An animal with dense hair, four legs and a tail, who with the advancement (progress) became a human. Now he is walking on two legs. They are saying that, the monkey progressed and became human. What an ignorant concept! As if the foundation of humanism is based on beastliness, and on waywardness, rapacity-beastliness, lust and obscenity. Today also, majority of people consider their foundation of things to be materialism and beastliness.

Awakening of the conscience

But those who had put the foundation of such wrong notion, they themselves left this frenzy of thoughtlessness. They came to their senses. Their conscience woke up and professed the truth. Now they themselves started negating their own wrong notion. For the sake of giving examples we will discuss about some of them.

1. Darwin

Charles Robert Darwin. He is famous for his theory and approach (attitude). He only had said that one creation gets transformed into another creation. This theory of his was given the name of Darwitrum. He became the cause of those people who were materialistic in the last few centuries to become atheist and secular. Famous American author John Clower writes: that: “At last his conscience shook him to rouse. The hidden natural instinct (intellect) made him against his own philosophy. And he became the confessor of the Power of being eternal-perpetual and unending (remaining forever).” German scholar-intellectual Benhaz has accepted-confessed this in his book “Aslul-Anwaa” that: “It is impossible for a matured intellectual (having matured wisdom) after seeing the astonishing arrangement of the Universe and its harmony that there is no creator of such wonderful world who is Exalted-Powerful Fountain head and full of wisdom.”

2. Raeng

Famous German philosopher Raeng was a great follower of Darwin. He was very much against those who were the believers of God. But under the hallowed pressure of conscience, that is under the hidden natural instinct he set right (rectified) his perception. He wrote one book, whose title was “World is a creation.” He confessed with total confidence that there is one creator of the universe and He is One Allah.

3. Rumien

Rumien was a British philosopher. He was a strict follower of materialism. But his conscience also ultimately forced him to say that, “all those scientific and philosophical conceptions according to which the creator of the world is supposed to be the matter that is wrong. The existence of this world is just impossible without the existence of a Super Power, with full of Wisdom and an Omnipotent Allah the Creator. My inner sense feeling gives witness to this fact and confirms the wisdom of the Creator. Such creator of the world is inevitable.

4. Faradi

Micheal Faradi was a scientist, and a philosopher. He was a research scholar of physics and chemistry. He was from Britain. His idea was that: the world came into existence by chance, all of a sudden after due to some act of chemistry. Different parts of chemicals came together and took-attained the shape of the world. He was not the follower of a Wise and Omnipotent Allah. He devoted his complete life in physics and chemistry. One day in 1867 A.D. it so happened that he was sick lying on the bed and was thinking, his one friend asked him: Faradi, now on which subject of research you are thinking? He replied: “I thank God, that I am not thinking on any wrong theory. I am bowing down my head in the courtyard of Allah with utmost humbleness. I am touching my knees on the ground with confession. I am thinking just about Him. My natural instinct my feelings, and consciousness-intellect, my inner-self and every thing of science bear testimony (give evidence) to His existence. I have recognised my God. Now I am confident that He will disregard my faults and my absurd theories. And He will forgive me, on my humbleness-helplessness, asking for His forgiveness and due to my humility and meekness.” This narration is noted down in the book Jaheliyat and Islam compiled by Mr. Yahya Noon in Page no.306

Islam is a natural religion

In Usule-Kafi, in the chapter of Iman-wa-kufra five traditions are narrated by Imam Muhammade Baqir (a.s.) and Imam Ja’far as-Sadiq (a.s.), these traditions are such that, in these while giving commentary on the verse “Fitratul-llahe” they have explained, that the meaning of this is Tawheed (oneness of Allah) and Islam. And in the book “Tawheed” by Shaikh Saduk Imam Muhammad Baqir (a.s.)’s this tradition is present that, the Holy Prophet (s.a.w.s.) has said:

“Each new born baby is born on the nature which is the nature of knowledge of Allah.”

When no one is there to listen to the grievance (cry for assistance)

In the commentary of Imam Hasan Askari (a.s.) is stated that: One person asked Imam Ja’far as-Sadiq (a.s.) about the way to recognise (to understand) Allah. Imam (a.s.) said:

“O slave of Allah! Have you ever gone to sea in a boat?”

“Yes, he replied. Then he (Imam) asked,

“Did the boat break down during the voyage and there was no other boat in the vicinity? And there was no use swimming?”

He said, “Yes sir.” Imam said,

“In such situation, was your heart urging that, there is someone who can save you from this?”

He confessed and said, “Yes.” Imam (a.s.) said,

“The Entity to which your heart was attentive to, only that One can save you from this holocost, that Entity is Allah. When there is no one to save you, and when no one is there to listen to your cry for assistance, in such circumstances only Allah is there to save you and only He is there to listen to your cry for assistance.”

The divine help to seek knowledge

Ibne Abi Jamhure Ehsai has related this saying of Hazrat Isa (a.s.) in his book “Al Mujalle” that:

Hazrat Isa (a.s.) has said: “O sons of Israel! Do not say that the knowledge is in the heavens. One, who goes up, will get the knowledge. In fact knowledge has been put into your heart by way of nature. Imbibe the etiquette (good manners) of the learned men and adopt the virtues of the true people, then knowledge itself will be disclosed into your hearts.”

And in Beharul Anwar, 17th volume, Imam Ja’far as-Sadiq (a.s.)’s this tradition is there that:

The knowledge of recognition of Allah and the belief in the attributes of Allah is not acquired, rather this is the light, which is reflected in the heart of such person, when Allah wants to guide.

Why it is prohibited to deliberate and the upon in the Entity of Allah

It is evident from the account uptill now, that, belief in Allah and His recognition (the knowledge about Him) is a natural affair. By recognition of Allah is meant that, He only is the Creator. He is Unique He is Omnipotent and Omniscient. We see that, Islam stresses on the knowledge of the Attributes of Allah. The reason is this that to know the Entity of Allah is impossible. It is out of the capacity and capability of humans or any other creation that they can know or recognise the Entity of Allah. The meaning of acquaintance of the Entity of Allah is this that, the mind has confined His Entity. This thing is not possible that, the creation confines (encloses) the Entity of the Creator. It is only the Entity of Allah-the Creator which encircling-surrounding the whole creation.

أَلَا إِنَّهُ بِكُلِّ شَيْءٍ مُّحِيطٌ

“You all know that, surely He encompasses all things.”

(Surah Ha-mim Sajdah 41:54)

That is why holy Islamic Jurisprudence has prohibited deliberating and thinking upon the Entity of Allah-Taala. And it has been made obligatory-expedient that man should deliberate about the Attribute of Allah, His acts functioning and His graces, so that he may get divine knowledge.

In Usule-Kafi Imam Muhammade Baqir (a.s.)’s tradition is there that:

“Talk about the creation of Allah. Do not talk about the Entity of Allah. By talking about the Entity of Allah the curiosity will go on increasing.”

And in that Usule-Kafi only Imam Ja’far as-Sadiq (a.s.) states:

“Whoever starts thinking this about Allah, that how and what kind of He is, then he will be destroyed.”

Such person will fall into destruction and will be misled. To recognise the Entity of Allah is just impossible. We can limit our-selves upto His actions functioning and His Attributes only. By deliberating into the Entity of Allah nothing can be gained except bewilderment. And as a result of the bewilderment man starts having doubt, and he refuses to accept the existence of Allah only.

source : QALBE SALEEM/Shaheede Mehraab Ayatullah-ul-Uzma Al-Haaj Sayed Abdul Husain Dastghaib Shirazi (r.a.)
امتیاز شما به این مطلب ؟

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