|
Education
and Training:The approach discussed above
has not been left to chance or luck. Elaborate arrangements
for Hidaayah, include education and training to be able to
lay foundation for the right approach and inculcate the right
conduct. The Quranic concept of education presents all-round
development of human personality – intellectually, morally,
emotionally, and spiritually. In the Quranic context education
is a moral enterprise. The Quran informs that process
of education was started by God Himself, as early as the creation
of man himself. As a reminder, Adam was told to follow the
instruction whenever it comes to him during the course of
journey on the earth. The Revelation made to the Prophets
was passed on to humanbeings, in the Quranic terminology,
by Tilaawat of the verses (communication of Divine Knowledge).
Tilaawat in itself is not the objective. It is a well designed
process with a purpose. It is cognitive in nature. The objective
of this process is Tazkiaah, which is a multifaceted concept
and process. Its root word meaning implies development, growth,
purity, righteousness, suitability and the best part of a
thing. Tazkiaah aims at deep rooted and radical change in
behavioral patterns remodeled on the Quranic precepts which
then reflect in individual and collective conduct and practice
of believers. It signifies harnessing animalistic instinctual
urges in man. It controls, modifies and substitutes them with
divinely characteristics and qualities in conduct and constitution
of human personality. Now the believer is ready to benefit
from assistance and opportunities offered in the next phase
or next process defined as Ta’aliimal Kitaab - ‘Teaching
of the Book’, which is the guide for the righteous (deeds).
Muhammad al-Ghazali explains above Quranic approach
and methodology for training and elevation of human personality:
“Hazrat Mujaddid Alif Sani and Ibn Qayyim, the renowned
disciples of Taimiyyah, both while explicating the Quranic
verse, ‘None touches it (the Quran) except those who
are thoroughly clean’, have made it quite clear that
as the external and physical impurity and dirt, ‘Najaasat’,
prevent man from touching the Book of Allah, likewise internal
impurity and filth and a dirty and polluted mind are the greatest
hindrances in the way of correct and proper understanding
of the Quran.. There are people who tend to confuse the third
phase with the first one and try to steal their way into the
Quranic treasures, specially belonging to the third phase,
without undergoing the process of Tazkiaah. The history of
Islam bears testimony to the fact that the people who strayed
away from the main stream of Islamic thought and practice,
invariably belonged to this category. What they failed to
understand is that the phase of ‘Tilaawat-i-Aayaat’
is characterized basically by the descension, nuzuul,
of Divine Knowledge towards man, and has therefore been made
so easy to understand and act upon simply with the help of
basic knowledge of Arabic language and a medium degree of
intellectual comprehension.. Contrarily, Tazkiaah is marked
by the ascension, uruuj, of man towards Divine
Knowledge in the sense that he is elevated
as to comprehend those Quranic realities which are in operation..
It is in the stage of ‘Ta’aliimal Kitab’
that man acquires the knowledge of intricacies of permanent
and temporary as well as universal and eternal inter-relationships
of the divine directives, and develops a taste for ‘Ijtihaad’
by cultivating the capabilities of relating these provisions
with the realities of life”.
(“Humanism in Seerat-un-Nabi”,
Muhammad al-Ghazali, The Dawn, 16.6.2000)
The fourth
process, ‘Teaching of Hikmah’, is very significantly
bracketed with the Book, as the Quran states that the Prophet
(Peace be upon him) “Teaches them the Book and the Hikmah”.
“Allah did confer a great favour on the
believers,
when He sent among them, a Messenger from among
themselves,
Rehearsing unto them the Signs
of Allah,
Sanctifying them, and Teaching
them the Book,
And Hikmah (Wisdom). While,before
that,
They had been in manifest error.” 3-164
Here it may be pertinent to clarify that word
Wisdom does not convey entire meaning of term Hikmah. The
Quran has indicated very vast power and benefit of Hikmah,
which is a bestowment from Allah.
“He
(Allah) grants Hikmah, to whom He pleases.
And he, to whom Hikmah is granted,
Receives, indeed, overflowing immense
benefit.
But none will grasp the Message, but men of understanding.”
2-269
Following
verse of the holy Quran may give an indication as to what
could be connotations beyond limitations of the translated
word wisdom:
“Those
who listen to the Word, then follow the best in it,
these are the ones whom Allah has guided, and
these are the ones who possess intelligence.
(these are the ones endued with understanding).”
39-18
Other religions also value wisdom as a blessing,
e.g.:
“He whose
mind is untroubled by sorrows, and for pleasures he has no
longings,
beyond passion, and fear and anger, he is the
sage of unwavering mind.
Who everywhere is free from all ties, who neither
rejoices nor sorrows,
if fortune is good or is ill, his is a serene
wisdom.”
Bhagavad Gita 2- 56 & 57
“Reverence
of the Lord is the beginning of wisdom”
Psalms 111-10
Furthermore,
Hikmah is not just a philosophy, as it is sometimes translated
(Dr Rohi Baalbaki in ‘Al-Mawrid’ has also given
‘philosophy as one of the meanings of the term Hikmah).
Philosophy theorises, raises questions, with little solution
and no action. Benefit and power are not necessarily guaranteed
by philosophy.
Signs For Those Who Understand: The Quran explains
principles and laws on which entire system of universe and
its functioning has been designed. The order is the pre-requisite
of balance and the later that of harmony. The Quran teaches
and trains to abide by the laws inorder to survive and succeed
in the system.
“He
( Allah ) raised the heavens high, and set the balance.
Therefore do not disturb the balance.”
55-7&8.
There is a
great number of verses and references in the Quran which emphasize
observing, listening, knowing, understanding, deliberating,
pondering, reflecting, and reasoning in existence and arrangements
referred to as ‘Signs’. Haider Zaman explains
that “..in the Quran it (Sign) is used for something
definite and within the comprehension of every one. That is
why with every reference to a Sign, there is due emphasis
on reflecting and pondering over the Sign referred to, e.g.
30-22. Some of the Signs referred to frequently in the Quran
are the creation and existence of certain objects that one
can see with the naked eyes like the sun, moon, and various
other celestial bodies, e.g. 50-6. Some are the orderly movements
and functioning of such objects like the movement of various
celestial bodies in their orbits (e.g. 36-40) capable of being
proved by irrefutable evidence. Some of the Signs are the
clear-cut and verifiable conclusions one can draw from certain
creation and their functioning, like the maintenance of balance
and the resultant harmony, one can note while reflecting over
the existence of countless celestial bodies (e.g. 55-7 &
8). Some are the provision of things in due measure necessary
for sustaining life on earth (e.g. 15-19 , 30-40) so evident
that they require no proof. And some are the events that have
actually happened. In short all the Signs referred to in the
Quran are such that their existence or happening cannot be
denied. As the Quran says:
"Say you: This is my way;
I do invite unto Allah,
On evidence clear as the seeing with one's eyes"
12-108
"Reflection over the Signs, referred to in
the Quran has a two-fold object: One is to strengthen faith
in the existence and Unity of Allah, and the other is to make
use of such Signs and the conclusions drawn there from for
the benefit of mankind.."
( Haider Zaman, "A
Religion of Reasoning", The Dawn, July 19, 2002)
The
Manifest Evident Sign
Talent
Appropriate To Role:Talent has been properly
equipped with responsibility to exercise this endowment with
reason and insight.
"Surely the hearing and the insight and the
heart;
each of these shall be questioned" 17-36
The
Quran Repeatedly Invites Attention to Following Facts, Manifest
Evident in Universe: (i) Order of Creation,
(ii) Order in Creation, (iii) working of universe, and (iv)
Universal Law: law of causation implicit in ‘Takhleeq
bil-Haq’.
Creation
in the Right Form and Function under the Laws
"It is He (Allah) who has appointed the
sun for brightness, and the moon for light, and has ordained
her stations,
that you may learn, the numbering of years and
the reckoning.
God has not created all this but for a serious
end.
He makes His Signs clear to those who understand."
10-5
As a part
(component) and as an entity or complex whole (everything
and all) have a definite objective
“God has created the heavens and the earth
for a serious end;
Verily in this is a Sign (of Divine Purpose)
for those who believe."29-44
Creation
Is Not Lawless : It Is Not Bil-Baatil
"Our Lord (Allah)! All this, You have not
created in vain" 3-191
It
is not a (computed) game
"We (Allah) have not created the heavens
and the earth and whatever is between them, in sport:
We have not created them but for a serious end:
But the greater part of them understand it not"
44-38 & 39)
Integration
and Harmony:one fitting or merging into the
other with compatibility and acceptability in harmony and
support to each other and for life. All are arranged and organized
with appealing beauty and perfection:
"He (Allah) has created the heavens and the
earth in right form; and
He has fashioned you and given goodly (beautiful)
forms.
And to Him is the final Goal.” 64-3
Benevolence
and Mercy Evidently Touch Heart:Everything
exists with a value to life and internally every creature
contains within itself and scope all that it needs.
"In right form has He (Allah) set the heavens
and the earth:
It is of Him that the night returns upon the
day, and that
the day returns upon the night: and
He controls the sun and the moon,
so that each speeds to an appointed goal.
Is He not the Ever All-Mighty, the Ever All-Forgiving"?
39-5
Skepticism,
Reasoning and Knowledge:The Quran presents
a reasoned logic for all sorts of people, from skeptical mentality
to inquisitive minds and from disbelievers or misbelievers
to preachers of the truth. It uses various types of arguments
to resolve their doubts, puzzles and queries. To atheists
and agnostics, and cynics and skeptics, the point is driven
home that they get stunned, e.g. in the dialogue of Moses
and Abraham (Peace be upon them) with the disbelieving and
tyrant rulers of their times.
Scholars hold different views about comparative
values of revelation, reason, logic, knowledge, etc. Some
of them put more emphasis on one or the other aspect, whereas
mostly they recognize existence of all these at the same time,
with varying degrees in different creatures, species and man.
There are some who believe in rationality as the only means
of discovering truth through dialectics or logic or reasoning.
Others believe in the Divine Guidance, that enlightens human
mind and provides explanations which science and philosophy
fail to do. There are others who think that truth can be reached
through inspiration, which is an inner experience. Yet there
are others, believers and non-believers both, who consider
mysticism as the mode of experiencing the truth. Anyway, the
Eternal Truth manifests Himself through many modes and disseminates
knowledge in many ways in existence, events, phenomena etc,
which provide a range of information about the Truth.
While referring to reasoning it is pertinent to
say a word about rationalism. Rationalists, in the sense of
humanists, claim that religion has no basis in reason. The
term rationalism is used to characterize an emphasis on reason
as opposed to experience and thus contrasted with empiricism
(relying on observation and experiment not on theory). It
also characterizes an emphasis on reason as opposed to emotions.
They clearly rely on reasoning. The teachings of the Quran
also emphasize reasoning. At the same time it encourages observation
(67-3 &4) and experimentation. But they don’t turn
to the Quran. Differences in such concepts, however, appear
because, those who differ with reference to the Quran, they
never accepted the invitation and that they never reasoned
in the Quran.
"Do they not then think deeply in the Quran,
or are their hearts locked up (from understanding)."47-24
Skepticism
is a legacy of Greek philosophy. However, a religious sceptic
is one who denies that there are any grounds for reasonable
belief in religious matters. But this term is generally applied
to the one who is unsympathetic to religion. The two strains
of ideas may be quoted here to show that there is confusion
in their thought. David Hume tries to distinguish between
the kind of knowledge that can be achieved (natural sciences)
and the knowledge which is not possible (methaphysical and
religious.) The confusion was compounded because of the non-preservation
of the original Message, division of the available Scripture
into canonical (included in the canon of Scripture) and apocryphal
(hidden writings of doubtful authenticity, not considered
genuine, omitted from the Bible or not available to common
man), and antagonism between Christianity and science. Yet
there are instances to show that skepticism at one point in
its reflection becomes an ally of religion. Michel de Montaigne,
for example, held that no real knowledge could be acquired
by human reason and that, therefore, it could only be acquired
through faith and revelation. This in other words explains
the limits of reason and the necessity of Hidaayah of revelation.
But they have no idea of the concept of the Diin and the reason-based
approach of the Quran, inviting openly for reflection, deliberation
and understanding.
Humanbeings and animals acquire knowledge from
their environment and manipulate it in efficient manners.
In this manner it is the use of information and interaction
with the environment that entails intelligence in an organism.
When man fails to obtain or apply information appropriately
or optimally, higher level Consciousness or higher level Intelligence
comes to his help, e.g., through Revelation. This has been
explained in many ways in the Quran and the Scripture. One
of the names of the Holy Quran is ‘An-Nuur’, the
Light. There is also a Surah by the name An-Nuur (Surah 24).
The verse 24-35 highlights that Allah is the Source of all
knowledge-consciousness as well as the means whereby man catches
a glimpse of Transcendence.
Hidaayah
For Those Who Are Conscious and Fear Allah
"This is the Book (the Quran), whereof there
is no doubt, Guidance to ‘Al-muttaqiin'
(the pious, righteous who fear Allah much)"
2-2
“We
(Allah) have not sent down the Quran, to be for your distress.
(2)
“But only as a reminder to those who (yakhshaa)
fear (Allah) (3) 20-2 & 3
Sometimes it is argued that fear is a negative
way of motivation which may make a person do or refrain from
doing a thing as long as it subsists. In other words, the
fear can at the most impel a person to do or refrain from
doing a thing as long as its sword hangs over his head. But
fear of Allah is altogether a different feeling. It emerges
from love, awe, obligation and favour. It has different connotations.
At the same time it is constant and continuous state of consciousness,
culminating into communion. Furthermore it is ever lasting.
Fear in the limited negative sense is not true for Allah.
Some people think of Allah as the King of punishment which
is highly gratuitous. In fact He is Sovereign-Owner Justice
with Mercy.
King of Justice:
“They will be judged with Truth.” 39-75
King of Mercy: “The Oft-Forgiving Ever All-Merciful.”
39-53)
King of Compassion: “Ever All-Merciful Most
Loving.” 11-90
Mercy is the main rule, that Allah has set for
Himself: 6-54
The cover of His Mercy extends to every thing:
7-156
Mankind is assured that there is no reason to
despair of Mercy: 39-53
Man should remain fearfully dutiful:
"And he who fears Allah, He (Allah) will
make for him a way out.
And will provide for him where he expects not.
And he who puts his trust in Allah.
He (Allah) is Sufficient for him.
Verily Allah will accomplish His purpose.
For everything has Allah appointed a measure."
65-2&3
"O you who believe! Fear Allah as He should
be feared; and
let not death overtake you except, when you are
in a state of submission." 3-102
"And
fear Me (Allah) Alone, O men of understanding." 2-197
The Prophet
(Peace be upon him) said:"Fear Allah in whatever you
know."
Fear is actually for those who do or intend to
do wrong. For those who do good, the Mercy of Allah and glad
tidings are guaranteed: 10-62 to 64.
"And
fear Allah, and know that Allah is with those who restrain
themselves (are kindly righteous)." 2-194
Allah does
not wrong any one. It is man who wrongs himself:10-44. What
apparently seems to be fear, is not fear as defined in English
dictionary. The Quran has used different words and in different
contexts for fear of Allah. It is, in fact, Knowledge, Omnipresence,
Justice, countless favours and Mercy of Allah that should
cause fear in one's mind and he should really always remember
that if he does wrong he will be duly requited for it. No
excuse, machination, influence or intercession will be of
any avail. For any excesses, mechanism for maintenance of
balance based on Justice and Mercy of Allah will set in motion
and restore balance, and in that process he may get punished.
This as a faith refrains man from evils, and also generates
propensity for doing good deeds.
The state of God-consciousness can be attained
by anyone. In fact in the meaning of fear is the nuance of
being God-conscious - that creates a ‘state of mind’
in constant and continuous contact, communication and communion
with God. This comes basically out of awe for the Ever All-Great
God, out of adoration for Him, being the Most High Exalted-Glorified
Lord-Master and out of love for His Benevolence, Compassion
and Mercy. With all these subtleties and intensities, feeling
of fear, at the top, governs every thought and action, in
the state of God-consciousness. So, it is not same in the
sense of English translation as ‘fear'.
God-consciousness
Inscribed In Nature
Man has an intrinsic knowledge of God, i.e. God-consciousness:
“When your Lord-Master-Owner-Sustainer drew
forth,
from the children of Adam–from their loins–their
descendents,
and made them testify concerning themselves:
‘Am I (Allah) not your Lord-Master-Owner-Sustainer?’
They said: ‘Yes, we do testify!’
Lest you should say, On the Day of Judgement:
‘Verily, we were unaware of this’.”
7-172
Adel M.A.
Abbas has explained the point in these words/translation:
“God took from the ‘backs of the children of Adam’
their seed and asked them to testify on themselves that ‘He
is their God”. (Adel M.A.Abbas, “His Throne was
on water”, p.95, Amana Publications, Beltsville, Maryland
USA).
“Thus the essential covenant of monotheism
is inscribed in the genetics, on every human’s ‘self’.
According to the Quran, the ability to affirm the existence
of the Supreme Power is inborn in the primordial human nature
(Fitrah),.. that makes every sane humanbeing ‘bear witness
about himself’ before God.. The Quran speaks not only
of the existence of the spiritual ‘souls’ of all
human beings..but also of the possession of consciousness
of the Personality of God ..Diametrically opposed to the Freudian
view which reduces human mind to a strange storehouse of repressed
infantile wishes and desires, the Quran emphatically asserts
God-consciousness in the depth of human psyche and soul.”
( Page 24, “ Quranic
Concepts of Human Psyche “, Absar Ahmad)
The strange
phenomenon of heredity is too fascinating. Hippocrates thought
that “instructional particles” were developed
in the adult body, whereas Aristotle visualized that they
were constant and inherent in gametes-(the’sex cells’
though not known at that time). DNA itself is the stablest
chemical in the body. Nothing is lost in the DNA.
“The Sentence that comes from Me (Allah),
can not be changed.
And I am not unjust to the slaves.” 50-29
God-consciousness may not be experienced by man
all the time. But it remains there all the time. It surfaces
conspicuously in the levels of consciousness particularly
during intense crisis, emergency or when spontaneity of action
or reaction or reflex or response is triggered from the very
inner nature itself, whether one is a conscious believer or
not. Verse 6-63, explains this in an example of unlimited
Grace and Mercy of Allah, That provide human psyche, external
aid, assistance and all that is needed: 17-11, 41-51, 39-49.
Quranic
Hidaayah For All Peoples and For All Times
"And the disbelievers say:
‘Why is not a Sign sent down to him from
His Lord-Master-Sustainer?'
You are only a warner, and to every people there
is a guide" 13-7
It is important
to note that in response to the demand by disbelievers and
ignorant, for a Sign, it is told that Muhammad (Peace be upon
him) is only a warner and every people have a leader. It implies
that according to the state of mental and social development
of mankind, guidance was sent and their leaders appointed.
Signs were sent according to mental make up of the people
of the times. Prophets, kings, leaders and guides were instituted
as required by the circumstances and the society, e.g. the
Biblical history is full of examples in this regard. [Signs
given to Musa (Peace be upon him), lead role of Dawuud (Peace
be upon him) in killing Jaaluut (Goliath), and appointment
of Taaluut (Peace be upon him) as king, are some examples].
The Jews claimed that revelation was exclusive to them and
no one possessed the truth. Therefore, none else was favoured
by God. Al-Faatihah repudiates such claims and makes it clear
that Hidaayat and the path of the right guidance is open to
all individuals and peoples without any distinction of colour,
race, place etc. The Quran declares universality of its message
and Muhammad (Peace be upon him) as the Prophet for all mankind.
Universality also reflects in the plural used in this verse
(1-6).
According to Toynbee, a well known British historian,
there was hardly any race in the world from which people did
not embrace Islam and in the process became one Ummaah. He
goes to the extent of saying that Christianity with all its
preachings of universal brotherhood lagged far behind Muslims
in bringing about intermingling and integration of different
races particularly the white and the black. According to Prof.
Gibb, no other society has such a record of success in uniting
in an equality of status, of opportunity and of endeavour,
so many and so various races of humanity.
So far we have referred to achievements in the
past. But does the Quran meet modern challenges and stand
tests and trends of present times. According to John Naisbitt
(1982), current trends are away from a national economy towards
a world economy, from representative democracy towards participatory
democracy. Examine critically and compare these and other
challenges by all means, with the model of universalism (of
all races, peoples, and nationalities) and participatory and
consultative (Shuuraa) system (without distinction of master
and slave) actually put into practice by the believers. The
universal concepts presented by the Quran more than 1400 years
ago, and actually practiced, seem to be more modern than those
of the present century. The Quranic concepts have always remained
above all modernity of thought and theory, in all times! Consider
the common bond of mankind presented by Al-Faatihah. Its importance
becomes more evident in its repetition in every “Raka’a
” of each prayer, five times a day.
The Quran sets rules, warns against violation,
gives examples of those who were destroyed because they defied.
Accounts of rewards for the righteous and punishment for the
dissidents are also given in detail. One is free to draw conclusion
himself by comparing some of guiding principles enunciated
in the Code of the Quran with the most modern UN Charter,
declarations of summits and covenants and treaties concluded
by various international organizations and associations, of
modern world.
Individual
Endeavour and Common Goals of Mankind:However
valuable knowledge be and whatever comforts and conveniences
be created by science and technology, they will not be sufficient
to satisfy all aspirations, and guarantee happiness of mankind,
unless men and women also learn to develop their own personalities
on the basis of universally acceptable and applicable ethics
for advancement of individual and common good of society.
For this individual and collective endeavour is required.
This is what Al-Faatihah inculcates continuously in verses
6 & 7..
Dr Nasir Sulman in his article on “The psychology
of survival” (The Dawn, March 5, 2002), says that there
are some beliefs that provide a basis for a psychology of
survival of mankind. Together, they encourage a cautious self-fulfilling
realism and optimism towards the world. They create responsibility,
self-efficiency and conscious choice in individuals, and empathy
and universality with others. Some of these beliefs are hypothesized
as: (i) Belief about ourselves: The belief that I personally
can make a useful and unique contribution, (ii) Belief about
others: It is believed that despite diverse cultural and ideological
background, all people share a common humanity with similar
existential given fears, defences and aspirations, and (iii)
Belief about the world: There are common threats to human
survival and ecological sustainability. He goes on to explain:
"This new ethic could perhaps be described as neo-humanism,
in the sense of a re-assertion of human dignity, receptiveness
to spiritual values, the stepping up of human activities aimed
at the full and balanced development of the individual,..
but also to the values of our times such as international
solidarity, respect for other communities, democratic relationships
and, finally, a feeling of confidence and responsibility in
relation to the future of human society.” In the background
of progress of human thought, when we examine humanism, universalism,
and common good of mankind, Al-Faatihah stands out in presenting
a practicable model, always, in modernity mode!
Functionalism: Functionalism
defines theories in Sociology and Social Anthropology which
explain social institutions primarily in terms of the functions
they perform. To talk of the function of something is to account
for a social activity or phenomenon by referring to its consequences
for the operation of some other social activity, institution,
or society as a whole. Modern ‘functionalists' treat
societies as ‘wholes' or ‘systems' of interacting,
and self-regulating, parts. In the 19th century, social thinkers
theorized about society in terms of an ‘organic analogy'.
As Herbert Spencer wrote: ‘All kinds of creatures are
alike insofar as each exhibits, cooperation among its components
for the benefit of the whole; and this trait, common to them,
is a trait common also to societies." (Page 243, Collins
Dictionary of Sociology, David Jary and Julia Jary). When
we examine these including modern theories of civil society,
civil institution, greater good, social contract, etc., in
the light of the Quran, we find that much more is ‘zipped’
(in the language of information technology), compressed and
packed in verses 5 to 7 of Al-Faatihah alone, than what is
now presented by modern thinkers. Timeless ‘modernism’
was introduced more than 1400 years ago. It is based on those
permanent and basic human values, which don’t change
with time. It is a matter of curious enquiry to examine the
system of social institutions presented by the Quran, which
clearly lay down objectives and strategies for society as
a ‘whole’, for which firm foundation is laid in
Al-Faatihah itself. The doctrine in Al-Faatihah was not presented
as a dogma only but it was translated into the practical model
made functional in the society, which was cast into the most
admired architecture, based on reason elaborated in the Quran
and the Sunnah. The Prayer itself in which it is oft repeated
is basic institution of the ‘Diin’ which stands
for good of mankind..
Unity
of Mankind and Common Good:The Quran presents
elaboration and explanation of verses 1-5 to 7, which tell
us that the universal message and the universal law are based
on the unity of mankind.
Unity of mankind:
"O men! Behold,
(Allah) We have created you all out of a male
and female.
And made you into nations and tribes,
So that you might come to know one another (not
despise one another).
Verily, the noblest of you in sight of Allah
is the one who is deeply conscious of Him" 49-13
Also see
23-52.
Universal Law: 42-13
In the beginning mankind was one and lived a natural life.
As they multiplied, social and other factors divided them
into interest groups, etc.,e.g.: 42-14, 10-19, 2-213, 43-
65. But the Ordinance of the Message in the Revelation and
its application has always remained universal and was sent
to all societies, e.g.35-24, 10-47, 43-6, 17-15, 40-78, 3-3
& 4, 43-64. The universal message has always remained
the same i.e. to obey the universal law of God for the good
of mankind and to eschew evil , e.g.: 16-36, 21-24 & 25.
Further the institution of prayers, particularly
congregational prayers, in which Al-Faatihah is repeated in
every ‘Raka’ah’, five times a day and every
day without cessation, from dawn to dusk, around the globe,
has been prescribed to demonstrate and enforce the dictum
of fraternity and community in a practical proposition. Besides
collective supplication prescribed in the very first Surah
(Al-Faatihah), there are many other supplications and prayers
at different places in the Quran for collective good of mankind.
The Quranic supplications to the Lord-Master-Sustainer (God),
are addressed collectively for common good. One such supplication,
on the lips and in the heart of at least that believer who
offers prayers every day, is:
"Lord-Master-Owner (Allah)! Give us in this
world what is good,
And also in the Here-after that which is good.
And guard us from the doom of Hell" 2-201
The
Divine Guidance: Various aspects of Divine
Guidance have been explained in different verses in the Holy
Quran.
Those
who believe and accept guidance
"While as for those who accept guidance,
Allah increases their guidance, and bestows on
them their piety". 47-17
Who
get and who do not get guidance
“And Allah guides not the people who disbelieve”.
9-37
"Truly,
Allah guides not him, who is a liar, and a disbeliever".
39-3
"And
Allah guides not people, who are the wrong-doers". 9-19
"Verily,
We (Allah) showed him the way,
whether he be grateful or ungrateful". 76-3
"And shown him the two ways". 90-10
"And
as for Thamuud, We (Allah) showed and made clear to them the
Path of Truth through Our Messenger,
but they preferred blindness to guidance."
41-17
Only
Allah guides
"Not upon you (Muhammad) is their guidance,
but Allah guides whom He wills.” 2-272
"And had Allah willed, He could have gathered
them together (all) on true guidance" 6-35
"And
whom Allah leaves to stray, for him there will be no guide"
(6-36)
And whomsoever Allah guides, for him there will
be no misleader".(6-37)
“It is true, you will not be able to guide
everyone, whom you love; but
Allah Guides those whom He will.
And He knows best those who receive guidance.”28-56
"He whom
Allah guides, he is the rightly guided,
but he whom He lets him go astray ,
for him you will find no guide-friend to lead
him." 18-17
"Say:
It is Allah Who guides to the truth" 10-35
"And
whosoever believes in Allah,
He guides his heart ". 64-11
"And
whoever holds firmly to Allah, then he is indeed guided
to the Right Path".3-101
Prophets
as guide: 6-83 to 90,
The
Quran as a guide: 17-9
The man has been equipped to follow the right
path which has no altering:
"Turn steadfastly to the path of devotion-
to the way of Allah (fitratallaahi)- for which
He has fitted (fatara) man.
There is no altering in the creation of (work
wrought by) Allah.
That is the right religion; But most people know
it not." 30-30
(Note that the right religion (diin-ul-qayyimu) has been mentioned
along with the way of Allah (fitratallaahi) and His creation
(khalqillaahi: work wrought by Him) for which man has been
equipped properly (fatara) and that there is no change (laa
tabdiila) in that.
Allah's
Laws (way): 43-61, 6-125&126, 42-52 &
53
Allah’s
Guidance: 24-46, 5-15
& 16,
Peace
of mind in Guidance: 10-25,
Message
for worlds ( in Guidance): 81-27& 28
‘Rahmah’
(Mercy) in Guidance: 4-175
Unity
Of Mankind and Allah’s Grace Of Guidance : 2-213
Supplication
for Divine Guidance : 1-5
to 7
Divine
Guidance as the Quantumn Leap in the Level of Consciousness:There
are many ways and degrees of guidance which have already been
discussed. We will not go into those details again. It may
suffice to say that it may take place in any way, as Allah
wills. It may be like a leap in level of consciousness, i.e.
dramatic shift in awareness. It may happen in a flash. A scientist
may call this momentary change as ‘quantumn’.
(In science ‘quantumn’ is ‘the indivisible
unit in which waves may be emitted or absorbed’. In
layman's terms it is a basic unit or a building block.) It
is the discrete jump to a higher level and the irreducible
level of force. The faculty of inner awareness seems to take
a drastic jump - a quantumn leap.– In mysticism it may
be called a mystic jump or a quantumn jump in communion. It
is the genius of mind-body connection. It goes deeper from
grosser level of body, organ, tissue, cell to the junction
point between ‘matter and mind ’. But generally
we don’t focus our mind (hesychasm ) and don’t
use its real power.
“And
know that Allah comes in between, a man and his heart .”
8-24
Dr Deepak
Chopra in his famous book Quantumn Healing (p.19) says that
one of manifestations of quantumn leap is seen in healing
episodes, which come about when a radical shift takes place
inside, by removing fear and doubt.
Dr Chopra has cited some cases in which some hopeless patients
of terminal diseases like cancer, aids, etc, when got rid
of fear and doubt and got
a quantumn jump in their level of consciousness or connectivity
or communion with the Healer-Lord within (inside),
they not only became ‘alright’ but led a happy
and enjoyable life. Is this shift in the body or mind or both?
What the Quran says?
"This
is the Book, whereof there is no doubt,
A Guidance to those, who are (Muttaqiin) God-conscious-fearing
Him (Alone)" 2-2. (and don’t fear anyone,
anything else– naught and not at all).
The qualities of a Muttaqii include that he does
not fear anyone or anything except Allah Alone, he is a believer
without any shadow of doubt, and does kindly righteous good
deeds. Once the ‘quantumn leap’ takes place then
one should always follow the right course, without any fear.
Besides calling the Quran as the Guidance, it
has also been called, as ‘Shifa’ and ‘Rahmah’.
It means that this very ‘Guidance’ is ‘Shifa’
and ‘Rahmah’, too.
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