1. "First of all, to believe in Allahu ta'a1a," he declared. Iman is to have a heartfelt belief in six certain facts by finding through kashf (revelation) or wijdan (conscience) or by the comprehension of the 'aql (intellect, reason) through an evidence or by trusting and following a distinguished and approved statement. and to confirm this with the tongue.
The first of these six facts is that Allahu ta'ala is the Wajib alwujud and the Real Ma'bud (the One Worshipped) and the Creator of all creatures. It should be believed for certain that He alone creates everything [every substance. atoms, elements, molecules, compounds, organic substances, cells, life, death, every event, every reaction, all kinds of power and sorts of energy, movements. laws, spirits. angels and every being living or lifeless out of nothing. and He makes them al! survive] in both this and the next worlds without material. time or similarity out of nonexistence. As He created all creatures in the universe [In one moment while they had been nonexistent], so He [creates some of them from one another, and, when the time for Doomsday comes, in one moment He] will annihilate everything. He is the Creator, Owner. Absolute Ruler of all creatures. It has to he believed and acknowledged that there is nobody to dominate Him, to command Him or to be superior to Him Even. type of superiority, every attribute of perfection, belongs to Him only. No defect, no deficient attribute exists in Him. He is able to do what He will. What he does is not intended to be useful to Him or to others. He does not do something for a reward. Ineverything He does, however. there are hidden causes (hikma), uses, blessings and favours.
Allahu ta'ala does not have to do what is good and useful for His creatures, nor does He have to reward some people or torture some others. It would befit His superiority and benevolence if He would bring all the sinners to Paradise. And it would become His justice if He would put all of those who obey and worship Him into Hell. Yet He decreed and declared that He would put Muslims, those who worship Him, into Paradise and grant them favours, and that He would eternally torture disbelievers in Hell. He does not go hack on His word. It would be of no use for Him if all the living creatures believed and worshipped Him, nor would it give Him any harm if all creatures became disbelievers, became excessive or disobeyed Him. If man wishes to do something, He creates it if He wills, too. He alone is the One who creates every action of His human creatures and all things. If He does not will or create, nothing can move. If He does not wish. no one can become a disbeliever or can revolt. He creates disbelief and sins, yet He does not like them. No one can interfere with His works. No one has the strength or the right to ask the reason why He has done this or that or to comment on how He must do. He will forgive, if He wills, a person who has committed any great sin and has died without repentance, except if it is polytheism or disbelief. He will torture him, if He wills, for just a little sin. He declared that he would never forgive disbelievers and apostates and that He would torture them eternally.
He will torture in Hell those Muslims who worship Him yet whose faith (i'tiqad) is not compatible with the faith of the Ahl as-Sunna and who die without repentance. Yet such Muslim people of heresy (bid's) will not remain in Hell eternally.
It is possible (ja'iz) to sec Allahu ta'ala with the eyes in this world, hut no one ever has. On the Day of Judgement He will be seen by disbelievers and sinful Muslims in His Wrath and Glory. and by pious Muslims in His Kindness and Beauty. Angels and women, toe, will see Him. Disbelievers will be deprived of this. There is a sound report conveying that genies also will he deprived of this. According to the majority of the 'ulama', 'Muslims whom Allahu ta'ala loves will be honoured with seeing His Beauty every morning and every evening; Muslims of low degree will be honoured every Friday, and women a few times in a year, like
festivals in this world."x It should he believed that Allahu ta'ala will be seen. Yet we should not wonder how this will happen; His works cannot be comprehended through intellect (aql). They are not like worldly affairs. [They cannot he measured with physical or chemical criteria.] Such concepts as direction, being opposite or being toward something have no connection with Allahu ta'ala. He is not material. He is not an object, [nor is He an element, an alloy or a compound]. He is not countable, He cannot he measured. nor can he be calculated. No change takes place in Him. He is not at a place. He is not with time. He does not have a past or a future. front or back. bottom or top, right or left. Therefore, nothing of Him can human reasoning comprehend, nor does human intellect or knowledge suffice to do this. So, man cannot comprehend how He will be seen. Though such words as hand, foot, direction, place and the like, which are not suitable for. Allahu ta'ala, exist in ayats and hadiths, they are not used in the sense that we know and use today. Such. ayats and hadiths are called mutashabihat. We have to believe them, but we should not attempt to understand what or how they are. Or they can be explained away (ta'wil) briefly or in detail: that is. they can he given the meanings suitable for Allahu ta'ala For example, the word hand may be interpreted as power or energy.
Muhammad ('alaihi 's-salam) saw Allahu ta'ala during the Mi'raj. But this seeing was not with the eyes. like seeing in this
Hadrat Shaikh Ahd al-Haqq ad-Dahlawi [Passed away In Delhi in 1052 (1642 A.D.)] wrote in his Persian work Takmil al-iman: "A hadith sharif says. 'You will see your Rabb on the Day of Judgement as you see the [full] moon on the fourteenth [of the month].' As Allahu ta'ala i is known incomprehcnsi'nk in this world, so He, will be seen incomprehensibly in the !hereafter. Cireat scholars such as Abu'1-Hawn al-Ash'ari and al-imam as-Suvuti and al-Imam al-Baihaki Bald that also angels were going to see MIAMI ta'ala in Paradise. Al-Imam al-a'z8m Abu Hanifa and some other scholars said that genies did not earn thawah and would not enter Paradise and that only faithful genies would escape Hell. Women will see Allahu te'ala a few times in a year like festivals in this world. Perfect (kamil) believers will see Him every morning and evening while other believers will see Him on Fridays. To this humble person myself, this good news covers the faithful women and angels and genies, too; it would be proper that the perfect and 'aril women such as Fatima' as-Zahn), Khadijat al-Kuhra, 'A'ishat as-Siddiga and other Pure Wives [of the Prophet) and Iladrat Mariam and Hadrat Asiya be given special treatment. Al-lmam as-SuvOti, too, meant this."world. A person who says that he has seen Allahu ta'ala in this world is a zindiq. The observation of awliya' is unlike seeing in this world or seeing in the next world. In other words. it is not ru'ya (seeing) but shuhud that occurs on them [that is. they see the examples (mithals) through the eyes of their hearts]. Some awliya' said that they saw. However, they mistook the shuhud they experienced while in sakr, that when they were unconscious, for ru'ya. Or these words of theirs are to he explained away.
Tuesday, January 20, 2009
THE FUNDAMENTAL OF IMAN(part1)
1. "First of all, to believe in Allahu ta'a1a," he declared. Iman is to have a heartfelt belief in six certain facts by finding through kashf (revelation) or wijdan (conscience) or by the comprehension of the 'aql (intellect, reason) through an evidence or by trusting and following a distinguished and approved statement. and to confirm this with the tongue.
The first of these six facts is that Allahu ta'ala is the Wajib alwujud and the Real Ma'bud (the One Worshipped) and the Creator of all creatures. It should be believed for certain that He alone creates everything [every substance. atoms, elements, molecules, compounds, organic substances, cells, life, death, every event, every reaction, all kinds of power and sorts of energy, movements. laws, spirits. angels and every being living or lifeless out of nothing. and He makes them al! survive] in both this and the next worlds without material. time or similarity out of nonexistence. As He created all creatures in the universe [In one moment while they had been nonexistent], so He [creates some of them from one another, and, when the time for Doomsday comes, in one moment He] will annihilate everything. He is the Creator, Owner. Absolute Ruler of all creatures. It has to he believed and acknowledged that there is nobody to dominate Him, to command Him or to be superior to Him Even. type of superiority, every attribute of perfection, belongs to Him only. No defect, no deficient attribute exists in Him. He is able to do what He will. What he does is not intended to be useful to Him or to others. He does not do something for a reward. Ineverything He does, however. there are hidden causes (hikma), uses, blessings and favours.
Allahu ta'ala does not have to do what is good and useful for His creatures, nor does He have to reward some people or torture some others. It would befit His superiority and benevolence if He would bring all the sinners to Paradise. And it would become His justice if He would put all of those who obey and worship Him into Hell. Yet He decreed and declared that He would put Muslims, those who worship Him, into Paradise and grant them favours, and that He would eternally torture disbelievers in Hell. He does not go hack on His word. It would be of no use for Him if all the living creatures believed and worshipped Him, nor would it give Him any harm if all creatures became disbelievers, became excessive or disobeyed Him. If man wishes to do something, He creates it if He wills, too. He alone is the One who creates every action of His human creatures and all things. If He does not will or create, nothing can move. If He does not wish. no one can become a disbeliever or can revolt. He creates disbelief and sins, yet He does not like them. No one can interfere with His works. No one has the strength or the right to ask the reason why He has done this or that or to comment on how He must do. He will forgive, if He wills, a person who has committed any great sin and has died without repentance, except if it is polytheism or disbelief. He will torture him, if He wills, for just a little sin. He declared that he would never forgive disbelievers and apostates and that He would torture them eternally.
He will torture in Hell those Muslims who worship Him yet whose faith (i'tiqad) is not compatible with the faith of the Ahl as-Sunna and who die without repentance. Yet such Muslim people of heresy (bid's) will not remain in Hell eternally.
It is possible (ja'iz) to sec Allahu ta'ala with the eyes in this world, hut no one ever has. On the Day of Judgement He will be seen by disbelievers and sinful Muslims in His Wrath and Glory. and by pious Muslims in His Kindness and Beauty. Angels and women, toe, will see Him. Disbelievers will be deprived of this. There is a sound report conveying that genies also will he deprived of this. According to the majority of the 'ulama', 'Muslims whom Allahu ta'ala loves will be honoured with seeing His Beauty every morning and every evening; Muslims of low degree will be honoured every Friday, and women a few times in a year, like
festivals in this world."x It should he believed that Allahu ta'ala will be seen. Yet we should not wonder how this will happen; His works cannot be comprehended through intellect (aql). They are not like worldly affairs. [They cannot he measured with physical or chemical criteria.] Such concepts as direction, being opposite or being toward something have no connection with Allahu ta'ala. He is not material. He is not an object, [nor is He an element, an alloy or a compound]. He is not countable, He cannot he measured. nor can he be calculated. No change takes place in Him. He is not at a place. He is not with time. He does not have a past or a future. front or back. bottom or top, right or left. Therefore, nothing of Him can human reasoning comprehend, nor does human intellect or knowledge suffice to do this. So, man cannot comprehend how He will be seen. Though such words as hand, foot, direction, place and the like, which are not suitable for. Allahu ta'ala, exist in ayats and hadiths, they are not used in the sense that we know and use today. Such. ayats and hadiths are called mutashabihat. We have to believe them, but we should not attempt to understand what or how they are. Or they can be explained away (ta'wil) briefly or in detail: that is. they can he given the meanings suitable for Allahu ta'ala For example, the word hand may be interpreted as power or energy.
Muhammad ('alaihi 's-salam) saw Allahu ta'ala during the Mi'raj. But this seeing was not with the eyes. like seeing in this
Hadrat Shaikh Ahd al-Haqq ad-Dahlawi [Passed away In Delhi in 1052 (1642 A.D.)] wrote in his Persian work Takmil al-iman: "A hadith sharif says. 'You will see your Rabb on the Day of Judgement as you see the [full] moon on the fourteenth [of the month].' As Allahu ta'ala i is known incomprehcnsi'nk in this world, so He, will be seen incomprehensibly in the !hereafter. Cireat scholars such as Abu'1-Hawn al-Ash'ari and al-imam as-Suvuti and al-Imam al-Baihaki Bald that also angels were going to see MIAMI ta'ala in Paradise. Al-Imam al-a'z8m Abu Hanifa and some other scholars said that genies did not earn thawah and would not enter Paradise and that only faithful genies would escape Hell. Women will see Allahu te'ala a few times in a year like festivals in this world. Perfect (kamil) believers will see Him every morning and evening while other believers will see Him on Fridays. To this humble person myself, this good news covers the faithful women and angels and genies, too; it would be proper that the perfect and 'aril women such as Fatima' as-Zahn), Khadijat al-Kuhra, 'A'ishat as-Siddiga and other Pure Wives [of the Prophet) and Iladrat Mariam and Hadrat Asiya be given special treatment. Al-lmam as-SuvOti, too, meant this."world. A person who says that he has seen Allahu ta'ala in this world is a zindiq. The observation of awliya' is unlike seeing in this world or seeing in the next world. In other words. it is not ru'ya (seeing) but shuhud that occurs on them [that is. they see the examples (mithals) through the eyes of their hearts]. Some awliya' said that they saw. However, they mistook the shuhud they experienced while in sakr, that when they were unconscious, for ru'ya. Or these words of theirs are to he explained away.
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