ALLAH does not change the state of people, until they change it themselves

26.1.12

Wise According To Quran

"Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.
Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire." (Surah Al-Imran:191-192)


To determine the meaning of the expression , we look into the word 'albab' which is the plural of lubb. Lexically, it means the essence. Since the essence of everything is its sum-total and the key to its nature and uses, therefore human wisdom has been called lubb, for wisdom is the essence of human nature. thus, 'albab' means 'the people of wisdom'

Now the problem before us is how to identify the people of wisdom because the whole world claims to be wise. Not even a moron would be ready to admit being devoid of wisdom, reason or sense. Therefore, the Holy Quran has told us about some signs which are, in fact, the most sound criterion of wisdom. The first such sign is Faith in Allah. Think of the knowledge which comes from the senses such as hearing, seeing, smelling and tasting and communication, something also found in non-rational animals. Now, it is the job of wisdom or reason to arrive through signs, circumstantial evidence and proofs, at a particular conclusion which is beyond sense-perception and through which it may become possible to grasp the final link of the chain of causes.

Keeping this rule in view, just think about this universe around us. It should not be too difficult to realize that this wonderfully organized system - comprising the heavens and the earth and containing the whole creation in between them which is further streamlined by the most deft management of everything, big or small, existing therein - certainly points out to a special Being that has to be the highest and the foremost in terms of Knowledge, Wisdom, Power and Authority. A Being who originated and fashioned all these components with the wisest of consideration and under Whose intention and will this whole system keeps operating. That Being, as obvious, can only be that of the most-exalted Allah. How well some spiritual master has put it in a few words:

Every blade of grass spouting from the earth
Says: He is One; there are no partners in Him.

That human intentions and plans keep failing everywhere all the time is a matter of common experience. These cannot be called the prime movers and operators of this universal system. Therefore, the outcome of the deliberation into the creation of the heavens and the earth and into what has been created in them is, as wisdom dictates, living to know, obey and remember Allah. Anyone unmindful of it does not deserve to be classed as wise:

"That is, the wise are those who remember Allah - standing and sitting and (lying) on their sides" (191)

In other words it means that they are engaged in the remembrance of Allah under all conditions and at all times.

From here we find out that the thing which our modern world takes as the criterion of reason and good sense is simply a deception. Catering to greed, some people take accumulation of money as their ideal of intelligence. There are others who love human intelligence with scientific inventions and electronic applications and for them, these are the power. But real good sense lies in the message brought by the Prophets and Messengers of Allah Almighty, for they, proceeding through knowledge and wisdom and advancing from the low to the high in the chain of causation, skipped the intermediary stages. Granted that human beings moved from raw materials to machines and science gave them access to power through utilization of energy generated in many ways. But higher intelligence demands that human beings take that real giant step farther ahead so that they can discover that the main agent of human accomplishment is
certainly not the water or clay or iron or copper or some other material, not even the machines that generate power. This function was accomplished by none else but the One who created the fire, the water and the air through which human beings were enabled to control technology and energy:

Spreading the scent of musk is the function of Your tresses
But those who love you have, out of expediency, ascribed the credit to the to the Chinese deer!

It is not difficult to deduce from what has been said here that those who get to know Allah and remember Him at all times and under all conditions are the only people who deserve to be called 'the wise'. It is for this reason that the Holy Quran has defined the 'People of Wisdom' as '...those who remember Allah standing and sitting, and (lying) on their sides.'

It is on this basis that Muslim jurists have answered the case of a deceased person who, before his death, made a will that his property be given to the wise. As to who will be given this property, they have ruled that those who will deserve this are abstaining scholars who do not seek unnecessary material resources and are averse to the blind pursuit of the worldly, for they are the wise ones in the real sense. (al-Durr al Mukhtar, Kitabul-Wasiyyah)

Also worth attention at this point is the fact that the Shariah of Islam has not enjoined abundance in any other mode of worship except Zikr. But about Zikr, the command is: (Remember Allah remembering abundantly). The reason is that all modes of worship, other than Zikr, have some conditions and rules without observing which those acts of worship are not considered to have been duly performed. This is contrary to Zikr which can be performed at all times and under all conditions whether standing, sitting, lying, with or without wuzu. Perhaps this verse is indicative of this element of wisdom.

(Marif'ul Quran)

24.1.12

Hazrat Ibrahim (Aleyh As-salam) Knew It Long Before

"And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith](75)-So when the night covered him [with darkness], he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear."(76)-And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray."(77)-And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah.(78)- Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah."(79) Surah Al-An'am [6:75-79]


video

19.1.12

Proof Of Tauhid

"Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. " Al-Imran:190


-The background of revelation:

Commenting on the background of revelation concerning these verses, Ibn Hibbaan in his Sahih and Ibn Asakir in his History have reported that the Companion 'Ata ibn Abi Rabah razi Allahu Anhu went to Sayyidah 'A'ishah razi Allahu Anhu and said to her: "Of the things about the Holy Prophet sallallahu alaehi wasallam, tell me what you saw as most unique out of the many states of his." Thereupon, Sayyidah 'A'ishah said: "Which state are you talking about? In reality, everything about him was unique. Yet, I would tell you about one very unique event. It so happened that the noble Prophet, may Allah bless and protect him, came to me one night and entered into the comforter with me. Then, he said: "Allow me to worship my Lord." He rose from the bed, made Wudu and stood up for Salah. And in this standing position of Qiyam, he wept, so much so that his tears trickled down his blessed chest. Then, he bent down for Ruku and there too he wept. Then he did his Sajdah and kept weeping in the Sajdah very much like before. Then, he raised his head and continued weeping until came the morning. Sayyidna Bilal came in and informed him about the time of the Fajr Salah. Sayyidna Bilal says: I submitted: 'my master, why do you weep like that? Isn't it that Allah Almighty has forgiven you all your past and future sins?" He said: "So then, should I not continue to be a grateful servant of Allah? And in offering this gratitude of mine, why should I not shed tears, specially tonight when Allah Almighty has revealed this blessed verse to me:

After that, he said: "Ruined is the person who recited these verses but failed to deliberate therein."

So, in order to deliberate into this verse, let us begin by answering some questions first.

-What does the creation of the heavens and the earth mean?
Since Khalq is a verbal noun which signifies creation or origination, it means that there are, in the creation of the heavens and the earth, great signs of Allah Almighty. Therefore, all those Divinely created beings and things in the heavens and the earth also get to be included therein. Then, among these created beings there are kingdoms after kingdoms- each having different types and states- yet each and every created being is comprehensively pointing out to its Creator. Then, going a little deeper, one would discover that 'the heavens' is inclusive of all heights and 'the earth' covers all lows. Thus, high or low, all dimensions owe their existence to Allah Almighty.

The different forms of the alteration of the night and day:
Let us now determine the meaning of 'the alternation of the night and day'. The word 'ikhtilaf' translated here as 'alternation' is derived from the Arabic usage: (such and such person arrived after such and such person). So, the Arabic expression translated as 'the alternation of the night and day' means that the night goes and the day comes and when the day goes, night comes.

The word 'ikhtilaf' translated here as 'alternation' could also be taken to mean increase or decrease. For example, during winter, the night is long and the day is short; while during the summer, the order is reversed. Similarly, the difference between the night and day is also caused by the difference in the geographical location of countries. For example; countries closer to the North Pole have longer days as compared to areas farther away from it. So, it should not be difficult to infer from each such phenomena the essential proof of the most perfect power of Allah Almighty.
What is the meaning of the word, Ayat?
Ayaat is the plural of Ayah and is used to express more than one single meaning. Miracles are known as Ayaat. It is also applied to the verses of the Holy Quran. It is also used in a third sense, that of proof and sign. Here, in the present context, this very third sense is what is intended- meaning that, in these manifestations, there are great signs of Allah, and the proofs of His power.

Ma'arif-ul-Quran

(the end part of this ayat will be discussed in next episode)