Nurul-samawati wal arz (2)

                           

In the part (1) of this article we have seen that word light/ ‘nur’ used in Quran means a medium through which things may be seen in the right perspective and deeds may be done in the right manner. Allah’s ‘Nur’ is Allah’s such Quality through which Allah make people see things in the right context and do things in the right way. The physical light/ ‘nur’, as we see it in this universe, is not Allah’s ‘Nur’; the Allah’s ‘Nur’ is Allah’s Quality which is not a creation but physical light/ ‘nur’ seen in this universe is Allah’s creation like other creations. "And We have not created/ 'khalaqa' the heavens and earth and that between them except in truth" (al-hijr-85). As physical light is also included in what is between heavens and earth, it means physical light is also khalaq/creation. Allah’s Qualities cannot be seen with human eyes though manifestations of such Qualities may be seen in this universe; it is just like we cannot see artistic skills found in the body of an artist but we can see manifestation of artistic skills in the form of a picture painted by such artist.

However some scholars believe Allah/ Allah’s Qualities may be seen with human eyes, and this belief is usually based on verses of sura ‘Najm’. Let us examine these initial verses of sura ‘al-najm’.

Before examining initial verses of sura al-najm, we need to understand the difference between seeing with eyes and perceiving through physical senses other than eyes. We have already seen in the article “Time and Space-Allah’s eternal Qualities” that Allah may be perceived through human physical faculties other than eyes; perceiving of Allah’s Entity through physical faculties other than eyes is called ‘royat e Elahi’. Quran has distinguished between ‘royat’/perceiving’ and ‘seeing with eyes’.

“And you had certainly wished for martyrdom before you encountered it, and you have [now] perceived it [with physical faculties] while you were looking on/ 'tanzuroun' [with your eyes]” (al-imran-143).

In the above mentioned verse, there is clear distinction between seeing with eyes (which is described with word 'tanzurun'), and perceiving through physical faculties other than eyes (which is described with word 'ra aytumuhu').  The nature/state of ‘royat’/perceiving with physical faculties other than eyes may be better understood by the following example.

Suppose we come from outside in severe cold and enter in a warm room. On entering the room, we will have an immediate sense of coziness. Though we cannot see with our eyes such warmth, we are as certain about the existence of such warmth as we are seeing it with our own eyes. But actually we are not seeing it with our own eyes rather we are perceiving it through physical senses other than eyes. Similarly Allah’s presence/existence may be perceived with physical senses other than eyes and this is what is called ‘royat e Elahi’.

Now we turn to analysis of initial verses of sura al-najm.

“By the star when it descends (1). Your companion [Muhammad (s.a.w)] has not strayed, nor has he erred (2). Nor does he speak from [his own] inclination (3). It is not but a revelation revealed (4). Taught to him by one intense in strength (5). One of soundness, And he rose to [his] true form (6). While he was in the higher [part of the] horizon (7). Then he approached and descended (8). And was at a distance of two bow lengths or nearer (9). He revealed to     Allah's servant whatever he wanted” (al-najm- 1-10).

A simple reading of these verses reveal that these verses are stating about hazrat Gabriel and our Nabi (s.a.w). These verses are not relating to incident of 'meraj'. These are about event of our Nabi’s (s.a.w) seeing hazrat Gabriel with his eyes. It is evident especially from verses 6, 7, 8 and 9.

The sura further proceeds as follows:

“The mind/fuwad did not lie [about] what it perceived/ raa (11). So will you dispute with him over what he saw/ 'yara' (12)? Indeed, he perceived/ ‘raahu’ him another time (13). At the Lote Tree of the Utmost Boundary (14). Near it is the Garden of Refuge (15). When there covered the Lote Tree that which covered [it] (16). The eye did not turn aside, nor did it exceed the limit (17). Indeed, he perceived/ ‘raa’ one of the greatest signs of his Lord” (18) [al-najm-11-18].

These verses are relating to incident of 'meraj'. We can see no verse stated above mentions about our Nabi (s.a.w) seeing Allah with his eyes. If our Nabi (s.a.w) had seen Allah with his eyes, this fact would have been stated in clear words. On the contrary, verse 11 states that our Nabi’s mind/fuwad lied not in what our Nabi (s.a.w) perceived. In other words, what our Nabi (s.a.w) perceived was endorsed by our Nabi’s (s.a.w) mind as well. As stated above, perceiving through physical senses other than eyes is as much certain as something seen through eyes. This verse is indicating the same fact.

The verse 17 states that our Nabi’s (s.a.w) sight neither got astray nor crossed the limit. The limitation of human sight/eye is that it cannot see Allah (al-anaam-103); this verse states our Nabi’s (s.a.w) eyes did not cross this limit and did not see Allah though our Nabi’s (s.a.w) eyes were focusing in the right way.

The next verse 18 states that actually our Nabi (s.a.w) perceived one of the greatest signs of Allah. In other words, the greatest sign of Allah (royat e Elahi) was not seen through eyes; rather it was perceived through physical senses other than eyes.

We may conclude that Allah cannot be seen through human eyes. The physical light/nur, as we see with our eyes in this universe, is not part of Allah’s Existence; it is Allah’s creation. Allah’s ‘Nur’ is not a creation; it is Allah’s Quality which cannot be seen with human eyes.

NOTE: 
It is a clarification in response to some comments I received regarding this article.
As for jalwa e Haque, we cannot see Allah with our eyes but we can feel Allah's siffat and Allah's wajood through our physical senses other than eyes. Like we can feel someone's love and hatred, we can feel Allah's love and Allah's other qualities/siffat. Like we can feel presence of someone in our proximity through our senses, we can feel Allah's 'Wajood' around us through our senses other than eyes. This is what is called Royat e Elahi or Jalwa e Haque. plz see my article 'Nuru l samawati wal arz' for details. The light/Nur which we may see at the time of Royat e Elahi is not Allah's Entity; light/nur is shown just to create an impression in the observer's mind so that he may perceive Allah's presence through his senses other than eyes. We know people have felt Allah's presence through various mediums; sometimes through fire-as is the case of hazrat Musa (a.s); sometimes through voice-it is the most common medium- and sometimes through light/nur. All these physical  mediums are not Allah; they are only mediums to feel Allah. These physical  mediums are adopted because human physical senses can feel only physical things. It may be appreciated that feeling of Allah's presence (feeling of Allah's 'wajood')/ Royat e Elahi, and comprehension of Allah's siffat (comprehension of Allah's Qualities) are two different things. Royat e Elahi/feeling of Allah's 'wajood' happens only through some physical mediums, as mentioned above; but comprehension (partially) of Allah's siffat may be done through human intellect as well ( Human intellect is considered as non-physical phenomenon, though it may be argued that human intellect is also  a physical medium. Actually I believe that everything created by Allah is physical).

'Nuru-l-samawati wal arz' (1)

                     

Some modern scholars which believe in philosophy of ‘wahdatul wajood’ maintain that scientifically too this world may be proved to be a part of Allah’s existence. They argue that Allah says He is ‘nur/light of the whole universe. As the whole universe is made up of matter, and as matter is embodiment of energy/light, it means the whole universe is light/energy. Because Allah is ‘nur’/ light of this universe, it means this universe is part of Allah’s existence. 

This above stated argument is not tenable in the light of Quran; actually it is a sheer misunderstanding of Quranic concept of ‘nur’/light. This word ‘nur’ has been used in Quran dozens of times in the sense that it is something/medium which may help people see things in proper context OR do things in the right way.

 Allah says:

“And thus We have revealed to you an inspiration/angel with Our command. You did not know what is the Book or [what is] faith, but We have made it a light/ ‘nur’ by which We guide whom We will of Our servants. And indeed, [ Muhammad (s.a.w)], you guide to a straight path” (al-shura-52).

In this verse the word ‘nur’ has been used in the meaning of ‘understanding’ / wisdom/ contained in Quran and this understanding of things help people adopt the right way of doing things.

“So is one whose sadr/frontal part Allah has expanded to [accept] Islam, he is upon a light/ ‘nur’ from his Lord” (al-zumar-22).

This above verse states that a person who properly understands Islam is actually upon ‘nur’.

“So believe in Allah and His Messenger and the ‘nur’ (Quran and sunnah) which We have sent down. And Allah is Acquainted with what you do” (al-taghabun-8).

This above verse states that ‘wahi’ sent down to our Nabi (s.a.w) is ‘nur’. Similarly this word ‘nur’ has been used with the same meanings in dozens of other verses.

Actually almost all the verses-sparring a few- in which word ‘nur’ has been used emphasize that wisdom and understanding of things as enshrined in Quran and ‘wahi’ lead  people to the right way of doing things and correct comprehension of things. This quality of Quranic wisdom and understanding is such a obvious and all spread that it is neither confined in the east nor in the west; in other words, things may be comprehended in their proper context and done in the right way everywhere in this universe through wisdom and understanding of things as enshrined in the ‘wahi’ i.e. Quran and Sunnah. This fact has been stated in the following verse.  

“Allah is the Light/ ‘Nur’ of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light/ ‘nur’ whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things” (al-nur-35).

In this above verse, Allah states about Omnipotence and all Embracing quality of ‘Nur’; nothing exists outside the ambit of this ‘Nur’ and  nothing can be more omnipotent than this ‘Nur’. As stated already, in Quranic terminology, ‘nur’ is a medium through which things are comprehended in their proper context and through which things are done in the right way. In this verse, Allah states He Himself is ‘Nur’ of the heavens and the earth; in other words, Allah Himself is the medium through which things can be seen in their proper context and deeds may be done in the right way. In other words, it is one of Allah’s qualities to guide people to see things in their proper context and do things in the right manner. It is also stated in this verse that Allah guides to His this quality/ ‘Nur’, whom He wills; it means nobody can see things in the right perspective and do things in the right manner without Allah’s permission; though Allah has reflected His this quality/ ‘Nur’ in Quran and Sunnah, nobody can avail this ‘Nur’/quality without Allah’s permission.

In another verse, Quran states:

“They want to extinguish the light/ ‘nur’ of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it” (al-saf-8).

In this above stated verse, Allah states that He will perfect His light/ ‘Nur’. As ‘Nur’ is the Quranic wisdom and quality to comprehend things properly, Allah has made a prediction in this verse that one day everything contained in this universe will be comprehended through wisdom and understanding contained in the wahi i.e. Quran and sunnah. This verse negates Qadyani opinion that prophetic 'wahi' is continuing. Prophetic wahi is complete but Allah's Nur i.e. prophetic wahi's quality to comprehend things properly will be completed when everything contained in this universe would be comprehended through this Allah's Nur. When everything contained in this universe will be comprehended through prophetic wahi, the quality of prophetic wahi to comprehend things properly would be perfected.

Physical nur/light, as we see it in this universe, is not Allah’s Existence. Allah's 'Nur'-which is Allah's Quality to lead people to right way- and physical 'nur'/light, as we see it in this universe are two different things. We have already seen in the article “Origin of the Universe and  Dark Matter” that like everything else matter also has been created in pair. Luminous Matter is what this universe has been made up of; Dark Matter is which existed in space even before Big Bang. Luminous Matter is visible whereas Dark Matter is invisible. In other words, both light and darkness are two states (kafiaat) given to matter; both are two forms of matter. If this physical light is part of Allah’s Existence, then Darkness would also be part of Allah’s Existence. But following verse negates this proposition:

“Allah is the ally of those who believe. He brings them out from darknesses into the light/ ‘nur’. And those who disbelieve - their allies are Taghut. They take them out of the light/ ‘nur’ into darknesses. Those are the companions of the Fire; they will abide eternally therein” (al-baqra-257).

This verse negates the opinion that darkness (which is a form/state of matter) is a part of Allah’s Existence; it is the job of disbelievers to lead people to darkness. If Darkness has been part of Allah’s Existence, it would not be job of disbelievers to lead to Darkness.

" …..Say, "Is the blind equivalent to the seeing? Or is darkness equivalent to light/ ‘nur’?....” (al-r’ad-16).

As explained above, in all verses-sparring a few- word ‘nur’ has been used with the meaning of a medium to comprehend things properly and do things in the right way. However in a few verses, this word ‘nur’ has also been used in the meaning of physical light. For instance, Quran states:

“And made the moon therein [in heavens] light/ ‘nur’ and made the sun a burning lamp?” (Nuh-16).

However, it may please be appreciated that even if word ‘nur’ is used with meaning of physical light (in this sense too, it is medium to see physical things) it cannot be taken as part of Allah’s Existence because physical light can be seen with human eyes by everyone but Allah cannot be seen through human eyes. Quran states:

“The eyes attain Him not, but He attains the eyes; He is the All-subtle, the All-aware” (al-anaam-103).

Similarly al-baqra-257 and al-r’ad-16, as explained above, negate the concept that physical light is part of Allah’s Existence.

We may conclude that theory of ‘wahdatul wajood’ is not tenable when analyzed in the light of Quran. Physical light as we see it cannot be part of Allah’s Existence. The peculiarity of Allah’s Existence is that nothing is like Him. He, even in infinitely tiny/lesser part of His Existence, cannot be labeled as similar to anything; He cannot be similar to  physical light. He is Allah even in infinitely tiny/lesser part of His Existence and as such He is unique; nothing is like Him; He cannot be tinkered with; He is devoid of all deficiencies. If He is not devoid of deficiencies even in His infinitely tiny/lesser part, He is not Allah who is devoid of all deficiencies (continued).

Futility of 'Aman ki Asha'

                     

‘Aman ki Asha’ is a peace initiative launched by two major media houses of South Asia- Jang Group of Pakistan and Times of India of India. The stated objectives of this peace venture are to promote friendly, cultural, open trade and commercial relationships between Pakistan and India so that defense budgets of both countries may be brought down and consequently greater economic resources may be made available for socio-economic development of both countries. When analyzed in the perspective of regional geo-strategic and economic conditions, the futility of these stated objectives of this peace initiative is exposed.

The fallacy of idea behind ‘Aman ki Asha’ is based on the mis-conception that India’s defense budget would be reduced to its smaller portion, if Pakistan’s defense budget is reduced to its smaller portion. Every state allocates its defense budget according to its geo-strategic and economic conditions. India’s geo-strategic and economic imperatives are linked with horizons much beyond Pakistan. India cannot base its defense spending on that of Pakistan’s. 

Since ‘Aman ki Asha’ has been launched in 2010, Indian has increased its defense budget from Rs. 1417 b in 2009-10 to Rs. 2.03 trillion in 2013-14- - i.e. an increase of more than 600 b - as against Pakistan’s defense budget of Rs. 378 b in 2009-10 and Rs. 627 b in 2013-14. – an increase of Rs. 249 b. By adding the exchange rate difference, we may see India has increased its defense budget during this period (i.e. 2009-2014) about four times more than that of Pakistan’s. The irrelevance of ‘Aman ki Asha’ is obvious. 

India is not only economic competitor of China- major chunk of both counties’ exports are labor intensive goods- but also competing China politically at the regional level. If China and Pakistan are trying to forge economic and political alliance and bring CAS as well into its fold, India  has its own plans to reach out to CAS through Iran. Most importantly India has border disputes with China, and has also gone for war in 1962 in this connection; these factors make India a military competitor to China. In the perspective of this military competition, USA (and UK) is promoting India’s role as a counterpoise to China at the regional level and India is reaping benefits of this role by having  access to the west’s technology, investments, and markets, all playing vital role in India’s economic development. Presently, India is investing a lot militarily in Afghanistan and the reason is not only that India wants to reign its enemy (Pakistan) but also that India (and USA) wants to ensure that China, Pakistan, Iran and CAS may not emerge as an economic and political block; India’s presence in Afghanistan would be a hurdle in the formation of such a block. Even if Pakistan and India become friendly states, India would not like Pakistan to forge an alliance with China, Iran and CAS because such an alliance would bring extra pressure on India to resolve Kashmir and water disputes with Pakistan judiciously and may also deprive India of CAS’s emerging economies.

From the foregoing, it is obvious that India cannot reduce its defense budget drastically even if Pakistan does so and obviously Pakistan would not do so. If all objectives of ‘Aman ki Asha’ are gone through in details, it becomes clear this peace initiative is designed to bring Pakistan and India together so that, on the one hand, Pakistan may be kept away from the likely emerging regional economic and political block already mentioned, and, on the other hand, Pakistan’s vigor to stand in India’s way may be diminished so that India’s position as counterpoise to China and the west’s market may be secured. This peace initiative actually aims at rapprochement between India and Pakistan through papering over their mutual disputes. 

If Pakistan accepts subordinate position to India, as is envisaged through ‘Aman ki Asha’, and opts to establish cordial relations with India without getting mutual disputes resolved, Pakistan would be forced afterwards to resolve mutual disputes more on Indian terms, due to the kind of dependance Pakistan may have over India as a result of such mutual cordial relations. The prevailing conflict scenario between India and Pakistan may serve Pakistan’s purpose in the better way, because regional geo-strategic scenario likely to emerge out of likely regional economic and political block may force India to settle Pak-India disputes more on Pakistan’s terms. Even if India may not be forced in that way, in any case cordial relations between India and Pakistan without resolving mutual disputes first would serve more of Indian interests than Pakistan’s. Kashmir and water disputes with India are too important and too vital for Pakistan to acquiesce in anything to India unduly.  

 After opening of Pak-China Economic Corridor, USA may not be interested in resolving Kashmir dispute; once this dispute is resolved, India may be won over to likely regional economic and political block emerging out of this economic corridor; in that case India’s role of military counterpoise to China and the west’s market would cease to exist- an eventuality which would not be favored by the USA. In other words, it goes in better interests of Pakistan to adopt a policy which may foil USA’s interests in India. Two main USA’s interests in India are to secure India’s position as a counterpoise to China, and to secure India’s market. By establishing cordial relations with India without resolving mutual disputes would secure USA’s both main interests; adopting a hostile policy towards India till resolution of mutual disputes may foil USA’s interests in India. Once USA’s interests in India are foiled and regional economic and political block is operational, India may be won over to Pak-China side by making India resolve mutual disputes.

We may conclude that ‘Aman ki Asha’ is an irrelevant and futile exercise as for as its stated objectives are concerned. However, it does serve India’s and USA’s interest; that is why we see these both countries back this initiative.  Only naive people may think what is in the best interest of India and USA is also in the better interest of Pakistan; this view (right or wrong) might be presented in the regional scenario before 2010 but not in the present scenario. The present scenario in the perspective of USA's withdrawal from Afghanistan dictates what is in the best interest of Pakistan is also in the best interest of India. India should resolve mutual disputes with Pakistan and play role of a responsible regional player instead of becoming watchdog of USA' interests.

      

                                                         

Racial Traits, Spiritual Elevation and 'Dua'/ Prayer

We have already seen in the article “Racial Traits and Spiritual Elevation” there  is no such thing as spiritual superiority on the basis of racial traits. Racial traits are neutral in their essence; they can be used both for the good or for the bad. There is no single human trait which can be used for the good only or for the bad only. Human traits may be superior or inferior in terms of attaining worldly achievements, but they cannot be superior or inferior in terms of spiritual achievements. All human traits may be used to attain equal but distinct spiritual elevation or spiritual degradation. Every individual is distinct in his/her spiritual achievements because every individual is bestowed with distinct traits/emotions which provide the basis for spiritual elevations. No doubt Allah determines everything to be faced by human beings;  Allah  determines spiritual elevation/degradation on the basis of human deeds or Allah's will but not on the basis of race.

We know that human being is granted with various kinds of traits/emotions- pleasures and sorrows, liking and disliking, excitements and shocks, sadness and happiness, love and hate, affection and aversion, hope and frustration, trust and distrust, self-respect and lack of self-respect, courage and cowardliness, patience and impatience, resilience and lack of resilience, meanness and charity, mercy and cruelty, anger and joy, shallowness and profoundness etc. Out of these traits, every individual is granted by Allah with a fixed   composition/set of traits in terms of kind and magnitude/degree, which may vary from person to person. This fixed composition of traits/emotions is called ‘shakilah’. 

 Allah says: "Everyone acts according to his own disposition/ ‘shaakilah’: But your Lord knows best who it is that is best guided on the Way" (Isra-84).

 Once granted to human being, fixed composition of traits is never changed. (plz see my article ' Determined Psyche of Human Being'). Every person acts in his/her life according to this composition of traits he/she is bestowed upon. Actually traits are the basic tool through which a person is judged by Allah in this worldly life.  These human traits are neither good nor bad in their essence; it is the human choice of the situations, and kind and magnitude of these traits to manifest in those situations, which makes a human deed good or bad. A human deed based on each kind of traits (e.g. love or hate, anger or lack of anger, lust or lack of lust, courage or cowardliness etc) may be either good or bad, depending upon the situation chosen and the magnitude of trait to display in such situation. For instance lack of anger shown in a situation which requires anger to be shown would be a bad act; similarly showing anger in a situation which requires lack of anger to be shown would be a bad act. Similarly lesser degree of charity shown in a situation which requires greater degree of charity to be displayed would be a bad act; similarly greater degree of charity in a situation which requires lesser degree of charity to be shown would be a bad deed. (e.g. a Muslim cannot bequeath more than one third of his property through his will). 

 

It does not mean that all human races have been bestowed with equally good traits for worldly achievements; definitely some individuals/races are blessed with better traits than the other individuals/races. But such superiority of racial traits impacts only worldly achievements; it has nothing to do with level of spiritual elevations. As long as spiritual elevations are concerned, equal but distinct spiritual elevations may be achieved on the basis of every set of racial traits (every individual is distinct in his/her spiritual achievements because every individual is bestowed with distinct traits/emotions which provide the basis for spiritual elevations).  All kinds of traits (whether superior/inferior for worldly achievements) can be used to do the good or the bad deeds. There is no single human trait which can be used only for the good or only for the bad deed.

From the foregoing it is clear that there is no such thing as spiritual superiority on the basis of racial traits. But it does not mean that ‘dua’/prayer may not be made for piety/spiritual elevation of a person/group of persons/tribe. ‘Hazrat’ Zakria (a.s) prayed to have a pious son which was granted in the form of ‘Hazrat’ Yahya (a.s). Similarly ‘Hazrat Ibraheem' (a.s) prayed to have leaders (both spiritual and worldly) in his progeny; this prayer also has been granted. But what is to be appreciated is if a certain person/group of persons/tribe is pious due to ‘dua’/ prayer, it does not mean such person/group of persons/tribe has gained such piety due to some special traits/emotions. Actually any other person/ group may attain the equal but distinct level of spiritual elevation which has been attained by a particular person/group/tribe due to application of ‘dua’/prayer [But obviously prophet-hood cannot be attained by every person because prophet-hood is always by birth as per Allah’s Sunnah; and according to Allah’s law no prophet can come after our Nabi (s.a.w)]. In fact, ‘dua’/prayer means to invoke Allah’s special intervention to get the things done, which happen through application of Allah’s ‘Sunnah’/ natural laws. The natural law is that spiritual elevation has nothing to do with racial traits which are neutral in their essence and every trait/emotion can be used for the good and for the bad. Dua/ prayer is not to invoke violation of Allah’s laws; ‘dua’ is just to invoke Allah’s special intervention to get a thing which, of course, happens only through Allah’s laws/ natural laws.  
 People are tried by Allah through two ways: through 'khair'/good or through 'sher'/ bad. The people which are made pious due to 'Dua' are the people which are tried through 'khair'/good; such people have to prove themselves to be worthy of 'khair'/good they are granted with without their effort through 'Dua'; if such people tried through 'khaira' do not prove to be worthy of such 'khaira', that 'khaira' is taken away from them. Similarly if people tried through 'sher' prove to be not worthy of such 'sher', that 'sher' is taken away from them. Therefore we may conclude that a pious person/group of persons which are pious due to ‘Dua’/ prayer have not gained such piety due to any special traits/emotions. Piety is the result of interplay of human traits/emotions. These human traits are neither good nor bad in their essence; it is the human choice of the situations, and kind and magnitude/degree of these traits to manifest in those situations, which makes a human deed good or bad.