Allah and the Universe (3/4)

The second kind of bounty is confined exclusively to those who believe that there is only one true God.  This faith binds man to Allah and constitutes a covenant between them.  So crucial is this question of faith that it is emphasized in the introductory verses of Surah al-Baqarah in which Allah states,

"This  is  the  Scripture   whereof   there   is  no  doubt,  a guidance  unto  those  who ward off evil; who believe  in the  Unseen, and  establish  worship,  and  spend  of that We have bestowed  upon them;  and who believe in that which  is  revealed   unto   thee   (Muhammad)    and  that which was revealed  before  you,  and  are certain  of the Hereafter. Those depend on guidance from their Lord. Those are the successful."  (Surah Al-Baqarah, 2:2-5)

Throughout  the whole of the Qur'an,  Allah always addresses the faithful  with the words  "O ye who believe",  making it  obvious  that  true  faith  is a fundamental   prerequisite to gaining His spiritual  gifts which are embodied  in the Qur'an and  which  are  explained   as  being  belief  in  the  Unseen, Resurrection,   the Day of Judgement   and the right path to a secure,  peaceful  and  prosperous   life as laid down by Allah in His divine scripture  for all steadfast  believers. 

A peaceful life in this world  and  in the  Hereafter   is Allah's  reward  to sincere  believers  who  strictly  follow His way and  discipline as defined  in the  Qur'an. In this way discipline is the cure for the ills of life. It ensures the regulation of a healthy and sound society enjoying all Allah's providence and blessings.

One may often wonder at the misery and hardships which plague us. The  reason  is that  not  infrequently we  ignore Allah's  laws and His prescribed  way, and substitute  for them our  own  man-made   laws  and  legislations, despite  the  fact that  in Allah's  laws is laid the foundation  for the building  of a  perfect   society.  

For   Allah,   being   the   Creator of this universe and of the human self, knows best what is good for man’s welfare and happiness   and how his life ought to be organised.

It is no wonder  that  the  believer,  whose  heart  overflows with faith in Allah,  and who adheres  strictly to His prescribed path  is always aware of Allah's  spiritual  gifts bestowed  upon him, and is, therefore,  in a constant  state of bliss and contentment.   When the verse "… Allah will protect you from mankind…." (Surah Al-Ma'idah, 5:67) was revealed to Muhammad, he instructed his followers, who had gathered around   him to defend him against the hostile disbelievers and the hypocrites, to disperse and leave him alone to face his antagonists. He acted so because he knew that he was fully protected by Allah’s power and providence.  With such power on his side he needed no assistance from anyone else. He was sure that no one could come near him or inflict any harm on him.  Similarly,  'Umar ibn al-Khattab,   armed  with the faith  that  Allah  never  slumbers  or sleeps,  used to sleep in  the  open,   under   the  shade  of  a  tree,   unafraid   of  his enemies,  believing  that  Allah's  cherishing  care is safer than the protection   of any guard.

The focal point in the issue of faith is whether one sincerely believes  in Allah  or not.  To believe  in Allah  is to believe  in the  existence  of a supreme  power  purified  of all desire  or lust;  to believe  that  this unimaginable   Power  is behind  the creation  of the  universe  and  that  It  is incomparable   in Its scope  of knowledge,   creativity,  mercy,  punishment   and  all the other  features  attributable to Allah. 

Once  this faith has taken  root  in the  heart  of the  believer,  he becomes  aware of  the  fact  that  man  should  not  assess  Allah's  power  and absolute  knowledge  in terms  of his own limited  knowledge and physical powers,  and that if Allah commands  him "You must  do this",  he is not  qualified  to question  His authority and ask for reasons  or motives,  for dialogue  is futile and will not serve its end unless those  taking part  in it possess equal mental   ability  and  logic. 

But man's   mental   and physical limitations make him no match with Allah, no matter how knowledgeable   and powerful man may be. Yet we still meet some unfortunate and vain persons who pretend shamelessly to be qualified to argue with Allah over His knowledge, the standards of living and the way He has prescribed for mankind.

This recognition of  Allah's  supreme   power  and sovereignty over His universe  and mankind,  and His all-en­ compassing  knowledge,  establishes  the route  through  which faith enters  mankind's  heart  where  it lodges and grows. But this  route  does  not  open  without  prior  contemplation   and musing about this universe and the signs through  which Allah reveals  Himself  to us.

Some sceptics describe as bondage our devotion and submission to this supreme power and to its divine commands and law's, and religion as another form of slavery. In answer to these heretics we say that although religion is indeed bondage to Allah, there is an immense difference between being a slave to another mortal and being a slave to Allah.

In the former case, the purpose of the master is to exploit the capacities of the slave to promote his own welfare and prosperity, thereby depriving the slave of self-fulfillment and material rewards.

Thus the slave tills the field and the master reaps the crop; he toils and labours so that the master can possess and enlarge his wealth. This kind of human slavery, the ultimate goal of which is to rob the slave of any worldly rewards which he could have achieved if he had been a free man, is strongly condemned in Islam.

In contrast, slavery to Allah is meant to enhance the slave's capacity and welfare and increase his share of Allah's bounty, both materially and spiritually, for Allah is Self-subsisting and in no way in need of mankind's assistance; It is not only the wife and children who have a share of what the husband makes, but also many others who may not be related to him. This divine social justice is clearly defined in the Surah An-Nisa' (4) where it is stated that men get only a share of what they earn:  "...Unto men a fortune [or share] from that which they have earned ... " (Surah An-Nisa' 4:32)

Sometimes we wonder why a covetous and miserly person is always afraid to spend of his money or enjoy life. The reason is that this earned money, which he strived hard to save, is not actually of the share of sustenance allotted to him by Allah.

It will finally reach the hands of the person for whom it was initially granted. The miser is but the keeper and guardian of this money, and the wealth, by the will of Allah, is ordained to remain intact until handed over to its rightful owner, the miser having no power to use it for his own benefit.

Slavery to Allah is, therefore, a state of receiving rather than of giving. In it, Allah gives and never takes. He commands us to worship Him, not because He is in need of our efforts or He wishes to exploit them, but rather to make us eligible for His favours and support, and to give us access to His material and spiritual bounties. Slavery to Allah is  always  favourable   to  the  slave,  and  it  something   that  is fervently  sought  by him,  because  in it lies his security  and prosperity   and  at the  same  time  it is his shield  against  the hazards  and vanity  of his material  lust and ambition.

Allah  has  truly  promised those  sincere  believers  among his  slaves  a  good   and  fruitful   life.  His commands   are, therefore,   intended for the benefit and welfare of him who believes in this life and in the Hereafter.  

Man's  obedience and submission  will not  benefit  Allah  in any way or add to His bounty,  nor  will his defiance  and  disobedience   detract anything  from Allah's  kingdom.  But  a sincere  believer  who follows  Allah's  way chooses  the  good  life, not  only on the basis  of  his  own  potential,    but  also  on  the  basis  of  his awareness  that  Allah's  might  surpasses  all human  powers.

In contrast, a person lacking in faith is always ready to argue, hypothesize, philosophize and decide in terms of his own capabilities.  In  fact,  the   distinction   between   belief   and non-belief  lies in the  choice of a way of life planned  by the will of Allah,  the  acknowledgement   of His limitless powers and  His  unreachable   knowledge  and  the  adherence   to  the way of life prescribed   by Him  and  not  by man's  restricted mental  powers and imperfect  knowledge  which can never be purged  of human  desires  and lusts.

(Continued)