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 | | Subject: WHO IS ALLAH Fri Nov 18, 2011 10:35 pm | |
| ALLAH
أَحَد
The One and Only.
Fourteen hundred years ago, when people asked the Prophet Muhammad (s.a.a.w.), who is your Lord. The answer came in the following verse of the Holy Quran:
قُلْ هُوَ اللَّهُ أَحَدٌ
Say: "He is Allah, the One and Only. (The Holy Quran, Surah Al-Ikhlas, Ayah 1, 112:1)
"I alone am Allâh. There cannot be, is no other and will never be One for worship but Me." (20:14)
His verses (Ayât) in the Holy Qur'ân have passed the judgement that He is Allâh - Glory be to Him, there is no other Deity but Allâh - He alone possesses this Name, not shared by any other. He is the only Presence that comprehends all presences (al-Wajûd al Jâmi‘). All things in the universe come under the sway of this All-Comprehensive Name.
Allâh is the mighty name of the Self-Existing and Self-Sufficient Being Who comprises all perfect attributes, Who is free from every weakness and defect, is alone worthy of worship, is without partner or peer and is the source of all Love and Grace. Unlike the word "god" in Arabic, the word Allah is never used for any other object or being. It is a substantive name, neither attributive nor descriptive and is inclusive of all His other names and attributes and has primacy over all other titles.
When Moses received his Divine mission he was addressed in the following words:
"Moses! Surely I am, Allâh, the Lord of the worlds" (28:30, 27:9)
In these verses the Lord of the worlds, reveals Moses Who is speaking to him. The word Allâh is accordingly a proper name, whereas the "Lord of all the worlds" (Rabbul-Alamîn), is His first and foremost title. Allâh is a personal name (Ism al-Dhât) applied to the Supreme Being and distinguished from all other names which are called Asmâ’ al-Sifât, or names denoting attributes of God.
In the technical vocabulary of linguistics, the word Allâh is Jâmid, that is, it is not derived from any other word. In the pronunciation of Allâh, the letter ‘L’ is stressed. The word Allâh is not a construction of al-ilâh as some people think, but a different and an independent word. The first two letters Al in the word Allâh are an integral, inseparable part of the word. They do not denote the definite article Al of Arabic, which is equivalent to the English ‘the’. In Arabic, the prefix Al is added before the noun to emphasize the word in the sense of 'most' or 'all', for example al-Rahmân - the Most Gracious. Sîbwaih, the great grammarian, and Khalîl, the great linguistic, say, “Since Al in the beginning of the word Allâh is inseparable from it, so it is a simple substantive, not derived from any other word.”
If Al in Allâh were an additional prefix, the common exclamation yâ Allâh, (O Allâh!), would not be permitted according to the rules of Arabic grammar, as the form yâ al-ilâh or yâ al-Rahmân are not permissible in Arabic. Moreover, this supposition would mean that there were different gods - âlihah (plural of ilâh), one of which became gradually known as al-ilâh and was then contracted into Allâh. This supposition is not correct. Allâh has always been the name of the Eternal Being (Hughes: Dictionary of Islam), nor has the word Allâh ever been applied to anyone else but the Divine Being. The pagan Arabs had numerous ilâhs or gods, but none of them was ever called Allâh.
This being the proper name of the Supreme Being has therefore no parallel or equivalent in any other language of the world. The English word ‘god’ is applied to any religious object of worship. Most probably it is related to ‘good’ and origins from heathen mythologies. Jehovah, which is the Aramaic or Hebrew expression Ya Howâ, literally means most closely ‘O! That’ or ‘O! Thou’ used to address a Deity, the emphasis is on Huwa which is to emphasize an Existence, therefore it can hardly be a proper name. The Hindus give their senior deity the name of Par-Mâtma (the Super Soul), Par-Barham (the Super and the Great), Par-Mishwar (the Great King or Owner), The Parsis give their supreme God the name of Yazdan and Hermes. In the Sikh religion, their great Deity is called Satt which means the Truth. The use of Jehova in the New Testament by the Witnesses of Jehova is a new invention. In the original Greek version and older versions of the New Testament this name was never used and Jesus never employed the name "Jehova". Although most Christians are unaware of it, the Aramaic speaking Jesus also used the word Allâh (or ‘Allaha’). Christians speaking the Semitic languages still use it. In the Greek and Latin writings this was then rendered to theos or deos, the generic words for ‘god’ in these languages. These words are derived from Dyeus, the name of a heathen god. The French ‘dieu’ or the English ‘deity’ are also etymologically based on that word.
The names found in other languages for the Supreme Being are either attributive or descriptive and can be used in the plural and or feminine forms (e.g. gods, goddess) whereas the word Allâh cannot be translated and can never be used in plural form nor in any other form nor this word has any root. Allâh says:
"Do you know any other name (which comprises all the Attributes of perfection), and don't you know that there is no one who is called the same." (19:65)
People accept the name of a Deity when it is called in their language, but as soon as the name used by other people is used for their Deity, their is the feeling of prejudice and rejection. The Holy Qur'ân has pointed out this behaviour in the words: And when it is said to them, 'Prostrate to the Most Gracious (Rahmân)', they say, 'What thing is this, the Most Gracious?' (25:60). People have an individual concept of their Lord, which they ascribe to Him and in which they seek Him. So long as a Deity is presented to them which fits into their fancy and concept, they recognize Him and affirm Him, whereas when the Reality is presented in any other form with another name, they deny Him, flee from Him and treat Him in an improper manner, at the same time thinking they are acting properly and fittingly.
The Holy Qur’ân has not presented a new Deity, but has presented the same Eternal Being Who has always been present in the illuminated human  , in human conscience (30: and in the heavens and the earth, Who is visible in the mirror of the laws of nature and is discernible in the book of nature (30:30). He is the same God who was the God of Abraham, Ismaîl, Isaac, Jacob, Moses, Jesus, Buddha, Krishna, Rama, Confucius and all other prophets known or unknown to us (2:4; 2:132-133,136: 3:84; 40:78; 42:13). He is the Being who combined in Himself all the perfect Attributes and is free from all imperfections and is the very apex of beauty and beneficence.
He proclaims in he Holy Qur'ân:
"I am Allâh, the All-Mighty, the All-Wise" (27:9)
“Allâh, there is no other, cannot be and will never be One worthy of worship but He, the Ever Living, Self-Subsisting and All-Sustaining. Slumber overtakes Him not, nor sleep. Whatsoever is in the heavens and whatsoever is in the earth belongs to Him. Who is there that will intercede with Him, save by His leave? He knows their future and their past; and they encompass nothing of His knowledge (of the things) except of such (things) as He Himself pleases (to tell). His knowledge and sovereignty extends over the heavens and the earth and the care of them both tires Him not. He is the Supreme, the Great” (2:255).
“There is nothing like Him (He is beyond all comparison), and He is the All-Hearing, the All-Seeing”. (42:11)
“Say, ‘Is there anyone of your (associated) partners (with God) who starts the cycle of creation and then continues it?’ Say, ‘It is Allâh who starts the cycle of creation and then continues it. Wither then are you being deviated away (from this fact)?’ Ask, ‘Is there any of your (associated) partners (with God) who lead to the truth (through revelation)?’ Say, ‘It is Allâh alone Who leads to the truth. Is then He who leads to the truth more worthy to be followed or he (assumed to be god or a son of god) that cannot find the way (himself) unless he be guided? What, then, is the matter with you? How do you judge?” (10:34)
He is Allâh, Glory be to Him, and there is no other God but Allâh. This is the only Presence that comprehends all presences (al-Wajûd al Jâmi‘), and no worshipper of God worships anything but this Presence (al-Wajûd). There is nothing like Him (He is beyond all comparison), and He is the All-Hearing, the All-Seeing and He has enjoined us to worship none but Him.
Whatever is in the heavens and the earth declares the glory of Allâh. And He is the All-Mighty the All-Wise. The kingdom of the heavens and the earth belongs to Him. He gives life and causes death and He is the Possessor of power to do all that He will. He is (from) the very First (there was nothing before Him), and (He will exist to) the Last (there will be nothing after Him), and when nothing remains He will remain (He being an eternal Being). He is the Supreme Being (subordinate to no one). And (whereas He comprehends everything) He is Incomprehensible. He has full knowledge of every thing. (57:1-3). The physical vision comprehends Him not, but He comprehends all visions, He is the All-Subtle Being (incomprehensible and imperceptible), the All-Aware. (6:103)
He is Incomprehensible, and nothing is like him, therefore the knowledge of Allâh's Reality (His Essence, Haqîqat al-Dzât), cannot be known through logical proof (Dalîl) or rational considerations (Burhân Aqlî). Revelation is indispensable as a proof of His existence. Nor can any definition or description grasp Him.
He is the Originator of the heavens and the earth. ‘Prior’ to that, He was and nothing was with Him, and He is now, after He has created everything, as He was. Of course, to be precise, the temporal word ‘prior’ is only well-defined in time and can strictly speaking not refer to anything ‘before’ the creation of the universe, which includes the creation of time. So in fact, this is just another way of saying He is independent of the heavens and the earth. He possesses all His Attributes without the need to refer to the worlds He brought into existence, and no new Attribute of Him came into existence. In other words, the way He describes Himself and the names by which He names Himself and by which His creatures call Him now exist independently from the initiation of the creation. When He desired the existence of the universe, He originated the "worlds" from His sacred desire (al-Irâdat al-Muqaddas) in accordance with His knowledge as He calls Himself al-‘Alîm- the One Who possesses all and perfect knowledge of everything.
He is Rabb al ‘âlamîn - the Creator and Nourisher to perfection of all the worlds.‘Alamîn translated here as ‘all the worlds’ has its root in ‘alama which means to know. Thus ‘Alamîn are the means by which one knows the Creator. Hence ‘alamîn signify all forms of creation by which the Creator is known. About the origin of creation we read:
He directed Himself towards the space. Behold! It was (like) a mass of gas (dust), and He said to it (- the space) and to the world, ‘Come both of you (in obedience to Me) willingly or unwillingly.’ They said, ‘We obey you with all our will.’ (41:11)
According to Alî Ibn Abî Tâlib and other people of reflection (Ashâb al-Fikr), "Dust" is the first universal reality. Then Allâh manifested Himself in theophany His Light to that "Dust". Within this "Dust" was the entire world in its potentiality and readiness (Salâhiya) and each thing in the "Dust" - living or non living, received from His Light according to its peparedness (Isti'dâd) and potentiality, just as the corners of a room receive light according to their distance from the lamp. He says He is the Light, and then He compares Himself with a Lamp:
Allâh is the Extensive Light of the heavens and the earth. His light can be compared to a (lustrous) pillar on which is a lamp. The lamp is inside a crystal globe. The globe of glass is as if it were a glittering star. It (- the lamp) is lit by (the oil of) a blessed olive tree, which belongs neither to the east nor to the west (rather welds the whole world in its fold). Its oil is likely to glow forth of itself even if no fire has touched it. This (lamp) is a combination of many lights over and over. Allâh guides towards His light whoever desires (to be enlightened). Allâh sets forth excellent parables for the people, and Allâh alone has full knowledge of every thing (24:35).
Within this "Dust" nothing is nearer to the Light in reception than Mohammad followed by his followers.
(This light is now lit) in houses, which Allâh has ordained to be exalted and His name be commemorated in them. Therein (are such as) glorify Him in the mornings and the evenings,
Men, whom neither trade nor sale distracts from exalting (the name of) Allâh and from the observance of Prayer and from presenting Zakât (- purifying dues) regularly. They dread the day when the hearts and the eyes will be in a state of agitation and anguish;
With the result that Allâh will give them the reward according to their fairest deeds and will (even) give them much more by His grace and bounty. And Allâh does provide without measure to whom He will. (22:36-38)
The cosmos is the sensory realm, and its Ruler is veiled. That is why He describes Himself as being hidden (al-Bâtin) in veils of darknesses (Zulumât) and in veils of light (Nûr). The cosmos cannot perceive Him nor He will ever be unveiled, thus this Present Reality will never be known by an originated thing completely. That is why He says:
"It is not given to a human being that Allâh speaks to him except by direct revelation (Wahî) or from behind a veil or by sending messengers who reveal to the people what He pleases by His command" (42:51)
God’s speech is His knowledge, which he imparts to some of His selected servants, who come to know Him through His speech (Kalâm). This is the most definite and absolute knowledge (Ilm al-Yaqîn), which lies beyond the stage of intellect and cannot be attained by reflections and considerations. This knowledge of Him is granted only to prophets (Ambîya), and to His friends (Awliyâ) and to the "people of unveiling" (Ahl al-Kashûf).
The originated things have no part in Divine Self-Sufficiency and Independence. His Self-Sufficiency demands that He does not depend on His creation in anyway, therefore He is not in need of any son or a daughter.
The main theme of the Holy Qur'ân, the one that predominates over all other themes is that of Oneness of Being (Wahdat al-Wajûd). This concept of Allâh, which the Holy Qur'ân presents to us is all-embracing, all other concepts are facets of this. He describes Himself in Surah Ikhlâs: "He Allâh is One in His Unique Self. He is the Eternal Refuge in respect to our dependence on Him. He begets none in His identity and relation to us, nor is He begotten, and He has no equal". We on our par part beget and are begotten, for this we depend on Him. So He describes Himself and isolates His Essence in the words "Allâh is One". Indeed Allâh has given us no better description of Him. We know Him through His Attributes and the multiplicity of His Attributes are well known. TO BE COUNTINU | |
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one bro bhut khoob thnx
