THE REALITY OF DIVINITY AND ONENESS

QUR'AN: قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ قُل لاَّ أَتَّبِعُ أَهْوَاءكُمْ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَاْ مِنَ الْمُهْتَدِينَ قُلْ إِنِّي عَلَى بَيِّنَةٍ مِّن رَّبِّي وَكَذَّبْتُم بِه مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ قُل لَّوْ أَنَّ عِندِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الأَمْرُ بَيْنِي وَبَيْنَكُمْ وَاللّهُ أَعْلَمُ بِالظَّالِمِينَ وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِي ظُلُمَاتِ الأَرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِي كِتَابٍ مُّبِينٍ وَهُوَ الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَى أَجَلٌ مُّسَمًّى ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّىَ إِذَا جَاء أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ ثُمَّ رُدُّواْ إِلَى اللّهِ مَوْلاَهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعاً وَخُفْيَةً لَّئِنْ أَنجَانَا مِنْ هَـذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ قُلِ اللّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعاً وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ انظُرْ كَيْفَ نُصَرِّفُ الآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ Say (O Muhammad SAW): "I have been forbidden to worship those whom you invoke (worship) besides Allâh." Say: "I will not follow your vain desires. If I did, I would go astray, and I would not be one of the rightly guided." (56) Say (O Muhammad SAW): "I am on clear proof from my Lord (Islâmic Monotheism), but you deny (the truth that has come to me from Allâh). I have not gotten what you are asking for impatiently (the torment). The decision is only for Allâh, He declares the truth, and He is the Best of judges." (57) Say: "If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between me and you, but Allâh knows best the Zâlimûn (polytheists and wrong¬doers,)." (58) And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth or anything fresh or dry, but is written in a Clear Record. (59) It is He Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day, then He raises (wakes) you up again that a term appointed (your life period) be fulfilled, then (in the end) unto Him will be your return. Then He will inform you of that which you used to do. (60) He is the Irresistible, Supreme over His slaves, and He sends guardians (angels guarding and writing all of one's good and bad deeds) over you[], until when death approaches one of you, Our Messengers (angel of death and his assistants) take his soul, and they never neglect their duty (61) Then they are returned to Allâh, their Maulâ [True Master (God), the Just Lord (to reward them)]. Surely, for Him is the judgment and He is the Swiftest in taking account (62) Say (O Muhammad SAW): "Who rescues you from the darkness of the land and the sea (dangers like storms), when you call upon Him in humility and in secret (saying): If He (Allâh) only saves us from this (danger), we shall truly be grateful." (63) Say (O Muhammad SAW): "Allâh rescues you from this and from all (other) distresses, and yet you worship others besides Allâh." (64) Say: "He has power to send torment on you from above or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another." See how variously We explain the Ayât (proofs, evidences, lessons, signs, revelations, etc.), so that they may understand. BEHAVIOURAL OBJECTIVES: 1. For the student to be able to enumerate the injunctions of Allah to His messenger to be delivered as mentioned in these verses 2. For the student to have clarity on the patience of Allah with His servants and His restraint from hastening to punish them 3. For the student to have clarity on the knowledge of Allah that encompasses all that happens in the existence 4. For the student to be able to explain the control of Allah over the life of the whole of humanity in all situations 5. For the student to have clarity on the reality of nature and its return and recourse to Allah during difficulty and harm 6. For the student to ponder over the greatness of the creation of Allah and the Mightiness of His power 7. For the student to have confidence in the victory of Allah based on belief in the reality of divinity (of Allah). USED TERMS: الفاصلين: Judges شيعا: group or party that follows others GENERAL INTERPRETATIONS: ((قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ قُل لاَّ أَتَّبِعُ أَهْوَاءكُمْ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَاْ مِنَ الْمُهْتَدِينَ قُلْ إِنِّي عَلَى بَيِّنَةٍ مِّن رَّبِّي وَكَذَّبْتُم بِهِ مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ قُل لَّوْ أَنَّ عِندِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الأَمْرُ بَيْنِي وَبَيْنَكُمْ وَاللّهُ أَعْلَمُ بِالظَّالِمِينَ )) (Say (O Muhammad SAW): "I have been forbidden to worship those whom you invoke (worship) besides Allâh." Say: "I will not follow your vain desires. If I did, I would go astray, and I would not be one of the rightly guided." (56) Say (O Muhammad SAW): "I am on clear proof from my Lord (Islâmic Monotheism), but you deny (the truth that has come to me from Allâh). I have not gotten what you are asking for impatiently (the torment). The decision is only for Allâh, He declares the truth, and He is the Best of judges." (57) Say: "If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between me and you, but Allâh knows best the Zâlimûn (polytheists and wrong¬doers,).") This wave gathers inspiring effects that comes in the form of different rhythm that confronts the human heart with the reality of divinity in its different facets. And in between these deep effects is this repeated rhythm: ((say .. say .. say ..)) that is directed at the messenger of Allah (SAW) for him to pass and deliver from his Lord what had been revealed onto him. ((قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ قُل لاَّ أَتَّبِعُ أَهْوَاءكُمْ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَاْ مِنَ الْمُهْتَدِينَ)) () Despite the fact that what is intended in this verse is for the messenger of Allah (SAW) to confront them that Allah forbids them to worship anything they call other than Allah, the expression “those” in the words of Allah: ((قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ)) (Say (O Muhammad SAW): "I have been forbidden to worship those whom you invoke (worship) besides Allâh.") is eye catching because the word “those” also connotes the intelligent and wise. Though what is intended is the idols, but the manner of expression then necessitates that it connotes other things in addition to idols, and this would be a form or type of intelligent or those described as intelligent. This conforms with the reality on one hand and to the Islamic usage on another hand. From the perspective of the reality, we found that the idolaters do not associate idols alone as partner with Allah, but they also associate the Jinns, angels and human beings. They do not take human beings as partners with Allah except through giving them the right to legislate for the society and the individuals, so they lay down for them conventions and customs and they rule between them in their affairs based on their culture, custom and opinion. And from the perspective of the Islamic usage, Islam considers this as Shirk (association of partner with Allah); it considers that the legislation of man over the affair of man is like become a god over them and therefore making them object of worship other than Allah. Allah prohibits this just like it prohibits prostration for idols and the two in the understanding of Islam are the same .. associating partner with Allah and invoking other god than Allah! The second rhythm that is connected to the first one now comes: ((قُلْ إِنِّي عَلَى بَيِّنَةٍ مِّن رَّبِّي وَكَذَّبْتُم بِهِ مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ )) (Say (O Muhammad SAW): "I am on clear proof from my Lord (Islâmic Monotheism), but you deny (the truth that has come to me from Allâh). I have not gotten what you are asking for impatiently (the torment). The decision is only for Allâh, He declares the truth, and He is the Best of judges.") It is an injunction from Allah for His prophet (SAW) to come to the open in the confrontation of the idolaters who deny their Lord with the clear certainty, clear evidence and deep feeling within him about his Lord, His existence and oneness and His revelation. This is a feeling that the prophets get from their Lords and they expressed in this type of expression. Prophet Nuh said it: ((قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَى بَيِّنَةٍ مِّن رَّبِّيَ وَآتَانِي رَحْمَةً مِّنْ عِندِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَارِهُونَ)) (He said: "O my people! Tell me, if I have a clear proof from my Lord, and a Mercy (Prophethood) has come to me from Him, but that (Mercy) has been obscured from your sight. Shall we compel you to accept it (Islâmic Monotheism) when you have a strong hatred for it?) (Hud: 28). Prophet Salih said it: ((قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَى بَيِّنَةً مِّن رَّبِّي وَآتَانِي مِنْهُ رَحْمَةً فَمَن يَنصُرُنِي مِنَ اللّهِ إِنْ عَصَيْتُهُ فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ)) (He said: "O my people! Tell me, if I have a clear proof from my Lord, and there has come to me a Mercy (Prophethood) from Him, who then can help me against Allâh, if I were to disobey Him? Then you increase me not but in loss.) (Hud: 63) Prophet Ibrahim said it: ((وَحَآجَّهُ قَوْمُهُ قَالَ أَتُحَاجُّونِّي فِي اللّهِ وَقَدْ هَدَانِ)) (His people disputed with him. He said: "Do you dispute with me concerning Allâh while He has guided me) Prophet Yaqub said it to his people: ((فَلَمَّا أَن جَاء الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ مِنَ اللّهِ مَا لاَ تَعْلَمُونَ )) (Then, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allâh that which you know not.' ") (Yusuf: 96). It is the reality of divinity as made clear in to hearts of His beloved; and it is what Allah made clear in their hearts and they therefore found Him present in it and they found this reality clear and evident deep down there that gives their hearts certainty about Him. ((قُلْ إِنِّي عَلَى بَيِّنَةٍ مِّن رَّبِّي وَكَذَّبْتُم بِهِ)) (Say (O Muhammad SAW): "I am on clear proof from my Lord (Islâmic Monotheism), but you deny (the truth that has come to me from Allâh).) (An’am: 57) Also, they seek that miracles should be sent down unto them or the punishment so that they can believe that he came to them from Allah. So, he (the prophet) was commanded to announce to them the reality of the message and the reality of the messenger and to make clear distinction between this and the reality of divinity (Uluhiyyah). And that he should openly declare that he is not capable of what they asked for impatiently, for the one who is capable is Allah alone, and he is not a God but only a messenger: ((مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ )) (I have not gotten what you are asking for impatiently (the torment). The decision is only for Allâh, He declares the truth, and He is the Best of judges."). The occurrence of punishment on them after the miracle and their denial of it is a ruling and judgment and judgment and ruling is for Allah alone. He alone is the one that narrates the truth and give information concerning it, He alone is the one that separates in an issue between the caller to the truth and the denier of the truth, and none of this is for any of His creatures. This was why the messenger of Allah (SAW) absolved himself from any power or interference in the matter of judgment of what Allah descended on His servants. This is an issue of divinity alone. He is just a mere mortal that had been given revelation to disseminate and warn with and not to lay down rulings or judgment. Also, Allah alone narrates what is the truth and gives information concerning it and He is the one that judge and separate on issues. There is nothing after this that separates the being of Allah and His attributes from that of the servants. Then the prophet was commanded to touch their hearts and their intellects and turn them towards a strong evidence that this issue is from Allah and it is left to the wish and will of Allah. If the issue of miracles – and the punishment it brings – is within his ability – as a human being – he would not have been able to hold himself from responding to them (which would have brought punishment on them) while they are still wrapped in this obstinacy. But because the affair is in the hand of Allah alone, He showed patience with them and did not bring the miracle that would have been followed with devastating punishment when they deny it, just like He did with those before them. ((قُل لَّوْ أَنَّ عِندِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الأَمْرُ بَيْنِي وَبَيْنَكُمْ وَاللّهُ أَعْلَمُ بِالظَّالِمِينَ )) (Say: "If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between me and you, but Allâh knows best the Zâlimûn (polytheists and wrong¬doers,).").. Man has limitation to his patience, forbearance and restraint, and no one shows forbearance on man and give them respite, despite their sin and stubbornness, except Allah the Patient, Powerful and Mighty. The words of Allah is the truth, man do see in some of the creatures what troubles their mind and extend their soul to the limit, then they would look and find Allah still giving them portion of His dominion, He feeds them, give them water, give them abundance at times and open all blessings for them. And man would be seen to utter the statement uttered by Abubakr (RA) when the idolater were beating him strongly and sternly till one cannot recognise his nose from his eyes:’ O Lord how great is your patience! O Lord how great is your patience!’. This is because it is the patience of Allah alone and it is laying a bait for them where they do not know! ((وَاللّهُ أَعْلَمُ بِالظَّالِمِينَ)) (but Allâh knows best the Zâlimûn (polytheists and wrong¬doers,).) He gives them respite out of knowledge and out of wisdom, and He shows them patience and forbearance while He is capable of responding to them with their suggestions and then descend punishment on them.   SEERAH CHAPTER TEN ON THE WAY TO MADINAH (pg 188-189) BEHAVIOURAL OBJECTIVES 1. For the student to be able to mention the effort of the Quraysh to seek the messenger of Allah (SAW) and his companion after three nights on his Hijrah 2. For the student to be able to explain the effort of Suraqah bn Maalik in following up on the messenger of Allah (SAW) and his companion on the way of his Hijrah from Makkah to Madinah 3. For the student to be able to explain what the attempt of Suraqah bn Maalik led to 4. For the student to have clarity on what he benefited from the position of the prophet (SAW) with Suraqah bn Maalik ASSESSMENT 1. Mention the effort of the Quraysh to seek the messenger of Allah (SAW) and his companion after three nights on his Hijrah 2. “Suraqah tried to trail the messenger of Allah (SAW) and his companion with the desire to gain the prize offered by the Quraysh” a. Talk about this attempt b. What was the result of the attempt on Suraqah? c. What did you benefit from the position of the prophet (SAW) with Suraqah bn Maalik? d. At the morning he was striving against them, but in the evening he became a guard for them! What did you learn from this comment?   SHURAH CONDITIONS FOR THOSE WHO ENGAGES IN SHURAH 1. Sincere Iman (Shurah is a practice that is based on faith and it is linked to prayers (Solat) and giving response to Allah) 2. Knowledge of the path of Allah 3. Knowledge of the subject of discussion 4. Clarity of the objective of the shurah, that it is to search for the truth and correctness through human effort of a believer who is committed to the code of Allah. It is seeking to get the truth and correctness but it is not a necessity that we reach it. The objective is not mere correctness of the decision but achieving the blessing of Allah and worship so that we are closer to piety. 5. It should be understood that the correct position may not be the opinion held by the majority. Thus, it is not right for anyone to oppose the outcome of the shurah and everyone should be prepared to accept a different opinion from his own as long as the principles of Shurah had been adhered to. 6. It should be known that the scope of Shurah can be wide or narrow depending on the subject, circumstance and environment of the group. ON WHAT ISSUES DO WE APPLY SHURAH? In the Tafsir of Al-Jasaas, it was stated that consultation is on the worldly and religious issues that there are no clear cut revelation regarding them. However the methodology and the result should go back to the injunctions of Allah and His messenger. There should not be a decision that contradicts the path of Allah. Refer back to the first example given earlier. SHURAH IS MANDATORY The jurisprudent position of the Jamah is that Shurah is mandatory in all situations, that is, everyone should be committed to whatever decisions that comes out of Shurah whether at the level of the Shubah (small unit) or higher level. If an individual has an observation, he should direct it through the normal channel without seeking to gather people around his opinion whatever the situation. SCOPE OF SHURAH ON THE FIELD OF PRACTICAL TRAINING First, we should know that Shurah is not knowledge to just be learnt and acquire or just for intellectual exercise, rather, it is a principle that should be implemented until it becomes part of our nature and attribute. Thus we need to emphasis training on Shurah on all aspects of our training. Examples are given thus: 1. In our weekly meetings, the decision on the time, place, time table and implementation of activities should be done by Shurah 2. At our Rihlah. The head can choose the person in charge of the Rihlah then they carry out Shurah concerning the time, period, programme, means of transportation and the method of carrying out the programme which the officer in charge would execute. 3. During Katibahs, Mukhayyam, and Nadwas 4. Commitment to the opinion arrived at during Shurah and implementing it 5. In finding solutions to all problems that affects the sitting and the individual members 6. Instructions sent down from a higher level is not open to Shurah discussion, however we can implement Shurah on how (i.e. the methodology) of implementing the instruction to achieve the objective 7. If the Murabi gives out an assignment to an individual, he should obey and implement it. But, if he has some ideas or opinion he should express it in a right manner 8. When an issue is brought for Shurah discussion, the leader should not exercise undue influence on the flow of discussion or force others to follow his own line of thinking 9. Individuals should request to talk if a different opinion comes to his mind after hearing others speak, because this may be beneficial to the group. 10. If there is difference of opinion, then the etiquettes of differences of opinion should be adhered to. We should not allow differences to create a problem over an issue we love because brotherhood is more important to us than reaching an opinion on an issue. 11. On an issue, you can either have a consensus of opinion, or if otherwise, a vote should be taken and the majority opinion should be taken while everybody should accept such opinion. If there is a tally in the opinion, the position of the head should be taken. 12. In the course of Shurah, nobody should hide or be miserly about his opinion, perhaps others could benefit from it.