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|Topic: basics of quranic visioning|
Joined: 05 August 2011
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| Topic: basics of quranic visioning
Posted: 05 August 2011 at 2:09pm
warning : don't read if you do not have an organized brain .
Briefing the Enablers of "Islamic visioning"Quranic methodology is obviously concerned with the clarification of "the truth about deity" and its characteristics , and with fixing and deepenning that truth in human conscience . then on this truth, it establishes the need for Allah worship, with neither a counterpart nor a partner (and made a cosmological reason for that). Within the context Quran depicts this truth, it draws the attention to all other truths that are conglomerated to form the right and the comprehensive "islamic imagination", with no forgetting to clarify the connections between all those truths that are all starting from, and ending with, the "truth about Godhead or deity". that is why we found most of the quranic texts that are talking about the true creator of people (who deserves to be worshipped and rule) include various truths about the universe, life, Man and the rest of visible and invisible worlds of seen and unseen. Further, the texts that draw attention to these truths, connect them to the truth about Goodhead, the active will of it in the existence as a creator and to the fate made by Allah by which the continous creation and activity taking place.
Here come the first 16 verses of the chapter of "the thunder" as example of this connected contexts, despite showing (at the first sight) disconnected.
If we take a look at that context which aims at clarifying "truth about deity" and introducing the true creator of the people that deserves their worship to them, what would we find ? we find almostly all the truths that form the islamic faith, meaning all the enablers of the islamic imagination. Where it begins with stating the authenticity of this the revalation, stating that it revealed truth only and stating how people dealt with it.
But it does not jumb directly to conclusions, it displays the truth of Godhead represented in its traces in the universe (there is a point of discussion here), showing him how Allah raised up the heavenses with no underpinings, in the subjection of sun and moon according a wise plan and in paving earth with fixing it and in cleaved courses in which rivers run, in establishing life of every thing on the law of pairs that enable life to extend and continue. Which represents in its self an obvios and purposed plan. In addition to the duality of both night and day which has a firm connection with life, and lastly in the scenes o f life emerged various and pleasing, where its variety testifies for the will and purpose :
اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لأَجَلٍ مُّسَمًّى يُدَبِّرُ الأَمْرَ يُفَصِّلُ الآيَاتِ لَعَلَّكُم بِلِقَاء رَبِّكُمْ تُوقِنُونَ .
Allah is He Who raised the heavens without any pillars that ye can see; then He established Himself on the Throne (of Authority); He has subjected the sun and the moon (to His Law)! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the Signs in detail, that ye may believe with certainty in the meeting with your Lord.
وَهُوَ الَّذِي مَدَّ الأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا وَمِن كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ يُغْشِي اللَّيْلَ النَّهَارَ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ.
And it is He Who spread out the earth, and set thereon mountains standing firm, and (flowing) rivers: and fruit of every kind He made in pairs, two and two: He draweth the Night as a veil O'er the Day. Behold, verily in these things there are Signs for those who consider!
وَفِي الأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَى بِمَاء وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِي الأُكُلِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ.
And in the earth are tracts (diverse though) neighbouring, and gardens of vines and fields sown with corn, and palm trees, growing out of single roots or otherwise; watered with the same water, yet some of them We make more excellent than others to eat. Behold, verily in these things there are Signs for those who understand!
Chapter of the thunder, verses 2-4
The conclusion that follows all that huge display, that Man sees it all then gains neither conversion nor certainty, despite connecting it all to the truth of the hereafter and meeting the creator following this life.
Facing these facts, quran speaks about the attitude of the denial, especially denying meeting Allah and the resorection, despite seeing the first establisment of life the first time. Then denies - in turn - them demanding materialistic miracles although the such a colossal creation they seetheir eyes. Within the same contex, quran draws the attention once again to the truth about the prophecy, in such a separation between the messenger and the message. So Allah only is who decides and his will not the prophet's, is the fulfilled one. Prophet is just a warning shout, when Allah allows its release, it releases, then the role of the prophet ends. And here the nobel context reminds people with the fate of the denying nations, who they are facing it now in the other life, referring the whole matter back to the creator only :
وَإِنْ تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَئِذَا كُنَّا تُرَابًا أَئِنَّا لَفِي خَلْقٍ جَدِيدٍ أُولَئِكَ الَّذِينَ كَفَرُوا بِرَبِّهِمْ وَأُولَئِكَ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ
[13.5] Wenn du dich wunderst, so ist wunderbar fürwahr ihre Rede: آ«Wie! wenn wir zu Staub geworden sind, sollen wir dann in einer Neuschöpfung sein?آ» Diese sind es, die ihrem Herrn den Glauben versagen, und diese sind es, die Fesseln um ihren Hals haben werden, und sie werden die Bewohner des Feuers sein, darin müssen sie bleiben.
Then once again the context return to talk about the truth of divinity, represented this time in the omniscience of Allah, and in his comprehensive assimilation of their seen act or hidden thoughts, being all in his almighty grib, making them aware that he will not change their reality, unless they change them selves. Meaning they will be required to turn into faithful in their manner, dealing with people, their behavior and their organization.
· اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَى وَمَا تَغِيضُ الأَرْحَامُ وَمَا تَزْدَادُ وَكُلُّ شَيْءٍ عِندَهُ بِمِقْدَارٍ· عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ · سَوَاء مِّنكُم مَّنْ أَسَرَّ الْقَوْلَ وَمَن جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ · لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ إِنَّ اللَّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنفُسِهِمْ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلاَ مَرَدَّ لَهُ وَمَا لَهُم مِّن دُونِهِ مِن وَالٍ
[13.8] Allah weiß, was jedes Weib trägt und was der Mutterschoß geringer werden und was er zunehmen läßt. Und bei Ihm hat jedes Ding ein Maß.
[13.9] Der Kenner des Verborgenen und des Sichtbaren, der Große, der Erhabenste!
[13.10] Der unter euch das Wort verhehlt und der es offen ausspricht, sind gleich (vor Ihm); und (ebenso) der sich in der Nacht verbirgt und der am Tage offen hervortritt.
[13.11] Für ihn (den Gesandten) ist eine Schar (von Engeln) vor ihm und hinter ihm; sie behüten ihn auf Allahs Geheiß. Gewiß, Allah ändert die Lage eines Volkes nicht, ehe sie nicht selbst das ändern, was in ihren Herzen ist. Und wenn Allah ein Volk zu bestrafen wünscht, so gibt es dagegen keine Abwehr, noch haben sie einen Helfer außer Ihm.
Then continues introducing people the truth of Godhead, represented in the universal events, natural phenomena and in the invocation of both angels and thunder, indicating the the believing nature of the universe, and the nature of angels who are subjected to serve the enablers of Man's life. A part of the islamic imagination, about the unseed world.
13.12] Er ist es, Der euch den Blitz zeigt, Furcht und Hoffnung einzuflößen, und Er läßt die schweren Wolken aufsteigen.
Here, and in the light of these facts represented in the construction of the universe including its events taking place in both visible and invisible worlds to Man, quran states that the call of Allah is the Truth, the other's is just falshood and misguidance.
لَه ُُ دَعْوَةُ الْحَقِّ ۖ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لاَ يَسْتَجِيبُونَ لَهُمْ بِشَيْء ٍ إِلاَّ كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاه ُُ وَمَا هُوَ بِبَالِغِه ِِ ۚ وَمَا دُعَاءُ الْكَافِرِينَ إِلاَّ فِي ضَلاَل
13.14] Ihm gebührt das wahre Gebet. Und jene, die sie statt Ihn anrufen, geben ihnen kein Gehör; (sie sind) wie jener, der seine beiden Hände nach Wasser ausstreckt, damit es seinen Mund erreiche, doch es erreicht ihn nicht. Und das Gebet der Ungläubigen ist bloß ein verschvwendetes Ding.
then the quranic text ends with the manifestation of Truth of Godhead as the almighty ruler of all worlds and their submission to Allah, represented in ability of harming or benefitting and in creating and constructing.
قُلْ مَنْ رَبُّ السَّمَاوَاتِ وَالأَرْضِ قُلِ اللَّهُ ۚ قُلْ أَفَاتَّخَذْتُمْ مِنْ دُونِهِ~ِ أَوْلِيَاءَ لاَ يَمْلِكُونَ لِأنفُسِهِمْ نَفْعا ً وَلاَ ضَرّا ً ۚ قُلْ هَلْ يَسْتَوِي الأَعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّور ۗ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِه ِِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۚ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْء ٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ
[13.16] Sprich: آ«Wer ist der Herr der Himmel und der Erde?آ» Sprich: آ«Allah.آ» Sprich: آ«Habt ihr euch Helfer außer Ihm genommen, die sich selbst weder nützen noch schaden können?آ» Sprich: آ«Können der Blinde und der Sehende gleich sein? Oder kann die Finsternis gleich sein dem Licht? Oder stellen sie Allah Götter zur Seite, die eine Schöpfung geschaffen wie die Seine, also daß (beide) Schöptungen ihnen gleichartig erscheinen?آ» Sprich: آ«Allah ist der Schöpfer aller Dinge, und Er ist der Einige, der Allmächtige.آ»
and then quran speaks about this materialistic cosmos, its origin, its nature, its characteristics and its paved face to receive and welcome life ……etc. it speaks about all these facts to establish the right imagination in the human conscience, through driving the dogmatic facts that are stated by the only authenticated source in that whole matter . but during talking about cosmos, it talks about the other facts in general, it speaks about such creative ability that generated such colossal existence, and its decissive will that rules and prevails in each emergence, and in its movement since the first construction. and finalizes its talk, with stating the greatest fact, that the universe had been created according to the law of truth, making that truth a dominant element in that creation. then talks about the internal harmony that shapped that universe, where you can find no desparity nor conflicting in its form, and most importantly about its matching to the life in it, and its proof for the second establishment then resorection and judgement.
Briefing the Enablers of "Islamic Imagination"
Enablers of the "slamic imaignation" are the basic dogmatic facts, that establish that unique imagination about :
1.Being, and what is beyond it, of such creative Power & purposeful Will,
2. the relations established between this Being, and that
Will & Creativity .
the beauty of this unique imagination is represented at first, in its totalitarianism … in its internal integration and homogeneousness. It is neither a group of separated themes, nor a disonnected facts. When you give it a profound look, you would find that each of the facts upon which it stands… each of its enablers, play its own role within the integrated & homogeneous whole. For that, it (meaning that unique Imagination) loses the foundation and spirit of its truth, if any of these facts or those enablers was extracted. It it not parts or fractions that could be studied alone or away of the other homogeneous parts, this would inevitably wastes its beauty, and the beauty of the whole too. Wastes its truth, and the truth of the whole too.
For that, you can't study a single part of that "Imagination" alone, nor any of its Enablers alone. Neither you can compare it with any philosophical or scientific one. Because then, it does not represent it self as it does within the whole, neither giveds its truth as it does within that whole.
Let us take the manefistaion of the "truth about deity" as example:
The Quranic manner manefists that truth through its active effects in the existence. Either in the subjection of Night and Day, sun and moon, stars ….etc. or in insertion of the Night into the Day, in sending Winds as seads bearer and in bringing the alive from the dead and vice versa. And in giving and depriving, in gracing and disguising, in rewarding and punishing, in every movement, in every change and transformation in the visible or invisible, seen or unseen worlds. And so, quran rarely talks about the "Deity's self" the way philosophy, theology or what so-called christology do.
"He is who gave every thing its form, then instructed it"
So what if we disconnected this truth aboud Godhead in our imagination, from that existence?
Sure it would never reveal it self in its active manner, which inspires the human conscience. And so , it loses all its aims and effects.
Existence, is the living display within which this Truth about Godhead manefists, but manefists the way it is in the islamic imagination.
When quran talks about Man, it does not talk about a creature of which life starts with being delivered, and ends with death. No. it talks about the Creator's plan of creating a being that has the freedom of choice, of doing both Good and Evil. (kindly review verse : 2/32)
For the purposes of honoring this creature for his mission, Allah, the Creator, brings all his honored angels, then command them to prostrate to that Human.
Not only that, the respectful Creator brings that creature, then teaches him all the names (point of discussion). But the matter does not end here or that way, meaning he does not just teach him then send him for his assigned mission….. No .
he brings back all angels, those who objected at first for creating such a creature for such a mission. Then he (his greatness) askes them …: at first, you objected on creating him for such a mission. But now after what I taught him. Look what he bacame. Can you (angels) tell what are the names of these (every thing)? Angels answer: No.
And the conversation or the matter does not end here too, the Great Creator brings that creature that represents his wisdom, and then, allows him for the first time to talk …. O' Adam, tell them the names of these. Then, after the total Wisdom of Allah reveals and uncover, here is the response: you (angels, objected only on the thing that is seen to you, but my wisdom include much more of unseed).
Kindly review here (2-33)
Then the second chapter goes on depicting the subjection of the face of the earth to make the fulfillment of that mission easire, then the talk about the hereafter and the rewarding side by side with the punishment.
As you see, all is one context. so how can you talk about that human in that blind way (mentioned first above) without indicating how all the universe was subjected to him, how he was created for a specific mission, and how he had been from the beginning taken care of (directly by the Creator him self), taught by him …etc? how ?
That way the story must include all these items, side by side, to draw the whole picture.
It’s a unique imagination drawn from a unique book. Never existed before and will never exist again. It’s the talk of the Creator him self, directly about his self .
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Note: The 99 names of Allah avatars are courtesy of www.arthafez.com