If we are interested to know details about a thing, like our human body, which is one of the illimitable creations of Allah (SWT), it requires special education, specific skills and years of dedicated research under competent scholars.
Imagine the complexities in knowing details about Allah (SWT) and this Cosmos. This is the reason many people developed strange theories which have nothing to do with Allah (SWT) or this Cosmos.
Correct faith about Allah (SWT) is an essential requirement for salvation on the Day of Judgment.
If you are mislead by unrelated philosophies developed by people who are blind (at heart) and are under veil from their Lord in this World, you run the risk of rejection by Allah (SWT) on the Day of Judgment.
It is in Quran - ‘It is never (as they consider it to be); rather they will be under veil from their Lord (they will not be able to see their Sustainer on the Day of Judgment)’. (Al-Mutaffifeen – 15).
O’ Allah (SWT), kindly reveal the facts of things, as they are, and keep us Muslim while dying and unite us with the group of righteous people for the sake of the happiness of your devoted beloved Prophet Mohammed (SAWS). Ameen.
There is nothing earlier than or after Allah’s (SWT) Being (existence).
It is in Quran - ‘He is the First, and the Last, He is the Manifest (apparent) and the Immanent (hidden and actually present through out the material world) and is the knower of all things’. (Al-Hadeed – 3).
It is in Hadith - Mohamammed Rasulullah (SAWS) said, ‘Allah (SWT) was Hidden Treasure; then He wanted to be known; therefore, He created this Cosmos’. This Hadith is accepted by almost all Muslims, except the followers of a particular sect.
There are three aspects of this Hadith, as follows.
Allah (SWT) was ‘Hidden Treasure’ (Kanzan Makhfiyan ) –
This is our first understanding of Allah’s (SWT) Existence. The definition of this state is clearly stated in the Holy Quran.
It is in Quran - ‘Say O’Prophet Allah (SWT) is one. Allah (SWT) is independent. He does not have children. Nobody has given birth to him. Nobody can match Him or equal Him”. (Al-Ikhlas - 1- 4).
Various terms are used to simplify the meaning of ‘Hidden Treasure’. We will use here only two terms, (i) Absolute Unity, and (2) Absolute Being, as these are widely accepted and are famous terms.
Allah (SWT) is independent. Everything in this cosmos is dependent upon Him. There is nothing which can equal him or match Him. He is absolutely one and whatever is there in the Cosmos has been derived from Him.
What is the meaning of everything has been derived from Him?
Every thing in the cosmos, from the invisible micro organism to the huge stars, including human beings, all are manifestations of Allah (SWT).
Meaning, the Absolute Being has the capacity to manifest ( become visible ) in various shapes and forms.
Will it mean that every thing is God?
No, it is not like that. There is difference between the Divinity (Uloohiyat) of Allah (SWT) and the manifestations of His Being.
Divinity is the attribute of Allah (SWT), who is the ‘essence of all existence’ in the cosmos. The Shapes and forms in this cosmos are creatures.
We are creatures and our attribute is ‘servant hood’. You, we or anything in this cosmos, though is the manifestation of His existence, but not God. The real worshipable God (Ilah) is Allah (SWT) who is the source of our existence.
This is denoted in Islamic Testimony (Kalima Tayyiba) - There is no (real) God, but Allah (SWT), and Mohammed (SAWS) is the messenger of Allah (SWT).
We are born, we grow old and die. Similar is the case with planets, trees and everything in this cosmos. Scientist say that the crust of Sun is burning at certain speed and one day it will turn into dark ash and vanish into oblivion.
It is in Quran - ‘All that there is in the Cosmos shall vanish. The Countenance (stand alone) of your Lord (by Himself) shall endure, the Lord of Majesty and Glory’. (Ar-Rahman – 26-27).
All things in this cosmos remain for a specific period of time and vanish. If they were all gods, they would have lived indefinitely.
Please explain how do we understand the following verses of Holy Quran?
As we have described above, there are three aspects of the Hadith : (i) Allah (SWT) was Hidden Treasure, (ii) then, He wanted to be known, and (iii) therefore, He created this Cosmos. These aspects show the sequence of events unfolded in the shape of this cosmos.
As has been described above, the first perception (understanding) of Allah (SWT) is known as ‘Absolute Unity’. In this perception, His attributes and His creatures are not taken into account. He is one and one all the way. His Being does not contain elements. He is not a compound.
The second aspect as per the Hadith is, ‘ He wanted to be known ’. Known to whom? Obviously He wanted to be known to His creatures.
Where were the creatures?
The creatures were their in His knowledge.
Since the Being of Allah (SWT) is ‘Manifest’ (apparent – Zaher), (as per above Quranic verse) He wanted His creatures to become ‘apparent’ so that they recognize Him, praise His omnipotent Majesty and Worship Him.
It is in Quran – ‘ All praise is for Allah (WT) who is the cherisher of all Worlds. Who is most Beneficent and Most Merciful. The Lord of the Day of Retribution. We pray (worship) You (our servitude is only for You) and seek help from You only. Lead us to the straight path. The path of those whom You have awarded Your bestowal. And not the path of those who have been subjected to your Wrath and the path of those who have gone astray’. (Al-Fatiha – 1-7).
Carpenter knows in his mind how the table will look like and what will be its dimensions and color etc. Then he crafts it and sees the table and appreciates its beauty. Look here, knowing in mind (knowledge) is different from seeing it in working condition on the floor of Office. The table is existed in the shape of a ‘fact’ in carpenter’s mind. When he crafted it, it came into external existence.
Similarly, we all were there in Allah’s (SWT) knowledge as individual ‘facts’. When He wanted to bring us out into external existence, He commanded ‘Be’, and there we were (born).
The entire cosmos is within the expanse of Divine Knowledge. Many things are manifest, many more will become manifest (come into external existence) at their appropriate time. Whatever it is, there is nothing outside Allah’s knowledge. Allah’s (SWT) knowledge is encircling us from all directions.
Allah (SWT) knew about Himself ( His potentialities and attributes) as well as knew about each of His creation. These two aspects are known as (i) Facts of Allah (SWT), and (ii) Facts of creatures.
What are Facts (attributes) of Allah (SWT)?
There are 7 basic attributes of Allah (SWT).
Where did we find the above information?
Everything we are discussing here is abundantly mentioned in Quran and Ahadith.
When we take into consideration the attributes of Allah (SWT), His names are derived.
Name is the combination of the Unity of Allah (SWT) and His attribute.
Like Wisdom (Hikmah) is Allah’s (SWT) attribute, and Wise (Hakeem) is His name.
Similarly, Mercy is His attribute and ‘Merciful’ (Raheem) and ‘Compassionate’ (Rahman) are His names.
In the same way, ‘knowledge’ is His attribute and ‘Knowledgeable (Aleem) is His name.
There are 99 famous names of Allah (SWT).
It is in Quran – ‘Call upon Allah (SWT), or call upon Rahman: by whatever name you call upon Him, ( it is well ) for, to Him belong the Most Beautiful Names’. (Al-Isra – 110).
What is the meaning of name of Allah (SWT)?
Names signify various potentialities of Allah (SWT). Like ‘Sustainer’ (Rab). This potentiality of Allah (SWT) sustains all that is there in Heavens and Earth.
Allah (SWT) is Sustainer, and we are ‘Sustainables’.
Allah (SWT) is permanent, independent, self subsisting and eternal. We are temporary, contingent and dependent servants.
It is in Quran - ‘His authority spreads over the heavens and Earth and He feels no fatigue in guarding and preserving them (His creatures), for He is the Most High, the Supreme (in glory)’. (Al-Baqara – 255).
What are facts of creatures?
From the tiny invisible particles (like proton, electron) to the mighty stars and heavens, everything is to known to Allah (SWT) prior to their creation. He created them with His prior knowledge. Individual facts of these creatures along with their individual characteristics were their in Allah’s (SWT) knowledge.
It is in Quran – ‘And a thing, We (Allah-SWT) Will (to create), We only Say ‘Be’, and there it is (it comes into existence)’. (An-Nahl – 40).
When Allah (SWT) wants to create a thing, He looks at its ‘fact’ which is there in His knowledge and commands ‘Be’, and there it comes into existence. This is external existence of that fact (thing).
Before the command of ‘Be’, the things were in internal existence or in Allah’s (SWT) knowledge. Internal or external existence, both are within the Knowledge of Almighty.
Why the things are seen by us only in external existence and not seen when they are in Allah’s (SWT) knowledge?
When Allah (SWT) commands ‘Be’ to a fact, a contact with Allah’s potentiality of being ‘Apparent’ is established and we become noticeable.
Our facts in Allah’s (SWT) knowledge can be seen only by Him. Generally, there is no access for us to see those facts.
It is in Quran - ‘And they (Humans) will never compass anything of His Knowledge except that which He wills”. (Al-Baqara – 255).
The whole cosmos is not separately independently existing on its own. Every moment, every instant, we require Allah’s (SWT) assistance to survive in the world.
It is in Quran - ‘ No slumber can seize Allah (SWT) nor sleep’. (Al-Baqara – 255).
It is His perpetual attention towards us that keeps us going. His Unity is encircling us from all sides. No one is outside the circle of His knowledge. This is the meaning of the verse, ‘wherever we turn, we find Allah (SWT) only’. Indeed He is nearer to us than our jugular vein.
What is the meaning of the following verses?
It is in Quran - (When Adam –AS body was created, Allah –SWT says) I breathed something (into it) out of My Soul’ (Al-Hijr – 29).
It is in Quran - [For Jesus Christ (Isa –AS), Allah - SWT says] ‘And when you make a bird-like shape from the mud and blow into it your breath and it gets to life on My behest’. (Al-Ma’ida – 110).
It is giving life.
What is the meaning of giving life?
It is the reflection of Allah’s (SWT) Being on the fact of the creature. No sooner the command of ‘Be’ is given, the thing appears in a specific shape.
What is the meaning of reflection of Allah’s (SWT) Being?
It is in Quran - ‘ He is the Manifest (apparent) and the Immanent (hidden - but actually present through out the material world) and He is the knower of all things ’ . (Al-Hadeed – 3).
The reflection of Allah’s (SWT) Being means, the connection of the fact of the creature with Allah’s (SWT) potentiality of being ‘Apparent’.
Allah (SWT) is Manifest (apparent). When He reflects this potentiality on the fact of a creature, it also becomes apparent or it comes into life (for a specific period of time).
This is the reason our world is known as ‘the World of manifestation ’ ( Aalam - e - Shahadah ).
The World of Manifestation (or our physical world) is made up of matter. To appear in this world, our souls (Arwah) needed bodies of matter, which were provided to us.
After our death, these bodies have to remain here. This is the reason our bodies are buried under the ground in this world. Later they get decomposed and become part of earth.
After our deaths, we are required to move to another world which is known as ‘Hereafter’ or ‘world after death’.
The world after death is also made up of matter. But that matter is different from ours. When we move there, we are provided with another body made up of that matter.
Our shapes remain the same in both these worlds. A formal contact between the dead and the alive remains at the place where they were buried.
It is in Hadith - Prophet Mohammad (SAWS) said ‘when you go the graves of the dead, say ‘Assalamu alaikum ya ahlal quboor’ – meaning ‘peace be upon you O’ people of graves’.
When we meet each other in this world also, we are required to say ‘Assalamu Alaikum’, meaning peace be upon you. This greeting is returned by ‘Wa’alaikum Assalam’, meaning, peace be upon you too.
Our existence is the gift of Allah (SWT). He has given us our life, He has provided us our bodies as per the requirements of this physical world. We will die when our life time is over.
Everything came out of His Being and it will eventually return there. This is the meaning of the verse - ‘He is the light or existence of everything in this cosmos?
Please tell us in brief and simple terms what is true Islamic monotheism?
It is in Prophet’s (SAWS) Hadith - (accepted by all Muslims) . ‘One who knew about himself, without doubt he knew about his Sustainer (Allah –SWT)’.
One who considers the Unity of Allah (SWT) as the source of all manifestation, meaning, he considers the real source to be the Unity of Allah (SWT) and gains Allah’s (SWT) visualization in such a way that he considers himself a place of manifestation of the Being and sees the reflection of His Being ( Wajood-e-Elahi ) on the facts of creatures; certainly he recognizes his Sustainer (Rab).
This is the meaning of above Prophet’s (SAWS) Hadith ; and also this is the meaning of Hadith of Ihsan in which Prophet Mohammad (SAWS) said - ‘ you worship Allah (SWT) seeing Him, and in case you fail to see Him, do your prayer knowing fully well that He is seeing you’.
This is true Islamic monotheism explained to us by Prophet Mohammad (SAWS). Other than this, is philosophy invented by ignorant scholars.
Let us consider an example. Is water a real thing? General people will say that, yes, definitely, it is a real thing. We drink it and use it for our various needs.
Ask a Chemist? He will say that it is a compound ( meaning a thing in thought) , the real thing is hydrogen and oxygen, its elements, with which it is made.
Ask a philosopher? He will say that the real thing is matter. First it was in the shape of gasses, and now it is in the shape of liquid. All these people are looking at the same thing, but their perception and understanding is different as per their abilities.
The flight of materialistic philosophers is up to this extent only.
Now, you ask a Real Muslim Monotheist whose vision is always focused on Allah (SWT). He will say that ‘ water is the manifestation of Allah’s (SWT) Being (Existence)’.
It is in Quran – ‘Allah (SWT) is the light (existence) of Heavens and Earth’. (An-Noor -35).
This is Hadith-e-Qudsi - “I was a Treasure unknown then I desired to be known so I created a creation to which I made Myself known; then they knew Me.”
The above Hadith does not contradict with Quranic verses and other Ahadith and its meanings are true (ma‘nahu Sahih) and is in total agreement from the following Quranic verse.
It is in Quran - I created the Jinns and humankind only that they may worship Me (51:56).
Hazrat Ibn Abbas (RA) explained the meaning of the above verse as " I created the Jinns and humankind only that 'they may know me' (meaning when we know about our Creator, then only we will worship him in a manner explained by his Prophets).
Ibn ‘Arabi said in his Futuhat al-Makkiyya (3:399 Bab 198): “It came in the Hadith that is Sahih per unveiling (kashf) but unestablished (ghayr thabit) per transmission from the Messenger of Allah (SAWS) from his Lord that He (Allah -SWT) said something in the meaning of this: ‘I was a hidden treasure and was not known; I loved to be known, therefore I created creation and made Myself known to them so that they came to know Me.’
Hazrat Mohammad Abdul Qadeer Siddiqui (rahimahumullah), the great Islamic scholar of twentieth century mentioned this Hadith in many of his books. English translations of his books is available on this site (Click Here).
Al-Al-Atusi cites the Hidden Treasure report while commenting verse 51:56 (mentioned above) in Ruh al-Ma‘ani but derides its kashf-based authentication as shinshinatun lahum – “typical of them [Sufis]!” (21:27 if the text of Ruh al-Ma'ani to that effect is uncorrupted).
Al-Qasimi in Qawa‘id al-Tahdith (p. 183-185) cites the Malik Muhammad Ulaysh's rejection of kashf-authentication as invalid among the authorities of Hadith in his Fath al-Ali al-Malik fil-Fatwa ‘ala Madhhab al-Imam Malik (1:45) as does Abu Ghudda in his marginalia on al-Qari’s Masnu‘ (p. 142 and p. 215f.) and al-Lacknawi’s Ajwiba while al-Qadi ‘Iyad affirms Consensus over the invalidity of authenticating or dis-authenticating Ahadith through dream-visions as related by al-Nawawi in Sharh Sahih Muslim (1:115) in commentary of Muslim’s report in his Muqaddima of a kind of confirmatory dis-authentication through dreams cf section 6 of al-Suyuti’s Tahdhir al-Khawass.
Al-Bayhaqi narrates in the Shu‘ab that when Muhammad ibn Harun saw the Prophet (SAWS) in his dream, he asked him whether he did say the HadÏth, “Whoever condoles with someone afflicted receives the same reward” (narrated by al-Tirmidhi with a weak chain) and the Prophet (SAWS) replied yes. Ibn Harun wept every time he related it cf al-Suyuti’s Ta‘aqqubat, chapter of Jana’iz.
I was informed by Hazrat Shujauddin Siddiqui (rahimahumullah), the son and successor of Hazrat Mohammad Abdul Qadeer Siddiqui (rahimahumullah) that Hazrat Mohammad Abdul Qadeer Siddiqui read the entire Bukhari in front of Prophet Mohammad (SAWS) and confirmed the authenticity of all the Ahadith mentioned in Bukhari. He also mentioned that Hazrat Abdul Qadeer Siddiqui has marked the Ahadith accordingly and he (Hazrat Shujauddin Siddiquie -r) had seen that marked book with Hazrat Abdul Qadeer Siddiqui (r). However, these issues cannot be understood by the followers of Sectarian Missionary Muslim as they claim that (nazubillahi) Prophet Mohammad (SAWS) has become inactive after his death. We pray Allah (SWT) to show them the light of Islam and bring them on the straight path of Islam.
The founder of Nizamiyya University in Hyderabad, India, Muhammad Anwar Allah al-Faruqi, in his booklet al-Kalam al-Marfu‘ (p. 21) cites in support of kashf authentication, a book by a contemporary Shadhili Sufi, Ibn Mughayzil (‘Abd al-Qadir ibn al-Husayn ibn ‘Ali) titled al-Kawakib al-Zahira fi Ijtima' al-Awliya’ Yaqazatan bi-Sayyid al-Dunya wal-Akhira (Cairo - Dar Jawami' al-Kalim, 1999).
What is attributed to Ibn ‘Abbas is also the explanation of Ibn Jurayj cf Ibn
Kathir and Ibn Abi Hatim; and Mujahid cf al-Baghawi, al-Qurtubi, al-Tha'labi,
and al-Alusi's Tafsirs, the latter describing it as a metonymy (majaz mursal).
Sidi Mustafa Basir said: “This is confirmed in the Qur’an itself by the question of Allah Most High: "And remember when your Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yes, verily. We testify. Lest you should say at the Day of Resurrection: Lo! of this we were unaware"(7:172).
Ibn Taymiyya claimed that, as no chain of transmission is known for this Hadith, “These are not the words of the Prophet (SAWS) . Al-Zarkashi, al-Sakhawi and al-‘Asqalani also said the same.
Though al-Qari in Masnu‘ said that this Hadith has no chain, but he adduced it in his commentary on Imam Abu Hanifa’s Fiqh al-Akbar.
Mahmud and Sharif said in their edition of the Qushayriyya - “He created the world so that it may be used as a sign pointing to Him, just as He said: "And (also) in yourselves. Can you then not see?" (51:21). This verse confirms the Hadith - ‘Those who know themselves most know their Lord most.’
The above is also confirmed by verse "Know that there is no god except Allah" (47:19).
Shaykh Sa‘id al-Buti said in his lectures on the Qushayriyya - “That is, you can see the Divine Attributes in yourself: His power, His creation, knowledge, wisdom, because the fingerprints of His Attributes are in His creation.” The verse also alludes to the primacy of the Prophet’s status (SAWS) in light of the verse "I am first among the worshippers" (43:81).