Questions

by jawaid ahmed,uk @, Monday, November 05, 2012, 11:12 (1869 days ago) @ Denis Sadykov

Q1. In hell are disabled, sick and children who have not heard (do not understand) the Quran? They need to carry out Islamic practices? At what age should do all the practice?

Hell is figuratively described in the Quran; it is a place/condition where all you strive for will not come about [a fire consumes everything, turning what you have built, made, into ashes]. The first “hell” we encounter is the one we create for ourselves, individually as well as collectively, in our lifetimes. We abuse drugs, get AIDS, gamble our earnings, drink them away to a state of intoxication, and then end up in a miserable state which is a ‘living hell’. We also elect corrupt politicians who squander the nation’s resources, making some obscenely rich while keeping the majority in poverty. The second hell is what happens in the hereafter and also depends on what we do in this life.

“Disabled, sick and children who have not heard (do not understand) the Quran” are not responsible for their own actions. The Quran is clear that everyone will be treated with justice according to what they have done and how responsible they were at the time they did it. There is no Allah given hell for those who are not responsible, only manmade hells on earth. Also, there is no “purgatory”, the Catholic fairy tale ‘half way house’, where children and those who die not ‘baptised’ dwell forever!

Islamic practices are not the rituals you may have come across that the majority of so-called Muslims do. Islam is about establishing a system that is beneficial to all, not just the few. Those not at the age of responsibility are still going to have to face the consequences of how others treat them; if they are denied food, health, education, they will never become what they should have become by utilising the Allah given resources of this world. [see question 3]

Heaven is also described figuratively [symbolically, idiomatically], do you really believe that heaven is a place where we will be sitting on couches?!!! It is a place where we work together and get the fruit of our hard work, which is not exploited away by others. When we cooperate, we get a synergistic result, when we exploit, antagonism.

Q2. What will happen after the death of the soul madman?

In one sense a madman is not responsible for his actions because something has gone wrong with his brain; either chemically or physically. What we should do is treat him with respect and dignity and let Allah decide his ultimate fate. [Based on my answer to question 1, I cannot tell you what Allah will do; only what I am responsible for doing in this life to my fellow man].

Q3. "In the name of God, the Gracious, the Compassionate" (1:1). Why in the world is evil? Maybe the wrong translation?

There is no ‘evil’ in the world, only actions and consequences. Fire will burn my hand only if I put it into the flames. Every action produces either a good or bad result. There are no evil angels, the devil, or demons, just bad, misguided people. When we utilise the universal resources for our collective benefit, we achieve much more, help many more, than when we abuse these.

“Most Gracious, the Most Compassionate” does not give us the true meaning of Rahman and Raheem used in the above verse:-

1:1 Reflecting upon the harmonious working of the universe, it becomes manifest that everything in it is continuously receiving means of nurture, unearned, and is, thereby, enabled to actualise its potentialities. This amazing system of Rabubiyyat begets involuntary appreciation from all discerning persons who cry out: “O Our Sustainer! You have created nothing in this universe without purpose, or for ill use” (3/189-90). These persons with knowledge and conviction are truly engaged in the Hamd of Allah (35/27-28, 9/112).

Rabubiyyat = means to provide nourishment, to process a thing with new additions, alterations or changes so that it should reach its destined goal (Raghib), to bring up a thing gradually to perfection. In order to turn a sand grain into a pearl, nature has to put it through a long process of development (Taj). This process of nourishment is called Rabubiyyat.

Hamd - (Ha-Meem-Dal).
A deep, intense feeling of appreciation which comes out from one's heart spontaneously after seeing an exceptionally beautiful and unique thing; the expression of such a feeling is Hamd. The intention or the object is to acknowledge the greatness of its creator. There are, however, certain requirements or conditions imperative for the object which is being appreciated.
The thing which is being appreciated must be perceptible. Anything which cannot be seen or felt cannot be appreciated by our senses or feelings, e.g., an artist cannot be appreciated without seeing his painting. Conversely speaking, the Quran says, "These people expect that they should be appreciated for what they have not done." (3/187)
The thing which is being appreciated should be the product of a deliberate, conscious act. Anything which just happens on its own or by chance is not worthy of Hamd. For instance, the Arabs did not use the word Hamd while appreciating a person who was born beautiful; for this they used "Madah." If a machine is producing beautiful articles, the machine is not worthy of Hamd, but of Madah. Similar is the case of a dancing peacock. The peacock deserves appreciation but Hamd is due only to his creator - Allah.
The person who is appreciating it, should be doing so on his own, voluntarily and not under any compulsion or pretension, not hypocritically or to please someone; the feelings of appreciation should come forth abruptly, instantly and spontaneously.
The person who is appreciating a thing must have definite knowledge about it. Appreciation cannot be expressed on the basis of knowledge which is vague, hearsay or even slightly doubtful - it cannot come out of blind faith, deception or whimsical feelings. Its source is definite and complete faith. Madah can be used for imaginary things but not Hamd.
Things which are being appreciated because of their rare beauty, complete harmony and exceptional attraction, must have attained absolute perfection. They must be beneficial for humanity and their benefits should be tangible (Taj). A piece of art which is not complete or not beneficial to mankind does not deserve Hamd.
So Hamd is the expression of such feelings with the requirements and conditions mentioned above. Even if one element is missing, it would not deserve Hamd but Madah. The Quran has used the word Hamd while appreciating all the Attributes or Creative Works of Allah; not even once the word Madah is used (13/13, 13/18, 17/44, 6/45, 64/1). The entire authority and appreciation is for Him. In order to appreciate all that is created by Allah, man was given the knowledge about them (2/31). This enables him to explore them further by doing research, and at the same time keep himself and his feelings under the guidance of Wahi. This enables him to reach the most exalted position, Maqam-e-Mahmood (17/79), without duress or any fear. It is a position worth all the praise and appreciation, something that Rasool-Allah (peace be upon him) attained and became "Ahmad" and "Muhammad" (48/29), i.e., one who is worthy of constant and continuous praise and appreciation (Taj). According to Kit'ab-ul-Ishtiq'aq, "Mahmood" is one who is praised once and Rasool-Allah is the one who possesses immense qualities worth praising and is, therefore, praised again and again for one quality or the other.
Now consider the opening verse of the Holy Quran (1/1) and ponder over how beautifully He has summed up the great reality. It says "Al Hamd-o-lillah e-Rabbil 'Al'ameen," meaning: "Everything in the entire universe is a living proof of the amazing system that provides it nourishment, thus enabling it to actualise its potentialities." It is, therefore, evident that this Hamd does not come as a faith but is an expression of appreciation. It is only after deep reflection and extensive research that one can proclaim Al-Hamd-o-lillah; how can, therefore, a person or a community which does not ponder over or unveil the masterpieces of its Creator, appreciate, or say Al-Hamd-o-lillah? How can these people put into actual practice or utilize these things, and how would they be considered deserving to enjoy the result or the fruits of such a system? Allah has given a practical program to enforce His system, which once put into practice would produce such unparalleled, exceptionally praiseworthy, and everlasting results that the whole world, after seeing them, proclaim, "Allah Who has given these Laws, really deserves all the praise and appreciation." (1/1)


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