Jump to content
In the Name of God بسم الله

Nabi Musa(as) discussion with Khidr(as)

Rate this topic


Recommended Posts

  • Advanced Member

(salam)

I haven't visited shia chat for a while. Glad to be back.

Just a question:

In Sura 18 (Kahf) verse 65 to 82 we read the discussion that Nabi Musa(as) had with Khidr(as).

What I want to know is that when Khidr(as) explains why he did the various things he say "I" put a hole in it for the boat, when he explains the reason for killing the boy he says "WE" and finally when he explains the issue of the orphans he says "YOUR LORD".

Why does Khidr do this? Very Confused.

And yeah I know I am technical.

With Duas and Salams

Ahmad

Link to comment
Share on other sites

  • Advanced Member

No Problem. If I get in my mind the answer or the sourse I will inform you. Thise kind of wordings are from people that have close relationship whit Allah, and they know how to make distinctions between wishes of their own and will of Allah or wishes of Allah, but also to put those things in right place. So they can say things like I did this, we did this and Your Lord will do that.

Link to comment
Share on other sites

  • Advanced Member

Bismillah,

by them mercy of our Lord I found this.

www.al-islam.org/quran

this is tafsir for aya 18:60

Aqa Mahdi Puya says:

In verse 79 Khizr says: "I intended to damage it (the boat)"; in verse 81 he says: "We intended that their Lord would give them in exchange (a son) better in purity"; and in verse 82 he says: "So your Lord intended that they should attain their maturity." In the end he says: "I did it not of my own accord."

The reason for taking the responsibility of damaging the boat in verse 79, is not to attribute such an act to Allah as a matter of courtesy. In verse 81 the slaying of the boy deprived him of his life but it was a service to his parents, therefore "we" is used. The deprivation refers to Khizr and the advantage refers to Allah. The act referred to in verse 82 is purely good, so it has been attributed to Allah exclusively. Khizr's statement is based upon the fact that every manifestation has a cause in the final analysis. In verse 79 he refers to himself as the causative agent; in verse 81 he takes the apparent and the real causes into consideration; and in verse 82 by stating that "he did not do anything" he discards human or any created agency and points towards the real author of all events. Whatever takes place is a divine blessing in disguise even if the manifestation is apparently not favourable to an individual or a group of individuals. The knowledge of even those who have received divine revelation is not all-encompassing, and is limited according to the excellence Allah bestowed on them as mentioned in verse 253 al Baqarah and explained in the commentary of Bani Israil: 1.

Fii iman Allah.

[shakir 18:82] And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.

Link to comment
Share on other sites

  • Advanced Member
No Problem. If I get in my mind the answer or the sourse I will inform you. Thise kind of wordings are from people that have close relationship whit Allah, and they know how to make distinctions between wishes of their own and will of Allah or wishes of Allah, but also to put those things in right place. So they can say things like I did this, we did this and Your Lord will do that.

I understand, but then if this is the case why didn't he say "WE" when he said "I".

I actually asked (via email) one arif and he said that Khidr is trying "to show different expressions of one reality" - which actually put me off.

I don't practise the teacings of ifran (this doen't mean its wrong). I am saying this with all respect but I can't help thinking what the prophets reply to this would have been to to people when the verse was revieled.

Link to comment
Share on other sites

  • Advanced Member
Bismillah,

by them mercy of our Lord I found this.

www.al-islam.org/quran

this is tafsir for aya 18:60

Aqa Mahdi Puya says:

In verse 79 Khizr says: "I intended to damage it (the boat)"; in verse 81 he says: "We intended that their Lord would give them in exchange (a son) better in purity"; and in verse 82 he says: "So your Lord intended that they should attain their maturity." In the end he says: "I did it not of my own accord."

The reason for taking the responsibility of damaging the boat in verse 79, is not to attribute such an act to Allah as a matter of courtesy. In verse 81 the slaying of the boy deprived him of his life but it was a service to his parents, therefore "we" is used. The deprivation refers to Khizr and the advantage refers to Allah. The act referred to in verse 82 is purely good, so it has been attributed to Allah exclusively. Khizr's statement is based upon the fact that every manifestation has a cause in the final analysis. In verse 79 he refers to himself as the causative agent; in verse 81 he takes the apparent and the real causes into consideration; and in verse 82 by stating that "he did not do anything" he discards human or any created agency and points towards the real author of all events. Whatever takes place is a divine blessing in disguise even if the manifestation is apparently not favourable to an individual or a group of individuals. The knowledge of even those who have received divine revelation is not all-encompassing, and is limited according to the excellence Allah bestowed on them as mentioned in verse 253 al Baqarah and explained in the commentary of Bani Israil: 1.

Fii iman Allah.

[shakir 18:82] And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.

Thanks brother this is perfect. I understand.

Just one question and all my confusion will be cleared.

What is meant by: "the advantage refers to Allah" in verse 81

Also is this scholar shia?

Thanks Again bro

With Salams and Duas

Ahmad

Link to comment
Share on other sites

  • Advanced Member

Bismillah,

"Ayatullah Agha Haji Mirza Mahdi Puya Yazdi (1899 (1317 A.H.) – 1973 (1393 A.H.)) was a Twelver Shia Muslim and an Islamic scholar, most notable for his famous tafsir of the Qur'an. "

http://en.wikipedia.org/wiki/Mahdi_Puya

What is meant by: "the advantage refers to Allah" in verse 81

This is the commentary. Ayatullah Mahdi Puya is basicly saying that the goodness is from Allah and "negativity" of that act is only suitable to attribute to himself, khidr. He is explaining about both sides about "we" parties, Allah and Khidr.

Link to comment
Share on other sites

  • Advanced Member
Bismillah,

"Ayatullah Agha Haji Mirza Mahdi Puya Yazdi (1899 (1317 A.H.) – 1973 (1393 A.H.)) was a Twelver Shia Muslim and an Islamic scholar, most notable for his famous tafsir of the Qur'an. "

http://en.wikipedia.org/wiki/Mahdi_Puya

This is the commentary. Ayatullah Mahdi Puya is basicly saying that the goodness is from Allah and "negativity" of that act is only suitable to attribute to himself, khidr. He is explaining about both sides about "we" parties, Allah and Khidr.

Thnaks for your replies,

But didn't God ask khidr to kill that boy so the so called negative act can be attributed indirectly to God? Which in turn cannot be true.

Thanks for you patience with me.

With Salams and Duas

Ahmad

Link to comment
Share on other sites

  • Advanced Member

Ayatollah says;

The deprivation refers to Khizr and the advantage refers to Allah.

I am not familiar of the meaning of thise word "deprivation" perfectly how it is used here. The wording "negativity" was my own choise to refer this word. As for you qeustions yes, of course. The killing was intended and commanded by Allah and it was done by Khidr. So there is this "we". I think this: deprivation and advantage is detail from commentary, but I dont think Ayatollah means that killing is negative thing itself, but it is soemthing else which I am not aware of. Basicly its mystery to me what is the actual meaning of Ayatollahs intend for this "deprivation" but that is the distinction he had made there for the word "we". For me its more obvious that "it was clear command and intension of Allah and that was done whit full submission to Allah, so that he can say "we" did it."

Link to comment
Share on other sites

  • Advanced Member
Ayatollah says;

The deprivation refers to Khizr and the advantage refers to Allah.

I am not familiar of the meaning of thise word "deprivation" perfectly how it is used here. The wording "negativity" was my own choise to refer this word. As for you qeustions yes, of course. The killing was intended and commanded by Allah and it was done by Khidr. So there is this "we". I think this: deprivation and advantage is detail from commentary, but I dont think Ayatollah means that killing is negative thing itself, but it is soemthing else which I am not aware of. Basicly its mystery to me what is the actual meaning of Ayatollahs intend for this "deprivation" but that is the distinction he had made there for the word "we". For me its more obvious that "it was clear command and intension of Allah and that was done whit full submission to Allah, so that he can say "we" did it."

I'm on the same boat

Link to comment
Share on other sites

  • Advanced Member

From Light Within Me, Allamah Tabataba`i [QS] says:

Therefore the devotee should whole-heartedly acknowledge his humbleness and completely do away with the idea of self-conceit from his heart so that he may not commit greater infidelity and may succeed in attaining to greater Islam. Some gnostics have throughout their life avoided even the use of the word 'I'. Some others attributed all that is good to
Allah
and only what could not be attributed to
Allah
, they attributed to themselves. They used first person plural pronoun while talking of a thing that could be attributed to themselves and to
Allah
both. They derived this method from the story of the Prophet Musa and Khizr. Khizr said: As for the boat, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who was taking every boat by force. (Surah al-Kahf, 18:79)

As the act of marring could not be attributed to
Allah
, he attributed it to himself and used a first person singular pronoun.

And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief And therefore we intended that their Lord should change him for them for one better in purity and nearer to mercy. (Surah al-Kahf, 18:80-81)

In this case as the act of slaying the lad could be attributed both to
Allah
and Khizr, the plural pronoun was used.

And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them. Their father had been righteous, and your Lord intended that they should come to their full strength and should bring out their treasure as a mercy from their Lord. (Surah al-Kahf, 18:82)

As the intention of doing good to someone is attributable to
Allah
, it has been attributed to Him.

We find Prophet Ibrahim also employing this style of speech. He said: It is He Who created me and Who does guide me, and who feeds me and waters me, and who heals me when I get sick. (Surah ash-Shu'ara, 26:78-80)

Here Prophet Ibrahim attributes sickness to himself and healing to
Allah
.

A devotee should leave no stone unturned to attain to the stage of major Islam and to do away with self-conceit.

Link to comment
Share on other sites

  • Advanced Member
From Light Within Me, Allamah Tabataba`i [QS] says:

Therefore the devotee should whole-heartedly acknowledge his humbleness and completely do away with the idea of self-conceit from his heart so that he may not commit greater infidelity and may succeed in attaining to greater Islam. Some gnostics have throughout their life avoided even the use of the word 'I'. Some others attributed all that is good to
Allah
and only what could not be attributed to
Allah
, they attributed to themselves. They used first person plural pronoun while talking of a thing that could be attributed to themselves and to
Allah
both. They derived this method from the story of the Prophet Musa and Khizr. Khizr said: As for the boat, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who was taking every boat by force. (Surah al-Kahf, 18:79)

As the act of marring could not be attributed to
Allah
, he attributed it to himself and used a first person singular pronoun.

And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief And therefore we intended that their Lord should change him for them for one better in purity and nearer to mercy. (Surah al-Kahf, 18:80-81)

In this case as the act of slaying the lad could be attributed both to
Allah
and Khizr, the plural pronoun was used.

And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them. Their father had been righteous, and your Lord intended that they should come to their full strength and should bring out their treasure as a mercy from their Lord. (Surah al-Kahf, 18:82)

As the intention of doing good to someone is attributable to
Allah
, it has been attributed to Him.

We find Prophet Ibrahim also employing this style of speech. He said: It is He Who created me and Who does guide me, and who feeds me and waters me, and who heals me when I get sick. (Surah ash-Shu'ara, 26:78-80)

Here Prophet Ibrahim attributes sickness to himself and healing to
Allah
.

A devotee should leave no stone unturned to attain to the stage of major Islam and to do away with self-conceit.

Thanks brother, very informative.

Link to comment
Share on other sites

  • Advanced Member

Assalamu aleikum The Persian Shah

Do you have any hadith to proov that "I" should so called anhilated? I think this is totally unislamic way to jihad a-nafs and only practised by sufis. "I" is the person whom serves and worships Allah. "I" is not demon inside us who must be destroyed, but "I" is the one whom I am who is the one who chooses and who is called "Abd Allah".

Link to comment
Share on other sites

  • Advanced Member

"I" anhlating person says suddenly, like sufis have said in history, that "I dont exist" then they start saying "I am the truth" and "I am Allah". That is deviation that is brings at end, and before this appears the fake ascetism that have no use and un nessessary self mortification and show off ascetism. Allah does not want us to suffer whitout any reason.

Edited by Ali Askari
Link to comment
Share on other sites

  • Advanced Member
Do you have any hadith to proov that..

Allamah Tabataba`i [QS] quotes an ayah for you..

I think this is totally unislamic way to jihad a-nafs and only practised by sufis.

Is Allamah Tabataba`i [QS] a sufi too ?

"I" is the person whom serves and worships Allah.

Only relatively true. Subject to your defintion..

"I" is not demon inside us who must be destroyed

Actually, that's exactly how the `urafa define and make use of the word..

Link to comment
Share on other sites

  • Advanced Member

I dont judge persons by their name or title. I judge person by their deeds and creed.

It is He Who created me and Who does guide me, and who feeds me and waters me, and who heals me when I get sick. (Surah ash-Shu'ara, 26:78-80)

This is not proof that "I" must be anhilated. Not at all. Quran mentiones that low desires must not be followed and taqwa must be observed and taqwa is active state that can be only happend when person actually chooses to do right thing and guard against evil. This makes person very self aware. He will be very aware of the reality I am slave of Allah. Quran says that "I" is slave of Allah. Its not my wiev, but it is said by Nabi Isa, ibn Mariam (as), who is also rasulullah.

019.030

YUSUFALI: He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet;

Link to comment
Share on other sites

  • Advanced Member

The commentary by Mahdi Pooya (or by `Allamah Tabatabai) is not their own analysis but the words of the ma`Sumeen (as). This was dealt with in a previous thread:

And after the events transpired, do note the differences in the response of KhiDr (a.s.).

The act of making a hole, he ascribes solely to himself. As Imam says, because it is actually making something defective, hence he attributed it to himself although the command was Allah's.

THe act of killing is one of partnership, him and Allah, though Allah neither fears nor does HIs desire change, but that KhiDr (a.s.) feared that something should act as a hindrance to manifesting His desire, and that partnership is because Allah wishes to do good to the parents of the boy.

And, finally the third act is ascribed solely to Allah, and THIS was the reason behind sending Musa (a.s.) to another being, that he may remember that it is only Allah Who desires and does as He pleases, and Musa cannot do as he desires, unless Allah approves.

http://www.shiachat.com/forum/index.php?s=...t&p=1364886

------------------------------------------------------------------------------------------------

Ali Askari

When one talks about the annihilation of the "I", it is in reference to the ego, which prefers to attribute all goodness towards itself instead of the actual source of that goodness, which is none other than Allah. Besides self-awareness is nothing but the recognition of the Creator.

What you state is also perfectly correct understanding - to always remember the One Who exercises absolute control over the self, and to thus humiliate one's self, in the manner taught by the ma`Sumeen (as). Refer the beautiful munajaat of the first and fourth Imam (pbut) ( http://www.shiachat.com/forum/index.php?s=...t&p=1480183 )

Link to comment
Share on other sites

  • Advanced Member

I know why.. there was a cruel ruler and he said lets get into the nicest boat, kill the owners and steal it... and those very nice people had the nicest boat.. So nabi khidr saved them by making a hole in there boat..

The kid was good but would turn evil because his parents would not want to say anything to him.. So he saved the boy and his parents from hell fire..

Link to comment
Share on other sites

  • Advanced Member
I know why.. there was a cruel ruler and he said lets get into the nicest boat, kill the owners and steal it... and those very nice people had the nicest boat.. So nabi khidr saved them by making a hole in there boat..

The kid was good but would turn evil because his parents would not want to say anything to him.. So he saved the boy and his parents from hell fire..

I heard from seyyed Ammar Nakshwani in his lecture on ilm al gayb that the reason Khidr killed the boy was that the boy was disobedient to his parents and causing then harm. He was not going to change and thus Khidr killed him and Allah (swt) gave the parents a female child who became pious and from her loins 70 prophets were born.

With salams and duas

Ahmad

Link to comment
Share on other sites

  • Advanced Member

^ Apparently your understanding of the nuances of the English language is poor. The word is not to be taken literally. To re-phrase it for you, Allah blessed the couple with seventy prophets as their descendants through their daughter (who was a replacement for the killed son).

And this is from the traditions, so watch what you label as "BS".

Link to comment
Share on other sites

  • Advanced Member
The commentary by Mahdi Pooya (or by `Allamah Tabatabai) is not their own analysis but the words of the ma`Sumeen (as). This was dealt with in a previous thread:

http://www.shiachat.com/forum/index.php?s=...t&p=1364886

------------------------------------------------------------------------------------------------

Ali Askari

When one talks about the annihilation of the "I", it is in reference to the ego, which prefers to attribute all goodness towards itself instead of the actual source of that goodness, which is none other than Allah. Besides self-awareness is nothing but the recognition of the Creator.

What you state is also perfectly correct understanding - to always remember the One Who exercises absolute control over the self, and to thus humiliate one's self, in the manner taught by the ma`Sumeen (as). Refer the beautiful munajaat of the first and fourth Imam (pbut) ( http://www.shiachat.com/forum/index.php?s=...t&p=1480183 )

Assalamu aleikum

Not every time it is referred to animalistic desires. The "sufi" is talking about "being one whit the haqq". They dont mean getting rid of animalistic desires, but they want get rid of themselves and to be one whit the haqq, which is impossible in absolute sense. Thise people had claimed "I am Allah", and some of them dont say that "la ilaha illa Allah" they claim that "Only Allah" and "I am Haqq". There is big difference whit these two.

Edited by Ali Askari
Link to comment
Share on other sites

  • Advanced Member

From Allamah Tabatabai,

Some gnostics have throughout their life avoided even the use of the word 'I'

Thats what we are talking, but I was referring to terminology of fallible beings. I in english language refers to complite person who has egoistic (mind) desires, carnal (fleshy) desires and ruh (soul) that goes towards Allah. Getting rid of "I" or anhilating "I" is bad language that can be understood like "sufis" are talking, see above and later post. To be correct one have to use proper english words, so that jihad al-nafs would be jihad al-nafs and not jihad against own existence.

Edited by Ali Askari
Link to comment
Share on other sites

  • Advanced Member
^ Apparently your understanding of the nuances of the English language is poor. The word is not to be taken literally. To re-phrase it for you, Allah blessed the couple with seventy prophets as their descendants through their daughter (who was a replacement for the killed son).

And this is from the traditions, so watch what you label as "BS".

thank you phoenix

Link to comment
Share on other sites

  • Forum Administrators

(salam)

Do you have the title?

Thanks for thinking about it Qa'im

Well I thought about it, I still haven't reached an answer I'm absolutely satisfied with, by my assumption is this:

When sayyidna al Khidr (as) made the hole in the boat, he had said "I" caused it to happen. I assume he said "I", because he had caused an imperfection in the boat. This may be out of respect for Allah, because in the entire Qur'an whenever we see an imperfection being caused, it is never related to Allah out of His respect. This is consistent throughout the Qur'an, so I assume it is a respect thing.

When he said "We" killed the kid, it may be because God was committing retribution through al-Khidr. al-Khidr physically killed the person, but it was God's choice to cause him to die at an early age, so therefore "We" killed him.

When he said "your Lord" concerning the orphans, it may be the fact that only Allah causes the orphans to grow up and become mature, and not anything else.

Allahu 'alam, I hope I had helped you.

Link to comment
Share on other sites

  • Advanced Member
(salam)

Well I thought about it, I still haven't reached an answer I'm absolutely satisfied with, by my assumption is this:

When sayyidna al Khidr (as) made the hole in the boat, he had said "I" caused it to happen. I assume he said "I", because he had caused an imperfection in the boat. This may be out of respect for Allah, because in the entire Qur'an whenever we see an imperfection being caused, it is never related to Allah out of His respect. This is consistent throughout the Qur'an, so I assume it is a respect thing.

When he said "We" killed the kid, it may be because God was committing retribution through al-Khidr. al-Khidr physically killed the person, but it was God's choice to cause him to die at an early age, so therefore "We" killed him.

When he said "your Lord" concerning the orphans, it may be the fact that only Allah causes the orphans to grow up and become mature, and not anything else.

Allahu 'alam, I hope I had helped you.

thanks bro. it goes along the same lines as the tafsir poted earlier except for the dealing with the orphan.

that last part was interesting, didn't think about it that way for the orphans. hmmmm

Link to comment
Share on other sites

  • Advanced Member
When he said "your Lord" concerning the orphans, it may be the fact that only Allah causes the orphans to grow up and become mature, and not anything else.

Rabb is one who nourishes, takes His creation from stage to stage, to who all are dependend on and who is full controll of everything. So that is right what Qaim says.

[shakir 18:82] And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.

Link to comment
Share on other sites

  • Advanced Member

Tafsir of rabbil aalemiin, from al fatiha second aya

www.al-islam.org/quran

RABBUL ALAMIN

Rabb in Arabic stands for nourisher, cherisher, and sustainer. According to Raghib, an Arab lexicologist, the word rabb signifies "the fostering of a thing in such a manner as to make it attain one condition after another until its goal of completion".

Our Lord is He who gave unto everything its form, and then guided it aright. (TAHA; 50)

This is rahmah, mercy, from the rabbul alamin.

The love and mercy of Allah towards His creatures surpasses, in quantity and quality, the love of both the father and mother put together. From the birth to the last breath everything in the universe depends upon the rububiyat, the nourishing, cherishing, sustaining and protecting aspect of the mercy of the Lord of the worlds. No single English word to give the meaning of the word rabb could be found, but "Lord" seems to be the only alternative if readers remember the above noted description whenever the word "Lord" appears in our text.

RUBUBIYAT

Aqa Mahdi Puya says:

Rububiyat speaks of another attribute - lutf , meaning tenderness and refinement in diffusing through every one's mind and feelings to know the needs and make available the necessary means of satisfaction. This position gives authority to exercise legislative powers which, in fact, justifies the establishment of the office of nabuwat and imamat.

By making Allah known as the rabbul alamin, Islam has disclosed the truth to mankind that He is the Lord of everything in the universe, be that human, animal, vegetable, mineral, perceptible or imperceptible, visible or invisible, near or far, in the earth or in the heavens, or in between them. With infinite power, able to do all things, the all-wise almighty creator of matter and meaning is a supreme sovereign in every aspect of His absolute authority. His independent will extends to and covers all kinds of the worlds created by Him.

The five "mystic" classifications of the worlds are as under:

Material or physical NASUT

Metaphysical MALAKUT

or supernatural

Spiritual JABARUT

Divine LAHUT

Imperceptible and GHAYBUL GHAYUB

unknowable

The rububiyat begins to operate as early as the will to create a being takes effect, and continues to nurture the created being with love, care and never-ceasing vigilance, providing all its needs according to the changes it goes through. It is like a self-imposed duty to guide the creature to make conscious efforts to avoid harm and avail profit.

"Verily, We have created everything by (the right) measure". (QAMAR: 49)

Things necessary for the living beings, all over the universe, in all times, are available to satisfy various wants and needs. The quality and quantity of the "resources" have been determined according to the collective requirements of all that which has been created. Some things are rare, some things are plentiful, but at all events nothing is less or more. A thoughtful study of the complex of "things" brings the obvious fact to light that there is only one single owner master who has set the wonderfully harmonious working of the universe in motion, allowed life to be created, and in addition, enabled each and every creation to put into effect the aim of its being brought into existence.

The heat of the sun changes the water into a mass of fog and the wind takes it to the sky in the shape of rolling clouds and drives them over various parts of the earth; and when the stored water in the clouds melts on account of the solar glow, it rains all over the earth. The earth receives the water and grows "food" for all the living beings. Every being finds, all that which serves to maintain life on earth, ready, as soon as it comes into being, duly provided and arranged in the required quantity and quality. The milk, a new-born baby feeds on, is ready in the mother's breasts well in advance of its birth.

The merciful rabbul alamin has provided manifold bounties for the survival and happiness of the incomprehensibly large number of the members of each of the innumerable species in the universe. There is perfect harmony and undisturbable control in the continuous working of nature. Each creature, perfectly formed and fully equipped, has an inherent capacity to make use of the available "resources of the bounties", and obtain its own means of sustenance from one complete regular system. This orderly arrangement, according to the Quran, takes effect by means of taqdir and hidayat.

Taqdir means "consider a thing well; fix in measure and quantity, render possible".

Imam Ali ibn abi Talib had said:

Allah had conditioned and circumstanced the operation of all that has been created under precise (self) regulating laws, in the sphere of time and space, made their unlike, complex and diverse dispositions agree and fit well together, implanted and infused rhythm and balance and co-ordination in their nature, to give them the inbuilt discipline that follows an orderly system. (NAHJ AL BALAGHA)

The appropriate assignment of a prescribed condition is taqdir, a precise system of laws which cannot be tampered with or led astray outside its logical course by any force except by almighty Allah, who is omnipotent and able to do all things. The perfect working of the well defined plan under definite laws depends upon His justice. As the 26th verse of Ale Imran says: "In Thy hand is all good", the almighty Lord through these precise laws, governing the operation of creation, has provided the living beings all the opportunities to make effort and win success by relying upon them.

The whole complex of the immeasurable universe is working in perfect harmony, keeping the living beings inhabiting it, and the living conditions and circumstances provided for them, in co-operative accord. No one can make the slightest attempt to disturb the "predestined nature of creation". The law of cause and effect can never be made to stop its inevitable function. The various elements can never do otherwise than as they have been directed under the divine laws of the nature. In this sense the meaning of the word taqdir should be understood.

Hidayat means "right guidance". All the living beings, all over the universe, are motivated to exercise their free choice and do that which is meaningful and profitable, and avoid that which is absurd and harmful, by discovering, understanding and making use of the "controlled by precise laws" environment.

Taqdir governs every natural phenomenon and hidayat directs all the activities of the living beings. Their combined application is universal. Every being in the universe is so perfectly designed that each fulfils its own individual needs from one and the same environment. But in order to refer to the particular aspect of sustenance and preservation which the nourishing and preserving Lord justly and mercifully supplies for the benefit of His creatures, a few typical examples are sufficient.

A newly born child at once sucks the mother's breast. The roots of the plants and trees absorb from the earth only that which helps their growth, leaving out the unessential, notwithstanding its presence in the soil. As soon as a fish is born it swims. Every creature functions under the divine guidance.

Glorify the name of your Rabb (the Lord) the most high;

He who creates then fashions in the proportion.

And He who has planned, then guided, (A'LA: 1, 2, 3)

The whole universe has been designed, created and guided (to function according to the divine laws) by one single authority who is eternal., almighty, all-knowing, all-just, benevolent and merciful.

The perfect unity and harmony found in the sustainment of the creation points towards the supreme authority of one Lord of the worlds. There is no room for anyone to claim the position of a false god or goddess because for sustenance he or she also depends on the rabbul alamin. So all unreasonable beliefs in the false imaginary deities are destroyed for ever.

(He is) the Lord of the heavens and the earth and all that which is in between them. (SHU-ARA: 23, 24)

Alamin means the heavens and the earth and that which is in between them. According to the Quran, out of the seven heavens, the lowest is the starry space (sama ud dunya), above which, there are six heavens, not physical in nature, but controlling the physical region as the intermediary stage to the ultimate.

The physical directions, up and down, are relative definitions. The ultimate, the goal or the termination is the Lord of the worlds. The most sublime being, who encompasses and penetrates the whole universe, is the absolute high (up).

They ask you of "the hour"; whereto (is) its anchorage? Wherein are you (concerned with) its notion? Unto your Lord (alone) is its termination, (NAZI-AT: 42-44)

The most finite and least encompassing and penetrating or the lowest (down) is the water, as described by the Quran.

Aqa Mahdi Puya says:

The above noted verses give the most credible explanation of the anchorage of all "efforts" or "strives". It is the sa-at or the qiyamat. As explained above the absolute ups and downs is a guidance for the solution of many theological terms of utmost importance such as mi-raj, qiyamat, the angelic spheres and the other abstract realms.

By introducing Allah as the rabbul alamin, Islam has warned and alerted mankind not to do injustice to any creation of Allah. He will punish the unjust offender because even the smallest degree of injustice displeases the just Lord of the worlds. Also, this term makes man realise that Allah is the master not only of mankind or animate and visible objects but He is the Lord of everything in the universe - human or animal, vegetable or mineral, visible or invisible, perceptible or imperceptible, near or far.

Link to comment
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

×
×
  • Create New...