The problem of evil has troubled humankind since time immemorial. This article gives the Islamic perspective on it in a simple and logical way.
In addition to contrasting our limited wisdom with God’s, this story also provides key lessons and spiritual insights. The first lesson is that in order to understand God’s will, one has to be humble. Moses approached Khidr, and knew that he had some Divinely inspired knowledge that God had not given to Moses. Moses humbly asked to learn from him, yet Khidr responded by questioning his ability to be patient; nevertheless, Moses insisted and wanted to learn. (The spiritual status of Moses is very high according to the Islamic tradition. He was a prophet and messenger, yet he approached the man with humility.) The second lesson is that patience is required to emotionally and psychologically deal with the suffering and evil in the world. Continue reading
One Should Know That Allah’s Highness In Rank Is What Is Manifested In His Names: The Sublime Holy, The Peace, The Ever-Great, And The Supremely High, Etc. And It Is Also What Is Required By All The Attributes Describing His Perfection And Glory. No One Can Share Him His Dominion Or Part Thereof. No One Can Be Held As Partner, Supporter, Or Even Intercessor Before Him Except With His Leave And Permission. He Is The One Who Is Free From All Imperfections And Defects That Are Attributed To His Creatures. He Is The One Who Is Free From Imperfection, His Attributes Free From Deficiency And His Dealings Free From Blemish. All Perfection Is Attributed To Him Alone. He Is The One Whose Pride And Utmost Perfection Are Continue reading
Others Deemed That They Can Be Divided Into Various Types. Some Of Which Can Be Held As Exemplary, Such As, The Most Merciful And The Ever Generous. Man Can Practice Himself To Achieve Some Degree Of The Connotation Of Such Divine Names. Some Others Of Allah’s Most Beautiful Names Are In Toto His Almighty-Bounded. Allah Makes Them Particular To Himself, Such As, The Sublime Potentate, The Ever Magnificent, And The Supremely Proud. Regarding This Type, Man Can Only Submit Himself And Declare His Complete And Perfect Subjection To Allah. Some Of The Most Beautiful Names Of Allah Denote Promise, Such As, The Ever Forgiver, The Ever Thankful, The Ever Clement, The Ever Compassionate, The All-Forbearing, And The Ever Kindly. Man Should Stand Himself At The Gate Of Desire And Wish. Some Of The Most Beautiful Names Denote Intimidation, Such As, Exalted In Might, Lord Of Retribution, Strict In Punishment, And Quick In Account. Man Should Stand Himself At The Gate Of Fear And Submission. Continue reading
First: [Ilhad Al-Mushrikin] Atheism Of The Polytheists: Those Who Attributed Allah’s Names After Distorting Them -To Their Idols; They Derived Al-Lat From Ilah (God), Al-`Uzza From Al-`Aziz (The Almighty), And Manah From Al-Mannan (The Benefactor).
Second: [Ilhad Al-Mushabihah] Atheism Of The Likening Ones: Those Who Adapt Allah’s Attributes And Liken Them To The Qualities Of His Creation. These Are The Other Face Of The Coin, As They Likened Him To The Created Beings, While The First Type Elevated Their Idols And Set Them As Equals To The Lord Of The `Alamin(Mankind, Jinn And All That Exist).
Third: [Ilhad An-Nufah Al-Mu`Attilah] Atheism Of The Negators, The Suspenders (I.E. Those Who Say That Allah’s Names And Attributes Are Created): These Are Of Two Types: Continue reading
Professor Mohammad Ratib En- Nabulsi
All Praise belongs to Allah, Lord of all worlds. Now, we start with the seventeenth of Allah’s Beautiful Divine Names, “Al-Khaliq” (the Creator). First of all, Allah, All Mighty, says,
“O mankind! Worship your Lord (Allah), Who created you and those who were before you, so that you may attain self-protection.” [II; 21]
The above Quranic Verse shows clearly that you should worship “Al-Khaliq” (the Creator), Allah, Alone, and no one else. If you call upon another god than the Creator for worship and service, you will go far astray from the Right Way. This is because only the Creator guarantees happiness and prosperity to you if you worship Him. If you worship Him, you are safe from His Torment. If you worship Him, you are successful in the life of this present world and the world to come. If you worship Him, you will be admitted into His Garden of Paradise, wherein you will be happy forever. That is why the Creator, Allah, All Mighty, says,
“O mankind! Worship your Lord (Allah), Who created you and those who were before you, so that you may attain self-protection.”
In the sense that is common these days: The maker is the only one who can provide ways for using a certain machine or apparatus. Who has the right to issue instructions for the proper use or operation of a certain apparatus or machine? It is certainly the maker or producer of such apparatus or machine. If you follow the instructions of other parties than those of the maker, you will not be able to operate the machine properly, and you may even destroy it completely. Very simply, the mind tells you: Only the Maker should be worshipped, i.e. none except the Maker should be worshipped, none but the Maker should be obeyed, none except the Maker should be followed: “O mankind! Worship your Lord (Allah), Who created you and those who were before you.” Why? The answer is: does not the One, Who has created, know? Yes, indeed, because He is the Omniscient, the All-Aware, the All-Wise, the One Who knows man’s human nature and needs, Who knows what makes him good or evil, what makes him happy or miserable, what makes him high or lowly, what makes him peaceful or frightened. Yes, indeed! He, Allah, is the All-Aware, the All-Knowing. To this effect, He, All Mighty, says, Continue reading
Professor Mohammad Ratib En- Nabulsi
In the vastness of this sixteenth Divine Name of Allah, Most Gracious, we seek happiness. The Name is “Al-Mu’iz, Al-Muthil” (the One Who honors and abases). However, before we set out in our study and analysis of this Beautiful Divine Name of Allah, I would like to put forward the following introduction:
When Allah, All Mighty, originated man, He equipped him with certain laws that govern his life. For example, He created in him the instinct, or motive, of hunger, which is the cause of his survival. Without such motive, man would not feel the need for food, and he shun food and drink and fade away. In other words, man’s appetite for food motivates him to search for it in order to survive. Such human motive, with which Allah, All Mighty, has endued mankind, is well known to everyone.
As for the survival of the human race, Allah, Most Gracious, has provided man with another motive, namely the sex motive, with which Allah has endued both males and females and which motivates them to meet together. That is why Allah, Most Gracious, has legislated marriage for mankind. In other words, food and drink guarantee survival of man as an individual, whereas sexual need guarantees survival of the human race.
However, psychologists confirm the existence of a third motive in man, which is by no means less important than the motives of food and sex mentioned above. This motive can be called the motive for “self-importance”, “self-achievement” or “self-confirmation”, which can be classified under what people call “dignity” or “self-esteem”. In addition to food, drink and women, man needs to feel important, needs to be admired whether for his body, wealth, family, experience, job, or even, sometimes, his tyranny or ability to do mischief. In other words, man is pre-disposed to feel proud of himself, to confirm himself, and to make others feel that he is important, excellent, mighty, or even dangerous.
Now, the question is: Why does Allah, All Mighty, implant in man the motive for food and drink? The answer is simply: in order to enable him to survive as an individual. Why does Allah implant in man the need for sex? The answer is simply: so that the human race survives. Continue reading
Investigating the manuscripts that make up the New Testament, one finds that the alleged “sonship” of Jesus is based upon the mistranslation of two Greek words—pais and huios, both of which are translated as “son.” However, this translation appears disingenuous. The Greek word pais derives from the Hebrew ebed, which bears the primary meaning of servant, or slave. Hence, the primary translation of pais theou is “servant of God,” with “child” or “son of God” being an extravagant embellishment. According to the Theological Dictionary of the New Testament, “The Hebrew original of pais in the phrase pais theou, i.e., ebed, carries a stress on personal relationship and has first the sense of ‘slave.’” This is all the more interesting because it dovetails perfectly with the prophecy of Isaiah 42:1, upheld in Matthew 12:18: “Behold, My servant [i.e., from the Greek pais] whom I have chosen, My beloved in whom my soul is well pleased …” Whether a person reads the King James Version, New King James Version, New Revised Standard Version, or New International Version, the word is “servant” in all cases. Considering that the purpose of revelation is to make the truth of God clear, one might think this passage an unsightly mole on the face of the doctrine of divine sonship. After all, what better place for God to have declared Jesus His son? What better place to have said, “Behold, My son whom I have begotten …”? But He didn’t say that. For that matter, the doctrine lacks biblical support in the recorded words of both Jesus and God, and there is good reason to wonder why. Unless, that is, Jesus was nothing more than the servant of God this passage describes. Continue reading
And I did not Create the jinn and humans except they should worship Me.
[Noble Quran 51:56]
He created us for the purpose of worshiping Him, Alone and without any partners.
And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds. But if you were to say to them: “You shall indeed be raised up after death,” those who disbelieve would be sure to say, “This is nothing but obvious magic.”
[Noble Quran 11:7]
Allah has created all we call the universe as a test for us. This is not our final destination. What we might consider to be “bad” or “good” could actually be quite the opposite. Continue reading