How we believe in the unseen Allah?

Essence of this is that, man is unaware of so many existing things, but when he sees the signs-symptoms and its marks-footprints or symbols then he accepts their existence. Now, how it is possible that he sees the things present in the world and denies the existence of its creator? How it is possible for him to say that, since he is not aware-knowing about the fact of the Creator that is why he disapproves His existence only?

They are not worst and lacking in intelligence than the people, who say that, how it is possible to believe in an unseen Allah? Such people should be told that, you have not seen your intelligence nor you have seen your memory. In the same way other powers-capacities-potentialities that are present in your self, which you have not seen, nor any other person has seen them. Other than these in the world these are very many bodies also, which are not seen by naked eyes. They are not seen. For example air which you do not see. Can you deny the existence of all such things? Don’t you see the signs-symptoms-effects and its marks?

Eyes sees only the material things

They should be made to understand that the circle of human eyes is limited to the things and which have bodies. That also with the condition that material thing should not be colourless and light like the air. Otherwise such material thing also cannot be seening by the eyes. Now how such eyes can see the Lord, when He is absolutely exquisite. He is not consisting of the matter. He has density in His exquisiteness (He has opaqueness). He is the Creator of both. Rather He is the Creator of such things and which do not have the bodies and the matter, just as the vigour of intelligence and thoughts. That Lord is present everywhere (He is Omnipresent) and He encompasses-surrounds everything. The whole of the universe is existing and made because of His existence. It is necessary for man that first he should take stock of the orbit (circle) of operation of his eyes. So that the dignities and the things which are out of his orbit of operation, he may not refuse (to believe or to accept). Rather he should understand-recognise them by their signs-symbols-marks.

Three questions-one answer

It is said that one day Imam Abu Hanifa told to his companions: Jafer bin Muhammad Sadiq has said such things on which I am really surprised. “He says that: Allah will not be seen in the world as well as in the next world. How this is possible that, one thing exists and cannot be seen?

He says this also: Satan will be burnt in the fire of Hell. Although Satan him is made of fire. Now how the fire can burn the fire?

And he says this also that: Servants-slaves of Allah perform their actions according to their own wishes. Although it is in Quran that, all the actions-functions are taking place as per the wishes of Allah.”

From this narration it is known-understood that Imam Abu Hanifa was convinced that”Allah will be seen in the Hereafter. The fire of Hell will not burn the Satan. And whatever man does he is helpless and Allah is getting all types of work done by him by froce”

Bahlol was present in the seating. He after listening this talk, picked up a ball of loose earth-soil, and he hit Imam Abu Hanifa with that on his head. He started bleeding from his head. And Bahlol ran away from the scene.

Imam Abu Hanifa made a complaint in the court of the ruler of that time. Bahlol was brought in. The chief asked him the reason of such behaviour. Bahlol said; Imam Abu Hanifa had objected about three things, which Imam Jafer Sadiq (a.s.) had said. By hitting him on his head with the loose-soil-ball, I gave him the answer to his three objections. One thing is this, that, he says that it is not possible that one thing has the existence and cannot be seen. Now he claims that I caused the pain in his head. First let him show the pain in his head. But since the pain cannot be seen, that is, it seems that he is lying and something like pain does not exist.

One more thing is that, he says, since the Satan is made of fire, therefore the fire will not have any effect on him. Hence he will not be burnt in the fire. The ball of loose-soil was soil only. Abu Hanifa is also made of soil hence the effect of the soil should not be there on the soil.

And this gentleman says this also, that, man does not have any power on his own actions. Allah makes the man to act by force. Hence to injure him on his head in this manner, according to him is not my own action. Rather it is an act of Allah. Thus why he is complaining about me?

At last the chief let Bahlol go scot-free.

Some scientists,

Hence it was known that, if some dignitary is not seen and cannot get him, is not the proof of this thing that he does not exist only. Same thing in Arabic is said:

This thing is absolutely self-evident and is reasonable to the extent of manifestation. But even then some scientists had come under the deceit of their wrong notion. In the past centuries they had by doing analysis of things and by doing scientific experiments they performed deeds of amazingly exciting works. They had discovered amazingly exciting things. They had invented and manufactured scores of things and which were really worthy of honour. But they gave such a verdict against the order of intellect (wisdom). They said that, “The universe is comprising of only material things, this is what we have understood.” They were denying about the things other than the material. They were not giving credence to the existence of soul, angels, and Jins etc. They were thinking that the world is not consistent with Omnipotent and Omniscient Allah. And they were refusing to believe such Allah who is alone and pure and free from the matter. Because of their claim, they had disgraced themselves among the world’s wise people.

One drop of sea

Thank God that majority of today’s (present times i.e. twentieth century’s) scientists are not engaged in such wrong notions. Their natural view and their conscience’s verdict is that such thought is wrong. They bow down their head with respect in the face of Allah Taala’s endless Greatness, power and wisdom. They confess to this thing (fact) also, that, after the death, the soul remains. They confess and admit this also that there is one world where the reward and punishment will be meted out. They say that: Our knowledge is just like a drop, whereas our little known things (i.e. those things about which we don’t know) are like a big shoreless ocean.”

Ant and pillar of telephone

In Tafsire-Tantavi, vol II on page no.48, the names of twenty great scientists are given, who have accepted the existence of Allah, soul, and the Hereafter. Some of these scientists, for example the greatest of philosopher of this country and the teacher of Aljeli Doshan, “Sponsor” has written books on this subject and has written thesis on this. However here, relating those quotations will be the cause of verbosity.

In this commentary on the page no.161 British scientist “Lord Olifer Large’s certain portion of a thesis are given in detail. To the extent that he says that:

“Man’s knowledge about the things which are not material (for example souls) is so less that, as much as an ant might be having the knowledge about the life of man.

For example ant is moving on the pillar of telephone. She looks at the stick of the pillar upto the limit of the orbit of her eyes. But she does not know that, this wooden pillar is the means for setting up wires of telephone. And the telephone is the medium of communication for the people of one city to the people of other city.

Same is our position that we do not have information about the worlds of invisibles. And in the orbit of the fields of knowledge more ecstacy (i.e. Encyclopidia) Vol I and in others books who accept the existence of Allah.

There is right proportion in science and the knowledge of Allah

“Harshal” says that, as the scientific research spreads, there is increase in proof of existence of the creator the eternal, unending and the one having endless power (omnipotent) that is Allah. Geographers, mathematician’s psychologists and scientists have cooperated with each other and made the throne of knowledge solid and this throne is the throne of the greatness of the One God.

An Eternal and Everlasting power

The famous thinker Herbert Spencer says that as much we investigate into these secret things the matter goes on deepening. Although we have reached a clear understanding and a limit of certainty and the fact is that man possess a great power of Eternality and perpetuality. And all the things have come into being due to him.

The Universe and its Creator

The French physiologist and natural scientist, Lena says, The great Eternal God is aware of everything and He can do anything. He has instilled such awareness in myself through His creatures that I have become enchanted and perplexed. Because from the most minor creature to His greatest phenomenon there are the same kinds of novelty, wisdom and power that one is compelled to feel astounded.

After this the same great thinker says: Whatever benefits we receive through the universe are the best witnesses for the greatness of that God. Who has bestowed us all these benefits. The things of the universe are so beautiful and balanced that they show the great wisdom of the Almighty. God protects all the things from destruction and disbalance in their system. Along with this the constant change and transformation in the things of the Universe is a proof of the greatness of the Almighty.

Brief statements of other thinkers

The accomplished intellectual Fomtetel writes in his encyclopedia that the importance of the science is not because they reduce the fervor of the intellects. Rather the greatest advantage of these sciences is that they invite our attention to the creator of the Universe and they instill in us an awe of the Creator. The well-known philosopher Pascal says: The Creator is such an unlimited sphere whose pivot is everywhere and whose dominions are without the limits of space. The same philosopher also says: Except for the faith in God nothing gives us an internal peace and quenches the thirst of the soul.

La Mena says: The word in the denial of the creator burns the lips of the one who utters it.

He also says that search for something other than Allah and absolutely unconnected with the Being of Allah is nothing but an effort towards annihilation.

Lo Cordon says God is that Unique Sun whose living and everlasting rays impart help and life to the existing things.

Feu says: God is aware of everything. He has control over everything and He is controlling all the systems of the universe.

Gordon says: God is that eternal and everlasting power by whose favour the whole Universe has come into existence and continues to develop.

In the 19^th century encyclopedia there is a statement of Prodon that God is a reality, which is beyond our understanding and describing whose qualities is beyond our capacity. But inspite of this His existence is certain and undeniable. Before our intellects could investigate the existence of God our conscience had already witnessed His existence.

On page 354 of Dictionary of Stories of Quran La Martin, a great French poet and litterateur says that the heart empty of Allah is a court where there is no Judge at all.

These were few examples of the statements of western thinkers. May our dear youngsters pay attention to this and derive benefits from those great thinkers and confess to the greatness of those thinkers who believe in and have faith in Allah.

Removal of Dirt

Takhliya-that is to keep oneself away from the things that are obstacles in recognising Allah. In other words it means that we must purify our heart of the pollution of the heart. The greatest pollutant of the soul is selfishness. That is to consider oneself most important and not in need of Allah. And this mistaken notion is the result of blind following. Some people become happy on this very mistaken notion. They acquire a little bit of knowledge and consider themselves intellectuals. Although this is knowledge is limited. While there ignorances are unlimited.

How can a person consider himself an intellectual though he is unaware of the most obvious truth and the recognition of Allah. This is nothing but pride and a compound ignorance. The compound ignorance is that a person is unaware of his ignorance. He also does not know what he is unaware of. He shall remain in the complex ignorance forever. Some details regarding the compounded ignorance is given in the begining of this book in the subject of the cure of disbelief. Let us once again see these points.

Cure of self-worship (Narcissum)

One must think upon his helplessness time again and must ponder on his temporal nature from the aspect of his self, qualities and actions. He must understand that whatever there is, it is by the favour and mercy of Allah. He is in need of Allah every moment of his life. Another beneficial thing for the cure of egotism is that one must contemplate upon ones creation and make up. That initially he was dispersed in form of particles of elements then he came into the loins of his father then in the womb of the mother. Then he arrived into the external world. Thus from the cradle to his present condition each of the stage is worth contemplation. One should imagine his future conditions and even his death. Then he must think what his condition would be in the frame where his body will once again disperse in the form of particles. And he would again return to the previous condition.

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى

“From it We created you and into it We shall send you back and from it will We raise you a second time.”

(Surah Taha 20:55)

Then one should consider in detail his present condition. He should think upon his life and his death. He must take note of his health and sickness, strength and weakness, old age or youth, honour or dishonour, thus he must study all of his conditions over whom he has no control and whom he cannot mould according to his wish and will. So much so he has no control over his thinking ability and memory. He tries to understand and memorise many things but he cannot do so. And his desire just remains a desire.

In brief we can say that one should consider ones helplessness and lack of control, weakness and lowliness from every angle. The more he is aware of this the more he will be able to achieve the recognition of himself and his creator and the creator of others. He would be able to understand the limitless wisdom and power of Allah and he would similarly be able to confess of his ignorance and weakness.