Title: Issues relating to Belief in God & His Revelation Question/Comments: Issues relating to Belief in God & His Revelation. Thank you for your previous response on 'Issues relating to Belief in God & His Revelation'. Further queries on the ' Issues relating to Belief in God & His Revelation', are as follows: You write: You would not be unaware that the Qur'an has given an attributive (a qualitative) introduction of God. The basic attributes of God, according to the Qur'an, are: Mercy; Providence; Wisdom; Omnipotence (God can do all that He, according to His Wisdom, decides to do); Omniscience (God is all-knowing); and Justice Query No. 1: How can one, according to the Qur'an, confirm the attributive (a qualitative) introduction of God about ALL the BASIC attributes that you have mentioned? Could ALL the methods to confirm each of these BASIC attributes be provided? You write: To quote from a previous response: These attributes of God are not just a philosophical reality for Islam. On the contrary, belief in a god, who has these attributes, lays down the foundations of man's relationship with God as well as his fellow human beings and thus such a belief has significant practical implications as well. Query No. 2: What's the title of this previous response? You write: It is common observation that when humans become heedless of this guidance, they cease to remain human; this innate guidance becomes moribund because of continual defiance. This is what the Qur'an says about such people: The parable of those who have rejected is as if one were to shout Like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom. ( Al Baqarah 2: 171) You write: Yes, God has a grand scheme for human beings, the two most vital facets of which are: The world is not an end in itself but a means to an end. That is to say, the world is incomplete without its other part (hereafter); man is being tested in this world; the logical culmination of this test is the Day of Judgment and thenceforth either of the two abodes (Heaven or Hell). The one word that can guarantee success in the test is: Tazkiya , (purification or purgation of mind, body and soul from all defiling or corrupting elements) for the purpose of which revelatory guidance is provided through messengers and prophets. The following Qur'anic verses testify to this reality: And know ye that your possessions and your progeny are but a trial; and that it is Allah with Whom lies your highest reward. ( Al Anfal 8: 28) But those will prosper who purify themselves, and glorify the name of their Guardian-Lord, and (lift their hearts) in prayer. Nay (behold), ye prefer the life of this world; But the Hereafter is better and more enduring. ( Al A'la 87: 14 - 17) Query No. 3: After reading the afore mentioned lines, when one looks at the Muslim world today, one EITHER gets dejected OR gets confused with reference to what you have written. One ponders: Who generally seem to be more human: Muslims or non-Muslims? Who generally seem to be void of wisdom: Muslims or non-Muslims? Is the affect of the following visible in the Muslim world and HOW much of it i.e. do Muslims of today understand this: The world is not an end in itself but a means to an end. That is to say, the world is incomplete without its other part (hereafter); man is being tested in this world; the logical culmination of this test is the Day of Judgment and thenceforth either of the two abodes (Heaven or Hell). The one word that can guarantee success in the test is: Tazkiya , (purification or purgation of mind, body and soul from all defiling or corrupting elements) for the purpose of which revelatory guidance is provided through messengers and prophets. And know ye that your possessions and your progeny are but a trial; and that it is Allah with Whom lies your highest reward. ( Al Anfal 8: 28) But those will prosper who purify themselves, and glorify the name of their Guardian-Lord, and (lift their hearts) in prayer. Nay (behold), ye prefer the life of this world; But the Hereafter is better and more enduring. ( Al A'la 87: 14 - 17) You write: As for the fact that many non-believers (in God) are living a better life than those who claim such a belief, let's see what the Qur'an has to say on that: What is the life of this world but play and amusement? But best is the home in the hereafter, for those who are righteous. Will ye not then understand? ( Al Anaam 6: 32) Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them, the splendour of the life of this world, through which We test them: but the provision of thy Lord is better and more enduring. ( Ta'Ha 20: 131) Nor let their wealth nor their (following in) sons dazzle thee: Allah's plan is to punish them with these things in this world, and that their souls may perish in their (very) denial of Allah. ( Al Tawbah 9: 85) To any that desires the tilth of the Hereafter, We give increase in his tilth, and to any that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter. ( Al Shura 42: 20) It should be abundantly clear that living a better or worse life in mere monetary terms is not indicative of an individual's success or failure or of God's mercy or wrath upon him/her. Query No. 4: My query about living a better or worse life was NOT in mere monetary terms ONLY. Better life with reference to one's conscience TOO. Better life with reference to one's intellect TOO. What does the Qur'an say on this and then look at those who do NOT seem to claim ANY belief in the God vis-à-vis those who claim such a belief? Besides, do the Muslims of today understand the references of the Qur'an that you have mentioned above? WHAT does it look like, be it the conscience, the intellect or the belief in the God? You write: A human being can appreciate the right and wrong about all matters pertaining to his life and living with the help of his intellect and his instincts. So what's the importance of believing in ANY God, knowing his guidance, knowing His scheme and the modus operandi? The significance and criticality of innate conscience, intellect and instincts cannot be disregarded. They so frequently and at such crucial junctures play a conclusive role in steering us through and providing us with answers for which we are hard-pressed. Notwithstanding the categorical support of these faculties, humans by their very nature are bound to stumble at some instances of their individual and collective lives or simply reach a cul-de-sac. It is at these instances that a lack or defiance of guiding principles and directives can and without doubt has led to cataclysmic decisions and events, threatening the very existence of human species. Hence, the statement 'my religion is my conscience', could be modified thus: 'my conscience plays a very major role in my religion', or 'my religion places extraordinary emphasis on the role of conscience in my life'. I would also rephrase the above statement of yours: A human being can appreciate the right and wrong about many matters, pertaining to his individual and collective life, by heeding the dictates of his inborn guidance, intellect and reason (honesty being a qualifier here) and conscience. However, for avoiding pitfalls of understanding where the mentioned faculties cannot help, the need for believing in one God, knowing His guidance, knowing His scheme and to some extent His modus operandi becomes not only important but also indispensable. Query No. 5: Could separate examples be provided about avoiding pitfalls of understanding where the mentioned faculties cannot help, the need for believing in one God, knowing His guidance, knowing His scheme and to some extent His modus operandi becomes not only important but also indispensable? Without examples that are easy to comprehend, on each of these aspects, the said statement remains incomprehensible and does NOT solve the confusion/s. With regards and thank you for your kind assistance. May God bless you all, eternally. Amen. Malik Shahid Ahsan Pakistan Answer: The Qur'an itself gives an attributive introduction of God. To confirm this, we might first ask: what is the status that the Qur'an holds in our eyes? If it is taken to be the word of God, then quite obviously it is God introducing Himself through His word, and it becomes the most reliable method of confirming these attributes. Please have a look at the following link for a detailed philosophical introduction: The Islamic Introduction to God As for the title of the response I quoted from, here is the link for it: A Brief Introduction to Islam Your dejection about the present condition of Muslims is quite justified. However, judging purely and squarely on the basis of the Qur'an leaves no room for confusion. It is evident to every eye that Muslims have utterly lost direction or rather the sense of direction. I would not make any specific comparisons with Non-Muslims, but generally speaking, the attitude Islam desires in a people is found pervasive in many aspects of the individual and collective lives of Non-Muslims, while those who were supposed to be the epitome of humanity, wisdom, compassion, tolerance, learning and love are bent upon proving themselves quite the opposite. The reasons for this decadence of Muslims are manifold, but if I were to sum them up in one statement, that would be: The Muslim world has become entirely oblivious to the moral foundation of Islam and thus all its actions, whether religious or otherwise, are not morally spurred; liturgical practices are undertaken with vehemence, but the moral spirit of Islam cannot be internalized. Small wonder then that the Muslim world is at its lowest ebb today. For a more detailed inquiry into the causes and possible remedies of the situation, the following links can be helpful: The Moral Position of the Muslim Community The Current Situation of the Muslims and the Qur'an You ask: My query about living a better or worse life was NOT in mere monetary terms ONLY. Better life with reference to one's conscience TOO. Better life with reference to one's intellect TOO. What does the Qur'an say on this and then look at those who do NOT seem to claim ANY belief in the God vis-à-vis those who claim such a belief? Besides, do the Muslims of today understand the references of the Qur'an that you have mentioned above? WHAT does it look like, be it the conscience, the intellect or the belief in God? Once again I would stress that belief in God is not merely an intellectual reality but has significant practical implications as well. This belief shapes the mindset and develops a value system that encompasses one's life and expects a certain attitudinal and behavioral change. Now if the Muslims of today generally do not understand the Qur'anic wisdom or are not interested in understanding it, their belief in God really becomes a claim bereft of substance or at best a dormant belief submerged somewhere in the crevices of their minds. Hence, it is not reasonable to compare such "Muslims" or such "believers" in the existence of a god with those who, despite refusing to believe in a Supreme Being, do believe in and act in accordance with certain noble principles. Finally, you ask: Could separate examples be provided about: avoiding pitfalls of understanding where the mentioned faculties cannot help, the need for believing in one God, knowing His guidance, knowing His scheme and to some extent His modus operandi becomes not only important but also indispensable? Without examples that are easy to comprehend, on each of these aspects, the said statement remains incomprehensible and does NOT solve the confusion/s. Kindly refer to a related article and a query that would help solve your confusions. Reason and Revelation Revelation & Man's Inherent Knowledge Regards, Razi Allah April 21, 2003