Title: Practical Effects of the Belief in God... Question: What are the effects of believing in God on our practical lives? Answer: The attributes of God are not just a philosophical or a theoretical reality that Islam wants us to accept. On the contrary, Islam not only wants us to accept that God - and only God - possesses all these attributes at the same time and at the absolute level, but also wants us to live a life that is philosophically as well as practically in conformity with this acceptance. In other words, Islam wants us to maintain a relationship with the physically unseen yet qualitatively understood God, which is in accordance with the requirements of His attributes. What should be our relationship with a being that we have understood to be our living creator, who actively controls our lives and all that surrounds us, who, at the same time is extremely merciful as well as wise, an embodiment of providence as well as justice and one whose knowledge as well as powers are all encompassing? This, precisely, is the question that the Qur'an helps and guides us to answer. The first and the most basic ingredient of our relationship with the one God possessing the mentioned attributes is what the Qur'an has called ' `ibaadah ' ( ). The Qur'an says: I created Jinn and men only for my `ibaadah . The Arabic word `ibaadah , closely translated in the English language as 'worship', is basically the expression, at the ultimate level, of humility and humbleness on the part of the worshipper, on the one hand and that of extreme respect, reverence fear and love, toward the worshiped, on the other. This expression, when it originates from the correct appreciation of the qualitative attributes of God, translates into the ultimate level of submission and obeisance based on extreme love and extreme fear toward the worshiped. `ibaadah , in its essence, therefore, is primarily a condition internal to the human soul. Remembrance [1] , gratitude [2] , fear [3] , sincerity [4] , reliance [5] , trust [6] , submission [7] and seeking the pleasure [8] of the worshiped are the basic and the active internal feelings of the human soul, which are translated into bowing down and prostration, glorification and praise, supplication and prayer and spending one's physical and material resources in the way of the Creator to win His pleasures. This, in its essence, is the complete concept of `ibaadah . However, because man, in the life of this world is not just an intellectual and spiritual existence but also a practical or physical existence, the concept of `ibaadah expands to include 'obedience' [9] to the decisions and the directives of the Creator in all spheres of man's practical and physical life as well. It follows from the belief in ' God ' - Allah - as given in the Qur'an that man should do whatever is 'good', as per his inherent sense of 'good' as well as according to the revealed guidance of God, and avoid whatever is 'evil'. Seen in this perspective, doing ' good ' and avoiding 'evil' is the requirement of the Muslim belief in the merciful, wise, omnipotent, omniscient, just, Al-Quddoos and Al-Subbooh Creator. The basic and universal values of mercy, justice, honesty, trustworthiness, truthfulness, Hayaa , cleanness etc., which man has always considered among 'good' are to be practiced for no other reason but to live a life that is in accordance with the decision and the directives of the Creator. Seen in this perspective, our belief in God provides the primary basis of all ethical and moral behavior. I hope this helps. April 6, 2001 [1] dhikr ( ), i.e. man finds respite and spiritual elation in the remembrance of God. It may be mentioned here that dhikr (i.e. remembrance of God) is primarily the remembrance of God's attributes, as introduced in the Qur'an. [2] shukr ( ), i.e. man, as soon as he becomes conscious of the fact that whatever he possesses of value in the life of this world, is bestowed upon him by his most gracious Creator, he should be filled with an all-encompassing feeling of gratitude toward his Creator. [3] taqwaa ( ), i.e. man, is afraid of behaving in any such way that would disqualify him from the abounding mercy of God. Fear of God is not a fear of an unpredictable power. It is a fear, which is based purely on the attributes of justice, quddoosiyyah (i.e. God possesses all revered and venerated qualities) and subboohiyyah (i.e. God is clear of all shortcomings or weaknesses that are not suitable to be ascribed to Him). [4] ikhlaas ( ), i.e. all of man's deeds are for the sole object of winning God's pleasures. He saves himself from bad deeds and tries to do all the good that he can for no other reason but to win the goodwill of his Creator. [5] tawakkul ( ), i.e. man's life becomes a living example of reliance on God. It should be clarified that 'tawakkul' does not imply indifference toward planning and effort in achieving the desirable objectives. 'Tawakkul' relates not to planning and effort, but to the outcomes and the results of our planning and efforts. 'Tawakkul' , as should be obvious, is a corollary of our belief in a living and active controller of the universe as well as our lives, who is controlling the universe based on His perfect and all-encompassing knowledge, wisdom and mercy. [6] tafweedh ( ), i.e. to trust God to bestow us with all that we desire and to save us from all that we consider undesirable. Closely related to tawakkul , tafweedh is also a combined result of all the attributes stated earlier. [7] tasleem ( ), i.e. to wholeheartedly accept the directives and decisions of God. If God is truly believed to be merciful, wise, omniscient and just, then it should logically follow that all that God decides about our lives and all that He directs us to do is best for us. It may be worth mentioning here that Islam - the name of our religion - is primarily a reference to this particular quality. Islam refers to the unconditional submission to God's decisions and directives. [8] ridhaa ( ), i.e. man, in all spheres of his life, is eager to do all that shall make God happy with him. God's pleasures are won by living a life, which is a practical example of true and complete acceptance of the attributes of God. [9] ataa`ah ( ).