DawudTalut
Peace be upon you.
Peace be on you…Following are some quotations by Hazrat Promised Messiah Mahdi (on whom be peace) in which he explains about: Who is Allah the Exalted, His Status, His Being Master of all power, He is One and Only, He is the One Who is the Creator of all creations, Everything vanishes He does not vanish, To reach the God of this universe now the only way is through Holy Prophet (peace and blessing of Allah be on him) who is unmatchable in beauty and beneficence……….Hazrat Promised Messiah (a.s.) said that, to observe powers of God the Exalted, it is essential to lean towards Him with purity, it is essential to worship Him, when human attain this state then God quickly embraces human and showers His blessings on him……He (a.s.) said with deep sentiments that, with such God, make your connection so that your worldly life and life in Hereafter is reformed. He explains about God:
THE TRUTH ABOUT GOD THE EXALTED, THE MASTER OF ALL UNIVERSES, AS PRESENTED IN ISLAM
“God is the Light of the earth and the heavens i.e. every light -- which is visible in the height and depth, whether in souls or in bodies, personal or impersonal, outward or inward, conceptual or concrete -- is grant of His grace. This indicates to the matter that the general blessing of Hazrat Rabbul aalameen [Dignified Lord of the Worlds] is encompassing everything; none is vacant of His grace. He is, Who is the Source of all grace and the first cause of all lights and the fountain of all mercies. His Being is the real Qai’yum [Holder, Supporter] of all universe and the Protection of all low and high. He is, Who has taken out everything from dark-house of non-existence and granted it the cloak-of-being. There is no-being except Him, who is essential and earliest in the realm of itself or has not received grace from Him; in fact earth and heavens, human and animals, stones and trees, souls and bodies all beings exist due to His grace.” (ruhani khazain, vol 1, p 191..)
UNITY OF GOD
“Association, according to the circle of wisdom, is of four types; sometimes association is in number, sometimes in status, sometimes in ancestry, sometimes in action and sometimes in effect. Thus in this Surah [Holy Quran, Surah Ikhlas, chapter 112], it has been announced that God is free of those four associations and it has been explained that He is One in His number, not two or three. And He is ‘Samad’ [Besought of all] i.e. He is unique and alone in His status of being necessary and dependent-upon. And except Him, all things are invent-able and perishable beings, they are dependent on Him each moment. He is ‘lam yalid’ i.e. He has no son, so that, due to being son he may become [wrongly considered] His associate. And He is ‘lam yolud’ i.e. He has no father, so that, due to being father, he may become [wrongly considered] His associate. And He is ‘lam yakun lahoo kofowan a-had’ i.e. There is no one to be His equal in His works, so that action-wise, someone may be declared [wrongly considered] as His associate. Thus, in this manner, (He) manifested that God the Exalted is free and clear of all four types of association and is One with no partner.” (ruhani khazin, vol 1, p517, supplement note 3)
GOD IS THE POSSESSOR OF ALL POWERS
“In the Holy Quran, our God describes His attributes,
‘qul ho wallaho ahad – allahus samad – lam yalid wa lam yulad – wa lam yakun lahoo kofowan ahad’ [112:2 to5] i.e. Your God is such God Who is One in His Being and Attributes. Neither any Being is from ever to ever (anaadi and akaal) like His Being, nor anything’s attributes are like His attributes. Human knowledge is dependent upon educator and is also limited but His knowledge is not dependent on any educator and is also unlimited. The human’s hearing is dependent on air and is limited but God’s hearing is from own power and is not limited. And human’s vision is dependent on Sun or any other light and is limited but God’s vision is due to own light and is unlimited. Similarly, human’s power to create depends on some matter and also rely on time and is limited too. But God’s power of creation does not depend on any matter and it does not need time and is unlimited because all His attributes are un-resembled and unlike (to anything) and as if nothing resembles Him, nothing resembles His attributes. If one of His attributes were to be defeTHEctive, all His attributes would be defective and therefore His Unity cannot be established unless He were un-resembled and unlike in His all attributes like His Being. Then next to it, the praised verse means that God is neither anyone’s son, nor anyone is His son because He is Self-Sufficient, He needs neither father nor son. This is Touheed [Unity] which Holy Quran has taught (and) which is the basis of faith.” (ruhani khazain, vol 1 p 46..)
EXPLANATION OF REASONING BEHIND THE UNITY OF GOD
“‘Then after that [the Holy Quran] mentions a logical argument about His being One, without having associate; and said:
‘lo kana fihemaa aaleyhatun illallaho lafasadataa’ (from 21:23) ‘ wa maa kana ma-ahoo min elahin’ (from 23:92) i.e., Had there been any other God in heavens and earth, except the One-Being Who combines in Himself all perfect attributes, both heaven and earth would have been corrupted because it was inevitable that, at times, the groups of believers of gods may have acted against each other. With this discord and difference, disturbance would have found way in universe. Moreover, if there were separate creators, then each one of them would have wanted welfare of his own creature; and for their comfort, he would have justified the destruction of others. Thus, this, too, would have become reason of disturbance in universe.” (ruhani khazain, vol 1, p 518.. supplement note 3)
SOME DIVINE ATTRIBUTES
“The God, towards Whom, the Holy Quran has called us, it has mentioned these attributes of Him:
‘howalla hullazi laa elaha illa howa aalemul ghaibey wash shahadatey howar rahman nurrahim’ (from 59:23)
‘maalekey yomiddin’ (1:4)
‘al-malekul quddusu salam ul momenul moheymenul azizul jabbarul motakabbero’ (from 59:24)
‘howallahul khalequl barey-ul mosawwero lahul asmaa-ul husnaa yosabbeho lahoo maa fis-samawatey wal-arzey wa howal azizul hakeem’ (59:25)
‘alaa kulley shey-en qadeer’ (from 2:21)
‘rabbil aalameen – al’rahmanir raheem – maleykey yomiddin’ (from 1:2 to 4)
‘ojeebo dawatad’da’ey ezaa da’aa’ney’ (from 2:187)
‘al haiyul qaiyum’ (from 2: 256)
‘qul ho wallaho a’had – allahus samad – lam yalid wa lam yoo’lad – wa lam ya’kun lahu kofowan a’had’ (112: 2 to 5)
‘He is Allah, there is none worthy of worship except Him, the Knower of the unseen and the seen. He is the Gracious, the Merciful.’ (59:23)‘Master of the Day of Judgment.’ (1:4) ‘…The Sovereign, the Holy One, the Source of Peace, the Bestower of Security, the Protector, the Mighty, the Subduer, the Exalted…’ ‘He is Allah, the Creator, the Maker, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifies Him, and He is the Mighty, the Wise. (59:24-25) ‘Allah has the power to do all that He wills.’ (2:21) ‘…Lord of all the worlds, The Gracious, the Merciful, Master of the Day of Judgment.’(1:2-4) ‘…I answer the prayer of the supplicant when he prays to Me.’ (2:187)‘…The Living, the Self-Subsisting and All-Sustaining…’ (2:256) ‘Say, He is Allah, the One; Allah, the Independent and Besought of all. He begets not, nor is He begotten; And there is none like unto Him.’ (112:2-5)
This means, that God Who is One; without associate, except Whom no one else is worthy of worship and obedience. This is said so that if He were not without associate then perhaps (as apprehension) He might be overcome by a rival. In such case, Godhead would always be in threat.
The affirmation that, no one is worthy of worship except Him, means that He is such a Perfect God Whose attributes, merits and excellences are so exalted and high that if we were to select a god out of the existing-beings based on perfect attributes, or were to suppose in our hearts, the best of the best and the exalted of the exalted attributes which God should possess, then the most exalted – more exalted than Whom could not be possible – is that God; in Whose worship, to associate a lesser would be wrong.
Then it is declared that ‘aalemul ghaib’ [(He is) the Knower of the unseen], i.e. He alone knows His-Being. No one can comprehend His Being. We can see the features of the sun, moon and every creature but unable to see the features of God.
Then he said that He is ‘aalemush shahadah’ [the Knower of the seen] i.e. nothing is in veil from His sight. It is not justified that being called God, He could be negligent of knowledge of things. He keeps each particle of this universe in His sight but human cannot.
He knows that when He will break this system and will bring about the Qaiyamat [Hereafter, Judgement]. No one else knows that when that will happen. Thus, that is God Who has knowledge of all those times.
CONTINUES 1
THE TRUTH ABOUT GOD THE EXALTED, THE MASTER OF ALL UNIVERSES, AS PRESENTED IN ISLAM
“God is the Light of the earth and the heavens i.e. every light -- which is visible in the height and depth, whether in souls or in bodies, personal or impersonal, outward or inward, conceptual or concrete -- is grant of His grace. This indicates to the matter that the general blessing of Hazrat Rabbul aalameen [Dignified Lord of the Worlds] is encompassing everything; none is vacant of His grace. He is, Who is the Source of all grace and the first cause of all lights and the fountain of all mercies. His Being is the real Qai’yum [Holder, Supporter] of all universe and the Protection of all low and high. He is, Who has taken out everything from dark-house of non-existence and granted it the cloak-of-being. There is no-being except Him, who is essential and earliest in the realm of itself or has not received grace from Him; in fact earth and heavens, human and animals, stones and trees, souls and bodies all beings exist due to His grace.” (ruhani khazain, vol 1, p 191..)
UNITY OF GOD
“Association, according to the circle of wisdom, is of four types; sometimes association is in number, sometimes in status, sometimes in ancestry, sometimes in action and sometimes in effect. Thus in this Surah [Holy Quran, Surah Ikhlas, chapter 112], it has been announced that God is free of those four associations and it has been explained that He is One in His number, not two or three. And He is ‘Samad’ [Besought of all] i.e. He is unique and alone in His status of being necessary and dependent-upon. And except Him, all things are invent-able and perishable beings, they are dependent on Him each moment. He is ‘lam yalid’ i.e. He has no son, so that, due to being son he may become [wrongly considered] His associate. And He is ‘lam yolud’ i.e. He has no father, so that, due to being father, he may become [wrongly considered] His associate. And He is ‘lam yakun lahoo kofowan a-had’ i.e. There is no one to be His equal in His works, so that action-wise, someone may be declared [wrongly considered] as His associate. Thus, in this manner, (He) manifested that God the Exalted is free and clear of all four types of association and is One with no partner.” (ruhani khazin, vol 1, p517, supplement note 3)
GOD IS THE POSSESSOR OF ALL POWERS
“In the Holy Quran, our God describes His attributes,
‘qul ho wallaho ahad – allahus samad – lam yalid wa lam yulad – wa lam yakun lahoo kofowan ahad’ [112:2 to5] i.e. Your God is such God Who is One in His Being and Attributes. Neither any Being is from ever to ever (anaadi and akaal) like His Being, nor anything’s attributes are like His attributes. Human knowledge is dependent upon educator and is also limited but His knowledge is not dependent on any educator and is also unlimited. The human’s hearing is dependent on air and is limited but God’s hearing is from own power and is not limited. And human’s vision is dependent on Sun or any other light and is limited but God’s vision is due to own light and is unlimited. Similarly, human’s power to create depends on some matter and also rely on time and is limited too. But God’s power of creation does not depend on any matter and it does not need time and is unlimited because all His attributes are un-resembled and unlike (to anything) and as if nothing resembles Him, nothing resembles His attributes. If one of His attributes were to be defeTHEctive, all His attributes would be defective and therefore His Unity cannot be established unless He were un-resembled and unlike in His all attributes like His Being. Then next to it, the praised verse means that God is neither anyone’s son, nor anyone is His son because He is Self-Sufficient, He needs neither father nor son. This is Touheed [Unity] which Holy Quran has taught (and) which is the basis of faith.” (ruhani khazain, vol 1 p 46..)
EXPLANATION OF REASONING BEHIND THE UNITY OF GOD
“‘Then after that [the Holy Quran] mentions a logical argument about His being One, without having associate; and said:
‘lo kana fihemaa aaleyhatun illallaho lafasadataa’ (from 21:23) ‘ wa maa kana ma-ahoo min elahin’ (from 23:92) i.e., Had there been any other God in heavens and earth, except the One-Being Who combines in Himself all perfect attributes, both heaven and earth would have been corrupted because it was inevitable that, at times, the groups of believers of gods may have acted against each other. With this discord and difference, disturbance would have found way in universe. Moreover, if there were separate creators, then each one of them would have wanted welfare of his own creature; and for their comfort, he would have justified the destruction of others. Thus, this, too, would have become reason of disturbance in universe.” (ruhani khazain, vol 1, p 518.. supplement note 3)
SOME DIVINE ATTRIBUTES
“The God, towards Whom, the Holy Quran has called us, it has mentioned these attributes of Him:
‘howalla hullazi laa elaha illa howa aalemul ghaibey wash shahadatey howar rahman nurrahim’ (from 59:23)
‘maalekey yomiddin’ (1:4)
‘al-malekul quddusu salam ul momenul moheymenul azizul jabbarul motakabbero’ (from 59:24)
‘howallahul khalequl barey-ul mosawwero lahul asmaa-ul husnaa yosabbeho lahoo maa fis-samawatey wal-arzey wa howal azizul hakeem’ (59:25)
‘alaa kulley shey-en qadeer’ (from 2:21)
‘rabbil aalameen – al’rahmanir raheem – maleykey yomiddin’ (from 1:2 to 4)
‘ojeebo dawatad’da’ey ezaa da’aa’ney’ (from 2:187)
‘al haiyul qaiyum’ (from 2: 256)
‘qul ho wallaho a’had – allahus samad – lam yalid wa lam yoo’lad – wa lam ya’kun lahu kofowan a’had’ (112: 2 to 5)
‘He is Allah, there is none worthy of worship except Him, the Knower of the unseen and the seen. He is the Gracious, the Merciful.’ (59:23)‘Master of the Day of Judgment.’ (1:4) ‘…The Sovereign, the Holy One, the Source of Peace, the Bestower of Security, the Protector, the Mighty, the Subduer, the Exalted…’ ‘He is Allah, the Creator, the Maker, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifies Him, and He is the Mighty, the Wise. (59:24-25) ‘Allah has the power to do all that He wills.’ (2:21) ‘…Lord of all the worlds, The Gracious, the Merciful, Master of the Day of Judgment.’(1:2-4) ‘…I answer the prayer of the supplicant when he prays to Me.’ (2:187)‘…The Living, the Self-Subsisting and All-Sustaining…’ (2:256) ‘Say, He is Allah, the One; Allah, the Independent and Besought of all. He begets not, nor is He begotten; And there is none like unto Him.’ (112:2-5)
This means, that God Who is One; without associate, except Whom no one else is worthy of worship and obedience. This is said so that if He were not without associate then perhaps (as apprehension) He might be overcome by a rival. In such case, Godhead would always be in threat.
The affirmation that, no one is worthy of worship except Him, means that He is such a Perfect God Whose attributes, merits and excellences are so exalted and high that if we were to select a god out of the existing-beings based on perfect attributes, or were to suppose in our hearts, the best of the best and the exalted of the exalted attributes which God should possess, then the most exalted – more exalted than Whom could not be possible – is that God; in Whose worship, to associate a lesser would be wrong.
Then it is declared that ‘aalemul ghaib’ [(He is) the Knower of the unseen], i.e. He alone knows His-Being. No one can comprehend His Being. We can see the features of the sun, moon and every creature but unable to see the features of God.
Then he said that He is ‘aalemush shahadah’ [the Knower of the seen] i.e. nothing is in veil from His sight. It is not justified that being called God, He could be negligent of knowledge of things. He keeps each particle of this universe in His sight but human cannot.
He knows that when He will break this system and will bring about the Qaiyamat [Hereafter, Judgement]. No one else knows that when that will happen. Thus, that is God Who has knowledge of all those times.
CONTINUES 1
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