“Liyuzhirahu aladdeeni kullihi”

means He wills to be expressed in the way of life (Deen) in all its aspects – to be exposed in all forms and manifestations, not a single aspect of human life to remain unexposed, unguided or undefined. So the law of Muhammad declared complete in all respect needing no further messenger revelations. The book is just more than enough for us to seek guidance. We need therefore no further assistance in any matter relating to our day to day operational requirement. Our basic requirement therefore is to learn the contents of the book through renderings by different scholars. We are supposed to apply our own mind and use our own intellect which Allah has bestowed on us by virtue of our creation into Ahsan-e-Taqweem (strong/ good stature) and in the light of ‘Khalaqa fasawwa’ and ‘Qaddara Fahada’.

We have been told by Allah that He has kept us on a certain potential of knowledge and wisdom and capacity and requires us to transform this knowledge and capacity further to our advantage by leading life and treading the path of righteousness on return journey to our Lord of creation from whom we have emanated.

Allah tells us that He has set us on a clear road of His commandments (book) to be followed in letter and spirit and not whims of those who do not know (Ja alnaka ala shariyatin minul amri). The road provided is clear, single, straight, direct and universal leading unto the Divine Unity, the center of fidelity, from many directions. Our job shall be to clear the impediments encountered during the return journey created by the devil inside us.  Allah says

‘We guide those on Our paths who struggle unto Us’

i.e ‘Allazina jahado fina lanah diyannahum subulana’.

The return journey:

We must understand to the best of our ability what we really encounter during the journey and how is the best possible way we can make the journey comfortable and pleasing. It is the human interaction and mutual relationships which matter very much and becomes the primary matter of concern to the Almighty. Allah is much anxious about the human behaviour, his attitude towards life and relationship and also very significantly towards the conduct because the noblest in the sight of Allah is the best in conduct. This was even mentioned in the last sermon of our Prophet. The mutual dealing is supposed to be one of the focal points to be considered while speaking about Deen (the way of life). The importance can very rightly be emphasized by rendering of the celebrated commentator (Razi) of the Holy Quran in general and 11:117 in particular who says explaining the inner meaning of this ayat that ‘God’s chastisement does not afflict any people merely on account of their holding beliefs amounting to shirk and kufr but afflicts them only if they persistently commit evil or act unjustly in their mutual dealings; and deliberately hurt other human beings and act tyrannically (wrongfully, illegitimately, arbitrarily) towards them.

He further goes on to say that those who are learned in divine law hold that man’s obligation towards God rests on the principle of His kindness, mercy, compassion, forgiveness and liberality in giving – the munificence whereas the rights of men are of stringent nature (tight, binding, rigorous) and must always be strictly observed reason bein that God is Almighty needs no defender, whereas man is weak and needs protection.

11:117 Quote: ‘Makana Rabbuka liyuhlikal Qura bizulmin wa ahloha muslihoona’.

There are other signs conveying the same principles such as 6:131, 7:165, 28:59, 46:35

The people interested in theology may study those quoted for their knowledge and better understanding of the spirit of these revelations.

Let us remember that returning good for evil is really justice and not generosity. A remarkable principle of kindness and compassion is being taught to mankind in 3:159.

In case of being hurt or treated wrongly by group of people round about us we should never be stern and fierce of heart in dealing with them. Rather we should pardon them and seek forgiveness for them from God and consult them on matters for resolution. After the matter has been resolved we must put our trust in God because God loves those who put their trust in Him.

13:22 – We are advised to overcome evil by good. For such will be the sequel of the heavenly home.

42:40 – We are told again that by paying back evil by evil is equally evil but if we forgive and amend then Allah will reward. He loves not wrong doers.

41:34 – Again Allah tells us that good and evil deeds are not equal, and advises us to repel evil with good. By doing so, the enemy will turn to be a bosom friend. God through the prophets counsels mankind to imitate His attributes. Rehmaan and Rahim appear 114 times in The Book indicative of the fact that these attributes are very vital and God loves his creation by the display of His grace, kindness and mercy. We should therefore align our lives in accordance with the principles of understanding the all merciful nature of Allah and behave in His world the way He behaves and operates in His kingdom of heaven. We have similarly been provided our kingdom in miniature to operate on same principles. The flowchart of Allah’s kingdom is perceived to commence from His will passing through the throne then to the chair, the tablet then passes on to the Angels called the mediation of forces and finally further on to the actualities in forms of products in various shapes and colours which we see around. All are surviving and thriving under His shower of blessings.

Here the most vital matter needs to be focused on His command in preceding expressions which is to overcome evil by good and preferably to forgive from which we can derive a corollary that the returning good for evil is really a justice and not generosity and then God goes further to say that His rehmat supercedes his displeasure (Rehmate sabqata ala ghazabe). How then such a munificent creator will be inclined to punish His creatures with all merciful nature within instead of forgiving them? A very big question mark which needs to be addressed with full deliberation and deep studies. The following quote of Rumi is very much relevant to the issue under discussion which I quote:

‘Like the one who recks of naught, I will deliver him and cancel all his trespasses; I will kindle such a fire of grace that the least spark thereof consumes all sins, necessity and free will; I will set fire to the tenements of man and make it’s thorns a bower of roses.’ God tells His slaves not to lose hope of His blessings. Indeed He will forgive all sins because He is The Forgiving, The Merciful. (39:53)

29:40 – It was not Allah who injured and oppressed them, they injured and oppressed themselves. This sign of Allah is the eye opener for mankind if he is really interested in knowing the will of Allah. This can only be known if we endeavour to study and understand Quran for complete guidance and knowing the nature of Allah and His intention to see mankind in peace and harmony understanding the criterion of right and wrong with identification of evil forces within ourselves. Thus we will be able to lead the life as willed by Allah and walk aright.

As mentioned in the Quran: 

‘Kataba Ala Nafsihi rehmat‘ i.e ‘He has prescribed mercy for Himself’

‘Rehmate sabqata ala ghazabe‘ i.e ‘My blessing supercedes My anger’

As regards cognition of God and His power, it will manifest itself in the fact that God has every right over His blessings. Whosoever fulfills it, increases Him in it and whosoever ignores it runs the risk of losing His blessings. Likewise, the doctrine of freewill operates regardless.

As mentioned in the Quran:

‘Famansha a fal yu min wa man sha a fal yakfur’ i.e ‘Whosoever chooses may believe and whosoever chooses may not believe. 

And again:

‘Laikraha fiddeen’ i.e ‘There is no compulsion in leading one’s own way of life in accordance with his freedom to choose.’

This denies the doctrine of necessity, i.e  necessitarianism. This power of freedom comes or descends from the universal power of choice comparable to the horseman hidden from the dust he raises. This is a heavy burden on shoulder and tremendous responsibility assigned by Allah to mankind making him fully accountable for all his thoughts, deeds and actions here.

Freedom to choose bedims the necessity and allows itself to be in full operation throughout human life till his last when he goes into non existence where the entire affair will be of Allah as He says:

‘Wal amro yauma izin lillahi’ i.e ‘The entire affair at that point of time will belong to Allah alone and man will be left with no power of choice.’

In other words freedom to choose or freewill will be taken back by Allah which was offered to mankind during his lifetime for judicious use in managing the affairs of the worldly life. At that point of timeless time He may at His discretion, grace, kindness, munificence, attribute of liberality in giving and forgiveness, cancel all the trespasses of His beloved servants – the progenies of Adam as promised in the beginning when Adam and devil would have played their assigned roles with white and black banners passing from generation to generation till the advent of prophet Muhammad p.b.u.h. who fought the last battle with Abu jahal – prince of inequity. Such battles are still going on between the Devil and the Saints.

Now, as regards operation of free will in various signs, it has been repeatedly revealed that:

‘Allah misguides and guides whom He chooses.’

The inner meaning has been elaborately exposed by a celebrated scholar Zamakh Sharee in 14:4, 16:93 saying that it is the individual’s power of choice that operates in man either by not accepting the revealed guidance resultantly going astray; or by accepting the guidance going the right way. Therefore, God speaking His will would really mean man’s will which has directly descended from His universal will and is being operated by man.

The crux of this exposure is to fortify the free will and to give back seat to the necessity – the doctrine of necessatarianism in terms of  ‘La ikraha fiddeeni’ i.e no compulsion and no pressurization from the Almighty regarding operation of ‘deen-il-Haque’.

While further explaining the operation of free will signs are quoted as 16:93 and 14:4.

A remarkable revelation of Allah which states:

‘Walao sha Allah o laja ala kum ummattan wahidattan wala kin yo zillo ma yasha o wa yahdi ma yasha o walatus allunna amma kuntum tamaloona‘ which means :

‘Had Allah willed He would have made you all one community, but He misguides and guides whom He wills and He will definitely question you about your deeds.’

Zamakh Sharee elaborates this concept of free will eluding to the erroneous idea that man’s good or evil actions and therefore also his propensities and resulting attitude are predetermined by Allah and not really an outcome of free choice. He rounds off his views on this problem in these words, ‘If it were true that God compels men to go astray or alternatively to follow His guidance, why should He have postulated their deeds as something  for which they would be held responsible.

After having given freedom to choose God is repeatedly warning the humankind through successive holy prophets to walk aright and tread the right path so that his return journey towards God’s presence becomes easy, hassle free and pleasant. And the guidance now is available in the form of our holy book as a ‘Statutory, Regulatory Order’ for complete guidance of human kind. Throughout in the guiding process, the law of consequence has been elaborately exposed and the criterion of right and wrong has been clearly mentioned to follow during the journey in life i.e return journey towards home. The most important of the guidance, the human kind has been provided is the criterion which determines the path of righteousness in order to keep him happy,  peaceful and successful during the lifetime. God in very clear terms has warned the human kind not to become wanton which in Quranic word will mean ‘musrifeen’.

Wanton importantly describes in man his negative attributes which can attract calamity and disaster etc. The attributes that are negative and form a part of prohibitions from Allah are to become amorous, arrogant, boastful, careless, cruel, deceitful, disobedient, dishonest, disorderly, disorganized, disrespectful, envious, evil doing, evil living, fanciful,  guilty, indecent, undisciplined, iniquitous, infidel, ingrate, insolent (gustaakh), intolerant, ignorant, impatient, imposter, irresponsible, jealous, lascivious, lewd, luxurious, merciless in power, never do well destitute of merit, prodigal, proud, reckless, rude, ruthless, scornful, suspicious, self centered, self indulgent, selfish, thankless, unfair, unjust, unkind, undesirable, unreliable, unreasonable, unfaithful, ungraceful, ungrateful, unthankful, unrestrained, and last but not the least…God commands us very emphatically not to become wasteful users of resources. Otherwise this and all other negative attributes of human kind is bound to attract gigantic problems in life in the form of adversity, calamity, destruction, disintegration, devastation, disaster, distress, disturbance, difficulty, misfortune, pain, peril, severe affliction, sustenance of loss, suffering, stress, strain, tribulation. In this context, God has revealed:

‘Laqad khalaqnal insana fi kabad‘ (90:4) i.e

‘God has created human kind in atmosphere’ which means, in all those adversities numerated above and in order to get out of these adversities etc. one shall have to transform his all negative attributes into positive ones so that he is able to face all the perils of life through His divine instrument provided in His divine revelation. This gives us signal from the Almighty to become in complete harmony with the divine principles and guidance revealed through His successive holy prophets so that one can brave all the adversities in life. Therefore ‘deen il haq’ becomes the only instrument to safeguard human kind from severe afflictions in life.

The  principles

I correlate the correct principles with the Deen of truth, and believe that both are complimentary to each other. One cannot talk about one ignoring the other. Marmaduke Picthall has spoken very loudly about the concept of Deen while commenting on chapter 2 (Surah Baqara). In this chapter runs the note of warning that it is not mere profession of a creed but the righteous conduct which is true religion (right religion). This sounds indeed throughout the whole Quran.