In the name of God; the Beneficent, the Merciful

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(All / The) Praise (is for)

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Truth is from God, short-comings are mine, I pray to the Lord of the Worlds for Mercy for all upon Justice.

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Proclaim! (or read!) in the name of thy Lord and Cherisher, Who createdCreated man, out of a (mere) clot of congealed blood: Proclaim! And thy Lord is Most Bountiful,He Who taught (the use of) the pen,Taught man that which he knew not. Nay, but man doth transgress all bounds, In that he looketh upon himself as self-sufficient. Verily, to thy Lord is the return (of all). Seest thou one who forbidsA votary when he (turns) to pray? Seest thou if he is on (the road of) Guidance?Or enjoins Righteousness? Seest thou if he denies (Truth) and turns away? Knoweth he not that Allah doth see? Let him beware! If he desist not, We will drag him by the forelock,-

A lying, sinful forelock! Then, let him call (for help) to his council (of comrades): We will call on the angels of punishment (to deal with him)! Nay, heed him not: But bow down in adoration, and bring thyself the closer (to Allah)!

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Say: Lo! my worship and my sacrifice and my living and my dying are for Allah, Lord of the Worlds.
(6:162)

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Following is a subjective understanding of 'Haq'. Highlighted here is an inherent and integral point of this work: It is an expression, presented as an exploration, with attention to the expression Deen-al-Haq1. This essentially is in terms of the subject and object, which are also one in this context. To relate and understand this expression better, Read; which includes the idea of understanding or at least sincerely trying (i.e. Intending) to understand the message of the Revelation: the Quran; the Whole (wholeness) of it. There is only One Religion, as only One god.

This word is as/to witness. Essence of religion is 'doing' (rather being) of good. It is al-Islam. This necessarily / essentially encompasses (includes) submission for/and/to/in Truth submission to One and Only (God).

If you choose to come back after reading the Quran, you should be in a better, or any position to assess intention of this expression (word).

in (at least) verses: 9:29 Fight those who believe not in Allah nor the Last Day, nor hold that

forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued, 9:33 It is He Who hath sent His Messenger with guidance and the Religion of Truth, to proclaim it over all religion, even though the Pagans may detest (it), 48:28 It is He Who has sent His Messenger with Guidance and the Religion of Truth, to proclaim it over all religion: and enough is Allah for a Witness, 61:9. It is He Who has sent His Messenger with Guidance and the Religion of Truth, that he may proclaim it over all religion, even though the Pagans may detest (it).

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EVEN THE AREA OF THE CIRCLE, WE ONLY APPROXIMATE (pi)

It is important here to remind the reader that this piece herein is not to be taken as the or even as my definitive understanding or being of existence, or affairs (for reasons such as I am also evolving, and tomorrow I will have learnt so much more ayashAllah unless God wills). It represents ONE view of the same unitary truth we all share; inclusive but not descriptively limited to concept of God, this life, this existence, our individual understanding and beings etc. Moreover, the references in the end do not amount to making the Quran into shreds in my opinion, as I bring attention to the holistic existence of the Quran to notice, which is primary purpose to this writing, and expression as to the Ibrahamic Religion. God has set our path to read and understand (hence experience) beauty by many means, as our return to God. Unity and Uniformity are different, yet confused ever so often. There also exist different worlds of knowledge here on earth, e.g. popular culture and beliefs form a different entity than, for example, academia holds. In any setting, we always have to take the common and middle ground in order to relate, and to achieve or accomplish any thing. A believer or momin in context of revelation, as referred herein, is not as what we refer as Sufi, Sunni, Shia, Wahabi, Brailvi, Ahmadi, American, Saudi, Palestinian, Iranian, African, Kashmiri, Indian, Taliban, Pakistani, Chinese, Indonesian, Malaysian, Sudanese, Nigerian, South African or progeny of any lineage or any other societal construct or subject of 2 division, including race, gender, etc., by any, unless be Man of truth . A believer is a believer and is a believer in Truth; as understood from the Quran, the setting of a Believer, and as same and essential pre-requisite of Muslim. In a variety of relative definitions and understandings of our existence, especially of matters which be basic precepts of religion (Truth/Islam), this exploration is undertaken considering the common terms that exist in truth i.e. our broad common understanding of the terms used or as the societally-objective concepts in our honest intended understanding - for us all (as also understood by revelation by God); this understanding has consideration that it is not complete and highlights some aspects of same. Whereas, God is the source of truth, and as understood by truth within this understanding, is only to be considered truth (fact by reason and empirical evidence by understanding) in subjective understanding i.e. in relative existence, for objective application when clarity is achieved, through truth (or reason) - extended to knowledge covering ability to 'know' or the basic idea of being conscious, or having a conscious faculty which understands or is reflective with other stimuli. 49:13. O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). Most used translation / interpretation quoted herein is by Yusuf Alis unless where mentioned otherwise, yet concepts are explored that go to understanding same beyond the translated words / expression in English. Intent determines whether we understand anything, an honest attempt at understanding something within its given context is the only way to have a vision of it. All presented data should be inquired intently into instead of conservative practice to ignore or erase or forget the same. Intention lets to better understanding. Having different views also enriches understanding. This is also reflected in a quoted tradition, that diversity being a sign of health and wealth in the Ummah. It is unreasonable to expect to attain the truth with existing restriction on dialogue, debate and inquiry; to further the understanding of what is to be called the Truth and its nature, for it is One. One, for any state of affairs to be (or to exist), it exists as by its self. Hence, by the scheme by which the Self is definable is either holistically, or through variant contexts; which all form part of its definition but are an incomplete description of the Whole Self in themselves. This may be as an entity or as an event(s). Description of any truth (as an entity or event(s)) depends on the describer as well as their vantage point / context / view. The holistic description of any entity or event(s) would
2

also subjective prescription to truth also in terms of honesty (also to opinions); understanding.

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be its complete definition as a whole as well as would include its individual characteristics and description of any components that make up the 'whole' of this Self. This Self is 'first described' with a name which is its primal characteristic. Within one characteristic, others may also exist. In this sense, all of existence as we may describe it, is One and its description as a whole is One. Where we divide objects etc. into entities and events within time from contexts such as division into days or hours, we are at a certain vantage point. In our limited existence, we can not prima fasciae hence describe all of this. Since the existence of the 'being' being defined is the objects whole Self, a (one) comprehensive definition must exist of it and its nature; but which may not be possible to present at any given instance by any given actor. This one true (comprehensive) definition is often unknown to the explorer or seeker, who views things from different contexts which form part of the complete definition and may be acquired through the process of 'revelation and discovery'. This is the process of revelation and discovery of such, is also the path; Haq (truth, right or reason). To accept such as truths is also reasonable. Scientific practice is reflective of this idea. Often scientific discoveries are considered inventions; an idea which must be further explored. There is also the context of religious inventions, which necessarily means manipulating in the prescribed law (or guided unto) by God. For a better understanding of herein, please read the Quran in the language you are most comfortable with seeing as God has had it translated in many languages in the last few centuries. The essence we all share is also our Unity. This essence is present in any language. The Quran is in Arabic because if it were in another language, the Arabs would have said that a foreigner was teaching the Prophet Muhammad p.b.u.h. This rather emphasizes the need to understand as vital to Iqra. In any language, there is the one and only God. Yet, the miracle is preserved mainly in Arabic, which should not to be understated of the scheme of Existence; which has reason as an integral component of the Self (both language and existence). It is in the language of Love where deeper mysteries are knit. Although the author has taken care to a certain extent to care for the linguistic, verbal or semantic usage, he prays to an understanding of the essence of this piece rather than hanging to the words used by this imperfect being. Further, chapters are arbitrary divisions as markers, yet the whole of this essay is a single piece. There is a difference between use of words where our subjective definitions may vary and where verbal usage leads to consideration in variety of contexts or viewing from what may be called our vantage point or relative view. This is a work in progress, so please omit the format errors, as well as anything that you may deem lack ability on my part to explain or relate my understanding, or even where may have taken or left a somewhat open ended postulation or stance. Words are the means to understanding concepts, as words denote meaning or reference or characteristics of any entity; be it man, God or existence. In this, they seek to define each, any, every, and all entities, events, existence and even their Creator. In this sense, I am also limited by my vocabulary, usage, etc., yet as is to be witnessed the miracle of the Quran, the Arabic language is centred by the Miracle something to be understood in a historical or eventual (encompassed in time) precept. The fact that the Quran is in a typographical form also depicts the power of the Tablet, and the Pen. This is also to say that Prophet Muhammad p.b.u.h. as the pen of God, which is preserved by words not scribed by the Prophet himself, even if the Prophet knew to scribe. Prophet as the living example of the Quran, and the Quran henceforth being scribed by us humans onto tablets and subsequent presentation of the spirit of Truth in the form of the Book is as believers strife in the name of God. As the cycles turn, the tablet initiates to the spread of the word through the believers; as emanation of the Quran. This writing is done as events in this world. The eternal record may be read, but certainly will be read out to each, any, and all. Root or essence, are inherently connected concepts, and the one same language we all speak is probably the One God also speaks to each of us; of the heart. Please again note that the (Arabic) verses are widely available but herein is only given a translation of the same; this should also highlight that these are only given as / for references as to highlight the essence of my theory, which is submission; these interpretations and presentation are not definitive neither have they been presented as

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definitive or defined or the interpretation, or even considered the same (as that is a miracle to be witness from IQRA; so as to better understand haq). There are no coincidences, only reflections of self. Silence seems an oft-prescription. Sometimes we must scribe. It is essentially love as righteous practice of beauty as taught by God through His word where alhumduliAllah is heard. Division into chapters is arbitrary, but gives for a summary. Iqra is understood as reading and further practicing or proclaiming, as the word. Certain terms have defined meaning, which are set herein for a easier reading to understand. As religion considers law as the religious prescriptions, Law is taken as act (as partaking over a period of time) of liberal governance of inherent actualized rights in the cause of peace and equity with consideration to justice. The term Shariat is used to denote the jurisprudential aspect of law as the understanding of religion. In religious terms, both these are essentially the same, as Shariat is also understood in time as everything is by our being. Islam is quoted to mean submission or peace simply, but these are further explored in light of the prescription of haq. Existence is anything or more in context, everything. This concept is further explored as related to different entities. An entity denotes a specific existence, or existence of a specific being. An event is any event, as unfold in time; e.g. from reading this to not reading this. Subjective means as specific to a defined entity or event, whereas objective is the better understanding of the same as prescribed from reason. Subjective understanding is the understanding of that entity. Religion is as a belief and pursuant act. Understanding is presented as non-exhaustively comprising of thoughts, beliefs, knowledge, and wisdom; as in infinitum which is related not only to what is termed religious doctrine, but applicable to situations and circumstances of everyday life (rather meaning each moment). Fiction is a supposition; it may be based on an unproven truth or even false prescriptions. Reason is not fiction, but may be fictitious. This is a reason why existence requires more. But surely there is only one true reason, the reason of God, for otherwise the sun would not rise from the same relative direction each following day. In this work, what is set out is nothing new, but to the extent that it is an expression of my understanding of the revelation to the Prophet Muhammad (peace be upon him and his family). The sacrifices have been overwhelming. Some steps we have taken forward since, some backwards, but we are where we are supposed to be, by the grace of Allah. The expression deen e haq has been historically used, as example of Hazrat Umar Farooqs (raa) letter to Hadrat Abu Musa Ashari (raa) (Letters of Hadrat Umar Farooq, Dr. M. Adil (trans.), International Publishers Islamic Ltd., Karachi - Pakistan, page 145). It is also inherent in this expression, that although it may come off as somewhat harsh on certain notes, yet love is the underlying essence that is reached through reason, which even stands as negation of reason, and it shows the validity and applicability of love as a way of life, as a means to worship Allah.

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SUMMARY

In BE, is set out how words meaning are the primary part or purpose of them and the idea of the word of God and existence, as also the importance as word, with an introduction to the concepts of existence as used in this expression and definitions or concept of certain terms used such as Religion in a certain context. In Understanding Understanding, consciousness of knowledge is explored as to do with understanding this knowledge (through meanings), of which we are conscious or unconscious. Religion is presented as each and all our practice pursuant to what we believe (not just as religious doctrines, but as conceptualized from individuals standing as related to everyday phenomenon and understanding). Definitions are presented, but not many practical examples are explored as this is left to the reader to reflect on everyday phenomenon. This also leads to presenting the idea of existence and understanding, as well as because of the subjective understanding, fiction is introduced as a classified part of this knowledge or understanding. In Understanding Religion, this idea is further built upon as each our belief system and acts, as well as how our knowledge is being purified each moment (given we have understanding). This is also as acceptance of change and evolution; also in subjective understanding on the path of haq or the applicable Shariat of God. Intentional Faith goes to highlight cognition and remembering to gaining knowledge as practice of Islam; as Gods practice of characteristics of God. Religion is put in context of truth and falsehood to this effect to understanding and knowledge, which also covers knowledge of right and wrong. With this understanding of understanding and the process of nature, the world opens up in varying lights through colours and forms opening the wealth of knowledge. In Exploring the New World, fate and freewill concept is explored, with the prescription of the practice of the Shariat of God, i.e. to truth; honesty and trustworthiness (Ameen and Saadiq), and Shariat is put in this context as to depict the Law that emanates; as Religion. This depicts how religious prescription is same as form of law. It is highlighted that subjective prescription to such leads to requirement of dispute resolution forums, where obligations are set out. Under Islam, the concept of being a muslim and believer is explored in the context of understanding as highlighted before, and furthers the idea of Tawheed. An introduction to the understanding and that within time is highlighted to understand relation of knowledge and application, as also science is put under better light than the present understanding of it, as it is inaccurately understood, perhaps for the bias of conflict made out between religion and science. Al Rahman covers the practice of religion as vice regency of God and freedom is highlighted as opposing oppression. The concept of gender and sex is also defined as one doing with the roles and other with the physical sex, as well as leads to understanding how liberality works in terms of rights and duties. Abrogation also finds comment herein. Al Raheem highlights the idea of intercession as not necessary saviour, jihad as strife for truth as Taqwa, and the principle, of Mercy. Bay and Ya Seen are commentary on some issues I feel are pressing. As then is highlighted that the Surah named al-Haq is Number 69, with presentations of what is an inaccurate glimpse of the Ibrahamic religion, yet credible I believe, as only accuracy is through Allahs word. This also highlights towards how the Quran is definitive as well as prescriptive, and that such a postulation is also a description of the true nature of things. To find out any truth, simply Read, with an honest and open mind, with intention to understand. If we are truthful, then (and perhaps only then) will Allah show us the truth. As regarding validation of the mathematical or numerical properties of the Quran, I am led to believe that the depiction in two-dimension is only a starting point to the Arabic text. Further exploration remains to sequencing it in more multiple dimensions, as we go through stages. Starting with 3-d and further as we are on the path of Haq or Islam. It points to Stella Octangula and the forming cube of the eight pointed stars convex hull. And then there remain countless realms which God has counted

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I am the servant of the Qur'an as long as I have life. I am the dust on the path of Muhammad, the Chosen One. If anyone quotes anything except this from my sayings, I am quit of him and outraged by these words.
Quatrain No. 1173, translated by Ibrahim Gamard and Ravan Farhadi in "The Quatrains of Rumi", - an unpublished manuscript Jallaluddin Rumi

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SETTING

BE ................................................................................................................................... 13 UNDERSTANDING UNDERSTANDING ........................................................................... 19 UNDERSTANDING RELIGION ............................................................................................ 25 INTENTIONAL FAITH ......................................................................................................... 37 EXPLORING THE NEW WORLD ......................................................................................... 51 ISLAM ............................................................................................................................... 74 AL RAHMAAN.................................................................................................................. 107 AL RAHEEM ..................................................................................................................... 133 The Beginning Bay ........................................................................................................ 138 Ya-Seen ........................................................................................................................... 145 al-Haq .............................................................................................................................. 147

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Faith not supported by reason and empirical evidence is wishful thinking

http://19.org

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BE Bi Ism Allah In the name of God Reason - Existence - Shariat The ability to conceptualize, to understand, is essence3 of language4 and a favour or quality bestowed upon Man; to be able to understand, and also further understanding of existence and its meaning through words. Word is also an ability God has given to man5, which God taught him6 as the name of all things7, which is thence extendable to understand as the ability to gain As this insight into and conceptualize existence; within oneself8. 9 conceptualization has universal application , coupled with the fact that it is the true concept or idea of any entity that determines its characteristics, including form, state of existence, functions, etc., it is submitted that each entity10 has one specific11 word or name (its set of characteristics) as to equate the definitive Self of that existence (which may be an entity or event12) within the whole of existence. To understand why it is taken as a given that God is present and active, the entire of this piece should be given consideration without bias as to form of description of this system we exist within. Although more scientific13 approach14 is taken, but since 'science' itself is going the direction to this holistic understanding15, the venture is one of on reason and not social norms which differ from one social setting to another.
3 4

purpose / spirit / idea behind as the wisdom of Adam

which is not limited to verbal expression, but verbal expression is the potent form and subject of this Essay

5 6

reference to Man in religious contexts is not always in a limited sense as to exclude women, but considers Mankind (and probably the female as extension of Adam) 7 2:30. Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." 31. And He taught Adam the nature of all things; then He placed them before the angels, and said: "Tell me the nature of these if ye are right." 32. They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." 33. He said: "O Adam! Tell them their natures." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?" 8 At least in the sense that it is an individual that conceptualizes it. This also then extends to the ability to conceptualize / discover / understand 9 any, each and every thing can be characterized 10 entity, or even as an event; yet entity and event for the purposes of this piece are taken as 'entity' meaning at a given moment in time, whereas an event is a sequence of related, effectual or even seemingly unrelated happenings, i.e. spread over separately classifiable happenings 11 Hence unique 12 to say these two are non-exhaustive as two categories of existence taken herein; definitely, the existence of God is another category, but since (as discussed later) that is only relatable in context discussed under The Beginning and as the Truth, God in terms of existence always remains a Mystery as/for the nature (characteristic) of God 13 i.e. methodological; where logic is to do with defining concepts and building on understanding through reason; it is reasonable to ask god for the unreasonable, for god is god. 14 as well as taking Quranic prescriptions as Truth, for the vantage point strived for within here is from one that understands the Quran as Truth, as well as this understanding is for the Quran (understanding what the Quran is also explored vaguely in this writing as also its spirit through and by the believer) 15 the theory of everything

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This state16 of existence and the act the subject undergoes17 (entity and related / causal or effectual event) is determined by the Law18 God sets for same19, or the path of Shari'at20. To state such, is to state that each being has its path determined21 in the totality of existence; as also God creates things in pairs22 - within a defined system, meaning for example like in a pool of lake water, water, fish, algae, and all components are part of the system from symbiotic relationship extended to even sexual distribution, etc. Observation leads to conclude that all existence23 works within numerous varying systems as discovered through classifying by specific characteristics including but not limited to form, functions, value24, etc. Ecosystem is an example and part of this as is itself characterized by it having specific feature of life, dependency, unity, etc.; through presence of water25. To understand the importance of following shariat (guidance to course laid out by God, for all and each26), an example may be taken where all ants stop
inclusive of form, characteristics, etc. functions, characteristics, etc. 18 further explored to its identity herein 19 5:44 (Y. Ali) It was We who revealed the law (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to Allah's will, by the rabbis and the doctors of law: for to them was entrusted the protection of Allah's book, and they were witnesses thereto: therefore fear not men, but fear me, and sell not my signs for a miserable price. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers. 7:54 (Y. Ali) Your Guardian-Lord is Allah, Who created the heavens and the earth in six days, and is firmly established on the throne (of authority): He draweth the night as a veil o'er the day, each seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be Allah, the Cherisher and Sustainer of the worlds! 20 87:1. Glorify the name of thy Guardian-Lord Most High, 87:2. Who hath created, and further, given order and proportion; 87:3. Who hath ordained laws. And granted guidance; 21 written; fate 22 13:3 (Y. Ali) And it is He who spread out the earth, and set thereon mountains standing firm and (flowing) rivers: and fruit of every kind He made in pairs, two and two: He draweth the night as a veil o'er the Day. Behold, verily in these things there are signs for those who consider 20:53 (Y. Ali) "He Who has, made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels); and has sent down water from the sky." With it have We produced diverse pairs of plants each separate from the others 31:10 (Y. Ali) He created the heavens without any pillars that ye can see; He set on the earth mountains standing firm, lest it should shake with you; and He scattered through it beasts of all kinds. We send down rain from the sky, and produce on the earth every kind of noble creature, in pairs 35:11 (Y. Ali) And Allah did create you from dust; then from a sperm-drop; then He made you in pairs. And no female conceives, or lays down (her load), but with His knowledge. Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained). All this is easy to Allah 36:36 (Y. Ali) Glory to Allah, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge 42:11 (Y. Ali) (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things). 43:12 (Y. Ali) That has created pairs in all things, and has made for you ships and cattle on which ye ride, 51:49 (Y. Ali) And of every thing We have created pairs: That ye may receive instruction 53:45 (Y. Ali) That He did create in pairs,- male and female, 78:8 (Y. Ali) And (have We not) created you in pairs 23 existence as a whole, as well as is classified by a reasoned or systematic method for multiple purposes from observation to intelligent control 24 not everything is in monetary terms, but each creation is Benefit and Bounty of God with its inherent rights determinable through characteristics, etc. 25 21:30 (Y. Ali) Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe? 26 Which emanates also as law; presented herein later
17 16

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performing their functions within our eco-system. So also to depict reason or purpose for any existence as also existence is interdependent and is effectual; effecting each other for their 'selves', i.e. their nature. This would at least lead to loss of one of the major methods of decomposition. The ripple effect would necessarily change the workings of our system to such an extent as to bring about a system different in nature from the present. Or consider if cows started to eat goats. Eventually, it is observable and reasonably accepted that God evolves27 existence28, and in the process necessarily changes29 each system30. There is also the conscious that God has granted to certain beings. With Mankind, existence is also comprised of Gods spirit31. Every, each and all beings are subject to Gods will as God sets their Shariat within their creation32 as their form and functions (and also the potential) etc. i.e. characteristics of any being are in the idea (concept as well as existence when it comes to be) of that being; in the existence thereof. This is root of existence as Muslim since it is subject33 to Gods law; yet difference of conscious, reasoned and wilful submission34 and the idea of submission by nature35 is to be highlighted. This idea is further explored later as to the meaning of Muslim and to the state of Islam. It also leads to understanding that Gods Shariat is necessarily followed with conscious acquiescence by all conscious beings as only those beings with conscious granted control36 may differ from the set path37 and / or manipulate / influence others to do so. Also, God has given every being38 rights (characteristics; form(s), functions, purpose, nature, etc.) through which (or through the submission of which) everyday affairs are effected in terms of governance39. This is hence so not only because of the choice to practice through will and consciousness, but also by the beings right to act within all of existence. It is also noted that all beings do not necessarily know or follow a path being conscious to the prescribed path or the path that God has ordained for them. This may be in the case of a rock as it falls down through earth

3:110 (Y. Ali) Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors 59:24 (Y. Ali) He is Allah, the Creator, the evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise 28 which is also for/through adaptation? 29 but more properly evolves as the causal is inherent part to the eventual even when two systems are contrasted 30 there are no two identical moments; 31 15:29 (Y. Ali) "When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him." 32 Reference to footnote 10 and it is further presented that all existence is subject to its created design, and hence to say God sets it may even be taken as it is created somehow for understanding, yet a believers view is to understand in truth 33 and hence submits to 34 In the case of Mankind and Jinns where disobedience is also a granted right; by characteristic or nature 35 In the case of angels 36 vice regency; authority to understand Gods shariat and hence practice law 37 shariat; Gods law 38 entity, event, etc. 39 as also to determination to function

27

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pulled by gravity40 or by a person performing rites and rituals without an understanding to the meaning of the same. This is also an exploration as to understanding essence of the Shariat of God41. Where the Shariat is the prescription itself42, religion is more to do with revelation i.e. realization43 and actualization44 through understanding and knowledge granted by God45. However, if this Shariat overlaps religion in a given context, meaning to say that what is prescribed is understood through revelation or discovery, they are like an intertwined rope (which example we will surely come to again) and they knit the thread of reason or truth46. Where religion seeks to practice of a reasoned prescription to a given subject, the prescription (is of reason) is Shariat; emanating as law47. That Shariat48 (for our purposes49) is the purpose of Word which leads to its conjunctive pursuant practice50, as consideration to the reasoned path determined to be followed / prescribed to application of any given prescription, requires to be understood by furthering understanding of the same. That Shariat and religion are overlapping, yet different concepts, and hence should be treated and applied through consideration of both in themselves; as also to understand their correlation. Shariat is the principle of governance, whereas religion forms the practice of Shariat. This hence denotes religion as the practice to or not to follow Shariat51. Hence Shariat is the One True Understanding (that God has at least) or guidance which encompasses all. Belief is also context to the same analogy, i.e. belief in truth or falsehood. This is the same line the Quran draws for religion where equating religious ideology with either truth or falsehood. AS:

as by Gods law its central prescription, truth, purpose or as reason intention, knowledge and wisdom highlighted 42 Shariat is the prescription; performance of the prescription is through religion where religion is discussed as belief and pursuant practice. Shariat determines the belief and hence practice 43 inclusive of reason / understanding, inspiration, intuition, observation 44 governance 45 hence revelation 46 as will be explained as the Word of God Be / BismiAllah 47 through the Word of God' 48 of God 49 as Mankind and beings with understanding albeit limited of truth entities and events 50 as act 51 the principle of religion; and hence as this shariat is of truth as its principle, with falsehood as the other option, there is a religion of truth and a religion of falsehood; whereas if Truth is to be accepted equated with truth of existence, to accept falsehood would be to deny existence, inclusive of a denial to reading this right now. Hence any such 'religion of falsehood' is an illusion.
41

40

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Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things 2:256

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You will know the truth, and the truth shall make you free.
Isa pbuh (Jesus)

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UNDERSTANDING UNDERSTANDING Actions are judged by Intention Deen e Haq - Subjectivity - Fiction Thought, belief, knowledge and wisdom52 are categorized essentially as observed and deduced to the level of acceptance of a certain precept, through intelligent (mental, emotional and/or other) faculty; generally by reasons dependant on the proof presented53 and accepted through the means of understanding54. This may be through reason alone or through evidence. Experience is better form to acquiring understanding as it applies both reason and evidence which hence entail better results as to the understanding of the subject. Within this context religion also overarches thoughts, truth and wisdom and hence is also to do with pursuant practice or the course of action undertaken with regard to the understanding. Religion is hence not only (any set of) belief, but in the context of creation including us humans, is a way of life. The essence of Deen55 e Haq56 taken also as the understanding or belief and its pursuant application (of Truth or reason as/through truth or reason) is hence parallel as practice of the Shariat. Religion is what we speak of to refer to a cumulative of a single or a set of prescriptions which lead to specific beliefs and conjunctively to the practice(s) pursuant to the belief(s). A person who understands certain precepts and prescriptions a certain way and is practicing this understanding through actions, society calls them religious. We have also named different ideologies, doctrines and/or understandings such as Jewish, Christian, Hindu, Muslim, Buddhist, etc., which are necessarily a set of prescriptions as explained through a specific understanding57 and are only religion when read, (understood) and prescribed to by actors. Deen e Haq is the prescription of Religion to58/of59 Truth1 or reason60. This is also to be noted in context that truth is necessarily denoting of honesty where our dealings are concerned; this is highlighted by the idea of the allKnowings relatedness to Truth61 in and of existence and creations
Islam is a definite rank. Faith is one rank higher than Islam. Conviction is one rank higher than faith. People have been given a rank lower than conviction. Imam Sadiq (a.s.) Page 7, http://www.islamicresearch.org/azca/newsletter/2004/shawwal-1425.pdf 53 reason / logic; understanding by reason is also inclusive of empirical evidence 54 as / with reason 55 also meaning Religion, etc. 56 also meaning Truth / Reason, etc. 57 not necessarily certain or definitive as subjective understandings of limited beings which matters and differs with the information, knowledge, etc. 58 to because it leads to 59 from, as its source as it is based on 60 this will be explored further later; but it is noted that the word Haq is also interpreted / translated as reason, truth, right 3:191 (Y. Ali) Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire. 61 6:73 (Y. Ali) It is He who created the heavens and the earth in true (proportions): the day He saith, "Be," behold! it is. His word is the truth. His will be the dominion the day the trumpet will be blown.
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understanding of this in context of its limited self62 and infinite Self63. Further discussion of these principles will set out an understanding of the how and why this is related as well as explore how creation and existence are the same or different from its Creator; both in nature and in context of what is (existence). Creation can not be the same as creator, for the reason of creations existence is its creation by the creator, who forms the cause of creation of creation64. This is a central importance to understanding what it means to be a follower of the religion of Truth (Deen e Haq), for it is also to accept truth that forms the foundation of such an understanding and not false postulations to create an illusive or fictional65 understanding. Although individual understanding is different (as Truth perceived) in the sense that everyday life differences exist as to understanding and description of nature of existence, the fact that our reference is specific to that same truth66 means it be the same One and Only i.e. though we may differ in our concept of the same. We all hence prescribe to this same idea that is of Truth (or reason) and hence the level of acceptance of this determines the criteria of the individual67. This is prescriptive that man is or has the ability to be reasonable, or at least to reason. To give a contextual example, when we speak of a dog, although we may have differing idea that comes to our mind of a dog (a person may think of a puppy another may think of an attack dog), the object we refer to is dog, which may have a different conceptual reference in subjective terms, which has that specific object as its reference; that is the dog. There is also a lack
He knoweth the unseen as well as that which is open. For He is the Wise, well acquainted (with all things) 14:19 (Y. Ali) Seest thou not that Allah created the heavens and the earth in truth? If He so will, He can remove you and put (in your place) a new creation? 62 tell me the truth of each and everything and you will have proved me wrong to our limitedness. Further, as a society, individuals within occupy different positions and understanding on various levels as compared to each other and some are higher than others. If someone is below this constant (even fictitious) rate of development, they are rather falling back and not just stagnant as also time does not have a 'static effect' on our beings. 103:1. By (the Token of) Time (through the ages), 103:2. Verily Man is in loss, 103:3. Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy. 63 Also understood by the discussion that follows as reference to the Eternal or Eternity. 36:81 (Y. Ali) "Is not He Who created the heavens and the earth able to create the like thereof?" - Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)! 64 As also a parent and child may have similar characteristics, yet different are different persons. Further, God is not the father, as Gods being is singular and is the Eternal. Also, father is not the creator, as God Creates every, any and all. 2:228 (Y. Ali) Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise. 3:47 (Y. Ali) She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is! 65 Where fiction is either based on false knowledge, or unproven (through lack of reason, understanding or deficiency of empirical evidence) postulations fiction is not necessarily false; it may be unprovable. 66 existence; entities, events, even ideas and cumulatively all that may be referred about 67 as a thinking, believing, knowledge or wise being; where each has to be present for the preceding to be possible these four categories are non exhaustive and not definitive state of conscious acceptance of matters or understanding which may exist in truth or as truly exists.

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of specific characterization as leads to such a difference of understanding. In this sense, the (any) Truth we refer to at any time, is the One and Only object, but our reference may be imperfect, inaccurate, or in extremely varying terms even the identity of subject may be mistaken68. This may seem ambiguous as different existence69 may even be subject to being conjoined as one considering the qualitative and quantitative measures and characteristics within their existence; however, the Truth of this existence is that there exists one, singular particular entity and it is measurable in the quantitative and qualitative terms. Things exist as they exist; apart from their varying descriptions. Their character is in their existence. Their character also exists. Their character exists in their existence and their idea70. It is only reasonable that this Truth be the Truth and be understood in the essence to understand purity as to truth71, as concepts which we seek to define, but not that the concept we define is the true concept of Truth. Existence of an entity may be true; however the understanding of its existence may subsequently differ among us. This also means that any falsehood of a term or characteristic supposed common by any (as if applicable or understood as common to all individual understandings) of any existence (where the common term does not exist) means that such the supposition is not the Truth of existence of the subject existence. It is not necessarily true that such supposition is not part of any individuals concept of that existence. Still, a term that is common to all our definition of a given entity is likely part of its character in Truth or even as a Truth of Reality72. It also seems reasonable to rely on the probabilities in terms of applying understanding, with due consideration to the infiniteness of possibilities (as Allah does what Allah wills; yet does through a pattern of creation as contradictory existence would not encompass any standard of 'guidance' or any constancy in terms of existence both which 'are' clearly a constant in 'fact' as postulated also in the Quran, and nature as the nature of existence. Therefore, reliance on probabilities, given relevant knowledge and reason, seems the only possible path of wisdom than that of reliance upon just possibilities. This does not mean that anything is not possible for God, for God adds to creation through His word as He wills73. Truth of Reality may be related to 'existence' of God correspondingly; where God is pure in Reality, illimitable, sovereign, etc. Truth is understood also as the emanation of Gods work, i.e. creation74 as existence and parts therein/of from the purity75. This means that any religious ideology or postulation, once disproved by reason or truth, finds its correct place as falsehood. Fiction is created by taking unproved / uncertain or even in some cases false suppositions in order to explore an idea or reach a conclusion which may not be possible with available or revealed subjective understanding. If the supposition is
Also as differences in methods of classification, wrong classification, inaccuracy of definition / classification, etc. 69 God as well as entities, events, etc. 70 this is the first step to understanding connection between word and being 71 true nature of subject 72 where Reality is the pure idea; where pure also denotes clarity in terms of existence and
68

understanding
73 74 75

explored further later Word God's work is by His word purity of design or concept / idea / architecture of existence

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falsehood, the concurrent result is necessarily based on a non-potent / unrealistic presumption, and most likely the result would be untrue. The end may not be untrue, i.e. conclusion reached may be same as through means of correct reason, however the root or means (base) is falsehood or incorrect. This leads to emphasize the importance of correct understanding and application of means as at least to ensure the validity of the outcome or ends, as also to understand76. It is also to be in truth as when following Shariat, the means is the end in itself as both the means and end are haq and time and life of this world as fictional. Fiction may not be analogized to religion, as far from being an understanding, religion is righteous understanding of truth, as well as practice and not just any doctrine (incl. understanding) based on unproven or false postulation(s)77. Even faith is not fictitious as it is first a fact that we believe and understand things, as also fiction is not designated criteria as that of faith, since faith is based on the concept of haq; as shall be further explored later. For present, fiction may be as thoughts or even belief in understanding understanding (as theories, etc.); whereas religion is a vaster concept, one that also includes practice or pursuant act. Also a believer in fiction is not a Momin but a believer in Truth (or reason; as a believer is referred to in the Quran78). Fiction79 is based on suppositions which are either known to be untrue or do not have the evidentiary requirement of information or fact as to validate existence, i.e. there is no presentable or empirical evidence for it. This fiction may prove true80 by means of evidence to support it being discovered and understanding clarified and hence be identifiable, but either can not be proved because of lack of such evidence or other reason at least as in the knowledge / understanding of Mankind at any given moment in time. If it rests on a supposition that is untrue (or known / proved to be untrue) then it must not be relied upon for any related pursuant practice81 to practice religion.

emphasized in the shariat of God; Quran noted later this is denoting of the intention and understanding aspects to highlight their significance in the realm of 'being' 78 10:2 (Y. Ali) Is it a matter of wonderment to men that We have sent Our inspiration to a man from among themselves?- that he should warn mankind (of their danger), and give the good news to the believers that they have before their Lord the lofty rank of truth. (But) say the Unbelievers: "This is indeed an evident sorcerer!" 18:56 (Y. Ali) We only send the apostles to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned! 25:4 (Y. Ali) But the misbelievers say: "Naught is this but a lie which he has forged, and others have helped him at it." in truth it is they who have put forward an iniquity and a falsehood. 40:28 (Y. Ali) A believer, a man from among the people of Pharaoh, who had concealed his faith, said: "Will ye slay a man because he says, 'My Lord is Allah.?- when he has indeed come to you with Clear (Signs) from your Lord? and if he be a liar, on him is (the sin of) his lie: but, if he is telling the truth, then will fall on you something of the (calamity) of which he warns you: Truly Allah guides not one who transgresses and lies! 57:16 (Y. Ali) Has not the Time arrived for the believers that their hearts in all humility should engage in the remembrance of Allah and of the truth which has been revealed (to them), and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors. 85:19 (Y. Ali) And yet the Unbelievers (persist) in rejecting (the truth)! 79 in which case it should NOT be relied upon 80 and hence should be part of body of knowledge or truth in terms of understanding 81 this may have exceptions, but wisdom required to be explored.
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The evil that is in the world always comes of ignorance, and good intentions may do as much harm as malevolence if they lack understanding.
Albert Camus

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UNDERSTANDING RELIGION Religion and Understanding Understanding - Gods Religion Shariat Though the two identified characteristics for reference of the word religion (i.e. belief and pursuant action) are causal and eventual in relation, in our shared idea / concept of religion it is supported by the understanding that they relate to each other by their existence and also the existence of/in their nature; more understanding of religion to be considered by noting the nature of singularity of these two parts, to form the single concept - which, as noted, may certainly have differing definitions, possibly depending on the context it is being referred within. We all share this idea that is religion however we describe it; this is so because by the essence of the idea (also to be taken as the idea or purpose of its being / place in/as existence and the fact of it exists as a matter of fact), we understand what we are referring to when describing or discussing it. Religion is hence to be understood as something which should be reasonably believed and practiced; it has to do with the mental process too in this sense. To act following a belief (reasonable belief) that is guided unto by the One and Only Eternal God, is also reasonable, even where the act itself may not be understood as reasonable in subjective terms; though understanding it is still in subjective terms. This observation leads to another critical understanding or reason (purpose) of religion and existence (consider I think therefore I am) since the foundational or basic tenet of it (the common term or idea of it we share) must be understood to contextualize in the meaning of our daily usage. This idea of religion is explored; for the apparent reasons to a better understanding of it. More than content, the essence is the focal point for this expression. Religion, then, has at least two parts to it. One is the conscientious acknowledgment and the other is the act, which occurs in conjunction with and for the belief, and as an event. Someone who believes in a specific term but does not follow with the act is nonetheless a believer82 albeit of a weaker practicing nature, but for our purposes herein, religion is belief and pursuant action and not just belief. Still, but also, subjective intention and belief are
2:225 (Y. Ali) Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. 24:64 (Y. Ali) Be quite sure that to Allah doth belong whatever is in the heavens and on earth. Well doth He know what ye are intent upon: and one day they will be brought back to Him, and He will tell them the truth of what they did: for Allah doth know all things. 28:83 (Y. Ali) That Home of the Hereafter We shall give to those who intend not high- handedness or mischief on earth: and the end is (best) for the righteous. 29:36 (Y. Ali) To the Madyan (people) (We sent) their brother Shu'aib. Then he said: "O my people! serve Allah, and fear the Last Day: nor commit evil on the earth, with intent to do mischief." 33:5 (Y. Ali) Call them by (the names of) their fathers: that is juster in the sight of Allah. But if ye know not their father's (names, call them) your Brothers in faith, or your maulas. But there is no blame on you if ye make a mistake therein: (what counts is) the intention of your hearts: and Allah is OftReturning, Most Merciful. 36:23 (Y. Ali) "Shall I take (other) gods besides Him? If ((Allah)) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me. 36:82 (Y. Ali) Verily, when He intends a thing, His Command is, "be", and it is! 85:16 (Y. Ali) Doer (without let) of all that He intends.
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central to understanding any practice of religion. Determination of anyones intention and subjective thought and course are problematic among us creation as we are limited within our selves, and as a general rule, we can not read each others minds and hearts. Hence, we are not to be judgmental of others actions unless and until we have a clear understanding of this subjectrelated existence. This also highlights the importance of words in context of communication. It is the meaning of words to be understood that leads to the essence of any communication and not just the acknowledgment of a certain stimulus by verbal discourse. Same words may mean different things to different actors / entities / persons83. Evidence and/or proof are foundations of knowledge, where one way to view knowledge is by following the path by which the stimuli of any sort, mental or any other kind, leads to the position and subject of knowledge. The first step is taking in information and after meditating or understanding on same, one draws/gets/is given a certain understanding of it. This understanding is to be relatable to others and acceptable as the definition of a state of matter(s) or the belief of state of truth, which may be as or within an event or events; either as a definitive (as truth; which in science are referred to as laws) or as a theoretical postulation which has not been disproved by this same process (parallel as belief), that of understanding84. As the
83

This is another reason I have given definitions to concepts of Religion, Law; to better our understanding. 84 2:242 (Y. Ali) Thus doth Allah Make clear His Signs to you: In order that ye may understand. 2:269 (Y. Ali) He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding. 3:7 (Y. Ali) He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. 4:43 (Y. Ali) O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again. 4:129 (Y. Ali) Ye are never able to be fair and just as between women, even if it is your ardent desire: But turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practise self- restraint, Allah is Oft-forgiving, Most Merciful. 6:75 (Y. Ali) So also did We show Ibrahim the power and the laws of the heavens and the earth, that he might (with understanding) have certitude. 6:98 (Y. Ali) It is He Who hath produced you from a single person: here is a place of sojourn and a place of departure: We detail Our signs for people who understand. 7:169 (Y. Ali) After them succeeded an (evil) generation: They inherited the Book, but they chose (for themselves) the vanities of this world, saying (for excuse): "(Everything) will be forgiven us." (Even so), if similar vanities came their way, they would (again) seize them. Was not the covenant of the Book taken from them, that they would not ascribe to Allah anything but the truth? and they study what is in the Book. But best for the righteous is the home in the Hereafter. Will ye not understand? 7:179 (Y. Ali) Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay more misguided: for they are heedless (of warning). 8:22 (Y. Ali) For the worst of beasts in the sight of Allah are the deaf and the dumb,- those who understand not. 10:16 (Y. Ali) Say: "If Allah had so willed, I should not have rehearsed it to you, nor would He have made it known to you. A whole life-time before this have I tarried amongst you: will ye not then understand?"

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'definitive' description within creation, where understanding is such that there is clarity, is to reach the state of Truth and hence should be categorized as (true) knowledge (of existence); in that this knowledge is of that which is true and certain and it is knowledge that is 'proven' true. One depiction, which further goes to highlight and lends understanding of the idea to differentiate or mark distinct between (unproven) fiction and truth (and why this piece is later noted as fiction), is essential as may be understood by understanding and comparing to view of 'religion' which has not been strictly applied across this work85 as referring to acceptance (faith / belief) of truth (as the only truth) and hence refer to 'religion of truth' as only truth (or as exists in truth or reality) and set or categorize falsehood as 'void' or treat it just as falsehood and have it perish. This is also parallel to refer to knowledge only in the context of true knowledge, for false knowledge (though it exists at least in subjective understanding and hence may emanate as 'truth' only as pursuant act of practitioner) is not to be worthy to be deemed knowledge, considering the stature/significance of knowledge and nature of truth as/in (context to) Reality. Understanding information (which may be considered knowledge / truth or even wisdom itself) leads to a belief based on the fact or truth (the information). This understanding is the minimal standard to borne a belief in reasonable terms, where it is acknowledged by the subject as possible / credible (true) state of affairs or event. Belief is subordinate to knowledge in this regard because the belief is derived from knowledge that has already been revealed and realized, and since the quantity and quality of evidence is the criteria for truth of this knowledge, a belief based hereon is by means of gaining understanding, but has not achieved the level of clarity to be deemed as truth or knowledge. To state again, since belief is based on knowledge and also derived from knowledge through understanding, the qualitative nature of the revealed/realized knowledge may be richer than knowledge it is based on in the context of relation to existence of affairs86. This process of enrichment of self through path of haq is a continual (life long) process; different composition, same process. Considering that knowledge is taken as truth herein, false knowledge may also be considered as a form of fiction and hence no such thing that may
10:100 (Y. Ali) No soul can believe, except by the will of Allah, and He will place doubt (or obscurity) on those who will not understand. 12:46 (Y. Ali) "O Joseph!" (he said) "O man of truth! Expound to us (the dream) of seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered: that I may return to the people, and that they may understand." 13:19 (Y. Ali) Is then one who doth know that that which hath been revealed unto thee from thy Lord is the Truth, like one who is blind? It is those who are endued with understanding that receive admonition 15:75 (Y. Ali) Behold! in this are Signs for those who by tokens do understand. 18:68 (Y. Ali) "And how canst thou have patience about things about which thy understanding is not complete?" 20:28 (Y. Ali) "So they may understand what I say 23:78 (Y. Ali) It is He Who has created for you (the faculties of) hearing, sight, feeling and understanding: little thanks it is ye give! 30:59 (Y. Ali) Thus does Allah seal up the hearts of those who understand not. 37:138 (Y. Ali) And by night: will ye not understand? 40:54 (Y. Ali) A Guide and a Message to men of understanding. 43:3 (Y. Ali) We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom) 85 these are stages; and one should not be bogged down if one is not pure by a scheme of things 86 Note that this is in context of subjective understanding and also that reason is potent to form postulations and enhance understanding (and as it also leads to accrual of further knowledge).

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stem thereof should be relied upon as considering it a belief in religious sense or any, as this is the criteria of knowledge (knowledge stems from gaining clarity of a belief, also through process of evidence e.g. through what is considered scientific process) and of being reasonable. This has to do with the concept that is knowledge and wisdom87 and not the content of any certain knowledge or wisdom, which may vary in their priorities or strength in context (for example by reasons of necessity, desire, etc.) through relevance, revelation, etc. Based on the obtained knowledge, a postulation may be made. A belief may stem from either knowledge and/or wisdom, and since this realized/actualized belief is based on the knowledge or wisdom, it may likely have more wealth and depth in its understanding than granted by clarity of the base knowledge or its parallel to wisdom (i.e. insight) where belief is built onto wisdom, the combined understanding is more than just the wisdom as simply by the fact that anything additional (absolutely positive) would not only consist of the original, but the additional. Of course if a negative is added to this positive (this is at least determined by subjective intention e.g. negative may be intent to harm, e.g. through introducing falsehood as truth intentionally) it should be detrimental. All (reasonable; through understanding and empirical evidence) thoughts, belief, knowledge and wisdom may be considered equal in the sense of their commonality as precepts of consciousness (or in some terms as knowledge) and by their quality or character of being 'understanding'. A theory may be considered a credible source of postulations and tended towards understanding until it is disproved; it is to be qualified as belief, but not as Truth or knowledge. This may mean that postulations pursuant to a theory lead to more beliefs, but necessarily such 'theoretical belief' should not be used as basis to identify revelation of any knowledge or wisdom which has its own standing as truth. Fiction may exist as part of an understanding as a belief in order to explore possibilities or learn from what is understood through revelation of knowledge/truth and/or wisdom, i.e. where the fictitious postulations made are not based on/within falsehood. Once the requisite clarity of understanding as to an entity or events character (all characteristics) is achieved, the postulation is to be considered Truth as to the entity or event which includes but is not limited to the knowledge of what is true and what is false. It is also this knowledge (rather wisdom) to know what we know to be true, and what we know to be false, as well to know that we do not know (all). This truth is beyond any doubt, observable by all, witness-able by all. When intelligent force is put on this truth, which may be by comparing and/or contrasting two or more truths, what may be called 'insight' arises, which coupled with the Truth, leads to wisdom. This wisdom also leads to other Belief and Truth and the cycle continues in the realm of the infinite knowledge88; as growth in knowledge and hence more wisdom. This insight is also a parallel of belief until it is also conclusively understood (and proven). Since the essence of existence is one (since existence itself is a particular singular entity being referred to as the whole), it
Except of course there is the context of knowledge in this note, yet its 'process' or 'concept' forms the subject of its own content here 88 36:81 (Y. Ali) "Is not He Who created the heavens and the earth able to create the like thereof?" Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)!
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follows that all this truth is also one; which is the purest form of knowledge of existence and also the knowledge of this unity (also of its essence, which must be one as understood by following its nature and as it follows its own nature becoming in its form). Since this is also reasonably understood and understood through reason, it is noted as knowledge of existence, as well as knowledge of existence of knowledge. To draw as an equation if it were, Information/fact + Understanding = Belief. Belief + Clarity = Knowledge / Truth. Truth + Insight = Wisdom. It is vital to understand here that though this is how human understanding may be portrayed to develop its knowledge, but since all knowledge is from the all-wise, perfect in knowledge (Allah) in Reality, the all wise through wisdom gives knowledge which stems beliefs and subsequently may be divided to understand through information. This is also a relationship of being with God. Existence of all and its essence is a singularity89, but when we all define this same entity, our relative perspectives (vantage points) are different. These relative perspectives form a relative concept (or an idea) which are not the true idea of it, and hence there is the seeming dichotomy in our explanations. It is submitted that since the existence of such is acknowledged, as the common idea being referred to, religion is also in these terms a common term between us all. Our relative concepts do not necessarily definitively create truth90; rather we are in a process to discovering true essence with our individual and collective lives. It is crucial to understand the idea of what is invented as to what is discovered, and not only in the religious context. Inventions created to justify, manipulate, exploit or tended to any harm are appropriately denounced91. The correct / perfect concept or understanding of the same or any existence would only be possible where all (relevant) knowledge is present and hence all truth is considered and so the all wise characteristic is achieved; there would be no contradiction in any terms. This is referred to as the Knowledge and Wisdom of God92.

Same process, different content as knowledge self develops / learns Though it is also truth when someone has a certain perception, this existing truth is different and independent of the truth that is being perceived, yet is also connected in that it is the truth that is being conceptualized and also through practice. 91 6:112 (Y. Ali) Likewise did We make for every Messenger an enemy,- evil ones among men and jinns, inspiring each other with flowery discourses by way of deception. If thy Lord had so planned, they would not have done it: so leave them and their inventions alone. 6:137 (Y. Ali) Even so, in the eyes of most of the pagans, their "partners" made alluring the slaughter of their children, in order to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: But leave alone them and their inventions. 6:138 (Y. Ali) And they say that such and such cattle and crops are taboo, and none should eat of them except those whom - so they say - We wish; further, there are cattle forbidden to yoke or burden, and cattle on which, (at slaughter), the name of Allah is not pronounced; - inventions against Allah's name: soon will He requite them for their inventions. 16:56 (Y. Ali) And they (even) assign, to things they do not know, a portion out of that which We have bestowed for their sustenance! By Allah, ye shall certainly be called to account for your false inventions. 16:87 (Y. Ali) That Day shall they (openly) show (their) submission to Allah. and all their inventions shall leave them in the lurch. 37:151 (Y. Ali) Is it not that they say, from their own invention, 46:28 (Y. Ali) Why then was no help forthcoming to them from those whom they worshipped as gods, besides Allah, as a means of access (to Allah.? Nay, they left them in the lurch: but that was their falsehood and their invention. 92 Many gods would entail differing concepts of reason; the sun would not rise as the same direction; reason in/of is singular / unitary; ONE
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Religion has been a basis of conflict in society as this may occur through various means such as exploitation via a misreading (superficial view imposed for different reasons such as everyone says it to be so or social reasons, etc., either intentional or unintentional) or malpractice of religious ideologies or doctrines for unjust enrichment (not limited in monetary terms), or, more for the focus of this consideration, because of our differing beliefs that we fight for and about, and not what we commonly know to be true. This note does not particularly address the fact that people are not ignorant at all and that it is also so that even with certain knowledge we do war, but is more to an observation/exploration that apart from this, in a natural existing state of peace, or any level thereof, if a prudent society were to decide and pursue the path of peace then conflict in that society may also breed through the difference in the understanding of that society; both in individuals and in societies as a whole, not just from the wealth of knowledge that is present there, but a misunderstanding or confusion between differentiating amongst thoughts, beliefs, knowledge and wisdom, and hence creating such an understanding of truth that is untrue. It is hence immensely important to differentiate between our thoughts, beliefs, knowledge / realized truths and wisdom. Not only is this fundamental to getting a reasoned understanding of every, each and all existence, but also more important for the prescription and reasonable means and ends to know self93 or practice religion. This means to know about one self as the entity and is also extended to finding out yourself (as in explore and discover by your own effort / self investigation). It is by doing this that we will come to the common term of the true state of existence (this is not God, but creation) which is observable by all of us and hence it is reasonable and prudent for us to base these as our terms as to maintain peace94. If a person is to label a certain statement as a belief and another as wisdom (both in the same understanding and with the same evidence present), the wisdom as to the course of action would differ. It is hence important to regard and determine the appropriate criteria for accepting any evidence or postulation. Sharing of knowledge to a collective / mutual understanding is vital. The foundation of any belief is reason and evidence (understanding and information). To draw an inference without credible or even plausible evidence, may lead to a false belief. To infer an understanding which itself does not meet the evidentiary requisite, may also lead to false belief. These are covered under fiction and conflict over these is unreasonable and hence a subjective invention; for man should be sure of his foundation otherwise he is adept to fall. This is also an idea to be considered from that in the Quran God has given certain signs of clear meaning and others are mystic95. To follow

The intention of this exploration is tended to understanding the truth, of which my existence is a part and also through God. 'Know thyself and you will know thy Lord' is a widely quoted and widely accepted as a fabricated narration prescribed to the Prophet Muhammad (pbuh). 94 To understand the 'imperfect' nature of creation and how God deals as to also 'sustain' creation through practice of His characteristics, is vital to understand our (human) purpose and path to practice in all our dealings 95 3:7 (Y. Ali) He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly

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the clear and not war because of and/or over the unclear is prescribed. Too often we overlook this foundation that is to be considered reasonable to make any statement or to take any reasonable action; to practice religion96. The level by which I mean to connote or quantify the requisites of both understanding and clarity are of such a nature that it may be objectively identifiable to a reasonable97 human being; the evidence should be apparent in itself as facts and understanding such to explain everything. This ability of reasonableness, explored in academic circles and even also an integral criterion for evaluation under common law98, is systematic under any regime or methodology applied in practice including one presented above as its stepping stone. By systematic is meant that the approach to explanation of reasonableness is an approach that starts with a strong foundation and builds upwards (not necessarily in vertical terms, for upwards in other contexts such as purity and piety connote inward and outward in other terms than simplistic idea of what is up and what is down99). The major differences in what seems as our individual reasonableness arise from the differences in each of our thoughts, beliefs, knowledge and wisdom (understanding). Apart from the variety of information present in each of us in qualitative and quantitative terms, our understanding of the same is also what constitutes our actions and reactions. There is an intention attached to each act. This is subjective, and the observable is the act that is carried out. Furthermore, as we live and learn more (through our understanding and experiences), the composition of this what may be called our knowledge self or spirit in some terms, changes or evolves; at least in terms of conscious comprehension. If indeed the knowledge self is integral to truth of our spirit (God given), it may be worked out how all knowledge is already encapsulated within us and what we do is not 'learn', but remember. The 'conscious' self does evolve as it is evolved through the process of understanding / remembering. In this sense too though, we learn of ourselves through remembering; what may be related as from the sub-conscious to the conscious. If this is so, then the religion we follow is of a nature that compliments this truth. As our subjective view is constantly changing, our pursuant acts to beliefs will change as our beliefs change as in line with our conscious spiritual evolution.

grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. 11:1 (Y. Ali) A. L. R. (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things) 96 This is not to address where a momin learns to trust and follow God even in things he understands not, but understands the guidance towards and the faith where it may seem like unreasonable to one person (who may lack certain knowledge) is a rationalized or reasoned religious act as to religion of truth; Islam. 97 This has criteria and context to social relations. God sends messengers from within communities to give good tidings or warn as also this practice goes to the idea of relating understanding within groups it is reasonable to hold that members of the same group may relate and understand better to each other than an outsider, or a foreigner; primarily also because of the wealth of common terms. 98 As the British doctrine of law 99 It is to be noted that earth in space does not have an up or down direction and yet apart from everyday idea of north and south, the idea of going up in space and down is also a relative idea of up and down depending on how we are attuned in our daily lives to perceive as up and down even when the image that our eyes catch enters the eyeball upside down and but is understood by the brain as right side up.

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Islam is Gods religion100 and but since God does not change, Islam does not change. This is because God's knowledge and wisdom are infinite, and unity and constancy is characteristic of the same. Since the rest of creation (each, every and all) is limited in knowledge, and lacks that 'all infinite knowledge' and being, and but may have glimpses of certain truth and hence some wisdom (there is much we do not know) and we evolve, we may gain such information / understanding / knowledge / clarity / truth / insight, that our understanding of the truth and 'existence as whole' changes101. In a sense then too, this also happens all the time since we are getting information in any form, and this changes our own view of our 'wholeness' i.e. the self holistic view of the knowledge self also changes. To constantly strive to understand and 'learn' more is something that, by nature of our existence, we may not escape102. Rather, to seek and understand with intent is a prescription103. To
This will be explored further still, it would be a misunderstanding to equate God's relationship to religion as same as ours; for His Self. 101 Consider your knowledge self five years ago, and today. 102 It is not uncommon for people to act indifferently to revelation even of such nature that change their own self image / understanding / conscious or that of existence or God 103 1:5 (Y. Ali) Thee do we worship, and Thine aid we seek. 1:6. Show us the straight way, 2:272 (Y. Ali) It is not required of thee (O Messenger., to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly. 3:83 (Y. Ali) Do they seek for other than the Religion of Allah.-while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (Accepted Islam), and to Him shall they all be brought back. 3:191 (Y. Ali) Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire. 5:16 (Y. Ali) Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety, and leadeth them out of darkness, by His will, unto the light,- guideth them to a path that is straight. 5:35 (Y. Ali) O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper. 5:50 (Y. Ali) Do they then seek after a judgment of (the days of) ignorance? But who, for a people whose faith is assured, can give better judgment than Allah. 6:52 (Y. Ali) Send not away those who call on their Lord morning and evening, seeking His face. In naught art thou accountable for them, and in naught are they accountable for thee, that thou shouldst turn them away, and thus be (one) of the unjust. 6:114 (Y. Ali) Say: "Shall I seek for judge other than Allah. - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt. 8:72 (Y. Ali) Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of Allah, as well as those who gave (them) asylum and aid,- these are (all) friends and protectors, one of another. As to those who believed but came not into exile, ye owe no duty of protection to them until they come into exile; but if they seek your aid in religion, it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance. And (remember) Allah seeth all that ye do. 16:14 (Y. Ali) It is He Who has made the sea subject, that ye may eat thereof flesh that is fresh and tender, and that ye may extract therefrom ornaments to wear; and thou seest the ships therein that plough the waves, that ye may seek (thus) of the bounty of Allah and that ye may be grateful. 16:98 (Y. Ali) When thou dost read the Qur'an, seek Allah's protection from Satan the rejected one. 19:76 (Y. Ali) "And Allah doth advance in guidance those who seek guidance: and the things that endure, Good Deeds, are best in the sight of thy Lord, as rewards, and best in respect of (their) eventual return. 47:24 (Y. Ali) Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them? 57:13 (Y. Ali) One Day will the Hypocrites- men and women - say to the Believers: "Wait for us! Let us borrow (a Light) from your Light!" It will be said: "Turn ye back to your rear! then seek a Light (where
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submit to this fact and hence intend to understand and gain knowledge is the reasonable (and the only proper) choice. The reason we may not escape the same includes the existence (and the unfolding event) of constant stimuli in one's life. Even after death, we evolve to another self104 resurrection105. Death is truth, in veil; though it seems as if that is the end, yet considering the phenomenon and workings of existence, it is not unreasonable to believe that our consciousness may not exist without our physical body106, as well as that neither resurrection is possible nor any sort of evolution to a spiritual being. Dreams are an insight to this matter. To submit to the quest of understanding willingly is integral part (as it is the subjective intent that is definitive to character of Islam) to accept existence and start on the path towards Perfection / towards God; onto the path of peace (Islam). We are followers, the followers of God. To be non intended towards the end to understanding is to resist the evolutionary force that is constantly applicable upon us from God; i.e. at least in terms of the evolution of our conscious being in context of learning understanding, and to understand. To resist the same, is to fall behind; as everything that is creation is going towards a definite end (on a path), to even slow down may be viewed as regressing. The earth is constantly not only revolving and rotating, but also following another path which we do not consider in basic understandings of solar system as that is another dimension at least. What may be called Superstition and/or sceptic tendencies should be constricted as a means to assess any doctrine or rationalization, for such biases are as harmful as taking mal informed beliefs as a basis of guidance or
ye can)!" So a wall will be put up betwixt them, with a gate therein. Within it will be Mercy throughout, and without it, all alongside, will be (Wrath and) Punishment! 104 13:5 (Y. Ali) If thou dost marvel (at their want of faith), strange is their saying: "When we are (actually) dust, shall we indeed then be in a creation renewed?" They are those who deny their Lord! They are those round whose necks will be yokes (of servitude): they will be Companions of the Fire, to dwell therein (for aye)! 30:11 (Y. Ali) It is Allah Who begins (the process of) creation; then repeats it; then shall ye be brought back to Him. 21:104 (Y. Ali) The Day that We roll up the heavens like a scroll rolled up for books (completed),- even as We produced the first creation, so shall We produce a new one: a promise We have undertaken: truly shall We fulfil it. 31:28 (Y. Ali) And your creation or your resurrection is in no wise but as an individual soul: for Allah is He Who hears and sees (all things). 34:7 (Y. Ali) The Unbelievers say (in ridicule): "Shall we point out to you a man that will tell you, when ye are all scattered to pieces in disintegration, that ye shall (then be raised) in a New creation? 36:79 (Y. Ali) Say, "He will give them life Who created them for the first time! for He is Well-versed in every kind of creation! 40:57 (Y. Ali) Assuredly the creation of the heavens and the earth is a greater (matter) than the creation of men: Yet most men understand not. 46:33 (Y. Ali) See they not that Allah, Who created the heavens and the earth, and never wearied with their creation, is able to give life to the dead? Yea, verily He has power over all things. 50:15 (Y. Ali) Were We then weary with the first creation, that they should be in confused doubt about a new creation? 53:47 (Y. Ali) That He hath promised a Second creation (Raising of the Dead) 56:62 (Y. Ali) And ye certainly know already the first form of creation: why then do ye not celebrate His praises? 4:134 (Y. Ali) If any one desires a reward in this life, in Allah's (gift) is the reward (both) of this life and of the hereafter: for Allah is He that heareth and seeth (all things). 105 6:36 (Y. Ali) Those who listen (in truth), be sure, will accept: as to the dead, Allah will raise them up; then will they be turned unto Him. 106 Yet, it is emphasized to consider that when reference is made to 'human', it includes the body and not just either spirit, heart, mind, etc.

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prescription107; rather as much an unbiased view maintained, with objective insights. This may hold a better / purer view of whatever is being subject to inquiry / determination / criticism / study / consideration. To state again the case of criteria of understanding and clarity to do with knowledge and wisdom (where even consciousness may be covered by a definition / understanding or contextual meaning of knowledge), it is imperative to consider the weight to be given to each proof, be it physical (matter), mental (by reason), invisible (as an entity108) or unfolds in time (as an event(s)). These are all truth. The reason for using a pluralistic singular term to describe truth is because it is as a river and a drop, which may be counted as separate or part of it both as the river or drop(s) flow; where a drop is as much a river as the river is the drop in each their right. We all hold an equal status among creation. Our concept of this same (and also concepts of conceptions of truth; creation) is relative also because of our individual vantage point (individual personal experience in this world or perception and hence knowledge or rather understanding109). Our relative (subjective) life experiences are unique to us, but most of us as a general rule are endowed with the power to reason and rationalize that stands as the common terms between us; upon which the human society is formed. This is also reflected in trends of society or norms. The quality and quantity (to say the level in some cases) of this ability differs from each of us, as well between us within subject matters or contexts someone may be slow with numbers but be able to draw a perfect circle (given there is such a thing), or especially in the case of difference in wealth of information, which is some times by nature as one is at a better vantage point or gains one by different means e.g. insights but this does not mean he is necessarily to be considered any better than any other, for at least another criteria is the fulfilment of duties he is able to meet that are prescribed to him by grant of that such knowledge and wisdom110. (An intently held) Willingness followed by pursuant action to the same goal is the Shariat or path we follow; through an understanding of religion of reason and truth (that is same (the parallel in an intertwined manner as a thread) as of Islam) and it is by walking this path that we are Muslims (that is being in the state of submission; at peace). It is through accepting and willingly undertaking (submitting to) the goal to understanding truth or reason by Gods revelation of the same that we find Peace. This statement assumes that when one becomes reasoned, or one gains certain knowledge, one understands that apart from rights realized, the responsibilities/duties pursuant to acquiring that knowledge encompasses the apparent course of
107

Where guidance is the understanding to actions and carrying out actions and provides considerations as well as laying out a direction. 108 Time / event as entity?! 109 It is to be understood what part reason plays in understanding, as it seems it be reason through which understanding is evolved. 110 5:8 (Y. Ali) O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do. 9:109 (Y. Ali) Which then is best? - he that layeth his foundation on piety to Allah and His good pleasure? - or he that layeth his foundation on an undermined sand-cliff ready to crumble to pieces? and it doth crumble to pieces with him, into the fire of Hell. And Allah guideth not people that do wrong. 6:132 (Y. Ali) To all are degrees (or ranks) according to their deeds: for thy Lord is not unmindful of anything that they do.

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action to be taken. This course is taken intentionally and / or by conscious choice (willingly); however, though one seemingly has a choice not to act, the wisdom makes it apparent that the discovered (revealed and reasoned) path becomes the choice (apparent and reasoned). This prescription is also the pursuant duty. Since there is only One Truth, there are no contradictions; only the illusions by falsehood and/or fiction.

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They alone are true, whose love for God is deep and heart-felt. Those who have one thing in their heart, and something else in their mouth, are judged to be false. Those who are imbued with love for the Lord, are delighted by His Vision. Those who forget the Naam, the Name of the Lord, are a burden on the earth. Those whom the Lord attaches to the hem of His robe, are the true dervishes at His Door. Blessed are the mothers who gave birth to them, and fruitful is their coming into the world. O Lord, Sustainer and Cherisher, You are infinite, unfathomable and endless. Those who recognize the True Lord - I kiss their feet"
Farid Shakarganj

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INTENTIONAL FAITH Actions are judged by Intention Intention Shariat Quran Prescription is apparent from trespasses to reason111. Hence, religion as it should be properly called and seen (conceptualized / understood), is only of / through truth or reason deen ul Haq; there is only one religion112. As stated before, an approach to understand how religion is one is that the concept that we have of religion is one to each and all of us (this is different that saying that each of us follows a religious doctrine, but has this same as common connotation to such a prescription through our characteristic of 'understand' and pursuant action); whichever doctrine we may mean that any one person subscribes to, it is as one entity, be it in any form, as even if someone professes to be atheist, that belief and pursuant practice leads to each of us following 'a' path. This path (which may not necessarily be called Shariat as the particular term refers to following the path of Truth or reason to peace) may be different for each of us in terms of experiences, but we do share this experience as the common term; the fact or truth, that this experience is common to us all means that this is the same 'entity' being referred to113. This religion that we share, may be inspired in each of us by mystical (that is what may not definitively be proven or objectified to another with the resources and methods available to the describer, and hence not a settled common term as is whether it applies alone to subjective understanding or be shared by all of us as 'truth', but which is not necessarily untrue or impossible; such as are theories and also in the case of fiction not based on falsehood, yet fiction and what is the mystical may be differentiated as the first may well consider inherent, an ends to its determination whereas the latter is mostly as descriptive) or empirically reasonable (i.e. provable; by life experience, including but not necessarily limited to understanding (entities, events, and the meaning of events) and those that may be proved, perhaps by repetition or evidence in terms of existence) means. Necessarily ones faith is based on ones belief, including belief gained pursuant to understanding knowledge gained through other belief, and also that through experience and an interpretation of life events coupled with personal traits and tendencies; for otherwise, without cognition of a certain truth, faith is of no consequence as one is completely unaware of the existence of the any, as well as even an idea of its existence. Without any
Reason is integral theme of the Quran which is mentioned in no less than 25 verses in varying contexts but more highlighted here are the ones mentioned in the preamble. The major theme of the Quran is also that of reason and truth as to this believers understanding. This is also a characteristic prescribed to each and every Prophet. The 25 (non exhaustively) are: 2:178, 2:180, 2:234, 2:236, 2:240, 2:241, 4:6, 4:25, 5:59, 6:83, 7:33, 8:71, 9:54, 14:12, 15:32, 24:53, 27:21, 28:39, 36:22, 41:15, 42:15, 51:19, 65:6, 70:25, 85:8 112 This does not mean that this is a prescription to any new or claim to any existing religious doctrine, but a postulation that RELIGION is a singular entity, where its means is the truth or reason (al haq) and its end is Islam (peace or submission). Since the goal is the destination or hereafter or eternity (ends), truth is requisite as path for peace to be destination; hence Islam is submission to the truth which in its true / singular / holistic (pure) character is also God as Reality - mean and ends of/to peace. 113 Death is also common to each of us, but is different for each of us.
111

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knowledge114, there may be no belief. Information or facts without understanding are 'meaningless'. You may as well stop reading here if you do not accept this evidence that you do gain any understanding of words herein, even the fact that you can 'read' this is through understanding; you understand that this sentence is in the English language, or even that these are words. There has to be a certain boundary one may intelligently rely upon ones beliefs which are stemmed from beliefs which are upon other beliefs which may be upon truth, reasonably, by body of evidence and signs as well as considerations such as the probabilities of being, etc. Example of this is the idea of blindness; if one has never seen in his life, then he is unlikely to have an idea what the experience of vision through the human eye would be. He may have developed a concept of such, but if such a concept he is not made aware of in empirical terms, then the existence of such a possibility is only a concept, i.e. 'understanding' what sight through human eye is, even if he does not understand the concept. If he takes the idea of vision through dreams, his concept of sight may exist, but his 'experience' of sight holds its own understanding115. Hence, although it is a generality to take the idea that a blind man has no idea of what sight is, exceptions may always arise by some 'discoverable (at Gods will) phenomenon', which may sometimes be referred to as miracles116. For a person from 300AH, it is reasonable to think that they may think of a hologram (reasonably) as a miracle. In fact, also that we are discovering, and this era is considered the information age, is a miracle itself. God also inspires to man what man does not know. We all stand a firm ground among creation for each and every Prophet is a Man. We share the quality of being human with them. It is Mankind that had the blessing of Prophethood. We play an active part in the creative process and not only by means of reproduction or only part of this planets biological system. In case of the blind man though, imagination may play an integral role as may be conceptualized by the idea of dreams; that dreams are visualized without stimulation via the two eyes. Imaan means faith in Arabic, though since the concepts of the same (as given and understood to refer and encompass) are understood a certain way, because of the fact that the Quran is in this language and the Arab world prescribes to Islam117 as it 'understands' from Gods revelation (or the Quran); what is understood or referred to by the Islamic world, when using the word Imaan, denotes specific precepts (or it is a certain defined concept) as revealed by God in the Quran, as with certain other concepts118. I have used the term Islamic world herein for that is what the World refers when talking
Even / especially considering knowledge in the sense of consciousness This is also why I have urged a reading of the Quran; the whole of it, trying to put aside any bias and previous relations to what is deemed religion in our daily usage of the term. 116 'Miracle' that which is experienced but not necessarily completely understood or relatable through subjective reasoning (knowledge) and exists in truth 117 It is important to note that in terms of truth, it is by reason that religion of truth is the only true religion and negation of it is the other part which is religion of falsehood, and that religion as defined in this essay takes the insight that we all only have one religion (that is of belief and pursuant action; as tended towards good as truth and bad as falsehood), the religion of truth is Islam as discussed above. Please refer to discussion of which footnote 111 is a part and is further discussed later. 118 Obviously there are differences in subjective individuals interpretation, but since the language the arabs share with the Quran is the same, there are more common terms in their daily usage as the Quran, and hence an understanding to it. This does not mean any arab is necessarily closer to God than any other human. Yet it also puts more duties and responsibilities on them.
115 114

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about those who minimally accept the Oneness of God, Prophethood, Muhammad p.b.u.h. as Khatm-e-Nabeen (Seal of Prophethood) and as the Rasul (messenger) of Allah (God); all inclusive of prescriptions of The Quran as revelation from God (to and through the messenger). This is the true faith, and as also the faith in truth (in terms of truth defined as knowledge before, and in terms of being honest as these two go hand in hand). Since this is truth, any or every contradiction to it must be necessarily falsehood. Also, what is false can not be true. This prescription to truth is hence a criterion to validity of faith (or Imaan) in truth. The way to look for truth of faith is through faith in truth. Someone who has gained or rather been granted this faith is a Momin (believer; one who has Imaan belief in truth; honesty included and emphasized)119. It follows by reason that such a person of faith will necessarily have the belief that is requisite of attaining the first part of what is, in truth, called Religion120, which is to be followed by pursuant behaviour, this is following the path of haq121; Shariat (or the guidance and/or law prescribed by and to follow the path of truth122). When one follows Shariat (the prescription of God; truth), the Deen e Haq which is the deen al Islam he/she is necessarily submitting to the will of God in and through truth. The Momin (believer123) also knows that he/she may find peace124 (as this is one meaning (character) of the word Islam which has roots in peace) by standing for the Haq (the truth or reason) or by submitting to God125. This peace or submission to God or Truth leads to realization and actualization of higher wisdom126, as submitting to god includes accepting god (accepting any truth, one is granted clarity and furthers on the path of knowledge and wisdom which also entails in itself accepting reason), which covers the process grant / gain of further belief, truth and wisdom, which in turn leads to further beliefs, knowledge and wisdom and so on. To know the absolute truth is where the heart is surely at peace (Islam). It is only thence that a believers heart is settled, when this peace is achieved through submitting to the will of God by following the path of truth again, as believer 'knows' that is the way to attain peace, which is where God is (God is al Islam). This is an infinitum process. As more and more realizations (beliefs, truth and wisdom) unfold, the peace that is attained is not alone through this process, for being caught in such an infinite cycle may be a tiring process. The submission aspect of this is also highlighted by another prescription the Momin learns at a certain stage of realization; that of trust in God127. In such a consideration, a believers own
119 120

Saa'diq And hence Islam as in the previous footnote; Deen e Haq. 121 Truth or reason as also related to Deen e Haq 122 And thence one is a muslim when doing that act with the belief (intent) 123 As also the believer in truth (or religion or islam) is the only believer deemed to be a believer in truth, for a believer in any other would be a believer in falsehood; is also how Quran refers to 'believers' 124 InshAllah = if Allah (the monoreal, wahid, THE ETERNAL SELF (entity) with all infinite (quantitatively and qualitatively) beautiful attributes, the one unique and only God) wills 125 Note that the Arabic word Momin is also interpreted as one who brings / gives / becomes source of / has peace; al-Momin is a name of God; Momin and muslim are hence correlated terms both to do with cognition and act 126 from and to infinitum are the stages of human wisdom where God is the 'all wise'. 127 It takes different stages and levels for any human to reach this point, where they have gained / been granted the level of belief as to put their trust (faith) in god and thence be at peace with themselves and truth.

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self becomes meaningless where religion (or Islam) is concerned for truth and wisdom is their guide128 and protector; Rubb or Sustainer. All pursuant duties ensue which are granted through revelation of any knowledge upon the grantee129. This includes practicing our lives into the
A believers existence is in peace as negation of conflict. Also in the present era it is fit to mention 2:11 (Y. Ali) When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!" 2:12 (Y. Ali) Of a surety, they are the ones who make mischief, but they realise (it) not. 2:27 (Y. Ali) Those who break Allah's Covenant after it is ratified, and who sunder what Allah Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves. 2:30 (Y. Ali) Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." 2:205 (Y. Ali) When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loveth not mischief. 2:220 (Y. Ali) (Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise." 2:251 (Y. Ali) By Allah's will they routed them; and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah Check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds. 2:178 (Y. Ali) O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty. 5:30 (Y. Ali) The (selfish) soul of the other led him to the murder of his brother: he murdered him, and became (himself) one of the lost ones. 5:32 (Y. Ali) On that account: We ordained for the Children of Israel that if any one slew a person unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land. 5:67 (Y. Ali) O Messenger. proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And Allah will defend thee from men (who mean mischief). For Allah guideth not those who reject Faith. 129 As also the rights and bounty he gets is much more 2:286 (Y. Ali) On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith." 4:85 (Y. Ali) Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things. 6:164 (Y. Ali) Say: "Shall I seek for (my) Cherisher other than Allah, when He is the Cherisher of all things (that exist)? Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear of burdens can bear the burden of another. Your goal in the end is towards Allah. He will tell you the truth of the things wherein ye disputed." 7:157 (Y. Ali) "Those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper." 65:7 (Y. Ali) Let the man of means spend according to his means: and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty, Allah will soon grant relief. 15:2 (Y. Ali) Again and again will those who disbelieve, wish that they had bowed (to Allah's will) in Islam. 16:31 (Y. Ali) Gardens of Eternity which they will enter: beneath them flow (pleasant) rivers: they will have therein all that they wish: thus doth Allah reward the righteous,128

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ways which are in the Quran as part of our 'human experience', which includes practice of the righteousness or the beauty as granted and understood in terms of characteristics of the Eternal truth; the revealed names of God, or as the characteristics of goodness. To be compassionate, forgiving, kind, merciful, beneficent, Tabaraq130, are non exhaustively Gods characteristics, to quote a few from the Quran. Intention, to the same effect, leads god to grace us by practicing these131 through us. This is also what it means to be vice-regent of God132. This is what means to be a Muslim. This is also to follow the Prophetic path133. This may hold key to an understanding of tawheed as oneness or unity with God. The intention is also relevant for our purposes for without intention (i.e. without the mental or conscious understanding and positive tendency towards), it is irrelevant how or what exists or be134. It puts out that hence that one is muslim when one is in the state of Islam, rather than just the layman understanding / practice of denoting the word muslim as to name a boxed religious doctrine135. Emanation of God136 and also feeling His presence are illimitable in the infiniteness of creation137. To war against diversity from a subjective standpoint is hence to war god138. Oppression is
2:185 (Y. Ali) Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful. 130 55:78 (Ever) Blessed be the name of thy Lord, full of Majesty, Bounty and Honour.
131 132 133

Gods characteristics or names This is also to be muslim or in Islam The Prophetic Way is this shariat or the path (the shariat and Prophetic way are same things),

which is the same one and what follows is: 2:285 (Y. Ali) The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His apostles. "We make no distinction (they say) between one and another of His apostles." And they say: "We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys." 17:15 (Y. Ali) Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an apostle (to give warning). 134 For at this point as well as previously, you may as well stop reading this if you are still in denial of your understanding / consciousness / ability to experience life. 135 To put any restriction in terms of content in religion is to put a restriction on God, for also it would be to claim the self as having gained all wisdom (which is Gods characteristic) since each of our knowledge is limited but God is infinite. To describe how the content is illimitable is to draw parallels to humans legal processes in terms of content and procedure; where God is One is a limit, this is not to content. This may also be understood as that it is the way of life, where governance of each, any and every affair is determined by practice of Religion of truth or Islam and hence nothing is beyond its 'scope'. As even though creation is part of truth, it is no less true how God relates to His creation; by dealing with it through God's nature. 136 i.e. knowledge of presence to (a) creation 137 This is extensional from ibn al Arbis insight in Naqshalfusus under Adam into how the right of each of Gods infinite character demands its emanation within creation and hence as its Creator, creation although has a beginning and an end, is infinite. 138 2:191 (Y. Ali) And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith. 2:193 (Y. Ali) And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah. but if they cease, Let there be no hostility except to those who practise oppression.

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perhaps the only scenario a believer may carry out any violent form of strife139. Jihad; primarily means strife in the cause of religion or following Shariat, but has been exploited, as a word or term that has come to be paralleled with an ideologically manufactured oppressive regime. This is not the truth140. Organized forms such as under sectarian lines, etc. i.e. in any form divisionary other than in context and on lines of truth141, are illusory. As the only division is between truth and falsehood in context of religion141, it is the believers in truth and the others that are divisible in terms of religion, or Islam, or truth142. God knows whether this criteria of minimal belief143 is the basis to
2:217 (Y. Ali) They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. 8:25 (Y. Ali) And fear tumult or oppression, which affecteth not in particular (only) those of you who do wrong: and know that Allah is strict in punishment. 8:39 (Y. Ali) And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do. 8:73 (Y. Ali) The Unbelievers are protectors, one of another: Unless ye do this, (protect each other), there would be tumult and oppression on earth, and great mischief. 10:85 (Y. Ali) They said: "In Allah do we put our trust. Our Lord! make us not a trial for those who practise oppression; 16:41 (Y. Ali) To those who leave their homes in the cause of Allah, after suffering oppression,- We will assuredly give a goodly home in this world; but truly the reward of the Hereafter will be greater. If they only realised (this)! 29:10 (Y. Ali) Then there are among men such as say, "We believe in Allah.; but when they suffer affliction in (the cause of) Allah, they treat men's oppression as if it were the Wrath of Allah. And if help comes (to thee) from thy Lord, they are sure to say, "We have (always) been with you!" Does not Allah know best all that is in the hearts of all creation? 30.30 YUSUFALI: So set thou thy face steadily and truly to the Faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not. PICKTHAL: So set thy purpose (O Muhammad) for religion as a man by nature upright - the nature (framed) of Allah, in which He hath created man. There is no altering (the laws of) Allah's creation. That is the right religion, but most men know not SHAKIR: Then set your face upright for religion in the right state-- the nature made by Allah in which He has made men; there is no altering of Allah's creation; that is the right religion, but most people do not know-139 Jihad; this is not to say it is the only allowance to practice violence, but it is THE one 140 One need only read (IQRA); understand / witness Haq 141 The verse following Ayat al Kursi states (and Ill include ayat ul kursi as special reference or say guest appearance: 2:255. Allah. There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). 2:256. Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. 142 This be extensional to the idea of inclusiveness of persons who are in todays terms referred as any of the monotheistic (non-pantheistic; who believe creation is one and it is god) faith, including those called jews, christians, muslims, sabians, etc. This may also mean an individual is a muslim when he is practicing any good deed after being a believer which is satisfied when he intends a good deed or even accepts truth. However, in terms of the minimum of Momin, Wahadaniat or the Oneness of God is reasonably the basic or minimal criteria.

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be called a Muslim (that of prescribing to Islam by religion; i.e. by practicing it) or that the people referred to and I do not hold witness that the term generally understood as Muslims are truly ones whom Allah accepts as Muslims144; i.e. the fact that we call ourselves Muslims does not mean that we are Muslims, given that the proper identification of a Muslim is when the act of submission is being carried out by a person, a being, an entity, an event, or even by existence itself. Since God is the one to speak and judge in Truth, it is His alone right to identify the same. Further, as this is also dependant on the intention of the person concerned, God is the one who has the Truth to that matter. So, calling such nation states as Islamic is somewhat inaccurate in my consideration as the idea / concept of the same within the definitions of truth as understood in terms of this essay, leads to absolute sovereignty of God rather than division into nation states, or being divided by other doctrines such as race, gender, sex, education, family, sects, etc.145, other than on grounds of our common truth. God is alone the one to bestow or prescribe any rank, whereas our political or social titles are only symbolic within the human domain and not that of Reality146. The Quran itself holds right / stature as The Truth147 and when read, leads to an outcome of understanding and also (knowledge of) belief / Truth / Wisdom148 this also means that the Quran necessarily has wisdom in it; but that since by itself the Quran stands as The Truth, this light has to shine through a believer as wisdom and thence practice of this leads to emanation of what is Muslim (practice of good through any entity by God, but through that entity149). Interpretations (understanding) of this definition/revelation by God (i.e. of the Truth / Quran) are significant practiced150 occurence151, in numerous writings, literature, dialogue, etc., yet reason submits that the Lord (owner) of complete and all knowledge is God alone; as also source.

2:62. Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. 143 that of just belief and not pursuant practice 144 consideration given to Madudi and agreed that all is Muslim; as by Gods will all or any that exist 145 2:213 (Y. Ali) Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight. 146 Knowledge of God; in multiple meaning and context 147 as the word of God and also so is the claim of the Quran 13:1 (Y. Ali) A.L.M.R. These are the signs (or verses) of the book: that which hath been revealed unto thee from thy Lord is the truth; but most men believe not. 10:1 (Y. Ali) (8) A.L.R. These are the ayats of the book of wisdom. 148 it takes a reader to read the Quran, which is a depiction of where the human spirit finds its common term with God and understands Truth 149 This also since all is in submission to God under His majesty and supreme glory 11:7 (Y. Ali) He it is Who created the heavens and the earth in six Days - and His throne was over the waters - that He might try you, which of you is best in conduct. But if thou wert to say to them, "Ye shall indeed be raised up after death", the Unbelievers would be sure to say, "This is nothing but obvious sorcery!" 150 mashAllah = Whatever Allah wills 151 God has the truth to the numbers; statistics as to proportion, quality, etc. as also: 19:94 (Y. Ali) He does take an account of them (all), and hath numbered them (all) exactly.

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To narrate again152, what constitute the concept referred to by the word Religion are both this belief and the practice pursuant to the same belief; but by understanding it meaning Arabic, it also means Islam or as may be taken to following Gods guidance by submitting to it (as Truth) and as a means and ends to achieve peace. Though the word deen also may be related to the word religion in the English language, yet deen specifically means to precepts of the Qurans definition of this (singular) 'religion'; where pairs make a whole153. Of all stated of the Wisdom, Truth, Knowledge, Belief and even Thoughts of the honorable apostle who brought this message, the characteristic of Saadiq (honest / trustworthy) is the one referred to in any first instance, as well with the mention of the event on the mount when he asked the Arabs if they would believe him if he said there was an army coming from the other side of it154.
As to better an insight Where pairs may exist within pairs, and but not just in forms of opposites but as complimentary, it should also be considered whether the vantage point to consideration of these existing pairs is inward or outward 36:36 (Y. Ali) Glory to Allah, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge. 43:12 (Y. Ali) That has created pairs in all things, and has made for you ships and cattle on which ye ride, 51:49 (Y. Ali) And of every thing We have created pairs: That ye may receive instruction. 53:45 (Y. Ali) That He did create in pairs,- male and female, 78:8 (Y. Ali) And (have We not) created you in pairs, Deen e Haq ~ deen al Islam 154 Reported traditions, narrations or events from Prophet Muhammad pbuhs life are also used, yet not as extensively herein. Sunnah means 'traditions', necessarily meaning precedence set by someone, in our case and context, it is referred to as undertaking of the Prophet as performances of his rites in religion; subjective application of Deen e Haq; the example for Mankind. I do not consider this as any loss of regard on my part for the Prophet; rather it is as I envision the Khatm e Nabian to expect from me. Firstly since the Quran itself is the definition and message (encapsulates the spirit of Muhammad pbuh and hence provides the purest vision of the Prophet as and in truth) and I have not yet needed much to go outside all that it covers (which is everything eventually) and second, as I consider his (pbuhs) advice to me is to remember God (Islam); that I should rather dedicate my time to God than the Prophets. 41:37 (Y. Ali) Among His Signs are the Night and the Day, and the Sun and the Moon. adore not the sun and the moon, but adore Allah, Who created them, if it is Him ye wish to serve. It is of another consequence that God, in His infinite compassion, leads to much consideration of the righteous as there is much wealth of knowledge which God has practiced through them, as the case with the Quran. I find grounds for this also in the Quran; as God asked the believers to leave the Prophet alone, 33:53 (Y. Ali) O ye who believe! Enter not the Prophet's houses,- until leave is given you,- for a meal, (and then) not (so early as) to wait for its preparation: but when ye are invited, enter; and when ye have taken your meal, disperse, without seeking familiar talk. Such (behaviour) annoys the Prophet: he is ashamed to dismiss you, but Allah is not ashamed (to tell you) the truth. And when ye ask (his ladies) for anything ye want, ask them from before a screen: that makes for greater purity for your hearts and for theirs. Nor is it right for you that ye should annoy Allah's Messenger, or that ye should marry his widows after him at any time. Truly such a thing is in Allah's sight an enormity. this depicts to me a context of the message of al humdu li Allah. I also consider the practice of quoting traditions being ascribed to Muhammad pbuh without absolute certainty and perfection of speech (also description) to claim of such truth as it unfolded over 1400 years ago an imperfect adventure, which likely becomes a misadventure, as may be true of the muslim history over the same era in shape and form of multiplicity of organized religious doctrines; whereas the Quran is the single text we share and an understanding of the same is essentially the closest to purity we may hope to achieve, rather fulfill our duty towards yet. As also to address the practice of praying to others than God, 2:154. And say not of those who are slain in the way of Allah. "They are dead." Nay, they are living, though ye perceive (it) not. 17:56. Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them."
153 152

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This is also parallel with what religion should properly be connoted rather than idea of equating beliefs as definitive of concept such that is understood to be religion; as it is a system of understanding and practice within us all that is religion. In this sense too, not to believe in God or be unsure / indifferent about it is a belief (but not belief in Truth since this is what religion is155 - or is the requisite of religion of truth) and behaviour is pursuant to the realizations within each entity with conscious self156. The understanding and practice of the same may differ amongst us, yet it is this singular concept or entity that is present in each of us. The presence of this same entity is what is to be referred to as the unity between us or our common term in this regard; in this sense hence, there is only one entity (or entity as an event) that be deemed religion. On the note of morality or as to what constitutes 'righteousness', there is an obvious debate to the difference stretching from social to religious, and on many other fronts. The author views that there are certain acts held as bad, some as good, across all human society, as well as the grey area, which is due to the lack of completeness of our knowledge as human beings or which may be for reasons such as for our differing norms or circumstances. Though these norms may be different in practice, yet it be reasonably seen how the principles of legal systems prescribe to reason as the form of validity i.e. as courts give 'reasoned judgments'. This is also so in the case of authoritarian rule, where reason may arise as threat of sanctions157. There is thence a right (or reason) to (even violently) strife against such oppression158. God is the sovereign and the absoluteness of His governance carries its weight in Gods character, as god; His guidance is the Truth. Governance and upholding of the 'rights of God' are under His authority and prima fasciae men do not have the right to 'enforce' the same. Rights of mankind are enforceable though they are also as rights of God159, yet these are enforceable by Mankind as mankinds rights are also being infringed when such may occur. It is both the belief and practice in and of (also as a goal or with a strife towards) Peace / Acceptance / Submission and/through Reason / Rationality / Truth (al Islam and al Haq) or vice versa that constitute religion; Islam (peace through and of submission) and Haq (Deen e Haq; truth, reason,
17:57. Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of. 35:22 (Y. Ali) Nor are alike those that are living and those that are dead. Allah can make any that He wills to hear; but thou canst not make those to hear who are (buried) in graves. 60:13 (Y. Ali) O ye who believe! Turn not (for friendship) to people on whom is the Wrath of Allah, of the Hereafter they are already in despair, just as the Unbelievers are in despair about those (buried) in graves. 155 In this way, one who does not know of knowledge, is like the dead 156 To believe in something but not practice is not depictive of the belief; i.e. if someone does believe in something but does not practice it, they have misunderstood the truth, for if they understood the truth, they would practice it as that is in their own best interest. To believe and not to practice is a lower form of imperfect / insufficient understanding as well. 157 this does not mean authoritarian form of governance is valid, but that even under dictatorial rules, the governor has (even at least their own means and goals) reason to any acts 158 where any suffers harm through governance of another including but not necessarily limited to their

rights
159

as Gods creation

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right). Seen in context, the goal of peace is achieved through truth; that is religion; and no other religion will be accepted by God, as given in the Quran160. My attempt is to give an idea161, but of course the Quran tunes our understanding properly as it is done by the word of our Creator162. It is also a reason to try and get an understanding of the Quran as essential to truly engage with this piece. Since my understanding is imperfect as 'determined' by my nature, this should not be difficult to contradict holistically, yet may have such glimpses of truth that are undeniable163; as this is not the case with the Truth itself, or the word of God164, however, the knowledge, Truth, or possible wisdom herein, is the same One Truth of us all including God (from our perception)165. That Shariat (or paths to God that have been defined by God or laws of existence to do with nature or mankind - commented upon elsewhere with law) in the historical context have come forth over generations through humans (prophets) for specific societies for specific times, and have all been of such a nature that require certain acts in order to 'submit' to God (accept the righteous way that He teaches of Islam and haq); acts which have often
The text and subjective application through understanding by the intent reader 3:85 (Y. Ali) If anyone desires a religion other than Islam (submission to Allah., never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good). 161 And to quite an extent to initiate a reader as to read (understand) what we experience as truth and hence towards understanding; initiate through/to IQRA; Quran 162 Taking example of Muslims lives, 6:90 (Y. Ali) Those were the (prophets) who received Allah's guidance: Copy the guidance they received; Say: "No reward for this do I ask of you: This is no less than a message for the nations." 10:72 (Y. Ali) "But if ye turn back, (consider): no reward have I asked of you: my reward is only due from Allah, and I have been commanded to be of those who submit to Allah's will (in Islam)." 11:29 (Y. Ali) "And O my people! I ask you for no wealth in return: my reward is from none but Allah. But I will not drive away (in contempt) those who believe: for verily they are to meet their Lord, and ye I see are the ignorant ones! 11:51 (Y. Ali) "O my people! I ask of you no reward for this (Message). My reward is from none but Him who created me: Will ye not then understand? 12:104 (Y. Ali) And no reward dost thou ask of them for this: it is no less than a message for all creatures. 25:57 (Y. Ali) Say: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Lord." 26:109 (Y. Ali) "No reward do I ask of you for it: my reward is only from the Lord of the Worlds: 26:127 (Y. Ali) "No reward do I ask of you for it: my reward is only from the Lord of the Worlds. 26:145 (Y. Ali) "No reward do I ask of you for it: my reward is only from the Lord of the Worlds. 26:164 (Y. Ali) "No reward do I ask of you for it: my reward is only from the lord of the Worlds. 26:180 (Y. Ali) "No reward do I ask of you for it: my reward is only from the Lord of the Worlds. 34:47 (Y. Ali) Say: "No reward do I ask of you: it is (all) in your interest: my reward is only due from Allah. And He is witness to all things." 36:21 (Y. Ali) "Obey those who ask no reward of you (for themselves), and who have themselves received Guidance. 38:86 (Y. Ali) Say: "No reward do I ask of you for this (Qur'an), nor am I a pretender. 42:23 (Y. Ali) That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: "No reward do I ask of you for this except the love of those near of kin." And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is OftForgiving, Most Ready to appreciate (service). 52:40 (Y. Ali) Or is it that thou dost ask for a reward, so that they are burdened with a load of debt 68:46 (Y. Ali) Or is it that thou dost ask them for a reward, so that they are burdened with a load of debt?163 As maybe the wise fool scenario 164 In terms of revelation, both as words and as entities or events or creation as becoming from word. 165 And hence is also why wisdom may seem as a foolish postulation for the absurdity of its apparentness, yet being hidden or unnoticed in usual terms at any time and any person(s)
160

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taken shape in form of norms (general practices in society) as also further being either entrenched or revoked or qualified166. Shariat (that has its aim to achieve peace through truth or reason) is the one each prophet was given (to teach) at their time, and but considering their relevant nature such as the times, society, understanding, needs, environment, etc. In any case, an order of rules or law167 is hence set up. An interpretation is a 'rational168' understanding of the meaning of a given entity, event, existence, etc. It is closely related to understanding as meanings are to a word. We use words with specific meaning to denote something, such as names are used to specify character or cumulative of all characteristics. Word is not necessarily in the form of typographical form. It is rational. Though in daily terms, the word interpretation in presented context is referred to an understanding or even translation of texts, yet, word 'in Truth'169 (word of God and hence to do with existence) includes the factual (in some but not all cases the coming into being of) existence (or coming into being as God says to Be and it is170) of an event, existence itself or any entity. This does not mean that if we say something to be, it is, but the idea of words should include understanding the truth that one, God, at His will, intends, says, and it exists, and second, that He may practice such through any (and hence may seem like our individual doing)171. This may hold a possible insight into the prophets lives. This is not a qualification through organized education or training, but has at least once happened in a cave to an unlettered 'prophet' (human). To understand Gods word, is also to understand what it means for God to say it to be. Attention is brought at this point towards diagrams attached at the end of this piece by Ali Jalal Hussini an Iraqi during the 'occupation time' i.e. Occupation of Iraq, as well as the symbol of the cube following a certain pattern172. A further explanation of the same is not possible here by this humble explorer173.
as also 30:30 As act and prescription to a given course and discussed further later as act of governance of inherent actualized rights in the cause of peace and equity with consideration to justice. 168 Rationalization and reason are also synonymous and seek to follow a set course through a given direction i.e. in our case, understanding develops by systematically or methodologically formulating, processing, etc. of given facts or information and hence deriving further meanings from given raw material of facts, postulations, etc. to better understand the object of study 169 'In truth' or truth is simple and better not to complicate such concepts / entities; for example, in these terms, truth is the fact that in these terms, truth is the fact that all these physical matter exists, also that this is not the complete definition of existence or also the simplistic idea of truth as it 'emanates' e.g. you are reading this word, is truth. This is further explored, incl. in terms of human existence. 170 19:35 (Y. Ali) it is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! when He determines a matter, He only says to it, "Be", and it is. 40:68 (Y. Ali) it is He Who gives Life and Death; and when He decides upon an affair, He says to it, "Be", and it is 171 This right may be granted in form of vice-regency, to whom God pleases. 172 Star of David or Stella Octugula 173 but it is also noted that 15:87 (Y. Ali) And We have bestowed upon thee the Seven Oft-repeated (verses) and the Grand Qur'an. - the seven oft-repeated verses have been traditionally (mostly / usually) been interpreted as meaning Surah Fateha (Surah No. 1); which has BismiAllah al-Rahman al-Raheem as its first verse. Surah 1. The Opening 1. In the name of Allah, Most Gracious, Most Merciful. 2. Praise be to Allah, the Cherisher and Sustainer of the worlds;
167 166

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The Kabbah is not God, neither is it definitively the house where God rests; where in fact alone God is Rubb174 or to that effect, but is a symbol

3. Most Gracious, Most Merciful; 4. Master of the Day of Judgment. 5. Thee do we worship, and Thine aid we seek. 6. Show us the straight way, 7. The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray. 174 Refer to part of ayat ul kursi (as given in footnote 141) where no slumber or sleep may seize God, God does not need to rest, and Rubb means Sustainer, rather, 10:3 (Y. Ali) Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the throne (of authority), regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition? 11:7 (Y. Ali) He it is Who created the heavens and the earth in six Days - and His Throne was over the waters - that He might try you, which of you is best in conduct. But if thou wert to say to them, "Ye shall indeed be raised up after death", the Unbelievers would be sure to say, "This is nothing but obvious sorcery!" 2:107 (Y. Ali) Knowest thou not that to Allah belongeth the dominion of the heavens and the earth? And besides Him ye have neither patron nor helper. 3:189 (Y. Ali) To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things. 5:17 (Y. Ali) In blasphemy indeed are those that say that Allah is Christ the son of Mary. Say: "Who then hath the least power against Allah, if His will were to destroy Christ the son of Mary, his mother, and all every - one that is on the earth? For to Allah belongeth the dominion of the heavens and the earth, and all that is between. He createth what He pleaseth. For Allah hath power over all things." 5:18 (Y. Ali) (Both) the Jews and the Christians say: "We are sons of Allah, and his beloved." Say: "Why then doth He punish you for your sins? Nay, ye are but men,- of the men he hath created: He forgiveth whom He pleaseth, and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth, and all that is between: and unto Him is the final goal (of all)" 5:40 (Y. Ali) Knowest thou not that to Allah (alone) belongeth the dominion of the heavens and the earth? He punisheth whom He pleaseth, and He forgiveth whom He pleaseth: and Allah hath power over all things. 5:120 (Y. Ali) To Allah doth belong the dominion of the heavens and the earth, and all that is therein, and it is He Who hath power over all things. 6:73 (Y. Ali) It is He who created the heavens and the earth in true (proportions): the day He saith, "Be," behold! it is. His word is the truth. His will be the dominion the day the trumpet will be blown. He knoweth the unseen as well as that which is open. For He is the Wise, well acquainted (with all things). 9:116 (Y. Ali) Unto Allah belongeth the dominion of the heavens and the earth. He giveth life and He taketh it. Except for Him ye have no protector nor helper. 13:2 (Y. Ali) Allah is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne (of authority); He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord. 17:111 (Y. Ali) Say: "Praise be to Allah, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!" 24:42 (Y. Ali) Yea, to Allah belongs the dominion of the heavens and the earth; and to Allah is the final goal (of all). 25:2 (Y. Ali) He to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions. 25:54 (Y. Ali) It is He Who has created man from water: then has He established relationships of lineage and marriage: for thy Lord has power (over all things). 32:4 (Y. Ali) It is Allah Who has created the heavens and the earth, and all between them, in six Days, and is firmly established on the throne (of Authority): ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition? 40:7 (Y. Ali) Those who sustain the throne (of Allah. and those around it Sing Glory and Praise to their Lord; believe in Him; and implore Forgiveness for those who believe: "Our Lord! Thy Reach is over all things, in Mercy and Knowledge. Forgive, then, those who turn in Repentance, and follow Thy Path; and preserve them from the Penalty of the Blazing Fire!

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that we may bow towards as a sign to submission to God. God is nearer to us than our jugular vein175. A note should also be made here of the mention of the oft-repeated verses, and that you should open the Quran and check the FIRST numbered verse of Surah Fateha as Bismillah Ar Rahman Ar Raheem176.

40:15 (Y. Ali) Raised high above ranks (or degrees), (He is) the Lord of the throne (of Authority): by His Command doth He send the Spirit (of inspiration) to any of His servants he pleases, that it may warn (men) of the Day of Mutual Meeting 43:82 (Y. Ali) Glory to the Lord of the heavens and the earth, the Lord of the throne (of Authority)! (He is free) from the things they attribute (to him)! 57:4 (Y. Ali) He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the throne (of Authority). He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do. 69:17 (Y. Ali) And the angels will be on its sides, and eight will, that Day, bear the throne of thy Lord above them. 175 50:16 (Y. Ali) It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. 176 It is to be understood that the preservation and presentation of the Word of God is something undertaken by God and not only as a human venture. Further, the indexing / numbering sequence is firstly equated to the messenger / prophet's guidance to the same in the preserved order and secondly, is by the Will of God.

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You need not burn yourself like an oven, need not inflame your bones. Why torture your poor limbs? Behold the Beloved in your own heart."
Nanak Shah

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EXPLORING THE NEW WORLD Guide: Shariat, Practice: Law, Destination: al-Islam Shariat Law Justice Since the revelation of God is the Truth in both quantitative and qualitative terms177, the clarity given to the interpreter, who is meant to do so (first were Prophets, now the idea of Imams, also as scholars and leaders or even especially a 'Momin'), is able to derive Wisdom from it to aid on his path of vice-regency (including in terms of rights and duties). All wisdom mankind has, has been bestowed upon us; to follow with the Quran178. The wisdom of Muhammad p.b.u.h. is the understanding granted to him (undoubtedly among the highest level, if not the, ever granted) from revelation179. And who will encompass aught of His knowledge unless He permits. Without any knowledge, there is no wisdom. Gods perfection of knowledge is evident to His characteristic of the all wise and vice versa180. Since religion does not change, but our understanding of the same gets developed (evolves) as we go through life, it is hence acceptable to reason out better ways to understand and practice the same181, where this is also through wisdom. This means that for us, or our perception or conscious acknowledgment / awareness, religion is also evolving in this linear and serial time182. Since God is the evolver183, we must as part of this path, learn to trust Him in order to consciously or intentionally (intently) practice religion. Given that this Understanding of religion is true, then this is minimal necessary understanding of religion in order to be a believer when this is understood. As discussed, by nature of it, religion is the same unique entity common to each of us, yet, and also because it is us to which this concept is attached as living creatures / creation, it is constantly changing. This also means that this necessarily involves interpretation and application (as belief

This is (to teach) he infinite nature of truth, hence like the 7 chords or 7 basic colors may make an infinite number of combined yet diverse entities, there is an infinite space (within good and God) for a human to maneuver or explore. This is an inherent blessing by God. Also, revelation is by God's word; 'says it to be and it is'. Men of God, including Muhammad and in fact all is word of God; hence it is, it exists, in truth. We exist in truth; we exist as truth. 3:45 (Y. Ali) Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah. 178 As also through reading of truth 179 As also the preserved word in its original form is only the message through Muhammad pbuh as considered by the generality of human populace, as even any media even refers to Muhammad as Prophet Muhammad. 180 15:25 (Y. Ali) Assuredly it is thy Lord Who will gather them together: for He is perfect in Wisdom and knowledge. 181 As with a better intention, or purity, or care to the act itself, etc. 182 As the term used by Muhammad Iqbal in his book Reconstruction of religious thought in Islam. 183 3:110 (Y. Ali) Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors. 59:24 (Y. Ali) He is Allah, the Creator, the evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise.

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and practice) of the same in a continuous process for any, each and every one of us. It was We who created man, and We know what dark suggestions his soul makes to him; for We are nearer to him than (his) jugular vein (50:16) The khatm of Prophet hood184 sets out the outlines for realization of such a system on the 'global' scale, as having the major principles set in a (the) Book185 and giving the principles to adjudicate matters by deliberation through application of (non-exhaustively) the principles of equity186 as well as validity of rules through application of the Quran, reason, and consideration to standing norms of each society187. The idea of new knowledge is one of growing proportions 'eternally' considering infiniteness of knowledge. The message Muhammad p.b.u.h. brought from God instructs to this constant of change; where knowledge is possibly granted to the infinite. Interpretation is allowed by God to whom He pleases, and does not have to come through any standardized method different societies evolve for themselves, for example through rules and regulation of clergy. This is also to granting of knowledge about what may be related as scientific knowledge in terms of present world linguistics. Only those will touch it that comes to it with a pure heart. Otherwise try as one may by force; it will not be understood, unless God wills it to BE. Prayer to God holds key to this form of tawheed. This also relates to the blessing of Imamate (from God)188. This is to say that only clergy may not be qualified to interpret the text rather simply that God bestows His favour (unveils truth) unto any He pleases189. Such has in fact been the strife of Isa
2:151 (Y. Ali) A similar (favour have ye already received) in that We have sent among you an Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge. 185 And more importantly this view of existence as truth and intention 186 Determined and based on the law of equality 2:178 (Y. Ali) O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty. 2:179 (Y. Ali) In the law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves. 2:194 (Y. Ali) The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves. 187 That are not in derogation to truth, hence have not been proved absolutely false or harmful to society 29:61 (Y. Ali) If indeed thou ask them who has created the heavens and the earth and subjected the sun and the moon (to his law), they will certainly reply, "(Allah)". How are they then deluded away (from the truth)? 30:30 (Y. Ali) So set thou thy face steadily and truly to the Faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah; that is the standard Religion, but most among mankind understand not. 188 5:48 (Y. Ali) To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah. it is He that will show you the truth of the matters in which ye dispute; 189 Take example of the Khatm e Nabiyeen Prophet Muhammad pbuh did not know how to read or write at the time Gabraeil came to him in at Hira, and as his life is the example set for us, any ideology that holds clergy as necessary or essential part of religion, is false if not inaccurate. The unlettered prophet
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p.b.u.h. (Jesus) who stood up against the then clergy in Jerusalem, as well of Muhammad p.b.u.h., who came with truth to the poets. The setup of a clerical topology is also connected to the trap of falling into standardized ritualistic behaviour with repetition and a diminishing understanding of the same acts; which are necessarily 'symbolic'190, and not just as a physical exercise. As this lacks 'understanding', i.e. through lack of 'reasoned' thoughts, beliefs, knowledge and wisdom - also mixing them up in places, such behaviour should be more properly identified as rituals or cultural effects, as customs rather than religion. The fact that the Quran is in the form of a book (in written, hence preserved as well as the fact that this guidance is in a typographical form) is to be explored for this is the chosen method by which God has communicated definitively as also highlighted, even revealing / bestowing the first word as one that connotes Reading191 (and also extended to cover the idea of proclamation, which is the word as discussed) - which also involves understanding and visualizing (conceptualization) and may be extended to emanation in form of the pursuant practice. This is hence not limited to reading the Quran, but is the primary focus as symbol of truth. To follow the wisdom, is to follow the understanding derived from the principles in the word. The miracle of the Quran is also in its multiple meanings, which themselves stand as Truth. This gives an insight into the relatedness of hearing and understanding, as there is the correlation between sight and observing. This hence also extends to practice of such as emanation of Islam. The idea of free will and fate is laid out being coined one as opposing the other. This is rather inaccurate as there is only the singular existence (that is of truth / true). To understand such scheme of things, the starting point is that realization that God knows all. All is in the knowledge of God and God gives knowledge to whomever He pleases. A revelation means there is realization as to existence of the idea of any entity (or that which is not nonexistent) unto one that is not aware of that entity or even any idea of existence of the same. The fact that we are not privy to all knowledge (and all knowledge is of God) gives us certain limitedness. As to what is revealed in these terms as instead of an understanding as to why this limitedness exists. We do not know (with accuracy / certainty) fate in terms of what is to unfold at a future point in time. In the subjective view of a limited being, this uncertainty leads to perception of possibilities of entities, events or even existence. Since truth is one, whatever unfolds in time is one, apart from multiple subjective understanding and relations. Also for our religious force, we are able to be part of the creative process192. Our limited self (in terms of knowledge and
is noted as saying 'I do not know how to read' to Gabriel, until Gabriel said to 'Read in the name of your Lord..'; this is the connotation of 'BismiAllah'. 190 22:32 (Y. Ali) Such (is his state): and whoever holds in honour the symbols of Allah, (in the sacrifice of animals), such (honour) should come truly from piety of heart. 22:37 (Y. Ali) It is not their meat nor their blood, that reaches Allah. it is your piety that reaches Him: He has thus made them subject to you, that ye may glorify Allah for His Guidance to you and proclaim the good news to all who do right. 191 96:1. Proclaim! (or read!) in the name of thy Lord and Cherisher, Who created96:2. Created man, out of a (mere) clot of congealed blood: 96:3. Proclaim! And thy Lord is Most Bountiful,96:4. He Who taught (the use of) the pen,96:5. Taught man that which he knew not. 192 Vice-regency of God; neither necessarily limited nor illimitable (absolute)

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here also in terms of our physical, mental and other limits) gives us certain power using this religious force, which may measure from just existing in a coma to making a reformatory or revolutionary difference to existence. The more relevant prescription of subjective application of truth and practicing governance of rights (or of the choices availed to each) is relatable in terms of 'honesty' (Ameen and Saa'diq). Within this present limitedness, we are tried by various means and methods as also to the opportunity available. This trial is primarily to reveal the intention (and hence its own nature) of the limited being (to itself) that considers itself open to choose for the reason that it does not know (all) and also as different subjective concepts have formed the 'whole' of the being's perception or understanding or 'knowledge self'. If and when we know all, we have no choice193, and we have returned to God194. Since this state (of being all knowing) is (almost) impossible to 'achieve' for us, the defining state of determining the state of Islam seems not to rest with the wholesome wealth of knowledge, but with the righteousness of intention and act (as positive negation to harm) in subjective terms (following from preceding understanding of prescription of truth as honest (Saa'diq / Ameen) as also practicing righteous behaviour (with consideration to the relevant knowledge of the limited being and other limits). This is also how creation is subject to Man. Man has to accept his place in existence to be given this status195. To gain (apart from specific grant by Gods will196) any knowledge or wisdom, a goal should be set; for knowledge gained by 'accident197' is not the only form. This is to say that to seek something without knowing what one seeks, is (not necessarily but potentially) to stray. Our goal within this social and religious context is one to achieve peace198, and this is only possible by the instructions of our Creator (or path of 'truth'). This goal (towards perfection) and by religion (i.e. belief and pursuant practice; that of attaining the goal through practicing truth for peace) is to be considered as a knit rope199. This is an acceptable means and ends as 'reason' would allow; for humans are not just to survive, but to live and serve God which includes practicing righteousness with special emphasis to practicing 'rights' (and pursuant duties) as duties. This hence, is deen al Islam; the religion path, and also in this context then the Shariat200 since that is involved in the belief and thence determination of pursuant practice where Imaan is (this belief) of/in 'Haq'. By reason hence, Recognizing and Witnessing the Quran is the stepping (mile) stone. Since religion is 'created' by God, it is why it is His; and so is of course any creation. Though religion is the one that is and is of Truth or reason, like (two sides of a coin, it too has its contextual pair; Deen e Haq
As truth is one, the choice to be made with consideration to all knowledge would be one definitive realized course of action as haq (truth, right, reason) 194 as this is the only being or state of what is to be considered 'Reality' 195 Which is not as much a positive strife on ones own part as a blessing at the discretion and will of the Creator, the Evolver 196 God is whom always grants right to any and all knowledge, yet here is meant that knowledge which the man does not initiate to pursue by choice, rather is granted for necessity or purpose known to God 197 accident meaning without meaning to or specific intent towards 198 The goal is to Allah; this may be deemed wider than just al Islam, but one goal 199 This is also extensional to ibn al Arbis postulation of the rope in context of revelation and Prophetic way 200 where shari'at is the 'determined right through reason' (Haq)
193

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and deen al Islam. Without the Shariat (of Haq), it is impossible (inaccurate) to end up on the Shariat of Islam. Without seeking and practicing truth/reason/right, we will not achieve submission to God/peace. Repeated usage of interconnected interrelated terms depicts an example of the interrelatedness and multiple meanings of the Quran as well as Reality, as describes it as Truth i.e. entities (and their 'concepts' within us) such as Haq, Deen, Allah, etc. Perhaps a parallel to religion is what has been adopted and applied with the idea of nation states under the label of law through terms of/in politics in recent history. Further, the idea of the 'right' of any one particular truth as equal in its 'right of/in existence' to any or all other truth is depicted in the concept of a nation state as being equal in terms of defined rights of individual as same as of the 'state' as a whole (where it may be defined to consist of the population, geography, unified governance, etc.). This is in return validated through how the individual of the state has equal rights to any other individual in the state, all individuals having equal rights and each has equal rights; the state has equality to the individual that is part of it201. This is the as parallel to the idea of equality in the vision of God within religion for each of us every child is born pure202 and is equal to any other. Hence, the exploration of reason, idea and/or basis of Shariat is to be further carried out as a real characteristic of the individual and society203. The idea of Shariat is necessarily that of practice of prescription according to the defined course. This defined course or method is the Shariat204. It is the body that is also the law205. Basically, Shariat be set by God, as God is the only law giver206. This Shariat is Islam; considering discussion above of these terms. This also means to submit to Gods will in order to achieve peace. The goal is Peace207. It is the intention that is determinable or definitive of our actions as far as religion is concerned208. It is hence peace and truth or reason; that both are the means and ends. It is postulated that the criteria for determining this Shariat (what to do in any given situation) is hence the most reasonable thing to do in a given

as also the state is necessarily and basically defined by 'nation' i.e. the individuals Purity is here basically to mean by the 'Will of God', as well as negation of negative (mal) 203 Development of such parallel shows the importance of the same; as these already exist in fact, their necessity to creation is such that God has created them for a definite purpose, and where such is lacked (for example by means of lack of or misunderstanding), the society creates a fiction in order to fulfill its requirements to function. 204 Note word and emanation may be / are correlated in terms of God says it to 'be' and since shari'at is from God. 205 Consider law as emanation of shariat. Shariat is the defined path (methodology) that determines the law (reasoned act of governance carried out which is the emanation pursuant to an understanding of truth); as also in humans' practice (religion). 206 To say that shariat is evolving is from the subjective perspective, in the sense that over time, what is lawful may be unlawful depending on where we stand within time with the resources, practices, and especially our intention and body of knowledge, wisdom, etc. (understanding). Shariat itself as the concept of intentionally doing good by understanding and reason or truth (with the knowledge and wisdom). Gods shariat always be the same, yet as 'we' tread the narrow path of knowledge, our (Mankinds) application of shariat (as law) may be different from one period in time to another (depending on our relative knowledge). 207 Al Islam; Allah 208 2:225 (Y. Ali) Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing.
202

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situation209. Since this reasonableness is encompassed by the Truth of God (Reality), as the all wise, His210 guidance is definitive. Thence, one is reasonable to take any course in a given situation giving the all important consideration to Gods guidance, given in forms of signs; including such as forbidden, restricted, prescribed, mandated, etc. as understood in the Quran211. Something important asks for cause here. It is extremely important for each of us to read the Quran as to understand what is lawful and what is forbidden212 as well as the guidance for the uncertain or allegorical or unclear

This idea is not just as necessarily the subjective consideration (apart from intention aspect), but since the idea of reason and truth, and shariat as context to this is understood, appropriate consideration is given to truth which necessarily includes Gods guidance. 210 Islam and Haq are both derived from the Quran. Quran is not just as such a part of Islam, rather is the root of religion of truth. Shariat as the path of truth or reason to (submit) achieve peace. This is how law as defined in this essay is different (as emanation of practice of shariat or reasonableness with non negative intent) at each period in time as related to its effected entities/events. Yet the basic principle is the same, that to practice religion. Hence, in truth the nature of shariat is the one and same, yet a believers shariat (understanding and application thereof) is constantly evolving (towards God; perfection) to its end and emanation as law, or of Islam. Thence it is understood why practices over different periods of time by different persons, societies, groups, etc., have differed; as the understanding differs in our subjective contexts. The subjective intention to submit to truth and find peace (in God) or submit to God and find peace (in truth) is what determines who is practicing Islam and hence we are not qualified to pass judgments on others, even as to being Momin; for there too, the determining consideration of religion (i.e. in subjective terms of intention) is belief seeking/based on/to truth. 3:50 (Y. Ali) "'(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me. 4:31 (Y. Ali) If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honour. 211 Implementation/application of the same through human courts is astute, for the subjective intention of the individual is problematic, as well as that Mankind may only have the right to follow law of equality where matters are concerned within humans, and not rights of God; which God takes care of Himself in/through time, as well it is somewhat nave to think that God needs us to uphold His rights. Such may also deem the Day of Judgment redundant. In case of alcohol, for example in a society, it may be held reasonable that if it leads to public disorder, or infringement of any other humans rights, the intoxication is not taken as a defense where it has been willingly consumed; assuming alcohol is considered illegal. Alcohol is an interesting example as it was not forbidden outright, making it lawful and unlawful under same shariat, or deemed illegal in society till at least a few years and one must read the Quran to gain an understanding of the status of the same. This also depicts of evolving nature of human practice of shari'at. 212 9:29 (Y. Ali) Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. 10:59 (Y. Ali) Say: "See ye what things Allah hath sent down to you for sustenance? Yet ye hold forbidden some things thereof and (some things) lawful." Say: "Hath Allah indeed permitted you, or do ye invent (things) to attribute to Allah." 16:115 (Y. Ali) He has only forbidden you dead meat, and blood, and the flesh of swine, and any (food) over which the name of other than Allah has been invoked. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then Allah is Oft-Forgiving, Most Merciful. 16:116 (Y. Ali) But say not - for any false thing that your tongues may put forth,- "This is lawful, and this is forbidden," so as to ascribe false things to Allah. For those who ascribe false things to Allah, will never prosper. 24:3 (Y. Ali) Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden. 66:1 (Y. Ali) O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful.

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matters213, and consideration to each of our individual relationship to God and our specific criteria.214 Hence, it is insightful to understand that reason (also with its systematic methodology) is integral and inherent in creation; to Gods workings and nature of creation215. This also relates to purpose. Explorations (or strife to discover truth) are practical part (as Shariat) to the practice of Islam. The mysteries that God has not revealed to anyone are because God has not revealed them. This includes216 the common reason or principle of all principles, which are essence of all laws of nature. These laws of nature are governed different from the affairs that humans influence217; for then the idea of certain free will is practiced, as religion. The idea of free will may not be applicable after tawheed218 i.e. tawheed leads to truth and path of truth or reason (Haq) unless a being decides to be unreasonable. Further explorations may be made into the amount of interaction by an individual with existence, in order to understand humans better apart from being as part of creation. However, for present purposes, it should be stated that finding the common governing principle behind the given precepts should lead to the one unified principle that may be considered as criteria to identify validity of any law219. A law may hence be considered as part of the Shariat, in the sense
As this is also a subjective consideration in each of our individual capacity with consideration to the intention. An example of this may be mutaa, or intoxication; these dictates came over stages or epoch; at least under the law practiced during Muhammad pbuhs from one time to another; these were not considered forbidden (but depended on circumstances too) as rightly so in context of the relevant verses. It is submitted that since this is an example of the unclear things, this is not to be enforced or legislated upon in terms of our common prescription of religion. 2:219 (Y. Ali) They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider5:90 (Y. Ali) O ye who believe! intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan's handwork: eschew such (abomination), that ye may prosper. 5:91 (Y. Ali) Satan's plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain? 15:15 (Y. Ali) They would only say: "Our eyes have been intoxicated: Nay, we have been bewitched by sorcery." Also, there are certain verses of the Book which address specific people. Here, 'They ask thee' connotes a somewhat more complex assertion as related to understanding why simplistic is preferred and anxiously repeatedly or by qualification questioning is questionable (note the sacrifice of the Heifer) and leads to darker means/ends. An example of something that is not considered forbidden in society though it expressly is in Verse 24:3 15:72 (Y. Ali) Verily, by thy life (O Prophet), in their wild intoxication, they wander in distraction, to and fro.
214 213

As also without this, the Day of Judgment would be confusion whereas it is redemption. For if God was not to carry out each thing or the process of creation and sustenance without the common factor of reasonableness, there would arise contradictions in the workings and shariat and hence, it would not be Right to have accountability. 216 This principle is essence of truth; Quran; also note in Iqbals work to the mention of Prophets query to the nature of all things. 217 This is separated for our explorative purposes, and taken as such because of our practice of choice, where it is insightfully understood that even we are (as part of nature) reasonably created. Thence, to go against reason, is the path that is not default, as well as undertaken outside the state of peace, or Islam, or what is lawful. For what we are apart from being part of creation (present wisdom says), in the realm of our spirit, is a matter that is subjectively explored better than related through limited reason, thoughts, beliefs, knowledge and wisdom. 218 At least in subjective understanding 219 This is again the idea of shariat.

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that then it has been identified220. This is necessary for validity as well as governance. This also means that whatever happens, happens for a purpose or reason, and that God has willed / allowed it to be, and further that within every truth, the purpose that exists is hence discoverable (by Gods will)221. I will now postulate my idea of this criterion to determine / identify what be law222, given the present understanding of truth. Law (the view or vision of law) taken neither as in the sense of fiqh223 (derivation of rules by reference to certain text in a hierarchical order with a standard methodology and included reasoning or understanding)224, nor the positive (Bentham & Austins command theory with regard to utility and backed by coercion, man made rules as law) natural (doctrine of sacred as well as natural rights a somewhat parallel of religion) craft (posited rules by as oppressive class for control) discriminatory (feminism) or doctrine of presupposing a fictitious constitution (constitutional validity through presupposition of Grundnorm) survival by coercion and acceptance in a social form (union of primary and secondary rules that are accepted by

As it is based on shariat, or understanding of truth or reason (in the path to peace or submission). THIS is why man may also be understood as ashraf al makhlukat; God has favored mankind with Himself 222 (One of the verses in this footnote is partially allegorical, and stated the same; this is to state that such are subjective understanding and not necessary accepted common term between us. Herein, the same theme is followed, that to take religion of truth as only religion for falsehood is illusory or fictitious, or that only true knowledge is considered as knowledge and not falsehood, which is bound to perish. As illusion, the fire is an insightful symbol of illusion and falsehood as it is neither solid, liquid, or gas, yet may effect them, as well as provides light in darkness and but what remains out of this illusory light (which is not the same as Gods light, i.e. including but not limited to knowledge) is an image, and experience as to gain some understandings through various vantage points. This illusion of light through fire is important, for one way to truth (apart from walking the line of truth constantly, which the angels do and hence do not experience the illusions) is by negation of falsehood so that only that remains is the truth; which would comprise of a wider experience than that of just walking the path of truth (as the angels do) or only an experience of illusion (as what is Iblees). Where Muhammad Iqbal has stated that the idea of hell is symbolic and God does not put people into the fire literally, an exploration of the concepts of heaven and hell are not the subject of our discussion (Barzakh?). As also to quote a few of Ibrahim pbuhs references, 3:67 (Y. Ali) Ibrahim was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah's (Which is Islam), and he joined not gods with Allah. 6:75 (Y. Ali) So also did We show Ibrahim the power and the laws of the heavens and the earth, that he might (with understanding) have certitude. 6:76. When the night covered him over, He saw a star: He said: "This is my Lord." But when it set, He said: "I love not those that set." 6:77. When he saw the moon rising in splendour, he said: "This is my Lord." But when the moon set, He said: "unless my Lord guide me, I shall surely be among those who go astray." 6:78. When he saw the sun rising in splendour, he said: "This is my Lord; this is the greatest (of all)." But when the sun set, he said: "O my people! I am indeed free from your (guilt) of giving partners to Allah. 6:79. "For me, I have set my face, firmly and truly, towards Him Who created the heavens and the earth, and never shall I give partners to Allah." 21:68. They said, "Burn him and protect your gods, If ye do (anything at all)!" 21:69. We said, "O Fire! be thou cool, and (a means of) safety for Ibrahim!" 9:109 (Y. Ali) Which then is best? - he that layeth his foundation on piety to Allah and His good pleasure? - or he that layeth his foundation on an undermined sand-cliff ready to crumble to pieces? and it doth crumble to pieces with him, into the fire of Hell. And Allah guideth not people that do wrong. 223 This gets mention since this is the contemporary jurisprudential theory in the Islamic world, and since fiqh is being taught in the academia as this rather incomprehensive doctrine without necessarily giving the students understanding of religion. 224 Which may be better understood as shari'at but not LAW
221

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specific class) dichotomy225, but as a cumulative consideration (of the explanations of the phenomenon that is law) as a word226 with prescription to reason / purpose of being (with a goal (criteria)). Though it is understandable / acceptable with the spirit and application of what in the Islamic world is considered the jurisprudence of Shariat227 as implementation of Gods laws, this consideration points to the underlying principle228; which God may reveal to man in His infinite grace. The Quran holds this key, and not only in the sense of giving the prescriptions, but to make us understand existence itself and be able to practice the freedom of Islam229. Identifying this key would mean to have the criteria to judge right from wrong230. It is a keen observation to observe a theory given the subjective (internal) view of the presenter with their individual relative understanding and to see the effect on their postulation. Though not without exception, theories are confined within the theorists life (as far as their understanding and criteria of law is concerned, they are what they know). For example, Austins postulation of law as command of sovereign backed by threat of sanctions may have to do with the structure of society he formed part of as well as his profession in the monarchs army. Marxs wife (much highlighted for idea of law as the oppressive or controlling tool of the rich) was a bourgeoisie woman whose family annexed her after her marriage to Marx. He lived a poor life supported by Engels and took economics as central theme to his writings. Kelsen and Hart seem not to have been able to escape their lives either231. Any understanding of a society is not necessarily depictive of each individual. Semantic and linguistic practice is also a characteristic of legal thought and reasoning232. It is submitted, that although such a practice is beneficial for various purposes and certainly compulsory in certain contexts, the essence of any doctrine should form the foundation to understanding any related formulation. First, this would entail drawing up of the common terms as taken from each perspective and hence define the same in these terms. Following this, another consideration to meaning of words233, is necessary an example is St Aquinass famous quote that an 'unjust law is not law'. A contradiction in this statement is that if one is to call it the unjust law, it is still a reference to a law albeit an unjust law. However, the essence of his
This gets mention because common law is a widely practiced doctrine since after fall of the Empire. Word as God says it to 'be' and it is 227 As fiqh 228 As the theory of everything demands no contradictions or conflicts. 229 This goes to the root of being. The Bay of BismiAllah is central in Jalal Husseinis depiction of existence. It is this Bay of Law of Truth or reason; of Islam, the one and Only Truth and of religion. It is symbolic on the authors part to refer to it as the key, as also Surah Fateha is noted as the Key. 35:1 (Y. Ali) Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels, messengers with wings,- two, or three, or four (pairs): He adds to creation as He pleases: for Allah has power over all things. 230 This is also intended on the authors part to help with the dilemma of authentication of the reported traditions and sayings of Muhammad pbuh which have been disputed, as well as the law as practiced by/through each prophet or being (the law of God). Although this would not reveal any events, but may serve to be criteria for authentication given the information we have of entities, events, etc., at least to their lawfulness or validity as 'practiced' 231 Most, if not all, of theorists of the common law world are jews interestingly. 232 As to consider things from various perspectives to gain a better understanding of being. 233 Where semantics are involved, yet meanings are different for different reasons.
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postulation is inapplicability or invalidity of any actualized234 rule that allows inequity or injustice. To understand the word is to be able to seek and follow Shariat235. Necessarily, as this Shariat is the guidance principle of the Quran, an exploration to the common terms of law or word is to be sought for a better understanding of the same236. Apart from the word part of law, the emanation of Law (this is emanation of Shariat as a path is necessarily an event or sequence of events) is to be seen as a singular and/or cumulated (multiple but connected / related) act(s) (practice) of liberal237 governance, of inherent actualized rights238 in the cause239 of peace240, to establish equity241, with consideration to justice242. Justice is also carried out by God on a continuous basis upon (or relation to) creation243. This is also the Shariat for us as humans rather than God, for God is not answerable to any for any. Otherwise, peace and justice may be the goal, but this seems more appropriate for the Day of Judgment; when justice is to prevail and be handed as the right and duty of/by God. This is also because in our limited selves, we may not always be able to do or provide justice. We may do all we may to judge, in equity; as too God has prescribed the rule of Mercy for Himself244. We should strife towards maintaining equity as allowed in our standing; most humans being in a state of imperfection, we are hence guilty / liable for at least some245 trespass(es)246 - take any wrong committed in any beings life time. This is more so in context to relationship with God247.

legislated As shariat is taken as the reasoned or true principle, principle of/as truth; refer to footnote 205/206, and because when God intends something, He says it to be and it exists. 236 mashAllah whatever God wills to be 237 2:237 (Y. Ali) And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget liberality between yourselves. For Allah sees well all that ye do. 16:90 (Y. Ali) Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition. 238 This concept is inclusive of and based on Characteristics or truth or common terms. 239 As there is purpose to each and every act
235

234

As for the definition of peace, this works intent is itself descriptive of peace; God is the source of peace. Social obligations, also in contractual forms part of prescriptions by God, as well as definition of common terms and upholding justice.
law of equality, as based on inherent nature of peace hence achievement and maintenance of peace. 242 It is prescribed always to remember the sure Reality, the Day of Judgment; when God will do justice or mercy.
243 244 241

240

Though surely He has given liberty (temporary respite) to His creation too.

6:12 (Y. Ali) Say: "To whom belongeth all that is in the heavens and on earth?" Say: "To Allah. He hath inscribed for Himself (the rule of) mercy. That He will gather you together for the Day of Judgment, there is no doubt whatever. It is they who have lost their own souls, that will not believe. 6:54 (Y. Ali) When those come to thee who believe in Our signs, Say: "Peace be on you: Your Lord hath inscribed for Himself (the rule of) mercy: verily, if any of you did evil in ignorance, and thereafter repented, and amend (his conduct), lo! He is oft- forgiving, Most Merciful. 245 but in my subjective opinion much/many.. 20:82 (Y. Ali) "But, without doubt, I am (also) He that forgives again and again, to those who repent, believe, and do right, who,- in fine, are ready to receive true guidance." 22:60 (Y. Ali) That (is so). and if one has retaliated to no greater extent than the injury he received, and is again set upon inordinately, Allah will help him: for Allah is One that blots out (sins) and forgives (again and again).

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Governance being the positive essence (the idea of an event or act; and ironically act also in terms of legislation which is through reasoning (rationalizing knowledge and wisdom as prescriptions) through which rules be posited for any and/or every situation (i.e. that be determinate of any, each and all eventuality, event, entity). The source of these rights is God248; that of inherent rights as the creator has made each thing with characteristics. God has not created anything without purpose and reason249, as well that we may observe and understand creation and its working so as to be able to define its properties250; which is again knowledge granted by God even where it is gained by seeking it, the right to its audience is via God251. Where a comprehensive understanding may lack, what we should do is at least better the understanding. The Quran talks of Wisdom252 that God grants through reading the Quran253, for this is also granted through reason and is understandable and
39:5 (Y. Ali) He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power - He Who forgives again and again? 40:42 (Y. Ali) "Ye do call upon me to blaspheme against Allah, and to join with Him partners of whom I have no knowledge; and I call you to the Exalted in Power, Who forgives again and again!" 58:2 (Y. Ali) If any men among you divorce their wives by Zihar (calling them mothers), they cannot be their mothers: None can be their mothers except those who gave them birth. and in fact they use words (both) iniquitous and false: but truly Allah is one that blots out (sins), and forgives (again and again). 246 103:1. By (the Token of) Time (through the ages), 103:2. Verily Man is in loss, 103:3. Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy. 247 Considering the purity of God, the rights that humans infringe of the rights of God are more than infringing rights of any other, as an infringement of their rights is also an infringement of rights of God. It goes to support that as God is the most merciful, an infringement of rights forgiven by any other entity wronged other than God would mean forgiveness of God. Rather, more properly, God gives the strength to forgive to any; hence God is ultimately the One to forgive. We must all strife to forgiving each other as well as undertaking our duties which are parallel to our rights.
248 249

In Truth

3:191 (Y. Ali) Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire. 38:27 (Y. Ali) Not without purpose did We create heaven and earth and all between! that were the thought of Unbelievers! but woe to the Unbelievers because of the Fire (of Hell)! 75:36 (Y. Ali) Does man think that he will be left uncontrolled, (without purpose)? 250 2:31. And He taught Adam the nature of all things; then He placed them before the angels, and said: "Tell me the nature of these if ye are right." 2:32. They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." 2:33. He said: "O Adam! Tell them their natures." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?" 251 (ayat al kursi) 2: 255. Allah. There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). 252 If this be taken as the compilation of ahadis, it is problematic to understand understanding as the literature reported as Muhammad pbuhs word; i.e. taking wisdom as the compilation of ahadis. To better understand what this is, is in terms of understanding (thoughts, beliefs, knowledge, wisdom) and as the practice of shariat by the Prophet Muhammad pbuh as dictated by God to him through revelation

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clear in rational terms and is always one (same / without contradiction / unchanging through time) and the fact that each of us is alive as an individual amongst this same existence as creation. This miracle is available to witness; just even read a translation let alone the Arabic word which is perfect in Arabic. It is hence reasonable and prescribed to follow reason and the postulations based on reason in light of understanding. This means accepting intelligence as a truth as, in reasoning the results are relied upon which lead to further equations and so on, which are proof in themselves without the corresponding physical or observable existence254. This is inspirational of the
(the process of thoughts to beliefs to knowledge to wisdom a process to infinitum). This truth (of the practice or life that Muhammad spent on earth) is not the same as reports of the same practice through words of men inscribed and even in some cases fabricated reports and also this truth of that existence is noted in its entirety in the Eternal Record, of which some reported narrations may provide a glimpse. The Prophets self is a form of purity (it is a truth in its singularity as what Muhammad did, he did do and what he did not, he did not do); this includes the idea that a person is not only the individual but the accumulation of that entity and its doings. This glimpse (also as wisdom) is also present in the Quran, as the spirit of the Prophet. Also, the Quran is better understood as al hadith; hence such a connotation should itself refer to the most authentic hadith, i.e. Quran. 17:58 (Y. Ali) There is not a population but We shall destroy it before the Day of Judgment or punish it with a dreadful Penalty: that is written in the (eternal) record. 4:171 (Y. Ali) O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) an apostle of Allah, and His word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His apostles. Say not "Trinity": desist: it will be better for you: for Allah is one Allah. Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. 69:40 (Y. Ali) That this is verily the word of an honoured apostle; 253 36:2 (Y. Ali) By the Qur'an, full of wisdom, 254 2:32 (Y. Ali) They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." 2:129 (Y. Ali) "Our Lord! send amongst them an Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise." 2:151 (Y. Ali) A similar (favour have ye already received) in that We have sent among you an Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and wisdom, and in new knowledge. 2:170 (Y. Ali) When it is said to them: "Follow what Allah hath revealed:" They say: "Nay! we shall follow the ways of our fathers." What! even though their fathers Were void of wisdom and guidance? 2:171 (Y. Ali) The parable of those who reject Faith 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. 2:231 (Y. Ali) When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things. 2:269 (Y. Ali) He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding. 3:48 (Y. Ali) "And Allah will teach him the Book and wisdom, the Law and the Gospel, 3:79 (Y. Ali) It is not (possible) that a man, to whom is given the Book, and wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah's": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly." 3:81 (Y. Ali) Behold! Allah took the covenant of the prophets, saying: "I give you a Book and wisdom; then comes to you an apostle, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses." 6:139 (Y. Ali) They say: "What is in the wombs of such and such cattle is specially reserved (for food) for our men, and forbidden to our women; but if it is still-born, then all have share therein. For their (false) attribution (of superstitions to Allah., He will soon punish them: for He is full of wisdom and knowledge.

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mathematical properties of existence, and also of the Arabic Language255, as similar is the practice of math, in equations. This may also be equated with Descartes I think therefore I am postulation256. His second rationalization is that of/to God. Descartes basically says that since he has the idea of a Perfect257 entity, and since he himself is not that perfection, it must be that such entity put that idea there; since by his own imperfect nature, he does not consider it possible to conceive such an idea of perfection. The correct (True) reasoning of any matter is also One258. The state of existence of any event / entity is one, as existence is a singular truth or concept. There is only one truth; there is only one way that existence exists, that is how it exists in fact. Our relative vantage points259 (perception; also by effect of the subject) define our understanding, which is incomplete in either two differing individuals for they are at different places among existence. This can be understood to mean that between two human individuals considering a subject, there are two perceptions of the same entity or event (what I call relative view points from their vantage point) and at least a third260. This third understanding is the truth; for it completely explains each, any and all about the consideration. This is the perfection of knowledge and wisdom of God261, which is stated262 and is perfect and non contradictory263. Taking the two

12:6 (Y. Ali) "Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect His favour to thee and to the posterity of Jacob - even as He perfected it to thy fathers Ibrahim and Isaac aforetime! for Allah is full of knowledge and wisdom." 33:34 (Y. Ali) And recite what is rehearsed to you in your homes, of the Signs of Allah and His wisdom: for Allah understands the finest mysteries and is well-acquainted (with them). 44:4 (Y. Ali) In the (Night) is made distinct every affair of wisdom, 54:5 (Y. Ali) Mature wisdom;- but (the preaching of) Warners profits them not. 62:2 (Y. Ali) It is He Who has sent amongst the Unlettered an apostle from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and wisdom,- although they had been, before, in manifest error 64:18 (Y. Ali) Knower of what is hidden and open, Exalted in Might, Full of wisdom. 255 43:3 (Y. Ali) We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom). 13:8 (Y. Ali) Allah doth know what every female (womb) doth bear, by how much the wombs fall short (of their time or number) or do exceed. Every single thing is before His sight, in (due) proportion. 19:94 (Y. Ali) He does take an account of them (all), and hath numbered them (all) exactly 74:31 (Y. Ali) And We have set none but angels as Guardians of the Fire; and We have fixed their number only as a trial for Unbelievers,- in order that the People of the Book may arrive at certainty, and the Believers may increase in Faith,- and that no doubts may be left for the People of the Book and the Believers, and that those in whose hearts is a disease and the Unbelievers may say, "What symbol doth Allah intend by this ?" Thus doth Allah leave to stray whom He pleaseth, and guide whom He pleaseth: and none can know the forces of thy Lord, except He and this is no other than a warning to mankind. 256 This is also depiction of similarity or common terms of reasoning, rationality, math. 257 As would be Singular, Eternal, it would be beyond being, unique. 258 As in math there is right and wrong; what figures and what does not. 259 Effected/evolved and Non-exhaustively to do with subjective understanding, characteristics, environment, etc. 260 the Truth in its holistic sense; the understanding (knowledge) of God. 58:7 (Y. Ali) Seest thou not that Allah doth know (all) that is in the heavens and on earth? There is not a secret consultation between three, but He makes the fourth among them, - Nor between five but He makes the sixth,- nor between fewer nor more, but He is in their midst, wheresoever they be: In the end will He tell them the truth of their conduct, on the Day of Judgment. For Allah has full knowledge of all things. 261 15:25 (Y. Ali) Assuredly it is thy Lord Who will gather them together: for He is perfect in wisdom and Knowledge. 262 Rational in eternal record.

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relative perceptions and defining the subject in common terms should yield a better understanding of truth and a better overall picture / concept of nature of existence of the subject would be revealed, if done honestly264; in Islam. The common ground for all of us be Peace265 (Islam) / God through practice of Haq (this reason or truth) which also reflects as the Quran266 does when understood; as glimpses or idea of what truth is, and that we are all subject to this as religion and hence exist according to the existential contract267 and by the will of God; of which our social contracts268 are a part. Even further, Quran regulates numerous matters, an example of which is verse 2:228:

04.82 YUSUFALI: Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy. PICKTHAL: Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity. SHAKIR: Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy. 264 As intention is decisive to determine righteousness and hence following religion (of truth, as this is the only religion; falsehood is illusion) as also 15:39 (Y. Ali) (Iblis) said: "O my Lord! because Thou hast put me in the wrong, I will make (wrong) fair-seeming to them on the earth, and I will put them all in the wrong 265 In that since it is the religion of truth, our common terms (revealed by God at His will) for our social contract as part of our existential contract (or contract to exist, with God) with the non-transgressional intention are determined by the shared truth. 266 And wisdom; it takes the reader and/or believer to effect the Quran as not just typographical text and practice is emanation of truth, God, Islam (through/as Muslim). 267 As not to primarily take any other for worship than the one and only god (in peace). 2:27 (Y. Ali) Those who break Allah's covenant after it is ratified, and who sunder what Allah Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves. 2:125 (Y. Ali) Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Ibrahim as a place of prayer; and We covenanted with Ibrahim and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer). 3:81 (Y. Ali) Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you an apostle, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses." 3:99 (Y. Ali) Say: "O ye People of the Book! Why obstruct ye those who believe, from the path of Allah, Seeking to make it crooked, while ye were yourselves witnesses (to Allah's covenant)? but Allah is not unmindful of all that ye do." 3:112 (Y. Ali) Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds. 5:13 (Y. Ali) But because of their breach of their covenant, We cursed them, and made their hearts grow hard; they change the words from their (right) places and forget a good part of the message that was sent them, nor wilt thou cease to find them- barring a few - ever bent on (new) deceits: but forgive them, and overlook (their misdeeds): for Allah loveth those who are kind. 5:14 (Y. Ali) From those, too, who call themselves Christians, We did take a covenant, but they forgot a good part of the message that was sent them: so we estranged them, with enmity and hatred between the one and the other, to the day of judgment. And soon will Allah show them what it is they have done. 16:91 (Y. Ali) Fulfil the covenant of Allah when ye have entered into it, and break not your oaths after ye have confirmed them; indeed ye have made Allah your surety; for Allah knoweth all that ye do. 20:115 (Y. Ali) We had already, beforehand, taken the covenant of Adam, but he forgot: and We found on his part no firm resolve. 30:30 (Y. Ali) So set thou thy face steadily and truly to the Faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah; that is the standard Religion, but most among mankind understand not. 268 As we coordinate within and through societies, but are one nation as Mankind.

263

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(Y. Ali) O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is just-er in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah. For it is God that teaches you. And Allah is well acquainted with all things. The complexity of consideration yet simplistic reason is reflective of nature of truth. To state again, all our first common ground has its basis in that there is no god except the one and only Creator and Sustainer who is all encompassing Truth (among all His other traits) that is Allah (God269) and we worship270 Him alone. Worship of perfection (setting the goal as God, walking the path of Islam) leads to grant of audience of / with the Lord, which also makes us one with His grace as we carry out act(s) of goodness or righteousness. To worship is also to love. The audience is not just in terms of attendance, but of our God's consciousness and understanding, how minutely even, Allah is effectual upon being. Common terms apart from those expressly revealed in the Quran are deducible / discoverable through the path of haq. No one may hold anything forbidden except God has held forbidden271. We are to practice liberality where god has not expressly guided and should seek understanding272. It is
269

Allah is elaha. He is One and the Same. Evidence of this is Surah 114 Verse 3, the word is elaha.

La elaha il Allah; no god but god; the al of Arabic represents the 'definitive' characteristic or characteristic of being 'the defined'. 270 A meaning of the word ebada has been understood as adore, or extended to love.
2:21 (Y. Ali) O ye people! adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness; 41:37 (Y. Ali) Among His Signs are the Night and the Day, and the Sun and the Moon. adore not the sun and the moon, but adore Allah, Who created them, if it is Him ye wish to serve. 271 Even the Prophet was guided to do this 66:1. O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful. 272 This is also to be understood in light of where the Prophet ever holds anything forbidden, it is by will of God, and a Prophet does not do so by his own will. Taking an inaccurate understanding of the verses to hold prescriptions from uncertain sources and giving them status of religious prescriptions is also mal practice of religion. Also, God is not limited as to what has been willed to be revealed in the form of the Quran; especially in context of religious prescriptions to lawful and forbidden. Gods guidance is perfect, and hence it follows that the Quran has the prescriptions for each specific subject as understood - as is also the miracle of the Quran. The on-going revelation of truth (further understandings, new knowledge) gained through the Quran is witness to its status as truth and

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again the intention to practice of religion or any 'act' that is definitive and not necessarily the accuracy of its perfection; which we may likely be very far from given if Quran's holistic understanding is unlikely, tomorrow such a realization / revelation may 'occur', as to negate our present understanding. Change is in the nature of God's creation. Practice of the prophet-hood273 is encompassed by acts of God274. This is also reflective of liberality; in itself an equality inspired doctrine275. Practice of liberality must necessarily be accompanied by practice of spirit of Mankind (this is in relation to Gods names) as we, as imperfect being, infringe much on each others rights and hence should be kind, merciful, compassionate, etc. towards each other (intentionally and unintentionally). Though God has given His names in the Quran, it is the word Allah276 which depicts the complete, definitive unity / wholeness of His Self; as descriptive / definitive of all His infinite names and hence may be understood as the most Beautiful. This also does not imply that the characteristics of God that are revealed in the Quran are all that are His characteristics; for in the infiniteness of His Beauty, it is reasonable to understand that god possesses infinite beautiful characteristics or names. Yet the word Allah is not only to be equated as the names in the Quran, but as accumulation of all real beauty since the unity and singularity it refers to is God; and in the understanding of nature of God as also discussed herein, for His not non-existence, God remains constant and singular and hence there are no contradictions (in Truth), in His creation, or existence. A holistic understanding of the Quran must be strived towards; noting the scripture with special attention and regard to what is the word of God;
understanding of it as effecting evolution. It is in these terms unlikely to understand the whole of the Quran for subjective beings. 273 The path; Shariat. 274 As they act as Muslims, in a state of Islam. God practices righteousness / good them. 2:132 (Y. Ali) And this was the legacy that Ibrahim left to his sons, and so did Jacob; "Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of islam." 2:133 (Y. Ali) Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy Allah and the Allah of thy fathers, of Ibrahim, Isma'il and Isaac,- the one (True) Allah. To Him we bow (in islam)." 3:52 (Y. Ali) When Jesus found Unbelief on their part He said: "Who will be My helpers to (the work of) Allah." Said the disciples: "We are Allah's helpers: We believe in Allah, and do thou bear witness that we are muslims. 3:64 (Y. Ali) Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are muslims (bowing to Allah's Will). 3:67 (Y. Ali) Ibrahim was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah's (Which is islam), and he joined not gods with Allah. 12:101 (Y. Ali) "O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events,- O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter. Take Thou my soul (at death) as one submitting to Thy will (as a muslim), and unite me with the righteous." 22:78 (Y. Ali) And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Ibrahim. It is He Who has named you muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah. He is your Protector - the Best to protect and the Best to help! 28:53 (Y. Ali) And when it is recited to them, they say: "We believe therein, for it is the Truth from our Lord: indeed we have been muslims (bowing to Allah's Will) from before this. 275 Liberality is based on rights, where each right has a duty attached. Hence, liberality may also be restrictive, but is righteous.
276

God, or Allah, or god; no god but God. One and only god.

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what is written in actuality (i.e. what is written in there) and what is equated to Him by practices of certain humans and jinns277; such as spreading by word of mouth or non-confirmed references by many actors278; which are understood as inventions in and of religion279 (for example what is not written but commonly and wrongly believed is written). It is in fact both mankind and the jinns280, who are two kinds subject to the law of justice when it happens281. These are inventions in religion for they are standards that do not exist and are being created and equated, by unauthorized persons (as the only authority to define religious dos and donts is by God), to the doctrine that holds the Quran as the word of God and the purpose of the messenger282. It is humbly submitted, that to glimpse an idea into the wisdom bestowed on the messenger by god, one only needs to consider that revelation of the Quran is to him as well as through him. Inventions of religion have root of their existence, survival and nurturing283 is a belief and practice based not on Iqra (reading and trying to understand the command / word / creation of God) but in practices such as hearing and passing without verification or understanding or reason; this belief and practice form false religion which is not consistent with the religion of Truth (God). This is another reason to read and hence strive to understand the Quran holistically. This means examining each in context of the whole (all) and all in relation to each. Each is significant as all and all is as important as each284. As noted, Iqra285 of the Quran is essential to understanding this piece of writing, as well as a more worthy effort than trying to understand the truth
And also these are to be investigated for their haq; or reasoning or truth. An example is the widely considered fabricated narration of the Prophet as Know thyself and you will know your Lord, as well as numerous prescriptions that form under various sects, which are not grounded in the Quran or wisdom, but is an emanation of biased doctrines followed for multiplicity of reasons. 279 6:112. Likewise did We make for every Messenger an enemy,- evil ones among men and jinns, inspiring each other with flowery discourses by way of deception. If thy Lord had so planned, they would not have done it: so leave them and their inventions alone. 6:113. To such (deceit) let the hearts of those incline, who have no faith in the hereafter: let them delight in it, and let them earn from it what they may. 6:114. Say: "Shall I seek for judge other than Allah. - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt. 6:115. The word of thy Lord doth find its fulfilment in truth and in justice: None can change His words: for He is the one who heareth and knoweth all. 280 It is also these two (Mankind and Jinns) that have intelligent faculties and this fits in the understanding of Accountability and following of Truth and Wisdom as through reason. 281 Day of judgment 282 16:35 (Y. Ali) The worshippers of false gods say: "If Allah had so willed, we should not have worshipped aught but Him - neither we nor our fathers,- nor should we have prescribed prohibitions other than His." So did those who went before them. But what is the mission of apostles but to preach the clear Message? 16:82 (Y. Ali) But if they turn away, thy duty is only to preach the clear Message. 24:54 (Y. Ali) Say: "Obey Allah, and obey the Messenger. but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message). 29:18 (Y. Ali) "And if ye reject (the Message), so did generations before you: and the duty of the apostle is only to preach publicly (and clearly)." 283 As falsehood; hence falsehood and evil also but surely exist, even momentarily 284 In the infinite, how much is infinite? 285 Reading with mind to understanding
278 277

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through this explorers perspective rather than its revelation from your Creator. Still, sharing our individual understandings leads to better the 'understanding'. Inherent includes the already existing (unrealized till revealed) nature or characteristics attributable (through discovery) by understanding. Actualized are those rights which have been legislated286 (received official recognition and sufficient attention brought to the same by a chosen method, for example by God through his messengers and prophets287) and hence become enforceable288 as distinguished from realized289. This is depicted to do with classifying the era past before the Qurans revelation to Muhammad p.b.u.h. as the age of ignorance290; where man knew or had potential to know or realize the truth but not necessarily through written word; the words preservation (actualization) for times since, subjects each of those born in this revelation to judgment291 according to this292 word. This is least necessary for the purpose of justice as to put the subject on notice. The source of the principles of adjudicating (as is practice of common law and most nation states and even at the times of monarchies) deem some ideal of morality that exists through every and all legal systems. This is as proof that every legal system seeks to give reason or rationalize for each ruling293. This is not to say that all norms are the same and morality is equal throughout all of them, but rather than the existence of the concept of humanity and morality is a truth (a common term). This also means that reason and rationalization are
For example, which God has expressly guided to through revelation and further discoverable and actualized through/after knowledge and wisdom of the same. 287 In our case, actualized in form of the Quran 288 by the one who has the right to enforce the right. 289 When they are still under a process of deliberation (as thought or belief) or has not been completely revealed as to practice the same; in case of rights of God, subjective identity means these are not enforceable by humans (as we are all in the same rank, i.e. to appear before our Lord) but by angels or God or any creature God pleases, but not as society of humans where the enforceable rights are those related to other humans who are subjected to their subjective / individual criteria by God (Haq) 290 5:50 (Y. Ali) Do they then seek after a judgment of (the days of) ignorance? But who, for a people whose faith is assured, can give better judgment than Allah. 9:97 (Y. Ali) The Arabs of the desert are the worst in Unbelief and hypocrisy, and most fitted to be in ignorance of the command which Allah hath sent down to His Messenger. But Allah is All-knowing, AllWise. 16:119 (Y. Ali) But verily thy Lord,- to those who do wrong in ignorance, but who thereafter repent and make amends,- thy Lord, after all this, is Oft-Forgiving, Most Merciful. 23:63 (Y. Ali) But their hearts are in confused ignorance of this; and there are, besides that, deeds of theirs, which they will (continue) to do 33:33 (Y. Ali) And stay quietly in your houses, and make not a dazzling display, like that of the former Times of ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. 291 3:19 (Y. Ali) The Religion before Allah is Islam (submission to His Will): Nor did the people of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account. 292 5:48 (Y. Ali) To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah. it is He that will show you the truth of the matters in which ye dispute; 293 and hence this idea of truth is truth; reason is truth where reason is not false (or at least intentionally false)
286

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not just subjective. Rather, application within circumstances (as law) is differing as is viewed from certain perspectives294, yet the underlying principle employs the technique of rationalization295. Justice is not just correction through application of equity296, but positive redress of grievance and practice of addressing the derogation of any actualized right to a reasoned end using a reasoned means which is also prescriptive to making example of trespasses297. The practice of Justice is the right and duty of God. He necessarily practices this through(out) Time. The Day of Judgment is not (and/or is not to be) a redundant period of time to be experienced. We, as human, should seek equitable solutions to daily problems through the practice of this governance298, and seek Gods mercy rather than His justice as we are created with the ability to wrong but of course have the God given power to abstain from practice of such and repent. Law be the act of governance of inherent actualized rights in the cause of peace and equity with consideration to justice. This consideration is complimented by an insight that God considers the after life more than the life of the present299. Words and linguistic practice is one that is often used as a means of exploitation of the essence of a standard300. This even extends to usage of the name of Allah for exploitation of religion. Essence is necessarily the central idea or the purpose (meaning) behind truth. Often, what seems apparent on the surface is not the correct understanding301 or the essence of it. This may be for the reason of lack of knowledge or consideration to even a certain truth, where it is an integral part to understand the meaning or essence. It is not the linguistic practice, but the exploitation of the essence to achieve an unjust or biased end, that needs to be addressed severely.
The reason why rules or law may vary within any two systems is to do with the specific nature of characters of it. It is also affected by the circumstances and the specific situations. 295 The idea of peace has roots from the social contract, which we all share, expressly and/or impliedly in order to create / maintain order and avoid the other option, that of war. The constitution of Madina and Treaty of Hudaibiya are also examples of such. 296 Law of equality 297 Only God has the resources to definitively grant justice. Equity encompasses addressing grievance within given means and limits; one such possible limit to provide justice may be the insufficiency of remedy available, perhaps given the state of the trespasser whose property (or rights) are used to settle the debt or trespass. Hence, a formula may be worked out as to avoid any further trespasses of truth, which may come (even in form of slavery) as the only remedy for the guilty where no other physical property is available, yet slavery itself is a status sought to be rooted out. 298 We are each and all practicing shariat, law, understanding. 299 8:67 (Y. Ali) It is not fitting for an apostle that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looketh to the hereafter: And Allah is Exalted in might, Wise. 9:38 (Y. Ali) O ye who believe! what is the matter with you, that, when ye are asked to go forth in the cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the hereafter? But little is the comfort of this life, as compared with the hereafter. Considering falsehood as illusion as symbolized by fire, and reason as the true Light (or truth), it is up to God to grant us understanding of the hereafter in terms of truth and falsehood. 300 2:204 (Y. Ali) There is the type of man whose speech about this world's life May dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies. 6:112 (Y. Ali) Likewise did We make for every Messenger an enemy,- evil ones among men and jinns, inspiring each other with flowery discourses by way of deception. If thy Lord had so planned, they would not have done it: so leave them and their inventions alone. 301 15:16 (Y. Ali) It is We Who have set out the zodiacal signs in the heavens, and made them fairseeming to (all) beholders;
294

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In the adversarial system lawyers interpret, define or manipulate302 the linguistic text in order to achieve a goal other than the Truth (or strife towards God) i.e. one to serve the clients interest to anothers unfair advantage. In present forms of government, the inquisitorial system holds more merit to the author where all possible measures are taken to ensure elimination of any bias including in linguistic and any other interpretation. In this same way, the key to our prospering lies not in debating our differences, but defining/discovering our common terms303. Adjudication is to equity, where it is to do with dispute resolution in our (human) setting; for necessarily an infringement of a personal right is as much a matter of dispute resolution as matters against what is considered the state; though this idea of nation state is fiction304, the nation state is necessarily people as each human life is the Truth (exists in fact) and hence a source of dispute (through varying understanding and hence also practice of religion). It is proper to understand the scheme of things as God as the sovereign and us humans as his vice regents with equal and corresponding rights and duties towards each other. Where a monarch had an identifiable state, Existence is in these terms the state of God. God is the all encompassing305; an idea which extends to His encompassing each, any and all, as well (an insight) in the context of Knowledge and wisdom306. This idea of putting criminal and civil matters in the same basket is parallel to that taken by jurists prescribing to the principles, as understood from the Quran, when setting up Islamic nation states. This idea of existence of an Islamic Nation State is one that should be cleared for our sake. In monarchies, the physical entity of a person represents the nation state. This has been such with redistribution of lands as well; even with the class of subjects changing as any population came under a different order. After colonialism, break-up of the empire, and the following world wars, the idea of nation states has taken further root; as basically defined population, geography and unified and effective governance. Though seemingly we, new generations take this for granted, we also, as Momins, realize that these are arbitrary lines, and that such a division is fictitious where all sovereignty belongs to God, and so does all creation; considering and inclusive of the idea of space and time. Hence rights are defined in terms to do with specific entity, highlighted by Rights of God and Rights of Mankind. An infringement of a right of any fellow human is root to the idea of civil law, and an infringement of a right of society is to the idea of criminal law (also
as in adversarial system, the representative works for personal benefit and hence is exposed to possible bias 303 Gods guidance (as to come to common terms), which has peace as its objective (Gods religion).. 3:64 (Y. Ali) Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will). Also madudi's understanding of every each all creation as muslim; by god's will ..not only extends to others than believers, but also as among our brotherhood, it is our common terms and their close understanding that determines our level of peace, harmony, unity, existence. 304 A social construct with arbitrary divisions and collaborations whereas in truth God is sovereign and absolute owner with rights of god as well as rights of each and all creation. 305 4:126 (Y. Ali) But to Allah belong all things in the heavens and on earth: And He it is that encompasseth all things. 306 Another view of wisdom is to understand as belief is to religion, knowledge is to wisdom. In this sense, wisdom may also mean practice of knowledge with intelligent application of reason thereunto.
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infringement of right of state). God deals with sinners to His Self, Himself307. This has been so since time immemorial. From Adam to Muhammad p.b.u.h. till onwards, this is the religion and Shariat, same that God has revealed to Man from 'time to time', 'place to place'; Islam. The whole world is Islamic as it is all subject to God, even when and where He does appoint anyone, not in His stead, but from Himself, as vice-regent, the Shariat is this same religion. The pattern of creation of God is to be followed; tolerance and coexistence by contract also is logical means and ends. The linguistic, semantic and other methods of practicing governance are trials in themselves308 (either by or by the Will of God). What we do has effect in nature (existence), as, if it is in contradiction with the law of nature (set by God, hence law of God), we are not in the state of Islam. I shall further explore the same term; Islam. By no means do I consider this definitive, as the perfection of definition of the same is with the owner of the faith of Islam, God, and I as a follower, am exploring through Shariat. Islam is also as state attained through the act of Shariat309. I shall elaborate on some concepts and try to share my understanding of the same. The word Islam has been translated to mean submission of will, path to peace, peace, etc. The essence of the word is necessarily that of binding to the Sovereign by submission of will (also by acceptance of truth310 and hence there is only a singular will). This submission of the will is, not exhaustively311, through intentionally following the Shariat, or the path set by God312, probably individual for each of us313. This is so because of our individual being or being an individual. Hence the preceding intention and/or belief are determinative to following Shariat, in spirit (i.e. intent). This is the necessary foundation. A good, pure or even non mal intention necessarily is following Shariat314, whereas mal intention is not. This intention is necessarily that which is reasoned; at least in ones subjective rational understanding315.

73:11 (Y. Ali) And leave Me (alone to deal with) those in possession of the good things of life, who (yet) deny the Truth; and bear with them for a little while. 74:11 (Y. Ali) Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone! 308 As it may be exploited and governance of the same is at the discretion of the actor to an extent, it is hence a trial; choice. 309 This is not only through carrying out an act, but while carrying it out 310 my understanding is that as we lack complete knowledge, if we must define truth, it is only possible through the 'subjective' idea by being honest and pure from bias and subsequently, what common terms we are able to conclude, is truth, e.g. sun 'shines', we exist, we understand, you are reading this, etc. this is also hence the path to understand God, for in truth, that which we may comprehensively understand, can not be god. Hence also, to know god within oneself (understanding) is possible, by feeling the presence. 50:16 (Y. Ali) It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. 311 For all is muslim 312 reason or truth; as hence also knowledge and wisdom granted by God (as guidance) 313 Note footnote 292 314 Absence of intending harm; this is following the non negative idea. It is possible to know bad (since it is limited, whereas good is from God, which is infinite) 315 for intent

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There is no way to peace, peace is the way.

Ibrahim Johannes Muste

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ISLAM True Religion in Truth Tawheed Taqwa Quran Given the definition of law above, the Shariat would necessarily mean an active pursuit of understanding the command and followed by an act or omission which employs reason / understanding, and consequently does depend on the intention316 with which it is carried out and is necessarily subject to and has as its subject of consideration, each specific situation in its own standing to be considered. This intention is also as to do in the cause of peace and equity with consideration to justice. Reason, rationalization and understanding are also related terms which necessarily overlap and define anything and everything317. This path is also to do with the concept of test / trial of will.318 To hold out that absence of reason may be employed to following any command seems impossible, as the mental process of understanding that goes in to comprehend or reason and carry out any act is in itself a mental process - which may have roots in any number of reasons, but would still involve the mental process. The carrying / playing out of this event, where the necessary requisite intention is satisfied319 and the practice carried out, is hence a depiction / manifestation of Islam. This is through the Muslim actor who carries out the will of his Master as a slave which he learns320; that which is never devoid of reason or truth, and is understandable321. To understand every being in the state of submission, for the reason that the existence of any being depends on the will of God follows that Islam be322 in the form of truth; an event, entity or even existence itself since also and because of its subjugation323 characteristic to Gods will324. Every child is
316 317

for purposes of judging; which also extends to reasoning

or at least have this in their idea or even purpose (essence); the purpose of purpose is to define. 318 3:186 (Y. Ali) Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs. 29:2 (Y. Ali) Do men think that they will be left alone on saying, "We believe", and that they will not be tested? 319 That is not intended harm to any. 320 Through shariat 321 in terms of Gods granting of knowledge 322 observed 323 and its being subject to 324 also as one primary reason for its existence is because God wills it to be; where why God wills it to be and what place it has among creation may only be known to God before He reveals those particular reasons existence is Islam; worship of God; life is a miracle 17:44 (Y. Ali) The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is OftForbear, Most Forgiving! 22:64 (Y. Ali) To Him belongs all that is in the heavens and on earth: for verily allah,- He is free of all wants, Worthy of all Praise. 24:41 (Y. Ali) Seest thou not that it is allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And allah knows well all that they do.

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hence born a Muslim, but may start prescribing to negation of the Will set for him as he practices his own will; that of choice of religion. One accepts Islam as well as the terminology refers to anyone reverting to Islam rather than converting to it. A Muslim is practicing Islam as he is vessel of the Will of God325; but more meaningful326 when the entity has conscious realization to do the same and the requisite acquiescence to wilful intent to it. A muslim (also being one who understands beauty, good, righteousness and becomes the body for its emanation; i.e. the will of God) since has understanding; is therefore reasonable. When any is unreasonable, negating the natural state of peace it has been created in, is when they are not in Islam. The state of Islam, submission, as most commonly depicted through acts of worship, to acts of good will, or even having good thoughts327. God defines God as Beautiful328; when He permits to call God by any beautiful name329. Call a rose by any other name, would its characteristics change? Names are necessarily words depicting a cumulated concept having various defined characteristics330; it is Word denoting a specific being consider emanation of specific word as being331. Names are necessarily, characteristics. Names of God are His characteristics. Gods major characteristic, hence, is that god is God332 (the word Allah). There is no god, but God. Ella and Allah may be related to the practice / terminology in Arabic to use the term al before the names of God to depict He is the true / unique possessor of the title and the relevant characteristics, as also meaning to the effect of the most (also understood as the one who truly is, as in al Rahman (the (most) beneficent)333. As God has made it clear that good is from God
the word muslim is also translated as someone who bows or submits their will to God; when a person is hence acting on mal intent, they are not muslim otherwise they are. 326 When purpose or reason of self is One with God is to good 327 Forms of Zikr; Zikr is basically 'remembrance' of God, declaration (IQRA) of His glory; which all existence does, even just by 'existing'. 328 20:8 (Y. Ali) Allah. there is no god but He! To Him belong the most beautiful names. 329 reasonably, the names or characteristics of good given in the Quran are those characteristics which hence may be termed as good in any cause or case, though non-exhaustively. Consider the all beautiful and the disappointment to ensue at this realization for those who are not able to attain such beauty in this life or after in light of: 15:2 (Y. Ali) Again and again will those who disbelieve, wish that they had bowed (to Allah's will) in islam. 330 Consider the names of god in the Quran; more than 99 may be quoted. 331 40:68 (Y. Ali) It is He Who gives Life and Death; and when He decides upon an affair, He says to it, "be", and it is. 332 103:3 god of Mankind; the word 'al' denotes the 'definitive' / only / one 16:51 Allah has said: "Take not (for worship) two gods: for He is just One god. then fear Me (and Me alone)." 333 extensional of the idea that god is the source of all good, and hence when we are vessels of any good we may partake, al may also depict the one and only one who is (alRahman, alRaheem, Allah); it also points towards an infinite in its most or maximum, and 'wahid' form. 4:78. "Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from Allah.; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But what hath come to these people, that they fail to understand a single fact? 4:79. Whatever good, (O man!) happens to thee, is from Allah. but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as an apostle to (instruct) mankind. And enough is Allah for a witness. With an exception: 8:25 (Y. Ali) And fear tumult or oppression, which affecteth not in particular (only) those of you who do wrong: and know that Allah is strict in punishment.
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and we are unable to attain heights just by our means in the scheme of existence of nature, He has also parted on us His favour by the ability to be His tools; through practice of good (which necessarily by the having the requisite intention334), which is the emanation of Islam as stated before. In this sense then, we are all, regardless of the cast of any religious label upon us as Muslims, Christians, Jews, Hindus, in the practice of Islam (or being Muslim in the definitive rather than prescriptive sense) when we partake any good. As this good is also from God as source and we intend to that good and act to it, we are in the presence of God. It is not possible to be a Muslim without being a Believer in the prescriptive sense as the conscious acceptance and acquiescence to the same is what leads to practice of Islam on the individual scale335. An entity may be referred as muslim without being a believer for the reason above336, yet also this being is subject to God as His creation for if it is not a Believer in context of the Truth (Gods word; Quran), it is still Gods word; i.e. definitive sense though one that should not be referred to as a muslim because of its opposing the natural sovereignty of God337 i.e. in the prescriptive sense. This is also why those that prescribe to the message of Muhammad (which defines all the ideas in this exploration) have our basic precept in Tawheed; one God338. To think ourselves as self sufficient339 is an illusion340. Religion of truth as only true religion and true knowledge only connoted as worthy to be deemed knowledge; hence, only those are alive who witness Allah, yet, truth exists also itself regardless of its possessor. Instead to 'slay' the unbelievers, which is a qualified prescription, to be understood in context of its use, the call to prayer is the symbol the quran does not post out as to its 'performance', yet should be understood as to dealing with the existence of understanding that prescribes to accept falsehood or even fiction over truth. Allah ho Akbar notes that it is God that is great, or it is god's greatness wherever greatness may reflect. Then come the shahadat or testimony followed by a call to 'salat' and 'falah'. Salat is necessarily the prayer, denoting of worshipping God, whereas falah is rehabilitation as to this scheme of existence341; La illa ha il Allah. For a Muslim, practice of gods will (or of good) is when one is in Gods presence. Tawheed then includes unity with God342, as well as the doctrine of Gods oneness and His Eternal identity (as The Eternal HimSelf; not that god is merely what is understood by immortal, but that He is the Eternal Himself,
42:30 (Y. Ali) Whatever misfortune happens to you, is because on the things your hands have wrought, and for many (of them) He grants forgiveness. 334 Consideration to reason 335 I think therefore I am; the essence of me is the subjective understanding whereas the me is body, spirit, heart, mind, etc. My understanding forms the me. As pure it is, as much I am able to witness God 336 3:83 (Y. Ali) Do they seek for other than the Religion of Allah.-while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (Accepted islam), and to Him shall they all be brought back. 337 As a non-believer 338 2:163 And you god is one god. There is no god but He, The Beneficient (Gracious) The Merciful 339 not so a believer / seeker / seer / witness of truth 340 92:8 (Y. Ali) But he who is a greedy miser and thinks himself self-sufficient, 341 where it is God that is great; all glory is of god, part of that be reflected in creation. Otherwise, to say that god is the greatest, the Arabic reads to Allah ho al adheem. 342 as through practicing righteousness and when God pleases, as mentioned in ayat ul kursi

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that He is Eternity consider in terms of time) and uniqueness. This also highlights the reference in the Quran to the prophets, messengers, martyrs, slaves and many other humans, as Muslims343. The Shariat344, then, has to do with the guidance and governance intotality including all law, covering rules, prescriptions, prohibitions, covenants, description of reality / existence / nature / time; hence is essentially right practice of (incl. express / implied (wisdom) or even derived and followed through understanding) by applying shariat in a subjective / individual sense. This is to be followed in order to attain heights345, in any religious, professional, academic, or any other sense. This 'following' comes from within in terms of meditating and gaining knowledge and wisdom to the practice of the same. The religious doctrine derived from engagement with the sources346 that define shariat is then highlighted to set the model with principles to be actualized, and practiced in the different spheres of life; as wisdom. The literal meaning of Momin (Arabic) is believer (or one who has faith); necessarily one who believes in the Truth347 (ultimate or basic truth being there is no god but god348, and truth hence also in terms of being honest349). This hence enlightens to Deen ul Haq as also characteristically inherent of/for/to Deen al Islam; each meaning the religion of truth and religion of peace (through) / submission. Note is to be made of the concept of religion of truth, for example, meaning both that this is the religion that brings the truth, is the Truth350, as well as the prescription to each follower that this is the religion that prescribes followers to the truth; including the context of honesty, courage and standing up for righteousness / truth. It is
2:132 (Y. Ali) And this was the legacy that Ibrahim left to his sons, and so did Jacob; "Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of islam." 2:133 (Y. Ali) Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy Allah and the Allah of thy fathers, of Ibrahim, Isma'il and Isaac,- the one (True) Allah. To Him we bow (in islam)." 2:136 (Y. Ali) Say ye: "We believe in Allah, and the revelation given to us, and to Ibrahim, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in islam)." 3:19 (Y. Ali) The Religion before Allah is islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account. 3:67 (Y. Ali) Ibrahim was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah's (Which is islam), and he joined not gods with Allah. 22:78 (Y. Ali) And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Ibrahim. It is He Who has named you Muslims, both before and in this (Revelation); that the messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah. He is your Protector - the Best to protect and the Best to help! 344 In terms of understanding 345 being a believer to be a muslim (or to bow in Islam) 346 Word of God; the Truth. 347 As also this is the reference to the same in the Quran, and only a believer in truth should be considered a believer, in truth (reasonably in understanding truth) 348 To understand god, one has to read the Truth for a fuller understanding. In one scheme of things, where god is the not non-existent entity which is to be worshipped, god also means the entity worth worship. Worship includes the idea of adoration / love. Further, god deals with creation in forms of His characteristics; names of God / Allah (if anyone's still stuck on that); e.g. compassion, kindness, mercy, and this is what defines Him. 349 Muhammad pbuh as Sadiq 350 in terms that it is also understanding god through understanding gods will
343

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understandings in such terms that are also referred to as deeper or mystical meanings of concepts / names / entity with their characteristics. An exploration is to be carried out further for my next dialogue regarding the insight which is related to the changes in the states legal prescriptions as evolving from Muhammad pbuhs time to that of the Khulafa e Rashideen. In times of the Prophet, the shariat is considered different as applied in context to specific cases as compared to during the period of the Khulafa; for example the status of Khamr351 being governed differently during Muhammad pbuhs time and that of the Khulfa Rashideen. The understanding of the same is that although practice of shariat is different as it emanates as law, yet in terms of concept (entity), this evolving understanding and application of the same shariat, is the same; as also highlighted by its essence and understanding as being the same (in) principle (the one and only same Truth) that leads to different governance352 at different times and places (situations; events) as Law. Hence, though the law is different, the shariat is the same. Applying this understanding to the two moments where application of shariat (law being different in 8AH and in 30AH) is different as depicted in physical / actual practice, also explains the differences in Law353 as between revelation at times of different prophets, as well as determination by various persons, imams, nations, etc.354 The shariat is hence a concept / enitity of that path, laid out through reason or truth hence includes Gods prescriptions in context of revelation and truth as understanding the Truth by the truth (or reason / rationalization)355. This is again to be understood in terms of Deen e Haq and deen al Islam. As the prescription for law has both these concepts (Deen e Haq and deen al Islam) as their guiding principle, this is a better understanding of religion as well. Any moment, shariat be the same (as the same principle(s) the Quran is/are also same to reason, truth, peace), yet for us limited beings considering also our evolving356 understanding through interaction and stimuli of life357 and the Quran as the word which occurs when the reader engages (through understanding) - governance of the same shariat emanates as different in form as law in practice at the different situations. This may also be reflected in a change of norms and hence law; hence law is different under the same shariat at different moments and reasonably this is dependent on the factors including circumstances, as also the subjective understanding (of individual to even a nation).

Alcohol was deemed illegal during Hazrat Umar (ra)s representation. of various prescriptions as also reasoning develops / understanding differs and circumstances change 353 Law as defined herein, and not the traditional understanding as merely typographically written rules 354 This is also form of a trial, God tests our faith, unity and discipline, as definitively determined by intent; further it is to understand and not 'mould' human life to some end; which is god's territory (30:30) 355 consider why god would create the faculty of intelligence, knowledge (importance of knowledge cited), etc.. Further, it is through these means that we are tried (by our understandings / intention), so basically, this is what is of inherent and primal importance in our human being. God is beyond knowledge, wisdom, light; god is Allah. 356 59:24 (Y. Ali) He is Allah, the Creator, the evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise. 357 Al Haee the Living
352

351

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Now an exploration further into the idea of Truth; for surely considering that through what we call space and time we are connected or have this existence as our common term, and common terms of existence are our common terms. God is One. God is the Eternal. God did not begin, nor was He begotten. There are none like unto God. To be or not to be. Is is a form of Be in the English language. It essentially means anything that exists; for to say if anything be, then, it is i.e. it exists. For anything to be, it has to be created, for then it comes358 into existence / being. Following this rationalization, since God did not BEgin nor was He Begotten (and also the idea of god), it should follow that God does not exist, or at least as we refer to and understand as being359 when God never came into being. Also, when God wills / intends / decrees a matter, He says it to be, and it is360. An insight into the first Kalma may hang another insight into this dilemma where God does not fit this reasoning to (or definition of) existing into gain a better understanding361. This is also why it may be improper to say that He exists, for our definition of His existence would always be flawed, incoherent and plain incomplete. To refine the idea of existence of God through understanding, existence, may be used as a reflection362. The hint here is towards time and being. It is also inaccurate to state that God (merely) exists as referring to what all Surah Ikhlas means363. Yet, of course, glimpses are what God graces us with. Since God is One, God is most merciful, and also Ayat ul Kursi starts on this364 certain note, surely we must hence be able to have a better view than one of god than just as a reflection in existence. This not in the pantheistic sense; God is present within creation as a painter is present in his painting as when we refer to an artwork as da vinci. Even in terms of existence, it is more proper to say that God is not nonexistent365. This is also to say that Gods existence is a negation of nothing366, for then the nothing would have to exist before God, but rather that Gods existence is negation of non-existence. God encompasses each, any and all as also understood in terms of existence; in time, knowledge, etc. Since nothing is nothing, for if nothing were something, it would not be nothing367, it follows that Gods existence is to be before that nothing (non existent), which is only possible in an infiniteness of time and being (the negation of non-existence), hence God exists; as infinite Singularity / Unity /
as at a moment in time or as a moment in time God is not created, in any sense including through Mans understanding 360 Word 361 and this goes to understand the Will 362 As God creates, what God creates is His work and shows His Self as a painters art; also as how relatively understood. This is one reason to understand our history. 363 For us, God is understood also as Gods work in existence time and being; otherwise, god is indefinable by reason as God is Source of Reason; hence indefinable; so hence Quran is a miracle as it even caters to doing the same. God is 'beyond' knowledge and being. "Out beyond ideas of wrongdoing and rightdoing, there is a field. I will meet you there. Jallal ud din Rumi 364 Allaho reference to Gods Self 365 As God is the Living and Surah Ikhlas (112) 366 we are all Gods work and hence from (within) God 367 Muhammad Iqbal in Reconstruction of religious though in Islam
359 358

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One and has the Throne of infinite creation, as The Eternal - with no beginning and no end. Nothing never exist, hence God is the Eternal, which is all there be. The Eternal is not used in the sense that God exists as immortal, but rather that God IS what is The Eternal. God is in the essence of all existence; as its Creator (artist in art). This is also through and for religion. This understanding of the first declaration (kalma), that itself starts in the negative prescription, but makes the exception as, (La illa ha, il Allah) There is no god, except (the one and only (Singular) One) God368. Though the meaning of the term illa and Allah differ in meaning / concept as related to wholeness as understood by us369, it is also deductable that since there is no god except for God Himself, and god is the one and only god, God is god or God is god or god is god370 or illa and Allah are the same entity371 as He is also the only Unique one and rest are in pairs. Hence, calling any god except god is falsehood. There is no other entity, be it called god by any of the beings, that is god, except for Allah; the Wahid. This is primary insight of a Momin372; for a believer in the Quran necessarily means a believer in the truth; and as the Truth is one and is God by this wahid concept and concept of wahid, the believer necessarily prescribes to Tawheed. This is also how and why the believer accepts the truth of existence as god; more of Gods art / will. I am the Truth. You are the Truth. For one, claim as to 'I am god and you are god' is understood in the context of creation as Gods art / word373 / will. To say that I am God374 seems blasphemous, yet it is the missing reference to context that always gives the illusive or mystic sense to forms of expression such as poetry. This is also not meant to be an exhaustive explanation to any sufi understanding, whose exploration of the same may lead to grant of better understanding, yet is reasoned or explained in one context here. However, since this narration does seek address and perhaps understanding without context is unreasonable, it is explored in this such context. This also goes to the understanding why this claim is not Inna Allah (I am Allah) and why it is I am the Truth (Ana al Haq) as the truth is the word of God as existing. As you have been created by God, and since this work of God is for/by/from God375 and as the creator and the evolver, God is present in the idea and the existence of you and necessarily is the cause of your existence. Your creation is as a blessed being since it is the Tabaraq376
To practice love in existence is to love God 41:37 (Y. Ali) Among His Signs are the Night and the Day, and the Sun and the moon. adore not the sun and the moon, but adore Allah, Who created them, if it is Him ye wish to serve. 369 Ella also represents this in terms of within creation, whereas the word Allah is the symbol for the Whole 370 114:3 (ellah an nas) god of mankind 371 5:32 (Y. Ali) On that account: We ordained for the Children of Israel that if any one slew a person unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land. 372 First Kalma 373 word of God is Tawheed; it is unique 374 this is extended from the principle that since each characteristic of God is unique and infinite in itself, each characteristic in itself has the right to claim of being the one and only perfection is identical to each other, cumulative of which is The One (al). 375 51:56 (Y. Ali) I have only created Jinns and men, that they may serve Me. 376 Surah 55
368

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(ever Blessed377) that creates all/any as His creation You are the Truth378. You are truth (as Gods art / word / will). There is no god but Allah; Wahid al Khaliq (Creator) al Barri (Evolver) and Rubb (Sustainer). It is by this reason and in context to say Ana al Haq (not to say it is the only reason) is understood and it is by this reason alone within this understanding to justify a claim to Ana al Haq, and hence even further to highlight the sanctity of LIFE and the Living. As it is to say ana al Haq, it stands a parallel as Gods vice-regent. The reason to connote being the Truth and God is reasoned as because one of Gods attributes379 is as much depictive of God as any other. As the Unity / Singularity, God is infinite and even in each characteristic, is as an infinite. This (being the Truth), hence has as much right as any existence380, as existence (which is also common term of any two entities as existence). This also reads the idea of Gods rights over us and our rights over God. This understanding is considerate with an all important view to Time. Iqbal has commented on the nature of time to some extent, holding what he calls serial and linear time; both have their own coexisting realms. He quotes a reported tradition of Muhammad pbuh to the effect; do not vilify time, for time381 is God. Before dwelling into the standards of time, a postulation is presented by the humbled student382 as to add to this understanding about God383. To say that God is not non-existent certainly puts a restriction of visibly384 (with the two eyes of sight as to visually) seeing God with our two eyes385. God has indicated His blessing to those chosen to whom He will
consider EVER; Benefit / Beneficent / Blessed Or at least have the potential to be; as also be more Muhammad Iqbal and Khudi 379 all attributes are infinite. Infinite = infinite. 380 Even Parallel to God; this is a glimpse of the Grace of God, and exploitation of such beautiful truth is often done by ways of attributing blasphemy to the believers. 381 This is also understood as society, creation. Reference to be and it is, as well as Jalal al Husseinis notes attached at the end of this essay. 382 It is understandable why the 'taliban' doctrine appeals to those that does; for one, as it means a 'student' and is primarily based to seek social justice and equity, and also as by the doctrine it is not supposed to be oppressive. Yet the vehemently twisted form of practice its outcome becomes in the manner of stringency of religious prescription and even ENFORCEMENT thereof, is an evil that may even be worse than one it seeks to 'justify'. 2:191 (Y. Ali) And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith. 2:217 (Y. Ali) They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. 33:16 (Y. Ali) Say: "Running away will not profit you if ye are running away from death or slaughter; and even if (ye do escape), no more than a brief (respite) will ye be allowed to enjoy!" this is also applicable to varying understanding of 'religion': as drawn from the prescription to respect others' gods and not call them names may this also mean that slaughter may be the result of oppression, i.e. the end of those who oppress?
378 383 384 377

Gods will

6:103 (Y. Ali) No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things. 385 It is only to be noted in the case of use of the third eye, one is only answerable to their own deeds, as well one is responsible for own deeds. Iqbal has also discussed the tree of knowledge.

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grant His presence386. One such idea to be explored, to such nature of presence, is that explored before, of intending or being a means or ends to do any good. The subjective morality is to do with each of our relative view, with consideration to purity of intention and requisite consideration to the relative knowledge of the subject387. Since it is the intention that is of consideration here it may be reasonable to consider it acceptable to the pleasure of God that which is as a negation of (abstinence from) doing harm to any. Any intention prescribing harm to any entity is hence bad all other is acceptable within the 'required' requisite. This righteous practice of law is to be considered what is referred as good, or lawful. This author understands that Time and God are equitable in the sense being prescribed; as if we are the Truth, then certainly Time also Exists and is also what encompasses our being. Yet it is equated that God as time is to be contextual in the sense of unfolding of events; which are the major, if not the only, stimuli to our selves. Certainly Gods judgments also unfold over/within time. However, it is the idea of created time which also distinguishes God as not non-existent388; this is not indicative of the nature of God, but a rationalization of the inherent nature of existence and time. The word Yaum389, which simply is interpreted as a period of time, is to do with the unfolding (of revealing) of events. This is also then how time is subject to/of God and in a state of submission; and since what is in a state of submission is the hand of God, or it is God at work; it is God. Given that we practice a good, and God is the one and only source of any, each and every good, one is in the presence of God when one is the means of any good and as good as an end. This is the same idea as discussed elsewhere in this essay, also paralleled by an understanding of the idea of Tawheed (Unity with God). The measurement of time on a watch / clock and the exercise of counting (varying periods of light over similar cycles) time390 through the cycle of days and nights is a measurement and these cycles are part of other encompassing cycles; where time is one constant event, continuing to and from infinitum; from God.
The Sufis book is not composed of ink and letters: it is not but a heart white as snow. The scholars possession is pen-marks. What is the Sufis possession? - foot-marks. The Sufi stalks the game like a hunter: he sees the musk-deers track and follows the footprints. For some while the track of the deer is the proper clue for him, but afterwards it is the musk-gland of the deer that is his guide. To go one stage guided by the scent of the musk-gland is better than a hundred stages of following the track and roaming about (Rumi) 17:60 (Y. Ali) Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression! 386 9:72 (Y. Ali) Allah hath promised to Believers, men and women, gardens under which rivers flow, to dwell therein, and beautiful mansions in gardens of everlasting bliss. But the greatest bliss is the good pleasure of Allah. that is the supreme felicity. 83:22 (Y. Ali) Truly the Righteous will be in bliss 92:5. So he who gives (in charity) and fears ((Allah)), 92:6. And (in all sincerity) testifies to the best,92:7. We will indeed make smooth for him the path to Bliss 387 Actions are judged by intention 388 pure duration 389 Arabic; a period of time. Also notable is the idea that Gods creating in six days is necessarily to mean in six periods of time this is pending a better understanding of our understanding of time. For God to say it to be and it existing is the idea to work towards as in the included notes from Al Husseini.
390

days

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For my purposes, I shall take the example as praying or remembering God as a form of being in Gods purest presence / realization of the infiniteness (of life) for such practice is carried out of reverence and not out of just an obligation to God; Quran is guidance. Any good is equal to any other good for it is a good itself. The quality or quantity391 of good may vary from one instance to another. An interesting consideration is our present life, which is somewhat paradoxical to say since what we catch with our eyes and by the time we perceive it, it has already happened. There is a gap, a period of time that lapses from the time the light reflects off any entity or object and enters the eye and subsequently understood. In our everyday life experience then, we only experience the past by default. The idea of living in the now is related in terms of experiencing and interacting in a certain event at a certain minimal level of awareness where the Seer and the Seen interact in such a way, as to be aware and reactive of each other. Higher forms of such interaction may carry to understanding each others essence as the veils unfold392 as we get to know more about each other. This chronometric idea of time (that of a numerical measurement on calendar and clock) reflects measured rhythmic motion that surrounds us. Minimally understanding existence as something of an experience of varying / evolved393 forms through displacement in space and further not just as this linear motion but budding394, like a tree from roots, to trunk, branches and leaves, leads to an insight into the day and night cycles395, coupled with the moon phases396. This understanding is wider than the idea of time as motion or even outer stimulation of sorts, of/unto/through/by the static397. When the sun is up, we call it day and when the sun is down we call it night. In this context this does not mean that there is a definitive end of anything but a merging cycle398 where when we are on the part of the earth that faces the sun, light is not blocked and hence we perceive more through more light particles reflecting to our eyes and at night, simply the light intensity is lower; is either blocked or is reflected via another object which then bounces to our eye. This is not one perpetual cycle of static conditioning. The sun is constantly there, and so is the earth, and us; even as we sleep and wake, all of this remains vibrating towards something more. Truth, as an emanation within and of (in at least the sense of existence) Reality (Reality being the existence399 and knowledge of all existence, which is God as also to the Day of Judgment400), then is what
form through revelation 393 evolved also used because of the multiplicity of interrelated events 394 as also God adds to creation 395 these cycles shape, as in have an apparent effect on our adventure of earth, as also reflected as varying period during each cycle 396 This is also to note that different astronomical cycles are used to measure different ages, and this is necessarily what our calendars depict. 397 This idea is not only further to the linear idea of time which most of us are used to, but is to explore being as Jalal Hussenis discovery and our subjective experience together 398 varying proportions as the amount of time of daylight differs from day to day, yet the earth cycle is constant rotation; and of course the amount of daylight depends on earths relative position to the sun 399 al Haye the Living 400 Surah 69
392 391

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unfolds from the veils of Time; events happen (in Truth). For our subjective purposes, truth we refer to is not just what unfolded but if/when one is made aware of it may only affect our understanding and hence religion401 leading to and led by practice. Even further, this revealed Truth may be viewed and described from a certain vantage point402, as we do when observing phenomenon in different lights. It is reasonable to seek as many possible vantage points to gain a better understanding of the truth403. The events and eventualities404 are then truth and part of Truth. This is to say that what someone understands, even where their understanding may be flawed, they have understood something or tried to understand something. The fact that this is so, as well as what the person understands and hence is is also truth in itself. There is a causal nature of events. One chain of consideration is to trace this causation from the renting asunder405 and the ripple / domino (motional as rhythmic) effect that has followed since God will to be. Since then, this universe is a whole, an event or truth. The disobedience of Iblees, appearance of Man on Earth, today and till eternity it seems, the inherent interrelatedness or what is called causation, means interdependence in a horizontal as much as the vertical sense; horizontal meaning amongst and vertical being before or after. This is not to explore that time goes a certain direction, for what has come before may be coming after depending on the vantage point406; correlative nature, falling before or after (depending on the non linear view of existence) or amongst each other, in a given sequence. This relatedness of existence is hence in terms of before, after or among also leads to the idea of variable change application407 both within this vertical and horizontal effect; which is reasoned / causal understanding that is present in subjective idea or concept as also created by God, but may or may not be known to us (yet and by Gods Will). With the presence of the now, a view of yesterday, and our selves, exploration into the nature of mankind in this context follows. Necessarily, in view of my understanding of our existence, what is reasonably acceptable to be called knowledge / truth, is of that of a physical body, a mental presence (mind), an emotional presence (heart), the self (soul), and the spirit (the essence which hence is also what leads to activity also in context to describe the animation of being, effected by activity, moods, etc. as well as
401

Deen e Haq; hence this is to note that our relative knowledge is considered and has a direct relationship to our intention 402 though this may limit context to consider anything, yet is vital to gain an understanding of the same. 403 This truth may be revealed as for example when existence of such is brought to awareness, not necessarily a comprehensive understanding of the same, yet even the existence thereof 404 used to mean subjective understanding of the Truth where it has been sufficiently understood in context of causal and inherent existence which exercise is itself an event and truth. 405 21:30 (Y. Ali) Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe? 406 Hence we are on our return path at any given moment 407 variable change is the understanding that where a path is plotted to start with, the variable changes as for any cause which means having to redraw the path as to keep pursuing the goal(s) of the initial initiation; as conscious beings with intelligent ability may practice this course. An example to quote variable change is may be explored by observing the effect of two trains heading in opposite directions taking distance as the variable; both the trains motion affects the (variable of) distance, or displacement (for all those stuck on technical note)

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rest of my faculties with the subjective/objective purpose408). It is reasonable to hold this common to all mankind. The revelation of creation of existence in pairs is one of the leading points to the matter of sexes and that of gender. Within what is to be considered Islamic philosophy or religious thought"409, I am led to believe a lot of the roles being prescribed in society410, or even being mandated as obligatory411, have stems more in (by at least the standard of number of practices) literature other than the Quran412 (including reported413 traditions of the Prophet Muhammad pbuh as well as much interpretation of the same followed by reinterpretation and opinionated postulations to the same414); than in the understanding of the most sacred considered text (Quran), where seemingly God even calls upon the respected Prophet pbuh not to decree forbidden what God has not forbidden unto him415; making it a point that the messenger is a man from among ourselves416, as with the same practice in
our acts as they are synonymous in substance and, well, basically they are the same literature / thought as unless the hypocritical standard to not practice what is believed and/or understood 410 as being prescribed to and as entrenched islamic principles this is a somewhat deceptive labeling of the same as what is Islam, is from God; is derived from truth, and exploitation of religion and religious dotrines is an occuring fact. Yet we are not to judge any individual to this strictly! As this is also a right and duty of God 411 By word of mouth, social acquience through norms or subjective understanding of socially accepted understanding, unreferenced writings, biased / false or maliciously based contexts, etc. 412 As this is extended and what it means is that as Quran is the truth and Islam is to be derived from the Truth, deriving principles and holding them as same as Gods words, by those not duly approved or appointed by God, is deception. In this idea, the Quran is my witness to this exploration, which is the word of God, and this work may well hold ground as fiction this as not all of this work depicts Truth; it is more what may be labeled as a wise-fool narration. A wise fool is someone who seems like a fool in his claim to the worldly, yet depicts some precepts that are considered wisdom. This is why the author has again and again urged an understanding of Gods Word; which is pure. 413 A report is NOT necessarily the same as the Truth of existence. Neither may it be deemed false definitively with our given knowledge. Reports made of what Muhammad pbuh may have spoken two to three hundred years prior to their recording is certainly not comparable to the spirit that is Muhammad as revealed through the Quran. 414 This is not a criticism of intention or knowledge of any, yet it is to say that the purity of Gods word is obvious to any other writers. Also to draw attention to that other than the Quran, given that Gods word of the other Prophetic Revelations for Mankind have lost perfection of the word through interpretations, translations, manipulation, etc., is the word of any Man. 2:79 (Y. Ali) Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby. This is also why I have called this work fiction in footnote 412 415 66:1. O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful. And hence extensionally, as a principle, God sets religious rights and rites for each of us through the Quran, His word; note that the word in Arabic in each of the following verses is hadith. 4:87 (Y. Ali) Allah, There is no god but He; of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than Allah's? 50:45. We know best what they say; and thou art not one to overawe them by force. So admonish with the Qur'an such as fear My Warning! 77:50. Then what Message, after that, will they believe in? 416 3:144 (Y. Ali) muhammad is no more than an apostle: many Were the apostle that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah. but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude. 5:99. The Messenger.s duty is but to proclaim (the message). But Allah knoweth all that ye reveal and ye conceal. 33:40 (Y. Ali) muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.
409 408

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the past with nations. Exploitation of religion is grievous and contemptible417, not as much so is an ignocent418 being, who should strive for understanding. The sacredness and authenticity of the Sahih as well as other Hadees literature has a variety of literature and debate. The fact that the compilation occurred over two hundred years (a few generations) after an event such as Karbala playing out within our community419, and the same community reporting transmitted narrations through a chain or multiple chains of persons420, has led many to doubt the same since even their inception through the pen of human word421. The peak of this view is found with a certain Egyptian in the late 20th century who claimed as a sign422 to explain one of the significant mysteries since the revelation of the Book to mankind that of the initials in the Quran. Rashid Khalifa423 claims they are part of an encoding (encryption), using numerical values (math) for the Arabic letters of the Quran424, only decipherable using a computer because of the vastness of calculations involved (over 16 digit), in order to authenticate the superintelligent / supreme source of the revelation. The Arabic letters of Bismillah
42:48. If then they run away, We have not sent thee as a guard over them. Thy duty is but to convey (the Message). And truly, when We give man a taste of a Mercy from Ourselves, he doth exult thereat, but when some ill happens to him, on account of the deeds which his hands have sent forth, truly then is man ungrateful! 3:164 (Y. Ali) Allah did confer a great favour on the believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error. 7:69 (Y. Ali) "Do ye wonder that there hath come to you a message from your Lord through a man of your own people, to warn you? call in remembrance that He made you inheritors after the people of Noah, and gave you a stature tall among the nations. Call in remembrance the benefits (ye have received) from Allah. that so ye may prosper." 417 9:34 (Y. Ali) O ye who believe! there are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder (them) from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah. announce unto them a most grievous penalty418 A person may be called ignocent where an act is wrong (in truth), yet believed as morally correct by the practioner who has incomplete, inaccurate or false knowledge, yet good / right (non malafide) intention. Ignorant would be where one has the requisite understanding to the right, but either does not believe, or, chooses to turn a blind eye to it for any reason e.g. bias, self indulgence, greed, etc. 419 which also has insight into the lack of understanding religion (ignorance or ignocence) and so as to divide into groups or sects 420 which may have been influenced for frequency and narration by way of application in society and for political or social bias, fame, etc. 421 2:79 (Y. Ali) Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby This is also why this work is to be considered fiction (which is not necessarily false but fiction since it is exploratory whereas Gods word is the truth; it is the definition / explanation / truth of existence) for it is the word of a believer; a man. 422 Note the included mathematical postulations to a pattern of the Quran in the endnotes. 423 Who claimed to be messenger of the covenant different from Messenger of Allah? For more info www.submission.org as with the claim, still a messenger from God by extension to specific purpose? This one is to be further explored by understanding that Muhammad pbuh is the Messenger of Allah because he brings the message that IS Allah to Mankind (Haq), god as god; la ilaha il Allah, and not only a Prophet who brings the message of shariat in form of law; and essentially that God deals by kindness, mercy, compassion, etc., also depictive of our impurity and the prescription to intend to practice of 'beauty'. Moreover, the alpha and the omega may not be the one and the nine but maybe one and seven, or even one and three these are the deeper mysteries of life, yet Rashid Khalifas subjective discovery of this one encoded string may not be the only one in the rope (the Quran) but is held out to be witnessed in objective terms as we verify his counting. 424 www.submission.org/miracle

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Al Rahman Al Rahim are converted to their corresponding numerals and added, the sum is the infamous 786425. Not everyone is aware of this awkwardness backed by the Chinese Whispers theory, where a handful people were read out the same passage from one person to another after each entered and left the room; where it was found that within a minute period of time (under an hour) and a few speakers, the passage had lost its original meaning. Although generally Quran is considered a part of Islam, it seems since Islam necessarily be derived from the Quran, the correlative nature of the relationship is not one of simple dominance and submission of the two426, but rather a rhythmic one causal chain, i.e. according to a pattern427. The Quran as the word of God is depictive of this form of submission428. And there is no other form of peace than one that is through the Truth. Another note is the use of the argument relating to a verse of the Quran that states the specific word hadith (in Arabic) when God asks which other hadith (here interpreted as meaning guidance) they would accept (than the Quran)429. These issues run deep into affecting faith and resistance to evolution by standing dogmas430. Attention is brought to Books revelaed before the Quran and them as examples in history and their status. Additionally, it is book and wisdom that God does guide His creation with and/or through431. Differences are highlighted through methodologies employed to interpreting texts which may lead to a differing result; for example the reasonable seeming practice to interpret the Sahih Hadees literature is in light of the Quran and within the given context. Islamic jurisprudence is vast in terms of literature432, but essentially refers to the main texts as sources of shariat (the path) and other secondary or tertiary texts. The concept of Sunnah relates to not just the reported433 sayings of the Prophet, but as to do with understanding his practice and following the principles of truth434). This
Arabic numerical table also included in the endnotes please calculate yourself; this practice of numerical values to texts, it seems, has roots from China / Japan to subcontinent to the Arab peninsula around 300 AH (800-900AD) where after it was applied to the Quranic text in parts, but has recently found exposure, owing to increased interest by individuals, also using computing technology in the shape of computers. 426 of Quran and Islam; word of God and subjection/submission to the word 427 being through word of God 428 submission of truth to truth; ego to The Ego 429 noted in footnote 415 430 2:13 (Y. Ali) When it is said to them: "Believe as the others believe:" they say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know. 431 3:103 (Y. Ali) And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah.s favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided. 35:32 (Y. Ali) Then We have given the book for inheritance to such of Our Servants as We have chosen: but there are among them some who wrong their own souls; some who follow a middle course; and some who are, by Allah.s leave, foremost in good deeds; that is the highest Grace. 43:21 (Y. Ali) What! have We given them a book before this, to which they are holding fast? 432 the literature produced by the intending followers of Muhammad pbuh of which this is an example 433 one need not have any requisite knowledge of the Sahih Ahadis literature in order to strife for God, yet as at least a historical significance, it holds value yet not as a literal or certain prescription of shariat 434 this is more depictive and better (certainly; or as a certainty) prescribed in the Quran, as Muhammad pbuhs message from God, as to understand and follow the Prophet is to submit to God, following His guidance and through worship. Sunnah is NOT the Sahih Ahadis literature
425

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practice of deriving principles and rules and adopting the same into ones lives from a religious source is known as having taqwa435 or in related terms, to strife to purity of thought, speech and action through understanding and truth. This is basically the idea to abstain from bad, or harm. As all good emanates from God alone, and it is hence only through abstention from positive negative action (tended to harm towards another) that one may practice purity. In light of the debate on authenticity of the reported traditional literature, that of the Sahih Hadees, the author agrees to an informed opinion436 as to governance of law formed after the adequate meditation upon matters to attain minimum reasonable understanding (by taking the Quran as holistic and binding437) considering non essential, non-binding, uncertain the relevant reported traditions (including sayings prescribed to have been narrated by the Prophet pbuh but can not be referenced to even any Sahih literature438), in order to practice the God given right of governance, undertaken on an issue to issue basis. This non-binding effect is not in derogation with Quran injunctions as though definitely God has commanded his apostles be obeyed as He is to be obeyed439. Further, by the process, the authenticity of sources would be investigated as requirement of reference would have to be fulfilled, and where false literature (including reasoning) would be rooted out through this social process of purifying understanding440 and hence religion. As discussed, to give consideration to the tawheed of shariat and the different law existing within is practice of Islam, through truth or reason. This concept of evolving law of the same shariat is hence applicable to all Islamic literature except the word of God, Quran441. This too since Muhammad pbuhs shariat (one God has given to Mankind through Muhammad pbuh as His message) and the shariat of God are the same. Validity of Laws is dependant upon their prescription to this shariat reasoned understanding of the work of God i.e. creation with requisite intent. The act of law and the intention are symbiotic in terms of existence as this bringing of the pursuing act through intention and the intent to the pursuant
strife to/for God; this is depictive in love, kindness, etc. (good) - righteousness the practice of fatwa has also been exploited by any individual even from clergy giving an opinion. These are relative deductions and should not form all encompassing principles as each event demands their own consideration. Here though, consideration of the source of fatwa is given to entitlement from God; which may be in form of leadership by Gods representative, representative governance through social contract in absence or by acquiescence or administration of the same, etc. 437 the message the Quran contains is not the mere layman understanding of religion; as this is also developed and veiled by what is called the islamic literature herein 438 since this is considerate to subjective considerations of taqwa of each believer, but should hence be pointed out to the truth of the narration, and also as the subject prescribing to such deems self as subject to religious law as prescribed by the Quran and hence stands to answer for any invention into religion (dependant on subjective intent) in front of God. 439 4:150 (Y. Ali) Those who deny Allah and His apostles, and (those who) wish to separate Allah from His apostles, saying: "We believe in some but reject others": And (those who) wish to take a course midway,440 Thoughts, beliefs, knowledge and wisdom 2:138 (Y. Ali) (Our religion is) the baptism of Allah. And who can baptize better than Allah. And it is He Whom we worship 4:146 (Y. Ali) Except for those who repent, mend (their lives) hold fast to Allah, and purify their religion as in Allah's sight: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value. 441 as the truth defines shariat, and truth being constant and same, it remains the same; the Quran is the eternal law, or shariat; that which defines it as truth or reason.
436 435

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action both are significant; the law is as religion. Shariat does not involve implementing law442 as identical acts of the Prophet443, but following the shariat, which is to emanate as law in our specific guidance from God. This has the right intent as the common factor. Any / all Islamic literature should not be discarded, rather explored with a pure heart till truth remains and falsehood perishes444. To hold unto the rope of God minimally includes the Quran (also in sense of the Deen e Haq & deen al Islam and knowledge & wisdom as discussed elsewhere) for of at least three reasons. Firstly, holding as tenant of faith that the Quran is the supreme word or word of the supreme, a living miracle445, complete guidance for each and all, it seems redundant and unnecessary (but not wasteful perhaps) to treat any other literature (including this piece of writing) as essential to perform the proper function of life. This function is to worship God446. This is inclusive of the idea of existence in a constant state of worship of God447 and also as each exists by Gods will, any harm to any existence (truth) is not to worship God448. Secondly, the word of Muhammad pbuh, as well as his spirit is not necessarily present in each, any or all of us, but definitely in the Book there is a clear reflection449 of it (as the reader reads). Third is the understanding of the working of shariat and law as given herein. The law as applied at any given moment is not necessarily identical in application as any other moment and vice versa but necessarily follows shariat. This governance of the principles in the Quran is the practice of Islam450.
To say the daily prayers in a slightly differing fashion is common practice among different muslims, yet at least the three terms of standing, prostrating and bowing are fulfilled. It is reasonable to hold that the differing styles of prayers are all acceptable by God as done with intention towards His remembrance. Muhammad pbuhs practice of saying the prayers was specific to him, as also he was prescribed more prayers than an ordinary believer for his stature, closeness, love of God, etc. 443 In terms of physical emanation as to specific rites or rituals; as also circumstances differ from moment to moment 444 2:256. Let there be no compulsion in religion: Truth stands out clear from Falsehood: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. 445 This is the idea of the emanation of a muslim through reading and practicing faith by a believer; referring to the Quran means referring to the emanation of a living force which is through understanding and pursuant practice (religion of the believer) of the typographical text by a believer. 446 51:56 (Y. Ali) I have only created Jinns and men, that they may worship (serve) Me 447 59:24 (Y. Ali) He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and glory: and He is the Exalted in Might, the Wise. 448 Be in a state outside Islam 449 41:53 (Y. Ali) Soon will We show them our signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things? 450 2:30. Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." 2:31. And He taught Adam the nature of all things; then He placed them before the angels, and said: "Tell me the nature of these if ye are right." 2:32. They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." 2:33. He said: "O Adam! Tell them their natures." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?" 2:34. And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith.
442

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As example presented for the importance of the reported literature is the performance of namaz rites, which the Quran does not set out precisely451 as to the performance of its rites; though interestingly, it does detail the ritual of abolution or wudu452. This in itself is symbolic to the importance and prescription of purity. To differ over physical acts in Salat, is acceptable, however, arguing over the same as in line with shariat is reasonably not acceptable; as for one thing God has given levy in that and there is none that may have stopped God from detailing the same yet for our relative and subjective path to Him, this is apparently symbolic. This also because our law may differ in our following shariat for reasons discussed. It is reasonable to believe that if God guides to any direction, east or west, it is acceptable to differ in rituals as to prayers; a believer is promised paradise, a Muslim should have God. Yet references to prayers (1) The Dawn Prayer (Fajr in Arabic)453 (2) The Noon Prayer (Zuher in Arabic) , given454 in 17:78 and 30:18 (3) The Afternoon Prayer (Asr in Arabic)455, given in 2:238 (4) The sunset Prayer (Maghrib in Arabic) footnote 453 11:114 (5) The Night Prayer (Isha in Arabic) footnote 453 24:58 and performance as standing456, bowing457 and prostration are found.
24:55. Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: 'They will worship Me (alone) and not associate aught with Me. 'If any do reject Faith after this, they are rebellious and wicked. 38:26 (Y. Ali) O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah. for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account. 451 Consideration to the numerical structure laid out for namaz; as to prescription of rakat to each salat 452 5:6. O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to make you clean, and to complete his favour to you, that ye may be grateful. 453 11:114. And establish regular prayers at the two ends of the day and at the approaches of the night: For those things, that are good remove those that are evil: Be that the word of remembrance to those who remember (their Lord): 24:58. O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer: these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other: Thus does Allah make clear the Signs to you: for Allah is full of knowledge and wisdom. 454 17:78. Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony. 30:18. Yea, to Him be praise, in the heavens and on earth; and in the late afternoon and when the day begins to decline. 455 2:238. Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before Allah in a devout (frame of mind). 456 3:39. While he was standing in prayer in the chamber, the angels called unto him: "(Allah) doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a prophet,- of the (goodly) company of the righteous." 39:9. Is one who worships devoutly during the hour of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord - (like

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It is submitted that at least for this argument, another insight has beckons attention related to the symbol of Mankind; Adam. The word Adam in Arabic is spelled as three letters; that of Alif, Daal and Meem. A depiction of the numerals may be symbolically interpreted as meaning the three positions of prayers; the Alif depicting standing, Daal as the performance of rukuh, and Meem as depicting the sajda. These letters have symbolic significance among the mystics, and such a postulation goes on to depict the prayer as something written in the form or essence of man and shown as the name of Adam, the first of mankind. This, in conjunction with the embedded number of rakaats derivable from the numerical structure (as witness able on its own existence) within the Quran is thence postulated to be something that is not written in the Quran in so many words, but is reachable upon mediation and strife with the purity of heart458. This is to further say that more of such examples may have reasons within them that are reflected all over nature, but are not privy to us. What we do not know, it seems wise and reasonable not to fight over unless reasonable evidence comes to Light us of its merit and criteria (understanding). To further explore the idea of Tawheed, it has been one extended from Oneness of God as also meaning Oneness with God. Careful consideration is to be carried out to recognize this idea and how it stands in Reality. This requires a restatement / elaboration of certain precepts. As God Himself is
one who does not)? Say: "Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition. 457 2:43. And be steadfast in prayer; practise regular charity; and bow down your heads with those who bow down (in worship). 3:43. "O Mary! worship Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down." 9:112. Those that turn (to Allah. in repentance; that serve Him, and praise Him; that wander in devotion to the cause of Allah,: that bow down and prostrate themselves in prayer; that enjoin good and forbid evil; and observe the limit set by Allah.- (These do rejoice). So proclaim the glad tidings to the Believers. 22:26. Behold! We gave the site, to Ibrahim, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer). 22:77. O ye who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper. 458 Also may be reasonable to hold that different actual performance of rites is dependant on intention and hence it is wise not to ask too many questions and qualifications as to performance of duties as guided to by God, for this puts restriction on religion. Still, INTENTION is always the defining essence. 2:185 (Y. Ali) Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful. 2:67. And remember Moses said to his people: "(Allah) commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "(Allah) save me from being an ignorant (fool)!" 2:68. They said: "Beseech on our behalf Thy Lord to make plain to us what (heifer) it is!" He said; "He says: The heifer should be neither too old nor too young, but of middling age. Now do what ye are commanded!" 2:69. They said: "Beseech on our behalf Thy Lord to make plain to us Her colour." He said: "He says: A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!" 2:70. They said: "Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if Allah wills." 2:71. He said: "He says: A heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice, but not with good-will.

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the Truth459 leads to consideration within the idea of time, as something that varies / moulds / turns / changes the nature of existence and exists not only as past, present and future but as beyond these durations460. All of these emanations (of nature) within existence (or even as Reality in certain cases, in case of a human) are one - in that at least they are interconnected / interdependent / causal, and they prescribe any act or event or entity the same importance as any other act or event or entity in nature or in Reality for their right as existence or truth. This also means that all creation has this quality of being as its basic common term. As discussed, God encompasses this; hence though perhaps may be accepted as the second term in the chain of acceptance in subjective terms by an entity, yet God has the right of the first common term by priority in sense of being higher461 as not non-existent and hence encompassing (any and all) existence. Thence also, we are all together, and none of us beings is ever alone462. It is submitted that indeed time itself does not change, however events, matters, states, acts, ideas or concepts, and even knowledge (except that of God which is one and complete in itself, but also should not be equated with knowledge in our sense of its presence and existence) change through time; but not time; also consideration to time is God. Call Him by any name, as long as it is one of the most beautiful names463; of which He has given some of the same in the Quran. As God is the source of any, every and/or all good, God is commonly referred to as the Light. A further exploration of the Light is to understand the knowledge that God has blessed unto man. God refers to Himself as the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light!464. This is presented as a prescription by this reader to the idea of the Light as quoted in daily usage to describe God, as also God created Light465. Indeed, Faizs tribute of We Shall See shows his consideration to Reality. I dare not dwell too much in this since I do not consider having enough knowledge or revelation to the same, yet have quoted to give a fuller
459 460

Al-Haq as not non-existent; the Eternal 461 al Ali 462 we are always in the company of God whether we are aware of it or not, yet 3:198 (Y. Ali) On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from the presence of Allah. and that which is in the presence of Allah is the best (bliss) for the righteous. 463 7:180 (Y. Ali) The most beautiful names belong to Allah. so call on him by them; but shun such men as use profanity in his names: for what they do, they will soon be requited. 17:110 (Y. Ali) Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most beautiful names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between." 20:8 (Y. Ali) Allah. there is no god but He! To Him belong the most beautiful names. 59:24 (Y. Ali) He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most beautiful names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise. 464 24:35 465 6:1 (Y. Ali) Praise be Allah, Who created the heavens and the earth, and made the darkness and the light. Yet those who reject Faith hold (others) as equal, with their Guardian-Lord.

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context to understanding God as Light466. These connotations have a deep connection with revelation and Knowledge. The ideas are interrelated. The idea of existence, extending from time of which Mankind is a part, is as much an acknowledgment of being, than just existence itself. Our consciousness / awareness coupled with our composition, does give us a certain vantage point467. To further these ideas, understanding the Tawheed of and in knowledge and of knowledge in and of Tawheed are central to the theme of understanding what it means to be Muslim and in the presence468 of God. The idea of Tawheed of and in knowledge is the idea of the oneness of knowledge and acquaintance with knowledge as understanding its existence as a singular body. Since all is related, things exist as they do in truth (based on the singular shariat - set law and criteria). If there is a contradiction in explanation of being (generally given in the form of a theory (of nature469)), then the explanation or theory is wrong or inaccurate, and not that existence To this effect it is either True or False. itself is wholly relative470. Contradictions and conflicts spring up when incorrect, inadequate or false knowledge is applied. To know that one does not know is considered a precept of wisdom. The idea of knowledge in and of Tawheed covers one of adopting this idea of wisdom of being (knowledge of existing and knowledge of purpose) and realizing the oneness of all being. This knowledge in Tawheed also encompasses understanding why and how reason and rationality form the basis of all workings of the universe, and that is the work of Allah, and how to understand the work through this principles and hence its Creator. This is not a Pantheistic view of being471 as to keep the artist of nature and the art that He is creating upon as distinct and conscious in their own right that which is the Creator. This individual conscious is substance and basis for the judgment due, for otherwise no liability may ensue. Authority God has granted to existence is as right. The authority to transfer this right is one that God has exercised472. Since we put our trust in Him, He is our trustee, through whom we may return some of the rights He has given to us in order for a better application or governance of the same. This is one possible course473. Another way to put our trust in Him is by practicing righteousness as a positive act or omission474. Understanding that morality is subjective, it is indeed the subjective idea that is applicable in the religious sphere of ones understanding where the pursuant action is concerned to a certain belief; as also certainly actions are judged by intention475. By this subjectivity of morality, is also meant that since it is derived from the application of religion (belief with consideration to reason)
466 467

God-particle? self 468 be aware of / feel or experience it 469 as scientific or philosophical, etc. 470 the idea that extends to each of our beings in absolutely different truths and hence in a contradictory environment of our own 471 the idea of the Universe as being same as God as creation is more a reflection, as viewed within
time
472 473 474 475

as also by creating creation submission also submission; (perhaps) higher level of truth to peace/submission this is depiction and practice of vice-regency of God. Setting in order of the truth

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our law may be different from our vantage points. This may never cause harm to any other, and hence if notice of such is brought, has an all important affect on determination / governance (as law). We all need to have regard to each others following the shariat. We put our trust in God by practicing these God given rights and the general and specific abilities He has provided us with. This author considers such deeds (done with the purity of intention) as righteous action hold greater weight in piety than inaction476. An example of such is in the idea of not remaining silent against oppression477 to practicing kindness to our children including not burying them478. One reason to prefer such (which is also termed as practicing taqwa), is that as God has given the right to us, in His wisdom and Perfection He knows and hence it is haq that His bestowing of this right479 upon us means that we are to practice such cause480 and if this were not to be the case (as God certainly grants us the opportunities to a means and ends) this transfer of right would not have any purpose; and this is may well be as a trial. Moreover, since it is better to say481 Unzarna than to say Raina482. Rather than to being blindly led as

which is not to say that practicing abstention in a certain cases may or may not be better depending on circumstances as well as the nature of duty, rights and action involved 477 2:191 (Y. Ali) And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith. 2:193 (Y. Ali) And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah. but if they cease, Let there be no hostility except to those who practise oppression. 3:195 (Y. Ali) And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards." 8:25 (Y. Ali) And fear tumult or oppression, which affecteth not in particular (only) those of you who do wrong: and know that Allah is strict in punishment. 29:10 (Y. Ali) Then there are among men such as say, "We believe in Allah.; but when they suffer affliction in (the cause of) Allah, they treat men's oppression as if it were the Wrath of Allah. And if help comes (to thee) from thy Lord, they are sure to say, "We have (always) been with you!" Does not Allah know best all that is in the hearts of all creation? 478 6:137 (Y. Ali) Even so, in the eyes of most of the pagans, their "partners" made alluring the slaughter of their children, in order to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: But leave alone them and their inventions. 6:151 (Y. Ali) Say: "Come, I will rehearse what Allah hath (really) prohibited you from": Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want;- We provide sustenance for you and for them;- come not nigh to shameful deeds. Whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom. 16:58 (Y. Ali) When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief! 16:59 (Y. Ali) With shame does he hide himself from his people, because of the bad news he has had! Shall he retain it on (sufferance and) contempt, or bury it in the dust? Ah! what an evil (choice) they decide on? 81:8 (Y. Ali) When the female (infant), buried alive, is questioned 479 to practice righteousness; pursuant to upholding rights 480 primarily as to fight oppression 481 follow; as the Word 482 2:104 (Y. Ali) O ye of Faith! Say not (to the Apostle) words of ambiguous import, but words of respect; and hearken (to him): To those without Faith is a grievous punishment / T. J. Irving: You who believe, do not say: "Herd us,"; and say [instead]: "Watch over us," and [then] "Listen!" Disbelievers will have painful torment /

476

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sheep (without understanding), it is prescribed to hear (understand) and seek Gods protection to walk the path of shariat483. Care to speech encompasses both being careful of linguistic and semantics as to fulfilment of any purpose avoiding ambiguity and deceptive speech as well as intention behind words. It points to the essence of words, which is the self or purpose of the words484, or meaning of word, which necessarily is depictive of an idea / concept485. This extends to praying (dua) or wishing (where salat or the set prayers is worshipping God) or asking God for anything, which is necessarily through the heart486. We each have to seek ways to worship and serving in our individual capacities DIRECTLY from God; that is Gods blessing, central to the Message brought by Muhammad pbuh where hence surely there is the time to come when Mankind will have no intercessor487.

M Pickthall O ye who believe, say not (unto the Prophet): "Listen to us" but say "Look upon us," and be ye listeners. For disbelievers is a painful doom. / Rahid Khalifa: you who believe, do not say, "Raa`ena" (be our shepherd). Instead, you should say, "Unzurna" (watch over us), and listen. The disbelievers have incurred a painful retribution. 4:46 (Y. Ali) Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "What hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe. (Rashid Khalifa): Among those who are Jewish, some distort the words beyond the truth, and they say, "We hear, but we disobey," and "Your words are falling on deaf ears," and "Raa'ena (be our shepherd)," as they twist their tongues to mock the religion. Had they said, "We hear, and we obey," and "We hear you," and "Unzurna (watch over us)," it would have been better for them, and more righteous. Instead, they have incurred condemnation from GOD due to their disbelief. Consequently, the majority of them cannot believe. 483 Deen e Haq; deen al Islam 484 in this way of consideration to words, the Self of Allah (the Word; the Self) 485 2:204 (Y. Ali) There is the type of man whose speech about this world's life May dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies. 486 Intention is vital to practice of this Will; this idea is central to vice regency and relationship to God and practice of religion, but understated for this exploration is proper through reading of the Quran as a reader following prescription of Raina and Unzurna. 487 6:51 (Y. Ali) Give this warning to those in whose (hearts) is the fear that they will be brought (to judgment) before their Lord: except for Him they will have no protector nor intercessor: that they may guard (against evil). 6:70 (Y. Ali) Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world. But proclaim (to them) this (truth): that every soul delivers itself to ruin by its own acts: it will find for itself no protector or intercessor except Allah. if it offered every ransom, (or reparation), none will be accepted: such is (the end of) those who deliver themselves to ruin by their own acts: they will have for drink (only) boiling water, and for punishment, one most grievous: for they persisted in rejecting Allah. 6:94 (Y. Ali) "And behold! ye come to us bare and alone as We created you for the first time: ye have left behind you all (the favours) which We bestowed on you: We see not with you your intercessors whom ye thought to be partners in your affairs: so now all relations between you have been cut off, and your (pet) fancies have left you in the lurch!" 7:53 (Y. Ali) Do they just wait for the final fulfilment of the event? On the day the event is finally fulfilled, those who disregarded it before will say: "The apostles of our Lord did indeed bring true (tidings). Have we no intercessors now to intercede on our behalf? Or could we be sent back? then should we behave differently from our behaviour in the past." In fact they will have lost their souls, and the things they invented will leave them in the lurch. This is apart from other time where intercession may be accepted, yet is totally at the Will of God, hence this understanding must be highlighted; 10:3 (Y. Ali) Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the throne (of authority), regulating and governing all things. no intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition?

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As the characteristics are definable (and definite) words or names, they are also descriptive / definitive of the inherent rights488. Transfer of right is complete when once freely accepted by the recipient of the included duty and right under the same transfer. It seems reasonable to understand that we have already covenanted to God; as Gods transfer of rights is through this freedom489. Of this covenant of man with God, if man is one vested with the vice regency of God on earth, then we have duties which we must address (and which are themselves haq) which includes understanding thereof. Where any characteristic is not clear, it is reasonable to subjective application than a identical form, with the yet uniform intention490 determined by each individuals personal relationship with God. As these rights are hence to be practiced or they are to determine the course to take, this emanation is towards right491. This is consideration to existence in/of truth and also parallel to idea of believer and pursuing action as to practice of religion. One form of instances where rights may accrue is the idea of mannut a practice whereby an individual takes an oath to God to carry out a certain act on fulfillment of a specific wish / prayer. These, too, are hence obligatory (enforceable by God492); that is also to say that what is interpreted from the sacred texts is a duty unto self. This duty is not enforceable on another individual as an identical right, for to practice ones own such right493, one attached duty is to uphold the same right to others. As is the principle of charity beginning at home and Gods unequivocal statement to the duty of the messenger as only to preach the clear message494, it is submitted that in terms of religion and duty to God, it is only to the limit of ones self that each of us may restrict another to495 any practice or

10:18 (Y. Ali) They serve, besides Allah, things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!" 30:13 (Y. Ali) no intercessor will they have among their "Partners" and they will (themselves) reject their "Partners". 39:43 (Y. Ali) What! Do they take for intercessors others besides Allah. Say: "Even if they have no power whatever and no intelligence?" 40:18 (Y. Ali) Warn them of the Day that is (ever) drawing near, when the hearts will (come) right up to the throats to choke (them); no intimate friend nor intercessor will the wrong-doers have, who could be listened to. 74:48 (Y. Ali) Then will no intercession of (any) intercessors profit them. 488 also as purpose / essence characteristics determine governance. Simplistically, here right is what is referred as 'Haq' 489 as viceregent of god; the reader / the believer has more of this right through their knowledge and even more so as when follows with pursuant action and hence practicing religion; this also emanates as miracles where God performs His will through His word through the believer - as also from a prophet (one given right and duty related to deliver shariat) to an imam (given the right and duty related to interpreting shariat) to a believer (given the right and duty to practice religion) to a human (given the right and duty to exist) and many more each having a direct and individual relationship with God 490 i.e. criteria of intention is reasonably acceptable where it is not intending harm to any 491 realization of rights is as parallel on the path of knowledge as more understanding is gained; practice of religion leads to further understanding(s). 492 through His means and not through subjective interpretation and application by an ordinary believer 493 right to individual relationship with God and hence performing selfs rights to God 494 IQRA 24:54 (Y. Ali) Say: "Obey Allah, and obey the Messenger. but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (message). 495 to live by example

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performance496. This is also in the application of Raina and Unzarna; as no human is to be sheep, rather human reasoned497 creation of God as ashraf al makhluqat. The purpose of state is pursuant to achieve efficient, possible, righteous governance through the legal system and order and is one that is to be undertaken as a human498 (in the path of Truth and righteousness i.e. Muslim) project in pursuance of the certain purpose; one that the angels questioned, and yet awaits further fulfillment. It is consideration that the Quran itself is the vice regent of God in terms of governance; that as along with the Reader499. This form of vice regency in Man500 is stronger than someone who has not yet been revealed the nature of Truth501. It is stronger because, for one, the reader is given awareness of it, as well as this awareness tunes the believer to the ability that is required as it brings more responsibility. For such a purpose, faith, unity and discipline are cornerstones, for our differences along many lines. This gets exploited by unreasonable forms such as divisions; including sectarian. The Muslim realizes commonality with existence502 and hence mankind has due right in his understanding of God. It requires stating that when we try to enforce our subjective interpretations upon others, we are going away from our goal, and taking others away from their path503. One is free to stop reading of course, there is no compulsion. The wealth of understanding derivable from the Quran must be embraced as subjective views of the Truth and the commonalities therein of what we understand as our objective existence in society as intended by God504 which we are to follow in our common terms505. Impositions and strife are best directed to Self506. There is to be NO compulsion on religion by the command of the Lord507. Some may consider such ideals as one to aim to confine their idea of religious508 implementation. However, it is submitted that such a
this does not mean to not be obligated to certain responsibilities, which may be performed by specific performance requirement 497 righteous; in view of shariat 498 not national, or any other constructed 499 Quran as wider concept which does not limit to the typographical Arabic text but is extensional to mean the emanation of faith through belief and practice of a believer of the shariat prescribed through it, who is and encompasses the understanding that goes therein; as also emanation as 'Law' or 'act', i.e. event 500 Not all men, but the point here to sign at Mankind 501 There is a minimal holistic understanding that must be reached before such status is given; this is also explored / revealed to a person through the Quran (as in footnote 499) 502 God; and also hence Gods creation, truth 503 all our paths are One in Truth; they are all taking us to God this is haq path of Haq; deem al Haq 504 to fight this is to fight God; 30:30 505 so as to be religious or muslim; find peace / bliss 506 this also means to God as well as strife to purity and peace and what is called 'internal jihad' 507 2:215 (Y. Ali) They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -(Allah) knoweth it well. 2:256 (Y. Ali) Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. 2:263 (Y. Ali) Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing. 508 In terms of rituals as well as understanding
496

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practice would lead to a break down of a self righteous509 illusion, which betrays and eludes in numerous forms even as uniform / standardized / static organized religion or clergy, whilst without a strong foundation within the hearts of Mankind510. There is something of a debate made out in English jurisprudence as a clash between positive and natural law, which creates a divided view of law as either rights or man made rules of governance. Where the writer (Austin) discussed the Command theory after deliberating on natural law, it is still considered a conflict between the two natural law and positive law. He merely equated man made law as posited law, whereas what existed by and in nature, he referred to as natural law. Reading original texts is central to understanding any theme; as is with the Quran. To grow up in an environment where rituals are taken as essence of religion without consideration to reason / understanding the same, or where the same process of practice of shariat511 is left to another or where reason is trespassed512, presents opportunity as well as challenge to 'find the truth'. Having not read and understood such, it is understandable to be subject to and of dogmas for invidivual and social lack of knowledge, and have the idea of religion as limited / static doctrine of rituals and rites and not possible to be reasonably understood and further applied without essence. A common reason for not following such is the lack of understanding the Quran, in many terms for inability to comprehend the Arabic language. The Quran states reasons it was revealed in the Arabic language513. The
what is right is not what is right for ourselves alone; what is right is what is right in truth and a criteria for that same is that it has to be in the best interests of the self as well in the best interests of others. This is inclusive and considerate of the intent which is not acceptable where it may intend harm to any 510 as truth and reason are the form by which we understand God we understand God as/through Haq
511 512 509

through understanding

where it lacks reason and has bias in its terms where it may even extend to bringing inventions into religion 513 12:2 (Y. Ali) We have sent it down as an arabic Qur'an, in order that ye may learn wisdom. 13:37 (Y. Ali) Thus have We revealed it to be a judgment of authority in arabic. Wert thou to follow their (vain) desires after the knowledge which hath reached thee, then wouldst thou find neither protector nor defender against Allah. 16:103 (Y. Ali) We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is arabic, pure and clear. 20:113 (Y. Ali) Thus have We sent this down - an arabic Qur'an - and explained therein in detail some of the warnings, in order that they may fear Allah, or that it may cause their remembrance (of Him). 26:195 (Y. Ali) In the perspicuous arabic tongue. 39:28 (Y. Ali) (It is) a Qur'an in arabic, without any crookedness (therein): in order that they may guard against Evil. 41:3 (Y. Ali) A Book, whereof the verses are explained in detail;- a Qur'an in arabic, for people who understand 41:44 (Y. Ali) Had We sent this as a Qur'an (in the language) other than arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!" 42:7 (Y. Ali) Thus have We sent by inspiration to thee an arabic Qur'an: that thou mayest warn the Mother of Cities and all around her,- and warn (them) of the Day of Assembly, of which there is no doubt: (when) some will be in the Garden, and some in the Blazing Fire. 43:3 (Y. Ali) We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom)

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Arabic language itself, for its dialectic, semantic and numerical properties, is a miracle514; it is systematic at least in terms of math starting and staying between 1 to 1000515. This may hold an insight into how Gods one yaum516 is equal to our thousand517. Yet, the essence i.e. meaning or message of the text, is Universal in nature as discussed herein. Today, numerous interpretations and/or translations are available in almost all widely spoken languages. The essence of the message (which is the Quran) is cognizable in any language, for the true language is that of Haq (reason)518, or understanding. It is reasonable to understand that a consideration and referring to multiple interpretations etc. should lead to a better understanding of the meaning / essence, yet Arabic is the language in which the Quran has been revealed. This is also denoting the responsibility of the same to those whom God has taught the language. This equating of reason to understanding is also what has led many to hold mathematics as the language of the universe and that patterns are evident in nature. Not to undermine the technical aspect of the Arabic quran, which is perfect in Arabic and cognizable through understanding it, be the message in any language, it is one. Life is not without exception519, and God gives knowledge to whosoever He pleases520. It is also noted that the original
46:12 (Y. Ali) And before this, was the Book of Moses as a guide and a mercy: And this Book confirms (it) in the arabic tongue; to admonish the unjust, and as Glad Tidings to those who do right. 47:24 (Y. Ali) Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them? 514 footnote 489 515 Table given in the endnotes 22:47 (Y. Ali) Yet they ask thee to hasten on the Punishment! But Allah will not fail in His Promise. Verily a Day in the sight of thy Lord is like a thousand years of your reckoning. 32:5 (Y. Ali) He rules (all) affairs from the heavens to the earth: in the end will (all affairs) go up to Him, on a Day, the space whereof will be (as) a thousand years of your reckoning. 70:4 (Y. Ali) The angels and the spirit ascend unto him in a Day the measure whereof is (as) fifty thousand years: 516 also to note that gods creating creation till this end is past six yaums; there is still more to be understood here because it is as time; which is as word. It seems clarity of word of time is not general. 517 word; numbers; be 518 one miracle of arabic is the mathematical or numerical properties, which is parallel of reason 519 No ellah except Allah; concept of exception, word or meaning of exception is also to be better understood. 520 2:247 (Y. Ali) Their Prophet said to them: "(Allah) hath appointed Talut as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "(Allah) hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: Allah granteth His authority to whom He pleaseth. Allah careth for all, and He knoweth all things." 10:93 (Y. Ali) We settled the Children of Israel in a beautiful dwelling-place, and provided for them sustenance of the best: it was after knowledge had been granted to them, that they fell into schisms. Verily Allah will judge between them as to the schisms amongst them, on the Day of Judgment. 28:80 (Y. Ali) But those who had been granted (true) knowledge said: "Alas for you! The reward of Allah (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good)." 45:17 (Y. Ali) And We granted them Clear Signs in affairs (of Religion): it was only after knowledge had been granted to them that they fell into schisms, through insolent envy among themselves. Verily thy Lord will judge between them on the Day of Judgment as to those matters in which they set up differences. 58:11 (Y. Ali) O ye who believe! When ye are told to make room in the assemblies, (spread out and) make room: (ample) room will Allah provide for you. And when ye are told to rise up, rise up Allah will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) knowledge. And Allah is well- acquainted with all ye do.

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manuscript, the tashkant copy, did not have the vowels i.e. the zer, zabar, nouqta, pesh. The essence of the message may still be derived as that is clear among the certain and clearly defined signs, or proofs, or ayats, or as the Quran refers, to those things that have a clear meanings, as contrasted with that part of revelation which Allah has (of course purposely) not made clear to each, any or all readers521. The follower of the religion of God, that is Islam, should not prima fasciae be bogged down by lack of understanding of the Arabic language, nor with not being able to get it all522. As knowledge is infinite, understanding may be 'purified' to an infinite degree. Hence, it is reasonable to understand how it is not the wealth of knowledge, but the choice as to right or wrong in terms of intention, that is the determining criteria to understand523. It hence follows that a strife undertaken by any to learn the arabic language with specific purpose to gain a better understanding of the text will not have his effort unrewarded, yet a claim by any in this life of ours by a human to have the full understanding of the word of God in all of its senses should understandably be considered improbable if not impossible, as well as any claim to be better than any other is in itself not only dependant on intention, but is unwise / to be revealed at Yaum ud deen. This also leads to an insight into the idea of sects. One claim to / of any sect, and indeed formation of any sect is within a certain doctrine, which is the sect holds to a certain understanding of a certain doctrine as the Truth524. In this, it is reasonable to hold that formation of such a sect is the result of a claim by a group to have the correct understanding of a concept (of course which may necessarily exist or even to do with God)525. In this claim then, the sect claims complete dominance of a certain precept / doctrine526. Sects are also resistant to change or acknowledging new ideas or proofs or understanding527; even in a lot of cases may lead to violence for this reason of
3:7 (Y. Ali) He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. 522 God is the inifinte and perfect in knowledge and all wise; man only has relative understanding. 523 Or judge a matter 524 this is problematic because to say that one has complete understanding a claim to parallel to of God and perfection of knowledge and the all wise character, as well as they are resistant to change /development in terms of understanding and shariat & law. 525 6:60 (Y. Ali) It is He who doth take your souls by night, and hath knowledge of all that ye have done by day: by day doth He raise you up again; that a term appointed be fulfilled; In the end unto Him will be your return; then will He show you the truth of all that ye did 526 6:159 (Y. Ali) As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah. He will in the end tell them the truth of all that they did 11:17 (Y. Ali) Can they be (like) those who accept a Clear (Sign) from their Lord, and whom a witness from Himself doth teach, as did the Book of Moses before it,- a guide and a mercy? They believe therein; but those of the sects that reject it,- the Fire will be their promised meeting-place. Be not then in doubt thereon: for it is the truth from thy Lord: yet many among men do not believe! 19:37 (Y. Ali) But the sects differ among themselves: and woe to the unbelievers because of the (coming) Judgment of a Momentous Day! 19:69 (Y. Ali) Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against ((Allah)) Most Gracious. 45:28 (Y. Ali) And thou wilt see every sect bowing the knee: Every sect will be called to its Record: "This Day shall ye be recompensed for all that ye did! 527 15:10 (Y. Ali) We did send apostles before thee amongst the religious sects of old
521

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resilience. These may validly be implied to be resisting evolution in terms of understanding528, or any other kind529. To be part of a sect is to forsake religion530 within the understanding of Deen e Haq and Deen al Islam, and as discussed, to the nature of governance through shariat and law531. To be a believer, is to hold God as the all wise and trust Him not through just knowledge but also belief (faith). This is also because by prescribing to a sect, is to overlook ones own understanding of being, as well as subjecting oneself to the mercy of others interpretation of the Truth for our subjective application532, which reasonably seems problematic considering that we as limited beings do not know all533. Also, the lack of application of religion (which sects do lack) to govern the social contract (that brought about through actualization of common terms534), leads to a division which is opposed to the concept of Unity and Tawheed (the Umma has to be one in Truth). This is also not accommodative of the evolving nature of being, in social, political, religious, and legal, or any other terms. Within the understanding of the Quran, we are all to strife to be muslims through practice of faith as believers. The idea of sects is a contradiction to Deen e Haq; deen al Islam535. References throughout536 the Quran signify why to understand what understanding is and why it is integral to understand to have any standing in terms of reason, right, and religion537. Everyday usage of the term Islam, as
30:32 (Y. Ali) Those who split up their Religion, and become (mere) sects,- each party rejoicing in that which is with itself! 2:151 (Y. Ali) A similar (favour have ye already received) in that We have sent among you an Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge 528 Which is extensional and vital to spirituality 529 23:53 (Y. Ali) But people have cut off their affair (of unity), between them, into sects: each party rejoices in that which is with itself. 530 Shariat 531 There are islamic schools of thought, as are schools of thought and NOT divided on sectarian lines, whether any prescribes such status to the same; a momin will never make this claim as the shariat be clear on this, at least in the referred ayats. Any that does such, is not a believer by reason and is working to divide the believers (momins) where being Momin is foundational to being a muslim in the conscious, hence religious sense. One point is the lack of understanding to doing such, and whence done once made aware of this, is subject to ignorance if they carry the practice on. 532 the nature of shariat and its emanation as law is our right of vice regency. This is to strive for, for not to do this is to be thankless of the opportunity God has bestowed on Mankind, as well as to learn and be in islam as God evolves us. 533 6:60 (Y. Ali) It is He who doth take your souls by night, and hath knowledge of all that ye have done by day: by day doth He raise you up again; that a term appointed be fulfilled; In the end unto Him will be your return; then will He show you the truth of all that ye did 534 misaq e madina, treaty of huddaibiyya; foundations of victory 535 of unity; Tawheed; unity of The Cause or Source of good 536 over 100 537 Haq, Taqwa, Deen 2:242 (Y. Ali) Thus doth Allah Make clear His Signs to you: In order that ye may understand 4:43 (Y. Ali) O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again. 6:65 (Y. Ali) Say: "He hath power to send calamities on you, from above and below, or to cover you with confusion in party strife, giving you a taste of mutual vengeance - each from the other." See how We explain the signs by various (symbols); that they may understand. 6:75 (Y. Ali) So also did We show Ibrahim the power and the laws of the heavens and the earth, that he might (with understanding) have certitude.

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well as certain historical references to the advent of Islam should be understood in more light. Prescription of religion, as understood, is the same that each prophet was granted, with differences in the law538, yet this same shariat539; they share the same religion, they are all muslims. The view of Islam as only prescribed to / through Muhammad pbuh is inaccurate. Adam, Ibrahim, Isa (Jesus), Muhammad pbut all are muslims. The reason to connotation to prescribing Islam to Muhammad pbuhs time seems context of his being the example set for humanity to the practice of submission540. So
7:179 (Y. Ali) Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,nay more misguided: for they are heedless (of warning) 8:22 (Y. Ali) For the worst of beasts in the sight of Allah are the deaf and the dumb,- those who understand not. 10:100 (Y. Ali) No soul can believe, except by the will of Allah, and He will place doubt (or obscurity) on those who will not understand. 12:111 (Y. Ali) There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it,- a detailed exposition of all things, and a guide and a mercy to any such as believe. 13:19 (Y. Ali) Is then one who doth know that that which hath been revealed unto thee from thy Lord is the Truth, like one who is blind? It is those who are endued with understanding that receive admonition; 15:75 (Y. Ali) Behold! in this are Signs for those who by tokens do understand 18:68 (Y. Ali) "And how canst thou have patience about things about which thy understanding is not complete? 21:79 (Y. Ali) To Solomon We inspired the (right) understanding of the matter: to each (of them) We gave Judgment and Knowledge; it was Our power that made the hills and the birds celebrate Our praises, with David: it was We Who did (all these things) 29:16 (Y. Ali) And (We also saved) Ibrahim: behold, he said to his people, "Serve Allah and fear Him: that will be best for you- If ye understand! 32:9 (Y. Ali) But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give! 33:34 (Y. Ali) And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them) 38:43 (Y. Ali) And We gave him (back) his people, and doubled their number,- as a Grace from Ourselves, and a thing for commemoration, for all who have understanding. 39:18 (Y. Ali) Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding. 41:3 (Y. Ali) A Book, whereof the verses are explained in detail;- a Qur'an in Arabic, for people who understand 43:3 (Y. Ali) We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom). 44:39 (Y. Ali) We created them not except for just ends: but most of them do not understand. 47:24 (Y. Ali) Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them? 50:37 (Y. Ali) Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth). 52:32 (Y. Ali) Is it that their faculties of understanding urge them to this, or are they but a people transgressing beyond bounds? 54:17 (Y. Ali) And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? 54:22 (Y. Ali) And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? 54:32 (Y. Ali) And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? 54:40 (Y. Ali) And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? 538 Specific situation, specific act of governance within this evolving existence within 'time' 539 principle of reason, truth, right (haq) 540 As also through the Quran by Gods blessing and Muhammad pbuhs spirits reflection in the Book

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when we say that Islam came, it is to mean that Muhammad pbuhs life is the example of submission; it is also to (somewhat romantically) state that this example of submission, is to witness it worthy of being called Islam (the God's governance through man reference to the essence of this writing). This also leads to not to hold one apostle over another541, as it is Muhammad whom God has chosen to set the example; also considering the vastness of literature available, but truly the reader glimpses the spirit in the Quran in deen542. God commands liberality543. Egalitarian544 doctrine prescriptive of liberality is also of an evolving nature due to our evolving understanding, yet those rights that are inherent in creation545 have necessary corresponding duties546.

2:285 (Y. Ali) The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His apostles. "We make no distinction (they say) between one and another of His apostles." And they say: "We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys. 542 in Islam 543 2:237 (Y. Ali) And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget liberality between yourselves. For Allah sees well all that ye do. 16:90 (Y. Ali) Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition. 544 used in the sense of its prescription of rights and brotherhood, but which is necessarily an incomplete ideal to what is Islam in practice of religion or submission 545 which have been revealed, and once legislated (brought to adequate notice), become actualized or applicable 546 these are through Truth; to deny creation is to deny truth, to deny the truth of creation is also to deny truth. Truth is what is in Reality and is One. Things also exist as they do, independent of their understanding or explanation or definition by any, except God; for 19:35 (Y. Ali) it is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! when He determines a matter, He only says to it, "Be", and it is. 40:68 (Y. Ali) it is He Who gives Life and Death; and when He decides upon an affair, He says to it, "Be", and it is.

541

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If you show ingratitude, you and all on earth together, yet is Allah free of all wants, worthy of all praise.
Musa pbuh

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AL RAHMAAN Mysticism Science Society Understanding To reiterate Religion as the belief and pursuant practice, emanating as law (liberal governance of inherent actualized rights (both to God and others) in the cause of peace and to maintain the law of equality in consideration of justice), with God as its source (religion of God) and following the path laid out by God547, guided by Him through 'Haq' (reason of Truth), Gender are the roles which are shared amongst the sexes (the physical entities) and pursuant rights & duties attached to the roles. Law as the act(s) of liberal governance of rights are not a static physical entity (or 'event' event as static?!) as truth, but a living being. This leads to an exploration of the subject with that of social sciences. Science is also basically understanding or exploration. False religion is the enemy of science548. Though sometimes undertaken through dividing, a more comprehensive view (because of interrelatedness of existence) is also considered vital; as is being adopted in the scientific world549. As further practices are necessarily observed and further deliberated upon, prescriptions as rules550 are set. Even though most education in this era is tended to where most humans have a specialization in a certain or multiple academic fields, most of us should be able to understand the inherent overlaps and adjunctions of numerous varying subjects and the recent trend towards creation551 of new multi-subject disciplines, such as to address the vacuum left by divisions of the same (as specializations), as well as the numerous problems that have arisen from postulation of several theories within disciplines as they stand in contradiction with another theory existing in another overlapping but different field of study. The study and practice of numerology is not new when it comes to engaging with sacred texts. The basic monotheistic religions552 have intricate connection with numbers. Apart from the belief commonly held related to afterlife and the subsequent accountability to be faced, the practices such as Sufism, mysticism, Kabbalah are also indicative of the understanding and relationship with numbers553; which are also integral in practice of certain rites
Of shariat this is an explanation of the perceived dichotomy of religion and science in the west, for lack of understanding of religion; where science tends to understanding. This is not applicable to religion of truth, which is also opposite to religion of falsehood (i.e. any belief or doctrine stemmed on an untrue basis); i.e. Islam is also noted to have sowed the seeds of renaissance 549 for one science is tended to observation and classification and strife to understand, as well as developments of academia in shape of inter related fields and further as combined and/or general subjects depict natural tendency to such a view in consideration of nature of existence 550 one example of which is the expression of prescription in terms of not only lawful or forbidden, but also prescribed, restricted, obligated, etc., another example of which is of varying value of legislation as directives, regulations, etc. in the European Union 551 These are only created so as to subject them to observation and understanding and not that they have come into being for wanting a desire to study such entities or events by creating them to study them. This is also why religious inventions are looked down upon, for they are intentional, false and so is hence their understanding. 552 Referred in this era as Jews, Christians and Muslims 553 to extract hidden meanings of the texts, as well as the much mystified sacred geometry
548 547

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as performed by persons attached to the 'Jews, Christians and Muslims'; including and especially in their corresponding clergy systems. In the Islamic spheres, the sacred text is indexed, with numbers, as well as our belief of the Day of Judgment is such that God has counted our good and bad deeds in numbers; both in quantitative and qualitative terms. A taveez or an amulet from a practitioner of sorts (peer / baba / sadhu) will have numbers written within them in form of squares554. Cloth that is attributed to Muhammad pbuh555 has the same form of numbers written on it along with certain verses in Arabic556. The word Quran has the same roots as the first word to be revealed, as historically recorded i.e. Iqra means Read, which is also interpreted as Recite or Proclaim, and necessarily its meaning lies in understanding with mind to observation; to discover or even explore. Quran has been translated as Reading and interpreted also as to mean The book to be / may be / can be / is to be, read again557. Hence what has developed in certain society as what may be understood as equating Mythos of Greek philosophy558 and Religion as parallels559, where sciences even some times fictitious postulations are taken as presumptuously more prudent than one that religion may present. If this is to say that science is logos and religion is mythos, is also a non accurate presentation. Considering science as a compilation of understanding of the material world in terms of states of existence and events, is parallel to idea of shariat is to law as truth is to science560. Where religion is a belief and practice pursuant to that belief, science and religion are somewhat parallel in their idea to seek the Truth, and further wisdom. Where science may look only to a specific phenomenon, religion takes everything as it is under the Creators fold. Also religion seeks to serve God561, whereas Science in its

magic squares at least one lying in Badshahi Masjid in Lahore in 2008 556 hence presumeably sacred verses 557 over and over; miracle to be lived in terms of reading and practice of Islam; blessing of God in His presence and as Vice-regent of God govern from Gods throne. As a personal observation, it is only after reading it a few times, the Book start to coherently reveal the understanding of truth and subsequently to the understanding of the One, where all understanding has its root and is the source of being; Descartes I think therefore I am. Such is the nature of time and Reality with its changing folds, that when a student engages to understand, as he lives his everyday experience, he is enlightened to existing truths in contexts as well as in general, from the merging of day and night to a thought that becomes part of this world and plays out as a parallel in ones life experience in an instant which may be related to a feeling of dj vu. This is not necessarily only possible through reading the Quran, for mankind has, in itself, a certain quest bound to observe and learn. Yet, the Quran is the easiest and sure way to the path of such enlightenment and illumination. A pure heart and a mind, that is to say an intention that is not to go to a reading to discredit and a consideration that is unbiased557, seem reasonable aspirations to an adventure to this path. 558 21:5 (Y. Ali) "Nay," they say, "(these are) medleys of dream! - Nay, He forged it! - Nay, He is (but) a poet! Let him then bring us a Sign like the ones that were sent to (Prophets) of old! 559 in terms of dichotomy of false religion and greek phiosophy 560 where law is prescribed and practiced (in terms of time as it is based on subjective understanding) of shariat, yet based on shariat, science is the incomplete understanding of existence and application of same as based on the truth (subjective knowledge of it). Gods shariat is complete and perfect; God shares this governance with Mankind as when He deems proper and grants it. 561 36:22 (Y. Ali) "It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back. 51:56 (Y. Ali) I have only created Jinns and men, that they may serve Me.
555

554

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purest essence seeks to understand existence562 which still is a path which serves God in at least a limited way563. The theory of evolution is subject of such a controversy. God is the evolver564, so there is no denial of evolution by a believer, rather a firm faith therein. The nature of this evolution has been and is a subject of exploration and consideration, as also this is an ongoing process565. Still, concluding ape to man is an unproven conclusion to my belief and knowledge; yet man to ape is part of a believers faith566. It is important to critically assess Darwins writing, as well as how his argument is postulated, interpretation and interpretations thereof made, evidence classified, considered, assumptions taken, etc. Darwin is noted as being a religious person, very systematic with classification within the study of the field of biology. Someone may accept such a postulation without properly researching and proof of such, being bias against or towards either constructed ideology567. Further, naming process in science is more arbitrary, whereas as truth, characteristic are name568. Creating conflict, even under many guise and name of religion, is a practice which has also been source of much mischief on earth569. However, such created dichotomies between religion and science are part the result of misunderstanding the concept of science and religion. This is not to connote science with religion as correlative or opposite, but as to address a dichotomy created between the two. This may be in the form of an active negative action carried out by certain individuals, whether intentionally or unintentionally; acts ranging from, writing texts from their own hands or even changing and manipulating sacred texts and equating them as being from God570, to murder571 (through due process as also God Himself is going to carry out on
In that a scientist may not seek to seek God and hence may not have the purest view of the one and only (not non-existant) Eternal; that is truly existence 563 2:116 (Y. Ali) They say: "(Allah) hath begotten a son" :glory be to Him.-Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him. 17:44 (Y. Ali) The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is OftForbear, Most Forgiving! 64:1 (Y. Ali) Whatever is in the heavens and on earth, doth declare the Praises and glory of Allah. to Him belongs dominion, and to Him belongs praise: and He has power over all things. 564 59:24 (Y. Ali) He is Allah, the Creator, the evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise. 565 The fate of which we are not aware of, but is in the perfect knowledge of God 566 2:65 (Y.Ali) And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." 5:60 (Y. Ali) Say: "Shall I point out to you something much worse than this, (as judged) by the treatment it received from Allah. those who incurred the curse of Allah and His wrath, those of whom some He transformed into apes and swine, those who worshipped evil;- these are (many times) worse in rank, and far more astray from the even path!" 567 that which has been constructed in terms of opposition of religion and understanding, as is taken as an example against religion 568 Consider also Prophet Muhammad (pbuh)s name as Ahmad (highly praised or one who constantly thanks God) and his praise of God 569 by reason of organized oppressive 'religion' 570 2:79 (Y. Ali) Then woe to those who write the book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby. 571 5:32 (Y. Ali) On that account: We ordained for the Children of Israel that if any one slew a person unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then
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the Day), believing to be doing it in the name of God without realization of nature of God, or even nature of nature. We must also not judge such actors for this is Gods right; as actions are to be judged by intention and intention is between the individual and the Creator, it stands that God is the one with the right to judge any, each and all, and their actions. It is also His completeness and absoluteness of Knowledge that gives Him the right to judge572. Our implementation or governance should only extend to that which we are certain of as particularly in context of the legal or religious, where either God has bestowed such rights (e.g. custodial rights) to us573 or, where it has been contracted (contracted freely574 or by reasons of a special relationship575). Gods prescription to liberality in dealing with kith and kin is a restrictive doctrine576 but not a conservative577 one. This is because when a right exists, it has a corresponding duty on another which is to be fulfilled. Further, since we are all equal578, we also incur the same duty towards others when we seek to claim any certain right(s) for ourselves. A liberal doctrine both gives and restricts as rights and duties from and towards actors. Man has no right to enforce the Rights of God on another human or require any person to give God His rights. God Himself is the holder of individuals rights amongst themselves; it is hard to understanding how men are to 'enforce' rights of the Creator579 in terms of another creation that has its own relationship and rights with God; except for having them in the confines

although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land. 572 This may not extend where there is no lack of factual evidence, for then we may judge, or in case where parties ask and accept us for the parties individual beings as to be in equity hence judgment is 'enforcable' 5:42 (Y. Ali) (They are fond of) listening to falsehood, of devouring anything forbidden. If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them. For Allah loveth those who judge in equity. 573 commonly pursuant to a special relationship and hence carries with it rights and duties with a specific goal or purpose in mind 5:1 (Y. Ali) O ye who believe! fulfil (all) obligations. Lawful unto you (for food) are all four-footed animals, with the exceptions named: But animals of the chase are forbidden while ye are in the sacred precincts or in pilgrim garb: for Allah doth command according to His will and plan. 574 2:224 (Y. Ali) And make not Allah.s (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for Allah is One Who heareth and knoweth all things. 5:108 (Y. Ali) That is most suitable: that they may give the evidence in its true nature and shape, or else they would fear that other oaths would be taken after their oaths. But fear Allah, and listen (to His counsel): for Allah guideth not a rebellious people 575 4:1 (Y. Ali) O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you. 17:26 (Y. Ali) And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift. 576 Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. 577 As conservatives seek to constrict, the static nature is resistive to change, or evolution. Abstinence is different from conservatism. 578 As individuals we are same value as each other as gods creation irrespective of cast, creed, monetary wealth, social status, etc. 579 2:263 (Y. Ali) Kind words and the covering of faults are better than charity followed by injury. allah is free of all wants, and He is Most-Forbearing. 35:15 (Y. Ali) O ye men! It is ye that have need of allah. but allah is the One free of all wants, worthy of all praise.

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of Bait (Imaan)580 or oath, through a social contract581 to which each has specifically and freely agreed582. Subjective understanding of shari'at can not be enforced; as what a person is to believe is determined not by force of Will of another human583 but has to accept it oneself584. Gods rights are not enforceable upon any, yet those that relate or affect any other being, may and should be upheld585. Being a Momin is the prerequisite of accepting and practicing Deen, no being may force any other to practice Deen586 - become a Momin or a Muslim. Hence, enforcement587 to apply unto others to follow the Truth, even by implied threat, is an exercise that may not be carried out588. This means that enforcement of shariat as a draconian doctrine unto another can not be validated589. This also means every Momin living in any part of this world should accept his state (here I do NOT mean state as the
As upholding oaths; Sadiq and Ameen as Muhammad pbuh Which may reasonably and righteously taken as the Quran (refer to footnote 266) as to common terms 582 this is in reference to relationship amongst Mankind 583 Apart from use of temporarily affecting dark arts, including factors such as duress, etc. 6:111 (Y. Ali) Even if We did send unto them angels, and the dead did speak unto them, and We gathered together all things before their very eyes, they are not the ones to believe, unless it is in Allah.s plan. But most of them ignore (the truth). 16:106 (Y. Ali) Any one who, after accepting faith in Allah, utters Unbelief,- except under compulsion, his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty. 584 Islam is accepted or reverted back to; to accept truth necessarily means to accept through understanding, and accept that which is true of existence and not ones own inhibitions which may be biased or lack understanding in its percepts 585 by the relevant given authority to uphold the same; God also does this through angels and men 2:102 (Y. Ali) They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew! 3:80 (Y. Ali) Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)? 3:124 (Y. Ali) Remember thou saidst to the Faithful: "Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down? 6:9 (Y. Ali) If We had made it an angel, We should have sent him as a man, and We should certainly have caused them confusion in a matter which they have already covered with confusion. 8:12 (Y. Ali) Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instill terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them. 586 2:256 (Y. Ali) Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. 24:33 (Y. Ali) Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful (to them) 587 13:13 (Y. Ali) Nay, thunder repeateth His praises, and so do the angels, with awe: He flingeth the loud-voiced thunder-bolts, and therewith He striketh whomsoever He will..yet these (are the men) who (dare to) dispute about Allah, with the strength of His power (supreme)! 588 Unless their actions fall in the exceptions given to such in the Quran (by God) 589 it is not lawful; or prescriptive of Deen e Haq
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idea of a nation state, but as state of being, circumstances, thoughts, existence, etc.) as definitive of his being; as perfectly able to be in line with shariat prescribed to him by his Creator and being in the presence of God when he intends and / or practices pursuant to that well intended rationalization as act(s) to gain Gods favor or pleasure. Running the world is Gods responsibility as it is His creation. Too many adventures intended to a world changing self righteous ideology have brought more destruction than maintaining the peaceful unity. As God is the sovereign and all land and other arbitrary boundaries drawn up by man are fictitious, till the Day of Judgment it seems that shariat is only applicable in ones standing upon oneself and as a unified force without threat other than God but primarily is as an invitation towards Beauty and Peace. In fact, God has also enlightened the believers to follow in the Prophets path whose duty is only to preach the clear message590. The strength of the Truth lies in that it is true. This message is set out clearly in the Quran, and the Prophet took pains to proclaim the same to the Arabs and Mankind; what God makes the reader understand and hence able to pass on the understanding to allow each other to better understanding of Truth and further understanding and wealth through insights and gain591 Wisdom. This is potent than asking any person to simply accept one labeled doctrine over another for any reason which lacks the reasoning, understanding and clarity, which the Quran emphasizes upon again and again. This also holds deep insight into the martyrdom of three of the Khulfa e Rashideen as well as Karbala592. To be a reader and hence the interactive evolutionary nature of practice of shariat as law, holds change in our relative lives as central to theme of religion whereas conservative connotation to the idea of religion is much same as one of sects as discussed above as the static. Changing emanations as law (of shariat) may indeed seem contradictory and affect the subjective understanding of religion but that only lack understanding existence. This has led to many tragedies of history; everything is by Gods will and all the reasons we may not necessarily understand with knowledge granted to us at any given moment. This is also to say that this reason or understanding is not the definitive reason for such event taking place, yet, understanding of this may lead to prevention of such. In this era termed the information age, abundant resources, techniques and supporting technologies for various purposes such as textual searches to blogged opinions, communications, historical documents, various writings and ranging from video to sound are available over the internet. Attention is obviously brought to search engines and topic researches as a means for Mankind; as has evolved in context to do with the search for Truth593. Trade and currency run hand in hand. Capitalism and communism, and other doctrines are views into different phenomenon we, as a human
24:54 (Y. Ali) Say: "Obey Allah, and obey the Messenger. but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message). 29:18 (Y. Ali) "And if ye reject (the Message), so did generations before you: and the duty of the apostle is only to preach publicly (and clearly)." 591 Be granted 592 this is presented as one reason of truth and there are others 593 the internets creation is a significant event; authentication of sources and postulations is essential especially across this medium
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society / civilization, have evolved (or perhaps accurately God has in most part evolved for us also as we borrow / learn from others ideas and understanding) through and to understanding workings within nature594 and towards fulfilling our activity on earth595. This is contextual to transfer of benefit596, also undertaken to be represented in the form of currency. This is not an exploration of wrongful or unjust benefit, but an understanding of our dealings. Currency is representative of such a resource, commodity, service, etc. To state my case, please do note that a form of currency is mentioned in the Quran and since it does regulate the same in at least one instance, use of currency in itself is not a malfeasance. Muhammad pbuh used to travel on trade expeditions. As the law of Sabbath applied before to a nation, this restriction is loosened where work is allowed after jumah prayers, as well as on hajj. Trade and business is regulated for possible exploitations, and may form an avenue of livelihood from God597; for God mentions that mankind will have its livelihood here on earth for a while since Adam598. Moreover, the word Rub stands to denote that God is the sustainer, which encompasses the giver of livelihood599. This also stands true at least in the sense of getting the opportunity to earn livelihood, more so than the active work, which is the second step, followed by diligence, honesty, etc. This is such a presentation as even allowed on Friday600, or even Hajj601. Further consideration goes to charity602. One thing to be extremely considerate to, is the practice of unjust enrichment; also Riba603.

that of nature apart and inclusive of Mankind Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time." 596 as any resource / commodity / service has a certain worth 597 though sustenance is from god irrespective of an form of career, which is a worthy practice, yet the purpose of being is as abd Allah (to worship and serve God worship/practice beauty) 598 refer to footnote 590 599 Rizq 600 62:9 (Y. Ali) O ye who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly), hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew! 62:10 (Y. Ali) And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of Allah. and celebrate the Praises of Allah often (and without stint): that ye may prosper. 601 2:198 (Y. Ali) It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray 602 30:39 (Y. Ali) That which ye lay out for increase through the property of (other) people, will have no increase with Allah. but that which ye lay out for charity, seeking the Countenance of Allah, (will increase): it is these who will get a recompense multiplied. 603 2:275 (Y. Ali) Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever). 2:276 (Y. Ali) Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked. 2:278 (Y. Ali) O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers. 3:130 (Y. Ali) O ye who believe! Devour not usury, doubled and multiplied; but fear Allah. that ye may (really) prosper.
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By work, man also earns certain rights in matters604. This is so because God is the owner of everything, and this truth is one of holding rights to things He has created (as the right understanding) of the prevailing setup (of nature) rather than equating an ideal of absolute ownership to individuals, which makes them lose value (in certain cases by negligence, etc. and also the value of the bounty bestowed by God) and be inattentive to their responsibilities. This right of governance is of God and to whomever God chooses to give vice regency605. This does not have to be decided, acknowledged or even accepted by any and each, but is truth itself. This relationship of vice regency is a trust. In context of monetary wealth as form of this trust, where currency is a representative of such rights, it represents benefit606. It is a liberal form of exchange where the transfer of same into any freely accepted form, and the convenience of such, brings the freedom to choose to spend on the part of the beneficiary. This is related to the idea of having such a thing as currency, as it represents certain rights that people have acquired through various means in the resources of society607. Currency manipulation practices are also to be highlighted as mal practice. Gold was used (by calculation including assessing market price, probably through assessing demand through norm / auction, etc.) to be equal in value to a certain product or service for reasons / characteristics as the ideal representative of rights within property. Today, currency is in the form of paper and even electronic account (plastic) and is the representative of a calculated (and in some terms these days, estimated or in its ugliest form, speculated, through a complex network of overlapping world markets) amount (denomination) of a certain worth as service. This is also so because currency is now backed by states. Confidence in a certain nation state has a direct impact on the value of its currency (that is the currency it backs), which does not necessarily have backing in gold. I am not an economist; neither do I have the requisite idea of commerce to make an academic postulation in this regard. This idea needs to be explored more so by able brothers, but I shall present my layman understanding of the same to explore how currency is equated / related to trust. Trust is a vast subject within legal jurisprudence where a trustee is given rights to carry out certain duties and/or favor for the person(s) giving the trust608, to the benefit of a third party609. Trust is also a word we use in our daily lives to equate our confidence in someone or something following a certain (that is defined) path or practice610. The prevailing611 dollar reads In
4:161 (Y. Ali) That they took usury, though they were forbidden; and that they devoured men's substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment. 604 This encompasses the idea of striving, jihad work is jihad, jihad is work. Hence, by jihad, believers attain ranks 605 as for example by different positions in society that hence bring responsibility as a civil servant, etc. 606 which is absolutely not to say that this is the ultimate or definitive form of benefit, yet a benefit bestowed by God and also a responsibility, one of which is charity; the wealth or rich of knowledge holds its own right 607 3:174 (Y.Ali) And they returned with Grace and bounty from Allah. no harm ever touched them: For they followed the good pleasure of Allah. And Allah is the Lord of bounties unbounded. 608 Testator considered under 'common law' 609 beneficiary 610 as we trust it, we know it to go a certain direction

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God we trust since the start of practice to back currency by market confidence within and of a nation state; rather than the gold standard man used to accept till the first trimester of the twentieth century or a more solid resource. Zimbabwes crisis in 2007 (collapse of confidence) is depicted by the depreciation of their zimbabwean dollar. This determination of value is followed by analysis612 of the data that is collected about the markets and what is called economic activity within the society. This also involves studying political, social, and other factors. Where such matters are dealt with in everyday experience, there too is a relationship of each man with God (this covers all of mankind613). First to acknowledge that we do not know everything, and that we are not perfect. What certainly matters in the use of currency is what use it is put to, or omission thereof614; the use of right to use as the benefit bestowed by God. An unplanned journey is unlikely to follow a plan since there is no plan. To dwell into what entails confidence into a currency, is to consider the same as what instills confidence into what is called a nation state. Is it exhaustive of all the indicators and criteria that academics and professional persons working in the field have set? People should be given the presumption to be well intended unless factually prove themselves otherwise. Also, much strife is undertaken to solve problems and towards redress of standing issues, as complexities keep arising from the implementation of our constructs to achieve an ends; currency being a construct. It is somewhat problematic as exploitation of such fragile setups is commonplace and the worse to suffer are ones least guilty to it. Even so, since most literature is theoretical, it occurs numerously in history that theories are disproved one after the other after following and treating a theory as truth. This is not a futile effort though, as may be taken from the example of physics in recent history. Nearly all of Einsteins theories have been disproved, yet, it is on the basis of his explorations that the field of physics has worked to address many issues as well as creating innovations beneficial or harmful to us615. A conservative society will necessarily seldom explore anything. That is because the characteristic that would define a conservative society is the stagnancy of its thought and preservation of way of society. If a society has in its nature to explore, and this exploration is the way of the society, it is neither a conservative nor a sectarian, but an evolving society616 in the sense of its existence as an entity and this singularitys constant characteristic of change (through time); in case of conservative character, it is related to its characteristic of change, which breeds oppression. As sects are not static (as they are in denial of change), yet deem to be static (as limited doctrines of understanding), they are reasonably

in the present global monetary exchange system different from speculation by merits of analysis 613 Apologies if anyone has any issue with use of the term Man, but this is regardless of gender or sex, and to do with Mankind; for even in the word woman, there is man, and though each man has a woe, but that woe is not woman my failed attempt at humor 614 intent 615 Following the same lines, it is when societies engage in false religion that God has evolved its purification, either in terms of annihilation to sending of apostles or greater emanations of Islam 616 though evolved would mean as a past in grammatical linguistic sense, yet the evolving inherent nature of this society that
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liable to trespass to reason617. Also, as hence sects are also blinded to other truth, they are in denial of their state of existence; as also whole of existence618. This is a somewhat exploratory idea of defining a doctrine that fits the definition given for the concept of conservative, but this attempt was to make my following point. The idea of linguistics and semantics leads, a lot of time, to discussions where two ideas come in contrast to each other presented to the ones seeking to explain or understand the same terms, or as an example, when postulating rules to be legislated619. The uncertainty of / in knowledge or inaccuracy of defining terms (as this practice of wording is as much an art as a rational calculation) leaves room for exploitation620. This is also not so, even where a constitution were perfect, for the practitioner of the same is liable to err. The nature of this bias would have a proportionate effect on the outcome621. There is exploitation (by means of use of this art / practice, that of use of speech) in order to achieve any end. Hitler with his oratory skills astounded a nation with inspirational rhetoric and also through appealing through the common grounds he presented to his subjects with whom he coerced to acts622. The idea of setting to common terms is prescriptive to peace. Order established through coming to common terms is referred to with doing so with the people of the Book623 and surely forms the believers basis of unity as the Truth and extensionally between any parties. Another insight is that the first common term that God considers in the Quran, as apparent in nature, is that there is no god but the one and only eternal that is god. I think therefore I am; an equation to Descartess view of being and thought, where he postulates his being as existing because it thinks. He necessarily says that because he thinks, it must be that he exists, and not that because he exists, hence he thinks; though that is also a realization through this. We do truly exist, we exist in truth, we are truth. Further, he explores that he has an idea of a
617

6:157 (Y. Ali) As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah. He will in the end tell them the truth of all that they did. 15:10 (Y. Ali) We did send apostles before thee amongst the religious sects of old 19:37 (Y. Ali) But the sects differ among themselves: and woe to the unbelievers because of the (coming) Judgment of a Momentous Day! 19:69 (Y. Ali) Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against ((Allah)) Most Gracious 23:53 (Y. Ali) But people have cut off their affair (of unity), between them, into sects: each party rejoices in that which is with itself. 30:32 (Y. Ali) Those who split up their Religion, and become (mere) sects,- each party rejoicing in that which is with itself! 43:65 (Y. Ali) But sects from among themselves fell into disagreement: then woe to the wrong-doers, from the Penalty of a Grievous Day! 45:28 (Y. Ali) And thou wilt see every sect bowing the knee: Every sect will be called to its Record: "This Day shall ye be recompensed for all that ye did! 618 Hence change is enforced on them? (by force of nature) 619 Different perspectives are considered to better understanding of truth 620 both intentional and unintentional 621 unless of course God forgives the same 622 this is not a judgment against or for Hitler 623 3:64 (Y. Ali) Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will)

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perfect Being, or even a perfect entity624, and since he understands that he is not a or the perfect entity, he concludes that he could not have formed the concept of such a purity without the purity itself putting that idea in his thought; and hence also into his nature. If the idea and the postulation625, given prior to the Descartes mention, are complimentary to each other, then it certainly also points to the importance of thought and reason, that is inherent in mankind as to form and / or perform this as law or righteousness626. The act and practice of exploitation and wrong-doing is a fact in society. This does not mean that a certain doctrine is necessarily wrong, but that the practice is determinative of the truth that unfolds through/in time as also dependant on intention. A false doctrine, even though perhaps sometimes seemingly successful to the ends it seeks to achieve, is not to be the defining prescription of human life as it is in its nature to perish as falsehood. Persons prescribing to false or fictitious doctrine however humane or well intended the practice carried out by them be pursuant to this, will fail to achieve a lasting goal / mandate / existence. The ahadith (narrations prescribed to the Prophet627 Muhammad pbuh) have played significant role in the world to societies that prescribe to them, from forming an interpretation to, at times, an extreme exploitation by means to derogating from a principle stated in the Quran; by validating the ruling through consideration of a reported saying equated to the Prophet pbuh as the governing law. Even Quranic prescriptions are used in inaccurate contexts, misunderstood and upto exploited intentionally and applied without consideration to justice. This is also a reason for holding the inability of compulsion of religious prescriptions. This is not to say that this literature has not helped our understanding, exploitation has been significant. Seeing how history has played out over the last 1400 or so years, it seems that a constant interpretation, or rather qualified (in the sense of application to given scenarios) interpretation of the Quranic principles to each society, tailor made and evolutionary in nature is what is envisioned for setting up and maintaining a peaceful order in each, any and all society. This, in no way, does away with any of the religious or 'legal' injunctions that would be set up in society, which would evolve their norms to suit shariat. This would mean validity of adopting a norm if not in violation of the principles of shariat628. These are Islamic629 as meaning the rules through governance as under the understanding of law stated earlier, of the inherent actualized rights (where actualization is necessary for validity and notice of law; as Quran has already been published for centuries, new rulings would be legislated through

being the most beautiful infinite, it follows god reveals to the extent of Mans limit of thought which hence covers the idea of what is not non-existent as beyond even immortality given understanding of time and experience 625 rationalized common terms in form of a social contract; truest form as Quran as it describes the true nature of things; 'reading' it leads to understand self 626 where what is lawful is opposed by what is forbidden 627 bringer / practioner of law of shariat; one who teaches or brings shari'at as the message (not just the legal prescriptions, but the concept of it as Haq); Deen e Haq 628 where the law is necessarily legal where it is not unjust or intending harm 629 Islam parallel Deen e Haq; be 'Haq'

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a given channel / body630) in the cause of peace and equity631 with consideration to justice632. The reported tradition literature has value to that of ancillary source to guidance in a historical and perhaps in some cases, contextual context and value; yet not a vital one as to determination of shariat and law633. The literature does give a hazed view, but not a perfect insight as the Quran does634, to truth that may have unfolded in over times of the emanation of law or practice of governance by any actor in the past given specific situation / circumstances, as also times of the beloved Prophet and his companions. It may also lead to an interpretation followed by self righteous635 motives. As such motives may be note worthy in a negative sense, God is the redeemer and not man, who is, by nature, in loss636. Hence, this literature should
17:71 (Y. Ali) One day We shall call together all human beings with their (respective) imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least. 631 prescription to law of equality (perhaps considering social norms) 632 this is necessarily Haq; establishment of justice and right is the moment of judgment; with consideration to standing before Allah on the Day of Judgment 633 following precedence is not an unequivocal right 634 6:114 (Y. Ali) Say: "Shall I seek for judge other than Allah. - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt. 6:126 (Y. Ali) This is the way of thy Lord, leading straight: We have detailed the signs (ayat) for those who receive admonition 7:52 (Y. Ali) For We had certainly sent unto them a Book, based on knowledge, which We explained in detail,- a guide and a mercy to all who believe 7:174 (Y. Ali) Thus do We explain the signs in detail; and perchance they may turn (unto Us) 11:1 (Y. Ali) A. L. R. (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things) 12:111 (Y. Ali) There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it,- a detailed exposition of all things, and a guide and a mercy to any such as believe. 13:2 (Y. Ali) Allah is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne (of authority); He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord. 17:12 (Y. Ali) We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail. 18:54 (Y. Ali) We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious. 20:113 (Y. Ali) Thus have We sent this down - an arabic Qur'an - and explained therein in detail some of the warnings, in order that they may fear Allah, or that it may cause their remembrance (of Him). 30:28 (Y. Ali) He does propound to you a similitude from your own (experience): do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? Do ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand. 41:3 (Y. Ali) A Book, whereof the verses are explained in detail;- a Qur'an in Arabic, for people who understand 41:44 (Y. Ali) Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!" 635 self righteousness is used when as to depict the particular point of serving only oneself, and not to say that an act has doing right as its intention 636 103:1. By (the Token of) Time (through the ages),
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remain a subject of academic and rational discussion as we strife for our individual place among creation, but put in appropriate context as not to scribe a veil on deen637. But, if since even strict enforcement of religious law as held prescribed from the Quran is questionable638 as subjecting Gods subjects to being victims of misappropriation of rights granted by God, done in the name of God as proclaiming being Gods vice-regents, is a practice that must stop. The existing justice systems (courts) must be involved in such an effort if such a project is undertaken and fully supported; for they are rationally the best positioned and suited for the task within each locality of human society. The goal to adjudication is the upholding of equity and peace in light of justice. Lack of this leads to war639. Another major problem that has arisen in societies, especially the umma is the ignorant practice of Spread of prescriptions by word of mouth, equating such, without either confirming it from the reference or understanding rationale of the same640. It is also our shortcoming as humans to exploit word. The Umma is understood as the believers641, yet should be considered extensional from the encompassing human race642 where divisions among the servants of the one and only (same) god have been created amongst our midst that further643 our already dividing conceptions of religious ideologies, patronages, biases on basis of education, race, sex, gender, community, family, caste, life style, etc., to quote a few. To utopianize this concept of umma is the community of humans, under one sovereign, the ruler of Nature and Man, with Islam as His emanation through His vice-regent644. This
103:2. Verily Man is in loss, 103:3. Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy 637 Deen e Haq; deen al Islam 638 at least by reason and the sign/ayat/proof/reason following ayat-ul-kursi 639 Hazrat Ali (RA) is narrated to have said an unbelieving nation that upholds justice is better than an unjust believing nation Winston Churchill, when told of the London raids during Nazi Germany, asked if the courts were working. On the affirmative response, he declared they would get through it. 640 as all Quranic and even ahadith literature is indexed please note that the numbering and indexing of the Book is a practice that has been so since compilation, which is attributed to instructions left by the Prophet pbuh 641 in the Revelation as witnesses 2:143 (Y. Ali) Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful. 642 2:213 (Y. Ali) Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight. 49:13 (Y. Ali) O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). 643 which do not even just do the mere evil sought to remedy in the ideology of nations 644 17:80 (Y. Ali) Say: "O my Lord! Let my entry be by the Gate of truth and Honour, and likewise my exit by the Gate of truth and Honour; and grant me from Thy Presence an authority to aid (me).

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means legislating into our books, rules considerate of the evolving nature of 'being' and derived from the principals laid out in the guidance of God, with the pure intention to better our selves645. God's work (emanation / creation) is as reflection of His Beautiful attributes. Constitution of an ideological state that exists as the Islamic Republic of Pakistan states as its goal, the creation and prosperity of an egalitarian state646. Oppressive regimes never prosper647. Oppression must be strived against, even if necessary, through violence648 perhaps the only circumstance where physical force may be practically lawful649. Since this oppression is not necessarily limited to forms of physical torture, the ideology of the state has to have the aim to uphold individual dignity and God given rights. Oppression then is an unjust infringement of rights. Even though we are subject of our own wrongs, but oppression or infringement of rights is not necessarily only as resultant of ones own wrong-doing650. Consideration to justice is central to determination of legal validity but static or stringent enforcement carried out by any body is, by nature bound to be fictitious in nature651, in the sense that it will fail over a period of time652. One reason for
not just our state in the political sense, rather our environment and selves towards God; worship God 646 extracts from preamble, which are depictive to an extent of an Islamic state are as follows: Whereas sovereignty over the entire Universe belongs to Almighty Allah alone, and the authority to be exercised by the people of Pakistan within the limits prescribed by Him is a sacred trust; Wherein the principles of democracy, freedom, equality, tolerance and social justice, as enunciated by Islam, shall be fully observed Cognisant of our responsibility before Almighty Allah and menDedicated to the preservation of democracy achieved by the unremitting struggle of the people against oppression and tyranny;Inspired by the resolve to protect our national and political unity and solidarity by creating an egalitarian society through a new order; 647 consider history 648 2:191 (Y. Ali) And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith. 2:193 (Y. Ali) And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah. but if they cease, Let there be no hostility except to those who practise oppression. 8:25 (Y. Ali) And fear tumult or oppression, which affecteth not in particular (only) those of you who do wrong: and know that Allah is strict in punishment. 8:39 (Y. Ali) And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do. 8:73 (Y. Ali) The Unbelievers are protectors, one of another: Unless ye do this, (protect each other), there would be tumult and oppression on earth, and great mischief. 10:85 (Y. Ali) They said: "In Allah do we put out trust. Our Lord! make us not a trial for those who practise oppression 16:41 (Y. Ali) To those who leave their homes in the cause of Allah, after suffering oppression,- We will assuredly give a goodly home in this world; but truly the reward of the Hereafter will be greater. If they only realised (this)! 649 In my opinion; it is to be understood how subscription to a doctrine of peace may leads to war; which is always imposed by the external actor, not the Momin or Muslim. Fighting is also prescribed (in circumstances) and is as a test to unveil to knowledge self as well as to maintain Gods handiwork (from harm). This prescription is from one who holds the (God-given) right to declare the same, and not just anyone. 650 29:10 (Y. Ali) Then there are among men such as say, "We believe in Allah.; but when they suffer affliction in (the cause of) Allah, they treat men's oppression as if it were the Wrath of Allah. And if help comes (to thee) from thy Lord, they are sure to say, "We have (always) been with you!" Does not Allah know best all that is in the hearts of all creation? 651 This is also inconsiderate of relative being and knowledge of existence, as is governed by God 652 as well included and depicted by the concept that the world media has created of what the Taliban regime or style of government means denotes, and the truth of Pharoah and Moses
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this is the subjective implementation of shariat through law with regard to others right of/to the same without due authority to determine the same. Karma is meant as the idea of getting good by good, bad by bad. Although the causal nature of existence is undeniable, such a doctrine is inaccurate as for one good is from God, and we may abstain from bad, and moreover the reward for good is more than the good performed as well as God forgives a LOT; but also as the perfection is not our nature, though it may be in the essence of our nature and extendable hence to our selves by grant653. The bad that comes our way is by causation of our own actions as shortfalls654, but also teach us. It is important to take a holistic view of the Quran, as claims to be accepted655 in its entirety656, for when we are to stand witness657 that it is the truth658, the whole of it, and it is from our Lord, warning

from the essence of existence; God exception to oppression 655 17:46 (Y. Ali) And We put coverings over their hearts (and minds) lest they should understand the Qur'an, and deafness into their ears: when thou dost commemorate thy Lord and Him alone in the Qur'an, they turn on their backs, fleeing (from the truth) 656 3:7 (Y. Ali) He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. 657 11:17 (Y. Ali) Can they be (like) those who accept a Clear (Sign) from their Lord, and whom a witness from Himself doth teach, as did the Book of Moses before it,- a guide and a mercy? They believe therein; but those of the Sects that reject it,- the Fire will be their promised meeting-place. Be not then in doubt thereon: for it is the truth from thy Lord: yet many among men do not believe! 16:84 (Y. Ali) One Day We shall raise from all Peoples a witness: then will no excuse be accepted from Unbelievers, nor will they receive any favours. 658 2:26 (Y. Ali) Allah disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means Allah by this similitude?" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path), 2:144 (Y. Ali) We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do. 2:147 (Y. Ali) The truth is from thy Lord; so be not at all in doubt. 2:149 (Y. Ali) from whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; that is indeed the truth from the Lord. And Allah is not unmindful of what ye do. 6:114 (Y. Ali) Say: "Shall I seek for judge other than Allah. - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt. 13:1 (Y. Ali) A.L.M.R. These are the signs (or verses) of the Book: that which hath been revealed unto thee from thy Lord is the truth; but most men believe not 13:19 (Y. Ali) Is then one who doth know that that which hath been revealed unto thee from thy Lord is the truth, like one who is blind? It is those who are endued with understanding that receive admonition; 16:102 (Y. Ali) Say, the Holy Spirit has brought the revelation from thy Lord in truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims 47:2 (Y. Ali) But those who believe and work deeds of righteousness, and believe in the (Revelation) sent down to Muhammad - for it is the truth from their Lord,- He will remove from them their ills and improve their condition. 3:119 (Y. Ali) Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, "We believe": But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: "Perish in your rage; Allah knoweth well all the secrets of the heart
654

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of consequences659 for those who have made it (specifically referring to the Quran) into shreds660. An insight into why typographical form is an inherent characteristic of the 'Quran' (the word) as well is to highlight the importance of 'literature' and is at least three fold; first as a non-enforcing but preaching nature, second, as to preserve accuracy, and third, that this 'document' forms basis for postulation of the whole argument, as posed in the 'holistic' sense i.e. it is delivered as complete; argument or postulation, also hence it is available to be holistically assessed / related to / considered / understood / presented661 and 'delivered662'. This also may be considered in the light of numerous questions put to the messenger before 'delivering' of the message663. Though Education and knowledge are different, there is a correlation of the transmission of knowledge through education. Yet they are different things and an educated subject is not necessarily the same as one that possesses knowledge664. Education does not lead to insight as knowledge does. Understanding is a subjective aspect of our beings as well as understanding is an objective concept where reason is a common term and transmission or revelation665 of this, although may be covered by education, is also necessary for knowledge. The infiniteness of knowledge, and that God chooses whom to give what knowledge, leads to reason that knowledge is not the end, but a means, albeit not a reason determining 'being', for an act of kindness may weigh more than all knowledge. This leads into a brief exploration of the nature of rights to us humans; also considering our sexes and hence the gender roles. Gender, aside from arguments about the definition, is necessarily to do with the roles for the two set (complimenting/supplementing, whatever) sexes within a class. Of course, this is not aimed to address any criteria to determine such roles, or whether even if the idea of having definitive eternal roles for each sex is in itself a concrete enough doctrine (though it is hard to disprove in certain cases such as child birth, etc.). Still, the exploration takes to consider that these roles have duties and rights attached to them (shariat), which be inclusive of all duties within a society of humans, including its subdivisions (such as

9:17 (Y. Ali) It is not for such as join gods with Allah, to visit or maintain the mosques of Allah while they witness against their own souls to infidelity. The works of such bear no fruit: In Fire shall they dwell. 660 15:89. And say: "I am indeed he that warneth openly and without ambiguity,"15:90. (Of just such wrath) as We sent down on those who divided (Scripture into arbitrary parts),15:91. (So also on such) as have made Qur'an into shreds (as they please). 661 Where in arguments, debates, social conversations, as we jump topics, contexts, as well as considerations (coupled with instantaneous / reflexive / whimsical impulse / thought and unexplored presentations) 662 delivered does not here necessarily mean made aware of or passing / transfer / sharing of understanding, but one side is at least satisfied 663 the message here is to connote 'THE MESSAGE' reference to it as the identified entity (in its 'wholeness') 664 28:78 (Y. Ali) He said: "This has been given to me because of a certain knowledge which I have." Did he not know that Allah had destroyed, before him, (whole) generations,- which were superior to him in strength and greater in the amount (of riches) they had collected? but the wicked are not called (immediately) to account for their sins 48:28 (Y. Ali) It is He Who has sent His Messenger with Guidance and the Religion of Truth, to proclaim it over all religion: and enough is Allah for a witness. 665 Of reason or truth

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family, unit, etc.) to maintain and sustain society. The cumulated duties of the two sexes would amount to the total duties of the order of that society. Every duty has a right attached to it; every right has a duty attached to 666 it . An example is where a right to life for a human person exists, a pursuing duty exists on that person not to take any life, as well as a duty on another(s) to respect / uphold this right holders right as a duty upon them and vice versa. These rights are mutual in the sense of being equal among Mankind667. This right and duty are qualified as under Quranic prescription where the exception to taking a life / murder is given. Keeping in mind the debate to do with the dichotomy of the interpretations668, this reader would reiterate the shariat (or the path / the way / the prescription) given in the Quran as to come to common terms669. The idea is for a man and a woman to read the text, note and share their reading (understanding of the meaning / essence) and follow the common path that is derived from both their interpretation as the one answer / path to be pursued and prescribed by God (this is a subjective consideration with requisite intention, but necessarily one that demands purity of intention as also to find the common ground(s)) and overcome bias. Application of this principle may (should) apply to more than just between partners or companions in marriage670. The believers initial common ground is the Quran; God, truth. Although one is completely free to contract the marriage on ones own terms, yet by faith, prescriptions of the Quran would lead to the better outcome. Also, as Quranic prescriptions are mandatory671, in case of absence of social contract between parties, it is applicable in case of lack of or unconsidered governance by the initial contracting parties as to any specific term by reference and acceptance as a believer672. This seems extensional to and from the idea of social contract and oaths (individual contracts). Also to note the Quran does acknowledge, rather prescribes to the practice of choosing the right of succession, as making of bequests / testament and or Will673. It is inaccurate view that marriage and subsequent sexual relations are for the purpose of reproduction or lineage alone. An insight into the inaccurateness of this view is in two signs and symbols; first of Isa ibn Mariam (Jesus the son of Mary) and Ismael & Hagar. The fact that Isa pbuh is the
liberalism; egalitarianism; which are extensional of Islamic doctrine of Rights, if by no other means than in form of being inscribed around 1400 years ago. 667 4:1 (Y. Ali) O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you. 668 Be it in a literal / essential / minimalist / patriarchal / feminist or any form; as it should be liberal as is Gods prescription for the life of this world 669 Consideration hence to the first common term 670 as marriage is also a contract as a religious rite / prescription 671 and followed by the believer not only for their obligatory prescription, but due to understanding and reasonableness as to follow shariat and guidance from God what we understand as your duty being honest 672 which may not have been considered before or at the time of contracting 673 This is not definitive, we should read the Quran as to how to undertake this, still.. 2:180 (Y. Ali) It is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the Allah.fearing. 2:181 (Y.Ali) If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. For Allah hears and knows (All things).
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son of only Maryam674 (and not any man or God) bears testament to the possibility of reproduction without the presence of the opposite sex. Of course, this is a miracle, yet to understand that God works within reason675 is towards understanding the work of God. Ibrahims lineage through Hagar, Ismael676 is also to be looked at considering that they are not noted to have been in the bond of marriage proper; marriage is not only about reproduction and lineage. Further, the idea of dower is one to bestow benefit to the companionship677. In these terms, currency is also a medium to bestow
2:87 (Y. Ali) We gave Moses the Book and followed him up with a succession of apostles; We gave jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you an apostle with what ye yourselves desire not, ye are puffed up with pride?- Some ye called impostors, and others ye slay! 3:45 (Y. Ali) Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah. 3:55 (Y. Ali) Behold! Allah said: "O jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute. 3:59 (Y. Ali) The similitude of jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was. 4:157 (Y. Ali) That they said (in boast), "We killed Christ jesus the son of Mary, the Messenger of Allah.;- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not 4:171 (Y. Ali) O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ jesus the son of Mary was (no more than) an apostle of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His apostles. Say not "Trinity" : desist: it will be better for you: for Allah is one Allah. Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. 5:116 (Y. Ali) And behold! Allah will say: "O jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah.?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden. 43:61 (Y. Ali) And (jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way. 61:6 (Y. Ali) And remember, jesus, the son of Mary, said: "O Children of Israel! I am the apostle of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of an Messenger to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs, they said, "this is evident sorcery!" 61:14 (Y. Ali) O ye who believe! Be ye helpers of Allah. As said jesus the son of Mary to the Disciples, "Who will be my helpers to (the work of) Allah." Said the disciples, "We are Allah's helpers!" then a portion of the Children of Israel believed, and a portion disbelieved. But We gave power to those who believed, against their enemies, and they became the ones that prevailed. 675 Knowledge of which may not have been revealed to Mankind; where this revelation of knowledge in terms of understanding is covered 676 Ibrahims Ma malakat aymanukum and their son both buried next to the Kabbah near to the Hijr stone 677 As quoting from Da Vinci Code from Dan Brown of all sources, at the time of Jesus, partners to a marriage (social contract implied or express at that time for lack of documentation) were referred as companions. In present times, this is documented hence. It is a social contract. 2:237 (Y. Ali) And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget Liberality between yourselves. For Allah sees well all that ye do. 4:4 (Y. Ali) And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer.
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benefit. What is to be considered beneficial is also open to subjective relevance / need / wish / prayer / grant / acceptance. We all see what we want to see. Our hearts have different levels and ideas of / to desires, some more than others, some less. What is called the veil of ignorance is cast upon us when we blind ourselves to certain Truths for certain reasons or omissions (for example denial, or phrases like love is blind). Very interesting insight to this idea has been explored by John Rawls678. To overcome ones desires is a path many preach679. Die before dying680, let go and see the Light. This is so because such a practice gives a clear view of Reality by accepting the Truth. It seems wise to try and be wise. When we stop seeing or reading into truth what we want it to read, only then are we able to glimpse of what or how what truly exists. This is wise; as also to have a clear view of Reality is the chance to truly make the best of truth or any given state. When we do not contain a certain bias towards or away from a certain state of matters and / or truth in our hearts, we are able to see the state of matters and / or truth as it is in Truth or as it truly exists. This is also why the goal is to be set towards Allah681 (the infinite being the unachievable, yet 'present' at every turn682) and

4:19 (Y. Ali) O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good. 4:24 (Y. Ali) Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise. 4:24 (Y. Ali) Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise. 678 American Jurist; talks about the veil of ignorance within his works 679 including religions; understandings of religion 680 Die now, die now, in this Love die: when you have died in this Love, you will receive new life - Jalaluddin Rumi, Mystical Poems of Rumi A.J.Arberry, Chicago: The Chicago University Press, 1968, #80, p.70 681 2:148 (Y. Ali) To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, Allah will bring you Together. For Allah Hath power over all things. 3:14 (Y. Ali) Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and welltilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (To return to) 3:28 (Y. Ali) Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah. except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah. 5:18 (Y. Ali) (Both) the Jews and the Christians say: "We are sons of Allah, and his beloved." Say: "Why then doth He punish you for your sins? Nay, ye are but men,- of the men he hath created: He forgiveth whom He pleaseth, and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth, and all that is between: and unto Him is the final goal (of all)" 5:48 (Y. Ali) To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to

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the strife towards such existence (and/or not non-existence) is the experience in itself683; hence this is also the reason for creation. The goal to Allah encompasses and is684 the goal towards the truth, it grants peace to believer as what they may be put to seek, they may not know exactly but they know precisely that it is the Truth and may be granted the right to its realisation685. This set Goal to Allah frees the believer in the material sense; and hence the meaning of a believer686 is established687. He is to have knowledge of the Truth and is bound to get the truth as understood by / through Gods plan688. This is also because God is the most Beneficient, the most Merciful and what
test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah. it is He that will show you the truth of the matters in which ye dispute; 5:105 (Y. Ali) O ye who believe! Guard your own souls: If ye follow (right) guidance, no hurt can come to you from those who stray. the goal of you all is to Allah. it is He that will show you the truth of all that ye do. 24:42 (Y. Ali) Yea, to Allah belongs the dominion of the heavens and the earth; and to Allah is the final goal (of all). 60:4 (Y. Ali) There is for you an excellent example (to follow) in Ibrahim and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides Allah. we have rejected you, and there has arisen, between us and you, enmity and hatred for ever,- unless ye believe in Allah and Him alone": But not when Ibrahim said to his father: "I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from Allah." (They prayed): "Our Lord! in Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final goal.
682 683

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2:148 (Y. Ali) To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, Allah will bring you Together. For Allah Hath power over all things 3:136 (Y. Ali) For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)! 5:48 (Y. Ali) To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah. it is He that will show you the truth of the matters in which ye dispute 9:16 (Y. Ali) Or think ye that ye shall be abandoned, as though Allah did not know those among you who strive with might and main, and take none for friends and protectors except Allah, His Messenger, and the (community of) Believers? But Allah is well- acquainted with (all) that ye do. 9:41 (Y. Ali) Go ye forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and your persons, in the cause of Allah. That is best for you, if ye (but) knew. 22:78 (Y. Ali) And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Ibrahim. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah. He is your Protector - the Best to protect and the Best to help! 29:6 (Y. Ali) And if any strive (with might and main), they do so for their own souls: for Allah is free of all needs from all creation. 53:39 (Y. Ali) That man can have nothing but what he strives for; 92:1. By the Night as it conceals (the light); 92:2. By the Day as it appears in glory; 92:3. By (the mystery of) the creation of male and female;- 92:4. Verily, (the ends) ye strive for are diverse. 92:5. So he who gives (in charity) and fears ((Allah)), 92:6. And (in all sincerity) testifies to the best,- 92:7. We will indeed make smooth for him the path to Bliss. 684 Meaning Among others such as good 685 revelation; not necessarily in the Prophetic sense, God does inspire all creation as also through His guidance prophetic is more the understanding of understanding (reason) which is the message brought by Prophethood; Quran 686 purpose in life 687 existence is worship of God; footnote #27; this also includes the individual realization of one's own possible destiny and in cases, the 'choices' granted by God 688 but not as the understanding of Allah for la elaha il Allah

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a believer may seek with a pure heart, they are benefited with, and keep moving forward / evolving to the goal; God. As such is the practice of vice regent of God, it emanates into existence as nature is subjected to the shared Will of what is to be termed, existence689. It is through the heart then that intention and prayer arise. These are the medium by which the practice of such a will is achieved. The subjective responsibilities also lead to understanding and peace as only responsible within ones limits690 and not for each of existence691 as the believer feels the pain there exist692. The idea of abrogation is one that had puzzled this reader, not for in context with reading (understanding revelation) of the Quran, but with regard God to prescriptions that sectarian interpretations of religion note693. specifically states that no revelation is abrogated, yet a lot of consideration is given to determining / discovering law with applying abrogation principle. This is reasonably for misinterpretation or misunderstanding or manipulation694 to validate certain rule695. This is dubious to say the least, and does not hold ground. This also leads to contradictions in understandings of such doctrines.
notation of We is the Quran i.e. to God; 4:85 (Y. Ali) Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things. 6:152 (Y. Ali) And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength; give measure and weight with (full) justice;- no burden do We place on any soul, but that which it can bear;- whenever ye speak, speak justly, even if a near relative is concerned; and fulfil the covenant of Allah. thus doth He command you, that ye may remember. 6:164 (Y. Ali) Say: "Shall I seek for (my) Cherisher other than Allah, when He is the Cherisher of all things (that exist)? Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear of burdens can bear the burden of another. Your goal in the end is towards Allah. He will tell you the truth of the things wherein ye disputed." 7:42 (Y. Ali) But those who believe and work righteousness,- no burden do We place on any soul, but that which it can bear,- they will be Companions of the Garden, therein to dwell (for ever). 7:157 (Y. Ali) "Those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper." 691 God is the sustainer, the King of Mankind. 692 7:187 (Y. Ali) They ask thee about the (final) Hour - when will be its appointed time? Say: "The knowledge thereof is with my Lord (alone): None but He can reveal as to when it will occur. Heavy were its burden through the heavens and the earth. Only, all of a sudden will it come to you." They ask thee as if thou Wert eager in search thereof: Say: "The knowledge thereof is with Allah (alone), but most men know not." 16:25 (Y. Ali) Let them bear, on the Day of Judgment, their own burdens in full, and also (something) of the burdens of those without knowledge, whom they misled. Alas, how grievous the burdens they will bear! 17:15 (Y. Ali) Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an apostle (to give warning). 23:62 (Y. Ali) On no soul do We place a burden greater than it can bear: before Us is a record which clearly shows the truth: they will never be wronged. 693 2:106 (Y. Ali) None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things? 694 Where there is intent, then malicious manipulation 695 by a being, as also misrepresenting a sign or verse as well as non-prescriptive of the holistic understanding of the Quran; understanding truth and idea of Quran presented leads to understand how and why existence is also to be holistically understood as being, extensional of holistic consideration principle
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This is to be considered in terms of revelations to different prophets as well as the revelation of the Quran in stages696, and hence somehow hold verses abrogated, it is a wrong application of the simile as there is specific mention as to no revelation (be it book or verse) is abrogated. Yet, revelation is substituted697. This would lead to a contradiction in the logic or reason or truth of God, and for certain, that such is a false concept of god. This is to be understood with reason in light of understanding of shariat and law, where revelation leads to formation of different law under the same shariat. Hence, when one verse is revealed, the law under shariat as applied stands one way, yet when another sign is revealed so as to better understanding of the same existing truth, the understanding is enhanced698, and hence is the guidance of God. As this guidance is a constant process, and a believer is always dependant on God, there is no abrogation, but substitution of something better. To keep faith and goal to God leads to and is practice of Islam699. The idea here is one of qualifications of prescriptions and revelation of a complete principle700. Building on the idea of time as one, the revelations that went before the revelation of Muhammad pbuh, are reasonably considered (as recorded today) imperfect version of events and prescriptions stated in them, where these inaccuracies are also what the Quran cures. This is also in terms of the idea of line of prophethood701 and the practice of sending messengers to nations and societies from among their own. Any idea of verses702 that are held contradictory to another is also false for any reasons including that of abrogation. There is no contradiction in the Quran. It is either the application of false interpretations and misunderstandings or manipulation as well as idea of abrogation that taints the Quran or cast a veil to understanding the message of truth. The reader understands the reasoning applied for such an idea and application of abrogation703; he rejects this idea based on holding them contradictory, when an apparent / reasoned interpretation considering whole of the revelation704, is the perfect guidance (to Mankind). To understand the prescriptions that are deemed to be abrogated, one has to take the holistic view of the Quran, and come to a conclusion as to
17:82 (Y. Ali) We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss. 17:106 (Y. Ali) (It is) a Qur'an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages. 71:14 (Y. Ali) "'Seeing that it is He that has created you in diverse stages? 76:23 (Y. Ali) It is We Who have sent down the Qur'an to thee by stages. 697 16:101 (Y. Ali) When We substitute one revelation for another,- and Allah knows best what He reveals (in stages),- they say, "Thou art but a forger": but most of them understand not. 698 84:19. Ye shall surely travel from stage to stage. 84:20. What then is the matter with them, that they believe not?- 84:21. And when the Qur'an is read to them, they fall not prostrate, 699 25:32 (Y. Ali) Those who reject Faith say: "Why is not the Qur'an revealed to him all at once? Thus (is it revealed), that We may strengthen thy heart thereby, and We have rehearsed it to thee in slow, well-arranged stages, gradually. 700 in form of multiple verses dealing with the same subject or in that context 701 for example, that of Ismail 702 of course it is important to study the importance of events surrounding revelation of verses, which lead to further understanding their prescriptive context, principles, etc. 703 which is also for the reason that some may misunderstand or lack understanding of prescriptions of two verses as contradictory where application is concerned 704 taken at the same stands within the context of the Quran the revelation as contextual of each and both
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what and why such would be considered abrogated. As discussed, to interpret a single verse of the Quran, a holistic understanding is important towards each of such. This is applicable to understanding more than one verse as well as meaning among verses. It is only when one has touched essence of the message705 that each revelation has so more meaning to it revealed. This is a reason that the Quran is to be read again and again. This is also important because a verse by itself does not represent the whole of the guidance that God has given, though each verse has as much right as another and hence the whole of revelation has the right to be considered. An example706 may be taken as to the prescription of number of marriages permitted. The basic verse707 of the allowance to marry four women for a man is also one that is usually not holistically read or narrated as the guidance prescribes it; which clearly states to take such a course of action in regards to dealing with care of orphan708. Further, it is only allowed if one is to consider that he shall be able to treat the women in just709 manner. In a verse just a few verses away710, as God knows man better than man knows himself, it is clear that a man can not do justice as between women711. As I trust God, and acknowledge Him smarter than all, each or any, I do not believe I may marry even two at the same time and fulfill the criteria God has set for it in the following verse712. To reiterate, if you are given responsibility of orphan(s), you marry to take care of them but if you can deal justly between women713, listen to your Creator and marry only once714. It is also to be stated that punishment may only ensue on willful disobedience to God and that polygamous marriage is not necessarily unlawful to this understanding; yet the qualifications need consideration715.
or any part therein even here, only a few relevant verses are taken here to depict this example, whereas again the author urges you to try understand guidance better 707 4:2 (Y. Ali) To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your own. For this is indeed a great sin. 4:3 (Y. Ali) If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice. 4:4 (Y. Ali) 4. And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer 708 Muhammad pbuh grew up as an orphan. This is by Gods will. Allowance of polygamy to care of orphans is significance here. 709 and in terms equal; law of equality 710 and in some cases the Quran does bring up different topics, though seemingly at random, but in are as a pattern; for a reason; as also trial of a believer to his strife 711 4:129. Ye are never able to be fair and just as between women, even if it is your ardent desire: But turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practise self- restraint, Allah is Oft-forgiving, Most Merciful. 712 Of course, this may be subject to the marriage (social) contract, as well as pursuant to the prescription of orphans 713 again, subject to contract; mutual rights 714 at least at one time, if not as a union of eternity 715 4:17 (Y. Ali) Allah accept the repentance of those who do evil inignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom. 5:50 (Y. Ali) Do they then seek after a judgment of (the days of)ignorance? But who, for a people whose faith is assured, can give better judgment than Allah. as well as prescriptions at the start of Surah 24
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Though marriage is a social contract by its nature, it is also a religious connotation. The fact that it is a social contract is a religious rite in itself. It is in our religion to contract the marriage716. This idea extends into the spirituality of the bond. It is in extending our selves (through our rights and duties) to each other that forms our spiritual bond in this holy contract. The character of Companion is partnership717, and that is what the idea of such a bond is; apart from its extension into the context of family which has more pursuing rights. These rights and duties are derivable from the Quran by the formula to common terms by reading718 the text. The contractual nature of this bond also shows the scheme of independence and idea of freedom to contract it. This should be acceptable, for, as there is no compulsion on religion and law of liberality is prescribed719. When a believer does and/or should do something or anything for anyone or any reason720 should do it 'out of themselves' i.e. for it is good721, rather than having it forced upon them or for bias, as their true self is to be recognized / realized / actualized / blessed. This idea is determinative to seek the true self; one to have independence and freedom to explore, the right given by God to each and everyone. Those who have infringed on such rights have not gone unpunished722. This does not mean an open invitation to practice malfeasance by considering free to do anything, but dwelling into mysteries of creation with reasoned eye and seeking guidance of the Creator as His handiwork. The idea of abrogation is also levied upon the verses dealing with mutaa. It is submitted that these are also not contradictory, and this is also part of shariat and hence to the application of law by the believer. One need only believe and read, as in relationship to music. The idea of the rhythm / pattern should hold testament to that as well as all the music that is present in Gods creation; existence is in a rhythmic trance723. Obviously this is subject to falsehood and truth in its essence, yet it is to be dealt with as through the general rule propounded in the essence of this piece as exploration to seek truth724.

please go over necessary terms that determine a contract, as well consider that not only it is to contract a marriage, but to contract terms of marriage. Common grounds and understanding should be vital to determination of contracting such a relationship. 717 2:187 (Y. Ali) Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah. Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint. 718 IQRA; read / recite / proclaim; hear and understand, hear and obey. 719 Precepts like these further to identifying, discovering or exploring the nature of mankind 720 intended to good, as religion; 721 goal to Allah; a good is performed / undertaken / intended to, for it is good, not for reward or desire. 722 Take any oppressive regime in history; pharoah 723 music is patterns in math, so are vibrations, hearing and understanding. 724 16:116. But say not - for any false thing that your tongues may put forth,- "This is lawful, and this is forbidden," so as to ascribe false things to Allah. For those who ascribe false things to Allah, will never prosper.

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Allah is the Judge; seek His mercy upon (rather than) justice.
Saadi

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AL RAHEEM Yaum ud Deen Inventions, Love & Jihad The idea that innovation and inventions are somehow evil exists among us. This prescription has grounds in context of religious innovations and inventions, and hence prescribed to acts of such individuals who seek to invent injunctions into religion725. This reader would seek to decline to extend the principle in such a fashion as to deprive man to seek knowledge of existence; which is a religious prescription in itself and hence may be contradictory726. The essence of prescription against such inventions and innovations falls not unto inventions or innovations other than in religion727. This may be so by defining rites or rituals and subjecting others to them without Gods having done so or His permission, as well as declaring things forbidden which God has not728. The distinction and relationship between discovery and invention is also to be noted and favored to understanding application of such principle. Another prescribed and practically applied idea is one of intercession. This is both to do with being blessed in the present world, as well as the afterlife, at our attendance to God on Judgment Day. The idea of having a figure to act as a medium between the self and God is a practice in numerous doctrines. Many ascribe to a certain figure to bring them closer to God and in all practical ways hold them to be their path to God729. Historically it is noted that Arabs had the idea of the one supreme god above all their invented gods. This understanding is central to look into the idea of authenticity of accepting the doctrine of intersession to this certain figure as well as the doctrine itself730 in the Light of the Quran731. The Quran expounds the idea of granting the right of intercession to those that God chooses. It is to be explored whether this intercession is only for the life of the present732 or this is also applicable in the afterlife733. The

As discussed before as reference to 6:112 (Y. Ali) Likewise did We make for every messenger an enemy,- evil ones among men and jinns, inspiring each other with flowery discourses by way of deception. If thy Lord had so planned, they would not have done it: so leave them and their inventions alone. 726 Inventions of religion have foundations in falsehood; LYING, or creation of false understanding; thoughts, beliefs, knowledge, wisdom, or presenting each as the other e.g. thought as wisdom in tent is determinative; determination is apparent to intent 727 and hence reasoned prescriptions are criteria, with further context to religion 728 16:116. But say not - for any false thing that your tongues may put forth,- "This is lawful, and this is forbidden," so as to ascribe false things to Allah. For those who ascribe false things to Allah, will never prosper. 729 This path is DEEN, and NOT Man who walks the path 730 be it through Muhammad pbuh 731 footnote 487 732 as perhaps as a trial 733 apart from the widely held belief to such, which is not necessarily truth as apparent from history of human thought

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idea of Imams734 being subjected to judgment and pursuing implications applying to each prescribing member is one that each of us must consider when either choosing an Imam or even relying on the idea of intercession itself as the means to pass on the day of judgment as God knows best to whom He gives that right. In the context of the individual the idea seems that however things may turn out, in terms of granting of right of intercession to any individual735, it is the subjective evaluation of each of us that is going to lead to determination of our individual judgment; or it may be through the intercession being accepted for any of us through any representative figure736. It is probably so in the case of Muhammad pbuh along with other Prophets, Messengers and Imams such as Ibrahim, Musa, Isa (pbut), etc., however, this subjective interpretation and understanding is not necessarily the truth737, and since obviously no intercession would be accepted (at a certain period), it is surely possible that no one will have the right of intercession on the day of judgment738, and intercessions only extend to the life of the present. Where even today Muhammad pbuh is held by many to be set to intercede in their matters in front of God on the day and hence take it to transgress in matters739, it is not Muhammad, but Gods choice whom to grant His mercy, also through the intercession of any740. The idea of intercession is also what Imam may, who is granted the understanding of shariat by God, pray to God for as it is understandable that we may differ in ranks of our understanding and practice the governance required by shariat; in the form of law. The shariat to follow is the only path, that of Truth741. The Truth can not be bypassed as to transgressions made pursuant to this or any ideology. It is not possible to get one over god, and may not lead to any ease on part of the believers as to their standing in front of God at the period of deen742. Jihad is the Arabic word meaning strife. A believers true strife is with himself; to overcome his own ego743. Jihad does not mean what mass media has connoted to as terrorism. Jihad is the strife for and towards peace. There is an internal jihad that means to strife against ones desires that lead to a trespass in the rights of others. The external jihad is to the trespasses against Truth. This is non-violent as goal is to al Islam744. It is in the cause of peace. It is through peace; Means and Ends. Violence is only permitted in
2:124 (Y. Ali) And remember that Ibrahim was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an imam to the Nations." He pleaded: "And also (imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers." 17:71 (Y. Ali) One day We shall call together all human beings with their (respective) imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least. 735 which includes the imams hence the prophets too 736 given such a representative figure has indeed been authorized by God 737 this is why to call this work fiction; for truth is from God ALONE fiction in this work may be my understanding, but that understanding which I am correct to narrate, hence is truth. As may be said, I have quoted truth; Quran. 738 or part thereofoot; note 487 739 footnote 487 740 this also makes sense as it is God who is al-Merciful 741 including but not limited to the idea of honesty, which is central to truth 742 1:4 (Y. Ali) Maliki yawmi alddeeni; Master of Day of Judgment 743 This is easiest and imminent and character of love; Allah is most beautiful 744 the peace or submission
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limited terms; oppression745, self-defense746, those who fight against us in the name of religion747, for aggression after breaking an oath or peace treaty / inventors into religion750 and contract748, in cases of malfeasance749, 751 inventors into right . This is to peace. It is permission and prescription in certain cases. Those who have their (mal) personal reasons have nothing to do with us, just as those who profess to falsehood have nothing to do with religion in shariat752, may it emanate as the law of any Prophet or Imam or believer. To forgive and have patience is better prescription753. There is also the Day of Judgment.

2:191 (Y. Ali) And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith. 2:193 (Y. Ali) And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah. but if they cease, Let there be no hostility except to those who practice oppression 2:217 (Y. Ali) They ask thee concerning fighting in the Prohibited Month. Say: "fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. 8:39 (Y. Ali) And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do. 746 2:190 (Y. Ali) fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. 747 60:8 (Y. Ali) Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. 4:75 (Y. Ali) And why should ye not fight in the cause of Allah and of those who, being weak, are illtreated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!" 748 9:12 (Y. Ali) But if they violate their oaths after their covenant, and taunt you for your Faith,- fight ye the chiefs of Unfaith: for their oaths are nothing to them: that thus they may be restrained. 749 9:13 (Y. Ali) Will ye not fight people who violated their oaths, plotted to expel the Messenger, and took the aggressive by being the first (to assault) you? Do ye fear them? Nay, it is Allah Whom ye should more justly fear, if ye believe! 49:9 (Y. Ali) If two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other then fight ye (all) against the one that transgresses until it complies with the command of Allah; but if it complies then make peace between them with justice and be fair: for Allah loves those who are fair (and just). 60:9 (Y. Ali) Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong. 9:123 (Y. Ali) O ye who believe! fight the unbelievers who gird you about, and let them find firmness in you: and know that Allah is with those who fear Him. 750 i.e. those that invent prescriptions into religion as religious prescriptions with no proof or authority 9:29 (Y. Ali) fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. 751 or reason or truth; haq this as the overarching principle 4:76 (Y. Ali) Those who believe fight in the cause of Allah, and those who reject Faith fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan 752 following Gods plan 753 in the name (Spirit) of Allah; al Rahman al Raheem; but truly Allah is the One who forgives. 3:157 (Y. Ali) And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass.

745

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God is witness over the Prophet, the Prophet over us, and we are over nations754, and it is His displeasure we fear. To Him we turn, in Him we put our trust. It is also the believers experience755 to build his understanding taking certain presumptions in Light of the guidance given to him, which is still much left to be understood but relevant (as sufficient and adequate) to prescribe the course of action. The Sufis book is not composed of ink and letters: it is not but a heart white as snow. The scholars possession is pen-marks. What is the Sufis possession? foot marks. The Sufi stalks the game like a hunter: he sees the musk-deers track and follows the footprints. For some while the track of the deer is the proper clue for him, but afterwards it is the musk-gland of the deer that is his guide. To go one stage guided by the scent of the musk-gland is better than a hundred stages of following the track and roaming about.756

43:32 (Y. Ali) Is it they who would portion out the mercy of thy Lord? It is We Who portion out between them their livelihood in the life of this world: and We raise some of them above others in ranks, so that some may command work from others. But the mercy of thy Lord is betterthan the (wealth) which they amass. 754 2:143 (Y. Ali) Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful. 755 also as a reader 756 Jallal uddin Rumi

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"Remember that for those who fear God, He will find ways and means to keep them out of mischief and troubles, out of vices and impieties and out of temptations and trials. He will guide them out of darkness into light. He will bestow upon them His Bounties in this world and in the Heavens, He will grant them such an exalted place that it will be in the vicinity of His Throne, will be lighted with Divine light, and will have angels, prophets, and saints as visitors and neighbours. Now be ready for this glorious world, make yourself deserving of it and be ready to face death happily and hopefully, for death shall overtake every one of you and when it arrives the door of repentence will be closed and opportunities for good deeds will be lost. Remember that still you are passing through a period towards which those who passed before you have wished to return (i.e. life), but your stay here is ephermeral, you are also a traveller. Be ready to depart from this abode which is not your home and where you are not going to stay eternally. He has clearly informed you that this life is a transitory phase and you must make provisions for the next world before you leave it."
Nahjul Balagha: Sayings of Hazrat Ali Khutba 188, p. 150

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THE BEGINNING Bay Of the importance given to signs and symbols, it is noted that symbols are understood through signs which contain the relevant understanding. The symbol of the Kabbah757 and the Hijr Stone758 are explained through their understanding and with knowledge of the same as well as in existence. It is the same with the pyramids, arches, etc. Reason and knowledge hold the key to their interpretation or understanding in truth. A Momin learns from every day phenomenon (God's work) and learns through reason. Reading of Salat as symbolic of the sign it depicts holds an insight into religion759. Momins character also holds to bringer of peace, as also a name of God; God gives Peace. Zekr has multiple meanings, including remembering God, recognizing God, praying to God, worshiping God, experiencing God, and in a certain context, it is a certain practice which leads to accrual of certain knowledge760. It is this last one that is explored for it is extensional of and is necessarily to do with understanding a certain view of Reality and the faculty thereof. Not everyone is privy to the practice of Zekr in the form of meditation761; hence apology is to be accepted for the seeming and potential vagueness of following. This is more relevant to those who know762 and may relate to or practice this path which is noted as Zekr763 in certain circles. This is to a specific ends, i.e. it has a focal point. This has mention in the Book as also a trial764. Where this practice765 is willingly opted for, intention to pursuit of this channel is determinative of the ends766. This is not reasonable to be held certain, as calculated by the result it produces (as the truth767) is problematic768. The practice769 is also not limited to just one religious doctrine770 and is practiced in numerous understandings including of people of the book. The names771 denote and are determinate to the effects772. However, this practice773, although highly revered as well as a (possible) blessing774, should not be taken as the defining moment for existence775. These, as well as the other trees, are trials as with Adam and Hawa (Eve) in
757 758 759 760 761 762 763 764 765 766 767 768 769 770 771 772 773 774 775

the form of cube; as are other figures such as Arches, Minarets, etc. the form of Vesica Piscis symbolizing purity and in (some) form messiah i.e. Isa pbuh or Christ as piety of actions is stressed and previous discussion as to wudu (ablution) and method of prayer through meditation; understanding by consideration, and deeper practices third eye; mental center have had experience of for example in sufic which other writers including Iqbal has discussed as to do with knowledge of / through this trial but this is NOT god, as god is god (subjective opinion) is to be given after death for issues of ego and understanding i.e. of meditation; further use of the third eye to insight in physical terms as may be considered by a given sect and hence essence of being including the being of the self as meditating; to the Eternal as well as the revelation thereof / therefrom a trial and sign of God This is to talk about the sign of Prophet Yusuf; vice regency of a believer as one in the state of Islam

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the gardens. The door to the heavens is open, but none may have the vision except whom God permits776. To uphold others rights to private dealings / matters is a right we owe to God777. The knowledge of what is deemed the spiritual self778 by some779 is becoming a vast practice. It does highlight the absurdity of every day knowledge where we are blind to our real selves, but should not be taken as a definitive state for us humans or any kind of formal goal or ends to achieve. This goal is God. To experience existence within existence is not necessarily to experience God, but to experience god is necessarily through the precepts of Love780 itself. This781 is not prescriptive or prescript to every believer, for one it is a trial, and additionally, may lead farther from truth than even the life of this world782 where we are responsible for rights (rites to) of humans before EVEN rights (rites to) of God783. Love is an emotion where the lover sacrifices their existence for a defined cause or reason, or entity. This is different than attraction, infatuation and lust. Though in our usual course of being, we mix the ideas and feelings of these four non-exhaustive emotional states I have stated, love is one that is considered most misunderstood and mysterious. It is the love of illumination that leads a moth to its destiny. It is the love of the cause that may lead one to martyrdom. The believer is a humble student, with always very little knowledge of love784, yet much regard of the same. He has felt love from God, from goodness, from Right, from Haq and Islam, and given his outer785 essence to realize the inner786 one. A believer has taken the cloak. They live every day next to you. We meet you. After idaat787, God gives of His vice-regency and takes the veil off to leave the trace of a muslim. Gods will is their will and their will is Gods will. That a believer finds peace with god

what is wrongly considered the vision of God, for gods vision extends to any, each and all the dark arts lead to certain knowledge; regardless of privacy rights 778 third eye as the door 779 inaccurately perhaps 780 where Love is necessarily to do with giving and hence submission of self / ego 781 use of the third eye; by this is NOT referred human understanding as third eye, but the literal use 782 6:32 (Y. Ali) 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? 7:51 (Y. Ali) "Such as took their religion to be mere amusement and play, and were deceived by the life of the world." That day shall We forget them as they forgot the meeting of this day of theirs, and as they were wont to reject Our signs. 15:85 (Y. Ali) We created not the heavens, the earth, and all between them, but for just ends. And the Hour is surely coming (when this will be manifest). So overlook (any human faults) with gracious forgiveness. 30:8 (Y. Ali) Do they not reflect in their own minds? Not but for just ends and for a term appointed, did Allah create the heavens and the earth, and all between them: yet are there truly many among men who deny the meeting with their Lord (at the Resurrection)! 46:3 (Y. Ali) We created not the heavens and the earth and all between them but for just ends, and for a Term Appointed: But those who reject Faith turn away from that whereof they are warned. 783 Evaluation of such a source goes to marking borders in a realm that has none, i.e. imagination or even as imaging among forces to an ends that is limitless with a subjective view and some extents misinterpretations. This leads to understanding why reason is integral to peace, with God and His creation as the common grounds. A subjective understanding must not overshadow as truth, as to qualify as wisdom. 784 yet his practice is love as his life, but in the infiniteness is always evolving towards more 785 one formed for different reasons such as environment, society, knowledge, etc. 786 the free individual 787 waiting period
777

776

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in truth makes them the lover and the beloved. It is here788, we grow. We serve God by serving His creation. Each right of any entity has parallel right to that lying with its owner. Our rights are encompassed by rights God has over us; duties we owe to each other are part of our duties to god. We are not as philosophers789 and we do not use falsehood instead of truth790. Allah is (the most) Beneficent (the most) Merciful; God makes any persons wrongs to rights when we face our wrongs in truth and repent791. A further example lies in the Prophet Muhammad pbuhs life792. Our life is constant learning and strife to better ourselves793. Understanding that knowledge is one path closest to God; this is by / through religion as reasoned individuals with love and understanding. This is not definitive, for it is our strife in our subjective standing that we have. We do not perform miracles, but what some do not understand, call these miracles and magic. Surely there are more forces in nature than to which Mankind is or ever may be privy.it is important here to highlight that the message of God is through a Man from the Desert Arabs where God may have easily put angels on mount tops; but then for one, some may have said how is a man to follow such prescriptions whence angels do not understand man, and also that man may not understand as angels may. As man is deemed with ability to understand as man (as also symbolically by action), Muhammad pbuhs character stands as witness. On the path, God is shared in the minute and the maximum and in between. One learns to trust God one learns. Learning is through reading. Reading is not just to texts. Revelation is part of life, for God even inspires birds as also in understanding the Quran; as the understanding of the reader. We, as Umma, are United794 and differ only in our thoughts, and not our beliefs, knowledge or wisdom. We do not question each others reading and motives but we do discuss for better understanding truth as each of us is cognizant of our responsibilities. We are not the ones to prescribe compulsion, but some may in our name and in the name of God795.
788 789

Gods command be although we are, if taken in literal sense i.e. philo (study of) sophy (wisdom) 790 for our understanding 791 25:70 (Y. Ali) Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful
792 793

Surah 80

this is as jihad 22:75 (Y. Ali) Allah chooses messengers from angels and from men for Allah is He Who hears and sees (all things) it seems as God has chosen a Man to be the messenger of Allah, it also comes to fore that angels carry messages to certain men too 794 3:103 (Y. Ali) And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided. 3:105 (Y. Ali) Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty 795 42:14 (Y. Ali) And they became divided only after Knowledge reached them,- through selfish envy as between themselves. Had it not been for a Word that went forth before from thy Lord, (tending) to a Term appointed, the matter would have been settled between them: But truly those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it. 2:62 (Y. Ali) Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve.

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Attention is brought to the fact that Gods creation is NOT God Himself in the definitive sense, but as discussed herein, we are possessors of the same truth as it is the source. Truth is certain; strict, stringent, definitive, and constant. This rigidity leads to good, yet as in the nature of creations existence and application, leads to bad within, as oppression in its ugliest form. This is addressed as God governs (including deals, sustains, etc.) with His creation at each moment as God (the definition of God is through His characters, as most Beneficent, Most Merciful, Most Kind, the most beautiful names796). That Allah is al Rahman al Raheem is also the foundational truth. There is no other way of existence or existing. This dealing to righteousness and of love on the part of God depicts Gods true self, and not just in the form of artwork in creation. Mankinds ability to understand this and practice through God given spirit (which encompasses the idea that is essence / purpose / potential / goal / ability), is the practice of a believer in Truth; Islam. To understand the inherent nature of things is followed by learning the objects governance, which is spirited through the message of Allah as presented in the Quran; one view of which is presented herein. As more understanding accrues to Mankind, the more responsibility, clarity and also peace are actualized. This idea is extensional to supposing that we may learn more about God through His creation, as discussed in this work797. It is all important to realize that God has a perpetual, infinite, constant, apparent and definitive relationship to each, every and all creation, and that this relevance of how God is effectuating creation is a view close to any view of truth, especially by the fact that it is so and moreover exemplified as by the difference in saying that I am writing this', to that God has given me the ability to write this, which is through the understanding he has given each of us to write, and to you to read and get to the meaning. Gods dealing is depicted in every, each and all act or existence. To see this effect, is also to be God conscious or in the presence of God. This at least has a practical effect on understanding the nature of events and hence brings one closer to God, as well as ones own environment and hence oneself. To know oneself is very important, and is not only through exercises such as quizzing oneself to different situations and deciding what course one may take, but is more apparent in our actions in 'real life situations', as well as vitally dependant and subject to our intention considering our requisite knowledge. Please go and read the Quran at least once, starting with whatever language you are most comfortable with - seeing that the Quran is now available in many languages and such is the promise of God that none can change the message and perhaps that may lead to your further explorations
2:151 (Y. Ali) A similar (favour have ye already received) in that We have sent among you an Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in scripture and Wisdom, and in new knowledge. 796 2:30. Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." 31. And He taught Adam the nature of all things; then He placed them before the angels, and said: "Tell me the nature of these if ye are right." 32. They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." 33. He said: "O Adam! Tell them their natures." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?" 797 30:30

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in Arabic. This is also so because the essence of the Quran is the message and its meaning, that is present in every language of the universe, because the language Quran refers to above the Arabic it is written in, is the language of meaning and the language of Truth or Reason al Haq. Moreover, as those with the pure heart are the ones to read this message of the Quran (which by the grace of God I may have merely glimpsed at and understand that it is nearly impossible to state it), having to read the Quran again and again till its revelation is complete; it is you, who understand this, who are the most responsible and blessed to carry it. You have nothing to worry about and know that you are never alone. God is also not the only One who is there for you though He is the only any need, but He has given more; We, your brothers are as well. You need to open up to the rest of us; under God alone we stand united. Giving each other our due rights and performing our duties is the shariat. Mankind is blessed; our Lords name (character) is Tabaraq (ever-blessed; some considerations to time and knowledge - existence). We may never make you do anything, but may only humbly preach truth, i.e. enlighten to existing facts. Our goal (ends or means) has never been any new interpretation or a school of thought. Unity is to be achieved by each of us and all of us coming to the common terms by doing our duty to God where our duties to each others are also from Him and those that we freely have contracted towards. It is probable this second duty that is more important in Gods eyes, rather than the first; as also is often narrated that god may forgive the huqquq Allah, but not huqquq ul ibaad. Upholding our oaths, promises, and the socially contracted rights and duties is our duty to God; hence the first covers, if is not only inherently connected with the latter. It is not easy to come to common terms for it definitely requires the intention and will to fight with ones own urge to get our desire; sometimes more difficult than deciding to fight another. Hence follows sacrifice. Every single one made is on the way to God. Each has its place in His book. He knows. It is deeds of mercy, kindness that lead to freedom within the natural world which is reflected off/by/through the spiritual world. It is not the strictness of truth, but the mercy of Allah that is righteous. Our practice of righteous necessarily encompasses this consideration. I have not commented much (if any) on the contents of law i.e. what specifically one is to do in any given situation or what the relevant law should be in any understanding. This is because law is to be rationalized and shariat by each of us for our own practice of law as guided by God. This is also how each of us has our own criteria prescribed. Where there is a difference of interpretation and hence practice of law among any, if there is a causal link (horizontal or vertical) that affects either entity by practice of a course of the other party (parties), common terms hold the key. In such a case common grounds of each our law should, determine the law (since it is derived from the same shariat, the prescription in question has shared common understanding of the same). Two conflicting views are to seek their common terms and hence arrive at the course of prescription. In the first case, where we are seeking guidance and following as we understand it, where two persons are praying in different ritualistic ways, both may be acceptable by God; as also the intention is the determinative end. In any situation where apparent injustice or inequity is being created, it should be admitted as lack of

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understanding 'Haq' and course taken must be one considered legal within this understanding of law. It is hence to my understanding that my path in life is to be one of understanding towards each and all, as well strife to achieve and/or maintain peace through understanding truth (or reason) but especially by love to God's creation i.e. by being kind, merciful, compassionate, understanding, etc. Mankind is one nation and it is since all signs point towards the same idea of working towards a good end through a good means (as negation of harm) that I pray to God to make each and all of us a symbol of His love (this is also part of vice regency as when God grants rights of this authority, He necessarily sacrifices the identity of His independent ones) and Himself; 'We'. Next is referred the idea of return of Isa (Jesus) and forthcoming of Dajjal (Anti Christ)). First, it seems to this reader that there are two divergent casts mould in the religious doctrines of the Ibrahimic faiths. Two entities being awaited are stemmed from ideology of good against evil; a Messiah as well as the Anti Messiah798. This has to be viewed in different contexts; that which those who prescribe to the label of muslim and that of the jews and Christians (as much of the Christian and Jew doctrines overlap). Although further exploration should yield much learned results to the same, the idea of an evil and a good human appearing as well as Isa pbuh, at a future point in history runs parallel. The jews are still waiting for a Messiah, even after Isa pbuh as the jews799 do not consider him the promised messiah whereas he certainly seems to be in this believers consideration. The Christians800 are necessarily awaiting the return of Christ to defeat the anti-christ. By whatever means this has come forth, it does seem that the idea of such messiahs as well as the evil to come, are context such as to put humanity on a trail of conflict. This finds further reference in a book by Ahmad Thompson to the name of Dajjal. He references a few narrations as well as quotes some narrations prescribed to Muhammad pbuh about the man wholl have one of his eyes in the shape of a squished grape. It is somewhat paradoxical that this ideology is propounded to such an extreme degree as prescription to practice of Islam or Imaan whereas most of the basic precepts of the path are undermined801. This has apparently been going on for centuries, even before Muhammad pbuhs time, before Ahmad Thompson made compilation of these narrations. This idea has further found grounds to make certain civilizations vilify technology or even other races802. The paradox also lies in having the narrations by Ahmad Thompson quoted extensively and when one comes to read his piece, one is baffled for obvious reasons803. If the Imam is

Anti-Christ; Christ means Messiah this is not necessarily those as same that are Jew Proper, or those referred to by the Quran there are also jews who are not jews; i.e. those not by lineage, as a jew is through ancestry only; Isa pbuhs descent is as from a Jewish tribe. 800 Christians proper should be referred to as those who prescribe to the true message of Isa or Christ, and not the fictitious understanding of Catholicism, though by label, they are the Christians; and hence also subject to the first law of the biblical compilation, not to even look at a woman with lustful eyes. 801 this also leads to some believers slacking as to their potential prescribing such change potential to a certain predetermined figure, which is not himself 802 where race is a SOCIAL construct and has nothing to do with lineage 803 to context; whereas the Quran does talk of a beast and states to Jesuss 'raising'.
799

798

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to come to put the religion in right as well as be witnessed by the truth, nothing as well as the Will of God would not let it happen. This does not mean that a believer does not believe in what the future may hold, but that he does not let off his own path and let things fail in order to have such a thing unfold. It is the believers way to do the best he may with what he has been granted as also this is a trial by God to teach the believer more about the self. The idea of Dajjal does not have the same connotation as Ahmad Thompson has presented in his book, as it is not present in the Quran. The closest we may prescribe to it is the idea of the beast804 however, this beast to come is the one to mark and teach us. With the obvious realization that God alone surely knows what His future holds for us, it is submitted that a believer does not await any savior805, but practices in his limit, understanding806 as to serve each, any and all (God). It is not reasonable to practice an ideology that prescribes uncertainty of its unfolding in objective terms807 by extending it from subjective purpose808 and to wait for the same rather than uphold God given rights; or practice religion809. This is also to emphasize the mal practice of the practice of character criticism810 of one another which arises from conflicting understanding811 and interests.
3:55 (Y. Ali) Behold! Allah said: "O jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute 804 27:80. (Y. Ali) Truly thou canst not cause the dead to listen, nor canst thou cause the deaf to hear the call, (especially) when they turn back in retreat. 27:81. (Y. Ali) Nor canst thou be a guide to the blind, (to prevent them) from straying: only those wilt thou get to listen who believe in Our Signs, and they will bow in Islam. 27:82. (Y. Ali) And when the Word is fulfilled against them (the unjust), we shall produce from the earth a beast to (face) them: He will speak to them, for that mankind did not believe with assurance in Our Signs. www.66619.org Reference to a believer's practice of true religion and emanation as Islam, word of God, same as Quran, IS Truth. 805 Though all help from God is appreciated, further, it is for god to grace with any accomplishment of good 806 self 807 as understood by reason to all 808 mystical / subjective understanding 19:52 (Y. Ali) And we called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse). 26:196 (Y. Ali) Without doubt it is (announced) in the mystic Books of former peoples. 58:11 (Y. Ali) O ye who believe! When ye are told to make room in the assemblies, (spread out and) make room: (ample) room will Allah provide for you. And when ye are told to rise up, rise up Allah will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) Knowledge. And Allah is well- acquainted with all ye do. 90:3 (Y. Ali) And (the mystic ties of) parent and child; 809 3:7 (Y. Ali) He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. 810 49:11 (Y. Ali) O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong. 811 Which is subjective

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It is ordered to believe that there is only one God, creator of heaven and earth, who alone gives life and death, riches and poverty as pleases Him-and who has over everything an absolute power
Rule No. 1, Yassa (The Law), Gengis Khan

15:6 (Y. Ali) They say: "O thou to whom the Message is being revealed! truly thou art mad (or possessed)! 23:25 (Y. Ali) (And some said): "He is only a man possessed: wait (and have patience) with him for a time." 23:70 (Y. Ali) Or do they say, "He is possessed"? Nay, he has brought them the Truth, but most of them hate the Truth. 34:46 (Y. Ali) Say: "I do admonish you on one point: that ye do stand up before Allah,- (It may be) in pairs, or (it may be) singly,- and reflect (within yourselves): your Companion is not possessed: he is no less than a warner to you, in face of a terrible Penalty." 37:36 (Y. Ali) And say: "What! shall we give up our gods for the sake of a Poet possessed?" 44:14 (Y. Ali) Yet they turn away from him and say: "Tutored (by others), a man possessed!" 51:52 (Y. Ali) Similarly, no apostle came to the Peoples before them, but they said (of him) in like manner, "A sorcerer, or one possessed"! 81:22 (Y. Ali) And (O people!) your companion is not one possessed;

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YA SEEN
It is by intending towards beauty with understanding (that is Allah; names revealed by God) that should govern human life, and not the stringent purity for most of us are bound to err and God definitely deals with all His creation by mercy, for otherwise everything would collapse (without the sustainer). This is the way to deal / LIVE (as apart from survival, which is at God's hand anyway as everyone has the destined time of what we understand as death). Deen al Islam and Deen e Haq are like a knit rope, one is divided without the other. Instances in the Quran ask a believer to be reasonable; this is considerate to circumstances. The practice of human veneration is abominable, as also is idol worship. Humans are somewhat unreasonable as with revering other humans too, but this seeming reverence finds its right understanding in Love. Allah is (the most) praised812 one for everything declares His glory and praises; a characteristic also often reflected in a Prophets name as well as Imams, and whomever God may choose. As for myself, I am an ordinary person, and though it seems I take the high road here in assuming that the following piece should appeal to another, it is that we are the same, yet we are also distinct; since it is Gods pleasure (beauty813) we seek, as well as if you have any questions you should seek such from God and in case of comments, God relays much to me; Just ask Him to give me the message be nice please, I know God is too gracious not to filter spam. Of course, if someone wishes to conspire to judge me as evil or something, I doubt Id be very untraceable as you can find anything if you look for it hard enough. Allah is Maula (God is the Protector / the Friend). This surely is a word of a man, not like another book which does not need its authors name on the cover the Quran. This is primarily my try at understanding some of the major Truths (or you may call a try to better my understanding of the basic concepts) existent around us with and perhaps an introduction or a glimpse of reflection of the Truth to the non-believers who have had so many questions regarding us. We are every where. You meet us every day. We wish you peace every time. We protect you for your rights. We live life; we do not just survive. Some of us do not even know when we may be practicing Religion, which we are all the while. Some misunderstand us too, for the veil cast between us, but know that all are being watched. We seek Truth and righteousness as with law of equality. We serve the Living. We practice Gods prescribed practices with the spirit of Truth that He has given each of all of us; by trying to practice the characteristics He has given us of His characteristics, and as far as the Lord is concerned, He is the most Beautiful for every, each and all of us.

attention is brought to the meaning of 'al hum du li Allah'; all praise is for God; please also note the name (Ahmed) and title (Muhammad) of the Khatm e Nabiyeen; consideration is to meanings and hence understanding 'religion' and worship. Al Hameed The One worthy of all praise. 813 I pray you would credit me to such that I do also consider what seems beautiful is not what is meant by beauty necessarily; as it relates to at least the outer and inner and among, i.e. Whole. This is also to be especially noted as applicable to some socially constructed ideas of what is beautiful, good, or right.

812

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If you are true to Muhammad we are yours, Here are the tablet and the pen; the world is yours.
Mohammed Iqbal

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 ( AL HAQQAH)
Is Surah 69

Following are a few of the signs to the truth verses using the term religion and truth as well as 30:30 to inherent nature of existence readable through God given faculties through revelation; please do read the whole of the Quran for any understanding read from herein is incomprehensive as well as the much more wealth Quran has to offer to each of your individual situation and purpose. As also the set order of the Quran, as presented to Mankind, is to strike the subjective chord to the correct tune. It is not just about religion, but Religion of Truth as the only real / true meaning of religion, reason, or righteousness.
2:135 (Y. Ali) They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the religion of Ibrahim the True, and he joined not gods with Allah." 3:95 (Y. Ali) Say: "(Allah) speaketh the Truth: follow the religion of Ibrahim, the sane in faith; he was not of the Pagans." 4:125 (Y. Ali) Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Ibrahim the true in Faith? For Allah did take Ibrahim for a friend. 5:77 (Y. Ali) Say: "O people of the Book! exceed not in your religion the bounds (of what is proper), trespassing beyond the truth, nor follow the vain desires of people who went wrong in times gone by,- who misled many, and strayed (themselves) from the even way. 6:112. Likewise did We make for every Messenger an enemy,- evil ones among men and jinns, inspiring each other with flowery discourses by way of deception. If thy Lord had so planned, they would not have done it: so leave them and their inventions alone. 6:137 (Y. Ali) Even so, in the eyes of most of the pagans, their "partners" made alluring the slaughter of their children, in order to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: But leave alone them and their inventions. 6:161 (Y. Ali) Say: "Verily, my Lord hath guided me to a way that is straight,- a religion of right,- the path (trod) by Ibrahim the true in Faith, and he (certainly) joined not gods with Allah." 8:49 (Y. Ali) Lo! the hypocrites say, and those in whose hearts is a disease: "These people,their religion has misled them." But if any trust in Allah, behold! Allah is Exalted in might, Wise. 9:122 (Y. Ali) Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil). 10:104 (Y. Ali) Say: "O ye men! If ye are in doubt as to my religion, (behold!) I worship not what ye worship, other than Allah. But I worship Allah - Who will take your souls (at death): I am commanded to be (in the ranks) of the Believers, 10:105 (Y. Ali) "And further (thus): 'set thy face towards religion with true piety, and never in any wise be of the Unbelievers; 30:30 (Y. Ali) So set thou thy face steadily and truly to the Faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah; that is the standard religion, but most among mankind understand not. 30:31. Turn ye back in repentance to Him, and fear Him: establish regular prayers, and be not ye among those who join gods with Allah,30:32 (Y. Ali) Those who split up their religion, and become (mere) Sects,- each party rejoicing in that which is with itself! 4:93 (Y. Ali) If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him.

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8:62 (Y. Ali) Should they intend to deceive thee,- verily Allah sufficeth thee: He it is That hath strengthened thee with His aid and with (the company of) the Believers; 47:24 (Y. Ali) Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them? 54:17 (Y. Ali) And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? 54:22 (Y. Ali) But We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? 54:32 (Y. Ali) And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? 54:40 (Y. Ali) And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? 59:13 (Y. Ali) Of a truth ye are stronger (than they) because of the terror in their hearts, (sent) by Allah. This is because they are men devoid of understanding. 67:14 (Y. Ali) Should He not know,- He that created? and He is the One that understands the finest mysteries (and) is well-acquainted (with them). 69:20 (Y. Ali) "I did really understand that my Account would (One Day) reach me!" 80:3 (Y. Ali) But what could tell thee but that perchance he might grow (in spiritual understanding)? 80:7 (Y. Ali) Though it is no blame to thee if he grow not (in spiritual understanding).

It is also noted that the inherent or fundamental rights (also as governance of characteristics) are related to characteristics (names) of/as Mankind (as created by God), and further that the standard of Religion is necessarily related to this, it comes to fore that as we are as opposing to Evil, it is Love that is the first standard (including essentially self-sacrifice and humbleness814); which led also to disobedience of Iblees as he negated it, but God gave us the ability to Love. That is also part and parcel of the standard religion. If this is true, Satan knows this, and is always against it; yet God is here. Iblees has been gaining knowledge for potentially millennia, we have love. Bura jo dekhan mei chalya, bura na milya koi.. jo mun khoja apna tou mujh sa bura na koi (As I went to witness evil, but no one I found evil; when I searched my heart, no one was evil as me) Saien Kabir.
Sal'm inshAllah biznAllah mashAllah (Peace to you; if Allah pleases, by Allahs permission, let Allahs will be) An interesting parable is drawn to the Quran of Muhammad is as the Staff of Musa (Moses). God is oft-forgiving. We love you. 15:16, 85:-

814

As is narrated as the Sunnah of the Prophet; he took it to God at miraj.

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If we admit that human life can be ruled by reason (alone), the possibility of life is destroyed.
Leo Tolstoy

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O my Lord! Most Beneficient, Most Merciful Ya Rubb Ya al Wali Send you peace and blessings to all the Prophets, Messengers, Apostles, Ibada, Imams, Saints, Martyrs, Righteous, all the brotherhood of the believers, all your creation. Forgive us our sins and our faults (from the past, present and if any, from the future). Guide us to the path of the righteous. The path that is straight and leads to You and the gardens of Eternity in Paradise (over heavens) and away from the fire. Make it simple (and easy) for us, for we are not enough without You and your help. Watch over us, for You are our only Maula. For thou art oft-returning, oft-forgiving, the most Merciful, the most Beneficient, the most bountiful, ever-blessed. Maghfirat, neejat, give us all of yourself, accept ibadaat and salaat of each, every and all forgive any short comings therein I put my trust is Allah; I bow my will to Allah (Tabaraq o Ta'Ala) in Islam.

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Like the Quran itself, the Quran's mathematical Miracle ranges from the very simple , to the very complex. The simple facts are those observations that can be ascertained without using any tools. The complex facts require the assistance of a calculator or a computer. The following facts do not require any tools to be verified, but please remember they all refer to the original Arabic text: 1- The first verse 1:1 known as "Basmalla" consists of 19 letters. 2-This verse was revealed to Muhammed after 74:30, which states "Over it is 19". not a coincidence. 3-The Quran consists of 114 suras, which is 19X6. 4-The total number of verses in the Quran is 6346, or 19X334 (6234 numbered verses and 112 unnumbered verses (Basmalla). 6234+112=6346. notice also that 6+3+4+6= 19 5-The Basmalla occurs in the Quran 114 times, despite its conspicuous absence from Sura 9 (it occurs twice in Sura 27) and 114 = 19 X 6 6-From the missing Basmalla of Sura 9 to the extra Basmalla of Sura 27, there are precisely 19 Suras. 7-It follows that the total of the sura numbers from 9 to 27 9+10+11+12..... . +26+27) is 342, or 19X 18 8-This total (342) also equals the number of words between the two Basmallas of sura 27. and 342 = 19X18 9-The famous first revelation (96:1-5) consists of 19 words. 10-This 19-worded first revelation consists of 76 letters, & 76=19X4 11-Sura 96, first in the chronological sequence, consists of 19 verses. 12-This first Chronological sura is placed atop the last 19 suras. 13-Sura 96 consists of 304 Arabic letters and 304 = 19X16 14-The last revelation (Sura 110) consists of 19 words. 15-14 different Arabic letters, form 14 different sets of "Quranic Initials" (Such as A.L.M., of 2:1) and prefix 29 suras.These numbers add up to 14+14+29=57 19 X 3 16-The total of the 29 sura numbers where the Quranic initials occur is 2+3+7....+50+68=822, and 822 +14 (14 sets of initials)=836 =19X44 17-Between the first intialed Sura (Sura 2) and the last intialed Sura (Sura 68) there are 38 un-initialed suras , 38=19X2 18-Between the first and last initialed sura there are 19 sets of alternating "initialed" and "uninitialed" Suras, 19-The Quran mention 30 different whole numbers throughout, 1,2,3,4,5,6,7,8,9,10,11,12,19,20,30,40,50,60,70,80,99,100,200,300,1000,2000, 3000,5000,50,000, & 100,000. The sum of these numbers is 162146 = 19X8534 The following 2 facts may need some help with a calculator.

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20- The word God (ALLAH) occurs throughout the Quran in its 114 Suras 2698 times and 2698= 19X142. 21-The number of verses where the word God occurs add up to 118123 also a multiple of 19, = 19X6217 22-The Quran's dominant message is that there is only "ONE GOD" The word 'One", in Arabic "Wahid" in reference to God occurs 19 times throughout the Quran. 23-The word "Wahid" itself, (one) has a numerical value of 19. W=6, A=1, H=8, D= 4. These are a well known values. 24-The word "Quran" occurs in the Quran 58 times, with one of them referring to "another Quran" in 10:15, therefore, if excluded, the frequency of "this Quran" in the Quran is 57, or 19X3 25- The first Pillar of Islam is stated in 3:18 as "La Elaaha Ella Hoo".(There is no other God besides Him). This most important expression occurs in 19 suras. More detailed works are available widely at least over the internet http://www.submission.org/miracle/ http://www.mathmiracle.com/html/

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Math and numeric also depict many symmetric patterns, among which, the following may be noted. If you take any square pattern of a number of points, and map numbers in each sequentially, never repeating a number and filling all the squares so to get an equal sum on all sides (like in sodoku), and then connect them sequentially, the result is:

3 x 3 pattern: 1-9 mapped, Sum: 12

4 x 4 pattern: 1-16 mapped, Sum: 34

5 x 5 pattern: 1-25 mapped, Sum: 65

6 x 6 pattern: 1-36 mapped, Sum: 141

7 x 7 pattern: 1-49 mapped, Sum: 175

8 x 8 pattern: 1-64 mapped, Sum: 260

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10 x 10 pattern: 1-100, Sum: 369

11 x 11 pattern: 1-121, Sum: 505

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All-Aware 6 18

All-Encompassing 5 54

All-Encompassing 41 54

All-knower of unseen and visible matters 59 22

All-Seeing 17 1

All-Sufficient 4 132

Beloved 20 39

Bringing the dead out of the living 3 27

Bringing the living out of the dead 3 27

Causes disgrace to the unbelievers 9 2

Causes restriction of provision 34 39

Causes the dawn to break 6 96

Causes the seed-grain & fruit-stone to germinate 6 95

Causes to die 3 156

Completes His Light (i.e. the religion Islam) 61 8

Enemy of unbelievers 2 98

Giver of full returns 2 281

God 2 163

Liberal in Forgiving 53 32

Light of the Heavens and the earth 24 35

Lord of All-Encompassing Mercy 6 147

Master of the Day of Judgement 1 14

Most Merciful of the merciful ones 7 151

Near 34 50

Remover of troubles 16 54

Showing wrong paths (to unbelievers) 18 17

Supreme in Greatness 59 23

Swift in reckoning 3 19

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Swift in retribution 1 164

Swift in retribution 5 80

Swift in retribution 6 165

The Accepter 40 3

The Acceptor of repentance 40 3

The All-Sufficient 2 263

The Appreciative 4 14

The Appreciative 35 30

The Arbiter 34 26

The Assembler 3 9

The Avenger 3 4

The Avenger 32 22

The Benevolent 37 113-4

The Benign 52 28

The Best Determiner 77 23

The Best Disposer of affairs 3 173

The Best Helper 8 40

The Best Helper among the helpers 3 150

The Best of inheritors 21 89

The Best of the providers 5 114

The Best of creators 37 125

The Best of the deciders 6 57

The Best of the judges 7 89

The Best of the planners 8 30

The Best of the rulers 7 87

The Best Patron 8 40

The Best to enable to disembark 23 29

The Bestower 38 9

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The Bestower of peace 59 23

The Bestower of honour 3 26

The Bestower of Sustenance 51 58

The Companion of the Believers 3 68

The Compeller 59 23

The Creator 59 24

The Creator of Valuable things 59 24

The Delayer 71 4

The Disposer of affairs 73 9

The Doer 11 107

The Doer of what He wills 11 107

The Emperor 23 116

The Enricher 9 28

The Equitable 6 115

The Eternally Besought 112 2

The Ever-Lasting 55 27

The Exalted 2 255

The Examiner 2 249

The Examiner 29 3

The Excellent Spreader 51 48

The Expander 2 245

The Firm One, Authoritative 51 58

The First 57 3

The Forbearer 2 225

The Forgiver of sins 40 3

The Generous 27 40

The Giver of life 3 156

The Forgiver 40 3

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The Giver Of Life 44 8

The Granter & Accepter of Repentence 9 104

The Granter of security 59 23

The Great 13 9

The Great Forgiver 7 155

The Guardian 5 117

The Guide 25 31

The Guide 39 23

The Guide to escape 65 2

The Guide to right path 6 161

The Helper 3 150

The Helper 8 40

The Helper, Companion 3 68

The Helping 21 112

The Hidden 57 3

The Humiliater 3 26

The Interceder 39 44

The Irresistible 6 18

The Judge 17 23

The Judge 22 69

The King 59 23

The Knower 59 22

The Knower of subtleties 22 63

The Knower of unseen affairs 9 78

The Last 57 3

The Light 24 35

The Listener 2 127

The Lord of Forgiveness 74 56

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The Lord of Glory and Honour 55 27

The Lord of Great Power 13 13

The Lord of Mighty Grace 8 29

The Lord of Mighty Grace 8 29

The Lord of Supreme Throne 23 116

The Lord of the East 55 17

The Lord of the Great Throne 23 86

The Lord of the Seven Heavens 23 86

The Lord of the West 55 17

The Lord of Throne 85 15

The Lord of Ways of Ascent 70 3

The Loving One 11 90

The Maker 27 88

The Maker of Night for the rest of people 6 96

The Manifest 57 3

The Master of His concern 12 21

The Most Glorious 11 73

The Most Gracious of all gracious ones 23 118

The Most High 2 255

The Most High 87 1

The Most Holy 59 23

The Most Honourable 63 8

The Most Judge of judges 11 45

The Most Kind 9 117

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The Most Pardoner 20 82

The Much Knower 5 109

The Observer 13 33

The Omnipotent 6 65

The One 2 163

The One 112 1

The Originator 2 117

The Originator 6 14

The Originator 10 4

The Originator of the Heavens and the Earth 6 14

The Owner 1 4

The Owner of the Kingdom 3 26

The painful Tormenter 11 102

The painful Tormenter 59 7

The Pardoner 2 173

The Pardoner 4 99

The Pathfinder 18 17

The Patron 8 40

The Patron 13 11

The Perfect Knower 3 167

The Perfect Knower 96 3

The Possessor of the Highest Rank 40 15

The Powerful 18 45

The Powerful 30 54

The Praised One 35 15

The Predominant 12 21

The Preserver 34 21

The Producer 15 86

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The Protector 59 23

The Provider of food 6 14

The Reckoner 21 47, 33 39

The Recognizer 57 6

The Remover 10 107

The Responsive 11 61

The Restorer 10 4

The Resurrector 22 7

The Revealer (of Holy Quran) 6 114

The Self-Existing by whom all subsist 2 255

The Self-Sufficient 38 44

The Sender 54 27

The Shaper 59 24

The Strong Ruler 11 45

The Strongest Grip 85 12

The Subduer 13 16

The Supporter 1 2

The Sustainer 4 85

The Swift Reckoner 6 62

The Swifter 3 19

The Truest 23 116

The Truest 46 16

The Ultimate Inheritor 15 23

The Very Strong 22 40

The Warner 37 73

The Warner 54 16

The Wise 3 18

The Withholder 2 245

The Witness 4 79

There is no god but Him 2 163

Worthy to be feared 74 56

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Allah
As the totality of all of gods (infinite) attributes

As part of the journey of truth, symbols play their essential part.

6:46 (Y. Ali) Say: "Think ye, if Allah took away your hearing and your sight, and sealed up your hearts, who - a god other than Allah - could restore them to you?" See how We explain the signs by various (symbols); yet they turn aside.
Among others, Martin Lings Book Symbolism and Archetype: A study of meaning of existence may hold key insights to this phenomenon.

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Vesica Piscis
The symbol of balance; between the spiritual and material plane or world

Hijr Stone
The stone fragment casing

Horizontal variation of the Vesica Piscis is also as the Eye of Horus; depicts illumination (third eye) and is symbol of Wadjet; the Green one in sufic-lore, the Green one is also suggested as Khizr (noting with Surah 18:65-82) or the Servant of God whom Musa asked to meet established of power and authority; not Allah

Another variation of the Vesica Piscis is the Eye of Providence; used by certain other orders now.

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considered in three dimension..

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+ =

Stella Octangula; or (the three dimensional Star of David) its Convex Hull is the Cube The outer edges form the cube frame.

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he 'ratio' has become known as the golden ratio or golden section. This ratio can be found in many places: in art, architecture, and mathematics.
Consider the construction of the regular pentagon. If the side AB of a regular pentagon (see figure to the right) has unit length, then any diagonal, such as AC, has length = (1 + 5)/2 = 2cos( /5) = 1.61803... and this is the golden ratio. Indeed, in any similar pentagon/pentagram configuration the ratio of the length of the side of the pentagram (AC) to the length of the side of the pentagon (AB) is the golden ratio. Notice also the diagonals of the pentagon form another regular pentagon in the center of the figure with, of course, the potential for additional diagonals to be drawn, thus generating the golden ratio again as well as another regular pentagon further inside the figure. Presumably this could continue indefinitely. An interesting and important property of is that - 1 is equal to the reciprocal of , that is, the decimal part of , 0.61803, is equal to 1/. You can check this with your calculator, or really show it by solving the equation: - 1 = 1/ In this next figure (to the left) is a regular pentagon with an inscribed pentagram. All the line segments found there are equal in length to one of the five line segments described below: The length of the black line segment is 1 unit. The length of the red line seqment, a, is . The length of the yellow line seqment, b, is 1/. The length of the green line seqment, c, is 1, like the black segment. 2 The length of the blue line seqment, d, is (1/) , or equivalently, 1 - (1/), as can be seen from examining the figure. (Note that b + d = 1). (also, green to yellow) yellow to blue There are many other interesting relationships to be discovered involving this number, . Here are a few more for you to verify: - 1 = 1/ + 1 = 2 + 2 = (5) 3 = 2 + 3 = 2 + 1 This implies that (1/)2 = 1(1/), which you can verify either algebrai cally or approxi mately with a calculat or. The followin g ratios of the lengths of the line segment s shown in the figure are all equal to the golden ratio, : red to black (also, red to green) black to yellow

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3:96
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The Sign of Adam

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