The Philosophy Of Holy Quran

DIN AND DUNIA IN SHORT AND

ALLAH'S REJEK.

A child is not born in Dunia. After birth it continues its life in "Allah's Din" till with the growth of its faculties. Dunia begins to grow in it. So a child is a Muslim like any other creation that has not been given free will and choice. When man becomes full grown he becomes fully arrested in Dunia, unless his faculties are diverted towards Allah, instead of Dunia. Thus it is a creation of Divine process that man will naturally fall in transgression and blasphemy unless he alerts himself and exerts for entering into "Allah's Din" again. If his attentions are all diverted towards; "Allah's Din", Allah may choose him if He likes and grant him His Rejek as He is the most Benign and Merciful Rob in man. This Rejek is un-accounted and without limitations.

Allah's "unlimited Rejek" has thus been placed before all men to earn. Those who will not put any obstruction to it by the earnings of Dunia, will earn this great gift of Allah even from this earthly life of them. And such persons are saints of high order.

If Allah's Rejek would mean wordly riches, then surely Allah would grand this favour to His dear ones. But this is not at all true. He rather likes to keep His dear ones deprived of this wordly gift. So the verse No. 33-35 of Sura Zukhruf express like this :-

"Had it not been that all men would follow the same way of life, We would have provided every one that blasphemes against the Gracious Rahman, silver roofs for their houses, silver stairways, silver doors and thrones and also adornments of gold. But all this are nothing but short conveniences of the life of Dunia. And the Here after is with your Rob for those who are eagerly inclined to Him."

This means, as a corollary, that Allah had not the mind and intention to provide with any of the worldly riches to His beloved ones. Only for the reason that believers in that case would fail in their patience, and so run after transitory Rejek of Dunia, Allah has therefore, granted some portion of it for them also. Without understanding all these, one cannot follow the Quran. In order to understand the definitions of the technical words of the Quran one must understand both the ins and outs, the apparent and the transcendental aspects, the material and spiritual significance of the terms of Quran. Otherwise it is not possible to understand the Quran. Those who will abandon the inner and spiritual aspects of the Quran and again seek after the meanings, for them Quran does not bear the Quranic meanings but only a stock of their own conjectures.

The greatest Lord guru sadar uddin ahmed chisty (A.)

(The cattle vi : 165) It is he who hath made you inheritors of the earth ; and he hath raised you in ranks, some above others ; in order to try you in the matters he hath given. Surely your Rob (i.e. Lord) is quick in punishment, and surely he is indeed forgiving most merciful.

Explanation : "Inheritance of the earth" means ownership after the present possessors to whom a life tenancy has been given by the owners, have passed away. In fact ownership belongs to Allah alone. Quran says in (xv : 23) "Well give life and death, and well are the heirs (that is inheritors)" in the verse No. 165 private ownership or authority over any property has not been mentioned. It carries a double meaning(i) spiritual and (2) worldly.

The greatest Lord guru sadar uddin ahmed chisty (A.)

Sura Araf (chapter VII: 31-32)

31.O, children of Adam,have your adornment near at every mosque and eat and drink, and waste not, surely he does not love the wasters.

32. Say : who forbids the adornments off Allah, whice he hath brought out (from his ownself) for his servants and that whice is holy of the "Rejek"? Say: this is, in the very life of Dunia and more particularly in the day of doom, for those who believe. Thus well explain the sings for the wise people.

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Let the reader try to follow these two verses of this chapter with reference to verse No.26 and onward.Let use know discuss in brief the cardinal point of our discussion and the difference that distinguishes Quranic out-look from that of a Wahabi out-look in the above two verses.Allah orders the children of Adam to catch hold of the " Adornments of Allah" near at all mosques. Mosque is not what well generally understand it to be. If so,then it is practically impossible for a human being to go near at all mosques of the Earth. Again, the word is not "IN ALL MOSQUES" but "NEAR AT ALL MOSQUES". Why should a man be not in all mosques but only near at all mosques, if "mosques" means a praying place in the ordinary sense of the terms?

The greatest Lord guru "sadar Uddin Ahmed chisty (A.)

Our lord guru all embracing,,,,