(2) 8 - Allahs Color - Its Coo Notation and Attainment

8/4/2019 (2) 8 - Allahs Color - Its Coo Notation and Attainment

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I give only one exam ple. Mine is a family of only ten persons.

Th ree of them remember the Quran completely; two more are in

their way to memorize. There are millions of such families

among the muslims. The devilish tactics to torpedo the

genuineness of the Quran have many times been tried in the past;

the history has alreai; given, its judgement; it shall keep on

giu ing the same judgem ent. Let the enemies of the word of Allah

try and try again.

ALLAH'S COLOUR - IT SCONNOTATION'&

ATTAINMENT



* ALLAH'S COLOUR - ITS CONNOTATION AND

ATTAINMENT

Conterfts

Th e diachotomy of Soul and Body

Islam's Spiritual system

Four Stages, Faith, Obedience, Piety and Benefaction

Benefaction

Mechanism of Spiritual Train ing

Qua lities of W di Ullith-Supernatural P-owers?

Abnormal Practices?

Telepathy or Kashf

Acceptance of Prayers

The reel criterion

References

ALLAH'S COLOUR-

, ITS CONNOTATION AND

AT&MNMENT

Allah the Almighty say s,in the Quran :

1We take colour from Allah, and'w ho is better than Ayah at

colouring ? W e a re His worshippers".'

The Diachotomy of Soukand Body :

Th e spiri tualsystem of Islam transcends th e dualism of spiri t

and mat ter ; it rather provides the nucleus of the integrated and

unified concept of life.

We do find a long history of body-soul conflict. Most of the

people are siding towards a sensate outlook in l ife culminating instock matel;ialisnl and hedonism. T hey were, deprived 'of t he

moral,, ethical and s piritual outlook in all sph ere s of life individual

as we4 a s co llective. Th e obvious r e s u l~ as that the world w as

smitte n with injustice nnd tyranny.

On the o ther l l i,nd, the people who wan ted'to tread th e path

of m oral and spi,ritubl~ xcellencz deviced such asc etic practic&

'and spiri tual percises whikh killed t l ieir natural and physical

desires. They would migrate to so lit a~ y laces l ike forests and

mountains in seurch of s ome hide-outs where they would b e leastdisturbed by the hustle and bustle of the mundane life. They

would busy themselves o n spiritual pnrctices, prolonged hunger

and thirst and nose-gazing meditations that they would virtually

becsme "noble outcastsn in this world leaving out the &$eadership

of the world in th e hands of pleasure seeking opportunists. and

criminals. ,

This sort of extremism both in n~aterialism nd 'spir"ltualism

m a d e a complete mess of th e human civilization.





realized only when they are fi~cedwith a challenge. Remove the

challenge and the development stops. H e needs a world, to serve

as a challenge.

Four Stages : Faith, Obedience. Piety and Bcnefaction :

~ e k c e tug of war b e t~v ~ e nis baser self and higher self.

On e pulls him downwardst o cilrdinal desires and away from God

Alrnigt#y while the other pulls him upward through sincere loveof ~ o d . an has to accept this challenge within this world and

within this very life.

But this should not be taken to mean that the relation

between a muslim and this world is that of hostility. No, far from

that. It is a complex relationship. 4 true Muslim lives gladly in

this world, does all he citn to leiwe this world a better place than

he found it but he does not love this world. Again it does not

mean that he does not villue the world, does not enjoy the

pleasures it has in store for him, does not relish the joys it has tooffer h im. H e is deeply sensible of the blessinks of the world,

perhaps it won't be an over-statement to say that no one but only

a t rue Muslim fully appreciates th e blessings of this world. As it i s

he who believes that nothing that 'is created by Ailah is

insignificant or'fdse. He gratefully accepts the joys, t he gifts tha t

this world offers him but is ever ready to throw off any thing and'

every thing the moment he rei~ lizeshat this thing or that hinders

his journey towards AUah. His highest aspiration is to live for

Allah, to live by Allah and ultimately to live in perfect

communion with Allah. However this aspiration is not fulfilled all

at on ce. H e has to take a long and an arduous journey towards

Allah. The journey hegins at Faith, and through obedience and

piety, culminates at benqfr~ction.

I have talked of this spiritual atta ~nm ent s a journey. This is

only figurative. This is rr journey because one finds oneSelf to

have trayelled both in time and space but it is not a journey in the

sense t h a ~ othing enroute is left out. The end contains the

beginning. Benefaction having been reached, faith or for that

156

matter obedience and piety are not left behind. A more

appropri ate image would be that of a t re e with faith as the root,

obedience as the trunk, piety as the foliage, and benefaction as

th e fruit. Now obviously the fruit is 'dynamically related through

the foliage and , the trunk to t he root and nothing can exist

independent of any othe, thing, so the most important thing in

life, the seed of all spirituality, the root of the tree of sanctity

( ;> p is faith. What evera

rnuslim does, whatever h ethink:, all stems from his faith in the oneness of Allah and th e

finality of Hazrat Muhammad's (P.B.U.H.) prophethood. The

mome5t he uttefs the formula of faith9 J - d '9 L R

( )"Nooneisworthyofworship except Alli~hand Muhanin~ad s the prophet of Allah."

H e moves on to a higher piiine and enfranchizes himself as fre e

citizen of the Kingdom of Allah, the highest. He throws away the

yoke of subjection to any worldly puwer. He makes a

commitment, a life-long commitment to love beauty, justice,

goodness and the most vital attributes of Allah \he Almighty.Hedenies validity to any tradition but to the word of God and the

precept of the prophet. The profession of this faith unleashes in

him the so-far hidden and unsuspected forces. He is no more a

weak person looking for support in the external world.He is his

own master, free, confident, resourceful, drinking deep at the

springs which flow from the D'ivine .Light, within his sacred self.

From faith stems obedience. A Muslim believes in the

wholeness and integrity of life. He can never entertain the foolish

and stupid idea of a split between thought and action. He knowsthi~t man does only what his innate self believes, though at times

the doer may not he aware of it: Hence th e primacy of Faith and

the importance of action. A muslim would act but in accordance

with t he dictates of his faith. When he believes that AUah alone is

the Creator, he can not escape concluding that AUah alone

reserves the right to det ermin e the function of man in life. Th is

only is reasonable. Only the Creator knows to what end he has

created and the creature has absolutely no right to question. So to



subm it is to be rei12onable and t o question is to b e u nreasonable,

illogical. ,And through submission, complete and perfect

submission, will h e win his freedom and in the bargain content,

happiness; calmness, com posure an d satisfaction because what he

has been asked to submit to is no un-natural code clamped down

on hi mini t t the very law of his nature, t he law of his own being.

~ n dore over, this law is not laid down only in words, it is

exemplified in thk life of the Holy Prophet, the Perfect Man( *-$'l)the ideril which is there , secur ed for all tim es to co me

in the text of the Hadi th, to inspire. Through obed ience a musljm

attains piety. Piety, in Arabic, is Taqwa which literally m eans f ear.

S o a p iou s ma n is o n e w h o h a s f a ith in h a h and h is p rophe t ; has

learXt to submit to th e dicfates of Allah, to the La w of Is lam, th e

Shariah and , more over , is so keen on submiss ion tha t he fea rs

trangressing, even though inadvertently, the limits set by the Law

of AUah. H e does not look for shdr;cuts and loop ho les but would

rathhr persevere an d follow the path of s teadfastness . H e is on e

of those who s t i d n fea r o f the ir upbringer .

"It is for him who f ear s his LordM.7

Benefaction :

Pie ty leads one to t he benefact ion. At the s tage o f pie ty ,

obed ience is done ou t o f fea r o r ou t o f a sense of duty; but a t the

highest s tage i.e . that of benetxtion, obedience is whole-hearted

aod perfect. Now, one has been admitted into the in ner circle . H eis a friend of Allah, Walliullah. H e has not only learn t to submit,

he h as identified his will with the Will of Allah.

Allah is pleased with them dnd they a re please d with Allah"."

He likes what is liked hy Al ldl and abh ors what is

disapproved by his Lord. Now he becomes the true Vicegerent

who ou t o f sheer love fo r Allah and s incereQ to H im s t i ives hard

to es tab l ish the k ingdom of H is Lord . Every brea th h e takes and

.every moment tha t h e spen ds is spen t in love and remembrance

of Allah. H e oves Allah an d Allah loves him.

Now let us see how Islam proposes to get us through these

four s tages Faith, Obedience , Piety an d Benefaction.

Mechanism of Spiritual Training :

Th e mechanism of spiritual training laid down by Is lam rests

on five fundamentals :

1 . Th e f irst an d the mos t im portan t is five t ime prayers da i ly

(Salah). This is the best sou rce of reviving Allah 's rem embr ance.

I t b r ings man in to d irec t commu nion with Him. This is actually a

p a c t of lo ve a n d o h e d ie n ce ~ e n d e re d y a servant again and again

and doe s not let him forget his Lord, Allah the Almighty even

while he is busy to his utmost in his mundan e life . It is offered in

the fo rm of congrega t ion . Thus Prayers (Sa lah) is the

fundame'ntal sour ce of individual as well a s collective and social

training in the path of spirituid elevation.'

The s e co n d s o u rc e o f s pi r itu a l t r ain in g i s ~ a k a t r m o n e ta ry

sacrifice. We see that-Zakat is always mentioned aiongwith the

prayers in the Ouran . Prayer s is bi~sically collective action an d it

c re a te s he al th y i~ tm o s p h meof social inter- relations a mo ng those

who live in one community. This lays down a system wherein

people can see on e ano th er c lose ly and look a f te r ea ch o the r .

T h e mea n ing o f Z a k a t 6 sub l imity and puri f ica t ion . Onepurifies himself and his property by sacrificing and spending a

part icu la r amount ou t o f h is sav ings on the needy and the poor

every year.

Th e th ird p rocess - is Fas t ing (Saum) th rough which o ne

purifies his body and c iv i l i ie s his na tura l u rges . T h e r ich and easy

going people a re a lso made t o have a taste of hard life and to

experience pangs o f hu nger an d th irs t . For fu ll o ne month , every

year the Mus l ims a re made to lea rn p ie ty and se lf res t ra in t .



Imme diately after th e complet ion of this course one is ready to go

for th e fourth process which comes two mon ths later .

T h e fourth process is pi lgrimage (Hajj) which is an

overhau ling of one's personali ty a t least once in his l i fe i f he can

affdid to t ravel to the house of Allah the Almighty (Ka'aba

Mushar rafah) in Makkah Mukar ramah. Haj j a ims a t fos ter ing

universal brotherhood of the fai thful and culminating in a

movement which some how or the other del ivers a cal l towardst h e p a t h o f ~ l l ' i l hn each an d every cor ner of th e world.

T h e last process in this mechanism is Jihad i .e. exert ing

oneself to th e utmost to make the message and word of Allah the

Almighty supreme. This is the whole-hearted and whole-t ime

dedicat ion to the cause of Allah and to sacrif ice al l that one

possess es i .e. l ife, property, t ime an d talents in discharge of ' this

mission.

Th ese a re th e f ive fund alen ta l processes which if proper ly

ad he red to a nd accomplished according to the practical teachings

of th e prophet M uhammad (P.B .U.H.), ge t a person through the

four milestones of spir i tual ism i .e. Fai th, Obedience, Piety and

Benefact ion. 'Qualities of Wali Ullah - Supernatu ra l Powers ?

Now there is an important quest ion. What is meant by a

Waliullah ? It is necessary that a Waliullah (saint) should possess

s o m e supernatural powers ? (Karamat ) . What are the main

qua lities of a Waliullah in the light of the Quranic teachings ?Actuallyt these are a few misunderstandings about this term,

Waliullah. This is a Quranic term, "Awliya Allah", .and "Wali"

bein g th e singular of "Auliya". S om e people think that the Auliya

Allah arc thpse who have got supernatural powers. They can do

whatever they like. They citn know what is hidden in the hearts of

people; they pray to Allah the Almighty and their prayer is

imme diately accepted; they have got abn ormal kind of worships;

they may o r may h t ive in public; they mostly live in jungles or

mountbins or caves .

~ b n o r m a 'Prac t ices ?These are only misunderstandings. I' would like to explain

that according to the Quran the saints or Auliya Altah are only

those who believe sincerely in All i~ h he Almighty and love Him

most and fol low the Prophet . f i e magic mongerers , the peoplewho do supernatura l th ings , may be even among the napbelievers. S o they cannot be Waliullah. I will narrate a story from

the t radi t ions . W e f ind three persons am ong th e companions of

1 the prophet , who c am e to h i s house in h i s absence . They askedwhat the prop het M uhamm ad (P.B .U.H.), used to do du r ing h i s

day and night. Ho w much does he pray ? Wh at-a re his activi ties ?They were to ld everything. They thought tha t the prophet

(P.B.U.H.) is a prophet and i t is not necessary for him to do

abnorm al act ivit ies an d to d o much of labour in worshiping Allah,the Almighty. They thought that what the prophet does is a l i t t le

less. They should d o more. So one of them resolved that h e would

remain celibitt; Iw would never mar& throughout his l i fe. The

second on e resolved that h e will never sleep at night . H e will keep

:%wake t night an d pray, in front of Allah, the whole night . Th e

t h d Lwe resolved th at h e will kee p on ob serv ing fasts, whole of

111, l ife. ' l 'he prophe t (P.B.U.H.) heard al l what happ ened i .e. wha t

they learned f rom the house of prophet a nd what they ut te red

there. Th e prophet (P.B .U.H.) ca l led them an d sa id : "I a m m o r e

pious than anybody amongst you. But 1 insist on spending a

normal life. I have married. 1 do not s pen d a l i fe of a cel ibat . Ikeep awake a t n ight for somet ime, but for some t ime I go for

sleep. I observe many fasts, but for many days I do no t f as t. Th e

man who d oes no t fol low me is not on e of the Muslims".

You have to foUow the most normal and natural l i fe led by

the Prophet M uham mad (P.B .U.H.). Thus abn orma l worship has

got nothing to do with being Waliullah. If somebody tries to go



for t he abn ormal worships, he gets out of Islam. H e is not a

Waliullah.

Telepathy or Kashf ?Th e same th ing may be b orne in mind about the t e lepathy or

abnormal kind of knowledge (Kashf) by which Waliullah is

normally supposed to know what is hidden in the heart of others,

this too has got nothing to do with the basic quali t ies ofWaliullah. This might be an additional quality of a Waliullah, but

i t is not th e pre-requisi te or the rea l quali ty of a Waliul lah. And

this quali ty is sometimes found in the non Muslims. A non

muslim cannot be ii Waliul lah . H e i s enemy of Al lah . H e i s not

the fr iend of Allah. We see tha t dur ing the days of prophet

Muhammad (P.B .U.H.) there was a person, h i s name was Ibn

Sayyad. H e had the talent to tel l other person what wiis hidden in

his hear t . H e came to the prophet Muhammad (P.B .U.H.) and

asked him to h ide something in h i s hear t . The prophet

Mu ham mad (P.B.U.H.) concealed in his mind Surf "D ukhan " and

asked Ibn Sayyad to tell what wits in his mind. Ibn Sayyad tried

an d h e was successful in ut tering the half of the word "Dukhan".

H e ut te red "al -Dakh" . H e could not pronounce the whole word

"Dukhan" . Th e prophet l aughed a t h im. H e sa id : "Get away ! Y ou

can not cross your limit." Meaning thereby that this way of life is

not a successful l ife. This is no t wo rth being achieved. T h e job of

kahins or sooth-sayers is not encouraged in Islam. This has got

nothing t o d o with Islam o r spir i tualism of Islam. r

Then, there is another beautiful story which we can f ind

even in the Quran. Whi le describ ing the ba t tl e of Badr , M a h

says :

"H e supporte d hi!n with th e army which you could not see".'

T he companions of the prophet , could not see th i s a rmy of

Angels sent by Allah, the Almighty. But the Quran says that the

Devil cam e to the bat t lefield and saw the angels coming down for

suppor t ing the Muslims and h e sa id :

"Oh my Goodness . What I am seeing, you ca nno t see".1°

Now the most important thing here is , that the Devil was

see ing what the companions of the prophet could not see . Doe s i t

mea n tha t the devi l is super ior to the companions of the prophet?

Does i t mean that the devil is WaliuUah ? No he is a devil . So

knowing something, which ordinari ly other people cannot know,

or se e ing something (Kashf) which ordinari ly cannot be seen by

the normal people, has got nothing to do with Wilaya. Even a

mar tyre or companion of the prophet , or a sahabi cannot see

angels but the devi l could see . These supernatura l powers , a re n ot

the necessary quir l i t ies of a saint or spir i tual person or a

Waliul lah.

Acceptance of Prayers ?Th er e is anothe r qunlity, which is normally, ascribed t o a

saint or Waliul lah. I t is said that his prayer is immediately

accepted. Thus 21 person whose prayer is acccpted is normally

taken for a saint or W~ liul lah . h i s i s a grea t misunders tanding. I t

. i:, t rue that th e priryer of a saint or Waliul lah should be accepted

Inore than that of a normill person, because he is a fr iend of Allah

the Almighty. But this is not a necessary condit ion, because

prayer of anybody, mustim o r even non-muslim, good o r a b ad

person can be accepted. We find in a t radi t ion (Hadi th) of the

prophet (P.B .U.H.) tha t the prayer of an oppressed person, i s

readily accepted by Allah the Almighty even if he i s a non

muslim. So the immediate acceptance of prayer is no cri terion fo r

being a spir i tual person or Waliul lah. We also f ind in the Quran

that a pray er of the devil was accepted. Th e devil prayed to Allah ,

the Almighty that he may be given respite, t i l l the day of

judgement so that he could misguide human beings and thus

avenge himself . This prayer was readily accepted by Allah, the



Almighty. This shows that immediate acceptance of som e prayer

is ndt th e criterion for being z W~:?lul?:k.

TheReal Criterion :

Wh at is the cri teria fo r the love and fr iendship of Allah the

Almighty ? Allah the Almighty says :

"0 ' propnet tell the m, if you really love Allah, ih e Almighty,

th e n follow my f oot step s. Alliih will also 16ve you."ll

Then , th e only way left for us is to fol low the fo otsteps of th e

Prophet . Who is the lover of Allah then. O ne who follows His

message. Allah the Almighty sends a message. An d th ere i s o n e

person who refuses t o accept th i s message . He cannot be a fr iend-

of Allah the Almighty. ' h e friend of Allah, the Almighty is one

who accepts the message of Allah the Almighty; accepts the

messe nger of Allah t he Almighty, and follows him faithfully. Tha tis the cri terion for love of Allah and His fr iendship (Wilayah).

T h e o n e who follows, hl uham mad (P.B.U.H.), is the r eal fr iend of

Allah t h e Almighty. T h e supernatural powers, telepathy, (Kashf-

o-Kararnaat ) , the immedia te acceptance of prayer, the abnormal

life i.e. going to jungles, caves, mountains, o r doin g abnorm al

worships, keeping oneself hungry for many days etc. are the

things which h ave got no relationship wi th Waliul lah, and such

person cannot he termed as Waliul lah. I will better term him a

juggler cr a magician. H e is not Waliullah.

REFERENCES

1. The Quran. The Co w : 138

2. The Quran, Th e Cow : 30.

3. The Quran. T h e Heights : 172.

4. Baihaqi, Shiabal - h d . . 189.

5. IheQuran. The Rome : 30.

6. l h e Quran. lbrahim : 24.7. TheQuran.'me lear Evidence : .

8. The Quran. Th e Repentance : 100.

9. The Quren. The Repentance :40.

10. TheQuran, The Spoils of War :48.

11. Ih e Quran, Family of lmran : 31.

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(2) 8 - Allahs Color - Its Coo Notation and Attainment