What ails humanity?

[KhalidMBhattiHelsingor]

Sometimes in life perhaps all people might have thought about the existence of the universe and all species on this universe's most inhabitable planet earth. Of all these species the human being and God is the most important figures to be discussed here in this article.

Some so called anthropologist or scientist who had worked or still working on to understand this puzzling phenomenon of the universe suggest that the origin of the human being was anthropoid apes who evolved or simply said developed to the shape of modern days human who by the passage of time had learned to stand upright and behave like modern days human. The originator or innovator of this theory is Charles Darwin who later on his deathbed renounced this theory and recourse to God to be redeemed.

If for the supposition,. we find us agree with the theory of Darwin which is already dead by his own renunciation. How could we so prove, why the rest of the kingdom of ape are not evolving into human, since the creatures are in constant observation in many of zoological research centre around the world. Despite an effort made by an american woman from Chicago,to par herself with a gorilla to produce an offspring of this unethical and unnatural union of human and animal had never yielded any result, some of us still believe in this theory.

The fact is that God is an ultimate power and sole sustainer of this universe and he is omnipresent every where, though we can't perceive him physically but we do feel and visualize him through the things and phenomenon's he has created throughout this universe.

For instance, observe and as we use to observe the happening of weather and four season of the year. How they fallow each other with sequence and we never had or have seen any change which could be interpreted as falling of summer in the winter or spring falling in autumn.

God say in Quran I am your lord who had created this universe so that you the human can benefit of this and explore it and think who could have created this complicated phenomenon other than me ,if not me. It is me who create death from life and life from death so why you do not consider, don't you have wisdom?

The death is egg which after hatching produces chicken and chicken is life which produces death the egg.

And the life is also the trees and bushes which whither away(died) in the winter season and rejuvenates in spring again and the period between the two seasons can be assumed as death. During this period people cut the trees and bushes to bring them under their use as they want.

And the death is a drop of sperm when it spoiled no life come out of it and when properly processed it produces life. So life is not an accident but a will of God and he take it away when he had destine it.

What could be the more convincing element than that the majority of the world believe in God one way or other the examples are Judaism, Christianity and Islam. The dispute over God's existence is not over his existence but his oneness.

Charles Darwin

Upon his return to London Darwin conducted thorough research of his notes and specimens. Out of this study grew several related theories: one, evolution did occur; two, evolutionary change was gradual, requiring thousands to millions of years; three, the primary mechanism for evolution was a process called natural selection; and four, the millions of species alive today arose from a single original life form through a branching process called "specialization."

It has been supposed that Darwin renounced evolution on his deathbed. Shortly after his death, temperance campaigner and evangelist Lady Elizabeth Hope claimed she visited Darwin at his deathbed, and witnessed the renunciation. Her story was printed in a Boston newspaper and subsequently spread. Lady Hope's story was refuted by Darwin's daughter Henrietta who stated, "I was present at his deathbed ... He never recanted any of his scientific views, either then or earlier."


Al-Ghazali


Resurrection for IBN SINA means each person's death - the separation of the soul from the body - and the rewards and punishments after the `resurrection' mean the pleasures and pains which the soul tastes after death. The soul, which is in contact with the active intellect through intellectual and ethical training during life, is liberated from the body by death and comes to enjoy the bliss of complete unity with the active intellect. On the other hand, the soul that has become accustomed to sensual pleasures while alive suffers from the pains of unfulfilled desires, since the instrumental organs for that purpose are now lost. Al-Ghazali calls death `the small resurrection' and accepts the state of the soul after death as Ibn Sina describes. On the other hand, the beatific vision of God by the elite after the quickening of the bodies, or 'the great resurrection', is intellectual as in the view of the philosophers. The mystical experience (fans) of the Sufi is a foretaste of the real vision of God in the hereafter.

A similar influence of philosophy is also apparent in al-Ghazali’s view of human beings. Human beings consist of soul and body, but their essence is the soul. The human soul is a spiritual substance totally different from the body. It is something divine (amr ilahi), which makes possible human knowledge of God. If the soul according to al-Ghazali is an incorporeal substance occupying no space (as Ibn Sina implies, though he carefully avoids making a direct statement to that effect), then al-Ghazali’s concept of the soul is quite different from the soul as 'a subtle body' as conceived by theologians at large. According to al-Ghazali, the body is a vehicle or an instrument of the soul on the way to the hereafter and has various faculties to maintain the bodily activities. When the main faculties of appetite, anger and intellect are moderate, harmonious and well-balanced, then we find the virtues of temperance, courage, wisdom and justice. In reality, however, there is excess or deficiency in each faculty, and so we find various vicious characteristics. The fundamental cause for all this is love of the world (see SOUL IN ISLAMIC PHILOSOPHY).

The purpose of religious exercises is to rectify these evil dispositions, and to come near to God by `transforming them in imitation of God's characteristics' (Iakhalluq bi-akhlaq Allah). This means transforming the evil traits of the soul through bodily exercises by utilizing the inner relationship between the soul and the body. Al-Ghazali here makes full use of the Aristotelian theory of the golden mean, which he took mainly from IBN MISKAWAYH. In order to maintain the earthly existence of the body as a vehicle or an instrument of the soul, the mundane order and society are necessary. In this framework, the traditional system of Islamic law, community and society are reconsidered and reconstructed.

The same is also true of al-Ghazali’s cosmology. He divides the cosmos into three realms: the world of mulk (the phenomenal world), the world of malakut (the invisible world) and the world of jabarut (the intermediate world). He takes this division from the Sufi theorist Abu Talib al-Makki, although he reverses the meanings of malakut and jabarut. The world of malakut is that of God’s determination, a world of angels free from change, increase and decrease, as created once spontaneously by God. This is the world of the Preserved Tablet in heaven where God's decree is inscribed. The phenomenal world is the incomplete replica of the world of malakut, which is the world of reality, of the essence of things. The latter is in some respects similar to the Platonic world of Ideas, or Ibn Sina's world of inteiligibles. The only difference is that the world of malakut is created once and for all by God, who thereafter continues to create moment by moment the phenomenal world according to his determination. This is a major difference from the emanationist deterministic world of philosophy. Once the divine determination is freely made, however, the phenomenal world changes and evolves according to a determined sequence of causes and effects. The difference between this relationship and the philosophers' causality lies in whether or not the relation of cause and effect is necessary. This emphasis on causal relationship by al-Ghazali differs from the traditional Ash‘arite occasionalism.

The Sufis in their mystical experience, and ordinary people in their dreams, are allowed to glimpse the world of the Preserved Tablet in heaven, when the veil between that world and the soul is lifted momentarily. Thus they are given foreknowledge and other forms of supernatural knowledge. The revelation transmitted by the angel to the prophets is essentially the same; the only difference is that the prophets do not need any special preparation. From the viewpoint of those given such special knowledge of the invisible world, says al-Ghazali, the world is the most perfect and best possible world. This optimism gave rise to arguments and criticism even in his lifetime, alleging that he was proposing a Mu‘tazilite or philosophical teaching against orthodox Ash‘arism. He certainly says in his theological works that it is not incumbent upon God to do the best for humans; however, this does not mean that God will not in fact do the best of his own free will. Even so, behind al-Ghazali’s saying that God does so in actuality, we can see the influence of philosophy and Sufism.

Al-Ghazali's criticism of philosophy and his mystical thought are often compared to the philosophical and theological thought of Thomas AQUINAS, NICHOLAS OF AUTRECOURT, and even DESCARTES and PASCAL. In the medieval world, where he was widely believed to be a philosopher, he had an influence through the Latin and Hebrew translations of his writings and through such thinkers as Yehuda HALEVI, Moses MAIMONIDES and Raymond Martin of Spain.

See also: ASH‘ARIYYA AND MU‘TAZILA; CAUSALITY AND NECESSITY IN ISLAMIC THOUGHT; IBN SINA; IBN RUSHD; ISLAM, CONCEPT OF PHILOSOPHY IN; MYSTICAL PHILOSOPHY IN ISLAM; NEOPLATONISM IN ISLAMIC PHILOSOPHY .

After analysis of the two philosphers, philosophical thoughts, one can conclude that they at least, at last were convinced to existence of God.

So why on earth the worshipers of thousands of idols and other physical entities do not believe in God?