164 Man Appreciates in Value

Man is an animal. But then their are some refinements in man that make us consider ourselves above animals. What are these factors that have made us appreciate in value.
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  1 1  2 2 164 Man Appreciates in Value. Dear Friends, Assalamu Alaikum, This is the 14 th   talk in a series titled ‘Pleasing Madrasah Reforms’ and the objective of these talks is to make Muslims all over the World aware of the endless amount of material that there is in the Aayaths of the Quran that is designed for Intellectual Research. This does not mean that this is research only for the learned and the academics, but what it means is that the Aayaths of the Quran are so presented that even a curious and sincere Muslim could attempt to unravel its truth, its light and its wisdom. Sincere devotion and an unbiased mind free of dogmas would be of immense help to this seeker  –   Insha Allah! Last week I got on to a rather huge topic where I was trying to learn about the nature of the creation of man. In this endeavor the method I used was to try to read the Aayaths that refers to man and the creation of man. Now when I began to select these Aayaths a factor that was striking me is that Allah uses many names when referring to man. For example in different Aayaths we find man being referred to as the Insaan or the Rijaal or the Bashar or the Khaleefah. Last week I tried to work out the reasons for the use of the names Bashar and Khaleefah and for this purpose I read Aayath No 30 from Surah Baqarah and Aayath No 28 from Surah Al Hijr. The first of th ese Aayaths pointed out that Allah tells the Malaa’ikah that the Khaleefah will be  placed on Earth (  إۖۖًَِَ   ِضْرَْا   ِ   ٌِَج   ّِ   ِَِََْِ   َُَر   َلَ   ْِَو ) and the second of these Aayaths Allah tells the Malaa’ikah that He is goi ng to create the Bashar from Earthly material (   ٍنُْَ   ٍََح   ْّ   ٍلَْَص   ّ   اًََ   ٌقِَ   ّِ   ِَِََْِ   َُَر   َلَ   ْِَو ) In one man is referred to as the Khaleefah and in the other man is referred to as the Bashar. So I asked the question why the different wording when referring to man? We then went through the meanings of those words. We also went through other Aayaths that refer to those names and came up with some interesting observations.  Now when reading these two Aayaths and the Aayaths that follow, I see another similarity or it would be better described as a related parallel development. That is, after telling the Malaa’ikah about the Khaleefah and the Bashar  , Allah instructs the Malaa’ikah to do a Sujoodh and all the Malaa’ikah do this Sujoodh except for Iblis.   But then when reading we find that before the order or the instruction to the Malaa’ikah to do the sujoodh Allah points out a process, and it is after demonstrating the results of that process that Allah instructs the sujoodh. This process is obviously one in which the Khaleefah as well as the Bashar undergo some tremendous value addition. What would be this process or what is it that has enhanced the value of this Khaleefah as well as this Bashar to such an extent that God is instructing the Malaa’ikah to do sujoodh?  3 3 In the Aayath about the Khaleefah, Allah describes through 3 Aayaths the value addition to Aadham (AS) and then follows it with the instruction to the Malaa’ikah to do a su  joodh to Aadham (AS) whilst in the Aayath about the Bashar, in the very next Aayath Allah instructs about the  process of value addition to the Bashar and only then instructs the Malaa’ikah to do a sujoodh to the Bashar. One set of Aayaths begins with the reference to the Khaleefah but then goes on to the instruction for Sujoodh to Aadham (AS) whilst in the other set of Aayaths reference is to the Bashr and the instruction for sujoodh is also to this Bashar. So obviously there are many questions arising from these apparent differences. We must realize that these are not differences or contrasts in facts, but these are actually descriptions of one event from 2 different but important perspectives. It is for us to compare, reconcile and try to work out the wonderful message or pointers that Allah is providing for us to learn about so many matters. One of them would be the pointers teaching us about the creation of the nature of man. So let me first list some of these questions that strike me as relevant to our seeking. 1.   Why did Allah point out the Khaleefah in one set of Aayaths and then the Bashar in another set of Aayaths? (This question and the arising answers were gone in to in my last talk) 2.   When the Malaa’ikah voices their concern about the Khaleefah, Allah tells them (   َنُَْَ   َ   َ   ُَْَ   ّِ   َلَ ) meaning, He said: I know what ye know not. In the next few Aayaths Allah describes a value addition process to Aadham (AS) and it is the results of this process that demonstrates through Aadham (AS) that Allah knows what the Malaa’ikah are incapable of learning or finding out.  So does this not indicate that Aadham (AS) is now that indicator, or that evidence? (P) So what is this process? 3.   What lessons would we learn or what is Allah pointing out to us by describing this value addition process to Aadham (AS)? 4.   In the Aayath where Allah points out to the creation of the Bashar, Allah goes on to point out to us that He instructs the Malaa’ikah  to do sujoodh, but then before this instruction there apparently is a value addition process to the Bashar. So what is Allah pointing out to us by describing this value addition process? 5.   What is common between the value addition process to Aadham (AS) and the value addition process of the Bashar? Let us try to work out these answers; I am sure Insha Allah that in this exercise there would be so much more that we could learn  –   Insha Allah! Let me first read the Aayaths that instructs us about the Bashar. Aayath No’s 28 & 29 of Surah Al Hijr  ;  4 4 [015:028] Behold! thy Rabb said to the Malaa'ikah: ِَِََْِ   َُَر   َلَ   ْِَو   I am about to create Bashar, from sounding clay from mud altered (molded into shape); ﴿   ٍنُْَ   ٍََح   ْّ   ٍلَْَص   ّ   اًََ   ٌقِَ   ّِ   [015:029] “When I have fashioned him (in due proportion) and breathed into him of My spirit, ِوُر   ِ   ِِ   ُْَََو   ُُْََ   اَِَ   fall ye down to him in Sujoodh (prostration or obeisance). ﴿   َِِجَ   ُَ   اُََ    Now in the last talk we went through some Aayaths that pointed out that man had been present even before being placed on Earth. So then in what form were we? So when we read this Aayath do we not see that Allah is pointing out to us that this man is  being created as the Bashar, because through this ‘ earthly suit ’  that that man is being fitted into, has been shaped or fashioned with some amazing faculties? As we all know these are the faculties referred to as the Samgha (or hearing) the Baswr (or seeing) the AQL (or intelligence) Swudhoor (or the spiritual chest) Qalb (or the spiritual heart) and the Af’idha (the spiritual feeling)  In these two Aayaths we see that this Bashar goes through three value adding processes, as follows; 1.   Created from sounding clay from mud altered (molded into shape) (   ٍنُْَ   ٍََح   ْّ   ٍلَْَص   ّ   اًََ   ٌقِَ   ّِ ) 2.   He is going to be fashioned or specially formed (   ُُْََ   اَِَ ) 3.   Allah is going to breathe His Ruh into this Bashar (   ُْَََوِوُر   ِ   ِِ ) It is after pointing out this value addition that Allah points out His instructions to the Malaa’ikah;  (   َِِجَ   ُَ   اُََ ) Let me read a few more Aayaths from the Quran that point out this wonderful creation  –   the creation of man as the Bashar in Earthly dressing or fitted in to an ‘ earth suit’ that is equipped with faculties that are specially fashioned. Surah Alif Laam Meem Sajdha
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