92:12 “Surely, it is for Us to provide guidance.”
Our Creator provides guidance in many ways. What are we asking for when we pray “guide us to the straight path?”
Comment: The need to be guided i.e. acknowledging that I need to be somewhere where I am struggling to get at.
Comment: Things are dynamic and moving; and in that movement, what is my path?
What is guidance?
- Developing an understanding of my existence pertaining to my reality.
- I need guidance as far as my human needs are concerned existentially. What does existence mean for me? What is the meaning in this kind of existence? What is the purpose? What is going on in this world?
- In my being I find myself with various and different feelings, senses as well as physical tools such as eyes, ears and nose. How do I make sense of these? What optimal way do I use the tools and these subtle qualities. Why do I have them, for what purpose?
Due to familiarity with our happenings, we do not question these essential existential questions. Instead, we may be obsessed with our place and date of birth, our profession. Who cares how old you are and what profession you have? What does your existence mean to you? Asking the meaning of existence is a very fundamental human question, particularly my existence. What does it mean for me to exist in this world? Why am I here? How am I here? We may not ask these questions because we take the existence of everything around us for granted.
Since we already find existence provided for us, we go on looking for guidance on how to deal with this life. By getting a better life standard until I die? I must prepare myself for 30 years of life in order to have a better life standard, live for a few more years and then die, so pointless. This is very disappointing if we think about it. We usually do not reflect on this.
What do we generally understand from “religion?”
We usually say that while I am in this world, I need to have some sort of spiritual connection with a Source which makes my life a little meaningful, so I may get over my concerns. We do not seriously concentrate on the purpose of our existence. At the same time, we have some clues that this world cannot be meaningless and there must be a purpose to it. It is a fact that I am going to die, and this universe must have a Maker; and religion says that the world is created by something which is called “God” so God orders you to do certain rituals to secure your life after death (if there is such a thing). Example: you park your car in a non-parking place and hope that the traffic cops will not see it. If you get a ticket, you say I was expecting it. If you do not get a ticket, you say that I am lucky. We have a very lose attitude and not well-established understanding of existence. We find a kind of relaxing security by following a religion. Some others say that I will die anyways, so why should I follow a religion. The fundamental problem for a person who follows a certain religious tradition as well as people who do not follow any tradition is: we do not TAKE OUR EXISTENCE SERIOUSLY! We do not question it. It is not our problem. We may question from time to time when things go wrong: “Why am I suffering from this? What is the purpose? When everything goes well, we say: “Bye! Have a good day.” In other words, every day we are saying to our day that I will have another day.
We need guidance to our existential questions. This verse says that it is for Us and on Us to provide guidance. Who is speaking by definition? We must investigate and be satisfied with it. This text says that I am the Speech of your Creator. As per claim of the author of the text, we must understand that “it is upon Us/for Us to provide guidance” means that God says that I provide guidance for you. The only thing is, do we need guidance? When everything goes right, do you bother why everything is going right? How everything is provided for me? When we are in trouble, we question. If we are not in trouble, we do not question. Sometimes the trouble emerges not only in the present time. Example: Everything is fine with you and you know that you are getting old. Lots of things are waiting for you, you must get a job, get married and then how are you going to take on responsibilities? You say that I am not ready for religion/guidance and I do not want to commit to it. It is true that it is not every one’s aim to have a proper understanding and meaning of life. Because of the anxieties of the future, we may have some problems, although everything is fine with us i.e. I have a shelter and income, but the future is hard to commit to. (Unavoidable problem is I am going to die, and I have no idea what will happen, how am I going to prepare myself for it?).
There are two options:
- Some say I do not know what will happen after I die. It may happen, or I will just rot away.
- Some say it is likely that I will die, so what should I do now? Concentrate on religious duties rather than questioning and looking for wisdom in our creation to make meaningful sense out of our existence and be excited with it. This is very rare!
Usually, people ignore existence (just like #1) or just start bargaining like a businessman i.e. I will do all this and if there is something in the hereafter, I will secure my life after I die. We imagine what am I going to do the next 20 years, what my responsibilities will be. We may have no problems now, but because of the anxieties of the future life in this world, we may be depressed. We get frustrated. Out of this frustration we start questioning, why am I in this position? Why do I have to do all this? They have no hope for this worldly life. If there is an understanding of the hereafter, they go into the religious responsibilities (dos and don’ts), not necessarily to make sure that I am confident in my understanding of my existence so that I will arrange my life accordingly. That is why this instability in our life is due to the foundations that are not well-established. Thus, worries and anxieties trouble me for the rest of my life in this world.
Going into physical religious activity is very easy. You do it and you think that you are done (which is not the case). A possible thing may happen in my life after I die (if I get resurrected).
Person A: How many rakats (units) did you pray?
Person B: 20.
Person A: Wow, mashAllah, very good.
Life after death is assumed to be secure because I am not doing major sins (drinking alcohol, gambling, stealing…) but still life in this world may be a source of worry. How am I going to solve the problem?
Come to our reality and try to make sure why am I here and then I can adjust my life accordingly. Foundations must be solid, and we must be certain about it. This verse says that I will guide you in this matter, not to prepare you for the hereafter or the next part of your life when you die. No! I will give you guidance for your essential questions and concerns. It is Me who is going to do it and no one else is. Nothing else can give me guidance. Example: Universe itself is a guide and everything happening here is guiding us in terms of what is good and not good. If we do not attribute the universe to a Conscious Being who is revealing Himself to me, then the guidance of this universe is only good for you in terms of how to deal with material problems in this world rather than the answers to your existential questions, which are essential.
The universe shows all signs pointing to a Conscious Being as a means of introducing Itself to you. If you look at the universe as a means of introduction of the Creator’s qualities to you, you can be sure to whom you belong and be certain about it. We should understand this. We need to think about it!
Comment: The universe is a message, communicating something. If I have this attitude of communicating with the universe in a way where I try to work out and investigate where the qualities are coming from. Example: When I interact with something, I experience some feelings. If I can point those feelings to something not of this universe, then I may be getting somewhere and that is where I need to seek guidance such as hey what is all this meant for?
The last point is if I see the universe as a means of introduction of its Creator to me and look at everything, I feel sure about the meaning of my existence.
Universe is an action-wise introduction of Its Creator to you. If I attribute the existence of this universe to a Conscious Being, then the universe becomes the means of introduction of Its Creator to me. Example: When you look at a flower, you say that the Creator of the flower is providing my need for Beauty. So, I trust Him, and He knows me. The beauty of the flower is appreciated by your human qualities, it is in you and now you feel secure in your existence that I belong to the Creator of this flower. He not only provides nourishment but also other things. The universe presents me nourishment by telling me that: “my Creator knows me and my need for nourishment.” The universe provides air for you: “My Creator knows you that you need air”. We are in opposite side but put in harmony with the rest of the universe. Example: Food is there, and I cannot create food, but I have hunger or the need for food. What is happening? The One who creates the universe is taking care of me, it is amazing! You start feeling secure in your existence! Worry free! Not complicated! You do not have to be a Philosopher to understand this.
Another example, you need fresh scenery. It is there, provided for you but we do not see them because we are obsessed with getting a job, securing a future, having a regular source of income and being independent. If I have all this, then I think that I am fine. Not many people think about existence. Human needs cannot be restricted to the worldly area only. Everything is meaningful in our existence and the existence of the universe. My human needs and those needs being satisfied are mutually complementary but from the opposite direction. Example; I need Mercy and the treatment of this universe by Its Creator who treats me in a Merciful way. Exceptional cases include health for example which may or may not be restored. These are the means of realization and becoming aware of what is going on. We cannot take the universe as a standard base i.e. we must be healthy, shelter must be provided… We must look for it, ask for it but it is essentially and fundamentally given to us. If there is some human interference, then the consequences are seen. Example: if you keep a cat in a cage and do not give food, the cat dies of hunger. Whereas, if you leave the cat out on the street, it knows how to survive. Exceptional artificial needs put our lives in trouble. Otherwise, as far as our essential needs are concerned, we understand that we are needy, and the Creator of the universe is providing those needs. By providing the needs, He is giving me the security that He knows me.
The first and practical guidance is the universe and we must utilize it. We must question what is going on in me and the universe. If you question it, you get the answer. Apart from this, extra information is given to us and we call it “revelation”. This comes to us through the Prophets, who are employed by the Creator of the universe, and transferred through the Prophets educating us on what this universe refers to. This is just a confirmation of what you are supposed to get from creation in a verbal explanation. Some traditional scholars may say that the Quran comes first and without the Quran, you cannot understand the universe. If you ask existential questions, you can get it without the Quran. Where do you need the Quran is where you are not sure of the verbal explanation that was put into practice by the Prophet who was, in his creation, a regular human being like you and me. But he was practicing the guidance of God in the best form, we should never forget this, so I can benefit from the best form of exemplary lifestyle from the Prophet. We cannot understand the Prophet’s thinking by narration. How can you understand that the Prophet was really having answers to existential questions? He had problems and he was questioning, plus he was given the guidance in verbal form. Now, we understand that the verbal form is the explanation of the guidance that we find in the universe. Example: God says that I am All-Powerful. How do you know? Look at the universe. God says that I am very patient with you. How do you know? Look at the treatment of the order of the universe. God says I am Compassionate to you and I treat you with Justice. Look at the world, how our relationship with the universe is based on Justice. If I go beyond the limits, I get harmed by the order of the universe. So, I say God is Just, He gives me exactly what I need no more no less. However, our ambitions and greed want to fill up our refrigerator and bank account which is artificial. Otherwise, if we live in a natural way, the way we are created in nature where we just put the seed and we get 1000 times more. If we do not put the seed, we do not get anything. If you have two cows and they reproduce, what do you have in ten years, a whole herd. If you do not attempt to get the acquisition (kisb) and you must acquire something, how do you acquire? By obeying the order of the universe through your experience. God does not tell you how to do farming, verbally or how to breed animals? No, it says to look at the honey bee, it is employed for you to give you what you need. Look at the cow, it is employed for you to give you meat, milk, skin… it is employed by the One who established the order of the universe. It is very simple! We understand that guidance is there but most of the theme of the Quran is related to how to deal with human emotions and human senses and how to manage with them. All the descriptions of the ancient tribes and stories are to be understood to really educate, perfect and develop your way of dealing with the senses.
In the Quran, our Creator teaches us how to deal with our feelings, emotions and how to put them/use them in the right place. The Quran also includes, although not that frequently evidence of the universe to make sense of our human feelings. Besides that, Quran puts various verses related to social life (sharia) but the bulk of the theme is human education and training i.e. how to make sense of the meaning of my being. That is also provided by my Creator through the universe (non-verbal guidance), revelation (verbal guidance) and the representation of the verbal guidance through a human being (Prophet). These are three main sources provided to us by the Creator of the universe and we must benefit from them by uniting all three of them. What we need to work on is how to benefit from the exemplary life of the Prophet (sunnah). Mostly, the narrations of the exemplary life of the Prophet is inevitably reduced to actions only. Example: How he would take a bath such as the side he would start with. We do not need the Prophet to teach us the steps to take a bath, additionally today (in this day and age) I just hop under the shower. Instead, we need to think about what is going on in the mind of the Prophet, which kind of satisfaction he had in his life, security he felt as far as his existence is concerned. It is impossible to find this in the hadiths narrations (practice of the revelation) because people cannot narrate how the Prophet was feeling. So how are we going to take the guidance? Through the other two sources i.e. universe and revelation. That is, yes, we must study the Quran. The mission of the Prophet is not to teach me how to take a bath. The Prophet is not a hygienist. No one can mention about the inner feelings of the Prophets, how he felt secure in this world.
Comment: Did anyone ask him that directly i.e. how he felt secure in his existence?
No, this is from the Quran. If you know the main teachings of the revelation, you can then refer it to the life of the Prophets. Example: he was doing this because of this understanding. Can you narrate my understanding? How do I feel secure in my existence? We should not reduce the Prophets to his physical actions only because he was the primary student of the Quran and you cannot narrate what he understood from the teachings of the Quran.
Comment: Just knowing that he was the primary student of the Quran, I am thinking that all companions went crazy recording all his actions without knowing what the man was feeling inside.
They cannot record anything but only narrate his physical actions. Example: The Professor was wearing a sweater and he was using his hands and his voice is getting worse every day. But you cannot translate how do I feel in my feelings or how confident I feel in my existence.
Comment: The best that one can do is deduce the Quranic message and make the practical side live.
Yes, apply the Quranic message. Do not expect from the narration to tell you how the Prophet felt while he was doing this. You must learn from the Quran and apply it to the inexplicable side of the Prophet’s understanding from the Quran because the Quran makes this education i.e. training of human beings. That is, how do we properly use our human feelings? If you use this without losing yourself in the physical description of the narration of the Quran, then from there say what does it mean for me? Don’t say that the Prophets performed miracles and I cannot. Instead, try to understand the meaning of miracles and what they represent.
Comment: Do we even need the practical side? If the Quranic message is what matters and you cannot get anything from anyone’s actions but obviously we are talking about the Prophetic actions and we must make the connection with the Quran.
Prophetic actions must have a meaning behind it which must be learned from the Quran. From hadiths narrations as it appears to be in the book, you get nothing. Example: Prophets took water with his right hand and put it on the left shoulder. People took the physical appearance of the practice of the Prophets and made sunnah (Prophetic teachings) out of it.
Comment: I am wondering, the reason why people were recording all his actions was because they were convinced that this man is a messenger. One must first be convinced about that.
Their understanding of messenger depends on their capacity. How am I going to benefit from the life of the Prophet? I have to combine the narrated actions of the Prophets with the teachings of the Quran and give a substantial foundation to it, but I cannot find this foundation in hadith or fiqh books. Study the Quran carefully to give you real guidance to cope with your human problems and then come and look at narrations, you may then try to understand what they mean. Do not forget that people who narrate these have a historical context to their narrations. People accepted the authority of the Medinan administration i.e. they became citizens of Medinan administration and now they needed to know what to do. Example: You are a citizen of this country now, have you read the constitution? How can you be a citizen without knowing what the constitution is i.e. foundations of the administrative body? When you are a citizen, you just follow the law. Example, paying taxes, not going over speed limit…but they are some laws that are not related to your life and you ignore them. Taking this example and being a Muslim, submitting yourself to the teachings and guidance of the Creator, you must know the constitution/Quran. Accordingly, you must deal with your life according to the directions you learn from the constitution. That is why we must study the constitution which is the teachings of the Quran and we have to put ourselves in connection with how the Quran teaches me to deal, develop and improve my human qualities. If we do not pay attention to the teachings of the Quran as far as taming, training and improving our human qualities, then we learn stories.
Apart from your Creator, no one can give you guidance. As the Quran says, their guidance will be conjecture depending on life experiences in time-space, it may be right, or it may be wrong. Therefore, I first must question the Origin of my existence and say: “these questions must be answered by the One who originate my existence.” How? You must work on it. At least, in principle, I must make sure that apart from my Creator, no one can give me universal guidance to deal with my feelings, improve my emotions and understanding, so I may feel secure in my life.
Comment: If I take guidance to be inclusive not only of just the answer but the method that allows me to get to the answer, that is my understanding of guidance. Is guidance subjective to my interpretation and the seeking as well? I must look for guidance and interpret the method appropriately to recognize the answer. Once these two statements are true, how can my interpretation be universal to my existence?
No one’s interpretation can be universal and eternal. Interpretation is bound to be subjective according to your capacity, concerns and how much you develop your potentialities, that is limited to you. Your interpretation is yours and my interpretation is mine. There is no universal interpretation. The universe itself reveals universal guidance. Similarly, the Quran reveals universal guidance. When I take it, it is bound to be limited to my capacity. The scholars made it very simple by giving this analogy. Sun is supplied everywhere. Everyone receives sunlight according to the capacity of his/her mirror. Example: Ocean is there, and you can get water from the ocean as much as your cup allows. You cannot get the whole ocean, but you can get from the ocean depending on how much you worked on it.
Comment: I am continuously in search of a new, developed and enhanced interpretation because my previous interpretation will not fit.
Isn’t that the reality of our existence? Whatever your profession is, you always start from the beginning. The more you learn, the better you grasp the subject that you are studying. No one questions that in professions. However, when it comes to religion, we want to claim universality and absolutism. My religion is right, may be there but we cannot say that I have the absolute answer. You can get the answer according to the level of education in your questioning and getting the answer, training yourself. You cannot go beyond your capacity, we must admit that. For example, 20-30 years ago, what I wrote in my interpretation of the Tafseer from the Quran looks ridiculous. 10 years from now, it is going to be different. What the verse of the Quran reminds me, I write about it. 10 years later, it changes. Just as your understanding of biology changes from middle school to College. That is normal.
You interpret the Quran according to your capacity. Even if you listen to other teachers, you understand based on your capacity/level. What I understand is this. No one can say that Allah says this and that. What we are discussing here is not the only meaning of the Quran. That is what I understand, that is my view. No one can claim that I understand the Quran perfectly, it implies that you are God, the Speaker. In any matter, absolutism and perfectionism is wrong. We are always subject to improvement. Some people study more than you and I. Benefit from them. Again, you can benefit from the person who knows as much as your capacity allows or you are ready for it. Therefore, we must always improve ourselves and continuously work on ourselves, there is no end.
Comment: There is always room for improvement is a given fact. If I take my existence to be eternal and yet the opportunity to enhance the reality of death, how can I say that this guidance is then for my existential concerns eternally?
You cannot say eternally but you can feel secure, comfortable and have confidence in your conclusion as far as (not imitations) your needs are met with these answers at your capacity. Example: if you teach primary student Math, s/he understand at her capacity when she says I learned. Therefore, we must develop always and keep bothering ourselves with what is happening now and try to make it a lifestyle for ourselves. Otherwise, as stated previously, there are two ways: ignore it completely or lose yourself in the practical side of religion. Example: I never miss prayer, fasting and pay charity and I went on pilgrimage, so I am a perfect man. You can cheat yourself with these two extremes. The fear is to fall into practical side of religion and thinking that you are done, what else do you want I prayed night prayer and fast on Mondays and Thursdays. Feeling comfortable there without noticing what we are losing, that is cheating ourselves. It does not mean that you should not to the rituals. Example: if a person registers in the class and shows his card and says that I was present in the class, but never realized what is going on in the class and never learned anything, then he will eventually fail. When you pray, did you do the requirements of the prayer? You can go to sujud or prostration and say nothing. But you were in the class. What did you learn? It means when you pray and when you fast, what did you learn? Which kind of education did your human side and feelings received? Which kind of experience you had? Otherwise, like that student in the example who fails the exam, you go to the Professor and say that I never missed the class and I never miss your prayer. I did all this so why are you telling me that I did not learn anything. “Because we do not do the religious actions to train ourselves”. We do not do that. We just look at books which does not tell the inner details or meaning of prayer for oneself, rather it describes that you must do this and this, then your prayer or fasting is accepted. They ask: Did you pray fatiha? Did you turn to qibla?
While praying fatiha, what does it mean for me? Which kind of feelings did I experience? I was in the class and I never missed the class. What did you learn and how did you develop yourself? Even for 30 years if you go to class and do not learn anything from the Professor, your being in the class is nothing. We do not realize this, and we are not taught this. We are lost in” “did you do ablution? Did you recite fatiha?” If you read some hadiths, in the verbal explanation of the Prophet it says, if you pray for example, but pray without swerving your mind, then all your previous sins are obliterated. I really believe that. It is true because God promises in the Quran that It will treat me with my best actions. Previous ones are not the best ones so forget about them, that is deleted. Pray without swerving your mind. How can I do that? Am I doing that? It means prayers is worshipping and acknowledging what you are and the One you are presenting your reality to. Your position in the world before your Creator but you cannot imagine your Creator. You can concentrate on who you are, while fasting, praying and whatever actions you are doing. Going on Hajj is the most difficult prescribed worship. You will be in ihram for three days by completely remembering your own reality that I am nothing. I am by myself. I own nothing. I am half naked. It means that you are naked, and you cannot claim anything. In Hajj, you cannot have a special appearance at all. You are half-naked i.e. you are haram to everything else but yourself. That is very difficult. When you look at the religious book, it says to do certain requirements and your Hajj is accepted. The Prophet says that after performing your Hajj, you become a newly born baby. How can it be? I am the same and not a newly born baby. It means that I have not performed the Hajj but went on a touristic visit. It should not be a disappointing thing for us, but it should make us realize that what the culture presents to us is nothing but the shell of religion, nothing else. We must go into deep details by ourselves, that is what we are trying to establish here, how to go deep as a questioning human being, not as a Muslim. We mostly study concepts here.
92:13 “And surely to Us ‘alone’ belong this life and the next.”
What is the next life (akhirah)?
- The end-result (akhir). Example, the final product after working on something.
To reach from point A to B, you are walking to reach point B. Every moment and event must have an akhir. You lived today, what is the purpose of it? What was your objective for living today? What did you want to achieve today? The akhir of your life today. If you think of your whole life-span, when I die, what is the akhir of my death, it comes there. It means that we must ask the akhir of everything we do. Let’s say that you go to school. What is the akhir of going to school? To get a degree. What is the akhir of getting a degree? To get a job. What is the akhir of getting a job? Keep asking akhir. That is, what is your objectives?
“Lanaa” means akhir, which means that akhir must be for My sake. Example: you say that I am doing this (lee “na” or lee Allah). “Naa” means We (which means God).
The akhir of something and the beginning of something must be to reach Allah. Example: you left home to come to class. You leave home and come to class must be for Allah. “For the sake of God that I am doing this” is a misunderstood statement. We must do all this to get to know God better and reach Him. Fi-sabeelillah (in the path of Allah) i.e. you will take this path and this path will take you to God, it means introduce God to yourself because of this simple action. Your aim is to become more and more aware of the Creator. That is what you are doing in whatever you do in the actions itself and the objectives of the actions together must take you to acknowledgment and realization of God i.e. becoming aware of your Origin of your existence. What is the One who gave me existence? I am Its production because we are conscious beings, we are not machines. The more you realize who you are, the more you realize the origin of your existence. All actions must be performed with the end-result in mind. Example: Why are you taking notes? While you are taking notes, you may revise it and think about it (the purpose of taking notes) which is the akhir. These two actions must aim at acknowledging the Creator for yourself. We must go into the real teachings of the Quran as much as we can. Otherwise, this life surely belongs to God and the next life as well belongs to God. Good for Him, He does everything. What am I going to do with this verse?
I really confirm that I am created by God, so what do I do with that? I then do not learn anything in my practical life. What are you going to do with this information? I must understand what my take of this verse is as far as my security and confidence in my existence is concerned. I should feel that “Yeah, that is why I exist. It is worth it.” We must be on the path to God. The way we take should end up with acknowledging your Creator. In fact, it is not difficult to live in this way. It is difficult because we have not received any training like this. Even if we externalize the Quranic teaching, God has power to do everything. Ok, what should I do? It becomes external and has nothing to do with me. Unless I internalize it, refer it to my own reality and try to understand it from my perspective. Otherwise, I read the Quran as a source of external information: “Yes, God is all-Powerful, and I must go and work”. Since He is All-Powerful, why do you work? Let Him do it for you. It does not work. Externalizing revelation does not work. You can make it internal by looking into the purpose/objective (akhirah) of this life must be for God. It means try to get to know who your Creator is. You are not taking a path to a palace where God sits, rather a path to know what your reality is.
What is the shortest way of understanding God? Understand yourself and understand the meaning that you are extracting from this creation, they are all introduction to God. Two opposite relationship is always complementary. The more I realize that I am needy in every sense, starting from my own existence to filling my stomach and having a secure life in this world as far as our existence is concerned, the more we realize who we are, the more we realize how much we are needy and the better we realize the One who provides it. By saying God is all-Powerful means nothing. It is just external knowledge. Read the Quran to know yourself better.
When reading this verse, we ask what does it mean for me? If someone tells you that everything belongs to Him, you say, what should I do? If a rich man has million dollars, what does it mean for me as far as my existence is concerned. Almost nothing. We must train how to read the Quran.
End of our striving always come to a dead end in this life. We die and that is it. A student goes to class and does not listen to the Professor or understand but does not develop his/her capacity or learn. He is in the class to learn so that step by step his/her qualities will become better qualities. If you do not really improve your qualities by being in the class, then your being in the class is meaningless. If you do not benefit from your prayers, actions and supplications to develop your abilities to be aware of what you are, then how are you automatically describing your Creator and becoming aware of it? Example: if you have a blister on your tongue, you are disturbed, and you say that I need my lip without any blister. I need my heart and lungs to work perfectly. Can you list your needs and get to the end? No. Everything is provided. Even when you have a clogged nose, you cannot breathe and when your mouth gets dry, you say that this nose must be open. I can never get the end of my needs because I cannot literally get to the compassion or qualities of my Creator because it does not have any end. I cannot talk about God, but I can talk about myself.
Whoever knows his reality himself, that is how he knows His Lord. If I do not know myself, then I cannot say that my Creator is all-Powerful as that is then my conclusion.
Comment: Are we not always existing in akhirah?
Yes, every moment is an end. We breathe and another time, I need to breathe again. I am needy, and atmosphere must be ready. Who is providing it? What is the relationship? I get to know that my Creator is always with me providing my needs. Not only through air but through everything. We should not lose ourselves by using flowery language about God without knowing who we are.
I should feel the need for it. That is what I am expected to learn from the Quran, instead of imitating. God says that I am the Greatest. This must be my conclusion. If we learn this, that is enough. At least, we are primary students of the Quran so then we can be secondary students. If we do not start primary education, we go nowhere. Change your views and expectations and do not imitate.
Tags: Akhira, Al-Layl, Atheist, Companions, Conscious Being, Guidance, Hajj, human qualities, Layl Series, Narrations, Neediness, Prophet, Religion