Chapter Shams – Part 3

Chapter Shams, part 3

Recap: The verses we looked at specifically mention the sun (as related to the name of the chapter), the moon as obvious elements of the universe. Observe the sun and its radiance which is followed by the moon that reflects the light of the sun. Their creation brings to our attention that they are created as complementing each other and functioning perfectly in harmony with the rest of creation.  Although the polarity in creation may seem contradictory such as night/day, sun/moon, etc., they are at the same time complementary as well.  The same goes for our human nature i.e. we learn through opposites such as lack of health makes us appreciate health and so all of the creation complements each other.

91:7 “and the soul and how He formed it.”

Human beings are created in such a marvelous way that we experience certain feelings within us that help us see the contradiction in the creation and at the same time, the complementary qualities manifested.  We see that we are not merely physical bodies, but we have qualities that are not physical such as the quality of power of imagination, sense of taste, various feelings – such things cannot be taken to a lab and studied. 

91:8 “And He inspired it [with discernment of] its wickedness and its righteousness.”

The amazing thing is that we know within ourselves whether what we do is right or wrong (wicked).  We have the ability to choose one thing or another. I have been given the ability to do good or evil and I am free to choose either way. I also know when I did something good or something contradicting my being that bothers me. That feeling of sensing the created result (good or bad), power of choice is ingrained in our being.  That is, I know the result of my choices.  Although, while choosing I may not know the future of what my choice will lead to.  If I freely think about my actions, I know the result of my choices.

91:9 “He who purifies it indeed is successful”

91:10 “and He who corrupts it indeed is ruined.”

The Quran is teaching us to ponder on our human nature.  Why is it possible for us to choose evil i.e. I can corrupt myself?  By definition, God should have no faulty quality in Its essence, which as the Quran says, is breathed into the human spirit. There is no original sin tied to humans. The Quran on many occasions mentions the pure spirit breathed into every human that comes into existence. In other words, human beings in their original creation are perfect and pure.  If it is perfect, then why do we need to purify?  Well, we may corrupt it.

We need to understand how our human side functions.  First, we must examine how our body works and come to a conclusion about its functioning.  How about dealing with my spirit and analyzing it?  I cannot examine my spirit in a lab.

Why do I choose something that is either a good choice or an evil choice?  Why did God put me in a situation to choose evil?  “O God! You say that if I choose evil, then I will be ruined.  So why do you present me with evil options and enable me to choose it?”

The most subtle and puzzling quality of the human spirit is freewill.  It seems that I am always presented with two options to choose from.  The human spirit can feel whether it is doing something good or evil. Ask yourself– would you prefer not to have free will and become like a living plant?

You are always free to choose the good side and you are created in such a way that you are aware of what you are choosing without being under pressure from outside of yourself.  We do not want to lose our free will.  At every age, we are in need of our free will.  We should pray: “Please God do not take free will away from us because we do not want to live like a plant.”  We need our consciousness and we need awareness of what we choose.  We are also given guidance from the Creator of human beings i.e. He spoke to human beings through Prophets to provide criterium between right and wrong.  There are various venues such as human spirit/conscience, consciousness, the order in the universe, scriptures that help us to discern that:

1. Our spirit- conscience makes me aware that I am choosing through my freewill (there are special cases that are outside of this discussion).
2. Consciousness makes me aware that whatever I am choosing is consequently good or bad.
3. The relationship between me and the creation teaches that what I am choosing is a good one or a bad one
4. The verbal guidance from our Created presented to, and demonstrated for, us through the Prophets.

We are made to go through a sort of training of our spirit. For example, If we do not use one hand, then it deteriorates.  Similarly, if we choose our free will in the right way, then that way is made easy for us.  There are Quranic verses that state: “Whoever is constant in choosing the good options, we will make it easier to choose and make it good for him.” (Qur’an, 92: 5-10) How about the bad options?  The same principle applies if I hold on to the bad options, I get used to the bad option (that is Sunnat Allah – the way the order in the universe is established).  When I insist not to choose the good option, eventually I found myself that I have cut my relationship with the good option completely.

If we do something regularly, then it becomes easy for us.  Just as the more we use a language, the better we get at it.  That applies to all good and bad actions equally.  People who choose the bad side have no relationship with the good choice.  They tend to normalize themselves with bad habits.  That is why the Quran introduces us to how to stay on the right choices.

When we realize that our existence here is not an accidental happening, then we are inclined to choose the right way.  Both ways (right and wrong) complement each other because as a result of wrong choices, I understand the right choice better.  Example: Hunger and satiation, when we feel hungry, we want to be satisfied.  When we are satisfied, then we say that hunger was not pleasant but now the satisfaction makes me appreciate this satisfaction even more.

The human spirit is pure, and we need to keep it pure.  God says: “I am not going to punish anyone who has not received the message.” (Qur’an, 17: 15.) That is, those not exposed to Prophetic teachings are not held accountable for it since they are innocent.  However, if there is an option for me to make a comparison between right and wrong, then I am held accountable for that.  We all have an inner messenger which needs to be checked in with the Prophetic message (Speech of God).  They go hand in hand.  My inner messenger may be active, but I will remain innocent about the responsibility to follow the content of the prophetic teachings without the Quranic guidance of discerning between right and wrong reaching me.  As far as you know about right and wrong you should ask yourself if you are using the opportunities to confirm your human reality.

• • Everyone is responsible within their own capacity (i.e. what is available to them including their consciousness).

• What am I going to do with my own opportunities now?

• Do I make honest decisions about my case or do I look to make justifications about my case?

How serious am I to seek the truth?   

“Everyone is aware of what s/he is doing within their living conditions, and we all look for excuses to justify our actions.”  Only through the existence of darkness can human beings understand the value of light.  In creation there are many examples to take in order to reflect.  Example: Why am I getting older and aging?  Who is administering my life?  Can it happen by itself?

Finally, if there was no evil, would I be able to appreciate the value of goodness?  Belief in “ghaib” or Absolute is the real belief.  Just as I know that I have a phone in my hand, the same way I know that the universe is created; that is my knowledge.  When it comes to belief, belief is confirming the Necessity of the existence of the Absolute, which goes beyond the knowledge of this universe.  If we were not presented with the wrong option that claims that this universe does not have a Creator, then it would be impossible for us to confirm “illallahu” (There must be an Absolute One or “ghaib”).

Next time we will study the following:  what does it mean to purify the spirit which is already purified?