ANALOGICAL ARGUMENT
ALLAH
IS
WITHIN YOU
[Based on God’s Light (Nur) Determines Your Fate by Mokhtar Stork (2024)]
Mokhtar Stork
[edited, updated: 3 Feb, 2025]
"Creation
is a manifestation of Allah through His Divine Names and Attributes.
He
is Within You, Outside of Your, Everywhere and in Everything.
Nothing
exist but Him. There is no Power greater than His.
Nothing
takes place without His Consent and He Knows Best.
Most
of all, He is ar-Rahman nir-Raheem. He Forgives whom He Pleases."
INTRODUCTION
According
to Gaurav Yadav (2023), The idea of God within you is a concept found
in many religions. In Christianity, the New Testament has the Gospel
of Luke, in Chapter 17, referring to the Pharisees who opposed Jesus,
asking him when the kingdom of God would come. Jesus replied, “The
kingdom of God cometh not with observation: neither shall they say,
Lo here, or Lo there, for, behold, the kingdom of God is within you.”
The Sufees in turn focus more on the spiritual aspects of Islam
with the aim to obtain a direct experience of God. A prominent Sufi,
Sheikh Muzaffer, said, “Within you is that which transcends the
entire universe.” Hinduism believes that though God resides in
one’s heart. Swami Vivekananda said, “God reveals himself to
the pure heart; the pure and stainless see God, even in this life;
then and then only all doubt ceases. This is the centre, the vital
conception of Hinduism.” (1). In Sufism, Allah is both
transcendent and immanent, and that the divine presence can be
experienced within oneself. It is often referred to the divine spark
existing within every individual. It is also divine in nature. (2)
In
this Analogical Argument, I am proving that Allah is ‘within’
you. It is a rational, logical approach to viewing creation and our
existence from an Islamic Cosmic perspective. Allah is the central
point of focus in creation because everything begins and end with
Him. In Secularism, Allah or God as non-Muslims would like to refer
to Him, does not play a central pivotal role in existence. He is
secondary and is commonly sidelined to a personal affair.
If
you approach Islam in the Traditional format, every subject or aspect
of Islam is viewed in a specific context. It is subject orientated
and specific in nature. Islamic education and preaching takes on this
approach. Though based on the Qur’an and Ahadith, it does not take
in the wider picture and often does not allow perceptions beyond the
Qur’an and Ahadith.
Islamic
Cosmology as it existed during the time of Ibnu ‘Arabi provides
insight into another level of perception. However, this perception is
not accepted by everyone. There has been debate over Ibnu 'Arabi's
Wahdatal-Wujud, also known as the Unity of Being or Oneness of
Existence. It is a controversial concept in Islamic mysticism
(Sufism). It is a doctrine that explores the nature of reality and
the relationship between God and creation. Ahmad Sirhindi, an Indian
Sufi scholar who lived in the 16th and 17th centuries strongly
criticised the concept, arguing that it could lead to pantheism and a
denial of God's transcendence. He advocated for a more orthodox
understanding of God's unity and creation.
Both
Ibnu 'Arabi and Ahmad Sirhindi were right in their own way. Both
achieved the same result. The only difference was that Sirhindi
adopted the Prophetic approach. In his context, we exists, the world
exists and the approach of the Prophets incorporates both worldly and
spiritual worlds. Ibnu 'Arabi's approach is more direct in terms of
reality. It is based on the Divine Names and Attributes of Allah, and
one can say that this approach is not easily absorbed by the ordinary
man.
The
Qur’an provides us with a framework. It is not an encyclopedia. The
same is applicable to Ahadith. Though there is a need to stick to
standard rules formulating Islamic thought as a means of preserving
the integrity of Islam in its original form, there is a need for
flexibility within its framework to provide new insights to Islam in
modern times. However, this does not mean dismantling the whole
structure just because someone wants to redefine Sodom and Gomorrah,
or believe that women can become Imams etc.
THE ISSUE OF THE PROPHET'S PRESENCE
Often, we are faced with issues that have no reference in the Qur’an or Ahadith to support them. Take the example of Obligatory Prayer (Salat). During the tashahhud (tahiyat), we utter: “As-salamu’alaiKa anyuhan nabiyu wa-rahmatullahi wa-barakatu.” (3). Ask any Arabic scholar and he will tell you that the “Ka” (Kaf) in As-salamu’alaiKa represent the ‘person’ in front of you. What this signifies in Salat is that the Prophet is ‘present’ and ‘witnessing’ your Shahadah (Declaration of Faith to Allah and him). There is no reference to this whatsoever in Qur’an or Ahadith, or by any Companion of the Prophet (s.a.w.). The only conclusion to this can be explained as follows: Grammatically, the utterance is valid and true: the ‘second person’, in front of you is the Prophet (s.a.w.), however, we do not attest to this officially because it would lead to confusion and make Muhammad into what Jesus has become in Christianity, simply that.
THE BREATH OF ALLAH
As
the All-Merciful, He exhaled His Breath, and the universe was born.
Modern science will describe it as the ‘Big Bang’. The Companions
of the Prophet (s.a.w.) asked him: “O Messenger of Allah, where
was Allah before He created the Heavens and the Earth.” The
Prophet responded, “He was above the (white) clouds – no air
was under Him, no air was above Him, and He created His Throne on
water.” According to Baihaqe, Allah then ascended His Throne
(Reported by Ahmad: 15767; Tirmidhi: 3109; Ibnu Majah: 182).
According
to William Chittick, “the Breath or Cloud is not a simple
exhalation, it is the articulated speech of Allah.”(4). Thus,
Allah’s exhalation in the command of ‘Be’ and it ‘Becomes’,
according to Ibnu ‘Arabi, takes on shapes and forms. The
Qur’an states: “And if whatever trees upon the earth were pens
and the sea [was ink], replenished thereafter by seven [more] seas,
the words of Allah would not be exhausted. Indeed, Allah is Exalted
in Might and Wise,” (Surah Luqman 31:27)
THE CREATION OF ADAM
The creation of Adam offers an interesting insight into what we are. The whole process of creating Adam and his responses at every stage of his development reflects his nature and character. According to Ahadith: “Allah created Adam from a handful (of dust) that He took from the entire earth. Thus, Adam’s children are similar to the earth (in terms of colour, substance and quality). They are red, white, black, or other colours in range; and they are gentle, tough, vicious or virtuous.” (Ahmad, Abu Dawud). Some people consider the words: “in Paradise” to be problematic due to narrations stating that Adam was created from different parts of the earth. Is it possible that being “left for a period of time,” denotes that Adam underwent several stages of creation, before he was ready to receive his Ruh (spirit) from Allah. It was only then that he was carried to Paradise where life was blown into him (5).
IBLIS IN RELATION TO ADAM
Based on authentic Ahadith, it will be noted that Iblis out of curiosity circled Adam when he was in the stage of fermenting mud without a Ruh (spirit/soul). Iblis entered through his nostril and came out of his anus, and then declared to the angels that there was nothing great about Adam. He (Adam) was ‘hollow’ inside and could be easily defeated. What Iblis overlooked at the time was that Adam was lifeless. However, at the same time, it proves Iblis has the capacity to circulate within man just as blood flows and circulates within him (Hadith) (6).
ALLAH BLEW HIS SPIRIT INTO ADAM
What
is even more interesting is that ‘life was blown into Adam’.
Allah blew His Spirit into Adam (Surah Sajdah 32:9). It can be found
twenty-one times in the Qur’an and referred to as the divine
spirit. It is often interpreted as an immaterial, immortal element of
a living being, as well as the true self, or soul, apart from the
body. In the Traditional context, this ‘Breath of Allah’ is
referred to as Adam’s Ruh. Most refer to the Ruh as the Soul, when
in fact it is the Spirit. Traditionally, the Ruh is viewed as an
invisible entity existing within your body. This vapour-like
substance keeps us alive. As soon as it is withdrawn or taken back by
Allah, one ceases to exists.
ALLAH IS WITHIN YOU (NOT IN YOU)
Logically
and rationally, one can say that Allah is within you due to His
breath being blown into Adam. Logically and rationally, you are a
‘vessel’. Without Allah’s breath you are non-existent. In
truth, only Allah exists and though we do exist, our existence is
temporary and dependent on His ‘breath’. Nothing exists but
Allah. The Qur’an states that ‘only his Face remains’, alluding
to Doomsday, (Surah Qasas 28:88, Surah Rahman 55:22).
FROM A COSMOLOGICAL PERSPECTIVE
In
the Traditional context, this breath is your Ruh (Spirit). It
co-exists with your body (vessel) and undergoes experiences and
change, and is held accountable on the Day of Judgement. In a
spiritual context, the ‘Breath of Allah’ within you defines your
created state (fitrah) as well as your destiny (qada’ and qadar).
Allah
is within you. He is outside of you. He is everywhere and in
everything. You could say that Creation is His manifestation. It is a
manifestation of His Divine Names and Attributes. Only He exist.
There is no power greater than His. Nothing takes places without Him
knowing or without His consent, and He knows best. In reality,
everything comes into existence by His will.
When
you view Creation in the context of Hadith, Allah has created some
with less Light (Jami’ at Tirmidhi: 2642). It represents what you
are, thus, Ibnu 'Arabi’s view that Allah exhalation takes on shapes
and forms. We are created in various degrees, shapes and forms, some
perfect, others not so perfect or complete. This ‘Light (Nur) of
Allah which shines on the heaven and the earth, is also His Breath.
It
is important not to view these words in a literal sense but in
metaphoric cosmic sense, because Allah’s Light (Nur) which shines
on the heaven and the earth, gives life and provides existence just
as His Breath does. “Kun fa-ya-kun” (Be and it Becomes),
appears to be a spontaneous event. It is at the point of inception
but undergoes a process. The Qur’an was revealed in Ramadhan but it
underwent a twenty-three years process to be completed.
APPROACHING ALLAH FROM WITHIN
Traditionally,
we approach Allah as individuals, supplicating divine intervention
from Qur’anic verses and Ahadith. We go through a process of trial
and error and learn from experiences. Even at this stage or point in
time, it seldom strikes us that ‘Nearness to Allah’ is a very
significant factor towards achieving success in this world and in the
hereafter.
On
the authority of Abu Hurairah (r.a.), said that the Messenger of
Allah (s.a.w.) said: “Allah (mighty and sublime be He) said:
Whosoever shows enmity to someone devoted to Me, I shall be at war
with him. My servant draws not near to Me with anything more loved by
Me than the religious duties I have enjoined upon him, and My servant
continues to draw near to Me with supererogatory works so that I
shall love him. When I love him, I am his hearing with which he
hears, his seeing with which he sees, his hand with which he strikes
and his foot with which he walks. Were he to ask [something] of Me, I
would surely give it to him, and were he to ask Me for refuge, I
would surely grant him it. I do not hesitate about anything as much
as I hesitate about [seizing] the soul of My faithful servant: he
hates death and I hate hurting him.” (Hadith Qudsi, Sahih
Bukhari).
Approaching
Allah from within you is a Sufi approach, that acknowledges the
existence of Allah only. In truth, you do not exist; the creation
does not exist; only Allah exists because only His Face remains: “And
do not invoke with Allah another deity. There is no deity except Him.
Everything will be destroyed except His Face. His is the judgement,
and to Him you will be returned,” (Surah Qasas 28:88).
Allah
is within you; He is outside you; He is everywhere and in everything.
It is His Light (Nur) or His Breath that keeps everything alive. From
this perspective, existence belongs to Him. It is His expression, His
manifestation. It is His desire to be known. “To
Allah belong the east and the west, so wherever you turn you are
facing ˹towards˺ Allah. Surely
Allah is All-Encompassing, All-Knowing,” (Surah
Baqarah 2:2115).
Turning
to Allah from within is far more dynamic and fulfilling because His
Breath or His Spirit, can be viewed as the prime source of our
existence and by turning to Allah through this source, path, or
direction, we can call upon Him to redefine our existence; alter or
change our destiny (qada’ and qadar), rather than to fulfill our
preordained destiny. In this context, one in the physical context is
a just a vehicle without an engine. It represents the lifeless form
of Adam when he was first created. However, a word of caution is
required here: Allah is within you and not in you.
This
may sound a revolutionary approach to Traditional scholars, who
purely rely on the Qur’an and Ahadith in comparison to Sufees, who
view and develop ideals expressed by the likes of Ibnu ‘Arabi.
[Allah is Within You © 2024 by Mokhtar Stork is licensed under CC
BY-NC 4.0]
Reference:
1.
Gaurav Yadav (2023), Unity in diversity: God is within us,
purpose. The New Indian Express.
https://www.newindianexpress.com/lifestyle/spirituality/2023/Jul/08/unity-in-diversity-god-is-within-us-2592079.html
2.
https://islamonline.net/en/allah-both-transcendent-and-immanent-2/
3.
https://islamqa.info/en/answers/34535/do-we-say-al-salaamu-alayka-ayyhul-nabiyyu-or-al-salaam-ala-al-nabi-in-the-tashahhud.
4.
William Chittick, The Words of the All-Merciful,
http://www.williamcchittick.com/wp-content/uploads/2019/05/The-Words-of-the-All-Merciful.pdf
5.
Mokhtar Stork (2024), God’s Light (Nur) Determines Your
Faith. Pg. 79.
6.
Mokhtar Stork (2024), God’s Light (Nur) Determines Your
Fate: Reflecting on the Creation of Adam pg. 79-85].
