tawus raja

The Qur’an describes the Day of Resurrection as a mashhad , which means a place, time or stage of witnessing (11:103, 19:37). It is by essence when the truth and hidden realities are disclosed (10:30, 86:9, 100:10). This is a central quality of that Day, by which the Qur’an has sworn (85:3). Whereas one’s book of deeds is his own soul (17:13-14), witnesses are external beings that have encompassed one’s deeds. Therefore, witnesses will complement the records of deeds as they both relate to the process of judgement of individuals in the Hereafter.

This article will discuss what is meant by the term ru (spirit) in the Qur’an. It will show that there is a consistent interpretation that is applicable to all of the verses where this term has appeared. The Spirit is a creation of God that does not have a material, temporal or gradual origination. It is a means of spiritual support that is also not material, temporal or gradual.

According to Islamic traditions, actions are only by intentions; the intention of a believer is
better than his action; and one’s eternal abode is determined by one’s intention. These can only be understood by a proper understanding of what is meant by intention. Intention is neither a verbal utterance nor a mental concept. Rather, intention is one’s inner disposition and realisation from which one’s actions stem. As one practices to act sincerely for God, his whole being will gradually transform, to the point that he is only motivated by God’s cause. That is the highest manifestation of monotheism, which is called sincerity. Part of being motivated by God is to respond to His promises and warnings. Therefore, acting in order to qualify for God’s reward or to avoid His punishment is an application of sincere action for the sake of God.

Shafāʿah (intercession) and tawassul (intermediation, instrumentation, solicitation) are two Qur’anic concepts that pertain to the practical implications of monotheism (tawḥīd). In both cases there is an involvement of a being other than God in the achievement of some request, the fulfilment of some need, or the endowment of some bounty. They pose a challenge to the Qur’anic and monotheistic idea that God is the only source of power, blessing and impact in the universe. As this article will show, the main problem lies in independence. Intercession and intermediation would only be extensions of monotheism, not contrary to it, given two conditions: (1) the intermediaries should be selected and indicated by God, not based on one’s opinion; and (2) one should refer to these means not as independent sources of impact, but only as reflections of God’s power, mercy and will.

The ‘patient and grateful servants’ in the Qur’an are those who take lessons from how God has created the world of nature and how He has treated the previous nations in history (14:5, 31:31, 34:19, 42:33). The significance and connection of these two qualities is seen more vividly in a Prophetic narration: ‘ Īmān (belief, faith) is split in two halves: one half of it is [in] patience, and the other half is [in] gratitude.’1 A clear meaning of this is that at times of ease, success and bounty, a believer must be grateful, and at times of difficulty, loss and affliction, a believer must be patient. In several hadiths, the ‘one who is grateful when he is given [a blessing], and patient when he is afflicted [with hardship]’ is described as a believer, the best of people, the noblest and most honourable servant to God, and one who is given the good of this world and the Hereafter.2 This article discusses the meanings of each quality and how they are integral elements of faith. It shows that the essence of both qualities is the realisation that God is the sole owner of everyone and everything in the universe. God’s absolute ownership is the spirit of patience and gratitude.