A JOURNEY TO SPIRIT OF QURAN - CHAPTER 4
MY FAITH (MY IMAN)
A JOURNEY TO SPIRIT OF QURAN (RUH-UL-QURAN)
BY - ENGINEER NEYAZ AHMAD
CHAPTER 4: THE WATERS QURAN 11:7
[4.1] In preceding chapters, we delved into the concept of God, exploring His names and attributes, and conducted a comparative analysis of the initial verses of the Quran and the Tenakh/OT. Additionally, we examined the definition of "spirit" and explored the realms of angels and demons. Now, we'll delve deeper into the multifaceted definitions of spirit across various religious perspectives, aiming to discern which definitions are embraced by each religious group and evaluating their logical coherence. Furthermore, we'll explore the concepts surrounding the waters upon which God's Throne is said to rest, and conduct a comparative study of the subsequent verses of the Quran and the Tenakh/OT.
[4.2] Here's a succinct overview of our understanding regarding the Holy Spirit.
The Holy Spirit is a concept found in various religious traditions, including Christianity and Islam. In Christianity, the Holy Spirit is considered the third person of the Holy Trinity, alongside God the Father and Jesus Christ the Son. The Holy Spirit is often described as the aspect of God that interacts with humanity, guiding believers, empowering them, and providing divine inspiration.
In Islam, the concept of the Holy Spirit (Ruh al-Qudus) is also present, though it may differ in interpretation from Christian beliefs. In Islamic tradition, the Holy Spirit is associated with divine revelation and communication of Allah's will to prophets.
Judaism also acknowledges the presence of spirit, though interpretations can vary. In Jewish mysticism, the concept of the Holy Spirit (Ruach HaKodesh) is present, often associated with divine inspiration and prophecy.
Throughout our studies, we've seen how the Holy Spirit plays a significant role in guiding and inspiring believers across different religious contexts.
[4.3] So far, we've explored two definitions of spiritual beings: angels and demons. Another significant entity in this realm is the soul, particularly in the context of humans. Across numerous religious and philosophical traditions, the soul is understood as the spiritual essence of an individual, encompassing their identity, personality, and memories. It's considered an immaterial aspect or essence of a living being, believed to endure beyond physical death. While the concept of the soul is primarily associated with humans, it can also be applied to other living beings or even non-living entities, as observed in belief systems like animism or interpretations concerning the spiritual essence of nature, such as in the case of trees.
[4.4] According to Islamic doctrine, every living creature possesses two fundamental components: the immortal soul, created by God from the moment of inception, and the mortal body. Angels and demons, as outlined in Islamic belief, also possess souls along with their invisible bodies, imperceptible to human senses in their original form while we are alive. In Islamic theology, all souls were created simultaneously and have remained with Allah throughout eternity. Each soul is paired with its destined body at the appointed time.
[4.5] This perspective aligns with the idea that all beings, including those who have passed away, those currently living, and those yet to be born, existed in the primordial creation, alongside the formation of the heavens and earth. Christians may draw parallels to this concept by referencing the belief in Jesus's preexistence, which some interpret as evidence of his divinity. However, this leads to a potential argument: if Jesus is considered divine due to his presence in the beginning, could the same logic apply to all beings, making them "mini-gods" as children of God?
[4.6] In Islam, such reasoning is rejected unequivocally. While Christians may designate Jesus as divine because he is viewed as the Son of God, thereby implying a divine connection for all humans as children of God, Islam maintains a clear stance: there is only one God, singularly worthy of worship. In Islamic belief, Allah s.w.t is the Sole Creator and Master worthy of being worshiped, not the progenitor in the sense of being a father figure. Thus, labeling God as "Father" is considered incorrect within Islamic theology.
[4.7] Across various religions, the understanding generally holds that humans consist of a combination of body and soul. However, Christianity presents a unique perspective, viewing humans as composed of body, soul, and spirit. In this context, Christians attribute the spirit to the consciousness and reasoning abilities bestowed upon humans.
[4.8] Contrarily, many argue that consciousness and reasoning abilities are functions of the brain and heart, integral to the physical body rather than constituting a separate spiritual entity. When the soul departs from the body, leaving it lifeless, the individual is considered dead. Thus, the essence of a human lies not in their physical form but in the soul animating it.
[4.9] Upon death, it is commonly expressed that the individual has departed to God, leaving behind their earthly vessel, the lifeless body. This distinction underscores the belief that the true identity of a person transcends their corporeal existence and resides within their soul, which continues its journey beyond physical death.
[4.10] According to Islamic doctrine, each human is endowed with one body, one soul, two angels, and one Qareen (a companion devil). Humans possess free will, enabling them to choose their faith and actions as they see fit. The two angels assigned to every individual are known as Kiraman Katibin, whose duty is to meticulously record and document every deed performed by a person.
[4.11] These celestial scribes are believed to maintain a constant vigil over humans, with one angel stationed on the right shoulder to record all righteous deeds, while the other angel sits on the left shoulder, documenting all transgressions. This symbolic representation serves to emphasize the accountability of individuals for their actions in the eyes of Allah.
[4.12] Moreover, in Islamic tradition, it is commonly held that the Kiraman Katibin who oversee daytime activities are replaced by another pair during the night. This transition ensures that every action, whether conducted during daylight or darkness, is faithfully recorded and preserved for the Day of Judgment.
[4.13] Indeed, a Qareen, derived from the Arabic word "qarīn," meaning "constant companion," is a concept present in Islamic tradition. It is believed to be a spiritual counterpart or double of a human being, either an integral part of the individual or a separate entity existing in a parallel dimension. Despite its ethereal nature, the Qareen is typically categorized among jinn-type creatures, although it may not always be considered a full-fledged jinni.
[4.14] The Qareen is regarded as an accompanying spirit, closely linked to its human counterpart, and is believed to influence and tempt individuals. In Islamic belief, the Qareen is said to follow the commands of Lucifer, also known as Iblis or Satan, serving as a malevolent force that seeks to lead humans astray.
[4.15] This understanding underscores the idea of spiritual struggle and the constant battle between good and evil in Islamic theology, with the Qareen representing a persistent temptation and challenge to human righteousness.
[4.16] Qareen are mentioned by name in the following Quran verses:
Sūrat az-Zukhruf: "And whosoever turns away from remembering and mentioning the Most Beneficent, we appoint for him a Satan to be a Qareen to him."
Sūrat as-Saffat: "A speaker among them will say, 'Indeed, I had a Qareen.'"
Sūrat an-Nisa: "And those who spend of their wealth to be seen by the people and believe not in Allah nor in the Last Day. And he to whom Satan is a Qareen - then evil is he as a Qareen."
Sūrat Qaf: "And his Qareen, will say, 'This is what is with me, prepared.'"
[4.17] Various interpretations and beliefs surround the nature of the Qareen in Islamic tradition. According to one perspective, the Qareen is considered a type of Shaitan, or devil, who tempts humans with evil suggestions known as waswās. However, it is believed that the Qareen can potentially transform and become good in response to the individual's virtuous actions.
[4.18] There is uncertainty regarding whether a Qareen, aside from that of the Prophet Muhammad (peace be upon him), can indeed achieve goodness. This uncertainty arises from the absence of explicit textual evidence in Islamic sources.
[4.19] It is noteworthy that in the Bible, Jesus (peace be upon him) is depicted as being tempted by Satan, highlighting the universal theme of spiritual struggle and temptation. However, your assertion that the absence of temptation in the life of the Prophet Muhammad (peace be upon him) elevates his status above that of Jesus (peace be upon him) is a matter of interpretation and theological perspective.
[4.20] The belief that the Prophet Muhammad's Qareen became a Muslim and continually encouraged him to perform good deeds aligns with the reverence and admiration for the Prophet in Islamic tradition. Such beliefs contribute to the exaltation of the Prophet Muhammad as a paragon of righteousness and guidance for believers.
[4.21] According to another viewpoint, the term Qareen encompasses any type of spiritual entity that accompanies humans. In this interpretation, the Qareen can represent both demons, who instigate evil suggestions, and angels, who encourage virtuous actions. Additionally, the Qareen is seen as an integral part of the individual, serving as their other self or inner spirit.
[4.22] A discrepancy between the inner Qareen and outward behavior may manifest similar symptoms to those associated with jinn possession. This suggests that conflicts within the individual's spiritual essence can have tangible effects on their behavior and well-being.
[4.23] Upon death, the physical body disintegrates while the soul returns to God, residing in a realm known as Barzakh, the intermediate world of the deceased until the Day of Resurrection. Meanwhile, the Qareen may continue to exist, sometimes wandering in the world. It is believed that encounters with ghosts may actually involve sightings of the Qareen belonging to the deceased. Notably, the Qareen of righteous souls are said to remain stationary and do not roam.
[4.24] In my understanding, Christians may interpret the human spirit as akin to the Qareen in Islam, guiding individuals towards what they perceive as truth, such as the belief in Jesus as God. When they refer to the Holy Spirit, they likely conceive it not as the Qareen of God, but as the divine essence itself. The notion that Jesus is both fully man and fully God may stem from the idea that God's essence inhabited Jesus as his Qareen.
[4.25] However, in Islamic eschatology, Allah is seen as devoid of needs and soul, existing independently of such attributes. Allah is the creator of all souls, spirits, and Qareens. The Holy Spirit in Islam is understood to be the Angel Gabriel, a creation of Allah, who serves as a messenger. The Qareen, in Islamic belief, exists to tempt humans towards sin while remaining free of guilt.
[4.26] Critically, the perception of Jesus's divinity as linked to the concept of God's soul becoming his Qareen is a theological interpretation that differs from Islamic beliefs. This divergence underscores the profound impact of differing doctrinal understandings on religious traditions.
[4.27] Up to this point, we've explored four distinct definitions of spirits: Angels, Demons, Human Soul, and Human Qareen. Now, let's delve into the fifth definition of a spirit.
[4.28] As a noun, "spirit" refers to the non-physical aspect of a person, serving as the locus of emotions and character, which aligns with the concept of the soul as per dictionary definitions. For instance, to illustrate spirit as synonymous with soul, one might say, "We aspire to achieve harmony between body and spirit."
[4.29] Furthermore, it denotes the non-physical essence of an individual, often considered their authentic self, and believed capable of persisting beyond physical death. This is exemplified in expressions such as, "Even a year after his passing, his spirit remains palpable among us," wherein the continued remembrance by loved ones sustains a sense of presence beyond the physical realm.
[4.30] Certainly, the concept of spirit extends beyond individual essence to encompass broader societal, cultural, and temporal dimensions. Here are additional definitions of spirit along with examples:
- Collective Identity: The soul or essence of a group, nation, or community, embodying its defining characteristics, values, and aspirations. For instance, "The Olympic Games exemplify the spirit of global unity and athletic excellence."
- Attitude or Atmosphere: The prevailing mood, atmosphere, or ethos of a particular environment, event, or period. For example, "The festive decorations and joyful music created a lively spirit at the holiday party."
- Motivation or Enthusiasm: The inner drive, energy, or enthusiasm that propels individuals or groups toward a common goal or purpose. For instance, "Her determination and positive attitude reflect the entrepreneurial spirit of the startup company."
- Resilience or Fortitude: The strength, courage, and resilience demonstrated in overcoming challenges or adversity. Example: "The community's spirit of resilience was evident in their swift recovery efforts after the natural disaster."
- Creativity or Inventiveness: The innovative, imaginative, or creative essence that inspires new ideas, initiatives, or artistic expression. For example, "The city's vibrant arts scene reflects the spirit of creativity and cultural diversity."
These definitions illustrate the multifaceted nature of spirit, encompassing not only individual essence but also collective identity, atmosphere, motivation, resilience, and creativity in various contexts. Another such example "the university is a symbol of the nation's egalitarian spirit".
[4.31] Additional definitions of spirit can be gleaned from the following bulleted points, along with accompanying examples.
• An individual associated with their predominant mental or moral traits, or with their role within a group or movement.
"he was a leading spirit in the conference"
• A designated emotion or mood, particularly one that prevails during a specific period.
"I hope the team will build on this spirit of confidence"
• An individual's emotional state.
"as I sat alone in that corridor my spirits were low"
• The approach or mindset with which someone approaches or views something.
"he confessed in a spirit of self-respect, not defiance"
• The attribute characterized by bravery, vigor, and resolute assertiveness.
"his visitors admired his spirit and good temper"
• The true significance or underlying intention behind something, as distinct from its literal verbal interpretation.
"the rule had been broken in spirit if not in letter"
• Last but not the least, spirit can also refer to potent distilled beverages like brandy, whiskey, gin, or rum. It can also denote a volatile liquid, particularly a fuel, produced by distillation for aviation purposes.
[4.32] There is a company in the USA called Spirit Airlines, so if someone travels with them, they could humorously claim, "I've traveled on Spirit." Additionally, after consuming gin, one might jokingly say, "I'm feeling high with spirit," given the connection between "spirit" and "jinn" in Islam.
[4.33] All jokes aside, with the myriad of definitions of "spirit," some Christians may find a way to adapt them to suit their desires, allowing them to accumulate sins yet feel guiltless. This is exemplified by the belief in Jesus's death on Friday night and resurrection on Sunday morning, despite the discrepancy of being considered dead for three days and nights. This concept provides a sense of guaranteed salvation despite life's sins.
[4.34] According to Islamic doctrine, true atonement for sins comes through sincere repentance and worship of the singular Creator, without attributing partners or offspring to God. In this belief system, the Holy Spirit (peace be upon him) and Jesus (peace be upon him) are considered creations of Allah s.w.t, and His glory is not shared with any created being. Allah s.w.t has pledged to forgive any sin, regardless of its magnitude, through genuine repentance. However, idolatry—associating partners with Allah s.w.t or worshiping graven images in any form—is considered unforgivable, leading to eternal consequences for those who die with such beliefs in a state of Shirk.
[4.35] Returning to the Jewish Tenakh and the Christian Bible's Genesis 1:2, we find the verse describing the state of the Earth after the creation event mentioned in Genesis 1:1. It depicts the Earth as desolate and formless, with darkness covering the depths, while the Spirit of God hovers over the face of the waters. Both Jewish and Christian interpretations commonly regard the Spirit of God as synonymous with the essence or soul of God.
[4.36] Indeed, envisioning the scene as described— with the spirit hovering above the waters— evokes an image of a small, ethereal entity poised over vast expanses of water, akin to a miniature bird or DOVE hovering over oceans. This imagery suggests a distinct and separate entity, rather than an integral part of God. After all, God is omnipotent, omniscient, and infinite in every aspect, and even the vast bodies of water cannot surpass the infinite nature of God.
[4.37] In the light of Islamic understanding, it's plausible to interpret the Spirit mentioned in this verse as the Holy Spirit, Ruh-ul-Quddus, Archangel Jibril (peace be upon him). This interpretation sheds light on one aspect of the verse. However, the question remains regarding the identity of the waters referenced in Islamic context.
[4.38] While the Earth indeed possesses vast oceans, seas, rivers, ponds, and lakes, the verse seems to imply the existence of other extensive bodies of water created by Allah s.w.t. These waters appear to submerge the entire Earth, akin to a baseball or cricket ball submerged within the depths of the ocean.
[4.39] Interestingly, a similar concept of the Earth submerged in large bodies of water can be found in certain Hindu texts, where it is believed that the supreme being, god Vishnu, takes the form of Varaha (with a pig-faced head) to lift the Earth out of the watery abyss and into dry space upon it's nose.
[4.40] While it's tempting to dismiss Hindu texts as fiction and mythology, the Abrahamic religions—Judaism and Christianity—introduce a concept right at the beginning of their scriptures, albeit briefly mentioned in Genesis 1:2. This stirred me to conduct a thorough investigation to determine if Islam addresses the notion of large bodies of water. To my surprise and gratitude, Islam indeed contains several references in the Quran that discuss these vast expanses of water.
Quran 11:7
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍۢ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۗ وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِنۢ بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّا سِحْرٌۭ مُّبِينٌۭ ٧
"Wa-huwa alladhi khalaqa as-samawati wal-arda fi sittati ayyamin wa kana 'arshuhu 'ala al-ma'i li-yabluwakum ayyukum ahsanu 'amalan. Wa-lain qulta innakum mab'oothoona min ba'di al-mawti layaqoolanna alladhina kafaroo inna hadha illa sihrun mubeen."
وَهُوَ - And He, ٱلَّذِى - is the One Who, خَلَقَ - created, ٱلسَّمَـٰوَٰتِ - the heavens, وَٱلْأَرْضَ - and the earth, فِى - in, سِتَّةِ - six, أَيَّامٍ - days, وَكَانَ - and His, عَرْشُهُۥ - Throne [was], عَلَى - upon, ٱلْمَآءِ - the water, لِيَبْلُوَكُمْ - to test you, أَيُّكُمْ - which of you, أَحْسَنُ - [is] best, عَمَلًۭا - in deed, وَلَئِن - and if, قُلْتَ - you say, إِنَّكُم - indeed you, مَّبْعُوثُونَ - are resurrected, مِنۢ - after, بَعْدِ - from, ٱلْمَوْتِ - death, لَيَقُولَنَّ - they will surely say, ٱلَّذِينَ - those who, كَفَرُوٓا۟ - disbelieve, إِنْ - indeed, هَـٰذَآ - this, إِلَّا - nothing but, سِحْرٌۭ - magic, مُّبِينٌۭ - clear.
"And it is He who created the heavens and the earth in six days - and His Throne had been upon water - that He might test you as to which of you is best in deed. But if you say, 'Indeed, you are resurrected after death,' those who disbelieve will surely say, 'This is not but obvious magic.'"
[4.41] This declaration from Allah s.w.t, may He be glorified and exalted, signifies that His Throne was positioned above the waters before the creation of the heavens, the earth, and all that exists within them. Qataadah remarked that this statement elucidates the commencement of Allah's creation before the formation of the heavens and the earth.
[4.42] This parenthetical clause appears to have been included in response to an unmentioned question: what existed before the creation of the heavens and the earth in six days? The response suggests that prior to their creation, there was water. However, the precise nature of this water remains uncertain. It could have been the conventional liquid substance commonly known as water. Alternatively, the term "water" may symbolize the fluid state of matter before it took on its current form.
Regarding the statement "His Throne was upon the water," it is interpreted as signifying that Allah's Kingdom and Dominion extended over the water.
[4.43] This statement elucidates the underlying purpose of creation: Allah fashioned the heavens and the earth with the intention of bringing forth mankind. Human beings were created to undergo a test, bestowed with the authority of vicegerent and entrusted with moral responsibility. They have the freedom to exercise these powers as they choose, whether for good or ill. Thus, it is underscored that the primary objective of creation is the moral trial of humanity, their subsequent answer ability to the Creator for the use or misuse of the powers granted to them, and the allocation of rewards and punishments accordingly. Without this fundamental purpose, the entire act of creation would lack meaning and purpose.
[4.44] The disbelievers, in their folly, trivialized the purpose of creation, viewing themselves as mere toys in a frivolous game. They were so entrenched in this misguided notion that when the Prophet (peace be upon him) conveyed to them the true purpose of creation and their role in it, they dismissed his message with mockery. They derided him, claiming that his teachings resembled sorcery and were beyond their comprehension.
[4.45] Al-Bukhari (2953) recorded from 'Imran ibn Husayn (may Allah be pleased with him) that some people from Yemen approached the Prophet (peace and blessings be upon him) and asked him about this matter. He responded, "There was Allah, and there was nothing else besides Him, and His Throne was above the water. He inscribed all things in the Preserved Tablet (in heaven) known as Lohe-Mahfuz, and then He created the heavens and the earth."
[4.46] Both the Quranic verse and the Hadith describe the inception of creation, affirming that the Throne of Allah s.w.t, may He be glorified and exalted, was positioned over the water prior to the formation of the heavens and the earth. According to my understanding, Allah's Throne remains above the waters that exist beyond the boundaries of the created universe. This does not imply that the Throne and the Waters have existed for eternity. Rather, nothing aside from the Blessed countenance of Allah s.w.t alone is eternal. Every entity, whether living or inanimate, came into existence solely through the command of Allah, "Kun" (Be), signifying His divine will and creative power.
[4.47] The Quran indeed mentions a chapter named Al-Qalam (The Pen), signifying the creation of the pen as one of the initial objects commanded by Allah s.w.t. Subsequently, Allah s.w.t created the Preserved Tablet (Lohe-Mahfuz), which remains in His presence at all times. Allah s.w.t then instructed the pen to inscribe all future events and occurrences as decreed. This divine plan includes the creation of angels, demons, humans, prophets, animals, and all other aspects of existence, meticulously recorded before the creation of even a single atom. While I am not a scholar or a mufti, based on my current understanding, I can imagine that the top surface of the Majestic Throne of Allah s.w.t may indeed be the surface of the Preserved Tablet. However, only Allah knows best.
[4.48] Al-Bukhari (6869) and Muslim (1659) record that Abu Hurayrah (may Allah be pleased with him) stated: "The Right Hand of Allah is full, and its fullness is not diminished by any expenditure; it overflows day and night. Consider all that He has spent since He created the heavens and the earth, yet this expenditure has not depleted what is in His Right Hand." He continued, "His Throne is above the water, while in His other Hand is the power to bring about death. He elevates some people and abases others."
[4.49] It's important to recognize that Allah s.w.t, may He be glorified and exalted, transcends human comprehension and is beyond any image or form. The descriptions of Allah's hands in the Quran and Hadith are metaphorical in nature, intended to aid human understanding, as our limited minds struggle to grasp the full extent of Allah's attributes all at once. These descriptions serve as a means to convey Allah's power and attributes in a way that is comprehensible to humanity, while also emphasizing His transcendence and in-comparability.
[4.50] Al-Haafiz Ibn Hajar (may Allah have mercy on him) stated: In the narration of Ishaaq ibn Raahawayh, it is mentioned, "and the Throne is over the water." The apparent meaning suggests that this was the state when the Prophet (peace and blessings of Allah be upon him) spoke these words. The apparent meaning of the preceding Hadith indicates that the Throne was positioned over the water before the creation of the heavens and the earth. When both Hadiths are considered together, they imply that the Throne remains positioned over the water.
[4.51] The word "kaana" (was) in the verse indicates an event that occurred in the past, specifically before the creation of the heavens and the earth. When we consider the statement from the other Hadith, "His Throne is over the water," it suggests that this state still persists.
[4.52] Indeed, comparing the opening verses of the Quran with those of the Tenakh/OT reveals a stark difference in approach. While the Quran begins with a profound introduction to God, highlighting His attributes and ownership, the Tenakh/OT immediately delves into the creation narrative, mentioning the Spirit hovering above the waters. Through our exploration, we've also gained insights into the identity of the Spirit mentioned in the Tenakh/OT from an Islamic perspective, as well as understanding the significance of the waters referred to in those scriptures. Ultimately, Allah knows best, and our pursuit of knowledge is a journey guided by His wisdom and grace.
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Engineer Neyaz Ahmad
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