Salaams.
This is continuation of the six deep questions presented by a brother, the first of which was replied to, in the post entitled "Asking Doctor - Classic Example Extension".
Continuing to the second question:
"Q2. How do you define nature ? Is it the same as created by God ? or it is defined by a human being ?"
Like the first question, this again brings up a beautiful topic. This is because notions of nature are elements that allow us to recognize ourselves, our position and ultimately our Lord. The important root of nature is to recognize the beautiful signs and powers established therein and how this could only be a work of magnifient calculation (not a sudden random occurence).
Ofcourse nature is divided into two facets- the living and the inanimate. The living comprise many different categorizations of organisms. Man is the best of these, primarily because Allah (swt) has gifted him with Intellect. Some of the first questions that the intellect of a wise man bothers him with is; Who am I? Where am I? Where did I come from? Where am I headed? How do I get there? What is my purpose? and How do I achieve it? It is to provide further insight to these and similar questions that Allah (swt) sent Messengers and Prophets unto mankind and revealed unto them his message so they may convey it to His servants.
The question of nature (created and determined by Allah (swt)) has to do with:
(1) Our state as vs. state of other than us.
(2) Our abode as vs. the abode of others like us.
(3) And our time as vs. the time when we'll be elsewhere.
As regards the first point-
Organisms are created in many forms and each has its own nature. Angels have different nature from Jinn who are different from Insaan (Mankind) who in turn is different from Plants, Birds, Insects, and Animals. However, mankind himself is of a single nature. That is, the black is not different from the white who is not different from the colored. There are so many differences in attributes, but Allah (swt) says that He created mankind in different nations (with different attributes) so they may recognize each other. There are some biological and psychological differences between the genders, but the basic nature of humanity and mental capacity is maintained in the nature of mankind.
The important point to note here is that even the Prophets and Imams were Human. They were part and parcel of mankind. They have the same attributes that differentiate man from Angels and Jinn on one hand, and plants, animals, birds and insects, etc, on the other. It is unfortunate that man has a tendency of hero-worship and idolizing those humans who they adore. In todays world it relates to sports-stars, movie-stars, etc. And throughout history it has related to mainly those who have brought revolutions and massive societal change and progress amongst their people. Their people are so fascinated by the greatness of these people that many a time they consider them much more than human (Take Buddha for example).
This is perhaps why the Qur'an commanded Muhammad (sawa) to announce that he is just a man like us except that he receives Wahi (revelation). [Al-Qur'an 18:110] This was obviously so that mankind does not repeat the same historical mistake and deviate from the path of God. Ofcourse this does not decrease the honor and position of the holy Prophets, holy Imams and holy Ladies. But none-the-less, their position is that of perfect humans who enshrine and embody the fulfillment and beauty of Man's ultimate purpose and triumph. Infact, in considering them other than human or more than human (super-human), man not only excludes them from their full human-nature, but also unknowingly makes the grave mistake of wedging the path of following them- for then logically it would be said that how can we follow them? After all, they belong to a different nature. They were Imams, Prophets, etc. so they could do what they did - we cannot possibly expect to follow in their
footsteps? We can therefore only honor, adore and celebrate them. Thus man makes one of his gravest mistakes !
As regards the second point-
I believe abode has a relationship to nature. We know the limitations we have in this nature of ours. But we know that the nature of how we would be in Jannah and, may God forbid, Jahannum is quite different. For example, in jahannum the skins will be burnt and then instataneously regrown [Per Qur'an] so that the pain receptors of the skin can be re-prepared for more pain and punishment. On the flip, Allah (swt) knows best regarding the nature of Jannah (but one of them is that unlike here, man will always be in state of purity).
As regards the third and last point-
Nature of time. In our timeline, we came from where God knows best- but we are here, and then we die, thus moving on to barzakh and finally we are killed and raised again on the day of judgement where it will be determined if we go to heaven or hell. There are pointers to the nature of barzakh and post-qiyamah parts of our timelines that may point to a different nature from the one we have here. However, one thing we know is that we benefit (or harm) those who have passed away to the natures of their next phase in timeline and not the other way around. We know that this is the world of sowing (good and evil) and the others are worlds of reaping. The barzakh is not the world of sowing. Rather, it is like a purgatory that lightens one's weight for qiyamah, or blesses one in the interim period leading to it. Also we can benefit those in barzakh by our Amal (deeds) as well as harm them (eg. a reckless sinful son commiting vile acts can be harmful for the parents in
barzakh). The Qur'an as well as nature has demarcated the division between the living and the dead. Indeed the dead are living, but to the perception of this world, they are dead (unless in occurence of a miracle). What they know or dont know (or told or not told) in their state of barzakh is of neither benefit, nor harm to us. They have passed their time of sowing and their examination time has expired. It is the deeds of this world that will constitute favor for someone in the next. The Prophet (sawa) in a famous hadith, (paraphrasing) told his daughter Bibi Fatema (as) that she is on her own (by her own deeds) and he cannot benefit or cover on her behalf. I dont want to get into Shafa'ah at this point but even shafa'ah by the Masoomeen (as) is upon who (or what category of people) Allah (swt) commands, and it is again dependant on the beliefs and deeds of the people- not on their begging of personalities.
In Finality, allow me to cite [Qur'an 35: 19-22] as clear demarcation and separation between the life of this world and the life of barzakh. We and them (who are in barzakh) are so far and separated as the blind and seeing, darkness and light, & shade and heat. And like it says in 35:22, we cannot make the people in the graves hear. However much one supplicates or calls out, this has absolutely no impact on their hearing or knowledge. They will know only what Allah (swt) wants them to know. And if He desires they have some knowledge of this world, it is between Him and them, but that would be His favor and not their chance for sowing (for themselves or others), since their examination period is expired.
Inshallah in due time, I will attempt to answer your remaining 4 questions.
With best wishes, regards and duas.
Was-salaam,
~Ali..