Concept of God

Samad (Quran 112:2)

Assertion:-

There are mysterious words in the Quran that Muslims do not understand. The real meaning of the Quran is only coming to light through the researches of Western Scholars such Leuling and Luxenberg.

Comment:-

It is true that the Quran has hidden meanings that are not available to superficial reading, but require deep study and meditation and above all application so that circumstances and experience can throw light upon them. But as far as we can see the whole of the Quran is a mystery to Heger, Lueling and Luxenberg, though they suppose that they are scholars of the Quran and understand it. But they are merely trying to justify their own prejudices and delusions using false assumptions.

Heger:-

Since you claim to enjoy better capabilities in understanding the Quran than scholars like Günter Lüling, Christoph Luxenberg and others I wonder why you do not share with us your views as to how to understand the mysterious word "Samad" in Sura 112, for example.

Comment:-

As I said: I do not regard them as scholars of the Quran because they do not know what it is and have not followed the instructions in it as to how it should be read and understood, according to which it was written. They are more like charlatans, though probably sincere in so far as being self-deceived. They are like a non-scientist criticising a text book on science - an exercise wholly irrelevant to science.

A true scholar is someone who applies that which he tries to understand, using the criteria and guidelines appropriate to it, not one who has a negative attitude and uses extraneous standards of his own choosing to interpret it.

As for the word "samad" that has been explained by the Prophet as meaning “one on whom all things are depend”. It has been translated by several Muslims in different ways. It is a compact Arabic word that is not easily translated into single English words. But like other words in the Quran it is the significance of it with respect to the rest of the Quran rather than literalism that has to be understood.

It has been translated as "Eternally besought by all things". According to one Quran commentator it means 'eternal, forever'. Samada means 'to be high or elevated'. The name al-Samad also means 'self-supporting, self-sustaining, self-containing'. According to another, SMD gives rise to the following meanings:- To set up, erect, adorn, repair, strike. Chief, Lord, Eternal, Independent, Unique, one to whom recourse is had, one to whom obedience is rendered without whom no affair is accomplished. One upon whom all are dependent for their needs; the Eternally Self-existing, The most High, above all; the source of all to which all things go back. A dictionary of Arabic terms gives the following:- From the root s-m-d which has the following classical Arabic connotations:- to endeavour to reach or attain something to turn to, to need to direct oneself toward or aim toward something to set up, to erect something to remain unaffected, unchanged to be sublime, everlasting.

I understand it as including such ideas as the Absolute origin and goal of all things, the self-sufficient, the All-inclusive, the independent one, to whom all things are bound or on whom all things are dependent. It can be understood in the connection with:-

“And there is not a beast in the earth but the sustenance thereof depends on Allah. He knows its habitation and its repository. All is in a clear Record. (QS. 11:6)

“Seek they other than Allah's religion? When to Him surrenders whoever is in the heavens and the earth, willingly or unwillingly, and unto Him shall they return!” 3:83

“Surely Allah sustains the heavens and the earth lest they; and if they should fail, there is none who can uphold them after Him.” 35:41

“That is Allah - your Lord! There is no Allah but He, the Creator of all things; so worship Him, for He takes care of all things!” 6:103

“Allah is the Creator of all things and He is the Guardian and Disposer of all things.” 39:62

“To Allah belongs the Mystery of the heavens and the earth. And the Decision of the Hour (of Judgment) is but as the twinkling of an eye, or even quicker. Verily, Allah has power over all things.” 16:77

“There is no power save in Allah!” 18:40

“Glorified be He! He is Self-sufficient! His is whatever is in the heavens, and whatever is in the earth.” 10:69

“Whatever is in the heavens and the earth declares the glory of Allah, and He is the Mighty, the Wise. His is the kingdom of the heavens and the earth; He gives life and causes death; and He has power over all things.” 57:1-2

"And call not upon any other God along with Allah; there is no God but He. Everything is perishable (or will perish), except His countenance. His is the command, and unto Him shall you return!" 28:88

"And there remains naught but the Countenance of your Lord of Might and Glory (or of Majesty and Nobility (Bounty and Honour))." 55:27

It has been reported (Sahih Al-Bukhari, Volume 6, Book 61, Number 534):-

The Prophet (saw) said to his companions, "Is it difficult for any of you to recite one third of the Quran in one night?" This suggestion was difficult for them so they said, "Who among us has the power to do so, O Messenger of Allah?" Allah's Apostle replied: "'Allah (the) One, the Self-Sufficient Master Whom all creatures need.' (Surat Al-Ikhlas 112.1--to the End) is equal to one third of the Quran."

Another word connected with it is “Ahad” on which the central Islamic notion of Unity, Tawhid is based.

A Sufi:-

The word Ta'ayyun (focusing) used to be a well known term in Muslim Philosophy which appears to have completely vanished from both modern Arabic and Persian texts and discussions. The term is used by Ibn Sina in his Tafsir (Exegesis) of Quran 112. The progression of terms in the first two verses is compared to progressive focussing with a lens.

Comment:-

There are different similes and metaphors used to explain things by different people in different places and times. Different ones clarify different aspects, some provide better understanding than others and some cease to be understood. Some become obsolete and are replaced by others. The implication is that not all the aspects of transcendental things can be captured in a single metaphor or symbolism.

However, There are three points of view:- from that of the Creator, from that of human beings and from that of the relationship between the two. I do not think that the change of focus applies to the Creator. Unity, Ahad applies to Hu and Allah - The first verse connects them into one - and in a sense also to Samad, they are formed by His attributes.

It can certainly apply to human beings - we can look at objects singly, then collectively and then to what lies at a more fundamental level and so on.

As for the relationship between the two, all foci coexist.

One could explain this as different points of view on the same thing. Or as an increase in perception as something hidden in the mist comes gradually towards the observer or the observer moves gradually towards it. Or we can think of it in the reverse order as an intensification of consciousness as, for instance, is illustrated symbolically by the conversion and religious progress of Abraham is Quran 6:76-80. First he worships the light in the star, then that in the moon, then that of the sun and finally he becomes liberated from all that has limitations.

I agree that in Quran 112, there is a progression from (1) Hu (which is neutral unlike He) to (2) Allah to (3) Ahad to (4) Samad. The other verses tell us about Hu, that he is not begotten, does not beget and is not like any thing – He is unique. These three are aspects of Unity which is the last term of the fourth verse, and of the Sura as it is of the first verse. There are altogether 7 different terms, though Allah is repeated in verse 2 which says “Allah is Samad”, making 8 terms. We have:- Hu, Allah, Ahad, Allah, Samad. I think this second Allah refers to the three previous terms combined - the first verse connects them as aspects of the same thing.

I would explain things as follows:-

Hu refers to the Essence which is hidden and unmanifest and unknowable.

Hu manifests firstly himself to himself as Allah (that which alone is worthy of worship).

He is conscious of the fundamental Absolute Unity from which all things derive.

A distinction is, therefore, made in thought, between the observer, the observed and the observation which is a process of interaction between the other two. Allah is all three. But these three have meaning only with respect to each other. The act of Creation, derives from the Divine Purpose (3:191, 30:8, 23:115), is the same as the act of Knowing for Hu and is an interaction between Hu as knower and Allah as that which is known and that creation is One. (“Allah indeed encompasses all things in knowledge.” 65:12. “And Our command is but one, as the twinkling of an eye.” 54:50.) And He is the guide that brings knowledge (“He brings them forth from darkness into light.” 2:257.) As human beings are agents of Allah (2:32) and have the Spirit of Allah in them (32:9), all this has significance for them also. It is their purpose and faith that is creative both in them selves and the world. The distinction between observer, observed and observation is the first Relativity and all human affairs can be divided into these three categories – those concerned with facts, the truth, those concerned with the person, the observer and his values, and those concerned with his meaningful interactions.

All things, the multiplicity of creation, are dependent on Allah and that Unity. They are parts of the whole, with a function with respect to the whole, and they have arisen because of that function. They have no existence apart from that. These objects or creatures are known only because of their relationship with each other, but Relativity is only known in relation to the Absolute.

Samad is, therefore, understood in relation to Allah, which is understood in relation to Unity, which is understood in relation to Allah. But Allah is worshipped and served by the objects or creatures and, therefore, has meaning in relation to created things. And created things have meaning only in relation to Allah. (“And unto Allah do prostrate whoever is in the heavens and the earth, willingly or unwillingly, as do their shadows in the morning and the evening.” 13:15. “And I have not created the jinn and mankind except to worship (serve) Me.” 51:56)

But the Essence is entirely independent of created things and transcends all things. (“Allah is altogether Independent of the worlds” 29:6 and 64:6.)

As the Prophet (saw) said in a Hadith Qudsi (a revelation outside the Quran): “Allah says: I was a hidden treasure, therefore, I created the world that I might be known”

There are numerous verses in the Quran which I see as supporting this view.

There has been some controversy about whether Essence and Existence are two different things or the same, or associated. The fact is that existence is simply a term that refers to that which is real and is prior to experience. i.e. "...Hu is the Reality...". Quran 22:62. He bestows reality on all things (“His word is Truth” 6:74, 16:3. He created the heavens and the earth with truth.” 16:3). There are, therefore, different levels of existence and these are described by the four terms. Reality is the first certainty; the second is Consciousness (which refers to unity of awareness -“Hu is the wise the Aware.” 6:18, 104) and the third certainty is the contents of consciousness, the created creatures. Hu, (Allah, Ahad, Allah), Samad.

But Allah knows best - i.e. though there are many more implications than I have explicitly stated, there is more to this then is contained in what I have said. The purpose of the Sura is not just to provide a doctrine but also to provide a motive and instruction to action.

Question:-

It is claimed by Sam Shamoun and other critics of Islam that Quran 112:1 when translated states "Say: He, Allah, is one of." Throughout the Quran "ahad" has this sense. This would imply that Allah is one of several or even one of a trinity which is denied everywhere else in the Quran. What comments do you have?

Comment:-

This is serious - It either (1) denies monotheism, or (2) it is a contradiction in the Quran or (3) it is a literary error, an imperfection caused possibly by the need to keep the poetical rhythm. But (4) There is a fourth possibility, that has not been considered: that the construction is designed to make people think.

That translation does not make sense. I have never seen such a translation. If this were true then it would contradict the thesis in the rest of the Quran of which the Prophet was unaware. Nor can I believe that it is an error and that the Prophet did not see this and rectify it. Nor could the Prophet and his companions have been unaware of an imperfection. To avoid such a contradiction it has been translated as "Say: He is Allah, the One and Only."

Some commentators distinguish between the use of the word as adjective (one) and as a pronoun (one of). It seems to me that the verse could possibly refer to the fact that "allah" has the meaning "that which is worthy of worship" and therefore, means that He is the only one of these. I think the first verse implies that Allah is Single, One and Unique. We are also required to take the verses in context and not in isolation. The three verses that follow, particularly the last one makes it clear that there is none like Allah, He is unique.

Note the following:-

(i) Quran 22:62 states: "…..Allah, He is the Truth…",

(ii) Quran 6:74 states: "His word is Truth.." and 3:47

(iii) Quran 30:8 states: "Allah did not create the heavens and the earth and what is between them but with Truth, and for an appointed term.” Also 15:85, 16:3, 29:44, 45:22.

So, fundamentally there is nothing but Truth, and it has these three points of view. All interactions and changes are transactions in Truth. Evolution and Involution or regeneration and degeneration are increase in decreases in Truth.

The Universe is a manifestation of Allah. It is the Book that contains information about Allah - Quran 2:164. However, Allah is greater than the Universe. He contains it- it does not contain Allah. The Quran says:-

"Vision comprehends Him not, but He comprehends all vision, for He is the Subtle, the Aware." 6:104

It adds:-

"Now has insight come unto you from your Lord, and he who sees therewith it is for his own good; but he who is blind thereto, it is against his own soul. And I am not your keeper. Thus do We expound Our Signs in various ways, that they may say, "You have studied," and that We may make clear to those who have knowledge. Follow what is inspired in you from your Lord; there is no god but He, and shun the idolaters." 6:105-107

Understanding Truth is not a question of intellectual thought but insight from Allah.

It could be said that we have a kind of trinity in the notions (i), (ii) and (iii) above, but it is unlike that of Christianity which separates the three and includes Jesus as one of these.

However, the Spirit that inspires the Messengers, is also Truth and is spoken of as the "Light of Muhammad". And it is said that but for that Light the Universe would not have been created. That is, not only is the Universe created with Truth but the purpose of creation is that Allah should be known, as a famous Hadith Qudsi affirms, as do the following verses:- 51:56, 18:7, 20:14, 21:92, 29:56, and 67:2. But note that Light symbolises Allah according to Quran 24:35 and He brings people out of darkness into light (Quran 2:257, 5:16, 14:1 and 57:9). It does not refer to the Prophet who is the Lamp through which the Light is transmitted (33:45-46). The Messenger of Allah is so called because he carries and transmits the illuminating and enlightening Truth.

But note also that

(iv) Quran 4:170 states: " O you people! The Messenger has come to you with truth from your Lord: believe, then, in him, for it is better for you." Also 7:43

(v) Quran 2:176 states: "…Allah has revealed the Book with truth." Also 3:3, 17:105.

(vi) Quran 40:20 states: "Allah judges with truth." And Quran 33:23-24 states: "Of the believers are men who are true to the covenant which they made with Allah ....that Allah may reward the truthful for their truth." Also 7:89, 21:112

(vii) Quran 9:33. states: “He it is who sent His Messenger with guidance and the Religion of Truth, to make it prevail over every other religion, however averse to this the disbelievers may be!” Also 61:9

Religion is the method by which human evolution is facilitated and evolution is an increase in Truth and Truth is obtained from Allah. That is the purpose of Islam. The aim of the secular world appears to be the increase in pleasure and avoidance of pain. But pain and pleasure are merely indicators of what is harmful or beneficial, two poles – one that attracts and the opposite that repels, thereby guiding in the same direction. But when there is attachment and habit whereby the means are turned into the goals, then the direction of development is reversed and degeneration and destruction result. The objective purpose should be “Self-fulfilment”, also called “Happiness” which is formulated as “Paradise” or “Nearness to Allah”. Politicians and others in the West speak of the ideal as Freedom, Democracy and Civilisation but these have been misunderstood and on examination turn out to be delusions. In fact, to be civilised should mean to be more evolved, to have greater Truth, to be more objective in thought, motivation and behaviour, to have enhanced consciousness, conscience and will (self-control). That is also what gives greater autonomy and freedom. And a community of such people control their affairs through truth and mutual consultation and that alone produces real Democracy. Another secular aim is said to be “Liberty, Equality and Brotherhood”. This too tends to be merely a slogan. If slogans are to be used one could speak more realistically of “Justice, Benevolence and Truth”, which are attributes of Allah.

It is necessary to understand that the Islamic concept of God does not refer to any created object or anything that is transitory or confined in space or time, but that which is permanent behind all changes, the fundamental self-existing Reality – the reservoir as it were from which all things, including the Universe, emerge and to which they return. Quran 3:83, 3:109, 6:76-80, 6:107, 8:47, 28:88, 55:26-27, 57:3, 59:24, 112:1-4

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Goodness

Critic:-

I am told that Islam is a very moral Religion and that Allah is very holy, moral, and of very high ethics. If Allah's nature is one of extreme morality and holiness being The Creator , and expects Muslims to be sexually pure in this earthly life, how can he all of a sudden change his nature, morals, and values and give 72 Virgins for endless sex in eternity as a reward to the faithful/moral Muslim man? Please explain why this is not hypocritical of Allah and the Muslim Religion.

Comment:-

You have made several assumptions based on ignorance and naivety and that is causing your confusion.

(1) Where did you get the ideas about 72 virgins and endless sex from? It is not in the Quran.

(2) And what makes you think that "sex" is evil?

(3) Have you not considered that the ecstasies of sex might be symbols for the joys of paradise?

(4) Apart from this, as Allah is the creator of all things then the notion of goodness, morality, ethics etc. can only come from Him.

There is no such thing as an independent Good by which Allah can be judged. That would make him subject to it, and Good would be God.

It would be helpful and beneficial if you actually studied and understood the Quran before simply regurgitating propaganda you hear from stupid people.

Critic:-

I am speaking philosophically below without reference to Islam or my belief system: It depends on whether you believe that humans have personality because God has personality (but on far higher scale). If God does have personality, "goodness" might simply be an facet of his character.

Comment:-

Nothing is like Allah. He is the creator of all things including personalities. He is above creation and its characteristics. He has Attributes that refer to aspects with respect to the created world.

Generally speaking the word "personality" comes from the word "persona" which refers to "masks". We can therefore, distinguish between the "essence" and the "personality." The former refers to what is inherent in man and the second refers to what he acquires and forms a crust or "rust on the mirror"

Critic:-

But from what I know of Islamic theology, Allah is "good" because he wills it and he could just as easily decide to be "bad" to humans. There are no limitations on Allah. Right?

As I understand it, the 99 names of Allah, are just attributes, rather like a hat which could be taken off. If so, it must be hard to live with. Allah could get bored with Muslim Paradise and decides to entertain himself by torturing Muslims - after all Allah need not be "good" from a human point of view, right?

Comment:-

There are no limitations on Allah. Correct. Both good and evil, as we judge things subjectively, come from Allah. Allah does not chose to do Good because Good is some external standard to which He must conform. But it is Good because Allah does it. Even what we call evil is good in that we reach the good by overcoming evil. One attracts and the other repels, thereby pointing in the same direction.

Where did you see that Boredom is an attribute of Allah or that He reneges on His promises? That seems to be a typically Greek view of gods, an anthropomorphism taken over by Christianity.

As I said: The Names or Attributes of Allah are points of view with respect to the created world, like looking at something from different angles. They are revealed categories of thought by which we recognise and judge things. We would not know Mercy and Benevolence etc. without such concepts. Allah can do as He wills, but has undertaken to abide by his own Mercy.

"Say: Unto whom belongs whatsoever is in the heavens and the earth ? Say: Unto Allah. He hath prescribed for Himself mercy, that He may bring you all together to the Day of Resurrection whereof there is no doubt. Those who ruin their souls will not believe.". 6:12

Polytheism

Critic:-

Something I have only recently come to understand is that, historically and logically, the attributes of Allah are the same things as the persons of the Trinity. Thus, wilfully misconstruing what you wrote, I will announce that Mercy and Benevolence are persons of Allah. I yield to Muslims the right to feel superior because Islam gives Allah 99 (or more) attributes and Christianity only allows God to have three.

Comment:-

Your own made up Logic I presume!!! But I will ignore and forgive the sarcasm as it is based on ignorance!

It is obvious that the Attributes are not "the same thing" as the Trinity, but a correction, a transcendence. Quran 4:171 states clearly that Allah is One, not three. The Islamic concept of Attributes reconciles the Unity of God as found in the Old Testament with the plurality of the Created world, and God with Man. The attributes are also the features that the Spirit bestows on man.

However, the reverse could be correct - that the Trinity was not originally understood as three persons, but as three aspects. For instance, they could have been seen in the same way as the Sun, the rays, and the image as in a mirror (Father, Holy Spirit, Son).

Christian ideas were taken from Ancient Egypt or Mithraism where the Sun was regarded as God or a symbol for God. The Quran transcends this as we can see from the story of Abraham's gradual enlightenment. Quran 6:76-80.

The Egyptians had a Trinity of Osiris, Isis and their son Horus. The Pharoah's were regarded as incarnations of Horus, thus making Jesus similar. Isis became Mary, mother of Jesus and also represents the Holy Spirit. The Hindus also have trinities e.g. Brahma, Shiva and Vishnu and Vishnu appears on earth as an Avatar, an incarnation, (as Teacher or Messenger) such as Rama and Krishna, and is later identified as Buddha and Christ.

Furthermore, it seems to me that Islam deliberately absorbs and transcends Polytheism where many different gods are worshipped. These are regarded by more knowledgeable Hindus as aspects of the supreme God called, among other names, Parabrahma. These are regarded as different personalities rather than persons. In Islam these can be regarded as referring to the Names (Attributes).

"But Allah belong the most beautiful names; call on Him then thereby, and leave those who pervert (profane or blaspheme against) His names. They shall be rewarded for that which they have done." 7:180

"Say: Call unto Allah, or call on Rahman (the Beneficent), unto whichever you call it is the same; for His are the most beautiful names. And do not say your prayers loud-voiced, nor yet silently, but seek a way between these. And say: Praise belongs to Allah, who has not taken to Himself a son, and He has no partner in the Sovereignty (or Dominion), nor needs He a patron to protect Him from such abasement (or from humiliation). And magnify Him for His greatness and glory." 17:110-111

Critic:-

Being a Jew, Wolfson is relatively neutral in this argument. I believe that Wolfson has successfully demonstrated that the so-called attributes of Allah are, exactly like the so-called persons of the Trinity, hypostases (whatever that means).

Comment:-

The meaning of the Quran does not depend on the opinions of a Jew? The Quran being the criterion, cannot be interpreted by extraneous sources.

You can believe whatever you fancy, but you cannot attribute that to the Quran. Muslims follow the Quran. It is obvious that the Names refer to attributes e.g. Rahman, (the Beneficent), as the verse Quran 17:110 tells us. It does not refer to the Trinity as Quran 4:171 tells us:-

"O you people of the Book! Do not commit excesses in your religion, nor say against Allah anything save the truth. The Messiah, Jesus the son of Mary, was but the messenger of Allah and His Word, which He cast into Mary and a Spirit from Him; believe then in Allah and His messengers, and say not "Three." Desist! it is better for you. Allah is only one Allah, Glory be to Him, too Exalted is He that He should beget a Son! To Him belongs all that is in the heavens and that is in the earth, and Allah suffices as Defender." 4:171

Critic:-

That is what the controversy hinges on, that Muslims see Allah as so solitary, unlike Christians. It is "shirk" to associate partners with God. I believe I am correct in saying that it is regarded as unforgivable.

Comment:-

I do not think that the word "solitary" is appropriate as it presupposes that there are others from which He is isolated. In fact, as He surrounds all things He is not solitary at all. He is One and Unique, the self-existing source of all things.

Yes, it is unforgivable to associate partners with God. To suppose that there can be more than one Allah means that the concept has been misunderstood. Because the concept of Allah is connected with one's own idea of Selfhood and with experience of both, this misunderstanding becomes a fundamental cause of psychological disintegration and, therefore, of inner conflicts, contradictions and suffering. It is impossible that this state of affairs can lead a person to Paradise (i.e. to self-fulfilment, inner harmony, peace, completeness).

Critic:-

The overwhelming majority of Muslims also (incorrectly) believe Christians regard Sonship to mean that Allah had some type of physical sexual relationship with some female, the progeny of which was Jesus. Even some Christians misunderstand their own religion. The words "Father" and "Son" are picture words, no more, no less. "The Word of God" is better, as that is functional language from a Christian perspective.

Comment:-

Christians also call Mary the Mother of God.

It is precisely because Christians misunderstood the symbolism of the phrase "son of God" or "children of God" that Islam denied this and used the phrase "servant of God" or Vicegerent instead. They had fallen into the anthropomorphic trap.

"The Originator of the heavens and the earth! How can He have a child, when there is for Him no consort, when He created all things and is Aware of all things?" 6:101

It has to be remembered that Islam is a new formulation of Religion and its ideas must be self-consistent. It is not necessary that the formulation must be the same in all religions. The differences in formulation do not mean difference in the truth to which they relate. It is only misunderstandings that falsify them.

Critic:-

I believe that overwhelming majority of Muslims also, as well as a few Christians, are unaware that the Bible teaches that Jesus pre-existed before 4BC, that he was not human, that from the point he was born, he was dual-natured.

Comment:-

This is a misunderstanding. According to the NT Jesus was certainly born of a woman, lived and died as a man. The divinity is supposed to come from the Word and Spirit.

From the Islamic point of view all human beings have the Spirit in them (Quran 32:9) - Adam existed in Paradise. It is only owing to rebellion, sin, the Fall, that man came to earth where the spirit became dormant, and it the Spirit that is to be resurrected. This is done through the Messengers who carry the Word and in whom the Spirit is Active.

Question:-

If according to the Quran all things occur because of the will of God how then can human being have free will and be judged justly according to their deeds for which they are not responsible.

Answer:-

God being the creator of all things is wholly free to do whatever He wills. But He has willed certain Rules or Laws by which the Universe arose. Truth, Goodness, Justice etc are defined as whatever God wills – they are attributes of Allah.

The original causes of all forces, laws and processes certainly lie in the creative act that brought the Universe into existence. Even Science would agree.

But there are a series of cause and effects, where the effects become causes for other effects and so on. There are levels. And there are branches because each cause can have several effects depending on the environment in which it operates. These environments are limited being subsets of the total environment.

We can say that there is "will", but no "free will". That is to say there are secondary or tertiary or other levels of causes within human beings. We can certainly acquire data and process it through thought and act accordingly. We have been given these capabilities by Nature, ultimately by Allah. But the data we have is limited and so is our capacity to process it and to act accordingly.

The fact is that the laws of the Universe determine consequences for every action. That Natural Truth is the source of Natural Justice. These are judged as good, bad or neutral to various degrees by us according to how they affect us. If they are painful, harmful or destructive they are regarded as evil. If they are pleasurable, beneficial or constructive they are judged good. In fact through out Nature we see that there is construction and destruction. The destruction releases materials for new constructions. There is a process of adjustment such that structures arise adapted to changing environments. There is also a process of evolution whereby ever more sophisticated constructions arise. Things that function well survive and multiply and things that malfunction are destroyed. Thus the construction and destruction are both good. The same can be said for pleasure and pain. They both lead to the same goal, one attracts and the other repels from the opposite. Pleasure derives from actions that benefit. Pain is associated with something malfunctioning and is a warning to avoid or rectify. However, mental addiction to pain or pleasure can happen and reverse the effects.

We have a built-in desire to do ourselves good and the ability to know it and act accordingly. It is placed in us by Nature, ultimately by Allah. That Natural Truth is the source of Natural Goodness and our Natural Will. However, our experiences, knowledge and capabilities are limited and we do not know what is good or evil for us and we form habits, addictions or obsessions that limit our abilities. This is the source of our malfunction and therefore, our suffering and destruction. It is Natural Justice. It is obviously not according to our Natural Will. The suffering ought to lead to repulsion and rectification.

But we have been sent guidance to reverse this destructive trend in the form of Religions through Prophets and Scriptures. That Natural Truth is also part of Natural Goodness.

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