Looking at Allah from the Right Side
This article text is part of our book: “Academic Proof of the Creator Visual/Interactive Book (New Perspectives from the Treatise of Nature)” Click Here for Book Page
Human being sometimes strays away so much from looking for the truth that make others regret and feel sorry for this humanity. While it is possible to be occupied with the effort of trying to know Him, having felt the need for His Power and Compassion, he rather questions whether Allah needs worship by a weak and helpless creature like himself.
Whereas in modern psychology and in popular personal development books, we often face such a concept as follows:
Many books and articles with titles such as “Is it a connection or a dependency; a necessity or a want?” states that a love/attachment relationship of healthy person who is at peace with himself and who does not have inferiority complex, is not formed with an attitude of “necessity and dependence”. A mature person who “wants and prefers” to live these beautiful and meaningful feelings in his life behaves not with an obsession of dependence but with a feeling of connectedness, which is health and conscious and that the real love/compassion relations develop in this way. Our conclusion related to this situation is the following: since even the healthy relationships of man, who has many defects and shortfalls, could stay away “from being needy and dependent”, then, it becomes crystal clear to us that, Allah, who is so Glorious as to be able to create the whole universe and the things inside it, could not have such weaknesses as “being in need of something” and His relationship with us is only in the form of “wanting and willing”.
Besides, we think that our creation and being accepted as an addressee to His actions is a requirement of the high qualities of His Divine Attributes. Indeed, an important fallacy committed by the human being is that he looks at Allah’s creation and actions from his own point of view. What is right then is to look at actions of Allah, who can see and know all times and places as if they are one, who can rule and control all of them, and who has created the eternal worlds which will reveal the wisdom and the high consequences of the existence of this world, from Allah’s perspective. This is a very subtle point. It is connected to several other issues and it is information that would change your perspective for many things in a healthy way.
We want to say this: Anyone who attempts to understand a work done by Allah, should look at this universe, by taking into account the shape which this universe takes when the existence of Allah is accepted. When the events are not observed with the lights of the indispensable results of His Existence, then erroneous conclusions are made.
For instance, it can be said: “How come Allah permits such cruelties and deaths? Why is the tyrant not punished? Why are the oppressed not recompensed?”
And we reply: This is the situation where the universe is seen in a gloomy manner when the existence of Allah is not taken into account? However, with the creation of the land of eternal life, then the second part of the film, which is not taken into account, starts. Then, every event that we see as bad and ugly will show their principal meaning which is good and nice in reality. The oppression of the tyrant will not go unpunished, and the victim’s sufferings will not be for nothing.
When we grasp this point, which is out of our main discussion, but also very much related to it, we will clearly see that such questions: “Where is divine justice?” and “isn’t everything created beautifully?” are meaningless and shallow when evaluated from this point of view.
Because, trying to make a conclusion from a film, of which we have not watched completely, or talking about the low quality of a house whose construction has not finished yet, is, to say the least of it, dim sightedness and an attitude far away from being scientific. On the other hand, from Allah’s perspective, everything is already planned and programmed; every event is lived, and finished. Therefore, we would not dare to make unjust conclusions about the real beauty of the works of Allah, just by looking at the part of the work, of the scenarist and the architect, which does seem to be unfinished from our perspective.
We can give the following answer: the fact that the existence of the beauty and justice in parts and appearance that it does so in general in an excellent way, is an evidence of its existence in the same manner in the whole, it can’t be thought of otherwise. The things that could be bad, ugly or flawed either because of a person’s dim sightedness, or because he looks at events from the point of view of his selfishness, can’t be reflecting the whole of the truth. For instance the beauty of the creation of fire could be seen only if you look at the larger picture. But the fire burning a person’s hand would not seem any sympathetic at all for that person as he would evaluate it at that point from such a perspective.
And a narrow-minded person who looks from a limited perspective while evaluating the justice, and who sees the life as if it is only made up of this world, would be mistaken as he does not take into account the fact that the sufferings endured will lead to such high causes and rewards.
Whereas, if he could think for a while and ask himself the following: Would not it mean justice in itself, to provide every living thing with the food it needs in a timely and amazing way and putting each organ necessary for that body in its right place in a perfect way?
Does justice means punishing the unjust for their cruelty/oppression? Or does it mean, in more general sense, giving the rights to their holders? We wonder if providing the living beings with the things they need for life, and hence with their right to life in a timely and most appropriate way, from an unexpected place in a most excellent manner would not mean a perfect observance of the justice of the life, which is indeed the highest reality in this world? We wonder how the fixed and undeniable reality of this justice, which is brightening our eyes like the sun with just a few erudite and exemplary exemptions, would allow these events that are being lived before our very eyes, which seem to be as cruelties conflicting with the existence of justice because of our limited perspectives?
There are two options before us: either we will deny the existence of the reality of this superior justice or we will search for an answer thinking that the existence of such a contradiction within this reality of supreme justice is not possible and certainly there must be an explanation for this. Just at this second option, a new window is being opened: a window that enables us to see and evaluate the events from such holistic point of view that it would not be possible to think of anything or any object whose creation is not beautiful and any action which is unjust.
This deep and fine subject is related to one of the mysterious secrets of the universe and it can only be illuminated with the light of knowing and accepting the existence of Allah with all details and without any doubt. The meaning and real essence of the situation of the living beings, which are continuously brought into and then ripped off from this life, is revealed clearly and brilliantly in the 24th Letter of Risale-i Nur, which we consider as worthy of being considered as a glamorous scientific discovery.
Now we continue our topic, from the point where we have stopped. It is us who need Allah and worship and prayers. On the other hand, as his stated in his Holly Book “most surely Allah is Self-sufficient, above (need of) the worlds.” In other words, he is the One who does not need anything and anybody.
 Excerpt from Sura of Spider, 6th Verse.
Indeed, don’t we have to appreciate the value of worship, which is a nonmaterial need and the purpose of our creation, and without which we make harm just to ourselves, and the compassionate and serious warning made by Allah and don’t we have to act accordingly?
It is our opinion that, the patient should, first, feel, know and accept his illness. Then he can understand the insistence for worship which is like a medication to his spiritual wounds.
Then, it is necessary to realize that, a person, who gives up worshipping, is committing such a big crime both against himself and Allah as well as against the purpose of creation of all the created beings.
This is such an important point that the one who understands it, accepts why hell is necessary and admits the need for such a great punishment with his heart and with his mind.
As mentioned earlier, denying the existence of Allah is far away from being a simple, harmless and innocent choice of opinion and it means believing that the whole universe and the things existing within it are useless, aimless, worthless and meaningless.
We wonder if someone who can see this, could realize that he horrendously insults the whole universe and all the names and attributes of Allah.
This is not all. Does he ever think that he is also doing harm to the realization of the divine purposes as much as the degree of the denial and the extent of infection?
 Ankebut Suresi 6.ayetten alıntı.