11:119 reason for God creating us

arnoldyasin

Ghafara refers to protect something, we are going in circles now. There is no neglecting of 1 deed, so there is no forgiveness, only compensation.

Ghafara=to protect against the consequences/harm
Rahma/Raheem= to provide protection and nourishment as a womb
hittatun=to put down a burden/leave off
khati'at= wrongs/faults/mistakes
dhunoob=tail that drags behind an animal/the things that make people drag behind in society that blocks them for realizing their potential
athima=enervation, to take away energy

These are all right to be found in Classic Arabic dictionaries and good Tafseers. As 2147 rejects the concept of Forgiveness and 11114 says we must compensate all the Sayyi/wrong to others. And we must do Tauba/return to the path after doing wrong, then the verses become very clear

2147 We will set up the scales of justice on the Day of Resurrection, and no person will be wronged in the least. Though the good or evil be
of the weight of a mustard seed, We will bring it forth. We are Sufficient for reckoning and none can take account as We do.

2816 He said My Rabb! Lo! I have wronged my self, so protect me. Then He protected him. Lo! He is the Protector, the Provider of nourishment and protection.

God did this by providing guidance on how to protect himself, this is why He is Raheem, the provider of protection and nourishment.

3627 With the protection my Rabb has given me and made me of the honoured ones!

3825 So We protected him from the consequences; and lo! he had access to Our presence and a happy journey's end.

723 They said Our Rabb! We have wronged ourselves. If thou protect us not and do not provide us with your nourishment and protection, surely we are of the lost!

1147 He said My Rabb! Lo! in Thee do I seek refuge and protection that I should ask of Thee that whereof I have no knowledge. Unless Thou protect me and provide me with your nourishment I shall be among the lost.

7161 And when it was said to them Inhabit this habitation and eat of there whereever you like; and say "Relief us of our burden (hittatun=to put down a burden/leave off)" and enter the gate humbly. We shall protect you against the consequences (naghfir=to protect against the consequences/harm) of your wrongs (khati'at= wrongs/faults/mistakes). We shall make an enhancement (nazidu) for those that do right things (muhsinin=those that do right/are charitable).

3135 And those who, when they do an vile thing or wrong themselves, they call to mind (dhakara) Allah and implore protection (istaghfaru=implore protection against the wrong they have done) against the things that make them drag behind in society that blocks them for realizing their potential (dhunoob=tail that drags behind an animal)- and who can protect people against dragging behind in society except Allah - and will not knowingly persist the wrong they did.

448 Lo! Allah protects not that a partner (in authority) should be ascribed unto Him. He will, protect all save that to whom He will. Whoso ascribeth partners (in authority) to Allah, he hath indeed invented a thing that will take away their potential (athiman=enervation, to take away energy).

4137 Lo! those who are convinced (of the truth), then bury it forthemselves (kafara=to bury/cover) and then (again) acknowledge, then bury it forthemselves, and then increase in resistance to the truth, Allah will never protect them, nor will He guide them unto a way (since protection is gained by doing good, which is a freewill action 11114).

belH

Ghafara refers to protect something, we are going in circles now. There is no neglecting of 1 deed, so there is no forgiveness, only compensation.

Ghafara=to protect against the consequences/harm
Rahma/Raheem= to provide protection and nourishment as a womb
hittatun=to put down a burden/leave off
khati'at= wrongs/faults/mistakes
dhunoob=tail that drags behind an animal/the things that make people drag behind in society that blocks them for realizing their potential
athima=enervation, to take away energy

These are all right to be found in Classic Arabic dictionaries and good Tafseers.

You can mislead non-arab speakers by using your misleading dictionary, but you can not do that with an arbic speaker. ;D

arnoldyasin

You can mislead non-arab speakers by using your misleading dictionary, but you can not do that with an arbic speaker. ;D

These are all taken from Arabic dictionaries written by Arabs. One of them taught Arabic at the university of Medina. But you will use anything to ignore the truth.

Peace

nimnimak_11

Peace,
Respectfully.

God knows best.
I would say that God has created us to worship Him and that He is THe Most Merciful and also that He is TRULY The Most Merciful and shows us every single day just how Merciful He is He is giving us so much every single second and yet most people won't be thankful.

That's why we must be grateful to God and glorify Him all the time.
Glory be to our God.

Peace.

Peace Alen

Sincerely i thank you and all others who have replied to my question. The discussion has also been interesting.

I have a few questions from what you wrote and would appreciate your response Alen.

"God has created us to worship Him" What is your understanding of worship. In what way do you believe that God wants us to worship. How does he want us to worhship in your opinion?
What is your understanding of Mercy in a Quranic context. How do you think God has mercy on us?

nimnimak_11

Salam. This verse "Except whom your Lord has mercy upon; and for that he has created them." relates to many statements made by Allah. The first implication is that this relates to the creation event. Usually the use of the term "except" indicates there is a prior statement of a "general rule" An examination of Hud at 11118 shows the following "And if your Lord had pleased, He would have made people a single nation. And they cease not to differ" My Lord could have if he wished, made all of us a single nation, a nation of Muslims, however, this would not have prevented people from differing.

Here is where the exception comes into play, the exception is those upon whom my Lord has mercy, and he has created them not to differ, this is his mercy.

These verses describe a hypothetical situation to assist us in understanding our Lord's actions and mercy. Let us suppose we ask our Lord "Oh Lord why did you go through all this, for if you wished you could have made us all Muslims at birth" Our Lord's answer is even if he had made all of us Muslims at birth we would still differ. An examination of the Muslim community shows this statement to be correct.

There is a mercy in the exception, our Lord is teaching us that when he has mercy on us we will cease differing. Inshallah Muslims will cease differing because they seek our Lord's mercy.

Forgive me but i do not fully understand what you have wrote.
Do you mean that your understanding of this verse when it says "Except whom your Lord has mercy upon" is that this mercy was bestowed upon certain people before they were born?

And in the last part of your post

"There is a mercy in the exception, our Lord is teaching us that when he has mercy on us we will cease differing. Inshallah Muslims will cease differing because they seek our Lord's mercy."

Do you believe that either

When we try to be equal to one another that God's mercy is such that he will remove all differences in our hearts and it's past harms in society or community or family etc.
We will always differ untill God wills otherwise regardless of us and our actions

3)Other than the two understandings i have gained from your post.

nimnimak_11

God's mercy is also allowing us to live out our lives and doing what God knows what we are going to do anyway. He knows where we will end up on the Day of Reckoning. God says several times if were not for a preordained word...there would not be a single being on the face of the Earth. God could have easily showed Himself, resulting in the destruction of everything on Earth, resurrected it all as a new creation and sent us to Jannah or Jahannah. But we would say on that Day, but you didn't let me prove I was going to be a disbeliever? If I was given the chance, I would truly be among the guided! But we know as it says in the Qur'an even after they have disbelieved AFTER free choice to do whatever they want, they will say no guidance came, if it came directly to them they would be truly guided! but the disbelievers will make endless excuses, even when their lives were extended for time and they were provided with comforts and provisions to share with others on Earth, and given sharp senses, a wondrous brain and compassionate, strong hearts. There are some who are born limited and burdened, but God is the most Just of Judges, its up to Him. God is most merciful, he has allowed us to live out our lives and see the choices for ourselves, God says several times he truly created us for a purpose and not a playtime. He has allowed us to enjoy our lives for a while and to do what we see as the path for us, but there are times when God does intervene and destroy communities, to make examples out of them, but only after a messenger has been sent or warning, and it has been so for every community on the face of the Earth, so there will be no intercession with God on that grievous Day. God will be most just and merciful. And God truly knows where we deserve to go in the end.

Peace Soof

Is your understanding of God's Mercy such that he gives us repite and does not punish us directly by allowing us to live on with our lives even though God is aware of what we will be like all through to the end of our life?

Al_Araf

Salam nimnimak. Allah is Malik/King. When Allah is describing a general rule, he also if neccesary provides the exceptions.

This is typical of law, you will see this on traffic signs as an example No parking Monday through Friday, except Saturdays and Sundays.

Note the general rule is provided first, No parking Monday through Friday... then the exception.. except Saturday and Sunday. What does this mean? This means you cannot park there Monday through Friday. You can park there Saturday and Sunday.

The same analysis applies in the Quran extract. What happened here was the prior general rule had been ignored, and the exception was posted. This was an error in quotation. The poster should have begun with the general rule, then provided the exception.

How does this work? Like this And if your Lord had pleased, He would have made people a single nation. And they cease not to differ Except whom your Lord has mercy upon; and for that he has created them

This is why i said "Oh Lord why did you go through all this, for if you wished you could have made us all Muslims at birth" Our Lord's answer is even if he had made all of us Muslims at birth we would still differ. The exception is those upon whom my Lord has mercy, and he has created them not to differ.

I appreciate your thoughtful questions. I believe that Allah created us not to differ, and we are misled by our weaknesses in assuming we know better, and the shaitan. I find this to be true of all human beings, generally babies dont differ, as they get older their tendency to differ gets worse and worse, and the cause of it is the false assumption that man's intelligence is the final arbiter of right and wrong, instead of the correct assumption that Allah's intelligence is the final arbiter of right or wrong.

There is also the conclusion that there are those whom Allah created from birth who do not have the ability to differ with Allah. Allah forgive me if I make a mistake here, I beleive that some Malaik/Angels are one kind of creation that are created without the ability to differ with Allah. Of course the shaitan is one who was created with the ability to differ.

Does this mean Allah cannot create some men who lack the ability to differ, no Allah is all powerful he can make men of this type. Allah can also make men who are created not to differ at some point in their life, maybe at 30, or 40 or 50. The language of the Quran allows for this conclusion as well.

There is a discussion that arises out of this as to whether those who obey without differing are created at birth have any choice in the matter And whether those that become those who obey later in life were created that way and if they have any choice in the matter

There are also those who are created with the ability to differ, demonstrate that ability to differ, yet refuse through sheer force of will to differ with Allah no matter what the consequences. Allah is the finest creator, he makes things with no equal.

I hope this assists you in your understanding of the verses, true understanding of the Quran is with Allah alone. Your question forced me to think in directions I had not thought before, for this I thank you. I am sure there are many more directions that I am unaware of right now. May Allah bless your walk towards him.

nimnimak_11

Thanks for the insight Al Araf

Your replys have made me pay much more attention to the previous verse.

I am now thinking that perhaps if God does not have Rahm on us then we will all differ.

But if truly we submit to God, this is done to my understanding via Being reasonable, openminded, righteouse, strong willed and all other aspects of Goodness, then God will have rahm on those who do submit. So those who do submit in my opinion, are the exception that is stated in 11119

A key question is what is Rahm and how does God have Rahm on us.

My understanding of Rahm with respect to God and the context of the Quran is in agreeance to the first post of Arnold in this thread. I think that by the Rahm of God, characters if they have submited to God, will progress or get better or evolve whatever an individual understands of going forwards in a positive direction. This as i understand is one very important aspect of life. To progress.

The more we progress then, the less we differ. Or if we differ, the less damage will be done because if we submit to God, we are more likely to be paying attention to moral factors. And if we were openminded and reasonable, then it is more likely that we will be nearing ourselves to the truth thus less differing will occure.

So overall, I to some extent believe that we are born with different strengths and weaknesses. Some born with disabillities. However, if i am not mistaken, everyone can progress. It is not just in one aspect of character that we should progress but in all aspects in order for us to naturally progress thus be granted a more enjoyable and more fulfilled life. To be able to learn or progress, are gifts.

This is in my opinion to some extent the meaning of the Rahm of God.

For example i am a pianist. If I practice with strong determination, patiance and do not transgress in my practice by over practicing as this can do more harm than benefit, i suddenly realise that i have grasped something and improved and this improvement is i believe the will of our sustainer. For i believe that i cannot imrpove unless by God's leave or by God granting me new skills or improvement in my performance.

Soof

Peace Soof

Is your understanding of God's Mercy such that he gives us repite and does not punish us directly by allowing us to live on with our lives even though God is aware of what we will be like all through to the end of our life?

That is an aspect of God's mercy. If God is All Knowing. He knows all we are going to do, but has allowed us the free will to do what we want, because we cannot see the future because it is undefined for US. But it is most definitely defined for God. Examples

"He said O my people! Surely I am a plain warner to you That you should serve Allah and be careful of (your duty to) Him and obey me He will forgive you some of your faults and grant you a delay to an appointed term; surely the term of Allah when it comes is not postponed; did you but know!"
714

Had it not been for a Word that went forth before from thy Lord, (their punishment) must necessarily have come; but there is a Term appointed (for respite).
20129

Peace

Al_Araf

Salam nimnimak Thank you for your question about the meaning of Rahm.

I have a rule that I use when searching for the meaning of a word. I look through the instances in which the word, in thi case Rahm, as used in the Quran. After collecting those results I assemble the verses together in one place and read them through. This then forms the basis for my understanding of the meaning of the word.

Yes, I use the Quran in many ways, this is another way to use the Quran. Allah is perfect, he made a perfect Quran, I use his perfect Quran to give me the perfect meanings of words. Allah is knowing wise.