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  • Home » » SEEING GOD

    SEEING GOD


    1. Opening
    The Prophet`s definition says, “To do what is beautiful to worship God as if you see Him, because if you do not see Him, He sees you”. Here the Prophet focuses on the attitude and intention behind the outward activity that is demanded by Islam. His point is easily understood by thinking about the way we do thing in everyday life. For example, the law tells you not to drive over the speed limit. Many people observe the law, but others observe it only because they are afraid there may be a patrol car lurking around the next bend and if a patrol car happens to be right behind them in traffic, they would not think of exceeding the limit.
    The Prophet is saying that people should worship God, that is observe the Five Pillars and more generally, do everything that they do as if God were in patrol car right behind them. Even if you do not see the patrol car, you can be sure that he is employing devices that no radar detector will ever be able to foil. “God is with you wherever you are” (57:4), and there is no escape.
    The attitude demanded by ihsan may be dominated by tanzih or by tashbih, or it may combine the two qualities in equal measure. In the example of the patrol car, we appealed to severity and wrath, the attributes of tanzih. “The sultan is the shadow of God”. That is, God viewed as king and commander. The police are the arms of the sultan, the strict enforces of the law. From this perspective, people worship God because of fear of the consequence if they do not follow the commands that he has issued. They are the Lord`s servants and must obey him on penalty of prison Sijjin, the lowest pit of hell.
    But not all activity is motivated by fear. It often happens that people do things out of love and the wish to be close to the object of their love. Then the motivation is a hope and a trust that is rooted in the attributes of tashbih, such as mercy, gentleness, and bounty. When a young man does everything his girlfriend asks him to do, it may be that he is motivated by his desire to marry her. He has a goal in mind that he wants to achieve. What is certain is that he will act differently if she is right there with him, or if she has gone off with her family on vacation. Naturally, when the girlfriend is not around, the boy`s efforts relax. But when she returns, his effort increase.
      In these two example, the motivation for activity is fear of loss and hope for gain. But many Muslims authorities maintain that worshiping God as if you see him means that you forget all thought of either loss or gain. It is sufficient that God is Real and the servant unreal. One must, in other words, have no thought of oneself whatsoever, and think only about God. This is the perfection of remembering God dhikr. It is one thing to remember someone who is far away, and quite another to remember a person who is present. By living in God's presence, one not only remembers God constantly, but one cannot possibly forget him.
    The definition of ihsan says that you should worship God ''as if you see Him, for, if you do not see Him, nonetheless He sees you''. He sees you because He is with you wherever you are. But notice that the definition says, ''if you do not see Him''. What if you do see Him? That is the goal of worship. Then, without question, one's worship will be for God's sake alone.
    How does one see God? This is a complex issue, one that has been discussed and debated throughout Islamic history. Briefly, we can say that the authorities have answered the question differently depending upon whether their perspective was dominated by tanzih or tashbih. The Kalam experts, who stress tanzih, rejected the possibility of seeing God in this world, although most of them accepted that he can and will be seen in the next world. In contrast, the Sufis, who stress tashbih, said that is what possible to see God in this world, not with the eye of the head, but with the eye of the heart. Most of them, howeher, said that people can never, whether in this world or the next world, see God as he sees himself: They can only see God to the extent that he chooses to show himself to them. If “He is with you wherever you are,” then you can see him inasmuch as he is with you, but you cannot necessarily see him as he appears to others or the angels, and certainly not as he appears to himself.



    1. Evidence of Proof of Existence of God
    In our opinion a form of god first problem of all is the problem of consciousness. Humans have a certain awareness about the form itself and its own essence, and not empty of "consciousness" that sure about the greatest manifestation and nature of the universe, because it relates to this form even rely on his form.
    Consciousness and reason are not opposites, although knowledge (achievement) is more common than the common consciousness, because consciousness is taken and the essence (substance) the whole man, from birth and she thought, what the conscious and unconscious, but awareness was located in humans in a way unclear and need to detail and interpretation.
    We misunderstood the reason itself, when we understand that the reason itself, when we understand that the reason it is limited to the talent analyze, divide and divide, and that he did not do work that includes, except by way of logic and presentation category provisions of the mind and the conclusions and the establishment by the arguments of mind by way of the well known.
    If intuition mind says, "Yes there is no God", then these words have value in view of (thinking) man, that not less than the value of logic and syllogism, because the value is the value of life in which reason and logic do not come back syllogism to sources other than the source of sense-life or the foundation is stronger than the foundation of the common life.
    Global Intellect forever closer to the faith and closer to the words "Yes" in the search for God, is the category of logic can not say "No" with certainty and reject in this issue. [1]

    1. Conclusion
    One can say that the goal of ihsan is to worship God while actually seeing him. The significance of this goal becomes clear when we remember that the vision of God is the highest bliss of paradise. Nothing in the next world can compare with seeing God. So also, nothing in this world can be compared with the vision of God that is achieved through true ihsan.




    1. References
    Mahmoud, Al-`Akkad Abbas,“Throughout Godhead Doctrine of Religions and Human Thought”, Bulan Bintang Jakarta.



    [1] Al-`Akkad Abbas Mahmoud,“Throughout Godhead Doctrine of Religions and Human Thought”, Bulan Bintang Jakarta.

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