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"The Quran tells us: “God has the most excellent names.” (7:180) Here, “names” have the extended meaning of the best attributes that inhere specifically in God. Traditions tell us that they number 99, which are a major sampling of God’s infinity of attributes. These best names of God, asma-e-husna, in actual fact, are different aspects of the attributes of God. When a person reflects on the existence of God and His creations, various aspects of God appear to him and he is able to understand these different aspects of God. Conscious realization of these aspects is what is meant by enumeration of God’s names. All the divine names mentioned in the Quran, give us points of reference for reflection and pondering. With these names we find definite guidance with which we may arrive at a concept of the divine Being, and thinking of the attributes of God, we may establish a specific intellectual relationship with the Divine Being. It is this relationship which is called God-realization. Those who attain the realization of God in this way will undoubtedly go to Paradise, because Paradise is, in actual fact, the reward for the realization of God."
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What happens when a person experiences the presence of God not just in belief, but in every breath of one’s existence. This inspiring reflection explores how awareness of God’s mercy and majesty awakens the soul, transforming everyday life into a journey full of love, gratitude and surrender. Through conscious discovery, one moves from ritual to realisation, from outward practice to inner transformation. The one who truly realises the Giver learns to live with humility, awe and peace —making the remembrance of God the very Centre of their being.
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The book “God Arises” was the result of an exhaustive research by Maulana Wahiduddin Khan to prove monotheistic religious beliefs such as the existence of God through science. It strives, moreover, to demonstrate how 20th century research has, on academic grounds, totally demolished the atheistic claims put forward in the 18th and 19th centuries. The book is now accepted as the standard on Islamic position on modern thought, it has been translated into different languages – English, Arabic, Malay, Turkish, Hindi, Malayalam and Sindhi. In Arabic, it has been translated under the title of Al-Islam Yatahadda and became popular throughout the Arab world and is now accepted as the standard Islamic position on modern thought, it has been incorporated in the curricula of universities at over six Arab countries.
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God is the Creator and Lord of this world. Man has only one thing to give to God and that is to acknowledge Him, and live a God-oriented life. Such a life is a life of taqwa, a cautious life. Man faces various temptations in life. While facing them he should follow the way of taqwa by sedulously keeping away from all temptations and adopting a cautious approach. Two things are very important to live a God-oriented life: sincerity and introspection. That is, to reflect upon everything very seriously and to introspect at all times. These will act as a guarantee of living a God-oriented life, and steering clear of non-godly paths. God-oriented life, in essence, begins with the discovery of God. When individuals, whether men or women, discover God, it means that they have found the truth. And this truth pervades their whole being. Then one starts living a God-oriented life.
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A thinker has said, ‘A smattering of knowledge turns people away from God, while greater knowledge brings them back to Him.’ In the book In Search of God, the author Maulana Wahiduddin Khan concludes by examining various theories that the choice humanity have is not between the universe with God and the Universe without God. The real option is between the Universe with God and no Universe at all. Therefore, humanity is compelled to opt for the proposition of the Universe with God. Hence it is logical to say: l exist, therefore, God exists. In essence, this book proves the existence of God beyond doubt.
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Paradise is another name for eternal life in the neighbourhood of God (66:11). It is the eternal ideal world in which man will attain complete fulfilment. Called the ‘Home of Peace’ (10: 25), it is said that the people of Paradise will wish peace for one another. In the world before death, those who live in the neighbourhood of God at the psychological level will, in the world Hereafter, live in the eternal neighbourhood of God— Paradise—in reality. In the words of the Quran, God will say to them: “O Soul at peace! Come to your Lord well pleased, and He will be well pleased with you. So enter among My chosen servants. And enter My Garden.” (89:27-30)
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In the book entitled Love of God: Making God One's Supreme Concern, Maulana Wahiduddin Khan writes that the strongest human feeling or emotion is that of love. When man makes something his supreme concern, it naturally happens that a feeling of love becomes associated with that thing. In religious terminology, this is called “deification”. The thing one loves the most is one’s deity (mabud), whether or not one utters this word. Faith in God is for man to discover God to the extent of loving Him more than anything else. The Quran says that “those who believe love God most.” (2:165) One who loves God the most is one who has made God his object of worship. Belief in God begins with the discovery of God. In the Quran this discovery is called maarifah. Maarifah, or realization of God, in the real sense, becomes a part and parcel of one’s existence. When this happens, all those high and noble manifestations expressed in such words as love, gratitude and remembrance of God come into evidence.
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Realization of God, maarifah is the essence of religion. God-realization is the spirit of Islam, it is the life of Islam. It makes one’s Islam a living thing. The action done with God-realization is like a green tree, whereas any action without God-realization is like dried up wood. Islam begins with the discovery or realization, maarifah of the existence of God and the realization of one’s relation with God. Another name for this discovery is faith, iman in God. Whenever one receives this kind of faith, it necessarily begins to express itself in his life. One’s thinking, one’s speech, one’s behaviour, one’s worship, everything is a reflection or an expression of this discovery. The truth is that one’s level of God’s realization equals one’s Islam, and the level of one’s conscious discovery equals the level of one’s external action.
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