The literal meaning of this verse is: “Blessed be He in whose arms is Dominion; And He over all matters hath Power” [Yusuf Ali]. The Arabic phrase برکہ ‘Barakah’ in this verse has been translated as ‘Blessed.’ But the word ‘Blessed’ does not now monitor the overall meaning of ‘Barakah.’ The root of ‘Barakah’ is ب (ba)- ر (ra) – ک (kaf).
That means this root is organized and solid in its area, which acquires proper nourishment and grows and develops as a result, for instance, as a tree does. Starting as a tender sapling, it must keep obtaining food to grow and become robust to stand organization and stay stable in its area.
Should it be uprooted from its location, it might now not be capable of continuing to exist, let alone develop. The tree should preserve to-face organization, not for a specific time frame, but for its complete lifestyle.
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The Holy Qur’an also uses the word ‘Barakah’ for Earth . The Earth, fittingly, remains firm in its region and is a source of nourishment, increase, and improvement for everything and everybody.
Allah asserts that all authority and sovereignty belong to Him (Qur’an 67:1). The cause of His Power is: so that He may continue to offer provisions for nourishment and improvement to all. In this available declaration, important Islamic principles are established:
An Islamic system ought to be firmly rooted. It should be sound, robust, and stable, and its motive must be to offer nourishment and provisions for improving all residing beings.
The first actual verse of the Qur’an establishes an essential principle of the Qur’an, pointing out that a system is the simplest and worthy of praise and appreciation when it upholds and fulfils the obligation of normal development for all.
That is why the Qur’an states that the Supreme Being, in whose arms lies all sovereignty and authority of the complete universe, is liable for offering nourishment and provisions for the improvement of all beings, and it’s far He who keeps the control and balance so worth of our praise.
Allah has established measures and standards – قدر (Qadr) within the Qur’an phrases– to accomplish this goal whilst He maintains complete control over all elements of Qadr. He has Power over all matters (sixty-seven:1).
This is, however, one form of development, i.e., physical improvement. However, people are greater than simply the physical frame. There is, further, a crucial element of our humanity which the Quran refers to as our نفس ‘nafs’.
We can call it the ‘human soul,’ ‘human self,’ ‘human persona’, or ‘human individuality’; However, none of these descriptions absolutely explains the means’ naps.
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Human beings become a part of humanity totally due to their ‘nafs’. With admiration for my physical body on my own, people belong to the animal nation.
But there is something else inside each human for whose improvement God’s attributes are necessary. One can call these attributes Permanent Values. The ‘nafs’ acquires its functionality for improvement thru these centre values.
One self-glaring principle that the Quran establishes for humans and that is commonplace with animals is that the human frame develops from what it takes and consumes.
But the “human self” develops from another principle: self develops through that which people deliver for the welfare of others, what humans do to be able to improve the lives of others.
However, this internal self or ‘nafs’ can’t be seen or felt, and others cannot sense or contact it. If one has the ‘eye’ – no longer just the physical eye but also the mind’s eye – then it is easy to sense one’s self as to how a great deal it has evolved.
For this, the Quran mentions the characteristics and attributes of the Momineen. In truth, these Momineen are manifestations of those attributes. For instance, the Qur’an has noted that a Momin will try and live to tell the tale with less and lead a lifestyle of difficulty himself and deliver priority to others’ desires above his own.
This decision may not be comprehended at the level of the physical frame; however, handiest at the extent of what the Qur’an has called the ‘naps’, which means the ‘better self.’
The Qur’an explains, in addition, that a Momin does this act of giving precedence to others above himself and does this for his free will.
By doing this, Momin feels glad that he has been capable of fulfilling the wishes of someone else who is more deserving than himself, even though his lifestyle itself is probably very hard. What entity within a human being decides to make this sacrifice?
The human body can’t try this. The human body’s development is primarily based upon instinct, as it’s miles the case with animals. No animal will provide preference to some different animal over the needs of its body. Man behaves similarly while he lives on the material degree, i.e., on the animal degree.
In fact, those living at this stage may also enjoy looting and exploiting others. In contrast, an animal, whilst its stomach is complete, never cares what occurs to the leftover food, whether another animal eats it or a person takes it away. An animal sits contented and maintains carefree.
It is best this human animal that, despite his needs being little beyond bread, maintains at some point of existence seeking to fill ever-unfulfilled greed. The animal does not show off desire once its necessities have been met. In other phrases, when a man falls, he falls very deep to the lowest level – beneath even the animals!
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Our human level is appreciably exceptional in that it’s miles this stage that the Qur’an addresses. And that is meant for our self-development. The Quran’s Qadr is a fashionable measure to acquire the attributes mounted within the Qur’an for the Momineen.
For example, take human respect. These admirers should be considered well-known regardless of colour, race, language, age, faith, wealth, or popularity.
This admiration should be based totally on the idea of being human. This is the characteristic of the better human self, no longer of the human body. As for the human frame, the sturdy and powerful body will easily subdue the susceptible and bad one.
Does the Qur’an say that people with a strong frame on this lifestyle will also be robust within the Hereafter? No, it does no longer. But, it does say that those whose ‘nafs’ have advanced and have become strong to the quantity that it is able to reach the level required to cross a threshold then will input the subsequent stage after demise. They are those who will pass ahead.
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The Qur’an refers to this as the lifestyles of Heaven (Jannah).
On the other hand, it says that the ones whose ‘nafs’ has now not sufficiently evolved get stuck and unable to flow ahead into the next existence. This is known as Hell (Jaheem) using the Quran.
Jaheem approaches a barrier which does now not allow one to transport forward. The alternatives we make in this lifestyle will determine what we become within the next lifestyle. Thus, we pray:
O, our Sustainer!
Accept our humble efforts.
