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KITAB, QURAN & ARABIC

CHAPTER 1     KITAB, QURAN & ARABIC –     IS "ARABIC" THE NAME OF A LANGUAGE OF MIDDLE EAST AND "QURAN&quo...

Saturday, 27 October 2018

WHAT EXACTLY IS RABB / ALLAH ?



What exactly is Rabb/Allah? Why did I deduce Allah/Rabb as Consciousness?

This is a pertinent and continue recurring question asked by some curious souls regarding my deduction of term Allah / Rabb as System of Consciousness / Consciousness. Their question is valid and there has to be a logical explanation for that, nevertheless there is no guarantee that everybody would be satisfied with the answer, because majority are not independent thinkers, they rely on acknowledgement from their respective academicians or from academic source or from their mentors. To understand this very important term Allah / Rabb one need to have eagerness to know the actual message of the book Qur'an and courage to seek the truth or think out of box. I blatantly say that without the understanding the deep connotation of this keyword nobody will understand the true message of the book Qur'an. And the irony is we are being encouraged or persuaded by the pseudo scholars to understand Islam and the book Qur'an without pondering on this all encompassing phenomenal word Allah / Rabb.


Generally masses don't make an effort to think about God / Allah because they think it is a matter of religion which is a separate affair and it does not concern about their daily livelihood. A very vast majority of "Muslims" are content to believe that Allah / Rabb is an exclusive invisible object of worship and our purpose of existence is to please Him day and night as He is watching us 24x7 from the Heaven. Subsequently we will be facing the trail of justice on the basis of how much Allah is pleased with us. All the ritual worship, pleading and devotion is for the purpose of influencing the Judgement of Allah. Allah is presume to be the King of Judgement day and He will decide our afterlife fate whether we would be burned in the eternal "Hell" or enjoy eternal bliss in the "Paradise". In "Muslim" culture anyone who can recite Arabic in rhythmic tone with correct pronunciation and quote the verses from the book Qur'an gains the authority and respect from the community. No emphasizes is given to understand its deep message. This is the short synopsis of "Muslims" mentality and belief. 

If the translation or interpretation of the book Qur'an backs our established held beliefs then it is considered as is very valuable. Masses look for stimulation of their beliefs by rhetoric or by any literature is considered as the highest form ecstasy. However if it's translation is unable to convey the gist of the message then any amount of expertise in Arabic linguistic of the translator is useless. The message of the book Quran should make an impact in current situations and should be applicable to all. The concept of the book Quran must not be Utopian. If the message fails to appeal the rational senses then it is mere rhetoric without substance and is only a matter of blind faith which stimulates the faith of a prejudice reader.


The major part of the book Qur'an emphasis its reader on the importance of use of intellect. If understood in the right context every ayaat provokes the reader to think and  ponder over his own evolution and the relation he has with his own Rabb [Consciousness]. Majority of the Qur'anic translators plainly translate the words without knowing or discussing its deep connotation within the context of its main text and this is the main cause of degradation of thoughts among "Muslims". In spite of loving the book Qur'an more than their own life, they are unable to connect with its message. Blind obedience to the translations of the book Qur'an is one of the major cause of intellectual deprivation of the "Muslims". The present followers of the book Qur'an are like trees standing without its root that can fall anytime against the wind of logical arguments.
I say with full responsibility that Al-Qur'an is not a book explaining an object God / gods or religion / sects; neither is it a book of any Law or Constitution of any organization or a country; nor a book of worship of any mindless rituals. The message of the book Qur'an is purely about man's soul / nafs / psyche's and his connection with his own Consciousness [Rabb/Allah] - The book Al-Qur'an instructs man to walk on the straight path [الصِّرَاطَ الْمُسْتَقِيمَ] independently, without the help of any outside source. The book Qur'an guides us about the importance of process of connection [الصَّـلَاةَ] and how its helps us in our process of our mental growth [الزَّكَاةَ] by connecting with our own inherent script [الْكِتَابُ].  How to become diligent [لِلْمُتَّقِينَ] while dealing with our own Consciousness [رَبِّ] through the help of the embedded script [الْكِتَابُ]. The inherent script is a torch bearer that takes us out from darkness [الظُّلُمَاتِ] towards the light [النُّورِ] so that we may succeed [الْمُفْلِحُونَ] by knowing the facts [الْحَقُّ] through patience [بِالصَّبْرِ] and wisdom [ بِالْحِكْمَةِ] provided by our own inherent script [الْكِتَابُ].


The book Qur'an tells us that our psyche 
[نَّفْسٍ] consist of an embedded script [الْكِتَابُ] which is such a impeccable guide that it guides those who believe [يُقِيمُونَ] in their inner potentials [بِالْغَيْبِ] and are diligent [لِلْمُتَّقِينَ]. The the characters of the personified parables [الْأَمْثَالَ] in the book Qur'an actually speaks to us in our own language [عَرَبِيًّا], actually they are the voices [نِدَاءً] in our own head. They teach us without any fees and warn us about the consequences if we don't heed their signs. The messages of the inherent script are so evident and articulate that we don't require any expertise to learn it; Rehman is the teacher [عَلَّمَ الْقُرْآنَ]. The message of the inherent script is measured according to our own intellect, capacity, requirement and level of consciousness. No soul is burden beyond its capacity to bear [2:286]Al-Qur'an is the inspiration [وَحْيٌ] from our own inherent script [الْكِتَابُ] from which we can deduce / deduct [قَصَّ] the logical conclusions pertaining us.   
The journey [أَسْرَى] of connecting with the inherent script [الْكِتَابُ] is for our own benefit and advantage. The self consciousness [ربى] is an instrument or a device which continuously makes an effort through right knowledge [تُسَبِّحُ] to reach or connect or understand the phenomena of our cosmic consciousness [ربنا]. The continuous endeavor to identify or meet [مُّلاَقُوا] our true consciousness is an evolutionary cycle or process of life [الدَّارُ الْآخِرَةُ], this is the reality of our existence. Self consciousness can be described as our own different level of thoughts that creates, magnify, guides or led us astray that can destroy our entity / self.



The system of consciousness [اللّهُ] is like a Light [نور] which passes through the prism that spreads into different fragments of life which operates in the lower consciousness [فِي الْأَرْضِ] but the guidance can only come from within the higher consciousness [فِي السَّمَاوَاتِ] and to achieve that must be our main goal. The light has no beginning or end. The world is the prism that needs the light of the consciousness in order to create different spectrum or an image to appear or manifest [شَهْرُ] and become visible [ظَاهِرَ]. The image or the object is created by the light but the image or object does not create the Light. The opposite of light is fire [نار] under which one is guided or can be burned, the choice is ours. The Light signifies knowledge [علم] and Fire signifies passion for knowledge [جُنَّةً] but sometimes passion can even cover your knowledge into madness, so one has to be careful [الْمُتَّقِينَ] while dealing with fire. The Rabb is the possessor of all knowledge, that’s why the book Qur'an very often linked knowledge with Rabbul Aalameen [رَبِّ الْعَالَمِينَ].
In a similar way, the brain or psyche [نَّفْسٍ ] creates the images, thoughts, feelings and other experiences through the light of Rabb for our own cognition. It is only because of this Light that we are able to express, understand and experience these images in real life situations. In order to change the life situation or the prism we need to alter the level of consciousness [light]. Our mental perception is inspired by our senses and this inspiration [وَحْيٌ] through our senses is our self consciousness.
Cosmic consciousness is much higher form of consciousness than which is possessed by an ordinary man. Self consciousness is that faculty upon which rests all our lives script [الْكِتَابُ]
AN IMMEDIATE NEED THAT WE QUESTION THE CURRENT SCIENTIFIC & RELIGIOUS OPINIONS ABOUT CONSCIOUSNESS:
Our failure to recognize consciousness [Rabb] suggests that we too must question our basic assumptions. The present scientific worldview holds that the material world, i.e. space, time and matter are the primary reality. It is therefore assumed that the internal world of mind/consciousness must somehow emerge from the world of matter or the brain. But this assumption is getting us nowhere, so we should consider some other alternatives. We observe that there is a clear correlation between the person’s consciousness level and their quality of life or circumstances.

The brain does not create consciousness, but consciousness created the brain, the most complex physical form on earth, for its expression. When the brain gets damaged, it does not mean you lose consciousness. It means consciousness can no longer use that form to enter this dimension.

You cannot lose consciousness because it is, in essence, who you are. You can only lose something that you have, but you can not lose something that you ARE.
The initial response to any deviation from what is established or normal accepted standard is often simply ignored or rejected by the masses, same way our scientific community has responded to the subject of consciousness. Because consciousness cannot be observed or tested in the way that material objects can, it cannot be weighed, measured or observed in the lab. There is nothing in physics, chemistry, biology or any other science that can account for consciousness. Our external five senses are incapable to fully comprehend consciousness. Just as there are 5 outer senses – touch, hearing, vision, taste and smell – there are 5 inner senses: imagination, insight, inspiration, instinct and intuition. In Buddhism mind is the six sense. The ability to sense and understand someone else's feelings as if they were one's own depends upon our inner senses or empathy, which leads to awareness and identification of overall consciousness.



The existence or power of consciousness can never be universally accepted because it is a phenomenal experience which is witnessed [مَّشْهُودٌor felt by the insight [بَصِيرٌ] of an individuals who seek to know it earnestly.
The discovery of consciousness is contrary to the current scientific theories that die-hard materialists easily ridicule and reject. Recall the bishops of Galileo’s time, who refused to look through his telescope because they knew his discovery was impossible. Most of the revolutionary point of views that resulted in a shift in worldview were first criticized and ridiculed. The professors of the future seeds for the next paradigm shift were often crucified in the court of public opinions. They are always on the front lines of such a shift. If you seek to change what you are looking at, change the way you are looking. Observe / analyse your thoughts and see if they are taking you to where you want to go. Like mathematics, consciousness is a non-empirical study which is conducted using deduction from that which is a known or provable by reason.

THE ORIGIN OF THE CONCEPT OF THE CONSCIOUSNESS: 

Human consciousness is all about awareness and eagerness to learn continuously, it gives us the ability to ask questions. We all know how children go through that stage of constantly asking ‘why?’ Well, that’s a natural human tendency as far as I know, and it comes from the inquisitive character of consciousness that is to be aware or right to know or perceive a situation or fact. The root cause of agitated mind is due to consciousness that makes the everyday seem suddenly insecure and depressing, that makes us scrutinize at the way things are, scratch our head, and ask:’yes but why?’ Humans will always have questions because the consciousness present in him won't let him take rest or relax. Animal consciousness is different from human consciousness.

The origin of the modern concept of consciousness is often attributed to John Locke's Essay Concerning Human Understanding, published in 1690. Locke defined consciousness as "the perception of what passes in a man's own mind". In 1735 Consciousness is also defined as "the opinion or internal feeling that we ourselves have from what we do." The earliest English language uses of "conscious" and "consciousness" date back, however, to the 1500s.  The English word "conscious" originally derived from the Latin conscius (con- "together" and scio "to know"), but the Latin word did not have the same meaning as our word—it meant "knowing with", in other words "having joint or common knowledge with another". There were, however, many occurrences in Latin writings of the phrase conscius sibi, which translates literally as "knowing with oneself", or in other words "sharing knowledge with oneself about something". This phrase had the figurative meaning of "knowing that one knows", as the modern English word "conscious" does. 
According to Jainism [5000 years old], consciousness is a primary attribute of soul and this consciousness manifests itself as perception and knowledge. Hinduism is called one of the oldest religion of the world and one can find lot of references of Ātman [inner self / soul] and Paramatman [Cosmic Consciousness or Absolute Soul] in Vedanta In Hinduism, Brahman connotes the highest Universal Principle, the Ultimate Reality in the universe. In major schools of Hindu philosophy, it is the material, efficient, formal and final cause of all that exists. It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes. Brahman as a metaphysical concept is the single binding unity behind diversity in all that exists in the universe. In the Upanishads the concept of the four states of consciousness was developed. According to the philosophy of the Upanishads there are four fundamental states of consciousness: waking (conscious), dreaming (unconscious), deep sleep (subconscious) and turiya (pure, absolute consciousness)

In Buddhism [2500 years old] Vijñāna (Sanskrit) or viññāṇa (Pali) is translated as "Consciousness" "life force," "mind,"or "discernment." Throughout Buddhist literature, viññāṇa can be found as one of a handful of synonyms for the mental force that animates the otherwise inert material body.

Philosophers have used the term 'consciousness' for four main topics: knowledge in general, intentionality, introspection (and the knowledge it specifically generates) and phenomenal experience. In the dialog Sophist, written in 360 BC, Plato describes consciousness as simple power. The philosopher Plato expressed the idea that for something to exist, it must capable of having an effect, Plato's theory of consciousness is being backed up by neuroscience.


My notion would be, that anything which possesses any sort of power to affect another, or to be affected by another, if only for a single moment, however trifling the cause and however slight the effect, has real existence; and I hold that the definition of being is simply power. - Plato - Plato term consciousness as a being or power of Nature. 


After looking into several religious scriptures I found the idea of Consciousness from the Hinduism, Jainism, Zoroastrianism, Buddhism, Judaism, Christianity and Islamic perspective are somewhat same. The problem with the general masses is that they are indulge into exoteric / superficial reading of scripture that engulfs them in dogmas prevalent in all religions. A panorama of intertwined fabric of unity unfolds in an understanding of esoteric truth. The purpose of the book Qur'an is not to come with a new or exclusive religion, but to restore the realization of One Religion of Divine Consciousness with different levels of consciousness present in all.

The Book Qur'an only confirms what is already present in ancient scriptures, there is nothing new, we just have to deduce the message correctly in order to be compatible with the rest of the religions. In the religion of Islam, two words are sometimes translated as philosophy—falsafa (Arabic فَلْسَفَة‎ (falsafa), borrowed from Ancient Greek φιλοσοφία (philosophía), which refers to philosophy as well as logic, mathematics, and physics; and Kalam (الكَلام "speech"), which refers to a rationalist form of Islamic philosophy and theology based on the interpretations as developed by medieval Muslim philosophers. Islamic philosophy has also been described as the systematic investigation of problems connected with life, the universe, ethics, medicine, science, society, and so on as conducted in the medieval Muslim world, mainly from Persian (Sahl al Tustari, Ibn Sina, al-Biruni, al-Farabi, al-Ghazali, Khayyam, Khwarizmi, al-Razi, Suhrawardi, Rumi, Meybodi), Arab (al-Kindi, al-Ashari, Ibn al Haytham), and Andalusian (Ibn Rushd, at-Turtushi, Ibn Hazm, Ibn Arabi) Islamic philosophers. Most of the scholars and polymaths of the Islamic Golden Age are embraced by the West but unfortunately ignored by the contemporary and modern "Muslims".

Early Islamic philosophy began in the 2nd century AH of the Islamic calendar (early 9th century CE) and lasted until the 8th century AH (late 14th century CE). The period is known as the Golden Age of Islam, and the achievements of this period had a crucial influence on the development of modern philosophy and science in the Western world; for Renaissance in Europe, the influence represented from the Islamic Golden Age was “one of the largest technology transfers in world history”. This period began with al-Kindi in the 9th century and ended with Averroes (Ibn Rushd) at the end of 12th century. The death of Averroes effectively marked the end of a particular discipline of Islamic philosophy usually called the Peripatetic Arabic School, and philosophical activity declined significantly in Western Islamic countries such as Islamic Iberia and North Africa.



The epistemic explanation of "self-consciousness" is one of the main topics in Islamic philosophy. Ibn Sina (Avicenna, d. 428/1037) is most probably the first Muslim philosopher who took it up as a main subject and treated it in detail. Since this problem holds a special place in such his later writings as Isharat wa Tanbihat, Mubahathat and Ta'riqat, it seems to be in his late years that he came to be more concerned with it. 
This problem was one of the most important concerns in the whole philosophical career of Suhrawardi (Shaykh al-Ishraq, d. 587/1191) who was an acute critic of the Muslim Peripatetics (al-Mashsha'un) and their chief, Ibn Sina, in particular. Consequently "self-consciousness" is a key philosophical concept in his celebrated Hikmat al-Ishraq as well as in his "propaedeutic" writings described within the limits of Peripatetic philosophy such as Talwihat and Mashari' wa Mutarahat. However both of them consider "self consciousness" of human being self-evident and can be deduce by reason. 


People usually misunderstand me that I am trying to eliminate God, I am just trying to simplify the term Allah / Rabb which represent "God". The term Allah of the book Quran is not God [3:2]. Our Consciousness is the true "God particle" as it forms the building blocks for all creation. One of the evolutionary stage of every drop of water is cloud but for that it has to go through the process of evaporation in order to reach that destination; however a drop of water may not be aware that he is the part of a big cloud or it may not know of its origin, still it has no choice but to go through the process of transformation. Micro and Macro level of consciousness is constant as drop of water or ocean or a cloud, although identified with different name and shape but the source of all existence remains the same.
There are two versions of God Particle; one given by scientists and the other given by the theologians. Both agree on one point - There is a power known as Consciousness that had the full program of creation of universe. Scientists believe that for creation of universe, this consciousness created tiny particles comprising of energy, mass, life and intelligence. These are called God Particles that started to join immediately, creating energy that later created mass having life and intelligence. This process of creation continued to form solar systems, galaxies and universe/ universes and anti- universes.

According to theologians, initial smallest particle (which commonly known as God Particles) did not comprise energy and matter. These particles only comprised of consciousness. According to the program of creation of universe embedded in the original consciousness (known as God), these particles also had the full program of creation of energy, matter, life and intelligence. These were like the seed of a tree that had full program of birth and development of the tree ; these particles first divided themselves into energy and anti- energy leading to development of matter and antimatter. These initial tiny particles are responsible for the creation of universe.


INFERRING ALLAH/RABB FROM THE ATTRIBUTES AND THE VERSES PRESENT IN THE BOOK QURAN:


No one has the right to describe the term Allah except in the way in which the author of the book Qur'an has described Him, because no one knows more about the term Allah / Rabb in the context of the book Qur'an than the author himself. We don't have to search in other literatures and speculate to understand the term Allah when the author of the book Qur'an has minutely described its character through several relevant attributes. If we wish to understand the character of Allah it should be understood from within the book Qur'an only because no one has more knowledge of the intended message than the respected author himself.

One thing we must firmly establish in mind is that Allah / Rabb is not a deity / ilah / God of the Heaven. 

3:2 اللّهُ لَا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ - The status of Allah is not of an ilah [the one which we serve or adore / deity] except / but He, the Ever-Living, the Eternal.

Allah is not an ilah, it is a nominative masculine noun. Our object of adoration [ilah] keeps on changing according to our circumstances and situations. In the Quranic context our ilah should only be our system of Consciousness [Allah], no other object of adoration. The word ilah is also an important attribute of Rabb [Consciousness] but the sense is different. Quran also termed Allah as Samad [nothing for Him everything is for others as He is independent and tends to serve all without expecting anything from others]. For detailed information refer to my articles on Allah and Rabb.
اللَّهُ لَا إِلَـٰهَ - Nominative case - Allah is not a god but a state of system of consciousness. We cannot define Allah by name but we can definitely identify Him by experiencing Him within us or feel Him by His attributes / qualities describe in the book Al-Quran.

The term Allah / Rabb is the most prominent term of the book Qur'an but sadly we have confined its scope of understanding to just worshipping Him as a deity and taken its valuable attributes for granted. There are more than 80 attributes of Allah mentioned in the book Qur'an. The main purpose of these attributes mentioned by the author is that we can decipher Allah / Rabb by joining those attributes / dots and draw a clear persona / nature of the phenomena of Allah / Rabb from within the book itself. One should keep in mind that Allah / Rabb should be comprehended by honestly connecting the points provided by the author of book Qur'an. The chapter of book Qur'an starts with the attributes and ends with the attributes. The attributes along with the term Allah is probably discussed more than 4000 times in the entire Quran. This shows that the attributes of Allah are very valuable feedback in order to help us in perceiving the entity of Allah / Rabb and the noble Qur'an. 

My fundamental understanding of the phenomenon Allah rest on the correct understanding of the some important complementary attributes of Allah that is Rabb, Wahid & Ahad, Al-Awal & Al-Aakhir, Az-Zahir & Al-Batin, Al Haq al Mubeen, Al Latif & Al-Wasi. 

اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْأَسْمَاءُ الْحُسْنَى
20:8 - The Nature of Allah is not of god but He! For Him belong all the lofty qualities.


Among all the attributes of Allah, Rabb is the greatest and the most thought provoking attribute of Allah. My journey of understanding the term Allah started from understanding the connotation of Rabb throughout the book Quran. 


1:2 الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ -  The characteristics of all the approvals [الْحَمْدُ] are for only Him [لِلَّهِ]; the knowledgeable Rabb [رَبِّ الْعَالَمِينَ] - The key word here is Al-Hamdu which is wrongly translated as "all the praise" thus the business of praising by counting the attributes of Allah on rosary began. The basic purpose of these valuable attributes of Allah spread all over the book Quran is to understand the characteristics of Allah rather than indulge in mindless praise. Allah is not praise hungry head of some religion but because of this wrongly translated phrase [الْحَمْدُ لِلَّهِ] it looks as if Allah of the Quran is like one of the deities believed in other religions. The concept of pleasing and praising an invisible deity got engraved in the minds of the people and the main purpose of identifying Allah through those attributes is forgotten or lost. The notion of praising of God came through the wrong interpretation of original Bible [Hallelujah]. The correct concept is to seek approval, help, guidance to the straight path from our own mind or consciousness [Rabb], but it is replaced by mindless rituals of praising and pleasing "God" through lip service. This blunder happened due to wrong translation of only one word. Now one can imagine the plight of rest of the message of the book Quran. 

The word Mohammedun [مُحَمَّدٌ] a derivative of hamd [الْحَمْدُ] signifies one who approves, acknowledges truthfully [مُّصَدِّقٌ], certifies or endorses [خَاتَمَ] the self acquired news or information [النَّبِيِّينَ]



Now we will analyse some important attributes / characters / qualities of Allah/Rabb and try to deduce / decipher the charisma called Allah/Rabb so that we can understand and relate with the term Allah / Rabb in our lives. Without able to connect /relate Allah / Rabb with our own self / nafs / soul we won't be able to understand the message of the book Qur'an.

We will start the process of comprehension of Allah / Rabb by studying very few attributes and verses from the book Qur'an very carefully, meticulously and without prejudice.

Point (a) - 112:1قُلْ هُوَ اللَّهُ أَحَدٌ - A very important key word in this verse is AHADUN which is wrongly translated as One or Unique. A very vast majority of translators have translated AHADUN as ONE. The word AHADUN appeared two times in this small chapter or surah; once it is translated as ONE and second time it is translated as NONE - 112:4 - وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ - A layman can also see the vast difference in translation unless he is not blinded by beliefs. Those who know little bit Arabic knows that the meaning of One in Arabic language is WAHID and not AHAD. But unfortunately our eminent translators have used their whims and fancy while translating the Noble Qur'an thus distorting the captivating message possess by the book Qur'an. By this tremendous blunder they have wiped out the actual essence of one of the attributes of Allah.

The actual meaning of the word AHADUN is ANYONE / ANYBODY / ANY - AHADUN is a nominative indefinite noun which defines the nature / character of Allah.

MEANINGS OF SOME DERIVATIVES OF احد (AHAD) FROM "QURAN" FOR YOUR PERUSAL:

2:136,180, 266, 285 - 3:84, 91, 91, 153 - 5:6, 115 - 6:61 - 9:4, 6, 84 - 15:65 - 18:19,22, 26, 38, 42, 47, 49, 110 - 19:26, 24:21, 28 - 33:39, 40 - 38:35 - 59:11- 72:27,22,20,18 - 112:4

COLLOQUIAL EXAMPLES OF AHAD:

لا احد فى الدار - There is not anyone in the house?

هل احد راى مثل هَـٰذَا - Has anyone seen the like of this ?

يا احد رآ ها - O has anyone seen her ?

ما بالدار من احد الا حمارا - There is not in the house anything except donkey.


Al-Wahid is a masculine singular adjective used as a definite character of ONENESS of Allah in verse 38:6539:4, 40:16  but we should not ignore the important attribute Ahadun in 112:1 which shows an indefinite character of Allah. To know the true essence of Allah we need to understand both the characters of Allah in its true essence, we just cannot ignore the word Ahad and consider it as interchangeable with Wahid. If we do this we will be doing a great injustice to the Author of the Qur'an and its noble message.

When the book Quran says that Allah is anyone [Ahad] who are we to change it to one [wahid]. If we are true follower of the book Qur'an we need to tune our belief with thinking of the book Qur'an and not vice versa.  

Thus we can easily conclude that Allah is Wahid as well as Ahad which signifies that HE has a definite as well as infinite in NATURE. 

Allah is ONE and can be ANYONE, that's why the book Qur'an uses singular as well as plural pronouns to represent Allah [I, MY, WE, US, HE].

Point (b) Next attribute of Allah to ponder upon is الظَّاهِرُ and الْبَاطِنُ

Those who know Arabic are aware that the meaning of الظَّاهِرُ [al-zahiru] is perceptible, manifest, visible, exoteric, evident, apparent, appeared and meaning of word الْبَاطِنُ [al-batinu] is hidden, not visible, intrinsic, penetrate, inside the belly, womb, body, secret
Now the question is we all know that no one can see Allah so why the author of the book Quran says one of the attribute of Allah is الظَّاهِرُ which means to be evident, or take an avatar [a visible representation of something abstract]  - THe essence of zahir is that can be clearly seen after having been concealed. If Allah is seen, where is HE?
Allah can be Seen and is also Hidden but we ignore or take for granted the other aspect of Allah that HE is visible too thus we miss out a very important attribute of Allah [al-zahiru]. We generally are focused on invisibility or intangible aspect of Allah and miss out a very important aspect that Allah is Visible too.
Point (c) According to the book Quran Allah has NAFS [soul, self] and also possess RUH [spirit]. You can refer verse for Allah's Nafs - 3:28, 3:30, 5:116, 6:12, 6:54 and 20:41 and for Allah's Ruh - 15:29, 21:91, 38:72, 66:12 but "Muslims" can never imagine that Allah has Ruh and Nafs, they consider it blasphemy to think that way. 

3:185 - كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَما الْحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الْغُرُورِ


Everybody's soul will experience the taste of death: And you will only be given your  compensation as promised on the moment of establishing of thoughts. So he who is drawn far from the Fire and admitted to the Garden of hidden knowledge, then he had surely attained success. And what is the life of this lowly world except enjoyment of delusion.
One of the meaning of الْمَوْتِ / المات is to be deprived of intellectual faculty [intellectually dead] or he became deprived of sensation [senses are dead] / ignorant. The other meanings are: land became destitute of cultivation, soil became deprived of vegetable life, he became dead with grief, motionless... If we assume Allah as "God" and the book Qur'an clearly specify that Allah has Nafs then we have to accept the fact that according to 3:185 Allah will also have to taste death as He also possess Nafs. And it is impossible for any believer to believe that their God can also die. If we deduce Allah as system of consciousness then we can easily conclude that consciousness can die and can be revived at micro level.

The main topic of the book Qur'an is about upgrading of our own Nafs / soul / psyche and not about physical dying or living or about worshiping One "God". The book Qur'an discusses death 166 times but it never discusses physical death, it only discusses about death of our senses or death of intellectual faculty or death of consciousness or our death of our psyche / nafs. In the Qur'anic context life is all about reviving and dying of senses and intellect [2:28][2:56][2:154][3:27][6:122] but majority of us infer that it means physical death of the body. In Qur'anic context neither the awakening is physical nor the dying is physical, it is all about our senses, empathy and development of ethics. All the drama of living and dying of senses are in the lower consciousness [فِي الْأَرْضِ] from there we have to come out by taking precaution from not listening to the whispering of the satanic forces [7:24-27].

If we take the traditional view of Allah as God then according to verse 3:185 Allah should die because according to the book Qur'an Allah possesses Nafs and Ruh. But if we take Allah / Rabb as consciousness then it is possible that at micro level it can be inferred that the senses or consciousness can die in a living person. 
Point (d) is according to Quran 6:98 we are from Nafs e Wahid 
Point (e) - He is al-Awal [Foremost] and al-Aakhir [Delayed]
Point (f) Allah is Wāsiʿun - In the Quranic context it means One whose knowledge surrounds, encompasses all - [2:115, 247, 261, 268, 3:73, 4:130, 5:54, 24:32]  as well as He is  Al-Latif - اللَّطِيفُ - one who understands the finest details - very fine, small, subtle, minute 6:103, 12:100, 22:63, 31:16, 33:34, 42:19 and 67:14 - the word Wasi-un is used for macro level and the word al-Latif is used for micro level.
Point (g) 30:30 - فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
The gist of verse 30:30 is that our attention or focus should always be naturally inclined [hanif] towards the submission [Deen], that's the Nature [Fitrat] of system of consciousness [Allah] on which He has molded the [fitrat] the agitated mind [Man]. There would be no change in the evolution of the system of consciousness [Allah]. That's the established submission [Deen] but most agitated minds [Man] don't know. 

From the verse 30:30 I conclude that natural tendency of every human being is same as that of his system of consciousness [Allah]. We should always look towards the Fitrat of Allah and mold our fitrat according to It. This means man have all the attributes present at micro level that are also present in the system of consciousness at the macro infinity level.

3:185كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَما الْحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الْغُرُورِ

Everybody's soul will experience the taste of death: And you will only be given your  compensation as promised on the moment of establishing of thoughts. so he who is drawn far from the Fire and admitted to the Garden of hidden knowledge, then he had surely attained success: And what is the life of this lowly world except enjoyment of delusion.
One of the meaning of الْمَوْتِ / المات is to be deprived of intellectual faculty [intellectually dead] or he became deprived of sensation [senses are dead] / ignorant. The other meanings are: land became destitute of cultivation, soil became deprived of vegetable life, he became dead with grief, motionless 
The main topic of the book Qur'an is about upgrading of our Nafs / soul / psyche and not about dying of physical body. The book Qur'an discusses death 166 times but it never discusses physical death, it only discusses about death of our senses or death of intellectual faculty or death of consciousness or our death of our psyche / nafs. In the Qur'anic context life is all about reviving and dying of senses and intellect [2:28][2:56][2:154][3:27] but majority of us infer that it means physical death of the body. According to verse 6:122, dead can be revived, this indicates that the book Quran is not talking about physical death. In Qur'anic context neither the awakening is physical nor the dying is physical, it is all about our senses, empathy and development of ethics. All the drama of living and dying of senses are in the lower consciousness [فِي الْأَرْضِ] from there we have to come out by taking precaution from not listening to the whispering of the satanic forces [7:24-27].

If we take the traditional view of Allah as God then according to verse 3:185 Allah should die because according to the book Qur'an Allah possesses Nafs and Ruh. But if we take Allah / Rabb as consciousness then it is possible that at micro level it can be inferred that the senses or consciousness can die in a living person. 
The concept of monotheism [one god] does not allow "Muslims" to understand the message of the book Qur'an. Tauhid is different from monotheism; Tauhid is Oneness but not One, it is all encompassing unit and not a separate entity.

Allah has Nafs - 20:41
Nafs dies - 3:185


Allah is Al-Wahid – 13:16, 39:4


Wahid means one – 2:6, 4:11, 21:108 and more


Allah is Ahad – 112:1



ilah - 2:133, 2:163, 2:255, 3:2


Ahad means anyone – 5:6, 9:6, 11:81, 72:22, 89:26, 90:7, 112:4 and more


Allah is not separate from us [50:16] [2:186]


Allah is All Encompassing (wasi-un) - 2:115, 2:247, 2:261, this means Allah surrounds everything and everything is inside Him.
Nafs, - 3:28, 3:30, 5:116, 6:12, 6:54 and 20:41 
Makar - 8:30 -  al-mākirīna 
Al-Haq - 2:147, 20:114, 22:6, 23:116, Haqul Mubin [24:25]
Al-Haleem - 2:263

Ar-Ruh - 15:29, 21:91, 38:72, 66:12, 

Hayyul - Live

Al Awal - 57:3

Al Akhir - 57:3 

I, I am, - 2:30, 2:124, 2:160, 2:186, 
Nahnu - 
نَّحْنُ - We - 6:151, 9:101, 12:3, 15:9, 17:31, 17:47, 17:58. 18:13, 19:40, 20:104, 20:132, 

Our - 2:23, 2:39, 2:151, 5:15, 6:83, 6:148, 7:97, 16:40, 17:77, 21:91, 45:29, 66:12


Us - 2:57, 7:72, 7:160, 10:7,11,12,15,23, 11:74, 21:90 

He -هُوَ - Huwa -  2:29, 2:37, 2:54...112:1...

My - 2:38, 2:40, 2:124, 2:125, 5:44, 5:110, 7:144, 7:156, 15:29, 20:81, 60:1, 89:30

هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ - 57:3

He is the first and the last, and the apparent/visible, and the hidden/inside, and He has full knowledge of everything.


Darul Aakhirah is with Allah [2:94]




DECIPHERING RABB/ALLAH THROUGH SOME VERSES OF THE BOOK QURAN:


7:205 Think / remember / contemplate your Rabb in your nafs... 

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79:16 When his consciousness / mind spoke to him with deep sanctity of secrecy

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82:6 O Man what has beguiled you concerning your valuable mind/consciousness  

82:7 Who has evolved you, proportioned you, then justified you?

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81:29 And you cannot wish it, unless you desire the System of Consciousness [Allah], the knowledgeable mind / consciousness [Rabb].


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89:6 Did you not observe how your mind / Consciousness works with repetitions / persistency?

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      96:1. Express / Talk with identification / recognition of your mind / Consciousness who evolved you - (Talk with your mind)

96:2. He evolved you from relationships [Talooqaat and alaq share the common root word]

96:3. Express with your mind / Consciousness -The highly Productive

96:4. Who has taught, what desired is

96:5. He taught man what he knew not

96:6 Verily man does transgress


     96:7. Because he considers himself independent

     96:8. Surely to your consciousness / mind is your coming back

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106:3
 So let them continuously serve the mind / consciousness [Rabb] of this by meditating / dwelling  [Al-Bayat]. – The verse is not instructing us to serve / worship the stone house of Rabb in Mecca. to think in this way is a blasphemy which confines the Rabb in a cube shape house - [Please check the difference in meaning of bayat in traditional translations (4:81) (7:4) (25:64)]

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108:1 We have given you the abundance

108:2 So follow your mind / consciousness and master (the knowledge)

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3:119, 154, 5:7, 8:43, 11:5 The consciousness possess the knowledge of the its origin / mind / returning back -  
إِنَّ اللّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ - One of the quality of the consciousness is that it knows its place of returning back to the origin.


2:5 أُوْلَـئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ - Upon those is the guidance from their consciousness and it is those who will prosper. 

2:21 يَا أَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ - O agitated / restless minds, serve your Consciousness, which has evolved you; that is from those who have accepted you, that you may become due diligent / thoughtful.


And when My servants question thee

Concerning Me--- I am near to answer

The call of the caller, when he calls

To Me; so let them respond to Me,

And let them believe in Me; haply so they will go aright (Qur’an, 2: 182)

We indeed created man; and We know

What his soul whispers within him,

And We are nearer to him than the jugular vein (Qur’an, 50:51)


DECIPHERING RABB / ALLAH THROUGH ARABIC LANGUAGE:

Rabb is Consciousness and there are different levels of Consciousness so we must understand the term Rabb in the light of overall meanings of all its derivatives. We must not ignore any meanings; our main purpose is to know the essence of the word Rabb. Basically the common meaning of Rabb is Awareness or Knowledge and we can find the traces of its meanings in the following derivatives.
WORDS DERIVED MEANINGS FROM THE WORD RABB ARE: 


Tarbbiyat = conditioning of mind and bringing it up by degrees, upbringing, nourishing - making him/her aware of knowledge 

Rabbani =  A person who possesses knowledge, -  

Arabba Nabi = foster fathers of Prophet, 

Rabeeb = Like-minded people in an alliance, - people with same knowledge 

Rabubi = Knowledge of science, -  

Rabbatul Bait = House wife, awareness of house, fountainhead of house

Rabbul Baith = Head of the family, fountainhead,

Rabbath = Foster mother or a firm knot, - 

Rabbi = Learned pious man, - 

Yurabbi = Raise (as in raise a child), 

Rabban = Beginning or commencement of the first or fresh state of anything,- 

Marabb = Place of counsel,- Marbub = A slave, a bondman or one who is possessed,- 

Murabba = after maturing of fruit or its juices and collecting it in a congealed form called 
murraba, 

Arbab = Plural of Rabb or owners.

According to my overall understanding of the term Rabb in Quranic context - Rabbal Aalameen means - Aware of all kind of knowledge, knowledgeable Consciousness, Fountainhead - fountainhead is a source or a wellspring, that means everything good flows from a source, and that source is a person's rational thoughts coming through inspiration [wahi] forming his own consciousness.

After going through all the above lexicon meanings and its derivatives it is wrong to confine the meaning of this all important word called Rabb, to just a conventional meaning of god, lord, master, Lord of mankind. It will cause great injustice to the universal message of the “Quran”. In “Quran” Rabb is addressed as my Rabb, our Rabb, his Rabb, your Rabb, their Rabb, and its Rabb, his master or lord and lords. Sometimes it is addressed in singular form, sometimes in plural form and sometimes even feminine gender. This diversity of forms of Rabb points out that the "Quran" is not only talking about a single Ar-Rabb but many derivatives of rabb, apart from the culturally held belief of one God. I leave it on the readers to deduce the actual meaning of this magnanimous word Rabb. Now the fate of the word Rabb is in your hands, you decide, you ponder, as to what should be its actual meaning but without zero in the correct meaning of Rabb no one can understand the true essence of the message of Quran. 


Rabb = Possessor, Owner, Command or Authority over it. The message of the book Quran is for agitated minds (An-Naas). Looking at the meaning of the Rabb we have to ponder, who has authority or command over our agitated minds or who guide us to straight path. The answer is obvious; it’s our Mind / our own consciousness - The Lord of Mankind. It’s the universal truth and fact that the mind which guides, governs and controls and has power over us. We can analyze that this meaning fits into all the properties and characteristics of ‘Mind as Rabb’. As the book Quran connects to the entire human race, the message should not be subjected to any limitations such as any religion, caste, creed, region or sect. Its message can never be suppressed, confined as it appeals to all those who have mind. When we say it’s a message for all, and it should prove so. Thus even an atheist should not deny its existence. The message should be 2+2 = 4 irrespective of what language it is presented in, the meaning of Rabb (Mind / Consciousness) should be applicable to people of every class; every region and it should be acceptable universally, in any era. Rabb or Mind or Consciousness is the only logical and correct answer as it touches every human, animal, bird, insect, tree or any technology. Without consciousness nothing can come into existence. 


SOME ADDITIONAL MEANINGS OF RABB ARE - He ruled, he governed, He brought up, nourished, he conducted, regulated, reared, fostered, take care, lord, master, chief command, inseparable, bringing up to maturity. 


Most of the meanings of derivatives of Rabb is connected with knowledge; knowledge is power and without power we cannot govern, rule or nourish anyone. So according to my understanding the meaning of Rabb stands for Consciousness because Rabbal Aalameen is connected with Knowledge. Sometimes I am using mind instead of consciousness only to make it simple for layman.




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