Apostate prophet looks for the higher cause; Does Allah "send" the rain?

In answer to the video "Allah Sends Rain DOWN From The Sky"

Despite the apparent simplicity, again, once one scratches the surfaces of any Quranic passage, a most intricate discourse transpires.

The Quranic concept of attributing to Allah the consequence of a man's actions, even for the most insignificant things like the clothes man wears, as will be shown later, is in the same spirit. It reminds man that the laws of the universe are caused then allowed by Him, He is the only Independent Cause

11:56"there is no creature except that He is holding its forelock".

He "causes" the spiritual senses to be sealed, as one often reads. In Quran terminology this means He has established and allowed a process in which willful, repeated transgression leads to a progressive dimming of the innate spiritual receptivity

91:7-10"And (by) a soul and He Who proportioned it. And inspired it with its wickedness and its virtue. One has succeeded whoever purified it. And one has failed whoever corrupted it".

This higher reality in terms of causality is similar to Allah "causing" physical death as a result of repeated auto-mutilation. God could, against their freewill, prevent people from sinning 18:65-82,6:107,112,137, force them to believe 2:253,5:48,6:35,149,11:118, let them live their sinful life 111:1-5 or interrupt the system of freedom of choice at anytime 11:36, and all is done according to His Knowledge, Wisdom and Justice.

Even a person's sins can be said to be ultimately from Allah, but without precluding moral responsibility. Sins come in result of a chain of causality established, allowed and sustained at all times by Allah, according to which, willful neglect and disobedience to one's innate sense of spiritual perception leads to heedlesness to the external warnings and signs until transgression occurs. Allah "caused" the person to sin by allowing the process which fully integrates moral responsibility. Similarly in 7:16,15:39 after Iblis' curse, he says it is Allah who "ighwa" -literally "made him err". How was this done? Indirectly and not arbitrarily, not by compeling Iblis to sin but by puting him in a situation where his own arrogance and prejudice were exposed. The choice was of course his, to either obey or disobey the command. He chose rebellion and his reasons given to God after he was given the chance to explain himself were evil and totally unjustified.

Therefore nothing happens, good or bad, unless Allah wills it/allows it, and it is as a clear reminder of this supreme reality that in some instances speaking of human will, Allah's will immidiately follows

81:28-29,76:29-30"Surely this is a reminder, so whoever pleases takes to his Lord a way, And you do not please except that Allah please, surely Allah is Knowing, Wise".

This basically is one of the pillars of Quranic teachings, striking a balance between divine will and human effort. The sequence in the verses of sura takwir above make it clear, in the system of causality established, allowed and sustained at each instant by God, and which intricately integrates moral responsibility, humans need to be resolved upon an action, then God either allows or not that intent to be executed. Similarily it states in the HB in

Prov16:9"A man's heart plans his way, but the Lord prepares his step".

The system of causality being dependant upon Allah's will negates the implicit notion that His hands are 5:64"tied up" as some fatalists would taunt the prophet. Nothing passes out of His control, not even man's freewill, and he is judged according to the level of freewill he is granted. Therefore when Allah causes one's heart to turn away and be sealed, it is the same as saying that one has done it to himself, as stated in 41:4-5. They first turn away in such a manner that they become heedless to the Quran. They themselves ackowledge the immunity of their spiritual senses to it. But even then, their choices only happens if Allah wills it, ie allows it

9:127"..Then they turn away: Allah has turned away their hearts because they are a people who do not understand".

The same process is echoed by the psalmist in the HB, in the context of the Israelites' straying from the right path, repeatedly rebelling despite receiving Moses' prophetic guidance and witnessing all kinds of miracles

Ps81:13"So I let them go after their heart's fantasies; let them go in their counsels".

Again David would invoke God to guide those who willfuly stray from the path, into the evil ways they have themselves chosen

Ps125:5"And those who turn their crooked ways-may the Lord lead them away with the workers of iniquity".

It is a fundamental concept with which God interacts with humanity, leading people in the direction that they want to go, enlightening those that seek light, blinding those that seek obscurity. Again, in Ezek20:24-5, Israel's rebelliousness to God is answered with God Himself giving them what they want, more tools to continue on their rebellious path

"Because they did not perform my ordinances, and they rejected my statutes and desecrated my sabbaths and their eyes were after the idols of their fathers, I, too, gave them statutes that were not good and ordinances through which they should not live".

Th same is said in

Isa63:17"O Lord why did you makes us err from your ways, and hardenned our hearts from your fear?"

Many other verses in the Quran describe the process

6:110"And We will turn their hearts and their sights, even as they did not believe in it the first time, and We will leave them in their inordinacy, blindly wandering on"  

61:5"when they turned aside, Allah made their hearts turn aside"  

51:9"He is turned away from it who would be turned away".

The Quranic concept of Allah being the indirect cause of all things because of the laws of causality established and allowed by Him is reflected in many instances. In the language of the Quran everything is with God and is sent down to men 15:21. From the rain falling from the clouds 16:65 to even the most insignificant things like the clothes man wears 7:26,16:80-1 that are found in the cattle 16:5 which were themselves sent down 39:6. The same is the case with iron 57:25, the prime symbol used in the Quran to denote God's having endowed mankind with the ability to engineer, convert to his use the natural resources of his natural environement.

Allah is thus

57:3"the Apparent and the Hidden".

He is the transcendental cause of all that exists and at the same time inherently operating in every phenomenon. That higher reality is beautifuly pictured in the opening verses of sura hadid, the chapter of the iron. It is Allah Who holds the birds up in the air, yet they are themselves expanding and contracting their wings 16:79,24:41,67:19.

He is the "splitter" of the seed grain 6:95. He is the One to have multiplied the humans on earth 23:79. He established, allows and sustains the reproductive system resulting in us multiplying. He makes people laugh or cry because He controls and allows all the processes of causality from birth till death, and beyond 53:43-8. This higher principle present in every aspect of life, of which the God-conscious is always aware of, is mentionnedd by Ibrahim to his people

26:78-81"Who created me then He has shown me the way, and He who gives me to eat and gives me to drink, and when i am sick, He restores me to health, and He who will cause me to die and give me life".

This Quranic style of reminding the believer the true meaning of God's all-encompassing ownership, power and authority is also conveyed with the taking of the soul which is attributed to Allah 39:42,53:44 the angel of death 32:11, and a group of angels 6:61, or the movement of clouds of which God is responsible 24:43 (God's hand moves weather accross the earth Isa28:2, God creates the wind Amos4:13) because He is the originator and constant sustainer of the various meteorological phenomena leading to a cloud's movement 7:57,35:9,56:69.

 This is a concept found in previous religious books too and in fact is an axiom of HB scriptural exegisis that a person's agent is like himself (ie the agent's action is considered as though his principal had performed it). There are many instances such as in Ex12:12 where it is God personally who promises to punish the Egyptians yet a few verses down in v23 it is the "destroyer". Or throughout Isaiah where "the Lord spoke" to such and such while it in fact was the prophet relating the divine inspiration to such a person Isa7:10.

Again in Isa22:11 it is God who is said to have built what king Hezekiah made 2Chron32:5 and this is because he was acting as God's agent during the process, trusting Him in his endeavours 2kings18:5. In 2Sam24:1 it is God that incites David to conduct a cencus while in 1Chron21:1 it is Satan, the adversary that does God's work. Hasatan by the way is an angel, just as the angel sent on specific occasions during the Israelites' exodus to execute the will of God Ex14,23,33etc. God in all those instances was "with" the Israelites through His messenger angel, the same way as a commander talking to the citizen of his nation, telling them he is with them although his soldiers are the ones defending the people. This angel/messenger of the Lord by the way is incapable of forgiving sins Ex23. It is thus very surprising that Christians would use this type of proof text as an indication of the HB having multiple divine persons. Further the book of Hebrews openly states Jesus is not an angel Heb1. This kind of language, where the agent is called God or the consequence of an agent's actions is attributed to God, is common to the Semitic revelations, and found throughout the Quran too. It stems from the monotheistic notion that God is the creator of all things, including the laws of causality which He maintains and allows at each instant.

These are straightforward notions to a person imbedded in Abrahamic monotheism. But as soon as these concepts are read through the lens of polytheistic cultures where multiple gods interract among oneanother and independantly influence the lives of the humans, then confusions appear. That is why one will never find an Israelite reading trinity or any other speculation on God's unity in any of the passages proposed by Christians.