Allah/God is our only Ballast

Many people who think themselves modern or of a superior worldview disparage religion (although with the ongoing genocide by Israel is changing people’s outlook), and in particular disparage the “idea” of God, as if God was nothing more than an idea. Although this contradicts the narrative of Jewish faith one thinks of in the public sphere, where God is One, ineffable, and interacts with humanity in a very real and tangible way, more or less like Islam, if one examines how the rabbinical and general interpretive stream goes, it tends toward muddying the waters between human and Divine.  As per below:

God is not a static being, but a dynamic becoming. Without human participation, God remains incomplete, unrealized. It is up to us to actualize the divine potential in the world. God needs us.

As for the “dynamic,” this is very true and I’ve often argued that very point, that “God is not a static Being,” as shown in the Quran. But “becoming” can be understood as “not yet realized” whereas Allah the Exalted is completely and fully realized. The problem with this is “realized” in the next sentence in bold which uses the word “becoming” to imply an insufficiency on God’s part which humans supposedly fulfill. This is false and totally contradicts truth. God/Allah is free of need, and does not “need” us at all. The Quran repeatedly tells us this!

O mankind, you are the ones in need of Allah. Indeed, Allah is the Free of Need, the Praiseworthy. (35:15)

Indeed, Allah is our only true Ballast. Without Him, we have neither true north nor south, nor any direction whatsoever, and truth becomes an invention, something anyone can make up, a fantasy, and thus we lose both balance and direction, rendering life itself pointless and meaningless. Which is where the “modern” mindset, denying God/Allah outright, has taken us. Yet many still have their conscience, their innate Fitrah.

The Quran’s Guidance on Truth, Lies, and Faith

The Quran frequently refers to issues relating to Truth and lies; distinguishing between them is critical, in many ways the defining point of guidance. In fact, faith itself is predicated on that distinction, the purpose of the Quran and other divine revelations being to guide us to the truth and, as a part of that guidance, to help us recognize and avoid falsehood.

From Al-Nisa’ 4:105:

إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا

We have sent down to you the Book with the Truth that you may judge between the people by that which Allah has shown you, and do not be an advocate for the treacherous.

 
“The Book” here is the Quran, and the “you” is Prophet Mohammad. This aya clearly states that the Quran was sent down (the literal meaning of the word tanzeel which is often translated as “revealed”) with Truth, which is to be the criterion by which judgment, distinguishing right from wrong, is made. The “treacherous” are those who betray trust; they are in essence liars, betrayers (the literal meaning here) of the Truth, purveyors of falsehood. This is especially critical because the danger of being fooled by lies is always present. The Quran then “grounds” or provides a foundation for the faithful in Truth, from which they can be empowered by that knowledge to make good choices.