Imamate And Infallibility of Imams In The Qur’an

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Imamate And Infallibility of Imams In The Qur’an Author:
Translator: Sayyid Iraj Razzaqi
Publisher: ABWA Publishing and Printing Center
Category: Imamate

Imamate And Infallibility of Imams In The Qur’an
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Imamate And Infallibility of Imams In The Qur’an

Imamate And Infallibility of Imams In The Qur’an

Author:
Publisher: ABWA Publishing and Printing Center
English

1- This book is taken from www.al-islam.org.

2- We have edited and put in several formats to have an easier access to download free.

Imamate And Infallibility of Imams In The Qur’an

This text presents an eye opening read on one of the most important yet controversial topics within Islam, that being the important subject of Imamate and infallibility of the Imams (as). This beautifully written book is compiled of solid, logical and reasonable proofs pertaining to the holy Quran and authentic hadith from both within Shia and Sunni sources that would leave the mind of any man of reason without doubt and leave his heart at ease. This is a must read for all truth seekers or skeptics alike who wish to know the truth and shed light on this very crucial topic within Islam.

Author(s): Rida Kardan

Translator(s): Sayyid Iraj Razzaqi

Publisher(s): ABWA Publishing and Printing Center

Table of Contents

Publisher’s Introduction. 6

Preface 7

References 11

Chapter 1: Imamate in the Qur’anic Verse of Ibtila’ 12

Part One: The Prominent Status of Imamate 12

The Relationship between Trying and the Position of Imamate 12

Ibrahim’s Tests and Trials 13

Does Imamate to which this Qur’anic verse refers mean the same as Prophet Ibrahim’s prophethood? 13

What does Imamate mean? 13

Part Two: Imamate does not include the unjust 14

Part Three: The Status of Imamate in the Words of Imams 15

References 20

Chapter 2: Imamate in the Qur’anic Verse of Mubahalah  21

The Christians of Najran and Their False Claim. 21

One: Those Accompanying the Prophet (saws) as in the Verse of Mubahalah  21

Two: the Aim of the Presence of the Prophet’s Family in Mubahalah. 22

Three: Whom Did the Prophet Bring along to Mubahalah? 24

Traditions (Hadiths) on the Participation of the Members of the Prophet’s Family in Mubahalah  24

1) Hadiths in Sunni Resources 25

2) The Traditions of Imamiyyah Shi’ites 29

Four: Ali, peace be on him, is the Prophet’s soul 32

Five: Questions and Answers about the Verse 35

References 42

Chapter 3: Imamate as Envisaged in the Verse of Aulu al-Amr 45

1. The Prophet’s Commands handed Down to us as his Sunnah. 45

2. Commands Issued by the Prophet as a Wali and Ruler of the Muslims 45

The Impeccability of the Prophet (saws) in All Commands and Prohibitions 45

Obedience to Those in Authority Aulu al-Amr 46

What the Term Aulu al-Amr Means 46

To Whom Aulu al-Amr Is Ascribed. 47

The Status of Aulu al-Amr (As Stated) in the Verse 47

One: Absolute Obedience to Aulu al-Amr 47

Two: Obeying Aulu al-Amr is the same as Obeying God and the Prophet 47

Three: Verb “Obey” is not mentioned preceding the Words Aulu al-Amr 47

Fakhr al-Razi’s Comment on the Verse of Aulu al-Amr 48

Responding to Fakhr al-Razi’s Claim. 48

Fakhr al-Razi’s Objections to the Idea of the Imamate of the Infallible Imams (as) 49

An Explanation. 49

Further Explanation: The Letter “فا” (fa’) in the a Conditional Sentence 50

Unjust Rulers are not Part of Aulu al-Amr 51

Tabari’s Perspective of Aulu al-Amr 51

Religious Scholars are not Meant by “Aulu al-Amr” 52

Other notes in the Verse 53

Criticism of Some Theories 53

Aulu al-Amr does not mean the Companions or the Tab’in. 54

Comment: 55

Comment: 56

Aulu al-Amr” Does Not Apply to Abu Bakr and Umar 56

Those “Given Authority” by Shariah (such as One’s Father) Are Not Meant be “Aulu al-Amr” 57

Aulu al-Amr, and the Traditions of “Manzilah”, “Ita’ah” and “Thaqalayn” 57

The Tradition of Manzilah. 57

The Tradition of Obedience (Ita’ah) 57

The Tradition of Thaqalayn. 58

Hadiths on “Aulu al-Amr” in Shi’ite and Sunnite Sources 59

The First Narration. 59

The Second Narration. 61

The Third Narration. 62

References 63

Chapter 4: Imamate As Envisaged in the Verse of Wilayah  65

The Use of “انما” (only) for Restriction. 65

An Investigation into the Meaning of “Wali” 66

A Few Basic Points to Notice 66

The Meaning of Ruku’ 68

The Occasion of the Revelation of the Verse of Wilayah. 68

Questions and Answers on the Verse of Wilayah. 69

Question One: Doesn’t the word “Wali”, in the verse, mean “friend”? 69

Question Two: That the verse has been revealed on the occasion of Ali’s paying the poor-rate while he was bowing down should be proved. 71

Question Three: Does the word انما only indicate restriction? 72

Question Four: Is referring to Ali (as) as “those who believe”- in the verse of wilayah- used figuratively? 72

Question Five: Did Ali (as) possess a ring to give in the cause of God? 73

Question Six: Is giving of the ring congruent with complete absorption in prayers? 73

Question Seven: Does giving something during the prayer, invalidate it? 73

Question Eight: Can recommended Sadaka be called Zakat? 74

Question Nine: Is giving poor-due while bowing in prayer a highly praised act? 75

Question Ten: Does the content of this verse contradict that of the verse before it? 75

Question Eleven: Doesn’t the restriction in the verse invalidate the Imamate of the Infallible Imams? 76

Question Twelve: Did Ali (as) have the office of guardianship in the lifetime of the Prophet (saws)? 76

Question Thirteen: Considering the verse of Wilayah, can we consider Ali (as) as the fourth caliph? 77

Question Fourteen: Did Ali (as) invoke the verse of Wilayah to support his claim? 77

References 78

Chapter 5: Imamate in the Qur’anic Verse of Sadiqin  81

A Discussion on the Vocabulary of the Verse 81

Literal Usage 81

Examples of Qur’anic Usage of the Word Sidq. 82

The Relationship of This Verse with the Preceding One 83

The Relationship of the Holy Verse with the Imamate of the Infallible Imams 83

Scholars and Interpreters’ Remarks 84

A) Allamah Behbahani 84

B) Fakhr al-Razi’s Remarks 84

Responding to Fakhr al-Razi 85

Traditions of the Shi’ites and the Sunnis on this Verse 86

Responding to These Traditions 87

References 88

Chapter 6: Imamate in the Qur’anic Verse of Tatheer 89

The Word انما Indicating Restriction. 89

“Iradeh” in the Verse of Tatheer has Ontological, not Legislative Connotation  89

Evidence for the Idea that “desire” in the Verse of Tatheer has Ontological Connotations 90

Ahl al-Bayt in the Verse of Tatheer 91

The Purport of the Qur’anic Verse 92

The Context of the Verse of Tatheer 92

Narrations Concerning the Verse of Tatheer 95

Classification of the Narrations on the Verse of Tatheer 96

Two More Notes about the Verse of Tatheer and Hadiths Related to it 101

Questions and Answers about the Qur’anic Verse of Tatheer 103

Question One 103

Question Two. 104

Question Three 104

Question Five 106

Question Six. 106

Question Seven. 107

Question Eight 108

Question Nine 108

Question Ten. 109

Question Eleven. 110

References 112

Chapter 7: Imamate in the Verse of Ilm al-Kitab  117

The Testimony of the Most Exalted God. 117

Who Is Meant by “the One Who Has Knowledge about the Book?” 117

The Guarded Tablet, and the Facts of the Universe 118

“The Purified Ones” and Their Knowledge of “the Guarded Tablet” 119

Who Are the Purified Ones? 120

The Verse of Tatheer and the Prophet’s Family. 120

Asaf ibn Barakhya and His Knowledge of Some of the Book. 120

References 123

Bibliography. 124

Publisher’s Introduction

In the Name of Allah, the All-beneficent, the All-merciful

The legacy of the Household [Ahl al-Bayt ] of the Prophet (saws) stored in their school of thought and preserved by their followers, is comprehensive and embraces all branches of Islamic knowledge. This school has been able to produce brilliant scholars who have drawn inspiration from this rich and pure resource.

It has presented to the Muslimummah many scholars who, following in the footsteps of Imāms (as) who belong to the Prophet’s Household (Peace be upon them), have provided convincing answers to the questions and doubts raised by various schools and intellectual friends within and outside the Muslim nation. Throughout the past centuries, these scholars have given well reasoned answers and clarifications to these questions and doubts.

To meet the responsibilities assigned to it, theAhl al-Bayt World Assembly (ABWA) has undertaken to defend the Islamic message and its verities, often obscured by the followers of various sects and by the proponents of the trends which show hostility to Islam. The Assembly follows in the footsteps ofAhl al-Bayt (as) and the followers of their rightly guided school of thought which has been ready to confront these challenges and be in the frontline in consonance with the demands of every age.

The arguments contained in the works of the scholars belonging to the School of theAhl al-Bayt (as) are of unique significance because they are based on genuine knowledge, appeal to reason, and avoid prejudice and bias. These arguments address scholars and thinkers in a manner that appeals to minds and wholesome human nature.

To assist the seekers of truth, theAhl al-Bayt World Assembly has endeavoured to present a new phase of these rich arguments through the studies and translations of contemporary Shia writers and of those who have embraced this sublime school of thought through divine blessing.

The Assembly is also engaged in the edition and publication of the valuable works of the leading Shia scholars of earlier ages to assist the seekers of the truth to discover the truths which the School of the Prophet’s Household (P.b.u.th) has offered to the entire world.

TheAhl al-Bayt World Assembly looks forward to benefitting from the opinions suggestions and constructive criticism of the readers in this area.

We beseech God, the Most High, to accept our humble efforts and enable us to enhance them under the auspices of Imām al-Mahdī, His vicegerent on the earth (may Allah expedite his advent).

We express our gratitude to Mr. Rida Kardan the author of the present book, and Sayyid Iraj Razzaqi, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office.

Cultural Affairs Department

The Ahl al-Bayt (as) World Assembly

Preface

There are two main viewpoints concerning the issue of Imamate, The first is that of the Sunnis, who hold that the Prophet(saws), may God’s peace and blessing be on him and his descendants, did not introduce any successor and say that the community had to choose the Prophet’s successor and leader of the Muslims.

The second viewpoint is that of the Imamiyyah Shi’ites, who consider Imamate as a divinely ordained position and as a continuation of prophet hood and say that God designates an Imam just as He appoints a prophet.

The Imamiyyah Shi’ites possesses a large number of solid proofs confirmed by intellect, and evidence from the Qur’an and the Sunnah, included in theological, exegetic andhadith sources.

The present preface explicates the Shi’ites’ intellectual viewpoint on the aforementioned issue (of succession) explores the following points about man’s nature and inclinations.

1. We know that Islam is an everlasting religion sent for all people of all times.

2. The holy Prophet (saws) made every effort for the propagation and advancement of the divine religion of Islam, made use of every opportunity, worked hard and gladly throughout his life, made extraordinary sacrifices and was ready to die for strengthening people’s faith. This is confirmed by the following Qur’anic verses:

Perhaps you will kill yourself with grief because they do not believe ” (26:3) also,

“Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement (18:6)

3. A large number of his best and the worthiest men were martyred in the cause of Allah.

4. He made clear to people all that brought to them prosperity in various aspects. Secondary points offiqh and traditions recorded in the sources ofhadith and Islamic jurisprudence of both Shi’ite and Sunni schools testify to this statement.

5. The holy Prophet of Islam (saws) passed away at a time when Islam had not yet extended to all the parts of Arabia let alone worldwide.

6. Certain powers of the time posed threats to Islam and to its spread and continuity especially those who refused to embrace Islam. Some showed unbecoming reactions and behaved rudely when they were invited by the Prophet to embrace Islam. Iran’s emperor, for example, tore the Prophet’s letter.

7. The Muslims felt they were in need of authority and strong leadership in order to confront and suppress such opposing powers after the Prophet’s demise.

8. The love for leadership and yearning for social rank in man was something from which the companions of the Prophet (saws) were not exempted. Perhaps Islam had not fully filled the hearts of most of those who were in the company of the Prophet (saws) although they loved him greatly.

They remained under the influence of the last remnants of the moralities of the Age of Ignorance (Jahiliyya ) and tribal prejudices so that they were

ready to compete with one another after the demise of the Prophet craving for caliphate. The holy Prophet has been quoted as saying, “I do not fear that you will become polytheists after me, but I fear that you will fight with one another over this world”.1

9. There were hypocrites who constantly plotted against Islam and Muslims and exploited every moment for their own advantage. There was fear of their infiltrating into the Islamic government after the Prophet. Perhaps a group of them entered Islam from the very beginning of the Prophet’s call, craving for authority.

10.History tell us that some of the chiefs of tribes, who had been invited by the Prophet (saws) to embrace Islam, agreed to enter Islam on condition that they would take part in the future Islamic government. In hisSirah, ibn Hisham says, “When the Prophet (saws) came to Bani Āmir clan, he introduced himself to them and invited them to worship Allah, the All-mighty, the High.

One of the men said ‘If we give our allegiance to you, will we manage the affairs (of the state) after you if you prevail over your opponents?’ The Prophet answered, ‘The affair is with Allah. He appoints whoever He wishes”.2

11. Definitely it is central and instinctive for the person who rules over a group not to leave them without appointing someone as a successor even if the group were sheep.

12. When the second caliph was dying, Abdullah ibn Umar said to him, “people say that you do not intend to appoint a successor. If the shepherd, who looks after your camels or sheep, leaves them without a guard, you will blame him. It is evident that guardianship of the people is more important than looking after camels or sheep. What will you tell God when you meet Him if you do not appoint someone to succeed you?”3

‘A’ishah refers to the same point and says to ibn Umar, “Convey my greetings to Umar and say to him, ‘Don’t leave theumma (the community) of the Prophet (saws) without leader, and don’t leave them to their chances after you lest sedition should befall them”. 4

It is also reported that Abdullah ibn Umar has said to his father, “I wish you had designated someone to succeed you. When you send someone who manages the affairs of the people, do you not like him to appoint someone to replace him?”

“Yes, I do”. Umar said. His son added: “If you employ someone to look after your sheep, do you not like to see him appoint someone to replace him?”5

When Mu’awiyyah wanted to appoint Yazid as his successor, he referred to the same point, and said, “I fear to leave the Ummah of Mohammad with no one to look after them like a flock of sheep without a shepherd”.6

Whenever he decided to go on a trip, the holy Prophet (saws) appointed a deputy, and he never left Medina without appointing someone to take care of things. TheSira and history books have made a note of this and mentioned the names of those whom the Prophet had chosen to represent him (while he was away).

For Example, in ibn -Hisham’sSira, which includes the Prophet’s military expeditions, the names of those the Prophet (saws) had chosen to represent him in Medina (during the Prophet’s absence) have been listed as follows:

1. Bawat expedition: Sa’ib ibn Uthman ibn Madh’un7

2. Ashirah expedition: Aba Selemah ibn ‘Abdul Asad8

3. The expedition of Safwan, Badr the first: Zayd ibn Haritheh9

4. Badr al Kubra expedition: Aba Lubabeh10

5. Bani Saleem expedition: Seba’ ibn ‘Arfatah11

6. Sowaiq expedition: Basheer ibn Abdul-Mundhar (Abu Lubabeh)12

7. Zi-Amr expedition: Uthman ibn Affan13

8. Far’ expedition: ibn Umm Maktoom14

9. Bani Qayniqa’ expedition: Basheer ibn Abdul Mundhir15

10. Uhud expedition: ibn Umm Maktoom16

11. Bani al-Nazeer expedition: ibn Umma Maktoom17

12. Dhat al-Riqa’ expedition: Abudhar al-Ghifari or Uthman ibn Affan18

13. The second Badr expedition: Abdullah ibn Abdullah ibn Ubay ibn Sellul al-Ansar i19

14. Dawmat al-Jandal expedition: Seba’ ibn ‘Arfatah20

15. Al-Khandak expedition: ibn Umm Maktoom21

16. Bani Kurayza expedition: ibn Umm Maktoom22

17. Bani Lahyan expedition: ibn Umm Maktoom23

18. Dhi Qurrah expedition: ibn Umm Maktoom24

19. Bani al-Mustalak expedition: Abudhar al-Ghifari25

20. Al-Hudaybiyya expedition: Nomaylat ibn Abdillah al-Laythi26

21. Khaybar expedition: Nomaylat ibn Abdillah al-Laythi27

22. Mecca Conquest: Kalthum ibn Hoseyn28

23. Hunayn expedition: ‘Utab ibn Aseed29

24. Tabuk expedition: Mohammad ibn Muslimat al-Ansar i, or Siba’ ibn ‘Arfatah30

According to a correct, and well-known tradition when he wanted to leave Medina for Tabuk, the noble Prophet of Islam (saws) appointed Ali ibn Abi Talib (as), may God bless him, as his successor. There are scores of other evidence in the books ofhadith and history books which confirm this view.

25. The farewell pilgrim: Abu Dajani al-Ansar i or S’iba’ ibn ‘Arfatah. 31

The noble Prophet used to appoint a commander for each expedition in which he himself did not take part. Sometimes, he nominated more than one leader so that if the first was wounded, the second would take the lead instead.

For example, in Mu’tah Battle he appointed Zayd ibn Haritha to be succeeded by Ja’far ibn Abi Talib and the latter by Abdullah ibn Rawaha in case the former commander was wounded.32

When he sent a group of forty men toB’ir Ma’unah , the Prophet (saws) appointed Abdul Mundhir ibn Umar as their leader 33and for the six man group sent to Rajee’ to teach fiqh , the Prophet appointed Marthad ibn Abi Marthad ‘Anawi as a leader. 34

Now, it is clear that the Prophet’s aim was to teach the people, as stated by the Qur’anic:

“And purifies them, and teaches them the Book and the Wisdom”.

He never hesitated about appointing someone as his deputy whenever he decided to go on a long or short trip, he never sent a group without a leader, and he was aware of what would take place in the future after his demise.

Great traditionists of both Shi’ite and Sunni denominations have mentioned in their books ofhadith that the Prophet was fully aware of the tribulations that would become of his religion after his death.

Given all this, can one claim that the Prophet (saws) has not thought of appointing someone to be his successor, an issue which is most awe-inspiring for the Islamic community or he has paid no attention to this matter?

Can anyone claim that God, the Most High, who has appointed the Prophet (saws) and praised him in the following words,

Certainly an Apostle has come to you from among yourselves, grievous to him is your falling into distress, excessively solicitous respecting you, to the believers ( he is ) compassionate, merciful ”(9:128) .

Has not appointed a successor to safeguard the divine message and preserve religious teachings, and to be an authority on all the teachings ofShariah . This is against the indisputable reasons presented by the Book of Allah and in the Sunna .

For this reason Imamiyyah Shi’ites believe that the holy Prophet (saws) has nominated his successor by divine decree. This question has been made clear in the Qur’an and the Sunna.

The present book cites some Qur’anic verses in order to examine the question of Imamate and characteristics of Imams. These verses are:Ibtila ,Mubahaleh, Aulu al-Amr, Wilayah, Sadiqeen, Tatheer, and Ilm al-Kitab.

First the Qur’anic verses are discussed, then relevant traditions are quoted to support the idea included in the stated verses. Since the present book concerns the Sunnis too, the view of their scholars and commentators are stated and the traditions they have reported are soundly investigated; finally the doubts raised about these traditions have been cleared up...

Riḍa Kardan

References

1.- Sahih of Bukhari, vol. 4, the section on fil Hauz, p. 142, Dar al-Ma’rafat, Beirut.

2.- Vol. 2, p. 425, Dar Ihya’ al-Turath al-Arabi, Beirut; al-Rowz al-Unf, vol., 4, p. 38; al-Sirat Al-Nabawiyyah, by Sayyid Ahmad Zayni Dahlan, vol. 1, p. 283, Dar Ihya’ al-Turath al-Arabi, Beirut.

3.- Al-Riadhul-Nazirah, vol. 2, p. 353, Dar al-Nadwah al-Jadidah, Beirut; Sunan of Beihaqi, vol. 8, p.149, Dar al-Ma’rifah, Beirut; Hilyat al-Awliya’, vol. 1,p. 44, Dar al-Fikr.

4.- “Al-Imamah wal Siyasah”, vol.1, p.23.

5.- Ibn Sa’ds Tabaqat, vol. 3, p. 343, Dar Beirut lil-Taba’wa Nashr.

6.- Al-Tabari’s History, vol.3 part 5, p.154; Al-Imamah wal-Siyasah, vol.1, p.184.

7.- Ibn Hisham’s Sira, vol. 2, p.248.

8.- Ibid.

9.- Ibid, p. 251.

10.- Ibid, vol. 2, pp 263-4.

11.- Ibid, vol. 3, p. 49.

12.- Ibid, vol. 3, p. 50.

13.- Ibid, vol. 3, p. 49.

14.- Ibid, vol. 3, p. 50.

15.- Ibid, vol. 3, p.52.

16.- Ibid, vol. 3, p. 68.

17.- Ibid, vol. 3, p. 200.

18.- Ibid, vol. 3, p. 214.

19.- Ibid, vol. 3, p. 220.

20.- Ibid, vol. 3, p. 224.

21.- Ibid, vol. 3, p. 231.

22.- Ibid, vol. 3, p. 245.

23.- Ibid, vol. 3, p.292.

24.- Ibid, vol. 3, p. 321.

25.- Ibid, vol. 3, p. 302.

26.- Ibid, vol. 3, p. 321.

27.- Ibid, vol. 3, p. 342.

28.- Ibid, vol. 4, p. 42.

29.- Ibid, vol. 4, p. 83.

30.- Ibid, vol. 4, p. 162

31.- Ibid, vol. 4, p. 248.

32.- Ibid, vol. 4, p. 5.

33.- Ibn Hisham’s Sirah, v. 3, p. 194.

34.- Ibid, v.3, p.183.

Allah (swt)

Allah (swt) is most Gracious - The Dispenser of Grace

Surah Az-Zumar, 39:53

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

Qul yaa - ‘Ibaadiyal-laziina ’asrafuu ‘alaaa ’anfusihim laa taq-natuu mir - Rahmatil-laah: ’in-nal-laaha yagh-firuz - zunuuba jamii - ‘aa. ’In-nahuu Huwal - Ghafuurur - Rahim.

53: “ Say (Thus speaks Allah (swt)): ‘O you servants of Mine who have transgressed against your own selves! Despair not of Allah’s mercy: behold, Allah forgives all sins - for, verily, He alone is much-forgiving, a dispenser of grace!”

The first Holy Imam Ali ibn Abi Talib (a) says that there is no greater verse of God’s grace and His mercy than this verse in the whole of the Qur’an. It is Islam and no other religion in the world which introduces God to His creation, not as a mere merciless just judge whose decisions are based only on law and facts without any concern of any grace or mercy in it, but as the Independent - the Beneficent - the Oft-Pardoning - the most Gracious - the Dispenser of Grace, who deals with His creation as He pleases, and whose justice is ever tempered with mercy.

His infinite mercy is ever in the waiting to receive repentance from his offenders. He has made mercy incumbent on Himself (Surah al-An’aam, 6:12 and 6:54). He Himself enjoins upon the sinners to seek His pardon (Surah an-Nisaa, 4:106). He bestows His mercy on whomsoever He pleases, and also entitles him to rewards. He is such a merciful judge that He does not wait to punish but to pardon. Hence before the matter comes to be tried, He invites repentance and even encourages the sinners to make haste in seeking His pardon. He never wants any sinner to be dejected and go hopeless of His mercy. But, the pardon is granted only when it is asked in time.

It is said that ‘Wahshi’ the assassin of Hazrat Hamza (p) at the Battle of Ohad, got hopeless of being forgiven by God and hence did not embrace Islam but when he came to know of this verse, he joined the ranks of the faithful.

In Hadith al-Qudsi, Allah (swt) says:

“It were not for ‘Ruku’ (kneeling) of elders, suckling babies, grazing animals, humble youths, indeed I would have made the sky of steel, the earth of copper and the mud of pebbles. I would have not sent a single drop of water from the sky and grown a single grain from the earth. I would have poured on you My worst wrath.”

He also says:

“O Son of Adam! If people know what I know about you, not one of My creatures will say Salaam to you. If your brother just smells your sin, he will never sit beside you. Your sins are increasing everyday and your life is decreasing. Don’t waste your life in falsehood and carelessness. If you want more, then be in the company of the generous. Seek refuge from the worldly people and mix with the deprived.”

Allah (swt) is Omniscient (Knowing Everything)

Surah Yunus, 10:61

وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الأَرْضِ وَلاَ فِي السَّمَاء وَلاَ أَصْغَرَ مِن ذَلِكَ وَلا أَكْبَرَ إِلاَّ فِي كِتَابٍ مُّبِينٍ

Wa maa takuunu fii sha’-ninw-wa maa tatluu minhu min Qur-’aaninw-wa laa ta’-maluuna min ‘amalin ’il-laa kun-naa ‘alay-kum Shuhuu-dan ’iz tufii-zuuna fiih. Wa maa ya‘-zubu ‘ar-Rab-bika mim-mith-qaali zar-ratin-fil ar-zi wa laa fis-sa-maaa-’i wa laa ’as-ghara min-zaa-lika wa laaa ’akbara ’il-laa fii kitaa-bim-Mubiin

61: “And in whatever condition thou mayest find thyself (O Prophet,) and whatever discourse of this (divine writ) thou mayest be reciting, and whatever work you (all, O men,) may do - (remember that) We are your witness (from the moment) when you enter upon it: for, not even an atom’s weight (of whatever there is) on earth or in heaven escapes thy Sustainer’s knowledge; and neither is there anything smaller than that, or larger, but is recorded in (His) clear decree.”

This verse makes it clearly understood that the Book of God mentioned here is not the one in any written or printed form but the Sacred Tablet (the Lauhe-Mahfooz) in which is secured the knowledge of everything in the Universe and the Will of the Lord.

Allah (swt) is Omnipotent and Omnipresent (Having infinite power and being present everywhere)

Surah Qaaf, 50:16

وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

Wa laqad khalaqnal-’insaa-na wa na‘-lamu maa tuwas-wisu bihii nafsuh. wa Nahnu ’aqra-bu ’ilayhi min hablil-wariid

16: Now, verily, it is We who have created man, and We know what his innermost self whispers within him: for we are closer to him than his jugular vein.

Man has been created by God. God knows everything, even the innermost, i.e. the most latent endowments of the feelings and thoughts of each individual. The life-vein i.e. the jugular vein which is the big trunk vein, running on each side of the neck which brings the blood back from the head to the heart, which is considered so near to the life of an individual is cited here just to illustrate that God is nearer to the very existence of the individual than the very vein on which his life depends.

Declaration of Allah’s (swt) Perfection and Absolute Oneness

Surah Ikhlas, 112:1-4

قُلْ هُوَ اللَّهُ أَحَدٌ

Qul Hu-wal-laahu ’Ahad;

Say: “He is the One God:

اللَّهُ الصَّمَدُ

’Al-laahus-Samad;

God the Eternal, the Uncaused Cause of All Being.

لَمْ يَلِدْ وَلَمْ يُولَدْ

Lam yalid, wa lam yuulad;

He begets not, and neither is He begotten;

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

Walam yakul-la-Huu kufuwan ’ahad.

and there is nothing that could be compared with Him.”

This chapter with all its brevity is considered to contain the gist or the spirit of the Absolute Unity of God which is the fundamentals of the faith, Islam. It is considered that one third of the Qur’an is revealed as an explanation of this Synthesis. It is said that the Holy Prophet (p) was asked to give the idea of godhead that he preached and this Chapter was revealed.

Attributes of Allah (swt)

Surah al-Hashr, 59:22-24

هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ

Huwal-laa-hul-lazii Laaa-’i-laaha ’il-laa Huu; - ‘Aalimul-ghaybi wash-shahaa-dah; Huwar-Rahmaa-nur-Rahiim.

God is He save whom there is no deity: the One who knows all that is beyond the reach of a created being’s perception, as well as all that can be witnessed by a creature’s senses or mind: He, the Most Gracious, the Dispenser of Grace.

هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ

Huwal-laa-hul-lazil Laaa-’i-laaha ’il-la a Huu; - ’Al-Malikul-Qud-duusus-Salaamul - Mu‘-minul - Muhay-minul-‘Aziizul-Jab-baarul-Mutakab-bir: Sub-haanal-laahi ‘am-maa yushri-kuun.

God is He save whom there is no deity: the Sovereign Supreme, the Holy, the One with whom all salvation rests, the Giver of Faith, the One who determines what is true and false, the Almighty, the One who subdues wrong and restores right, the One to whom all greatness belongs!

Utterly remote is God, in His limitless glory, from anything to which men may ascribe a share in His divinity!

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاء الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

Huwal-laahul Khaaliqul- Baari-’ul-Musaw-wiru lahul-’Asmaaa-’ul-Husnaa: yusab-bi-hu lahuu maa fis-samaa-waati wal-’arz: wa Huwal- ‘Aziizul-Hakiim.

He is God, the Creator, the Maker who shapes all forms and appearances!

His (alone) are the attributes of perfection. All that is in the heavens and on earth extols His limitless glory: for He alone is Almighty, truly wise!

These verses contain the most beautiful of God’s names using which in his supplication any sincere believer can invoke the infinite mercy of the Lord for the blessings desired by the adorer. None of the divine attributes of His, in any way or any extent resemble the qualities in any of His creatures. Thus He is the unique unit in all respects in the Absolute sense of the term.

Allah’s (swt) Justice (‘Adil)

Surah Ali `Imran, 3:182

ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللّهَ لَيْسَ بِظَلاَّمٍ لِّلْعَبِيدِ

Zaalika bimaa qad-damat ’y-diikum wa ’an-nallaaha laysa bi-zal-laamil-lil-’abiid.

In return for what your own hands have wrought - for never does God do the least wrong to His creatures!

Here the infidels are warned saying: ‘do not think that your evil deeds end here and have no echo in your life hereafter. God is All-Just every evil doer shall be duly punished.’

The following verses also make reference to Allah’s (swt) justice:

Surah Fussilat, 41:46

“Whoso does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt: and never does God do the least wrong to His creatures.”

Surah az-Zalzal, 99:7-8

“And so, he who shall have done an atom’s weight of good, shall behold it; and he who shall have done an atom’s weight of evil, shall behold it.”

Surah an-Nisa, 4:40

إِنَّ اللّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

’In-nallaaha laa yazlimu misqaala zar-rah: wa ’in-taku hasanatan - yuzaa - ’ifhaa wa yu’-ti mil-la-dunhu ’ajran ‘a-ziimaa.

“Verily, God does not wrong (anyone) by as much as an atom’s weight; and if there be a good deed, He will multiply it, and will bestow out of His grace a mighty reward. (i.e. far in excess of what the doer of good may have merited)”

Surah an-Nisa, 4:49

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللّهُ يُزَكِّي مَن يَشَاء وَلاَ يُظْلَمُونَ فَتِيلاً

’Alam tara ilal-lazina yu-zak-kuuna ’anfusahum? Balil-laahu yuzak-kii man-yashaaa-’u wa laa yuzlamuuna fatiilaa.

“Art thou not aware of those who consider themselves pure? Nay, but it is God who causes whomsoever He wills to grow in purity; and none shall be wronged by as much as a hair’s breadth.”

A Supplication for Allah’s (swt) Unlimited Mercy

Surah al-Baqarah, 2:286

لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

Laa yukalli-fullaahunaf-san‘il-las wus-’ahaa. Lahaa maa kasabat wa ‘alay-haa mak-tasabat. Rab-banaa wa laa tuham-mil-naa maa laa taaqata lanaa bih. Wa’-fu ‘an-naa, waghfir lanaa, war-ham-naa. ‘Anta Mawlaa-naa fan-surnaa ‘alal-qaw-mil-kaafi-riin.

“ God does not burden any human being with more than he is well able to bear: in his favour shall be whatever good he does, and against him whatever evil he does.”

“ O our Sustainer ! Take us not to task if we forget or unwittingly do wrong !”

“ O our Sustainer ! Lay not upon us a burden such as Thou didst lay upon those who lived before us !” 1

“ O our Sustainer ! Make us not bear burdens which we have no strength to bear !”

“And efface Thou our sins, and grant us forgiveness, and bestow Thy mercy upon us! Thou art our Lord Supreme: succour us, then, against people who deny the truth !”

The Innumerous Blessings of Allah (swt) Bestowed upon Mankind

Surah an-Nahl, 16:66-69

وَإِنَّ لَكُمْ فِي الأَنْعَامِ لَعِبْرَةً نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِلشَّارِبِينَ

Wa ’in-na lakum fil-an‘aami la-‘ibrah. Nus-qiikum-mim-maa fii butuu-nihii mimbayni far-thinw-wa damil-labanan khaalisan - saaa-’ighal-lish-shaa-ribiin.

And, behold, in the cattle (too) there is indeed a lesson for you: We give you to drink of that (fluid) which is (secreted from) within their bellies between that which is to be eliminated (from the animal’s body) and (its) life-blood: milk pure and pleasant to those who drink it.

وَمِن ثَمَرَاتِ النَّخِيلِ وَالأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا إِنَّ فِي ذَلِكَ لآيَةً لِّقَوْمٍ يَعْقِلُونَ

Wa min - thama-raatin-na-khiili wal-’a‘-naabi tat-takhi-zuuna minhu sakaranw-wa rizqan hasanaa: ‘in-na fii zaalika la- ’Aaya-tal-liqaw-min ya‘-qi-luun.

And (We grant you nourishment) from the fruit of date-palms and vines: from it you derive intoxicants 2 as well as wholesome sustenance - in this, behold, there is a message indeed for people who use their reason!

وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ

Wa’awhaa Rab-buka ’ilan Nahli ’anit-ta-khizii minal-jibaali buyuu-tanw-wa minash-shajari wa mim-maa ya‘-ri-shuun;

And (consider how) thy Sustainer has inspired the bee: “Prepare for thyself dwellings in mountains and in trees, and in what (men) may build ( for thee by way of hives);

ثُمَّ كُلِي مِن كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلاً يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاء لِلنَّاسِ إِنَّ فِي ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ

Thum-ma kulii min kul-lis-thamaraati faslukiisubula Rab-biki zululaa. Yakhruju mim-butuu-nihaa sharaa-bum-mukh-talifun ’lwaa-nuhuu fiihi shifaaa-’ul-lin-naas: ’in-na fii zaa-lika la-’Aaya-tal-li-qawmin-ya-tafak-karuun.

and then eat of all manner of fruit, and follow humbly the paths ordained for thee by thy Sustainer.” (And lo!) there issues from within these (bees) a fluid of many hues, wherein there is health for man. In all this, behold, there is a message indeed for people who think!

How to earn Allah’s (swt) Mercy

Surah An-Nur, 24:56

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

Wa ’aqiimus - Salaata wa ’aatuz - Zakaata wa ’atii-‘ur-Rasu-la la - ‘al-lakum turha-muun

Hence, (O believers,) be constant in prayers, and render the purifying dues, and pay heed unto the Apostle, so that you might be graced with Allah’s mercy.

Certain Knowledge is only with Allah (swt)

Surah Luqman, 31:34

إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

’In-nal-laaha ‘indahuu ‘il-mus-Saa-‘ah Wa yunaz-zilul-ghaythawaya‘-lamu maa fil - ’arhaam. Wa maa tadrii nafsum-maa-zaa taksibu ghadaa: wa maa tadrii nafsum-bi-’ay-yi ’arzin-tamuut. ’In-nal-laaha ‘Aliimun khabiir.

Verily, with God alone rests the knowledge of when the Last Hour will come; and He (it is who) sends down rain; and He (alone) knows what is in the wombs3 : whereas no one knows what he will reap tomorrow, and no one knows in what land he will die. Verily, God (alone) is all-knowing, all-aware.

Taking Refuge With The Almighty

Surah Al-Falaq, 113:1-5

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

Qul ’a-‘uuzu bi-Rab-bil Falaq,

Say: “I seek refuge with the Sustainer of the rising dawn,

مِن شَرِّ مَا خَلَقَ

Min-shar-ri maa khalaq;

from the evil of aught that He has created,

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ

Wa min-shar-ri ghaa-siqin ’izaa waqab,

and from the evil of the black darkness whenever it descends,

وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

Wa min-shar-rin Naf-faa-thaati fil-‘uqad,

and from the evil of all human beings bent on occult endeavours,

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

Wa min-shar-ri haasidin ’izaa hasad.

and from the evil of the envious when he envies.”

Surah An-Nas, 114:1-6

قُلْ أَعُوذُ بِرَبِّ النَّاسِ

Qul ’a-’uuzu bi Rab-bin-Naas.

Say: “ I seek refuge with the Sustainer of men,

مَلِكِ النَّاسِ

Malikin-Naas,

the Sovereign of men,

إِلَهِ النَّاسِ

’Ilaahin-Naas,

the God of men,

مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ

Min-shar-ril-Waswaasil-khan-Naas,

from the evil of the whispering, elusive tempter

الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ

’Al-lazii yu was-wisu fii su duu-rin-Naas

who whispers in the hearts of men

مِنَ الْجِنَّةِ وَ النَّاسِ

Minal-Jin-nati wan-Naas.

from all (temptation to evil by) invisible forces as well as men.”

Notes

1. A reference to the heavy burden of rituals imposed by the Law of Moses upon the children of Israel, as well as the world-renunciation recommended by Jesus to his followers.

2. Some commentators thought that this passage was revealed before the prohibition of intoxicating liquor but the passage has nothing to do with the permissibility or the prohibition of liquor. It states the various usage of the product of the fruits.

3. This relates not merely to the problem of the sex of the as yet unborn embryo, but also to the question of whether it will be born at all, and if so, what its natural endowments and its character will be, as well as what role it will be able to play in life.

Allah's (swt) Creations

Allah’s (swt) Creation

Surah Az - Zumar, 39:5-6

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ

Khalaqas-samaa-waati wal-’arza bil-haqq: yukaw-wirul-layla ‘alan-nahaari wa yukaw-wirun - nahaara ‘alai-layli wa sakh-kharash-shamsa wal-qa-mar. kul-lun-yajrii li-’ajalim-musam-maa. ’Alaa Huwal-‘Aziizul Ghaf-faar.

5. He it is who has created the heavens and the earth in accordance with (an inner) truth. He causes the night to flow into the day, and causes the day to flow into the night; and He has made the sun and the moon subservient (to the laws), each running its course for a term set (by Him). Is not He the Almighty, the All-Forgiving?

خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنْ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ لَا إِلَهَ إِلَّا هُوَ فَأَنَّى تُصْرَفُونَ

Khalaqakum-min - nafsinw-waahidatin-thum-ma ja-‘ala min-haa zawjahaa wa ’anzala la-kum-minal-’an-‘aami thamaa-niyata ’azwaaj: yakh-lu-qukum fii butuuni ’um-mahaa-tikum khal-qam-mim-ba‘-di khalqin fii zulumaatin thalaath. Zaaliku-mul-laahu Rab-bukum lahul-mulk. Laaa ’ilaaha ’il-laa Huu. Fa-’an-naatusra-fuun?

6. He has created you (all) out of one living entity, and out of it fashioned its mate; and he has bestowed upon you four kinds of cattle of either sex; (and) He creates you in your mother’s wombs, one act of creation after another, in threefold depths of darkness. Thus is God, your Sustainer: unto Him belongs all dominion: there is no deity save Him: how, then, can you lose sight of the truth?

Surah Ash - Shura, 42:49-50

لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَخْلُقُ مَا يَشَاء يَهَبُ لِمَنْ يَشَاء إِنَاثًا وَيَهَبُ لِمَن يَشَاء الذُّكُورَ

lil-laahi mulkus-samawaati wal ’arz. Yakhluqu maa yashaaa. Yahabu limay-yashaaa inaa-thaanw-wa bahabu limay-yashaaa-u zukuur.

49. God’s alone is the dominion over the heavens and the earth. He creates whatever He wills: He bestows the gift of female off-spring on whomsoever He wills, and the gift of male off-spring of whomsoever He wills;

أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا وَيَجْعَلُ مَن يَشَاء عَقِيمًا إِنَّهُ عَلِيمٌ قَدِيرٌ

’Aw yuzawwijuhum zukraananwwa ’inaasaa; wa yaj ‘alu many-yashaaa-’u ‘aqiimaa: ’innahuu ‘Aliimun - Qadiir

50. or He gives both male and female (to whomsoever He wills), and causes to be barren whomsoever He wills: for, verily, He is all-knowing, infinite in His power.

Creation of the Universe

Surah Fussilat, 41:9-12

قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَندَادًا ذَلِكَ رَبُّ الْعَالَمِينَ

Qul ’a-’in-nakum latakfuruu-na bil-lazil khalaqal - ’arza fii Yawmayni wa taj-a ‘luuna la-huuu ’andaadaa? ZaalikaRab-bul-‘Aalamiin.

9. Say: “Would you indeed deny Him who has created the earth in two aeons? And do you claim that there is any power that could rival Him, the Sustainer of all the worlds?”

وَجَعَلَ فِيهَا رَوَاسِيَ مِن فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاء لِّلسَّائِلِينَ

Wa ja-‘ala fiihaa rawaasiya min - fawqihaa wa baaraka fii-haa wa qad-dara fiihaaa ’aq-waatahaa fiii ’arba -’ati ’Ay-yaam. sawaaa-’al-lis-saaa-’iliin

10. For He (it is who, after creating the earth,) placed firm mountains on it, (towering) above its surface, and bestowed (so many) blessings on it, and equitably apportioned its means of subsistence to all who would seek it: (and all this He created) in four aeons.

ثُمَّ اسْتَوَى إِلَى السَّمَاء وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ اِئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ

Thum-mas-tawaaa ‘ilas- sa-maaa-’i wa hiya dukhaanun-faqaala laha wa lil-’arzi‘-tiyaa taw-‘an ’wa karhaa. Qaalataaa ’ataynaa taaa-i-‘iin

11. And He (it is who) applied His design to the skies, which were (yet but) smoke1 ; and He (it is who) said to them and to the earth, “Come (into being), both of you, willingly or unwillingly!” - to which both responded, “We do come in obedience”

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَى فِي كُلِّ سَمَاء أَمْرَهَا وَزَيَّنَّا السَّمَاء الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

Faqazaahun-na sab-‘a samaa-waatin fii Yawmayni wa ’awhaa fii kul-li samaaa-’in ’amrahaa. Wa zay-yan-nas-samaaa-’ad-dunyaa bimasaaa-biiha wa hifzaa. Zaalika Taqdiirul- ‘Aziizil-‘Aliim.

12. And He (it is who) decreed that they become seven heavens in two aeons, and imparted unto each heaven its function. And We adorned the skies nearest to the earth with light, and made them secure: such is the ordaining of the Almighty, the All-knowing.

The Creator’s Way of Creating Anything

Surah An - Nahl, 16:40

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ

’In-namaa qaw-lunaa-li-shay-’in ’izaaa ’arad-naahu ’an-naquu-la lahuu Kun-Faya-kuun’.

40. Whenever We will anything to be, We but say unto it Our word “BE” - and it is.

Magnificence of Allah’s (swt) Creation

Surah Ar - Ra’d, 13:2-4

اللّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ

الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لأَجَلٍ مُّسَمًّى يُدَبِّرُ الأَمْرَ يُفَصِّلُ الآيَاتِ لَعَلَّكُم بِلِقَاء رَبِّكُمْ تُوقِنُونَ

‘Al-laa-hul-lazii rafa-‘as-sa-maa-waati bi-ghyri ‘amadin-ta-raw-nahaa thum-mas-tawaa ‘alal-’Arshi wa sakh-kharash-sham-sa wal-qamar! Kul-lu-yajrii li-’ajalim-musam-maa. Yudabiruk-’amra yufas silul-’Aayaa-ti la-‘al-la-kumbi-liqaaa-’i Rab-bi-kum tuuqi-nuun.

2. It is God who has raised the heavens without any supports2 that you could see, and is established on the throne of His Almightiness; and He (it is who) has made the sun and the moon subservient (to His laws), each running its course for a term set (by Him). He governs all that exists. Clearly does He spell out these messages, so that you might be certain in your innermost that you are destined to meet your Sustainer (on Judgement Day).

وَهُوَ الَّذِي مَدَّ الأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا وَمِن كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ يُغْشِي اللَّيْلَ النَّهَارَ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

Wa Huwal-lazii mad-dal-’ar-za wa ja-‘ala fiihaa rawaasi wa an haar; wa min kul-lith-thamaraati ja‘ala fiiha zaw-jay-nith-nayni yugh-shil-lay-lan-nahaar. ’In-na fii zaalika la-’Aayaa-til-li-qaw-minya‘-qiluun!

3. And it is He who has spread the earth wide and placed on it firm mountains and running waters, and created thereon two sexes of every (kind of) plant; (and it is He who) causes the night to cover the day,

Verily, in all this there are messages indeed for people who think!

وَفِي الأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَى بِمَاء وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِي الأُكُلِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

Wa fil-’arzi qita ‘um-muta-jaa-wiraa - tunw-wa jan-jaatum-min’a’ -naabinw-wa nakhiilun sin-waanunw-wa ghay-ru sin-waanin-yusqaa bimaaa-‘inw -waahid. Wa nufaz -zilu ba‘-zahaa ‘alaa ba‘-zin-fil-’ukul. ’In-na fii zaalika la-’Aayaa-til-li-qaw-minya‘-qiluun!

4. And there are on earth (many) tracts of land close by one another (and yet widely differing from one another); and (there are on it) vineyards, and fields of grain, and date-palms growing in clusters from one root or standing alone, (all) watered with the same water: and yet, some of them have We favoured above others by way of the food (which they provide for man and beast).

Verily, in all this there are messages indeed for people who use their reason!

How Man & Jinn have been Created

Surah Al-Hijr, 15:26-27

وَلَقَدْ خَلَقْنَا الإِنسَانَ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ

Wa laqad khalaqnal-’Insaa-na min-sal-saalim-min hama’im-masnuun;

26. And, indeed, We have created man out of sounding clay, out of dark slime transmuted

وَالْجَآنَّ خَلَقْنَاهُ مِن قَبْلُ مِن نَّارِ السَّمُومِ

Wal-jaaan-na khalaq-naahu min-qablu min-naaris-samuum.

27. whereas the invisible beings We had created, (long) before that, out of the fire of scorching winds.

Purpose of Creation

Surah Al-Ahqaf, 46:3

مَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُّسَمًّى وَالَّذِينَ كَفَرُوا عَمَّا أُنذِرُوا مُعْرِضُونَ

Maa khalaq-nas-samaa-waati wal-’arza wa maa baynahu-maaa ‘il-laa bil-haq-qi wa ’ajalim-musam-maa: wal-laziina kafaruu ‘am-maaa ’unziruu mu‘-rizuun.

03. We have not created the heavens and the earth and all that is between them otherwise than in accordance with (an inner) truth, and for a term set (by Us): and yet, they who are bent on denying the truth turn aside from the warning which has been conveyed unto them.

Everything created by God the All-Wise Lord of the Universe, must naturally have a purpose which shall be fulfilled. Thus everything has a fixed age to exist. Nothing is permanent and shall pass away with the fulfilment of the purpose of the Creator. As the Universe had a beginning, there shall be an end of it. But the disbelievers turn aside from what they are warned of.

In Hadith al Qudsi, Allah (swt) says:

“Oh children of Adam! I did not create you so as to increase Myself out of poverty through you, or to seek companionship through you after being lonely, or for the sake of a benefit or for warding off harms. But I created you so you can worship Me constantly and thank Me a lot, and praise Me day and night. ‘Indeed, Allah is self-sufficient above any need of the worlds.’” (Surah al-Imraan, 3:97)

Purpose of Allah’s (swt) Creation of Man & Jinn

Surah Adh-Dhariya,t 51:56

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

Wa maa khalaqtul-Jin-na wal-’insa ’il-laa liya‘-buduun.

56. And (tell them that) I have not created the invisible beings and men to any end other than that they may (know and) worship Me.

Thus, the innermost purpose of the creation of all rational beings is their cognition (Marifah) of the existence of God and, hence, their conscious willingness to conform their own existence to whatever they may perceive of His Will and plan: and it is this two fold concept of cognition and willingness that gives the deepest meaning to what the Qur’an describes as “worship” (ibadah).

It is to be noted too that this spiritual call does not arise from any supposed “need” on the part of the Creator, who is self-sufficient and infinite in His power, but is designed as an instrument for the inner development of the worshipper, who, by the act of his conscious self-surrender to the all-pervading Creative Will, may hope to come closer to an understanding of that Will and, thus, closer to Allah (swt) Himself. This is therefore the object of creation, in the Holy Book, to act according to the Will and command of the Creator, the absolute submission to His Will i.e. Islam.

Allah’s (swt) Manifold Creation

Surah Ar-Rahman, 55:1-30

الرَّحْمَنُ

’Ar-Rahmaanu

1. The most Gracious

عَلَّمَ الْقُرْآنَ

‘Al-lamal-Qur-’aan.

2. has imparted this Qur’an (unto man).

خَلَقَ الْإِنسَانَ

Khalaqal-’insaana

3. He has created man:

عَلَّمَهُ الْبَيَانَ

‘Al-lamahul-bayaan.

4. He has imparted unto him articulate thought and speech.

الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ

’Ash-shamsu wal-qamaru bi-husbaan;

5. (At His behest) the sun and the moon run their appointed courses;

وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ

Wan-najmu wash-shajaru yas-judaan.

6. (before Him) prostrate themselves the stars and the trees.

وَالسَّمَاء رَفَعَهَا وَوَضَعَ الْمِيزَانَ

Was-Samaa-’a rafa-‘ahaa wa waza-‘al-Miizaana.

7. And the skies has He raised high, and has devised (for all things) a measure,

أَلَّا تَطْغَوْا فِي الْمِيزَانِ

’Al-laa tat-ghaw fil-miizaan

8. so that you (too, O men,) might never transgress the measure (of what is right):

وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ

Wa ’aqiimul-wazna bil-qisti wa laa tukh-sirul-miizaan.

9. weigh, therefore, (your deeds) with equity, and cut not the measure short!

وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ

Wal-’arza waza-‘ahaa lil-’anaam:

10. And the earth has He spread out for all living beings

فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ

Fiihaa faakiha-tunw-wannakhlu zaatul-’akmaam;

11. with fruit thereon, and palm trees with sheathed clusters (of dates),

وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ

Wal-hab-bu zul-’as-fi war-rayhaan.

12. and grain growing tall on its stalks, and sweet-smelling plants.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

13. Which, then, of your Sustainer’s powers can you disavow?

خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ

Khalaqal - ’insaana min salsaalin-kal-fakh-khaar,

14. He has created man out of sounding clay, like pottery,

وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ

Wa khalaqal-Jaan-na mim-maarijim-min-Naar:

15. whereas the invisible beings He has created out of a confusing flame of fire.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

16. Which, then, of your Sustainer’s powers can you disavow?

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ

Rab-bul mash-ri-qay-ni wa Rab-bul-Magh-ribayn:

17. (He is) the Sustainer of the two farthest points of sunrise, and the Sustainer of the two farthest points of sunset.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

18. Which, then, of your Sustainer’s powers can you disavow?

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ

Marajal - bah - rayni yal-taqiyaan

19. He has given freedom to the two great bodies of water, so that they might meet:

بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ

Bayna-humaa Barza-khul laa yabghi-yaan:

20. (yet) between them is a barrier which they may not transgress.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

21. Which, then, of your Sustainer’s powers can you disavow?

يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ

Yakh-ruju min-humal-Lu’-lu-’u wal-Marjaan:

22. Out of these two (bodies of water) come forth pearls, both great and small

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

23. Which, then, of your Sustainer’s powers can you disavow?

وَلَهُ الْجَوَارِ الْمُنشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ

Wa lahul - Jawaaril-mun-sha-’aatu fil-bahri kal-’a‘-laam:

24. And His are the lofty ships that sail like (floating) mountains through the seas.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

25. Which, then, of your Sustainer’s powers can you disavow?

كُلُّ مَنْ عَلَيْهَا فَانٍ

Kul-lu man ‘alay-haa faan:

26. All that lives on earth or in the heavens is bound to pass away

وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

Wa yabqaa wajhu Rab-bika Zul-Jalaali wal-’Ikraam.

27. but forever will abide thy Sustainer’s Self, full of majesty and glory

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

28. Which, then, of your Sustainer’s powers can you disavow?

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

Yas-’aluhuu man-fis-samaawaati wal-arz: kul-la Yawmin Huwa fii sha’-n!

29. On Him depend all creatures in the heavens and on earth; (and) every day He manifests Himself in yet another (wondrous) way.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

30. Which, then, of your Sustainer’s powers can you disavow?

Allah’s (swt) Manifold Creations of Nature

Surah Qaf, 50 :5-11

بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءهُمْ فَهُمْ فِي أَمْرٍ مَّرِيجٍ

Bal kaz-zabuu bil-Haq-qii lam-maa jaaa-’ahum fahum fiii ’amrim-mariij.

5. Nay, but they (who refuse to believe in resurrection) have been wont to give the lie to this truth whenever it was proffered to them; and so they are in a state of confusion

.

أَفَلَمْ يَنظُرُوا إِلَى السَّمَاء فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ

’afalam yanzuruu’ ilas-samaaa-’i fawqahum kayfa banay-naahaa wa zay-yan-naa haa wa maa lahaa min-furuuj?

6. Do they not look at the sky above them - how We have built it and made it beautiful and free of all fault?

وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ بَهِيجٍ

Wal-’arza madadnaahaa wa ’alqaynaa fiihaa rawaasiya wa ’ambatnaa fiihaa min-kul-li zaw-jim-bahiij,

7. And the earth - We have spread it wide, and set upon it mountains firm, and caused it to bring forth plants of all beauteous kinds,

تَبْصِرَةً وَذِكْرَى لِكُلِّ عَبْدٍ مُّنِيبٍ

Tabsira-tanw-wa zikraa li-kul-li ‘abdim-muniib.

8. thus offering an insight and a reminder unto every human being who willingly turns unto God.

وَنَزَّلْنَا مِنَ السَّمَاء مَاء مُّبَارَكًا فَأَنبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ

Wa naz-zalnaa minas-sa-maaa-’i maaa-’am-mubaarakan fa-’ambatnaa bihii jan-naatinw-wa hab-bal-hasiid;

9. And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain,

وَالنَّخْلَ بَاسِقَاتٍ لَّهَا طَلْعٌ نَّضِيدٌ

Wan-nakhla baa-siqaatil-lahaa tal-’un-nazid

10. and tall palm-trees with their thickly-clustered dates,

رِزْقًا لِّلْعِبَادِ وَأَحْيَيْنَا بِهِ بَلْدَةً مَّيْتًا كَذَلِكَ الْخُرُوجُ

Rizqal-lil-‘ibaadi wa ‘ah-yay-naa bihii baldata,-maytaa. Kazaa-likal-khuruuj.

11. as sustenance apportioned to men; and by (all) this We bring dead land to life: (and) even so will be (man’s) coming-forth from death.

The more and even more, man uses his brain and his own perfected scientific implements, it only increases his wonder about the heavens, and their heavenly wonders. The increase in knowledge, only increases the marvel about the objects, the heavens. This is the best and the most vivid illustration for every one who can reflect intelligently on the creation of the world around him. A wonderful description of the wonders of nature, proving the Omnipotence and Wisdom of its Author.

Notes

1. That is, a gas - evidently hydrogen gas, which physicists regard as the primal element from which all material particles of the universe have evolved and still evolve.

2. The unseen pillars could be a reference to the Law of Gravitation or Equation.

Allah (swt)

Allah (swt) is most Gracious - The Dispenser of Grace

Surah Az-Zumar, 39:53

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

Qul yaa - ‘Ibaadiyal-laziina ’asrafuu ‘alaaa ’anfusihim laa taq-natuu mir - Rahmatil-laah: ’in-nal-laaha yagh-firuz - zunuuba jamii - ‘aa. ’In-nahuu Huwal - Ghafuurur - Rahim.

53: “ Say (Thus speaks Allah (swt)): ‘O you servants of Mine who have transgressed against your own selves! Despair not of Allah’s mercy: behold, Allah forgives all sins - for, verily, He alone is much-forgiving, a dispenser of grace!”

The first Holy Imam Ali ibn Abi Talib (a) says that there is no greater verse of God’s grace and His mercy than this verse in the whole of the Qur’an. It is Islam and no other religion in the world which introduces God to His creation, not as a mere merciless just judge whose decisions are based only on law and facts without any concern of any grace or mercy in it, but as the Independent - the Beneficent - the Oft-Pardoning - the most Gracious - the Dispenser of Grace, who deals with His creation as He pleases, and whose justice is ever tempered with mercy.

His infinite mercy is ever in the waiting to receive repentance from his offenders. He has made mercy incumbent on Himself (Surah al-An’aam, 6:12 and 6:54). He Himself enjoins upon the sinners to seek His pardon (Surah an-Nisaa, 4:106). He bestows His mercy on whomsoever He pleases, and also entitles him to rewards. He is such a merciful judge that He does not wait to punish but to pardon. Hence before the matter comes to be tried, He invites repentance and even encourages the sinners to make haste in seeking His pardon. He never wants any sinner to be dejected and go hopeless of His mercy. But, the pardon is granted only when it is asked in time.

It is said that ‘Wahshi’ the assassin of Hazrat Hamza (p) at the Battle of Ohad, got hopeless of being forgiven by God and hence did not embrace Islam but when he came to know of this verse, he joined the ranks of the faithful.

In Hadith al-Qudsi, Allah (swt) says:

“It were not for ‘Ruku’ (kneeling) of elders, suckling babies, grazing animals, humble youths, indeed I would have made the sky of steel, the earth of copper and the mud of pebbles. I would have not sent a single drop of water from the sky and grown a single grain from the earth. I would have poured on you My worst wrath.”

He also says:

“O Son of Adam! If people know what I know about you, not one of My creatures will say Salaam to you. If your brother just smells your sin, he will never sit beside you. Your sins are increasing everyday and your life is decreasing. Don’t waste your life in falsehood and carelessness. If you want more, then be in the company of the generous. Seek refuge from the worldly people and mix with the deprived.”

Allah (swt) is Omniscient (Knowing Everything)

Surah Yunus, 10:61

وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الأَرْضِ وَلاَ فِي السَّمَاء وَلاَ أَصْغَرَ مِن ذَلِكَ وَلا أَكْبَرَ إِلاَّ فِي كِتَابٍ مُّبِينٍ

Wa maa takuunu fii sha’-ninw-wa maa tatluu minhu min Qur-’aaninw-wa laa ta’-maluuna min ‘amalin ’il-laa kun-naa ‘alay-kum Shuhuu-dan ’iz tufii-zuuna fiih. Wa maa ya‘-zubu ‘ar-Rab-bika mim-mith-qaali zar-ratin-fil ar-zi wa laa fis-sa-maaa-’i wa laa ’as-ghara min-zaa-lika wa laaa ’akbara ’il-laa fii kitaa-bim-Mubiin

61: “And in whatever condition thou mayest find thyself (O Prophet,) and whatever discourse of this (divine writ) thou mayest be reciting, and whatever work you (all, O men,) may do - (remember that) We are your witness (from the moment) when you enter upon it: for, not even an atom’s weight (of whatever there is) on earth or in heaven escapes thy Sustainer’s knowledge; and neither is there anything smaller than that, or larger, but is recorded in (His) clear decree.”

This verse makes it clearly understood that the Book of God mentioned here is not the one in any written or printed form but the Sacred Tablet (the Lauhe-Mahfooz) in which is secured the knowledge of everything in the Universe and the Will of the Lord.

Allah (swt) is Omnipotent and Omnipresent (Having infinite power and being present everywhere)

Surah Qaaf, 50:16

وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

Wa laqad khalaqnal-’insaa-na wa na‘-lamu maa tuwas-wisu bihii nafsuh. wa Nahnu ’aqra-bu ’ilayhi min hablil-wariid

16: Now, verily, it is We who have created man, and We know what his innermost self whispers within him: for we are closer to him than his jugular vein.

Man has been created by God. God knows everything, even the innermost, i.e. the most latent endowments of the feelings and thoughts of each individual. The life-vein i.e. the jugular vein which is the big trunk vein, running on each side of the neck which brings the blood back from the head to the heart, which is considered so near to the life of an individual is cited here just to illustrate that God is nearer to the very existence of the individual than the very vein on which his life depends.

Declaration of Allah’s (swt) Perfection and Absolute Oneness

Surah Ikhlas, 112:1-4

قُلْ هُوَ اللَّهُ أَحَدٌ

Qul Hu-wal-laahu ’Ahad;

Say: “He is the One God:

اللَّهُ الصَّمَدُ

’Al-laahus-Samad;

God the Eternal, the Uncaused Cause of All Being.

لَمْ يَلِدْ وَلَمْ يُولَدْ

Lam yalid, wa lam yuulad;

He begets not, and neither is He begotten;

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

Walam yakul-la-Huu kufuwan ’ahad.

and there is nothing that could be compared with Him.”

This chapter with all its brevity is considered to contain the gist or the spirit of the Absolute Unity of God which is the fundamentals of the faith, Islam. It is considered that one third of the Qur’an is revealed as an explanation of this Synthesis. It is said that the Holy Prophet (p) was asked to give the idea of godhead that he preached and this Chapter was revealed.

Attributes of Allah (swt)

Surah al-Hashr, 59:22-24

هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ

Huwal-laa-hul-lazii Laaa-’i-laaha ’il-laa Huu; - ‘Aalimul-ghaybi wash-shahaa-dah; Huwar-Rahmaa-nur-Rahiim.

God is He save whom there is no deity: the One who knows all that is beyond the reach of a created being’s perception, as well as all that can be witnessed by a creature’s senses or mind: He, the Most Gracious, the Dispenser of Grace.

هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ

Huwal-laa-hul-lazil Laaa-’i-laaha ’il-la a Huu; - ’Al-Malikul-Qud-duusus-Salaamul - Mu‘-minul - Muhay-minul-‘Aziizul-Jab-baarul-Mutakab-bir: Sub-haanal-laahi ‘am-maa yushri-kuun.

God is He save whom there is no deity: the Sovereign Supreme, the Holy, the One with whom all salvation rests, the Giver of Faith, the One who determines what is true and false, the Almighty, the One who subdues wrong and restores right, the One to whom all greatness belongs!

Utterly remote is God, in His limitless glory, from anything to which men may ascribe a share in His divinity!

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاء الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

Huwal-laahul Khaaliqul- Baari-’ul-Musaw-wiru lahul-’Asmaaa-’ul-Husnaa: yusab-bi-hu lahuu maa fis-samaa-waati wal-’arz: wa Huwal- ‘Aziizul-Hakiim.

He is God, the Creator, the Maker who shapes all forms and appearances!

His (alone) are the attributes of perfection. All that is in the heavens and on earth extols His limitless glory: for He alone is Almighty, truly wise!

These verses contain the most beautiful of God’s names using which in his supplication any sincere believer can invoke the infinite mercy of the Lord for the blessings desired by the adorer. None of the divine attributes of His, in any way or any extent resemble the qualities in any of His creatures. Thus He is the unique unit in all respects in the Absolute sense of the term.

Allah’s (swt) Justice (‘Adil)

Surah Ali `Imran, 3:182

ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللّهَ لَيْسَ بِظَلاَّمٍ لِّلْعَبِيدِ

Zaalika bimaa qad-damat ’y-diikum wa ’an-nallaaha laysa bi-zal-laamil-lil-’abiid.

In return for what your own hands have wrought - for never does God do the least wrong to His creatures!

Here the infidels are warned saying: ‘do not think that your evil deeds end here and have no echo in your life hereafter. God is All-Just every evil doer shall be duly punished.’

The following verses also make reference to Allah’s (swt) justice:

Surah Fussilat, 41:46

“Whoso does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt: and never does God do the least wrong to His creatures.”

Surah az-Zalzal, 99:7-8

“And so, he who shall have done an atom’s weight of good, shall behold it; and he who shall have done an atom’s weight of evil, shall behold it.”

Surah an-Nisa, 4:40

إِنَّ اللّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

’In-nallaaha laa yazlimu misqaala zar-rah: wa ’in-taku hasanatan - yuzaa - ’ifhaa wa yu’-ti mil-la-dunhu ’ajran ‘a-ziimaa.

“Verily, God does not wrong (anyone) by as much as an atom’s weight; and if there be a good deed, He will multiply it, and will bestow out of His grace a mighty reward. (i.e. far in excess of what the doer of good may have merited)”

Surah an-Nisa, 4:49

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللّهُ يُزَكِّي مَن يَشَاء وَلاَ يُظْلَمُونَ فَتِيلاً

’Alam tara ilal-lazina yu-zak-kuuna ’anfusahum? Balil-laahu yuzak-kii man-yashaaa-’u wa laa yuzlamuuna fatiilaa.

“Art thou not aware of those who consider themselves pure? Nay, but it is God who causes whomsoever He wills to grow in purity; and none shall be wronged by as much as a hair’s breadth.”

A Supplication for Allah’s (swt) Unlimited Mercy

Surah al-Baqarah, 2:286

لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

Laa yukalli-fullaahunaf-san‘il-las wus-’ahaa. Lahaa maa kasabat wa ‘alay-haa mak-tasabat. Rab-banaa wa laa tuham-mil-naa maa laa taaqata lanaa bih. Wa’-fu ‘an-naa, waghfir lanaa, war-ham-naa. ‘Anta Mawlaa-naa fan-surnaa ‘alal-qaw-mil-kaafi-riin.

“ God does not burden any human being with more than he is well able to bear: in his favour shall be whatever good he does, and against him whatever evil he does.”

“ O our Sustainer ! Take us not to task if we forget or unwittingly do wrong !”

“ O our Sustainer ! Lay not upon us a burden such as Thou didst lay upon those who lived before us !” 1

“ O our Sustainer ! Make us not bear burdens which we have no strength to bear !”

“And efface Thou our sins, and grant us forgiveness, and bestow Thy mercy upon us! Thou art our Lord Supreme: succour us, then, against people who deny the truth !”

The Innumerous Blessings of Allah (swt) Bestowed upon Mankind

Surah an-Nahl, 16:66-69

وَإِنَّ لَكُمْ فِي الأَنْعَامِ لَعِبْرَةً نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِلشَّارِبِينَ

Wa ’in-na lakum fil-an‘aami la-‘ibrah. Nus-qiikum-mim-maa fii butuu-nihii mimbayni far-thinw-wa damil-labanan khaalisan - saaa-’ighal-lish-shaa-ribiin.

And, behold, in the cattle (too) there is indeed a lesson for you: We give you to drink of that (fluid) which is (secreted from) within their bellies between that which is to be eliminated (from the animal’s body) and (its) life-blood: milk pure and pleasant to those who drink it.

وَمِن ثَمَرَاتِ النَّخِيلِ وَالأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا إِنَّ فِي ذَلِكَ لآيَةً لِّقَوْمٍ يَعْقِلُونَ

Wa min - thama-raatin-na-khiili wal-’a‘-naabi tat-takhi-zuuna minhu sakaranw-wa rizqan hasanaa: ‘in-na fii zaalika la- ’Aaya-tal-liqaw-min ya‘-qi-luun.

And (We grant you nourishment) from the fruit of date-palms and vines: from it you derive intoxicants 2 as well as wholesome sustenance - in this, behold, there is a message indeed for people who use their reason!

وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ

Wa’awhaa Rab-buka ’ilan Nahli ’anit-ta-khizii minal-jibaali buyuu-tanw-wa minash-shajari wa mim-maa ya‘-ri-shuun;

And (consider how) thy Sustainer has inspired the bee: “Prepare for thyself dwellings in mountains and in trees, and in what (men) may build ( for thee by way of hives);

ثُمَّ كُلِي مِن كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلاً يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاء لِلنَّاسِ إِنَّ فِي ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ

Thum-ma kulii min kul-lis-thamaraati faslukiisubula Rab-biki zululaa. Yakhruju mim-butuu-nihaa sharaa-bum-mukh-talifun ’lwaa-nuhuu fiihi shifaaa-’ul-lin-naas: ’in-na fii zaa-lika la-’Aaya-tal-li-qawmin-ya-tafak-karuun.

and then eat of all manner of fruit, and follow humbly the paths ordained for thee by thy Sustainer.” (And lo!) there issues from within these (bees) a fluid of many hues, wherein there is health for man. In all this, behold, there is a message indeed for people who think!

How to earn Allah’s (swt) Mercy

Surah An-Nur, 24:56

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

Wa ’aqiimus - Salaata wa ’aatuz - Zakaata wa ’atii-‘ur-Rasu-la la - ‘al-lakum turha-muun

Hence, (O believers,) be constant in prayers, and render the purifying dues, and pay heed unto the Apostle, so that you might be graced with Allah’s mercy.

Certain Knowledge is only with Allah (swt)

Surah Luqman, 31:34

إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

’In-nal-laaha ‘indahuu ‘il-mus-Saa-‘ah Wa yunaz-zilul-ghaythawaya‘-lamu maa fil - ’arhaam. Wa maa tadrii nafsum-maa-zaa taksibu ghadaa: wa maa tadrii nafsum-bi-’ay-yi ’arzin-tamuut. ’In-nal-laaha ‘Aliimun khabiir.

Verily, with God alone rests the knowledge of when the Last Hour will come; and He (it is who) sends down rain; and He (alone) knows what is in the wombs3 : whereas no one knows what he will reap tomorrow, and no one knows in what land he will die. Verily, God (alone) is all-knowing, all-aware.

Taking Refuge With The Almighty

Surah Al-Falaq, 113:1-5

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

Qul ’a-‘uuzu bi-Rab-bil Falaq,

Say: “I seek refuge with the Sustainer of the rising dawn,

مِن شَرِّ مَا خَلَقَ

Min-shar-ri maa khalaq;

from the evil of aught that He has created,

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ

Wa min-shar-ri ghaa-siqin ’izaa waqab,

and from the evil of the black darkness whenever it descends,

وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

Wa min-shar-rin Naf-faa-thaati fil-‘uqad,

and from the evil of all human beings bent on occult endeavours,

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

Wa min-shar-ri haasidin ’izaa hasad.

and from the evil of the envious when he envies.”

Surah An-Nas, 114:1-6

قُلْ أَعُوذُ بِرَبِّ النَّاسِ

Qul ’a-’uuzu bi Rab-bin-Naas.

Say: “ I seek refuge with the Sustainer of men,

مَلِكِ النَّاسِ

Malikin-Naas,

the Sovereign of men,

إِلَهِ النَّاسِ

’Ilaahin-Naas,

the God of men,

مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ

Min-shar-ril-Waswaasil-khan-Naas,

from the evil of the whispering, elusive tempter

الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ

’Al-lazii yu was-wisu fii su duu-rin-Naas

who whispers in the hearts of men

مِنَ الْجِنَّةِ وَ النَّاسِ

Minal-Jin-nati wan-Naas.

from all (temptation to evil by) invisible forces as well as men.”

Notes

1. A reference to the heavy burden of rituals imposed by the Law of Moses upon the children of Israel, as well as the world-renunciation recommended by Jesus to his followers.

2. Some commentators thought that this passage was revealed before the prohibition of intoxicating liquor but the passage has nothing to do with the permissibility or the prohibition of liquor. It states the various usage of the product of the fruits.

3. This relates not merely to the problem of the sex of the as yet unborn embryo, but also to the question of whether it will be born at all, and if so, what its natural endowments and its character will be, as well as what role it will be able to play in life.

Allah's (swt) Creations

Allah’s (swt) Creation

Surah Az - Zumar, 39:5-6

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ

Khalaqas-samaa-waati wal-’arza bil-haqq: yukaw-wirul-layla ‘alan-nahaari wa yukaw-wirun - nahaara ‘alai-layli wa sakh-kharash-shamsa wal-qa-mar. kul-lun-yajrii li-’ajalim-musam-maa. ’Alaa Huwal-‘Aziizul Ghaf-faar.

5. He it is who has created the heavens and the earth in accordance with (an inner) truth. He causes the night to flow into the day, and causes the day to flow into the night; and He has made the sun and the moon subservient (to the laws), each running its course for a term set (by Him). Is not He the Almighty, the All-Forgiving?

خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنْ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ لَا إِلَهَ إِلَّا هُوَ فَأَنَّى تُصْرَفُونَ

Khalaqakum-min - nafsinw-waahidatin-thum-ma ja-‘ala min-haa zawjahaa wa ’anzala la-kum-minal-’an-‘aami thamaa-niyata ’azwaaj: yakh-lu-qukum fii butuuni ’um-mahaa-tikum khal-qam-mim-ba‘-di khalqin fii zulumaatin thalaath. Zaaliku-mul-laahu Rab-bukum lahul-mulk. Laaa ’ilaaha ’il-laa Huu. Fa-’an-naatusra-fuun?

6. He has created you (all) out of one living entity, and out of it fashioned its mate; and he has bestowed upon you four kinds of cattle of either sex; (and) He creates you in your mother’s wombs, one act of creation after another, in threefold depths of darkness. Thus is God, your Sustainer: unto Him belongs all dominion: there is no deity save Him: how, then, can you lose sight of the truth?

Surah Ash - Shura, 42:49-50

لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَخْلُقُ مَا يَشَاء يَهَبُ لِمَنْ يَشَاء إِنَاثًا وَيَهَبُ لِمَن يَشَاء الذُّكُورَ

lil-laahi mulkus-samawaati wal ’arz. Yakhluqu maa yashaaa. Yahabu limay-yashaaa inaa-thaanw-wa bahabu limay-yashaaa-u zukuur.

49. God’s alone is the dominion over the heavens and the earth. He creates whatever He wills: He bestows the gift of female off-spring on whomsoever He wills, and the gift of male off-spring of whomsoever He wills;

أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا وَيَجْعَلُ مَن يَشَاء عَقِيمًا إِنَّهُ عَلِيمٌ قَدِيرٌ

’Aw yuzawwijuhum zukraananwwa ’inaasaa; wa yaj ‘alu many-yashaaa-’u ‘aqiimaa: ’innahuu ‘Aliimun - Qadiir

50. or He gives both male and female (to whomsoever He wills), and causes to be barren whomsoever He wills: for, verily, He is all-knowing, infinite in His power.

Creation of the Universe

Surah Fussilat, 41:9-12

قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَندَادًا ذَلِكَ رَبُّ الْعَالَمِينَ

Qul ’a-’in-nakum latakfuruu-na bil-lazil khalaqal - ’arza fii Yawmayni wa taj-a ‘luuna la-huuu ’andaadaa? ZaalikaRab-bul-‘Aalamiin.

9. Say: “Would you indeed deny Him who has created the earth in two aeons? And do you claim that there is any power that could rival Him, the Sustainer of all the worlds?”

وَجَعَلَ فِيهَا رَوَاسِيَ مِن فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاء لِّلسَّائِلِينَ

Wa ja-‘ala fiihaa rawaasiya min - fawqihaa wa baaraka fii-haa wa qad-dara fiihaaa ’aq-waatahaa fiii ’arba -’ati ’Ay-yaam. sawaaa-’al-lis-saaa-’iliin

10. For He (it is who, after creating the earth,) placed firm mountains on it, (towering) above its surface, and bestowed (so many) blessings on it, and equitably apportioned its means of subsistence to all who would seek it: (and all this He created) in four aeons.

ثُمَّ اسْتَوَى إِلَى السَّمَاء وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ اِئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ

Thum-mas-tawaaa ‘ilas- sa-maaa-’i wa hiya dukhaanun-faqaala laha wa lil-’arzi‘-tiyaa taw-‘an ’wa karhaa. Qaalataaa ’ataynaa taaa-i-‘iin

11. And He (it is who) applied His design to the skies, which were (yet but) smoke1 ; and He (it is who) said to them and to the earth, “Come (into being), both of you, willingly or unwillingly!” - to which both responded, “We do come in obedience”

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَى فِي كُلِّ سَمَاء أَمْرَهَا وَزَيَّنَّا السَّمَاء الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

Faqazaahun-na sab-‘a samaa-waatin fii Yawmayni wa ’awhaa fii kul-li samaaa-’in ’amrahaa. Wa zay-yan-nas-samaaa-’ad-dunyaa bimasaaa-biiha wa hifzaa. Zaalika Taqdiirul- ‘Aziizil-‘Aliim.

12. And He (it is who) decreed that they become seven heavens in two aeons, and imparted unto each heaven its function. And We adorned the skies nearest to the earth with light, and made them secure: such is the ordaining of the Almighty, the All-knowing.

The Creator’s Way of Creating Anything

Surah An - Nahl, 16:40

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ

’In-namaa qaw-lunaa-li-shay-’in ’izaaa ’arad-naahu ’an-naquu-la lahuu Kun-Faya-kuun’.

40. Whenever We will anything to be, We but say unto it Our word “BE” - and it is.

Magnificence of Allah’s (swt) Creation

Surah Ar - Ra’d, 13:2-4

اللّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ

الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لأَجَلٍ مُّسَمًّى يُدَبِّرُ الأَمْرَ يُفَصِّلُ الآيَاتِ لَعَلَّكُم بِلِقَاء رَبِّكُمْ تُوقِنُونَ

‘Al-laa-hul-lazii rafa-‘as-sa-maa-waati bi-ghyri ‘amadin-ta-raw-nahaa thum-mas-tawaa ‘alal-’Arshi wa sakh-kharash-sham-sa wal-qamar! Kul-lu-yajrii li-’ajalim-musam-maa. Yudabiruk-’amra yufas silul-’Aayaa-ti la-‘al-la-kumbi-liqaaa-’i Rab-bi-kum tuuqi-nuun.

2. It is God who has raised the heavens without any supports2 that you could see, and is established on the throne of His Almightiness; and He (it is who) has made the sun and the moon subservient (to His laws), each running its course for a term set (by Him). He governs all that exists. Clearly does He spell out these messages, so that you might be certain in your innermost that you are destined to meet your Sustainer (on Judgement Day).

وَهُوَ الَّذِي مَدَّ الأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا وَمِن كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ يُغْشِي اللَّيْلَ النَّهَارَ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

Wa Huwal-lazii mad-dal-’ar-za wa ja-‘ala fiihaa rawaasi wa an haar; wa min kul-lith-thamaraati ja‘ala fiiha zaw-jay-nith-nayni yugh-shil-lay-lan-nahaar. ’In-na fii zaalika la-’Aayaa-til-li-qaw-minya‘-qiluun!

3. And it is He who has spread the earth wide and placed on it firm mountains and running waters, and created thereon two sexes of every (kind of) plant; (and it is He who) causes the night to cover the day,

Verily, in all this there are messages indeed for people who think!

وَفِي الأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَى بِمَاء وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِي الأُكُلِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

Wa fil-’arzi qita ‘um-muta-jaa-wiraa - tunw-wa jan-jaatum-min’a’ -naabinw-wa nakhiilun sin-waanunw-wa ghay-ru sin-waanin-yusqaa bimaaa-‘inw -waahid. Wa nufaz -zilu ba‘-zahaa ‘alaa ba‘-zin-fil-’ukul. ’In-na fii zaalika la-’Aayaa-til-li-qaw-minya‘-qiluun!

4. And there are on earth (many) tracts of land close by one another (and yet widely differing from one another); and (there are on it) vineyards, and fields of grain, and date-palms growing in clusters from one root or standing alone, (all) watered with the same water: and yet, some of them have We favoured above others by way of the food (which they provide for man and beast).

Verily, in all this there are messages indeed for people who use their reason!

How Man & Jinn have been Created

Surah Al-Hijr, 15:26-27

وَلَقَدْ خَلَقْنَا الإِنسَانَ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ

Wa laqad khalaqnal-’Insaa-na min-sal-saalim-min hama’im-masnuun;

26. And, indeed, We have created man out of sounding clay, out of dark slime transmuted

وَالْجَآنَّ خَلَقْنَاهُ مِن قَبْلُ مِن نَّارِ السَّمُومِ

Wal-jaaan-na khalaq-naahu min-qablu min-naaris-samuum.

27. whereas the invisible beings We had created, (long) before that, out of the fire of scorching winds.

Purpose of Creation

Surah Al-Ahqaf, 46:3

مَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُّسَمًّى وَالَّذِينَ كَفَرُوا عَمَّا أُنذِرُوا مُعْرِضُونَ

Maa khalaq-nas-samaa-waati wal-’arza wa maa baynahu-maaa ‘il-laa bil-haq-qi wa ’ajalim-musam-maa: wal-laziina kafaruu ‘am-maaa ’unziruu mu‘-rizuun.

03. We have not created the heavens and the earth and all that is between them otherwise than in accordance with (an inner) truth, and for a term set (by Us): and yet, they who are bent on denying the truth turn aside from the warning which has been conveyed unto them.

Everything created by God the All-Wise Lord of the Universe, must naturally have a purpose which shall be fulfilled. Thus everything has a fixed age to exist. Nothing is permanent and shall pass away with the fulfilment of the purpose of the Creator. As the Universe had a beginning, there shall be an end of it. But the disbelievers turn aside from what they are warned of.

In Hadith al Qudsi, Allah (swt) says:

“Oh children of Adam! I did not create you so as to increase Myself out of poverty through you, or to seek companionship through you after being lonely, or for the sake of a benefit or for warding off harms. But I created you so you can worship Me constantly and thank Me a lot, and praise Me day and night. ‘Indeed, Allah is self-sufficient above any need of the worlds.’” (Surah al-Imraan, 3:97)

Purpose of Allah’s (swt) Creation of Man & Jinn

Surah Adh-Dhariya,t 51:56

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

Wa maa khalaqtul-Jin-na wal-’insa ’il-laa liya‘-buduun.

56. And (tell them that) I have not created the invisible beings and men to any end other than that they may (know and) worship Me.

Thus, the innermost purpose of the creation of all rational beings is their cognition (Marifah) of the existence of God and, hence, their conscious willingness to conform their own existence to whatever they may perceive of His Will and plan: and it is this two fold concept of cognition and willingness that gives the deepest meaning to what the Qur’an describes as “worship” (ibadah).

It is to be noted too that this spiritual call does not arise from any supposed “need” on the part of the Creator, who is self-sufficient and infinite in His power, but is designed as an instrument for the inner development of the worshipper, who, by the act of his conscious self-surrender to the all-pervading Creative Will, may hope to come closer to an understanding of that Will and, thus, closer to Allah (swt) Himself. This is therefore the object of creation, in the Holy Book, to act according to the Will and command of the Creator, the absolute submission to His Will i.e. Islam.

Allah’s (swt) Manifold Creation

Surah Ar-Rahman, 55:1-30

الرَّحْمَنُ

’Ar-Rahmaanu

1. The most Gracious

عَلَّمَ الْقُرْآنَ

‘Al-lamal-Qur-’aan.

2. has imparted this Qur’an (unto man).

خَلَقَ الْإِنسَانَ

Khalaqal-’insaana

3. He has created man:

عَلَّمَهُ الْبَيَانَ

‘Al-lamahul-bayaan.

4. He has imparted unto him articulate thought and speech.

الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ

’Ash-shamsu wal-qamaru bi-husbaan;

5. (At His behest) the sun and the moon run their appointed courses;

وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ

Wan-najmu wash-shajaru yas-judaan.

6. (before Him) prostrate themselves the stars and the trees.

وَالسَّمَاء رَفَعَهَا وَوَضَعَ الْمِيزَانَ

Was-Samaa-’a rafa-‘ahaa wa waza-‘al-Miizaana.

7. And the skies has He raised high, and has devised (for all things) a measure,

أَلَّا تَطْغَوْا فِي الْمِيزَانِ

’Al-laa tat-ghaw fil-miizaan

8. so that you (too, O men,) might never transgress the measure (of what is right):

وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ

Wa ’aqiimul-wazna bil-qisti wa laa tukh-sirul-miizaan.

9. weigh, therefore, (your deeds) with equity, and cut not the measure short!

وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ

Wal-’arza waza-‘ahaa lil-’anaam:

10. And the earth has He spread out for all living beings

فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ

Fiihaa faakiha-tunw-wannakhlu zaatul-’akmaam;

11. with fruit thereon, and palm trees with sheathed clusters (of dates),

وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ

Wal-hab-bu zul-’as-fi war-rayhaan.

12. and grain growing tall on its stalks, and sweet-smelling plants.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

13. Which, then, of your Sustainer’s powers can you disavow?

خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ

Khalaqal - ’insaana min salsaalin-kal-fakh-khaar,

14. He has created man out of sounding clay, like pottery,

وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ

Wa khalaqal-Jaan-na mim-maarijim-min-Naar:

15. whereas the invisible beings He has created out of a confusing flame of fire.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

16. Which, then, of your Sustainer’s powers can you disavow?

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ

Rab-bul mash-ri-qay-ni wa Rab-bul-Magh-ribayn:

17. (He is) the Sustainer of the two farthest points of sunrise, and the Sustainer of the two farthest points of sunset.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

18. Which, then, of your Sustainer’s powers can you disavow?

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ

Marajal - bah - rayni yal-taqiyaan

19. He has given freedom to the two great bodies of water, so that they might meet:

بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ

Bayna-humaa Barza-khul laa yabghi-yaan:

20. (yet) between them is a barrier which they may not transgress.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

21. Which, then, of your Sustainer’s powers can you disavow?

يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ

Yakh-ruju min-humal-Lu’-lu-’u wal-Marjaan:

22. Out of these two (bodies of water) come forth pearls, both great and small

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

23. Which, then, of your Sustainer’s powers can you disavow?

وَلَهُ الْجَوَارِ الْمُنشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ

Wa lahul - Jawaaril-mun-sha-’aatu fil-bahri kal-’a‘-laam:

24. And His are the lofty ships that sail like (floating) mountains through the seas.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

25. Which, then, of your Sustainer’s powers can you disavow?

كُلُّ مَنْ عَلَيْهَا فَانٍ

Kul-lu man ‘alay-haa faan:

26. All that lives on earth or in the heavens is bound to pass away

وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

Wa yabqaa wajhu Rab-bika Zul-Jalaali wal-’Ikraam.

27. but forever will abide thy Sustainer’s Self, full of majesty and glory

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

28. Which, then, of your Sustainer’s powers can you disavow?

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

Yas-’aluhuu man-fis-samaawaati wal-arz: kul-la Yawmin Huwa fii sha’-n!

29. On Him depend all creatures in the heavens and on earth; (and) every day He manifests Himself in yet another (wondrous) way.

فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

Fabi-’ay-yi ’aalaaa-’i Rab-bikumaa-tukaz-zibaan?

30. Which, then, of your Sustainer’s powers can you disavow?

Allah’s (swt) Manifold Creations of Nature

Surah Qaf, 50 :5-11

بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءهُمْ فَهُمْ فِي أَمْرٍ مَّرِيجٍ

Bal kaz-zabuu bil-Haq-qii lam-maa jaaa-’ahum fahum fiii ’amrim-mariij.

5. Nay, but they (who refuse to believe in resurrection) have been wont to give the lie to this truth whenever it was proffered to them; and so they are in a state of confusion

.

أَفَلَمْ يَنظُرُوا إِلَى السَّمَاء فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ

’afalam yanzuruu’ ilas-samaaa-’i fawqahum kayfa banay-naahaa wa zay-yan-naa haa wa maa lahaa min-furuuj?

6. Do they not look at the sky above them - how We have built it and made it beautiful and free of all fault?

وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ بَهِيجٍ

Wal-’arza madadnaahaa wa ’alqaynaa fiihaa rawaasiya wa ’ambatnaa fiihaa min-kul-li zaw-jim-bahiij,

7. And the earth - We have spread it wide, and set upon it mountains firm, and caused it to bring forth plants of all beauteous kinds,

تَبْصِرَةً وَذِكْرَى لِكُلِّ عَبْدٍ مُّنِيبٍ

Tabsira-tanw-wa zikraa li-kul-li ‘abdim-muniib.

8. thus offering an insight and a reminder unto every human being who willingly turns unto God.

وَنَزَّلْنَا مِنَ السَّمَاء مَاء مُّبَارَكًا فَأَنبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ

Wa naz-zalnaa minas-sa-maaa-’i maaa-’am-mubaarakan fa-’ambatnaa bihii jan-naatinw-wa hab-bal-hasiid;

9. And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain,

وَالنَّخْلَ بَاسِقَاتٍ لَّهَا طَلْعٌ نَّضِيدٌ

Wan-nakhla baa-siqaatil-lahaa tal-’un-nazid

10. and tall palm-trees with their thickly-clustered dates,

رِزْقًا لِّلْعِبَادِ وَأَحْيَيْنَا بِهِ بَلْدَةً مَّيْتًا كَذَلِكَ الْخُرُوجُ

Rizqal-lil-‘ibaadi wa ‘ah-yay-naa bihii baldata,-maytaa. Kazaa-likal-khuruuj.

11. as sustenance apportioned to men; and by (all) this We bring dead land to life: (and) even so will be (man’s) coming-forth from death.

The more and even more, man uses his brain and his own perfected scientific implements, it only increases his wonder about the heavens, and their heavenly wonders. The increase in knowledge, only increases the marvel about the objects, the heavens. This is the best and the most vivid illustration for every one who can reflect intelligently on the creation of the world around him. A wonderful description of the wonders of nature, proving the Omnipotence and Wisdom of its Author.

Notes

1. That is, a gas - evidently hydrogen gas, which physicists regard as the primal element from which all material particles of the universe have evolved and still evolve.

2. The unseen pillars could be a reference to the Law of Gravitation or Equation.


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