An Enlightening Commentary Into the Light of the Holy Qur'an Volume 19

An Enlightening Commentary Into the Light of the Holy Qur'an20%

An Enlightening Commentary Into the Light of the Holy Qur'an Author:
Translator: Sayyid Abbas Sadr-'ameli
Publisher: Imam Ali Foundation
Category: Quran Interpretation
ISBN: 9645691028

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An Enlightening Commentary Into the Light of the Holy Qur'an

An Enlightening Commentary Into the Light of the Holy Qur'an Volume 19

Author:
Publisher: Imam Ali Foundation
ISBN: 9645691028
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


Notes:

The 20 Volumes of this book have been corrected and uploaded as you can go directly to any other volumes by just clicking on the volume numbers located on the left side.


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Surah Buruj, Chapter 85

(The Constellations)

Number of Verses: 22

Contents of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

The early Muslim believers of Mecca lived in turmoil especially at the beginning period of Islam. They were always faced with torture; bodily and spiritually, by the pagan Arabs who forced them to leave their Faith. Some of them, the weak ones, succumbed, but, the stronger ones resisted.

This is a Meccan Surah whose main objective seems to be the spiritual strengthening of the believers against that process, and encouraging them to persevere.

Concerning this point, it tells the story of 'the makers of the pit of fire', those who dug some ditches in which they burnt people for their Faith. They threatened them and burnt them, but the true believers did not loose their Faith.

In another section of the Surah, the pagans are threatened with the blazing fire of Hell for the persecution of Allah’s votaries, while the believers are given good news about the gardens of Bliss.

Then, to attract their attention to past generations, it illustrates the story of Pharaoh, the people of Thamud and some other arrogant sects. They lived in such great authority, in the past, that the pagans of Mecca were naught in comparison with them, but they could not stand for Allah’s command and perished. Besides, these examples are for soothing the heart of the Prophet (S) and of the believers.

Finally, the Surah ends wilh an explanation about the greatness and the extraordinary importance of the Holy Qur'an.

On the whole, this is a Surah of resistant perseverance, and patience from the side of the believers against the persecutions of the enemies, amongst which the promise Allah’s victory is found.

The name of the Surah is taken from the oath which occurred in the beginning verse of the Surah.

The Virtue in Studying This Surah

There is a tradition from the Prophet (S) for the virtue of this Surah which says:

“Allah will give reward for the good-deeds ten times the number of all peopie gathered in 'Friday Prayer' and all people gathered on the day of 'Arafah (the ninth day of Zilhajj), to the person who studies this Surah. Its recitation saves man from fears.”

These rewards fit in with the content of the Surah and it is obvious when we consider that: one of the commentaries for the verse:

“By the Witness and the Witnessed”

is 'Friday' and ‘Arafah Day', and that the Surah denotes to the severe perseverance of the early believers against the enemies' persecutions. By the way, it also confirms that these rewards belong to those who study the Surah, then contemplate on it and act accordingly.

Surah Buruj, Verses 1-9

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

وَالسَّمَاءِ ذَاتِ الْبُرُوجِ

وَالْيَوْمِ الْمَوْعُودِ

وَشَاهِدٍ وَمَشْهُودٍ

قُتِلَ أَصْحَابُ الْأُخْدُودِ

النَّارِ ذَاتِ الْوَقُودِ

إِذْ هُمْ عَلَيْهَا قُعُودٌ

وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ

وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ

الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

1. “By the Sky full of constellations,”

2. “By the promised Day (of Judgment),”

3. “By the Witness and the Witnessed.”

4. “Cursed were the makers of the pit (of fire),”

5. “Of the fuel-fed fire (kept burning),”

6. “When they sat by it,”

7. “And they were witnesses of what they did to the believers.”

8. “They were vengeful towards them for no other reason than that they believed in Allah, the Almighty, the Praiseworthy,”

9. “Him, to Whom belongs the dominion of the heavens and the earth. And Allah is Witness over everything.”

The Believers and the Pyres

We know that the believers of Mecca were in terrible trouble, at the beginning, and their enemies did whatever they could to torture them. As it was mentioned earlier, the objective of the revelation of the Surah is to warn these persecutors so that they may consider the destiny of the past tyrannical generations and, on the other hand, it is a soothing message for the early believers of Mecca and a strengthening for their spirits. Furthermore, it is a lesson to Muslims throughout history.

“By the Sky full of constellations”.

The term /buruj/ is the plural form of /burj/ which originally means 'a castle' or 'a tower'. Some have rendered it to anything that is apparent, manifest or conspicuous, high or elevated; hence /burj/ is applied to a certain kind of structure. Also, /burj/ is used to define an angle of a fortress, or of a surrounding wall of a city, which is more conspicuous; and sometimes a fortress, itself, is called /burj/.

The celestial bodies are either the bright stars of the sky, or the 'constellations', that is, 'a number of fixed stars arbitrarily considered as a group' usually named after some mythological beings that they supposedly resemble an outline, or the broad belt of the constellations marking the twelve Signs of the Zodiac.

Each makes the solar path through the heavens, as we see it, month after month. (Indeed, the sun is rather fixed and the earth rotates round the sun, but, to us it seems to be the contrary.)

Whichever of them the oath is made to, it denotes to its greatness which, perhaps, was not completely known to Arabs at that time, but it is clear to us, today, though it seems that the meaning is 'the bright stars of the sly'.

The holy Prophet (S) is narrated to have said, on the commentary of the verse, that:

“It means the stars.”1

“By the promised Day (of Judgement)”

The appointed Day that all the prophets spoke about and hundreds of verses of the Holy Qur’an warned of.

The Day that

“Those of old and those of later times.”

“All will certainly be gathered together for the meeting appointed for the Day”2 ,

and the account of all will be made clear.

And, in the third and fourth oaths, it says:

“By the Witness and the Witnessed.”

There are many commentaries given on the meaning of the terms /ŝahid/ 'witness' and maŝhud/ 'witnessed'.

There are more than thirty, of which the following are the most outstanding:

1. The

'Witness'

is the Prophet (S) as Surah Ahzab, No. 33 verse 45 says:

“O prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings and a Warner”.

And the

'Witnessed'

is the Day of Judgment, as Surah Hud, No.11, verse 103 says:

“...that is a Day for which mankind will be gathered together: that will be a Day of Testimony”.

2. The

'Witness', /ŝahid/,

is the witnesses to man's deeds like his limbs, as mentioned in Surah Nur, No. 24, verse 24:

“On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions”.

And the

'Witnessed', /maŝhud/,

is people and their deeds.

3. The

'Witness'

is Friday which is witness to the community of Muslims in the great ceremony of 'Friday Prayers'.

And the

'Witnessed'

is ‘Arafah Day' when the pilgrims, of Kaaba, are the visitors on that Day (the ninth day of Zilhajj). This very commentary has been narrated from the Prophet, Imam Baqir, and Imam Sadiq (as).3

4. The

'Witness'

is 'the Feast of Sacrifice', and the

'Witnessed'

is ‘Arafah Day’.

A narration says that once a man came into the Mosque of the Prophet (S), /masjid-an-nabi/, and saw a person who was reciting traditions of the Prophet (S). He asked him for the commentary of this verse and the person there answered in the affirmative that

/ŝahid/ the 'Witness'

is Friday and

/maŝhud/ the 'Witnessed'

is 'the Feast of Sacrifice Day'. He passed him and saw another person who was also reciting.

Then he asked him about the commentary of the verse and he answered:

/ŝahid/ the 'Witness'

is Friday and

/maŝhud/ the 'Witnessed'

is 'the Feast of Sacrifice Day'. He continued walking, and met a young man who was very handsome and he, too, was narrating traditions from the Prophet (S).

He asked him to tell him about the commentary of the verse and the young man answered:

/ŝahid/ 'the Witness'

is Muhammad (S) and

/maŝhud/ the 'Witnessed'

is the Day of Judgment.

He added:

“Have you not heard that Allah says:

'O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings and a Warner',

and have you not also heard that He says:

'That is a Day for which mankind will be gathered together: that will be a Day of Testimony'?”

The writer of this incident says:

“I asked about the first person and I was answered that it was Ibn-Abbas, the answer for the second person was 'Abdiullah-ibn-'Umar, and the third one was Hassan-ibn-'Ali (as).”4

5. The

'Witness'

is 'nights and days', and the

'Witnessed'

is 'mankind' whose deeds they witnessed, as it is said from Imam Zayn-al-'abidin (as) in 'the morning and evening supplications':

“This is a new day which is witness to our deeds. When we do good, it leaves us praiseworthy, and when we do evil, it leaves us scorned.”5

6. The

'Witness'

is 'angels' and the

'Witnessed'

is 'the Qur’an'.

7. The

'Witness'

is 'the Black Stone' and the

'Witnessed'

is 'the persons who have performed pilgrimage to Mecca’ who pass by 'the Black Stone' and touch it.

8. The

'Witness'

is people and the

'Witnessed'

is Allah.

9. The

'Witness'

is the 'Muslim Community', and the

'Witnessed'

is other nations, as Surah Baqarah, No. 2, verse 143 says:

“...that you might be witnesses over the nations”.

10. The

'Witness'

is the Prophet of Islam (S) and the

'Witnessed'

is other prophets, as Surah Nisa No. 4, verse 41 attests:

''and We brought you as a witness against these.”

11. Or the

'Witness'

is the holy Prophet (S), and the

'Witnessed'

is Amir-al-Momineen Ali (as).

Of course, the quality of this verse, in comparison with the previous verses, demands that

/ŝahid/ the 'Witness'

be the Day of Judgment, whether it be the Prophet of Islam or other prophets over their nations, the angels, man's limbs, and the like; and

/maŝhud/ the 'Witnessed'

to be mankind or their deeds.

Thus, most of the above mentioned commentaries join and come under one category with a broad sense.

However, the commentaries such as ‘Friday', 'Arafah Day’, and 'the Feast of Sacrifice Day' are separate from this meaning; though they are also among the witnesses of the Day of Judgment and the witnesses of man's deeds. Each of them, consisting of a large number of people even in this life, metaphorically resembles the Resurrection.

Taking note of the above explanation, it will be obvious that there is no contrast in the mentioned commentaries. All of them may gather in the meaning of the 'witness' and the 'witnessed' in a vast scope. This is one of the signs of the importance of the Holy Qur'an whose meanings are so broad that many different commentaries can be applied to them.

It is because

/ŝahid/ the 'Witness'

concludes any witness and

/maŝhud/ the 'Witnessed'

covers anything that can be witnessed. They are mentioned in 'indefinite form', which shows their importance which was explained, definitely, in the above commentaries.

It is noteworthy that there is a delicate relation between these four parts, on the one hand, and the subjects that the oaths are for, on the other hand. The sky and its bright stars and ordered constellations are signs of regularity and account.

'The promised Day (of Judgment)'

is a definite scene of

'reckoning'

upon

'the book'.

The

'Witness'

and the

'Witnessed'

are also some means by which reckoning is precisely done. The oaths are for the persecutors to be warned that surely their evil deeds against the believers are recorded and kept for 'the promised Day of Judgment'. And the witnesses around us, from angels, limbs of the body, the days and nights, and the like, are watchful of these deeds and they will bear witness to them on that Day.

Then, after these oaths, it says:

“Cursed were the makers of the pit (of fire),”

“Of the fuel-fed fire (kept burning),”

“When they sat by it,”

“And they were witnesses of what they did to the believers.”

The term /uxdud/, as Raqib says in his book 'Mufradat', means 'a wide and deep ditch spread on the land', or in other words, the vast pits or trenches are called 'Okhdud' whose plural form is /axadid/ and is basically derived from /xadd/ which means 'a deep trench in the ground, or a pit, a ditch' or the like, dug, or excavated; and originally it is derived from the /xadd/ of man with the sense of 'the part bordering upon the nose, on either side (on the right and on the left where the tears flow when one weeps)'.

It is used metaphorically for the ditches that appear on the surface of the earth; (and later, as an active meaning in practice).

To answer the question of who the makers of the pit of fire were, in which they burnt people for their Faith, and while they were alive; the commentators and historians have delivered some different ideas which will be dealt with under the title of 'Explanation' later. But, it is certain that they had excavated and prepared some deep pits of fire to make the true believers leave their Faith. When the believers persisted, the persecutors threw them into the fire and burnt them alive.

The term /waqud/ basically means a substance by which fire is made (like wood). Any fire needs something, such as wood, and the like to be burnt, but /that-al-waqud/ points to the abundance of fire that they used; then naturally, the resulting fire had been an immense one; and that is why the term has been interpreted to 'burning fire'.

Some authorities think that /waqud/ carries two meanings: one is 'wood' and the other is 'flame'. But, this idea is not acceptable.

The objective point in the verse:

“When they sat by it,”

and the verse after that, is that some pagans were sitting and watching them burning not only indifferent, but, also enjoying it. That was a sign of their utmost hard-heartedness.

Some have also said that these persons were the appointed interrogators and the persecutors of the believers to cause them to leave the true religion.

Still others believe that they were two groups of people: one group was the persecutors and the other was the spectators; and since the spectators were pleased with what the persecutors did, then, this action was attributed to all of them. And, it is natural that in situations like this a group of men are always performers and some others are spectators. Besides, chiefs usually instruct while subordinates obey.

It is also said that there were some people sitting and watching the persecutions to see that the persecutors did not offend their duties and bore witness, before the king, that they had done their duties well.

The combination of these different groups, for the fulfillment of the action, does not seem improbable. Therefore, all of the above mentioned commentaries can be considered together.

At any rate, the form of the verb in the Arabic text denotes that the action was continued for a length of time.

“They were vengeful towards them for no other reason than that they believed in Allah, the Almighty, the Praiseworthy,”

Verily, the believers had no fault, but that of their Faith in the True God, Allah. They believed in Allah, the Absolute Perfection, Who is Mighty, and is Worthy of all Praise. Was the belief in such a God a sin, or was the belief in powerless irrational gods?

The term /naqamu/ is derived from /naqam/ which means: 'to devour, to dislike, to reject' by tongue, or by practice through punishment and vengeance.

Surely an action like that is done in great sin, not for the Belief in Allah, Who is exalted in Power and Worthy of all Praise. This makes it clear that how ignorant they were and how low their culture had been that they considered their greatest sin as their greatest pride.

This resembles the idea in Surah A'raf. No.5, verse 126 that sorcerers, after believing in Moses and being threatened with persecution and death by Pharach, told him:

“But thou dost wreak thy vengeance on us simply because we believed in the Signs of our Lord...”

The terms

/'aziz/ 'the Almighty'

and

/ĥamid/ 'the praiseworthy'

are, indeed, a reply to their iniquities and a proof against them. Meanwhile, they are also a threat and warning to all the doers of persecution, throughout history, that Allah, the ‘Almighty', and the 'Praiseworthy', keeps watch over them.

Then, talking about two other divine qualities, it says:

“Him to Whom belongs the dominion of the heavens and the earth. And Allah is Witness over everything.”

Indeed, these four divine qualities: 'Almighty, (Omnipotent), Praiseworthy, ownership of the kingdom of heavens and the earth, and Omniscient' are of those that establish the propriety of servitude.

Also, it is a glad tiding to the believers that Allah is attentive and watchful over their perseverance and patience in defending Faith, and He sees their sacrifices and devotions. These are the facts that give them power and satisfaction.

On the other hand, they are threats and warnings for their enemies to know that Allah is Mighty but, He leaves them alone in order to examine them; and, at last, they will receive the painful chastisement for their evil deeds.

Explanations

Who Were 'The Makers of The Pit of fire’?

It was said before that /uxdud/ means 'a wide and deep ditch' and here, it means 'some great pits full of fuel-fed fire prepared by the persecutors for the purpose of burning the believers'.

There is no agreement among the authorities, both commentators and historians, as to the time and place of the incident whether it has been a single event or the happening refers to numerous events similar to that in different parts of the world.

The most famous one is that of Zu-Nuwas, the last Himyrite king of Yemen.

Zu-Nuwas, who was by religion a Jew, named himself Yusef. The members of Himyrite followed him as Jews. Then, after a length of time, he was informed that a group of people in Najran, a zone in the north of Yemen, were still Christian. His companions compelled him to force the group to be Jewish. He moved to Najran and gathered the inhabitants of the area.

Offering them the Jewish religion, he insisted that they accept it, but they did not. They refused the religion and accepted to suffer death, instead.

Zu-Nuwas ordered his men to dig a large ditch and fill it with wood, then he lit a great fire. Some of them were thrown into it and burnt alive. Some others were killed by the sword and were torn into pieces. Altogether, the number of deaths was about twenty thousand.6

It is cited that one of the Christians of Najran fled from the event and went to the Roman Caesar in Rome and asked him for help against Zu-Nuwas.

Caesar replied that Najran was far from his country, but, he would write a letter to the king of Abyssinia, who was a Christian and whose country was neighbouring to the man's, and would ask him to help.

He wrote that letter and demanded that the Abyssinian king to take revenge on that terrible murderer. The man from Najran went to the King, Najashi, who became very saddened when he heard the story of Najran. He felt pity for the extinguishment of the light of Christianity, there, and decided to take revenge.

The Abyssinian army hastened to Yemen and defeated Zu-Nuwas' troops, killing a great many of them. Then, before long, they took Yemen and Najashi rulled it as a state of Abyssinia.7

Some commentators have cited that the length of the ditch was 40 cubits and its width was 12 cubits. (A cubit was equal to half a meter. Sometimes, in other places, it was used instead of /gez/ which was a measure for one meter.) Some other commentators have cited that there were seven ditches each of which had been as large as the above mentioned one.

This event has been narrated, differently, in numerous books of commentary and history including Majma'-al-Bayan by Tabarsi, Abul-Futuh Razi's Commentary, Tafsir-i-Kabir by Fakhr-i-Razi, Ruh-al-Ma'ali by Aloosi, Qartabi’s Commentary, Sirah by Ibn- Hosham, and many others.

As it was mentioned before, the cruel persecutors were finally punished in this world and were revenged for the murders they had committed. The punishment of blazing fire in the Hereafter is waiting for them, too.

These 'crematoriums', which were made by those Jews, are said to be probably the first ones in history. But, it is surprising that this very cruel innovation was used against the Jews, themselves, and, as it is known, many Jews were burnt in crematoriums, on Hitler's orders, in Germany; and the example of the 'Punishment of the Burning Fire' happened to them even in this world.

In addition to this, Zu-Nuwas, the main establisher of this horrible innovation, himself, was not safe from his evil deeds.

The above lines about 'the makers of the pit of fire' are according to popular attitudes, but there are also other narrations which say that 'the makers of the pit of fire' were not only those in Yemen at the time of Zu-Nuwas, but in other locations and at different times. Commentators have cited up to ten narrations about them.

A narration that has been cited from Amir-al-Motmineen Ali (as) says:

“And the Magi had a 'Book' and they acted according to their Holy Book. One of their kings married with his sister and the woman wanted him to announce that marriage with ones' sister' is lawful, but his people did not accept this. So, the king had some of the believing people, who opposed his instruction, thrown into a pit of fire.”8

This is about 'the makers of the pit of fire' in Fars (Old Persia, i.e. Iran). There is a citation about 'the makers of the pit of fire' in Sham, as well, where there lived some believing people who were burnt in a pit of dire by Antiyakhus.9

Some have also referred this event to the companions of Daniel, he famous prophet of the Israelites who are mentioned in the book of Daniel from the Torah, and Tha'labi has applied 'the makers of the pit of fire', in Fars, to them.10

It is not improbable that 'the makers of the pit of fire' includes all of hem, although the most famous example of it is the story of Zu-Nuwas in Yemen.

Resistance in Keeping Faith

There are numerous examples, in history, of people who suffered fatal persecutions for their beliefs. They agreed, eagerly, to be killed but, did not leave their Faith. History has so many stories of this kind: some of the Faithful were hanged, some were murdered by the sword, and some were burnt to death.

The story of 'asiya, Pharaoh's wife, is well known. She was persecuted terribly for her Faith to Moses, the son of 'Imran, so much ao that she died because of the torture.

A narration from Amir-al-Momineen Ali (as) says:

“Allah appointed a man to prophethood from among the people of Abyssinia for them, but they refused him. They fought against him and his followers in which, finally, some of the prophet's votaries were killed and some others were captured and kept along with the prophet himself as captives.

Then they prepared a ditch full of blazing fire, and called people to come beside it. They commanded that any of them who followed the same religion as theirs could go aside and those who believed in the prophet's religion and that of is votaries should throw themselves into the fire. The prophet's followers, who could do nothing, bravely threw themselves into the fire. They outran each other (as if in a competition).

Then, at that moment there came a woman carrying a one-month-old baby. She went to throw herself into the fire but suddenly her motherly affection stopped her. Then the little baby called her and said:

'Do not fear, Mother, throw yourself and me both. By Allah, surely this is a little thing on the path of Allah...'

And this baby was one of those who spoke in the cradle.”11

This story tells us that there had been another example of

'the makers of the pit of fire'

in Abyssinia.

The story of 'Ammar-Yasir's parents and some others, like them, in addition to the story of Imam Hosain and his companions who proceeded to be killed as martyrs, are famous in Islamic history.

In our time, we ourselves, have seen or have heard many examples of young and old people who willingly wished to be martyred for the sake of their Faith and religion. Then, as a conclusion, it should be said that the existence of the Divine religions, in the past and present, depended on these devotions and martyrdoms.

Surah Buruj, Verses 10-16

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ذَٰلِكَ الْفَوْزُ الْكَبِيرُ

إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ

إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ

وَهُوَ الْغَفُورُ الْوَدُودُ

ذُو الْعَرْشِ الْمَجِيدُ

فَعَّالٌ لِمَا يُرِيدُ

10. “Surely (as for) those who persecute (or draw into temptation) believing men and believing women, yet repent not, for them is the punishment of Hell and for them is the punishment of the Burning Fire.”

11. “Surely (as for) those who believe and do good deeds, for them are Gardens underneath which rivers flow, that is the great salvation, (the fulfillment of all desires),”

12. “Surely the Grip of thy Lord is severe.”

13. “It is He Who creates (everything) from the very beginning and causes to return,”

14. “And He is All-forgiving, All-loving,”

15. “Lord of the 'Arsh (Throne), the Glorious,”

16. The Doer of whatever He wills.”

Allah's Punishment for the Persecutors

After describing, in the former verses, the terrible persecutions carried out by some past generations who burnt the resisting believers, in the following verses it points to the grievous punishment of Allah, for them, in contrast with the great rewards for the believers.

The warning is quite clear:

“Surely (as for) these who persecute (or draw into temptation) believing men and believing women, yet repent not, for them is the punishment of Hell and for them is the punishment of the Burning Fire.”

The term /fatanu/ is derived from /fatn/ which originally means 'to try or prove' (as gold in the fire to ascertain its purity), then the term is used in the sense of examination and persecution (by burning) or both. It is also used with the meaning of either punishment or leading into temptation.

In this verse, it is used with the meaning of 'punishment and penalty', similar to Surah Zariyat, No. 51, verses 13-14 which say:

“(It will be) a Day when they will be tried (and tested) over the Fire!”

“Taste ye your trial! this is what ye used to ask to be hastened!”.

The words

'yet repent not',

in the verse, shows that it is possible for the persecutors to repent, and this signifies the highest Mercy of Allah to the sinners. In the meantime, it warns the pagans of Mecca to leave off with the persecuting of the believers and return to the way of Allah before it is too late.

In principal, the Qur’an does not close the door of repentance on anyone. Then, it can be understood that the settlement of the painful punishments are for the improvement of the sinners and returning them to the way of Allah as a consequence.

It is noteworthy that there are two kinds of distinguishing chastisements, mentioned in the verse for the persecutors: the first is

‘the punishment of Hell',

and the second is

'the punishment of the Blazing Fire'.

The case is, perhaps, for the reason that there are many kinds of punishment in Hell, one of which is ‘the Blazing Fire' and it is especially mentioned for those persecutors who burnt the believers of Mecca with fire and should be punished with Fire on That Day. But, how different these two kinds of fire are!

Some commentators have cited that 'the punishment of Hell' is for their 'disbelieving' and 'the punishment of the Blazing Fire' is for their deeds of persecuting others.

Then, paying attention to the rewards of the Righteous, it says:

“Surely (as for) those who believe and do good deeds, for them are Gardens underneath which rivers flow, that is the great salvation, (the fulfillment of all desires)”.

What a great Salvation! What can be better or higher than being the Nearest to Allah, honourably, in the midst of the Gardens of Bliss, the Etemal blessings? But, it should be noted that the essential means of obtaining this 'great Salvation' is 'Belief and doing good deeds'.

The phrase

/'amal-us-salihat/ 'do good-deeds'

denotes that a mere good action, or a few of them done temporarily, are not enough, but good deeds must be done continuously by the believers.

The term

/thalika/ 'that',

in Arabic, is generally used for pointing to something or someone that is in the distance. But, here it is used to show importance and highness, then it means that their 'great Salvation' is so important and high that imagination cannot touch it.

Then, threatening the pagans once more, it says:

“Surely the Grip of the Lord is severe.”

So, it emphasizes that one should not think that there is no Hereafter and that one does not return to life again.

Nay, it says:

“It is He Who creates (everything) from the very beginning, and causes it to return”.

The term /bataŝa/ means 'to take or seize by force' and since this action is the cause of punishment, then it is used in the sense of 'chastisement'.

The term

/rabbika/ 'your Lord'

is for soothing the Prophet (S) and is an emphasis on Allah’s support for him.

It is noteworthy to mention that there are five emphases concentrated on here:

1. The term /bataŝa/, meaning 'to take by force', contains the connotation of severity.

2. A noun-phrase is usually used for emphasis.

3. The term

/ŝadid/ 'severe',

itself.

4. The word

/inna/ 'surely'.

5. The Arabic letter 'lam' (ل), used in cases like this, is also used for emphasis, here.

Therefore, the Holy Qur'an threatens them precisely about the punishment. And the sentence:

“It is He Who creates (everything) from the very beginning, and causes it to return”

is an evidence for the Resurrection which can be counted as another emphasis, added to the above ones.

Then, five qualities of the divine attributes are mentioned. It says:

“And He is All-forgiving, All-loving,”

“Lord of the Throne, the Glorious,”

“The Doer of whatever He wills.”

The terms

/qafur/ (All-forgiving),

and

/wadud/ (All-loving)

both are 'of the utmost amplification' which refer to the extreme forgiveness and love of Allah: He is 'forgiving' of the sins of those sinners who repent, and is 'Loving' to the servants who are good-doers.

In fact, these divine attributes are mentioned to be added to the threats given in the former verses to illustrate the fact that the sinners can repent and be forgiven because, while Allah is strict in punishment, He is

'All-forgiving'

and

'All-loving'.

The term /wadud/ has the sense of being in the subjective case, which fits the other attribute, i.e. 'All-forgiving'.

The third attribute is

/zul-'arŝ/ 'Lord of the Throne ('Arsh)'.

And 'Arsh, which means 'Royal throne', in such cases, refers metaphorically to power and Sovereignty. This touches on the fact that the rulership of all creatures is His, and Allah’s Will is, itself, the Word and the Deed. There is no interval between them. No circumstance whatever can come between His Will and the execution thereof. Therefore, it is quite easy for Him to call the dead to life, again, and punish the persecutors and the oppressors.

The term /majid/ is derived from /majd/ which means 'to excel in glory' which is used only for Allahas a quality.

The association of these five Divine attributes are clear, because Allah is All-forgiving and All-loving under the absolute Power (Omnipotence), Graciousness and with His Will so that nothing can stop Him, no one is able to confront Him, nor does His Will fade.

Surah Buruj, Verses 17-22

هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ

فِرْعَوْنَ وَثَمُودَ

بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ

وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ

بَلْ هُوَ قُرْآنٌ مَجِيدٌ

فِي لَوْحٍ مَحْفُوظٍ

17. “Has the story reached thee, of the Forces”

18. “Of Pharaoh and (the tribe of) Thamud?”

19. “And yet the unbelievers (persist) in rejecting (the Truth)!”

20. “But Allah encompasses them from every point!”

21. “Nay! it is a glorious Qur'an,”

22. “(1nscribed) in a Tablet Preserved!”

Did You See What Happened to the Forces of Pharaoh and the Tribe of Thamud?

The previous verses were about the Absolute Power of Allahand His Sovereignty with some threats for the unbelieving persecutors.

Then, to make it clear that these threats are not a mere statement and they are practicable, in the next verses it addresses the Prophet (S) and says:

“Has the story reached thee, of the Forces”

These forces are some large and great troops which fought against Allah’s prophets in the past, but all of them perished.

Then two examples of the forces are mentioned: one of them is very ancient, and the other waa not so ancient then.

It says:

“Of Pharaoh and (the tribe of) Thamud?”

These peoples were those who governed throughout of the world at their time from east to west. Some of them exploited the stable stone of the mountains and built splendid houses and castles with them, so that there were no other people who could match them, in those times.

But Allah destroyed them all. Pharaoh was a proud monarch of a powerful kingdom, with resources and organization, material, moral, and intellectual, as good as any in the world. When he pitted himself against Allah’s Prophet, he and his forces were destroyed through water in the Nile.

The 'Thamud', a very old generation, were great builders, and had a high standard of material civilization. But, they defied the law of Allah and perished in a dreadful earthquake and cold terrible storms, which threw them prone on the ground and buried them with their fine buildings. These two factors, water and wind, were of the main necessities of life, but they worked as the means of their inevitable destruction.

Pharaoh and Thamud are two examples who were both very powerful; chosen from all past arrogant generations. They are selected because the Arab pagans knew their names and were partly familiar with their history.

Then, in the next verse, it says:

“And yet the unbelievers (persist) in rejecting (the Truth).”

Truth is obvious to all, but the arrogant ones do not follow the 'Way' and do not obey the 'Right'.

The term

/bal/ ‘and yet'

is used, here, for varying the matter and saying that these pagans are as if they are worse than Pharaoh and the tribe of Thamud from the point of arrogance and rejecting the verses of Qur'an. They used all possible means to gain their goal.

So, they should know that:

“But Allah encompasses them from every point!”

and they are all always within His grasp.

If Allah leaves them alone for a while, it is not due to inability, and if He does not punish them immediately, it is not because they are out of His reach.

The term

/wara-’i-him/ ‘from behind'

points to the sense that they are encompassed by the Divine forces, not only in conditions that they foresee but from a variety of unexpected directions; and cannot escape from Justice and Penalty.

It is also probable that it points to the Knowledge of Allah in regard to their deeds, so much so that none of their words, behaviour, and thoughts are hidden from Him.

Then, pointing to the vanity of their persistence in rejecting the Qur’an and their claim that it was magic, or poetry it says:

“Nay! it is a glorious Qur'an. (Inscribed) in a Table! Preserved!”

It will remain safe and unchanged from the hands of the Wicked, the Satans, and the Soothsayers. Therefore, O Prophet (S)! pay no attention if they call you a poet, or sorcerer, or soothsayer, or even mad. Do not be worried.

Your support is Mighty and your Way is clear. As it was mentioned before, the term /majid/ is derived from /majd/ which means 'to excel in glory' and is completely appropriate for the Qur’an, because its contents are broad and glorious and its meaning is vast and exalted both about Divine theology, and ethical morals, as well as religious laws.

The term /lauh/ means 'a broad tablet to write on', while /louh/ means 'thirst', and also: 'atmosphere’.

The verb, derived from the former, means ' appear and glitter’. But the word is used here in the sense of 'the Tablet on which the Holy Qur'an is inscribed and is preserved'. It, of course, does not mean the ordinary tablets that we use.

It is cited in a commentary from Ibn-Abbas that the length of 'the Preserved Tablet' is as long as the distance between the sky and the earth, and its width is as long as the distance between East and West.

Hence, it seems that 'the Preserved Tablet' is the very Knowledge of Allah, which encompasses all the world and is safe from any distortion and alteration.

Surely, the Qur'an originates from the endless knowledge of Allah, and is neither from man's thought, nor a production from the Satans. Its content, itself, proves this fact.

This is probably the same thing that the Holy Qur'an has called

/kitab-un-mubin /'a Record Clear'

and sometimes

'Umm-ul-Kitab' 'the Mother of the Book',

as Surah Ra’d, No.13, verse 39 says:

“Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book”.

And in Surah An'am, No. 6, verse 99 it says:

“...nor anything fresh or dry (green or withered), but is (inscribed) in a Record Clear (to those who can read)”.

It should also be noted that this is the only situation in 'the Holy Qur'an' in which the term 'the Preserved Tablet' has occurred.

Notes

1. Durr-ul-manthur, vol. 6, p. 331

2. Surah Waqi'ah, No. 56, verses 49-50

3. Majma.-al-Bayan, vol. 10, p. 466.

4. Nur-uth-Thaqalayn, vol. 5, p. 543.

5. Sahifah-Sajjadiyah, Sixth Supplication.

6. Tafsir-i- 'Ali-'bn-lbrahim-Qummi, vol. 2, p. 414.

7. Qisas-i-Qur’an, Balaqi, p. 288.

8. A'lam-i-Qur'an, p. 137-138.

9. Ibid.

10. Ibid.

11. Tafsir-i- Ayashi; narrated in Al-Mizan, vol. 20, p. 377.

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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