Tafseer Nafahatol Qura’n

Volume Three
Bismillah hir Rahman nir Raheem
Translated by: Syed Hasnain Imam (Gopalpuri)
Introduction
The Pathways to God
As we have mentioned earlier there is a pathway open in
every heart and every soul sings God’s praise. Considering
the vastness of human population it can be said that there
are many roads open to reach God and every person has a
special awareness and understanding about it. Despite the
existence of the many views a great caravan of human
beings moves towards Him. His divine fragrance adorns the
core of every heart and the flower of realization blooms in
every soul.
The words “I am God” echo in the depth of each heart and
He enjoins the Moses in the human souls to come to Him. He
is guiding every soul to tread with caution and humility as
they come to Him by the words, “Take off your shoes for you
stand on the Holy valley of Tuwa.”
He enjoins every one as He did Maryam with the words, “And
shake the trunk of the date palm towards you, it will let fall
fresh and ripe dates upon you” (2) to shake the branches of
the tree of his Tawhid and collect the sweet fruits from it.
They should not despair because of the fires lit by the
Nimrods of the time but should dive into them with full
confidence so that they may turn them into gardens of
Tawhid. They should board the Ark of Salvation like Noah
and he, who talks about someone else, misdirects you to
him; drown him whether they may be Canaans.
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Crush the head of every Samiri with full force and burn his
shining idols in the fires of your truthfulness that subjugates
the worldly and the intoxicated ones.
Yes! The Prophets of God fulfilled their obligation of overt
propagation and those who followed did the same inversely
to reach their desired destination. They responded to the life
giving slogan of the Holy Messenger “Say There is no God
but Allah” and accepted it with the core of their hearts and
even in their jugular vein to reach the elevated heights of
betterment Thus they were able to attain closeness to God
after the journey seeking well being and betterment from
their natural inclinations.
An important point is that there are a lot of ups and downs
on this path and devils and humans lie in ambush with their
allurements and deceit to way lay those who travel this path.
This is because their leader Mephistopheles had sworn to
misguide Adam and he wants to convert others to his ways
and be dammed the way he was.

Those with evil intentions, who instill skepticism in the hearts

of the people, hide their evil countenance and pretend to
travel the path of truth like the wayward and the
disillusioned men among the Arabs. Once they convince a
group of people to their ideas they leave the Straight Path
and push their converts, the wayward, sinners who would be
`punished by God, into the dreadful abyss.
What should be done in such a situation? Where is the path
of salvation?
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Can we traverse this difficult path only by the strength of our
intelligence? Human intelligence is one of the many gifts of
God and the shining light. Should we ride on the carriage of
the divine revelation and reach out to the enlightenment of
God; should we reach out from the arch of the light of the
limited lamp towards the ever burning sun and pray to God
for help while reaching out to him and confirm His entity as
His proof? The Holy Messenger had said, “God lets those
astray who try to seek guidance from anywhere else but the
Qura’n”
Does His adversary have the true enlightenment to benefit
others? Certainly not!
Our Book, the third volume of Nafahatal Qura’n is an attempt
to realize the truth and the purpose of this book is to attain
the enlightenment of God. We will take the help of the
verses of the Qura’n for guidance and to establish our
realizations, and present Hadiths and episodes in this
regards.
Nasir Makarem Shirazi.
Hawza Ilmia,
Qom
Muharrum-al Haram 1410 Hijri.
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With the help of:
Hojattolislam Aqai Muhammad Reza Ashtiani
Hojattolislam Aqai Muhammad Jafar Amli
Hojattolislam Aqai Abdur Rasool Hasani
Hojattolislam Aqai Muhammad Asadi
Hojattolislam Aqai Hussein Tusi
Hojattolislam Aqai Sayyid Shamsuddin Ruhani
And
Hojattolislam Aqai Muhammad Muhammadi
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Introduction (Tamhid)
The pathways to the enlightenment about God are not
limited. According to some wise men there are as many
pathways as there are people.
At-turuqo elallahe bi Adade Anfos al khalaiq
There are five basic ways and one natural one to attain the
knowledge of God
The five different proofs and pathways are:
1. The proof of Arrangement
2. The proof of movement
3. The proof of the necessary and the contingent, wealth
and poverty.
 4. The proof of the Cause and the Effect
5. The proof of Truths
The sixth path is the proof of nature and the study of the
search of God deep in the inner self. The interesting point
is that Qura’n has taken the help of all proofs but greatest
proof that it has presented to the disbelievers is the proof
of governance. This is the proof of the immortal
fountainhead of all that exists and His knowledge and
power used to creating the exceptions in this universe. It
is because of the vastness of this proof of governance that
the second volume of Nafahatal Qura’n has been reserved
for explaining its different angles.
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(1) Some learned people have redesigned the words as. At-turuqo Ilallahi bi
Adade anfus al khalaiq
” There is a path to the knowledge of God in each human breath but this
sentence has not been found in the reliable annals of Hadiths. This is
just a saying of some wise men.
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We will now present different verses of the Qura’n in proof
of nature or God and then discuss nature according to the
guiding light of the Qura’n.
This will be the content of this chapter.
We would once again like to reiterate that these issues
will neither be presented in the philosophical style nor in
the normal debating manner. Keeping the title of this book
in mind everything will be discussed on issue basis. At all
stages our discussion will be under the guidance of the
Qura’n and we will make the best use of this guiding light.
If we mention other issues then it will be done as
collateral under a separate heading. The truth is that the
purpose of publication is nothing else but this and if we do
not comply with this style then we will leave the sphere of
Tafseer or Qura’nic explanation.
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The Proof of Movement
Introduction
The world we live in is subject to constant changes.
Nothing remains in the same condition and every thing
moves along the path of change. The life of humans,
animals and trees if connected with changing activities is
so evident that no person can deny the changes within
himself and all that surrounds him because we witness
these changes daily. The ever changing day and night is
the shining proof of the constant changes in this world.
The change and movement that rules the universe gives
us the clear proof that there is an established strong and
single center which is the fountainhead of all changes and
movements and everything moves around it like the
needle of a compass.
Normally it is undeniable that the existence of activity,
changes and movement is the proof of their temporal
existence and mortality. Their mortality and freshness is
the proof that there is a creator who has created them.
This style of proof of the existence of God has been
adopted with simplicity about the Qura'nic verses.
We now turn again to the verses of the Qura’n after this
introduction and study the under-mentioned verses
thoroughly.
The Verses: Surah Anam Verses 75 to 79:
Thus We showed Abraham (the laws of) of the
Kingdom of the heavens and the earth that he may
be one among those with certitude.
When the night covered him, he saw a star and
said:” This is my Lord”. When it set, he said, “I do
not love the setting ones”
When he saw the moon rising in splendor, he said:
This is my Lord, this is the greatest. When it too set
he said: “Unless my Lord guides me, I shall surely
be among the errant ones.”
When he saw the rising sun he said: “This is my
Lord; this is the greatest” but when it too set, he
said: “O people! I am free from al that you join as
partners in worship with God”
Verily I have turned my face towards Him who has
created the heavens and the earth being upright
and I am not one among the polytheists.
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Explanation from Mafuradat
1. The origin of Afala and Afalat is Oful. Some linguists
opine that it means “to be
hidden” but Raghib Isphani in his Mafuradat has taken a
deeper sense and said, “Oful means the disappearance of
shining bodies like the sun and moon etc” and what he
says is correct because the word Oful is used to describe
the setting of celestial bodies though the word is
sometimes used to describe other things. The demise of a
learned and holy person is described as his going out of
sight or Oful. Normally it is used to describe the setting of
the sun and the stars. This is the correct use of the word
Oful.
2. The origin of Bazeghun and Bazeghatun is Bozugh
which means the dawn or the spreading of the light. In the
book Mafuradat Raghib Isphahani says it is the term for
the bleeding of the animals in medical treatment but later
it was used to mean the dawn or the rising (of the sun).
Ibn Manzoor writes in the famous book Lisan Al Arab on
linguistics that the word actually means “splitting” or
“rending asunder” but later it was used to describe the
opening of the veins of animals for medical treatment.
Since the dawn also splits the night asunder so the word
has been used to describe it. (We should reflect on the
fineness of its meaning).
3. The origin of the word Kaukabun is Wakaba or
Kawaba. This word has often been used by the linguists
to define a star but Raghib Isphahani in his book
Mafuradat says it means “the rising star”. Some learned
people have taken it to mean Venus because it is the
brightest star in the early evening.
The word “Kaukab” is often used to describe handsome
men or some very specific part of a body and also to
denote a leader or a wise person but these are used
metaphorically.
The word “Qamar” is used to denote the moon but the
point to note here is that many linguists have opined that
the word “Qamar” means the moon from the 3rd to the 5th
of each month. The moon of the first two and the last
nights is not called “Qamar” but “hilal” because the
linguists take the words Qamar and Qemaar to be
derived from the same source
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Which means to “overwhelm” or “overcome” because the
moonlight over shines the stars after the third night and
so “Qamar” is used for it? (1)
The word “Shamsun” in ordinary parlance means the sun
but the point to note here is that the globe of the sun is
called “AshShamso” as well as the light it emits. Since the
sun does not remain static at a point but moves (and for
the people of the earth) it is always traveling so this word
is used for those humans and animals that are migratory
and never remain at one point. The wild and untamable
animals are called “Shamus”
Explanation of Verses
Hazrat Abraham’s sound argument against the
polytheists.
The first verse mentions the exhibition of the visible
universe so that his certitude may be fortified and his
natural belief be rejuvenated.
God says: “Thus We showed Abraham the Kingdom of
visible universe so that he may be one among those with
certitude and for his belief to be rejuvenated.”
The reason for having him witness the kingdom is that he
was made to witness the material universe and its
changes and also the rule of God on them. The word
“Malakutun” in Arabic means “Mulkun” or the visible
world and the alphabets “Wau and Ta” have been added
for stress.
The next verses mention the absolute control and the firm
rule of God over the universe. Actually the meaning has
been explained precisely and in length in these verses.
This is the style of explanation of Qura’nic verses that first
a brief mention is made so that the listener or reader
becomes eager to hear or read the total explanation and
then the verses are explained in details. The “Fa” in
Falamma is an example of this.
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The next verse mentions the details. The stars are
mentioned in the beginning and then are the refutation of
those who worship the stars and their belief by Hazrat
Abraham. It says, “ When the night covered him, he saw
a star and said:” This is my Lord”.
The use of the word Kaukabun that Kaukaba here
denotes a very bright star that attracted Abraham’s
attention; or else there are umpteen stars in the sky in the
night. This special mention of one is proof of it being a
specific star. It is confirmed by the fact that Venus rises in
the onset of the night and the word Kaukabun denotes
an ascending star. This confirms the views of the
commentators that it means either Venus or Mars.
Incidentally these two stars were considered as gods in
the ancient times and people used to worship them as has
been reported from Imam Jafar Sadiq (AS) that the star
which Abraham singled out was Venus. Any way the star
set a little while later and Abraham said, “I do not love
the setting ones” (at least not worth worshipping). The
Holy Qura’n has explained it another way.
Abraham next gave his attention to the moon that had
risen and was shining brightly spreading it beautiful light
all over the sky. Abraham when he saw it said, ‘This is
my Lord, this is the greatest.” He said, “This is my
Lord.” In a short while it too set like the star and the sky
was veiled in darkness. Abraham was yearning for the
true Lord and was bent on finding him said, “Unless my
Lord guides me, I shall surely be among the errant
ones.”
Abraham stressed that human effort is not enough to find
the truth but it is imperative that there should be the
guidance and help from God to save man from the ranks
of the wayward. The fact that God’s help and guidance is
always there for those who seek Him sincerely cannot be
denied.
The night passed and it collected its cloak of darkness and
fled. Suddenly the sun reared its shining head-on the
horizon in the east spreading its golden light on the
mountains and the fields. Qura’n has described it as:
When he saw the rising sun he said: “This is my Lord;
this is the greatest” (1)
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(1) Though the word Shamso is female in gender and one should say Ha-
zehi instead of haza but there is no difficulty about this in inscription
and here the words Almojudo and Almoshahido may be connected
with that which is present and observed
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As soon as the day passed the sun sank into darkness
wearing the veil of the west and Abraham could not resist
saying: “O people! I am free from all that you join
as partners in worship with God”

I have understood by their setting and hiding that they are

all creations that are helpless in front of the supreme laws
of creation and are subject to disappearance. On seeing
their condition I am sure that behind this situation is the
greatest power about which we cannot think of setting or
disappearing and there can be no scope for changes in
this divine entity. He then continued: “Verily I have
turned my face towards Him who has created the
heavens and the earth being upright and I am not
one among the polytheists.”
The moot question is whether these three events of
watching the stars, sun and the moon took place in a
single or in two nights? Some commentators who
misperceived the meaning have opined that the events
took place in two nights but from the verses we discern
that they took place in a single night and day. This is
possible because it is in the early period of the month that
Venus is seen clearly visible on the horizon and then sets.
The moon follows it with its brilliance from the east (the
word Bazeghun denotes that the moon was in
ascendancy) and it is only when the moon sets that the
sun rises after some time. We can conclude that these
events took place in a single night and day.
This is not important anyway, but the point to be reflected
upon is that how could a learned and enlightened person
like Abraham utter such words that seemingly seemed
polytheist in nature?
This question could be answered in two ways:
1. What Abraham said in the verse is: “O people! I am free
from all that you join as partners in worship with God”
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And this is a proof that he was in a stage of confrontation
and debate with the polytheists. It is also known that
Babel had people who worshipped the stars, moon and
the sun. In such a situation a learned person, a teacher
well versed in the art of debate who confronts the
obstinate persons does not radically oppose their beliefs
in a hurry but goes along with them temporarily as a
companion and takes cautious steps to reach his goal. He
then overcomes them. Abraham too adopted this measure
so he went along with them and said what they said so
that he could expose the weakness of their belief about
the setting stars, moon and the sun. This was a very
effective form of planning his arguments that appealed to
the hearts and this cannot be judged detrimental to his
elevated status as an enlightened person with certitude.
There is a parable about this:
Mammon Rashid the Abbasid Caliph used to consider this
to be detrimental to the piety of the Prophets of God but
Imam Ali Reza (AS) answered him saying: Hazrat Abraham
was pitted against three kinds of polytheists, the first was
the group that worshipped the star Venus, the second
group considered the moon to be its God and the third
worshipped the sun. Abraham spoke to them as if he was
surprised and this was only to explain things to them. (1)
Prophet Abraham said all this (about the stars and the
planet being) under an assumption and generally when
the researcher analyses anything he does so from all
angles. Even if a person becomes aware of something
through a God gifted realization he still feels it necessary
to establish an intellectual and material proof for it. He
desires to see whatever he has been enlightened with
reflected in the mirror of intelligence so he thinks about it
from all angles and researches each of them. If a
researcher through divine realization comes to know the
truth about the soul not being a material entity he still
wants to form an intellectual explanation for it, so he
assumes that the soul is a material creation or it contains
matter. Then he reflects about matter and its essential
ingredients so much so that he is sure that being material
or containing matter is not compatible with the creation of
the soul and the souls cannot be considered a material
being but are a separate non material reality. It is under
this rule that Abraham decided to prove the oneness and
unity of God on an intellectually and logically though his
heart was filled with certitude about God being a separate
single entity So he used this method and kept repeating
“This is God” that he may reject
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(1) Ayunul Ikhbar Al Reza (As per Tafsir Al Mizan Volume 7 page 214.
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The stars and moon’s claim to godship through their
setting or disappearance and so he concluded, “Verily I
have turned my face towards Him who has created
the heavens and the earth being upright and I am
not one among the polytheists.” (1)
There are some traditions speak about it also. It is
reported from Imam Jafar Sadiq (AS) that he said: “People
were not guided before the appointment of the Prophets
though they had some inkling about the unity of God
naturally but could not understand it and so God sent his
Messengers to explain His existence to them and to guide
them.” He further added: “Have you not heard the words
of Abraham: “Unless my God guides me, I shall surely be
among the errant ones.” Or that he would forget his
covenant with God.
The first answer of Imam Reza through the verses of the
Qura’n seems more appropriate
The Interconnection between Oful and Hadus.
(Disappearance and Origin)
 Abraham refuted the godship of the stars, moon and sun
through their setting and disappearance and said, “It is
not possible for such creation to be God and they
can never by the Lord of the universe.”
The question is what is the connection between setting,
disappearance and not being godhead?
This question can be answered through various angles: (1)
The setting and disappearance (Afulun) is the sign of
movement and change or it is change itself and is also the
sign of it being defective.
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(1) Various
doubts have been raised about the explanation of these verses e.g.
was Abraham speaking to refute or to express surprise? Various
explanations have been raised in the commentaries Tafsir Tibiyan and
Tafsir Razi but none is compatible with the verses.
(2) Tafsir Nurus-Saqalain Vol 1 Page 736
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There is no change in anything that is perfect in all sense.
(In philosophical terms movement means transfer from
one condition to another). The perfect being is not devoid
of anything nor does it try to attain something because it
is perfection personified by itself. It is then proven that all
creations that are moving and change are imperfect. They
are either devoid of some form of perfection or strive to
achieve some form of it. Nothing imperfect can be God.

2. Anything that sets and disappears is subject to re-

creation or is subject to continuous movements. Anything
with such traits cannot be eternal and imperative because
completeness requires that it must have origination as well
be eternal at the same time and that is not possible because
they are opposite each other. (Think it over)
3. Every movement depends upon a mover but if the mover
himself moves then another non moving force is required
and this search may finally lead to the entity that is not
subject to movement or change.
4. Every movement especially that which leads to setting or
disappearance is the sign that the material world moves
toward destruction or death (We will discuss it later).
Anything that is fallible or finite cannot be eternal and so
cannot be the imperative force or God.
The four angles mentioned above can be made the base of
Abraham’s argument and it may be possible that his
statement points to all of them.
Fakhruddin Razi has quoted the opinion of some
commentators that Abraham’s argument is so composite
that everybody the specialists, the average and the common
person can benefit from it. The details are as follows:
The learned and thinkers among the elite will understand the
reality of “contingency” from “Oful” or disappearance and
that every thing that has a contingency is dependent upon a
creator and if the creator himself is contingent then it will
need another creator and series will continue till it reaches a
stage where is no scope for contingency or chance and the
ultimate entity is free from all contingencies and
dependence as described in Surah Najm verse 42 “ And
to your Lord is the return of everything.”
For the average person it will infer that disappearance and
setting is the sign of activity and everything active is finite
and every thing finite is dependent upon an eternal entity.
The common person will understand to this as “ Oful” Means
‘Ghorub” or setting and he will discern how the sun, moon
and the stars dim when they are about to set and then fade
away leaving no trace behind. Their dominance over the sky
ends and such a thing does not have the capacity to be God.
The words, “I do not like the setting ones” can be benefited
by those who are close, those who are on the right and those
who are on the wrong because this is a very lofty and great
proof. (1)
(1) Fakhruddin Razi, Tafsir Kabeer Volume 13 page 52
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It is now clear from our discussion why Abraham did not
base his arguments on the rising of the stars when both its
rising and setting are movements. The finality, death and
destruction and the disconnection of well being is more
evident through the setting. This is not clear from the rising’
and eloquence and pureness demands that the argument
should be based on the setting so that the matter can be
made clear and acceptable to all. The point to be noted here
is that movements can be of various kinds (We will discuss
them later) the clearest among all the types of movement is
the movement from one place to another and the verse is
based on it’ though the change of place and condition are
both amalgamated here. This is because the light of the sun,
moon and stars change with their movement and it is the
least at the time of their setting and then they keep fading
till they are seen no more.
Some philosophers feel that verse 88 of Surah Namal points
to the proof of movement. The Qura’n says:

“And you will see the mountains and think them

solid, but they shall pass away as the passing of the
clouds. The work of Allah, who perfected all things,
verily! He is well-acquainted with what you do.”
Some philosophers think that this verse is about the trans-
substantial movement and this movement is within the body.
This is a movement that proves the material world to be
finite and also proves that this world depends on a creator
(we will soon explain this).
Anyway even if we assume that this is about the trans-
substantial movement within a body it does not prove the
Unity of God (Tawhid) and does not prove that a movement
or action proves that there is a God.
Most commentators believe that this is about those horrific
events that will take place during the doomsday especially
that the mountains will move and move so fast that they will
turn into dust and rise like a cloud and there are various
verses in the Qura’n about it. (1)
As we have explained in the original Tafsir the language of
these verses and the horrific events are not compatible
(1) Tafsir Namuna Volume 13 of Surah Ta-Ha Verse 15
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Because the bursting of the mountains that will take place in
the early part of the doomsday will horrify the humans but
this verse says “Are you not aware of the movements
(to and fro) of the mountains?
We find that the verse tells us that the mountains also move
like the earth so the word “Tara” (you see) is there and this
compares the movement of the clouds with the movement of
the mountains which is proof that both belong to earth. It
then says, “This has all been created by God” and He
has created everything with knowledge and wisdom. The
verse further says, “He is well acquainted with what you do”
This again proves that this verse explains the movement of
the mountains on this earth.” (2)
The verse 29 of Surah Rahman says, “All those in the
heavens and the earth beseech Him; everyday He
deals with new matters” Some commentators declare
this to be the trans-substantial movement and iterate that
we can discern the proof of the Creator from it.
But this verse cannot be taken as the proof of the above
claim for its words tell us that God creates something new
everyday and this action is everlasting and continuous. He
creates new things and bestows His favors anew everyday
and one of his works is to fulfill the prayers of the
beseechers.
The language of both the verses and the parables about this
issue mean what we have stated. (We have discussed this in
details in Tafsir Namuna)
We conclude from the above mentioned meanings and
explanations that the better verses on the issue of the proof
of movement are those that we have mentioned above
related to Abraham. The setting and disappearance of the
stars, moon and the sun prove that they are not God and
also prove that they are dependent upon a creator for their
own existence.
The following illustrations are given in order to understand
the proof of activity so that an argument or proof can be
discerned about the existence of God.
1. The description of Movement
2. The existence of Movement
3. The components of Movement
4. The things in which activities take place.
Explanations
THE DESCRIPTION OF Movement
Movement has been defined in many ways but two of them
mentioned below are the best.
(1) For further details see Tafsir Namuna Volume 15 Surah Namal verse 88.
(2) See the explanation of Surah Rahman Verse 22 in our Original Tafsir.
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1. The transfer of anything from the force field into the
sphere of activity.
2. The continuous decline and creation.
When the raindrops fall to the ground; when the grass grows
or when fruits ripen their bodies stay in a certain condition of
movement (according to the philosophers) but the body
retains the power and capacity to change from one form to
another. When it changes from one stage to another then
due to the effect of happenings it has changed from one
condition to another. But this does not mean that the
movement is created from a stage of inertia that means
stationary or that it has been composed from the many
existence and non-existence. Movement has a fixed reality
and its components are envisaged though intellectual
analysis and proclamation.
From the above statement we learn that the entity which has
total movement (in itself) and a necessary existence needs
no change instead it is taken to mean the ruling or governing
power. In another words we can say that movements occur
in places where there is a deficiency therefore, there can be
no movement in God.
2. The Existence of Movement
It is not difficult to prove the existence of movement for we
see it commonly every day of our lives
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The arguments placed by philosophers like Xenon and his
followers denying its existence have no truth. It is nothing
but denying reality. We cannot accept that the water that
flows in the river or the apple that is ripening on its branch
or when we go from city to another are nothing but illusions
and do not exist. We cannot accept this because this is the
denial of that which is manifest and such things do not need
proof. Yes we do agree that it is not possible to understand
the movement of change without using our intelligence
because movement or change cannot be discerned in just a
few seconds because it is a continuous and graded event (so
can be understood in stages.).
The Existence of Movement
The philosophers enumerate six stages of movement.
1. The origin.
2. The End
3. The mover
4. The moved.
5. That in which the movement is created
6. The time in which the movement occurs.
We will explain later that time is the name of quantity of
movement and we will also learn that these six components
are according to the views of the philosophers because if we
accept the trans-substantial movement then there would be
no need for the subject of movement.
The sphere of activity.
According to the philosophers activities or movement occurs
in two of the nine suppositions.
1. The movement is related to place i.e. the movement of
raindrops or the movement of a car on a road.
2. The change in the matter like the growing of grass.
------------------------------------------ (1) There are nine categories 1.
Quantity, condition, brightness, time, place, etc details will be discussed at
the proper place
-------------------------------------------------------------------------------
Page 25

3. The movement of the matter itself like the orbit and

rotation of the earth.
4. The change in condition like the change in color, fragrance
and taste of any fruit.
The ancient philosophers believed that except for the four
subjects, movement is not found in anything else and if had
been so then there could be no trans-substantial movement
as we will prove. The philosophers of Greece and the Muslim
co-thinkers like Ibn Sena and others considered the trans-
substantial movement to be impossible. They believed the
moved to be a component of movement and believed that
movement cannot take place until there is something
stationary to be moved.
But the renowned philosopher of Islam Mulla Sadra
presented a new idea. He said, “Nothing can be moved until
there is trans-substantial movement; an atom is the core of
all movement without which no movement is possible.”
Mulla Sadra says, “ Where is the need to suppose the
existence of a stationary subject? Why can’t we accept that
substantial movement by itself? It is constantly in different
stages of change. The trans-substantial movement by itself
seems strange because it means that the moved and the
movement are both one and that it moves by itself. Mulla
Sadra however says, we will know that this is not strange if
we reflect but is a necessity and we will find it pleasing.
Sadrul Mutaa’lihin Shirazi (Mulla Sadra) stresses that the
basic idea of “trans-substantial movement” is present in the
writings of the ancient philosophers and he has presented
the verses of Qura’n as proof so that the opponents should
not get the chance to create a discord taking this to be a
new idea. Normally this is what happens to any new ideas.
We may now consider that this idea is not something new
but has fresh connotations.
Page 26
The Proof of trans-substantial movement
According to Sadrul Muta Alihin there are two kinds of
existence.
1. The existence in which we find stability and inertia; there
is no movement in it, neither in its entity nor in its qualities.
2. The other is the existence which is moving or movement
is one of its qualities and it is never stationary. Sometimes
this change can be seen in its appearance and sometimes it
is not seen when inherently it is always fresh and new. In
other words we can say, this moving object keeps evolving
each moment and is always new but since there is a
conjunction and intimacy it is considered as one body.
Those who believe in the “trans-substantial movement ”
have mentioned certain arguments and proof to support
their stance and though they need not be mentioned here
we briefly cite three basic signs and proofs.
1. One established norm: For every thing that gains any
attribute from another source it is compulsory to revert to
the source e.g. the heat of a hot water is not its own but
derived from something else and it should revert to the fire
which contains heat by itself and it is also the source of heat.
Keeping this norm in view, we can discern that the
restlessness found in the body emanates from its inherent
unease and that is its core. E.g. If an apple remains constant
in condition then how can its appearance change? So we
understand that the manifest activity or change reflects the
inner change or we can say that by looking at the change in
appearance we can discern the change within it because
how could it be that there is no inner change yet a change
occurs on the surface?
2. It is necessary for every effect of change to have a cause
for the change or nothing changing or moving can exist or
change without a cause. If we sit in an orchard and observe
the shadow to be moving or changing then we can deduce
that the movement in the shadow is due to the movement of
heat and the sun that is constantly traveling. We will be
aware of the inner change from the movement of the body.
3. The time of any age is a valid proof of the trans-
substantial movement because we see that the events of the
time do not take place simultaneously, today’s events come
into existence after yesterday and before the next day.
Page 27
This is the reality. This difference is the difference of time.
When we look at it briefly we find that time is the name of
something, a reality, other than those that exist materially
and it is like a container or bed for events. But if we suppose
that nothing exists or we can say that time is the child of
matter created from it. We can also say that time is the
other name for the quantity of events.
If we assume that those objects that have movement are
divided under the four headings then it will mean that if any
object is not moving and there is no visible external
movement in it, then it should be considered devoid of time
or we cannot propose a time frame for it. But knowledge tells
that we feel the time even if these four are not present and
this is because the material is moving according to its
inherent capacity and this is the reason that we can discern
time and arrangement in it.
These were the arguments of those learned men who believe
in the trans-substantial movement , mentioned briefly. The
question still remains in some minds about how is it possible
that we can assume that the moved is movement in itself
and there is no other source of movement? How can we
confirm that which is questionable? The strange thing is that
he who proposes the movement of atoms is himself
entangled in its complexities and is striving to solve the
issue. What we now understand is that this issue is not easy
for him too. (1)

The précis of this discussion is that the this entire argument

about movement is a derivative from the rule that nothing
can be moved but by an external force but some scholars
take the view that on this issue we should cancel the ideas
that man is used to only then can we imagine or realize the
existence of that ever-present entity who is the source of all
movement. All things moved and all movements are united
in it. This was the précis of the topic of movement.
-------------------------------------------------------------------------------
(1) Read the chapter on movement in the book Asfar for further information
or the lectures of Shaheed Mutahari about Asfar dealing the issue of
movement.
-------------------------------------------------------------------------------
Page 28
The Realization of God through the Proof of
Movement.
There is no doubt that movement is not limited to the trans-
substantial movement and that is why the proof of
movement is not limited to the movement of atoms for
necessary being though the proof of movement becomes
clear if we accept the movement of atoms.
We can explain it in this way: Trans-substantial movement
proves that the entire material world is moving or the entire
universe is ever changing and new. There is a new creation
in every moment. This continuous change proves that this
material universe is definitely connected with the entity that
never changes and is the necessary being. In other words we
can say that this universe is always in a condition of change
and is never static or stationary and this is not just on its
outer countenance but is part of its actual existence. This is
why it is always dependent on the source of origin that gives
it a continuous and new birth.
A poet says: This universe is always hanging and is always
new but we are unaware of its freshness. The water in this
river has changed many times but the reflection of the moon
and the stars remains the same.
We can come to a very interesting conclusion from this that
the universe was not created just at the beginning but is
being created very moment. And when this happens it
means the universe was not dependent just at its origin on a
creator but still is now because its creation is continuous and
it is passing through the stage of creation at every moment.
This is present in the depth of the movement that takes
place and is based on it. So if we accept the trans-
substantial movement, we understand that this universe was
dependent upon the necessary being or creator in its
beginning and is still dependent for its well being at every
moment of time. There is no scope for well being under the
trans-substantial movement because it is a never ending
stream of change. This change however is continuous and
engulfs the whole so the term well being is connected with
this continuous origination.
We have to resort to a very ordinary example to understand
the connection of the material being with the eternal
originator. Consider the entire universe as a string of
decorative bulbs that is connected with the main switch for
its light since the light reaches it continuously it is
dependent on the source of electricity. The light is only
possible in the stream of bulbs if it is permanently connected
with the source of electricity and so is dependent on it.
Page 29
It is true that the proof of movement reverts to the proof of
the essential being but has got a separate and permanent
status since it is recognized in a new color and is discussed
under a new heading.
THE ENTIRE UNIVERSE IS moving AND EVERY moving
THING IS FINITE.
Often the orators like the ulema have taken the help of this
“continuous change” and they are not bothered about the
trans-substantial movement; the continuous change in the
existing being of this universe is enough from their point of
view.
It is explained by the fact that nothing in this material world
is constant in one condition but every thing without
exception is undergoing a phase of continuous change. It is
also clear that change and movement are new since matter
is always in state of change and so it too is created. It is not
possible that matter be eternal and still is affected by
change and if this happens then creation and eternity will
amalgamate at one point and that is impossible because
they are contradictory.
This assumption becomes clear when we consider the
modern view of matter. According to the new theories every
matter is made of many atoms and every atom s subject to
constant change. Since change is subject to destruction how
can the matter which is a composition of changes in Electron
and proton be eternal? In order words every action has a
beginning and an end and how can that which has a
beginning and end be eternal?
This issue is very aptly related to Imam Jafar Sadiq (AS)
discourse to Ibn Al Auja who believed in the infinity of
matter.
The Imam said, “Ask what ever you want to.”
Ibn Al Auja asked, “What is the proof that matter is created?”
The Imam answered, “I have seen nothing big or small but
that it increases when something similar is added. This tells
us that it changes to a different status on the addition of this
thing. This increase and even decrease is the proof that had
that matter been eternal it would never have changed
because that which changes into something else has an
origin and an end or it can exist as well as die
-------------------------------------------------------------------------------
Page 30
Since it comes out of the unseen it the produce of an event
and had it been eternal it would not be destructible but
eternal. Since existence and eternity cannot be present at
one stage they cannot be found together in any matter. (1)
The Modern theories and the creation of the universe.
Today, intellectual discussions especially on Entropy and
Thermo-dynamics have proved that heat is continuously
transferred from the heated body to the cold one. This does
not occur by itself but only when a non-beneficial power is
transferred towards a beneficial power at a certain angle.
This movement which is called Entropy is affecting the world
increasingly. Had this world been eternal then all matter
would have had the same temperature and no beneficial
source would have been left. The result would be that there
would be no chemical effects left in the world and there
would have been no scope for life. But we see that chemical
actions are routinely taking place and the earth is
compatible to life. So, though modern science is not
attentive to it, these changes prove that this universe had a
beginning (it was not there and then it became) and this in
turn proves the existence of God because nothing new
originates by itself but a non created originator is required.
(1)
The other method adopted to prove that this world is created
is through the research on radioactive elements. These are
the bodies that contain unreliable elements that keep
dispersing and this process continues till these unstable
elements convert into the stable ones. These are more than
80 atoms and are like such heavy and unstable bodies that
are always busy spreading atomic rays. It is as if they emit
the surplus to convert into a stable form. Finding this kind of
bodies in the nature is the proof that this universe is created
and destructible and there is a history about it.
-------------------------------------------------------------------------------
. (1) Beharol Anwar V0l.3 Page 46, Usul Kafi Vol.1. Page 77, the Proof of
God Page 55-
According to the great and renowned Geochemist and the author of the
book “ Fixing the age of the world through Radioactive Carbon”, Mr. Donald
Rertmar, “ If this world had been eternal then no radioactive bodies could
be found here because they would have all converted in to stable and solid
bodies.

Page 31
We conclude from the above discussion that the modern and
scientific knowledge has proved this universe to be created
and at this point we realize the problem that there should be
an eternal Creator.
We can say in other words, that Entropy proves that this
world has a history and this in turn tells us about it being
created with a beginning and an end. Had this material world
been eternal then the heat would have spread throughout
the universe in this long passage of time. It would longer
need to be active and death would have spread its shadows
all over the world. The illustration for this is that if we keep a
container filled with hot water in a room then till such time
its heat spreads the surrounding will be different. The
heated air would be rising and the colder one replacing it.
This is the process that changes the surroundings. Once the
heat of the water spreads equally in the room then there will
be no movement left and the water will not be hot. We now
understand that the end of this universe will be similar. If
there is any movement left it is the proof that the time has
not passed enough for this world to end because the
changes still remain. The other example is that if
interconnected utensils are placed in a room and we pour
water in one of them then it will be found reaching and
moving in all of them. This will continue till it reaches a
specific level and when the level is reached in all of them the
movement of water will end. Staunter the famous astro-
physicist said that the modern science has ascertained the
age of many things like the world, shining stones, the moon,
the sun and the galaxy and has reached a conclusion that
this world is 6 million years old.
Page 32.
At the end of the article we feel it important to mention that
in the mentioned verses Hazrat Abraham’s statements are
influence by the intellectual proof that nothing transitory can
be eternal and ever living and there are other hiding
meanings and proofs in Abraham’s statements.
Page 33
The Proof of The necessary and the contingent
Needlessness and Need
The learned scholars of the tenets of religion and
philosophers have mentioned various proofs for the
existence of God and some are similar basically. One such
proof is the proof of the necessary being and the contingent
being and also the proof of cause and effect. We will soon
explain both inshahallah.
Since they have presented these proofs from various angles
and styles and each has its own identity we will discuss them
separately too but will also discuss their common base.
The base of the Proof of the necessary being and the
contingent one or the cause and effect is that when we
observe the different beings we find them all dependent.
It is dependence for some force external and this is
irrefutable. We cannot assume that the entire universe is
dependent and none is self-sufficient but the dependence of
the entire world is the proof of the fact there exists a
fountainhead of self-sufficiency and we call it God. (1) In
other words we can say that we find every existing being in
this universe connected with something and it is not so that
this connection has no end or that the entire universe is
dependent but the dependency has no end. This connection
is the proof that there exists in this universe an entity that
has a constant existence and all these beings exist because
of it.
We turn our attention to the Qura’nic verses after this brief
introduction and reflect on those mentioned below:
-------------------------------------------------------------------------------
(1) The explanation of In Allah Ghani Hameed is found in ten places in the
Qura’n ( Baqara 268, Abraham 8, Hajj 64, Luqman 12 to 26, Hadid 24,
Mumtahina 6, Taghabun 6, Nisa’ 131, Fatir 15. Its reminder and repetition
enhances the importance of this issue.
Page 34
Surah Fatir Verse 15:
O mankind! It is you who stand in need of God but He
is rich (free of al wants and needs) worthy of all
praise.
Surah Muhammad Verse 38:
But God is rich and you are poor.
Surah Rahman verse 29:
All those in the heavens and the earth beseech Him,
everyday He has something to bring forth.
Explanation From Mafuradat
The word “Foqara’” is the plural of “Faqir”. Raghib
Isphahani writes in his book Mufaradat that “faqir” actually
means one with a broken spine because the needy people
are like people with broken spines and so are called “Faqir”.
“Miskeen” is derived from the word “Sukun” and is meant
for a person who is unable to walk. This is also used for
needy people. “Foqara” means a very great mishap which
has broken the bones.
According to Majmaul Bayan some people hold the view that
‘Faqir” is one whose condition is better than the Miskeen .A
desert Arab was asked “Are You a Faqir?’ He answered, “No
by God! I am Miskeen” (1)
The word Faqir has been used in four places:
1. For that necessary dependence that is suffered by all the
beings and the verse is the proof for it says, “O mankind! It
is you who stand in need of God.”
2. The need for means to fill the least amount of need that
says, “Charity is fixed for the needy.” As the proof.
3. Sensual need which is often called “Tama’” or covetous
desire that has been ranked equal to disbelief. Opposite of
this is the control over sensuality and greed.
4. The dependence on God.
The hadith says, “God! Make me oblivious of needs when I
turn to you but do not make me dependent on others while I
depend on you.”(2)

(1) Some have the opposite opinion

(2) Mafuradat –Raghib Isphahani.
------------------------------------------------------------------
Page 35
The Book Alaiyn says it means a hole that a person makes to
plant a sapling. The word Faqir may have originated from it
because due to poverty “Faqr” there is a void in one’s life. It
is also possible that this word may have been used for the
gaps between joints in the spinal chord.
The origin of Ghani is Ghena or needlessness and is the
opposite of Faqr or poverty for it too is used in four places
as mentioned:
1. To be above all needs (total needlessness) and this
meaning is reserved for God.
2. That there is no dearth in the means for life.
3. The control over desires or contentment.
4. No dependence on God but this is impossible though this
idea does form in the minds of some people and results in
their waywardness and rebellion. In Surah Alaq verse 6, and
7, Qura’n describes such people as, “Nay! Verily man
transgresses all bounds because he considers himself
self-sufficient”
Ibn Manzoor has described “Ghana” with a Zabar to mean
benefit and Ghena with a Zayr to mean needlessness in the
book Al Lisan Al Arab.
It is possible that someone may regard all these meanings to
have the same base and say that singing is called Ghena
because a man raises his voice in it. It just like how rich
persons are regarded as tall because they are needless due
to their wealth.

Explanation of Verses
Everyone is dependent on Him:
The first verse without exception addresses all mankind, “O
mankind! It is you who stand in need of God” The meaning
of Faqr here is very vast and encompasses the dependence
of all humans e.g. the dependence on the sun, water air,
various kinds of food, clothes and house for the safety and
betterment of our material life.
-------------------------------------------------------------------------------
Page 36-
For our physical life we are dependent on such parts like our
hearts, veins, and the system of breathing, brain and limbs.
In our intellectual life we are dependent on our intelligence
to guide upon the straight path of truth from darkness, to
help us distinguish between the right and the wrong and also
on the apostles sent by God to guide us as well as the divine
books because they have been sent by God. So we are all
dependent on Him.
Some commentators (1) believe that this verse addresses
those people who used to oppose the Messenger’s edict for
prayers, saying, and “Is God dependent on our prayers?”
Qura’n replies to them, “It is you who are dependent on Him
for it are under His beneficence that you physically and
spiritually have attained development.”
But this idea too cannot be an obstacle for the vast
meanings and connotations of this verse because the”
needlessness” of God and our dependence on Him is the
remedy for a large number of our problems. This
dependence exists in the core of all mankind and all beings.
This dependence is not limited to just the sustenance and
basic needs of life but the very existence is dependent on
the Sustainer’s beneficence. The physical world would break
into pieces if it became needless of Him for even a single
moment.
It is only God who is above all needs in this universe. When
mankind which is the symbol of greatness and a flower in
bloom in this created world is totally dependent on God then
we can easily understand the dependence of other beings.
This is the reason that the verse finally says, “He is rich (free
of al wants and needs) worthy of all praise.”
As this verse is about the all encompassing dependence,
therefore, the meaning would be nothing else but that it is
only God who is rich and above all needs. If we say about
any person that he is above needs or is a destitute then it is
a comparative assessment for he is dependent compared to
someone else or rich compared to another. In other words,
we can say that every being is totally dependent while the
entity of God is rich and above needs.
(1) Tafsir Kabeer and Tafsir Ruhul Ma’ani
Page 37
This is the first and last truth.
God does not need our obedience and worship nor does He
need our praise but instead our obedience, worship, praise
are all part of dependence and humility before him and are
the source of our moral and spiritual upliftment. . This is
because the more we come closer to the divine light of God
the more enlightened will we be and the more we come
closer to the fountainhead of grace the more benefit will we
reap. The most ordinary example for this is that we are like
the grass, vegetables and trees which stand in the sunshine
so that they get light but the sun does not need them.
This realization teaches monotheism to mankind and tells
them not to submit before anyone else or to bow their heads
before another in worship or respect. They should extend
their hands to beg only to him because He is above all
needs, the most beneficent the most merciful and the one
who bestows His grace and boons.
Paying attention to this effects mankind deeply. Firstly it
disembarks them from the high horse of pride and self-
aggrandizement and also frees them from all attachments or
in other words they are attached only to God and free from
all others. A person is not lost or wayward because of this
realization and his eyes are fixed only on God because he
considers Him only to be the sustainer.
It is pertinent to pay attention to two meanings here; the
first is that God is called “Hameed” after He is called
“Ghani” and as we have said earlier this term has been
mentioned ten times in the Holy Qura’n and these points out
to its importance. It is possible that this important point may
be that generally pride, greed and miserliness etc are found
among the wealthy and rich people. It sometimes happens
that his brother may have just one goat while he has ninety-
nine but he wants that even, that one single goat should be
his depriving its owner of his only possession. The words,
self-sufficient and wealthy have become the symbol of pride,
selfishness and miserliness. But God is merciful and kind
while being rich, He sustains us and is generous and this is
why all praise is for Him.
Yes, only God is that Rich entity who is kind, beneficent,
generous, and sustaining as well as wealthy.
The second important point is that this verse addresses the
human beings. The question now is that when all other
beings too are dependent on God then why is it addressed to
humans only?
-------------------------------------------------------------------------------
Page 38

Most commentators have answered that the being which

vies for perfection has more needs and this is why the circle
of human needs is very wide. In his life a person travels the
long road of needs because his needs are great in numbers.
He feels the need for these needs more than others. It is the
same with other material beings e.g. a bird is satisfied with a
simple nest and a little food while better and different
houses and dresses or variety of foods does not quench a
man’s thirst for more.(1)
The second verse is about charity in the way of God where in
some people resort to miserliness. Those who are stingy in
this truly deprive themselves because they are then
deprived of God’s grace and mercy. The Book says, God is
above needs and you all are dependent. It is possible that
the words are so styled because a person may feel that God
has ordered charity because He needs our charity but the
Book says, “God does not ask for anything from your
wealth.”
God is certainly above needs and everything is dependent
upon Him and if He has ordered charity for us , it is not
because He needs it but it is due to their dependence that
He has designed it a way of achieving success and
betterment easily and thereby be able to attain closeness to
Him.

There is no doubt that this verse is connected with need and

self-sufficiency and has been revealed about charity in the
name of God but from the last part of the verse we find that
its meaning is vast. It names God as the only self –sufficient
entity and mankind as totally dependent so much say that
need and self-sufficiency has entered the core of his being.
This is why this verse can be produced as proof in a debate.
—
-------------------------------------------------------------------------------
(1) Some commentators have paid their attention to the point that in this
verse ‘Alfuqara’ has been used as a proper noun while in the linguistic
sense it is uncertain and vague because once it is identified nothing
further is needed. The reason here is that it is used as a reminder because
the addressee knows that he is dependent on God. So it is said just as a
reminder. In the linguistic terms when a person knows something but does
not act on it then he may be termed as an ignorant to incline him towards
action and deeds.
------------------------------------------------------------------
Page 39
Anyway, the point to pay attention to is that God has
bestowed all these graces to His subjects and then asked
them to spend in His way as a measure for increase. This
benefit is not limited to charity but is evident in all the
commandments of God because the better result of this is
for mankind only. This has been mentioned in many verses
of the Qura’n like in verse 47 of Surah Saba that says, “The
recompense that I ask is for you only and my
recompense is with God”. Verse 6 of Surah Ankabut says,
“The person who wages Jihad does it for himself, and
God is free from all wants from this universe.”
The third and final verse of this discussion contains the
dependency of the beings and the self-sufficiency of God in a
very fresh and new manner. The Book says, “All those in
the heavens and the earth beseech Him.” And He
manifests Himself everyday with a new glory, (And every day
He has something new to bring forth). The word “yas’al” is
in continuous tense to prove the never ending creation. This
verse therefore, has a vast meaning and encompasses all
humans, angels, and those who live on earth and in the
heavens ( and the possibility is that include all beings
intelligent and otherwise) The use of the word “ mun” is for
the intelligent only to show subjection because it refers to
beseeching and not what is asked. We therefore learn that
the verse has a vast meaning in the sense that all beings
beseech Him for grace because the truth about the
Contingent being is that it is not only finite but dependent on
the absolute being for its wellbeing and life.
The commentaries Ruhul Bayan and Ruhul Ma’ani have
described (in similar words) that all beings existing in the
heavens and on earth beseech God for themselves

Page 40
their well being and for all other things because being
creations they are all devoid of completeness and perfection
in the sense that they will cease to exist if they are
disconnected with the supreme being even for a moment.
It is in this sense that they are always beseeching Him. (1)
It is evident from this statement that those who opine that
this verse describes the beseeching by the beings or
begging him for their sustenance, grace or for the needs of
this world and the hereafter or for saving oneself or for
being aware of well being and damnation do so without
concrete proof. Though all these meaning come under the
purview of this verse but there is no concrete evidence
about it.

Explanations:

The Philosophical Proof of the Necessary and

contingent existences
This is one of the proofs which everyone can understand
easily. It can be explained in language of the common man,
or by philosophical terms.

In the common language it says: When we look at ourselves

we find that we are totally dependent; a dependence that we
cannot fulfill through our inherent powers. To overcome this
deficiency we have to look away from ourselves. There is a
famous saying that he who is the most spendthrift is the
most dependent.” Any person, the more powerful he is
(materially or metaphorically) the more is his dependence. A
wild bird is satisfied with a little sustenance and a small nest
but there are umpteen necessities for a powerful king. In the
same way the needs of a learned researcher is more than
that of an ordinary student. A person therefore, concludes
that in this universe there is a fountainhead of needlessness
and everything and everyone is dependent on it and this is
the entity we call “God”.
We can explain this issue through rhetoric and philosophy in
this way: Existence is of two kinds one is contingent and the
other is necessary.
(1) Tafsir Ruhul Bayan Volume 9 page 299; Tafsir Ruhul Ma’ani Volume 27
page 95
------------------------------------------------------------------Page
41.
The necessary being is the one who is self sufficient and his
existence depends on Him alone free from all dependence.
The contingent existence is the one that does not have any
power by itself but is totally dependent. This is why there is
no reason to give proof about the necessary existence. Any
person who is in doubt about this is a person who has not
understood the meaning of contingent existence.
Why is the contingent existence dependent on a cause and
what is the main reason for it? Is his existence or presence
itself the reason or is it the creation which is the cause?
Since we are contingent we are a creation or are it because
we are present or are the real reason neither their presence
nor their creation but the real reason is the contingence of
their existence and it is why they are dependent. So we
should not search for the cause of their dependence in their
creation but the real reason for their dependence is their
contingence.
The truth is that the among the answers mentioned the third
answer is correct and true because if we fully understand
the meaning of contingency and also its base then we will
know that the need for cause is hidden in it. Contingency
existence is that which the philosophers term as “Ghair
iqtizai” which means it is neither necessary nor eternal.
Now because it is contingent its existence and non-existence
needs a creative force and this is why the philosophers say
that it is but natural that the contingent existence is ever
dependent from its origin to it end.
We can decide from the above statement that the
dependence of the contingent existence on the necessary
one is not just at the origin but the dependence remains
through its life for well being since this contingency will
remain and so long as it remains the dependence will exist.
It is as if contingency and dependence are inseparable like
when we start to write with a pen the action is dependent on
an outer sourcing i.e. our fingers. The pen moves when our
fingers move and as soon as they stop writing the pen stops.
A clearer example is that of the deeds of our souls e.g. We
decide to do something and this decision is a deed of our
soul and is connected to it. But when this connection breaks
the work will stop. We too are attached to the Truth (God)
and we cannot exist for even a moment if this tie is severed.
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It is quite possible that someone may say when an architect
constructs our house and then dies our house remains
standing. This tells us that some where there is a
contingency that the deed may not be dependent on the
doer. We will answer such a person that this well being
exists because one cause is taken over by another. In the
beginning the experienced hands of the architect or mason
has laid the bricks in a very orderly fashion one upon
another. The weight of the bricks, their capacity to bear and
the application of cement etc has kept the house standing.
In short the existence of the contingent being is a connective
existence attached to someone. It will remain standing if its
connection is not with something strong and independent. It
is enough that we understand a contingent existence to be
able to realize the necessary one. There will be no need for
lengthy discussions and debates if this happens. (Please
reflect).
The Proof of Needlessness and Poverty in Islamic
Traditions.
Among the many great invocations and benedictions of the
infallible ones that deal especially with the issue of Tawhid or
unity of God, in the most profound manner is the famous
invocation of Imam Hussein (AS) which illustrates the great
meanings. Imam Hussein beseeches God in this Invocation
saying: “How can we take the help of those beings that are
dependent on You for their very existence as Your proof? Is
there anything more Glorious that can introduce you?” (1)
In another portion of this prayer he says: “God! I am
dependent on you even when I am wealthy and strong
then how can I not be dependent on you when I am a
needy destitute?”
Page 43
In a very famous Hadith the Messenger of God is reported to
have said, “Poverty is my glory and I am proud about
it” (1)
The famous explanation for this Hadith is that the reason
that Messenger of God boasted about his poverty is that it is
glorious even to feel one’s poverty in the presence of God.
Poverty here does not mean destitution and dependence of a
being because this idea has been refuted in the Hadiths.
“It is quite possible that poverty and destitution be called
disbelief.” (2) This is the reason that in another Hadith the
Messenger of God beseeches Him saying, “God! Make
needless of others in place of my dependence on You
and do not make me a beseecher (due to need and
destitution) in front of any other through your
needlessness,” (3)
A poet said, “Whatever exists other than the true love (for
God) is problem and tribulation, whatever is left after the
loved one is only thoughts. Needlessness comes only after
joining you and there is only sadness, poverty, destitution
and tribulations in the life without you.
(1) Beharol Anwar Vol. 69 Page 55; Tafsir Ruhul Bayan Vol. 7 Page 334
(2) Beharol Anwar Vol.69 page 30.
(3) Safinatol Behar Vol.2 Page 378, Tafsir Ruhul Bayan Vol.7 Page 334.
Page 44 is blank
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45
The Proof of the Cause and Effect.
Introduction
There is no doubt that the world we live in is a
conglomeration of causes and effects and its “transient
continuity” is one of the most evident rules.
There is no doubt that we and this globe on which we live
was not always present but is the effect of some cause or
causes.
The question is whether this series of cause and effect is
never-ending and will continue always? If it is so then it will
give rise to an ending chain or every cause will be the effect
of another and this will never end. There will be no end
wherein there could be no use for a cause.
This is something that the mind does not accept. How is it
possible that we place one zero after another in an unending
chain and they become a number? (In this premise zero
stand for those things that do not exist own their own but
are created due to some cause) How is it possible that all the
needy and destitute come together in an unending chain and
their assembly can create an entity that is above all needs?
We have to accept that this series of cause and effect will
one day reach a point where there will be no effect only the
cause and that it exists on its own. If we delve deeply into it
we cay say that the final cause, existing on its own is the
eternal and necessary being.
This is a very clear proof of God being eternal and ever living
and the fine point is that every premise assumed reverts to
this proof of cause and effect and no argument is complete
without taking its help.
We will study a few verse under the light of this brief
introduction.
Page 46
1. Surah Tur Verse 35: Were they created by nothing
or were they themselves the creator?
2. Surah Tur Verse 36
.Did they create the heavens and the earth? No! But
they have no firm belief.
3. Surah Tur Verse 4:
Have they a God other than Allah? Glorified be Allah
from all they ascribe as partners. (To Him)
The Explanation from Mafuradat
The origin of the word “Khalaqu” is “khalq’ and it means to
assess correctly, and to create something without any origin
and material. Creating something in this manner is also
considered a hypothesis that is connected to all angles.
Similarly the word (khalq) or Abada’ is used for creating
something new without any preset example. This word is
also used for creating one thing from another like in Surah
Nahl verse 4 that says, “He created man from Nutfah
(Semen) or God created man from Semen.
One very evident point is that this word “Khalaq” or Abada’
is used for creating out of nothing and is a special feature of
God. No one else can do this work so the creation in this
manner has been denied for others. In verse 17 of Surah
Nahl Qura’n says, “Is then He who creates as one who
creates not? Will not then remember?”
The second meaning or the creation of one thing from
another after assessment is used for those other than God.
This has been explained in verse 14 of Surah Muminun that
says, “So blessed be God, the best of the creators”.
This word (Khalq) is often used for untruths and this may be
because when a person lies he creates something that is not
existent and he creates it from his tongue.
The book “Maqayis Al Lughata” has mentioned two basic
meanings of the word “Khalqa” one is hypothesis and the
other is clean and soft. This is the reason that a clean and
soft stone is called “Sakhara Khalqa” and similarly for
those things that become clean and soft after a long time as
being ‘shafaq’. It is sued for “Akhlaq” which means good
manners has been derived out of hypothesis. (Because it
helps the assessment of a man’s personality and his
spirituality.
Page 47
The Explanation of the Verses
A Peculiar Question:
The above mentioned verse are part of nine verses of Surah
Tur with eleven question expressed as a surprise. These
verses bring mankind to a rare junction of questions and
make him speechless so that he cannot but accept the truth.
The eleven questions are related to three purposes; one is
the acceptance of Tawhid or the unity of God, the second is
Qiyamat or Doomsday and the third is the Messengership of
the Holy Prophet Muhammad but the important issue here is
the unity of God and His Godship.
The first among the three verses mentioned says, “Were
they created by nothing or were they themselves the
creator?”
In other words that there is no doubt that every man is a
creation and finite and he is not devoid of three conditions
i.e. he was created without a cause or reason or is the cause
of his own creation or the cause and reason for his creation
is eternal and ever living God. Since the human intellect
does not accept the first two conditions therefore, the third
assumption is correct. This is the reason that surprise has
been expressed in the question about this premise. When
the first two hypothesis or conditions have been rejected
intellectually then the third condition stands proven
automatically.
This the proof of the real truth about cause and effect
explained briefly in two sentences. But a fourth premise also
rises at times which says that every person may be the
result of some other cause and that cause itself may be
effect of another cause. This will then continue without end
but such hypothesis is given by philosophers only and the
common man pays no attention to it.
Page 48
It may be the reason that the verses mentioned do not
speak about it but incorrectness of this premise is very
evident because the unending continuation of cause and
effect is impossible in the light of logic and intelligence. More
details about this will be mentioned under a separate
explanation.
Most commentators have explained this in other ways but
despite the words being different the purpose is to explain
the problem of creation. They says that the creation of men
has not taken place without an aim or purpose, duties, or the
responsibilities of Amr and Nahi (The dos and don’ts),
reward and punishment’ and grace and chastisement. The
verse 115 of Surah Muminun explains this as “Do you think
We have created you in play and you will not be
brought back before Us?” (1)
But this premise stands rejected when we study the Verse
because it contains the words, “Were they themselves
the creator?” So we learn that the first sentence is also
about the cause and effect in the creation of man and not
the purpose of his creation. In other words this verse is
connected to cause of the action and not the cause of its
end.
The second verse speaks about the creation of the heavens
and the same argument about cause and effect has been put
about the creation of the heavens. The Book says, “Have
they created the heavens and the earth?” meaning
that there is no doubt that the heavens and earth are a
creation and are finite and destructible because they are
always subject to changes and accidents and thus keep
changing forms. Anything that is subject to such changes
cannot escape being contingent and thus the creator’s words
will come forth, “who has created the heavens and the
earth?’ Are they themselves the creator or have they
come to exist out of nature or have the humans
created themselves?
Since the answer to all these questions is the negative we
conclude that they have a creator and He is not a creation
but eternal and ever-living. The most interesting thing here
is that only the creation of humans has been mentioned in
these verses and that too in the negative mode expressing
surprise. The reason is that the second question has already
been explained in the first two verses so it should not be
mentioned again and repetition should be avoided.

(1) Tafsir Majmaul Bayan, Tafsir Fakhr Razi, Tafsir Qartabi, Tafsir Al Mizan,
Tafsir Al Ma’ani, and Tafsir Ruhul Bayan all mention the meaning of this
verse as a premise.
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Page 49
We learn that the above two verses are describing the proof
of cause and effect for the heavens and the humans. It is
also clear that the second verse states that the issue is
about the cause of action and not cause of the end and
creation.
At the end the verse points out that truth that all problems
about this issue are clear but the truth is that people
themselves are not willing to believe. “But they have no
firm belief.”
Indeed the truth is evident and clear but the people are
against it and they bicker. The words “They have no firm
belief” explains this only and this has also been revealed in
verse 4 of Surah Jathiya that says, “And in your own
creation, and in what He scatters in the earth of
animals are signs for people sure in faith.” Surah
Zariyat too in verse 20 says, “And on the earth are signs
for those who faith with certainty.”
It is now certain that if they had attained certitude and
became people absolute belief these signs would not be
required. This is about those who are devoid of certitude but
all willing to attain and accept the truth.
Some commentators have explained this sentence saying
“They are not certain that they themselves are the
creator of the heavens and earths but believe that
God is the creator.” Surah Luqman says in verse 25, “If
you ask them, “Who created the heavens and the
earth?” they would certainly say, “Allah” (1)
But this kind of explanation does not seem correct. A weaker
explanation has been given by those who say that the verse
means, “That those people do not believe in their own words
with certainty that the creator of the heavens and the earth
is God” they do not have the certitude that could take them
to worship and obey God. The incorrectness of this idea is
evident from the fact that these verses do not discuss the
issue of God as the creator of heavens and the earth then
how could this be inferred from them?

In the third verse a conclusion has been drawn and it says,

“Is there any god but Allah? Hallowed is God from what they
associate with Him.
------------------------------------------------------------------------------- (1)
for further clarifications see Zamakhshari’s Tafsir Kashaf and Tafsir Kabeer
of Fakhr Razi
(2) See Surah Ankabut verse 61, Zumur verse 38, Zukhruf Verse 9 and 87
and Luqman verse 35
Page 50
Actually this is a proof of the Tawhid and unity of God; since
He is the creator of the universe He alone should be
worshipped and not idols, sun, moon and stars nor any other
creation for that matter.
As we have said before the three verses have been
mentioned in the mode of negative surprise and there are
other questions mentioned about the Messengership and
other topics but since this discussion is on Tawhid or unity
of God we do not need to discuss them.(1)
Explanations
The Proof of Cause and Effect in Philosophy and
Rhetoric or eloquence
The most famous and oldest of cause and effect is presented
here regarding the proof of God. Among the ancient
philosophers of Greece is Aristotle who lived in 400BC and all
philosophers after him have taken the help of the same
proof. As we have already discussed that no proof of God’s
presence is complete without the proof of continuity of
creation.
To understand this proof we will have to first study the
following:
Description of the laws of Causality
The word “Elliyat” describes the continued connection of
existence between two things. It is incorrect to say that the
word means the continued manifestation of events of
creation. This description is obsolete. The reality is that
every effect comes into existence after its cause though it is
not enough to describe “Elliyat as such but it is necessary
that the connection be so strong that they cannot exist
without each other.
(1) For further clarification see Tafsir Namuna Verse 35 of Surah Tur
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Page 51
The Vastness of the Laws of causality between
creations
According to some philosophers the problem of cause and
effect is the first and oldest step in philosophical studies that
has attracted human minds to solve the mystery of about its
own existence. The understanding of the laws of cause and
effect is necessary for those who have great thinking powers
because this clarifies that there is a cause for every creation.
This is the reason the question “Why?’ rises in the human
minds but if he did not understand the meaning of cause
and effect and the laws of continuous connection in creation
then this question would not have arisen in his mind.(1)
The truth is that is the word “why” which is the cause of all
human knowledge. It is this question that compelled man to
study the beings and events in this world.
In other words the base of all knowledge is the law of
continued connection of creation and all knowledge is
regarded as its reflection or sign. If this law is taken away
from knowledge then there is nothing left. In the same way if
the laws of continuous creation is destroyed then the great
philosophical structures will razed to the ground. We have to
admit that it is this law that is the base and help of all
knowledge and philosophy.
The Source of recognizing the law of Causality
The question that arises here is how man recognized the law
of causality or the law of cause. We will have to back in life
to answer this question to the time when we had just
attained a semblance of mental maturity.
A child touches the fire and feels the pain of heat, he does it
a second time and feels the pain again and when he does it
many times he is sure there is connection between putting
his hand in the fire and feeling the heat. . In the same way
when he his thirsty he drinks water and feels relived when
his thirst is quenched but when he does it repeatedly he is
sure about the connection between drinking the water and
feeling relieved.
(1) Usul Falsafa Vol.3 page 175
Page 52
When he tries this sort of an experiment in other matters
then he becomes sure that every creation and new thing has
some cause and so he becomes aware of the law of causality
As he ages he will acquire experience about the daily
occurrences and thus understand this law of causes later
through philosophical discourses and proofs. We certainly do
not say that the occurrence of two activities one after
another is the cause but we say that activity is repeated so
that the connectivity between them is evident. Those who
subscribe to the idea that the law of causes is connected to
experiences means nothing but that he considers everything
to be based on experiences and then through his mental
prowess is able to successfully unravel the cause. Actually
he gains one through his senses and the other through his
intelligence because the place of complete laws is the mind
or intelligence and is attained through intelligence only
whiles the sense and experiment help to attain the
knowledge about the experience. The mind then collects all
effects and causes and comes to a conclusion about it.
Some thinkers believe that the law of causality which is
attained has been obtained from the knowledge already
contained by the soul and is connected with the actions of
the soul. They clarify their stand by saying that human soul
realizes certain issues connected with it e.g. all types of
imaginations, thoughts, determinations and resolve.
These are the deeds of the human soul and its effect. We
can discover the law of causality through the connectivity
between these deeds and the soul. They have cited the
saying of Abu Ali Sena to confirm their view which says, “If a
person presumes that continuous causes can be deciphered
through senses and feeling then he is mistaken because our
power of sense tells us nothing but the proximity between
two things (1)
This idea is a very erroneous one. It may be that the thinkers
have not understood the meaning of what Bu Ali Sena said
because it is the philosopher’s work to analyze the soul and
its deeds not of ordinary men
-------------------------------------------------------------------------------
(1) “Al Shifa’” Part One first article page 8.
Page 53
When the laws of causality is understood by all even
children. There is no doubt that they have everything
through their sense experiences as we have explained
earlier. Until the intelligence analyzes the experiences and
put it forward as a determined concept we will not have
anything like the law of continuous creation or cause. The
object of Bu Ali Sena may have been the same. This idea is
not acceptable but we do admit that it is possible for the
thinkers to understand the law of causes through senses as
well as through the deeds of the soul.
There is yet another proof other than these and that is if we
deny the laws of causes or continuous creation then nothing
will be the cause of the creation of something else and
everything will just evolve out of one another and then we
will have to deny all intellectual argument also. Then no
special proof can be used to come to a logical determination
but this cannot be and no intelligent person will accept this
so it is necessary to accept that the law of causes is found
both in the human intellect as well as outside experiences.
Types of Causes
Since the meaning of cause is vast it is of various kinds.
[Ellat here means needs]
Ellat Tama: The thing that comes into existence with an
evident cause.
Ellat Naqisa: Something that depends on different factors
to reach its effect or completion.
There are four kinds of causes that are well known, ellat
madia, ellat Suria, ellat Fa’ila and ellat Ghaia. [Need for
material, need for a form or shape, the need to work on it
and the need for completion.] We can explain this through a
very common and prevalent example if we take our own
dress that we wear. The first thing needed for it is the cloth
material then it needs to be turned into a shirt that can be
worn. Then we need some specialist to tailor it and it is
evident that the tailor makes it for a specific purpose that it
is to be worn. One dress includes all the four needs, the first
is the need for material or “ellat Madia” the second is the
tailor “ellat Suri”.
Page 54
The third is tailoring that is “ellat Fa’ili” and the last is the
final shape of the dress complete or the ultimate purpose
“ellat Ghaie”. Now it is clear that when we discuss the topic
of cause and effect we concentrate mainly on the “ellat
Fa’ili” or the need for action.
The clarification of the proof of causes.
We will discuss the actual proof of causes after the
introduction and preliminary discussion.
The proof of cause and effect actually is based on certain
basics.
1. This world where we live is a creation and is a contingent
creation.
2. Every creation or contingent being reverts to the
necessary being in other words all connected being should
revert to the ever existent being.
We have discussed at length the issue of this universe being
a creation now we turn to the other aspect:
This aspect is so clear and those who deny the existence of
matter and God have also agreed to it. Though they say that
matter is eternal and ever existent on its own but we in our
early discussion have already proven that matter is not
eternal or ever existent and it is wrong to consider it to be
complete on its own. Nothing can explain it better than if we
consider this universe to be a creation we will find no sixth
condition excepting the five mentioned below:
1. This universe has come into existence without any cause.
2. This universe is the cause of its existence
3. Its cause is its effect.
4. It is the effect of a cause and that cause is the cause of
another and this is never ending.
5. Every thing in existence is connected with the same
eternal and ever living entity which in truth is the source of
things material. Everything is enjoying its grace and this
chain of cause and effect reaches the necessary being and
no cause can be imagined after that.
The first assumption known as Sadafa is clearly incorrect
Page 55
Because if any creation is not dependent on a cause then
the result will be that every existent can come into being at
all times and in all conditions but for each thing to be
created a special condition and proper elements are
required.
The second assumption says that this universe is its own
cause and it too is clearly erroneous because it is necessary
that every cause should exist before its effect but if
something is its own cause then it is necessary that it should
exist before itself and this means being and non-being are
conjoined and this is incorrect and this in intellectual
parlance is called “Dour”. And it means going round in
circles.
The rejection of the third hypothesis is easy because it
cannot be that the effect of something is its cause.
Now intellect is enough to reject the fourth hypothesis is that
there is a never ending chain of cause and effect because
our intelligence says that for every effect there should be a
cause. But if this is an unending chain not finishing after
reaching the necessary being then we will have to consider
all things dependent as free of dependence but it is evident
that no matter how many beggars there are they will still be
beggars. All kinds of darkness put together cannot result in
or create light, a great amount of ignorance and not become
knowledge and umpteen zeros do not make a number
It is necessary that the cause and effect should reach a
stage and be no more dependent. It should be an entity that
always exists, alone by itself, above all needs and is an
entity by itself or we can say that it should be an existence
which is complete in all sense. After all this discussion we
derive at the conclusion that the return of all the beings in
existence should be to that necessary being , that is eternal
and whom we call God.
Page 56 is Blank
Page 57
The proof of the Truths
Introduction
This proof of the truths is one among those arguments which
the ulema and the philosophers declare worth attention
through the verses and the traditions for the existence of
God. As is evident from the name this proof is not for the
benefit of the common man but for those specialists who
have great knowledge about the tenets and philosophy and
have the mental strength and depth in thoughts.
This proof is a little complicated but good, pleasant and
exhilarating. The base of this proof is that instead of
recognizing God though the beings we recognize Him
through His own divine self in the light of the verse “Ya
Man dalla A’la Zatehi bi Zateh ”.Its complexities and
beauty is in the fact that how can a thing be the proof as
well as the purpose?
The main issue is that there is an existence in this universe
then we analyze and solve the issue that the being should be
a necessary one. This is a brief hint and we admit that this
brief reference is not enough for such an important topic. We
will explain this later. Now we study some of the verses of
the Holy Qura’n and reflect upon them.
1. Surah Fussilat Verse 53:
Is it not sufficient with regard to your Lord that He is
a witness over all things?
Surah Al Imran verse 18:
God bears witness that thee is no god but He, and so
do the angels and those who possess knowledge,
standing firmly for justice; there is no god but He, the
almighty, the all-wise.
------------------------------------------------------------------Page
58
Surah Buruj verse 20:
While God is encompassing over them.
Surah Hadid verse 3:
He I the first and the last, the manifest and the
hidden; He is the knower of all things.
Surah Nur verse 35 (1)
God is the light of the heavens and the earth.
The Mafuradat Explanations:
The origin of “Shaheed” is “Shahud” and Raghib says in
Mafuradat that it means the witnessing of the visible
whether that visibility is through the human eyes of through
the heart. At times it is used in a sense devoid of any
visibility but the word “Shahud” is better used in Hozur
ma’ Mushahida” then in Hozur (presence) and
Shahadat.
The book Maqayi al Lughata says that there are three things
found in the meaning of “Shahadat”, presence, and
Knowledge and informing others. If those who sacrifice their
lives in the way of God are called Shaheed it is because they
witness the great rewards God has created for them and
then the present themselves.
The book Al Aiyn says that “Ash-Shahad” is that honey
which has not been extracted out of the wax. The author has
mentioned this as the actual base of the word “Shahad” the
question is that is this real meaning according to the
Loghata (dictionary) and if it is so then what is the relation
with the problem of presence? The author has not clarified
this (2)
The origin of Mohit is Ahata which means to encompass or
encircle and to overwhelm. From some of the dictionaries we
find that encompassment is of two kinds. The first is the
encompassing of the material bodies like the boundary wall
that encompasses an estate and this is why in Arabic it is
called “Haita” The second meaning is to protect and care or
to be aware of something.
(1)_ See Surah Hajj verse 17, Saba Verse 47 and Mujadilah Verse 6
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Page 59
This is sometimes used to denote the ban on something, or
to stop something like a person who is encircled from all
sides so that he cannot escape and go to where he wants to
reach. Sometimes the word “Ahtiyat “ (care) is used where
some person wants to do something but wants to be safe
from, illusions, doubts, and sins.
The book Maqayis Lughata says that this word has been
derived from the word “Huot” which means something
which revolves around something else.
It is possible that the word Muhit may mean the
encompassing of existence, the periphery, surrounding or
encompassing of nature or encompassing knowledge. (1)

“Noor” is that light which spreads and helps us to see

things. It is of two kinds. Material and spiritual. The material
light is that which can be seen with normal eyes and the
spiritual light is that which is seen through inner realization
like the light of intellect, or the light of the Holy Qura’n. If
fitna (disorder) is called Naira (conflagration) it is
because it spreads and takes space.
When we reflect we learn that the word Noor actually
means the light that can be seen with human eyes then are
the stages of belief, intellect and Qura’n so much so that it
can be used for God himself.
“Nar’ means fire and comes under the same purview and
many meanings are commonly attributed in the two.
“Minara” is so called because lamps are burned there and
the Azan is the light that spreads spiritual light.
The word Naur’ means blossoms of a tree especially the
white ones because they seem like a light when they begin
to bud.
A brief look at Tafsir and the meanings of the verses.
Qura’n and the proof about the truths (1)
In the very first verse to prove the heavenly ad spiritual
existence of God it says,

(1) 2) Al Tehqiq fi Kalimat Al Qura’n Al Karim, Mafuradat, Maqayis Al

Lughata and Lisan al Arab should be seen
(2) Some people say that it is called the proof of truths because Sidiq is a
hyperbole which means extremely or very truthful. This is correct. All the
arguments and proofs mentioned earlier are based on truths but this proof
has more truth because we reach Him through His entity. And bring none in
between.
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Page 60

“Is it not sufficient with regard to your Lord that He

is a witness over all things?”
It is possible that the word Shaheed means witness or one
who is present or both because both these attributes are
correct for God. The verse is not attached to any particular
meaning (2)
It is enough in this explanation to say that God’s presence
and signs are everywhere. In every contingent existence
that we observe we see the necessary being. Where we look
we find His presence. His glory is found in whatever we see
and the heads of the powerful and rich are bowed before
Him. Amirul Momineen has expressed this as, “I have never
seen anything but that I have seen God before it, with it and
after it.”
In Tafsir Al Mizan the word Shaheed has been interpreted as
the word Mashod and the verse will then mean, “Is so much
not enough that your Lord is seen in everything because all
things in existence are dependent on Him on all necessities
of existence.” (3)
Though this explanation of the verse establishes the
presence of God but it comes under the caption of the proof
of needlessness and dependence.
According to Fakhr Razi this verse means that the Lord of
the Universe has created such proof and signs in all
creations that prove His presence (3) ( But in this case the
verse will prove the presence of God under the caption of
the Proof of arrangement.
Some commentators have opined that this verse is about
Qiyamah or doomsday and means, “God is the witness of all
the deeds of all mankind and this sufficient for justice to be
meted out on Judgment Day. (4)
-------------------------------------------------------------------------------(1) One commentator has
said The Ba in Birabbeka is for stress and Rabbek is the verb and the words,
"He is witness to all things" is its equal.
(2) Tafsir Al Mizan Vol. 17 Page 431.
(3) Tafsir Fakhr Razi Vol. 27 Pages 140
(4) Tafsir Qartabi Vol. 8 Page 5819
-------------------------------------------------------------------------------
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Some commentators has attached this verse to the truth of
the Qura’n and the issue of
Prophethood and have declared the meaning to be “is so
much not enough that the Lord of the Universe is the witness
on the truth of the Qura’n and the invitation to the truth by
the Prophet?’ (1)
Three among the five aforementioned commentaries have
declared this verse to be about the issue of Tawhid (unity of
God) and the existence of God and it seems more correct.
The first among the three commentaries is more compatible
to the words of the verse. It is on this base that the verse will
become the proof of truth.
In the end we repeat a Hadith of Imam Jafar Sadiq (AS) as
reported by an intellectual; companion, “ I told him that
while debating with one group I said, ”God is far above the
station that we prove His existence through His creations;
his creations are known through Him ( Was I right in saying
so?)” . The Imam confirmed my words and said, “May God
bestow His mercy upon you. You have said the right thing.”
(2)
This does statement does not seem compatible to finding the
proof of the Unity of God in the existing world and with the
proof of governance and control. The proof of arrangement
has its own station but the proof of truth is far elevated.
(1) Tafsir Majmaul Bayan Vol.9 Page 20
(2) Usul Kafi Vol.1 Page 86. Hadith 3.
Page 62
The manifestation of the sun as a proof of its
existence.
The second verse contains the reminder of God’s own unity
and then mentions the knowledge and witness of the angels
and those with knowledge, so it says, “God bears witness
that there is no god but He” and the angels and the
learned too give witness in the same manner. It further says,
the God stands firmly for justice and he rules on the base of
justice (Adl). The implementation of justice requires two
things, one is power and the second is knowledge so that
justice can be manifest through knowledge and promulgate
it through His powers. The verse ends by saying, “There is
no god but He, the almighty, and the all-wise.”
The witness of the angels and the wise is evident but what is
the meaning of God standing witness? There is a debate
about this among the commentators. Some opine that it
refers to the verbal as well as witness through deeds.
(1) Tafsir Majmaul Bayan Vol, 9 page 200
(2) Usul Kafi Vol. (1) Page 86
Page 62
On the one hand God by creating the universe, the sky and
the beings has demonstrated His greatness and on the other
hand revealed the verses in the divine books declaring His
oneness.
Some other commentators have said what is mentioned here
is a greater witness and the meaning is evident in the verse
and that witness is the important proof. For it says, “O He
who is manifest and proven through himself” He is the
proof because of His entity, this is what the proof of truths is
about. Despite all of these meaning it cannot be denied that
the witness here may mean personal witness, verbal witness
and witness through deeds separately or all together.
Some have said that the justice in this universe and the
arrangement and control themselves are a kind of witness
on His behalf. This is a good argument (and according to the
Al Mizan the witness of the angels and the wise adds nothing
more to its meaning) and it does not affect the commonality
in the meaning and vastness of the verse.
As we have mentioned earlier the implementation of justice
is based on knowledge and control and both these attributes
are present in God’s entity. At the end the verse mentions
God as being almighty and all-wise.
God’s encompassment of things in existence.
In the third verse after mentioning those who opposed God’s
apostles and fought against them especially the two most
famous one being the ancient people of Thamud and the
other the Pharaoh from a not very distant past, says, “The
unbelievers have always denied the words and the
signs of truth...” The word “Fi” gives a subtlety to the
words meaning that the unbelievers are always immersed in
the ocean of denial.
Page 63
The unbelievers mentioned here are those that denied the
Oneness of God in the days of the Messenger. They denied
the Messengership of the Holy Prophet also and did not
believe in the Judgment Day (Qiyamah). There is a possibility
that the verse includes all manner of disbelief and denial
because the people of Thamud and the pharaoh did the
same. The negative style can be the second proof of this
issue that is used to stress importance of something. The
third verse says, “While God is encompassing over
them”. The words “over them” mean that they are encircled
from all sides and God encompasses them from all angles.
The question is what does it mean by “encompassment by
God”? There is a debate about this among the
commentators. Some say that it means God knowledge
encompasses them. Some other say, it means the power of
God that encompasses them or that each on of them is
under God’s control and they cannot escape it or his
punishment. Yet some others have taken it to mean the
encompassment by knowledge and control but the meaning
of this verse is far greater than these meanings and it
includes His existence also for He and His control exist
before all creations came into existence. But this
encompassment by existence is not limited to any time or
space or place for He is an entity that is existence by itself
and all others exist because of Him. This is the important
point that is the cause of the proof of truths and we will
discuss this in details but later.
You are the Beginning and You are the End.
The first few verses of Surah Hadid describe the attributes of
God very lucidly and the third among them says, “He is the
first and the last; the Most High and the most near
and He is the all-knower of everything” The five
attributes mentioned in the verse prove God to be ever-
lasting.
Page 64
He is the “First” or “ever-living”. His origin cannot be
imagined. He is the “Last” and there is no end for Him, He is
manifest and not hidden from anyone, He is hidden and is
not evident on anyone (because it is impossible for temporal
beings like humans limited in faculties to understand Him)
but he is not hidden from his creations.
This is the reason that He is the all-knower of all things,
because was before the beginning and will remain after the
end (Of creations). He is ever-present both inside and
outside His creations.
The first four attributes, the first, the last, the exoteric and
esoteric have been explained by commentators in many
ways and their explanations are not compatible but against
each other all of these meanings can be included in it.
They sometimes say that He is the first and was present
before the creations and is the last for He will remain after
all creations are destroyed. It is impossible to understand
from the proofs of His exoteric and esoteric attributes.
At times they say that He begins goodness for He enjoins us
to it and He is the ultimate in forgiveness for He accepts
repentance; He is evident in the grace that follows
obedience and He hides the sins of the sinners.
A prayer from the Holy Messenger is recorded with the
words:
“God! You are the fist for nothing precedes You; You
are the last because nothing can over last you, You
are manifest because nothing is superior than You
and You are the hidden one as nothing is aloof from
You.”
He is that First which has no beginning; He is that last that
has no end; He was there when there was nothing big or
small. He will be when there will be nothing left.
This verse refutes the Sufis by proving this universe is
created and the created are separate from the creator. It
also establishes the fact that there is no end to the pure
entity of God and He is complete for he is not attached to
the unseen for if we reflect on the presence of existence we
will find Him unattached to the esoteric and thus come close
to Him. This is the précis of the proof of truth and this is its
soul.
Page 65
It is evident that every limited and temporal existence will
be connected to a beginning and an end but since God is the
beginning and the end, the manifest and the hidden and all
this is so because the creativity is unending and complete.
There is no limit for His existence.
He aluminates the World.
The fifth verse in this discussion is very composite but
meaningful: “God is the light of the heavens and the
earth.” What follows after this is a very beautiful description
which has a vast scope for debate among the commentators.
Since our discussion is upon the first sentence we will limit
the scope of our discussion to it only.
It is evident that for the better understanding of this complex
truth the importance is to explain it through similes
connected with the sense of perception so that it can be
imbedded in our minds. We have used this style, though the
similes used for God are inadequate because His entity is
incomparable. To understand this light we have to reflect
and to learn about its attributes, specialties, benefits and
grace.
There is no doubt that light is the most beautiful and
beneficial among the creations of this material world
because all the grace and benefits of this world comes out of
it. The light of the sun is the source of well being and life for
flowers, grass and every other living being.
This light is the foundation or the base for all kinds of energy
like the wind, the rains, the extraction of coal and oil etc. If
the light of the sun dies then all activities in our world will
cease.
Light is the source of observation of other creations. It
displays all of them and travels at 300,000 kilometers in a
second or it can circle this earth seven times within the
twinkling of the eye.
Page 66
The light of the sun is very effective and beneficial for life
and removes all kinds of obstacles in human life like the
harmful microbes. In short, we now understand the secret of
God better when we study His entity through the specialties
of this visible light.
It is the light of the existing God that displays the life of the
creations and protects and nurtures them. The material and
spiritual life is base on Him. All the adornment of the
universe and its glory and its activities are the grace from
His Holy existence. All guidance comes from Him and it is He
who removes the hindrances and obstacles and it is He who
removes all the wrinkles and diversities for those who seek
closeness to Him.
In short we can say that everything in this universe is
because of Him.
The question now is whether that the light which is
instrumental in displaying all the creations is itself
dependent on another light which displays it? Are the
creations that are reflected in its light bright enough to be
called the displayers of light? Can this light be seen through
another? This is the true foundation of the proof of truths.
The commentators have given various explanations for this
verse that are not compatible and can all be brought
together. In other words each of them can be discerned from
a special angle of this verse.
Some commentators have said that the words “God is the
light of the heavens and the earth” mean that God bestows
light upon the heavens and the earth.
The commentators have taken it to be the leader and guide
of this universe and they have quoted Imam Reza’s tradition
to enforce their interpretation.
Some of them have said that this means He is above all
deficiencies found in the heavens and earth.
Some say that it means the arrangement of the heavens and
the earth.
(1) Tafsir Burhan Vol. 3 Page 133 Hadith 1 and 2, Tafsir Nurus Saqlain Vol 3
Page 603
Page 67
Some have said that it means the spreading of light through
sun, moon and the stars and
The spreading of spiritual light through the apostles and the
wise ones among the humans.
Some say it means bestowing a system in the heaven and
the earth.
Some say that means the adornment of both the worlds.
Some say it means being the creator of the heavens and the
earth.
As we have said earlier all these meaning are included in the
words “He is the light of the heavens and the earth.” And
this verse may be meaning some thing loftier. Since light in
itself is the proof of His existence and not dependent on
anything else because whatever exists is lighted because of
His grace.
Explanations
The Proof of Truth in Islamic Traditions and Prayers.
The study of the divine existence of God is more in-depth
than the study of the creations in the universe to recognize
God. We should reach Him through His existence only and
this has been presented in the Islamic traditions and prayers
by the infallible ones. This is the long and short of the proof
of truth.
We do not subscribe that we cannot recognize God through
the creations of this universe and we do not claim that the
enlightening and spiritual verses and signs are not the proof
of His greatness and knowledge because it has been
explained at length in the Qura’n. We say that thee is a very
profound and great pathway and that is the study of the
actual existence, the recognition of God through His
existence and this is the path adopted by the elite and the
Gnostic. We set a few examples:
The famous Dua-e-Saba that says:
O You whose entity is the proof of itself and You are
free from similarities with the created ones.
Page 68
2. The famous prayer of Abu Hamza Shumali says:
I have recognized You through yourself and You have
guided me towards You.”
3. The prayer of A’rfa says:
All creations are dependent on You for their existence
so how can they become the proof of your existence?
Is the manifestation of others greater than yours that
they will become the cause for your manifestation?
4. In the same prayer of A’rfa it further says:
When are you hidden that we need a source to
recognize you, when are you far that we have to find
you through signs; blind are the eyes that does not
consider You to be a witness upon them.
5. There is a tradition that reports that a disciple of Imam
Jafar Sadiq (AS), Mansoor bin Hazim said that he told his
opponent in a debate that:
God is far greater than to be recognized through His
creations; the creations instead are recognized through Him.
Imam Sadiq confirmed his ideas and said, “May God have
mercy upon you, you have said the right thing.” (1)
 6. There is a saying of Amirul Mominin Imam Ali (AS):
Recognize God through God Himself and recognize the Holy
Messenger through his Ministry, and recognize the anointed
ones through Amr bil Ma’ruf and Nahi An Munkir (Through
their good deeds and stopping others from evil deeds) and
their justice and mercy. (2)
7. There is a tradition that narrates that once a person asked
Amirul Mominin how he recognized God? The Imam
answered, “I recognized him the way I recognized my soul”
(3)
Yes God is recognized through Himself (i.e. the sun is the
proof of the rising of the sun). His entity is the proof of His
recognition and enlightenment. He needs no one to
introduce Him. If he is hidden from some eyes it is because
of His powerful manifestation because if the light is very
bright then a person cannot see anything in it.
Explanation of the Proof of Truths.
It is now the chance to explain the Proof of Truths through
the philosophical view point even though it is a complex
issue.
(1) Usul Kafi Vol. 1 Page 86
(2) Usul Kafi Vol.1 Page 85 Hadith 1
(3) Usul Kafi Vol.! Page 85 Hadith 2
-------------------------------------------------------------------------------
Page 69-
We will try to explain it sans philosophical connotations in a
very plain language.
Before everything we must know that in the Proof of Truths
about God there is no scope for a time period and continuity,
the effect and the effected, the creation and the creator or
the contingent being and the necessary being but it contains
the existence as well the reality of existence and we are able
to recognize God through Him only. This is the important
point. (Though in some of the writings it seems that the
arguments of proof of the Truths and the necessary and
contingent have been intermixed. And have been explained
earlier.) (1)
Many statements are recorded about the Proof of Truths,
there is first instance in “Asfar” of Mulla Sadra, then is the
statement of Sabzwari in “Hashiya Asfar”, Ayatollah
Tabatabai in “Nihayatol Hukma” and others in various books
but the best explanation which does not revert to the proof
of the necessary and the contingent as well as the cause and
effect and not even time and continuity is as follows:
The reality of existence is its visibility or its appearance or
the existence of attributes and it cannot be a nonentity
because nothing accepts its opposite and since nonentity is
the opposite of existence, the existence cannot accept
nonentity.
We now learn that existence is that being is actually the
necessary being or it is ever living and eternal. In other
words the study of the reality of being tells us that nonentity
cannot be a part of the necessary being. The being in which
there is no scope for nonentity is the necessary being. (Think
over it) (2)
Sadrul Mutaa’lihin who is the foremost among those who
wrote on this subject has this view:
-
There are many ways for the realization of God because He
has excellence and many sides and each person discovers
Him through any one of the ways. Some ways, however, are
more pleasant, distinguished, more evident and clear. The
best way is that in which the being becomes His proof; and
this is the way of the Truthful ones.
(1) Nihayatol Hukama Page 268; Sharah Mukhtasir Manzuma AZ Shaheed
Mutahiri Page 8 and 9
(2) This statement is noted by Sabzwari as addenda to Asfar Vol.7. Page 14
(Beirut)
Page 70
They come near to God through Him only. They then prove
his entity through His attributes, and His actions through His
attributes. However the Ulema of faith and the naturalists
use his attributes and deeds to reach Him and be
enlightened. They use the creation, the beings and the issue
of the movement of the bodies as their base of argument.
Their arguments
About the entity and the attributes of God is also a treasure
trove but as we have said earlier, the best way is to take the
path of recognizing god through Himself only. Qura’n speaks
about the many pathways for realization of God and there is
a hint about way that we have suggested for enlightenment
“
Allama Tabatabai further says, “This is because the Ulema
observe the glory of the existence of God and regard it as
something to be researched. They consider it to be the truth
about everything and take it to be reality of the being. The
necessary being is the reality of existence and for the
contingency, dependency and cause that are connected with
the existence; they are not the reality but the effects of
some deficiencies that emanate from the real existence. (1)
The précis is that when we study the real being we will
discern that the necessary being can never be linked to non-
entity or oblivion or disappearance and there is no
connection with ruin or annihilation because the existence
and non-existence are opposite of each other. If we take
nonentity then their will be no entity so existence is the
necessary being and non-entity is the temporal being. There
is however, one doubt and Sadrol Mutaa’lihin has
endeavored to answer it in Asfar. According to this argument
that for` everything existent then is the necessary existence
because this argument has this as proof. We know that the
contingent being are temporal and are never ever-living and
eternal. We can reply that the contingent existence is not
the real existence because such existence is limited and
connected with disappearance
(1) Asfar Vol.8 Page 13-14.
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71

. Their limitations are their connection with their destruction

and disappearance so when it is said that every thing is
made of two things it means, that contingent being are
limited so they have a stage of disappearance and thus the
contingent being is not the real being because the reality of
this being is its being eternal. It has not limitations,
contingencies, or deficiencies. We now understand that the
true being is the real and necessary being.
We should admit however, that despite all these
clarifications we need to consistently ponder over this issue
to reach the truth. (Reflect).
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73
The Esoteric Realization of God
The Natural Realization of God
Introduction:
We know that intellectual discoveries area part of the action
of the human souls. He does not attain everything through
intellectual proofs but most of his knowledge is attained
through intrinsic desires and ways so much so that many
intellectual arguments and proofs are based on it. The
desires and needs of the beasts are intrinsic in nature. Those
who have limited the human race to the intellectual realm
only have not recognized the depth in mankind. Incidentally
one of the ways to discover God is this natural and esoteric
way and instead of creation assumptions it reaches the
purpose. It is a beautiful, peaceful and enlightening way.
There are many verses in the Qura’n mention this inner
realization of God. We now present some of these verses:
Surah Rom Verse 30:
“So set your face for religion, in natural devotion to
the truth, the nature caused by God in which He has
made people; there can be no change in God’s
creation; this is the established religion, but most
people do not know.”
Surah Rom Verse 33:
When people are afflicted with harm they call upon
their Lord, turning to Him; then when He causes them
to taste His mercy, lo, some of them even associate
partners with their Lord.
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74
Surah Ankabut Verse 65:
When they embark upon a ship the sincerely invoke
God, vowing to worship Him and when He brings them
safely to land, behold they associate (others for Him).
Surah Yunus Verses 22 and 23:
It is He who enables you to travel by land and sea; so
when you board ships they sail in a favorable breeze,
rejoicing thereat, (and when) violent gale comes to
them and the billows surging in on them from all
sides, they think that they are encompassed
therewith, then they cry praying to God, professing
sincerity to Him in faith, saying: “If you (Lord) deliver
us from this, we shall indeed be grateful.”
(23) But when He delivers them, behold, they rebel in
the earth unjustly. O mankind! Your rebellion is
against your own selves, a provision for the life (only)
of this world, then to Us shall be your return, and
then shall We inform you of what you were doing.
Surah Zukhruf Verse 9:
Should you ask them “Who created the heavens and
the earth? ‘They would certainly say:” The Almighty,
the all-knowing, created them.”
Surah Zukhruf Verse 87:
If you ask them who created them, they would
certainly say, “God” Why are they then deluded from
the truth?”
Surah Ankabut Verse 61:
If you ask them: “Who created the heavens and the
earth and made the sun and the moon subservient?’
They will certainly say “God”. So, why are they
turned away?

Surah Yunus Verse 31: Ask (them), “Who provides

you with sustenance from the sky and the earth? Or
who controls your hearing and sight? And who brings
forth the living from the dead, and the dead from the
living? And who administers all affairs?” They will
then say: “(It is none but) God” Then ask them, “Will
you then not fear God?”
Surah Muminun verse 84 to 89:
Say:” To whom does the earth and everything that is
in it belong, if you have the knowledge?’
They will say: “To God” say: “Will you then reflect?’
Say: “Who is the Lord of the seven heavens and the
Great Throne?”
They will say: “God” say: “Will you not then fear
(Him)?
Say: “In whose hands is the Kingdom of all things,
and Who protects and is never (himself) protected, if
you know?”
They will say: “God” say: “From whence are you
beguiled?”
Surah A’raf Verse 172:
When your Lord brought from the loins of the children
of Adam their descendents, and made them bear
witness upon their own selves, saying, “Am I not your
Lord?” They replied: “Yes, indeed! We do bear
witness.” (This we did) lest you should say on the Day
of Judgment, “Verily we were unaware of this.”
The Explanations of Mafuradat:
The origin of “fitrah” is “Fatr’ and as we have said earlier it
means to split asunder from something large and this began
to be connected with splitting anything.
Page 75.
Cleaving may be harmful and may be positive in effect and
it is evident in two situations.
The creation or birth is the bringing forth of something from
the hidden or unseen to the realm of existence so the word
“Fitrat” means creation also, and is also used for the
beginning and innovation. It is also used for opening the fast
because by eating food the continuous state of hunger is
rendered apart.
The word “Fitrat” is used for the growing of vegetations also
because these vegetations come out after splitting the earth
cover and in the same way is used for using two fingers to
milk and animal as if the udder is split and milk is extracted.
(1)
Ibn Abbas says, “I could not grasp the meaning of “Fatirus
Samawati Wal Ardh” when two Bedouins came to me
arguing among them. Their dispute was about a well. One
said, “AnaFatitaha” or I dug the well and then I understood
that “Fitrat” means to begin and create.”
The acne visible on the face of young men and women is
called “Taqatir” or “Tafatiz”. We find some linguist who
take it to mean religion or laws it is because religion exists
from the very first creation of man and his regeneration as
we will discuss later.
The Creation established and strong.
The first verse that establishes religion as something natural
addresses the Holy Messenger and says “Set your face for
religion” (2)
(1) Lisan ol Arab; Mufaradat Raghib, Nihaya Ibn Aseer, Majmaul Bahrain.
Called Hanaf and vice versa. “Wajah” is the term used as a hint for God
because the countenance is the most important part of the human body
which contains the senses of hearing, seeing and taste.
Page 76
Then to explain the causes and reasons or to enjoin and
create a yearning it says, “This is the nature on which
God has created mankind. (3)

Since there is a proven compatibility between explanation

and creation therefore it is not possible that something is an
essential part of human existence but is not compatible with
human character and deeds. You can now deduce that
obedience to Tawhid (Oneness of God) is a must and staying
aloof from all manner of polytheism is an essential
requirement.
To stress the point the Book says, “There can be no
change in God’s creation” which means there is no death
for those things that are existent in the inner core of
mankind. They are there as never ever remaining as it will
be discussed under explanations. This is a very meaningful
and enlightening sentence so from the research of the
modern intellectuals we learn that religious fervor is one of
the strongest feelings of mankind that has existed in the
eons of the past and will do so in the future. But the ignorant
people have contaminated this feeling with polytheism so
the word “Haneefa” has been used to tell us to purify it. (1)
To further stress the issue the Book says, “This is the
established religion, but most people do not know.”
The origin of the word “Qeem” is “Qiyam” which means
resolute and determined and this meaning also includes
those who strive for livelihood and those who will stand firm
in the end. (2) Most people are not attentive to this reality so
they have contaminated it with polytheism or idol worship. In
the end the verse says, “But most people do not know”
It should be remembered that the Fitrat mentioned in this
verse is not just the worship of the One God but includes the
complete religion with its tenets and its branches. God
willing we will discuss the details of this fine topic under
explanations
-------------------------------------------------------------------------------
(1) Fatrat Allah is used with a Zabar for many reasons and one is that it
speaks of obedience and disobedience.
Page 77
When Hardships befall us.
The verses 2,3, and 4 (subject to various explanations) point
towards a rule set that when mankind is subjected to
unfavorable events and mishaps and no other source of help
is available, he returns to his actual and inherent nature and
the fire of recognition of God is reignited. His entire attention
is concentrated towards the creator of knowledge and power
and all his problems are solved.
At one place it says, “When they are in hardships they
invoke their God and beseech him but when the
hardship is over and God gives them a taste of his
mercy then a group amongst them becomes
polytheist or idolater.”
In another place, the Book sets a parable about their
difficulties and hardships and discusses the same issue:
When they board a ship and are surrounded by the
fierce and mammoth waves of the ocean they invoke
God and become sincere in religion. But when He
guides them safely ashore free from the turmoil they
go back to their idolatry.
In yet another place the issue of the danger of hypocrisy is
discussed in the words, “It is He who enables you to
travel by land and sea; so when you board ships they
sail in a favorable breeze, rejoicing thereat.” But when
the storm suddenly seizes them and river rises and the
waves pound the ships from all sides and they see death for
the time of losing their lives seems close then they
remember God and they invoke Him sincerely.
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78
They vow and say “We will be grateful if we are saved
from this hardship.” But when God saves them and they
reach the shores safely then they forget the commitment
they made to God and start spreading mischief (by adopting
polytheism which is a great sin and oppress the weak by
their powers.)
“when harm touches man, he cries unto Us then when
We grant him a favor he says, “ I have been granted
it only on account of my own knowledge” Zumur 49.
This meaning is there in other verses too and one such verse
says: “When men suffer affliction they invoke us but
when we solve their problem, it seems that they had
never invoked Us for they forget everything.” (Surah
Yunus Verse 12)
All these five verses express the same truth but each has its
own distinct style and beauty. Some verses mention the
losses and the hardships like diseases, famine etc while
some mention the dangers of the sea like the gigantic
waves, the whirlpools, and storms, the dangerous water
animals and the fear of the ship losing its way. Some verses
mention only the waves and the storm. Some verses
mention the solving of their hardships and their return to
idolatry. Some verses mention their injustice and oppression
together with their rebellion and they have a vast meaning
as compared to idolatry.
Some verses state that people refer to the grace of God and
the solution of their difficulties as the result of their own
efforts. In places the verses mention their idolatry and in
some it sys that a particular group reverts to polytheism.
This is because the human society is different in composition
and stages some are of the first kind and some of the second
an some of the third.
Some verses say that they make a covenant with God in the
times of their hardships but forget it once they attain a life of
ease. Some verses mention only their prayers and their
crying out to God. Some instances mention only minor
problems (This is inferred by the use of the word “Mass” but
in some verse it is said that they invoke God when they fear
the loss of their lives. This maybe the condition because of
the different kinds of men, some belong to the first kind and
some to the other.
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The word “Ikhlas” has been predominantly used and it
means the rejection of other gods other than the One God.
This is the proof that some people worship God despite
having a life of leisure but they make partners for Him yet
when faced with the angry waves and the storm all these
partners are erased from their minds and they are instilled
with the worship of the One God and its light.
The interesting point is ( As explained in Tafsir Ruhul Bayan)
when the idolaters board the ships they have their idols with
them ( it should be remembered that in those days travel by
sea was a dangerous affair though it is still now and the
logistic help available today was not available then.) When
surrounded by the storm they used to throw their idols out
into the sea and shout “God O God!” the strange thing was
that they used to listen to the irrefutable proofs and
argument from the Holy Messenger of Islam but never
believed. Yet when surrounded by the storms and hardships
they would submit humbly bowing before the One God. We
learn that recognition of God in its natural form affects
various people in various ways.
The point to note is that the Book warns those who invoke
God when in hardship and forget Him in the life of leisure, in
a very subtle manner drawing their attention to the doubts
and misconceptions in their minds as in Surah Isra Verse 68
that says, “Do you then feel secure that he will not
cause a part of the land to swallow you up, or that He
will not send against you a violent sand-storm? You
shall then find no protector.” (2)
Are their two gods for the land and the sea or that God has
power only over the sea but not on the land? It is possible
that the land may swallow up your cities by His orders and
there be no sign of them left. (3)
(1) Ruhul Bayan Vol 2 Page 493
(2) Al Isra 68
(3) Some years ago there was an earth quake in northern Africa that
swallowed up a whole with all its houses and residents. When people went
they found no trace of the village.
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It is often happened that a tornado has lifted the pebbles
and the vegetation up in the air and they came back with the
rains. It has also occurred that not only a person but an
entire caravan of people has been buried under a landslide.
Therefore the God who commands the waves of the oceans
has the power to kill the people through sandstorms in the
desert.
In another place the verse says:
Or do you feel secure that He will not send you back a
second time to sea and send a powerful hurricane to
drown you because of your disbelief? You will then
find no helper against Us!” (Surah Isra Verse 69). Do you
feel that this is the last instance when you needed to travel
in the sea? How great is your presumption!
The Idolaters confess
This meaning has been described in the verses 5 to 9 among
those cited earlier. Verse 87 of Surah Zukhruf says, “If you
ask them who created them, they would certainly say,
“God” Why are they then deluded from the truth?”
When they are asked about their created they says, “Our
creator is the One God” And when you ask them who
gives you sustenance from the heavens and the
earth, who has given you eyes and the ears, who
brings out the living from the dead and dead from the
living, and who controls and rules the universe they
say it the One God. The idolaters take the name of the
One God when they asked who created the beings and who
arranges them.
These and other verses of the Qura’n are the living examples
of the natural inclination towards God. (1) It is possible that
the replies of the idolaters are intellectually evolved from
their observation about the proof of arrangement and control
of the universe but when we see that the Arab idolaters were
mostly illiterate and ignorant of knowledge and its
observations then we conclude that the source of their
answer their inherent an natural acceptance of the One God
and they are all equal in it.
(1) Ankabut 63; Luqman 25 and Zumur 38
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No matter how clear the intellectual observation it can not
be universal in all men especially when these idolaters were
far from knowledge and wisdom.
This is why we say that these five verses have been revealed
as the proof of the Oneness of nature and verse 9 of Surah
Zukhruf has been explained in Tafsir-al Bayan as “this verse
points to the fact that the recognition o God has been
instilled in human nature.” (1) The same is also detailed in
Tafsir Fakhr Razi for verse 87 of Surah Zukhruf and says,
“One group thinks that this verse is proving the other verses
that say that the recognition of god is a natural thing. But
some Ulema say that this is not so because the people of
pharaoh did not consider anyone else but the Pharaoh as
god. The people of Abraham told the apostles, “We are in
doubts about the invitation you give us for the truth.”
Fakhr Razi then answers,” I am not willing to accept that the
people of the Pharaoh were deniers of God’s existence they
were denying the signs of God unjustly though they believe
in God.” Moses too presented the same natural Oneness of
God when he said, “You know that none except the
Lord of the heavens and the earth has revealed these
verses to enlighten the hearts (2)
The words “You know” points to the natural recognition of
God. The interesting point is that in both these verses the
disbelievers and idolaters admit that the creator of heaven
and earth is God. And so it says,
“Why do you turn away from obeying when you admit the
truth?”(1) It is clear that they admitted the truth but
external deeds, the Satans among the Jinns and humans, the
inner thoughts, the sexual desires and ignorance and bigotry
deny them the truth, though it is instilled in their nature. In
another place it is said “whence have you been bewitched?”
this manner of address is used for a person who is doing
something without intention.
But there is a doubt about the explanation of this verse and
the people say that the Messenger desires to take us away
from the truth. He is a sorcerer and has beguiled us. The
Qura’n answer them, “In spite of this you admit that it
God who is the creator of the heavens and earth, the
sun and the moon as well humans and he arranges all
affairs in this universe. Then how has this person who
urges you to worship some others beguiled you?
Which kind of mind thinks in this way?”
Most commentators like Tibari in Majmaul Bayan, Allama
Tabatabai in Al Mizan, Fakhr
Razi in Tafsir Kabeer, Alosi in Tafsir Ruhul Ma’ani, and
Qartabi in Tafsir Qartabi prefer the first explanation though
the second explanation too has no loopholes.
The Covenant in the Pre-natal world (Alam-e-
Dhurr)
The tenth and the last verse among the verses under
discussion presents a unique idea about natural Tawhid that
is not found any where else in the Qura’n. What is the
meaning and purpose of this verse? Since this is a complex
issue the Ulema, commentators, orators, and the
traditionalists have discussed it at length. We present the
various view points after explaining the verse briefly.
God says’ “When your Lord brought from the loins of
the children of Adam their descendents, and made
them bear witness upon their own selves, saying,
“Am I not your Lord?” They replied: “Yes, indeed! We
do bear witness.” They all answered simultaneously, “Yes,
indeed! We do bear witness.” He further says, “(This we
did) lest you should say on the Day of Judgment,
“Verily we were unaware of this. (Tawhid)”that they
should not take the excuse of imitation instead of agreeing
to their negligence so they may not be able to say that their
forefathers were polytheists (and we being their progeny
have no recourse but to follow them. Will we the innocent be
punished for their sins. In verse 173 of Surah A’raf it says, “
Or lest you should say that it was your fathers afore
time who took others ass partners in worship along
with God, and we were merely descendents after
them; Will you then destroy us because of the deeds
of men who practiced evil, invoking and worshiping
others?”
This verse briefly uncovers a series of truth:
1. Once God revealed all the children of Adam till the
judgment Day
2. God made them the witness of their souls and made them
agree to His Godship.
3. The purpose of this covenant was, 1. That the idolaters
should be able to take recourse to ignorance as an excuse
and should be able to make the imitation of their forefathers
a proof of their innocence.
The question is when did this exhibition of the progeny of
Adam take place and in what manner? What is meant by the
spiritual world? How has it been discovered?
There are six interpretations about this spiritual word and
the verses mentioned above.
1. The Way of the Traditionalists and the Wise.
According to some narratives they believe that the progeny
of Adam till Doomsday came out of his back like atoms
and spread in the sky; they did have intelligence and
awareness and they could speak. God addressed them and
said, “Am I not you Lord?” and they unanimously replied,
“Yes!” This is the way God took the covenant from mankind
making them the witness against their souls. (1)
2. The Pre-existent World. (Pre-natal world)
The spiritual world has been explained as the seeds
containing human germs or the semen ejaculated into the
wombs of the mothers from the fathers and it went through
stages to finally emerge as a human child. God has instilled
in them at that stage the realization of His Oneness and His
laws. It is as if the natural recognition of the Oneness of God
has been instilled into them
(1) Allama Majlisi has written in the exposition of Usul Kafi called Sharah
Maratol A’qul page 28 of volume 7 : “ this is the way of the traditionalists
and the purists they say, “ Our belief is based on the manifest and we do
not think more about it nor do we try to explain it “. Fakhr Razi has
attributed these words to the Traditionalists and the commentators on
page 46 of vol.15 of Tafsir Kabeer.
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This commentary has been recorded by a group of
commentators such as those authors of Tafsir Al Minar and
Fi Zalal Qura’n but some others too have copied it.(1)
According to this view “Spiritual world” is the “World of
birth” and the questions and answers are through that state
of being and not through words and tongue. This proof exists
in the Arab as well as non-Arab writings and Sayyid Murtaza
has quoted from some scholars, “Ask the earth who has
created your rivers, who has planted the trees and selected
the fruits. If the earth cannot answer you in words it will
answer you tacitly. This is in accordance to the statements
made by the commentators who have praised the beings
generally including even those that seem dead.
3. The realm of “Dhurr” or Pre-existent world
means the spiritual world.
God created the souls before the bodies and addressed them
and took the covenant of His Oneness from them. This
explanation has been taken from some traditions and we will
discuss it later.
The point to note that the word “Dhurr” is the origin of the
word “Dhurriya” which means the small particles of dust or
the components of the semen or its origin may be
from”Dhuru” which means to be dispersed or the word
“Dhurra” which means creation or birth. We should not
suppose that the origin of “Dhurriya” is from “Dhurr’ only
which means small particles or elements. (Reflect)
4. The Questions and answers through the Apostles.
This question and answer between man and God was done
through the apostles was done verbally because after birth a
group of people heard about the perfection of the mind, and
the proof of the Oneness of God from them and answered in
the affirmative.
It does not seem correct if we say that “Dhurriyat’ is from
“Dhurr” which means small particles but the supporters of
this view say that “Dhurriyat” mean sons whether they are
big or small. The word “Dhurriyat” has often been used to
denote adult and intelligent people in the Qura’n so this
interpretation is not correct.
(1) Tafsir Al Minar Vol.9 Page 387 and Tafsir Fi Zalal Al Qura’n Vol.3 Page
671
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85
Sayyid Murtaza has mentioned this explanation as one of the
arguments about this verse and so have Abul Fatuh Razi and
Fakhruddin Razi (1)
5. This Question and Answer was done tacitly.
This question and answer was done tacitly after the human
soul had attained maturity and intelligence because after
reaching this stage of intelligence when the humans
observed the glory of God they readily admitted the Oneness
of God. It is as if God asked them “Am I not your Lord?’
only after showing His signs and they answered tacitly
“Yes”. There are many proof of this admission being verbal.
This has been narrated by Allama Tibrisi in Tibiyan from
Balkhi and Rummani. (2)
6. The Explanation in Tafsir Al Mizan.
Explaining this verse Allama Tabatabai in his Tafsir Al Mizan
has quoted that it seems impossible that human beings
before their material birth existed having both intelligence
and awareness. And that God made a covenant with them
and returned them to their original form so that they go
through the natural process of human birth to come to this
world. He quotes Surah Yasin verses 82-83 that say, “Verily
His command when He intends something is only that
he says to it, “Be” and it becomes. (83) Glorified is He
exalted above all that they associate with Him, and in
whose hands is the dominion of all things, and to Him
you shall be returned.” And Surah Qamar verse 50 that
says, “And Our command is but one, as the twinkling
of the eye”
It is evident from these verses that there are two conditions
of beings in this world, one is the way they enter into this
world and the rule for this is that every thing comes into this
world after crossing the stages of birth. It is weak in the
beginning then gains strength and then returns to God after
its death.
(1) Tafsir Ruhul Jinan Vol.5 Page 326
(2) Tafsir Tibiyan Volo.5 Page 27
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86
The first are those creations and they come into existing as
per the direct command of God without passing through the
stages described above and Qura’n has termed them as His
kingdom or the manifest universe. The second is the being
that is spread but unites and develops while passing through
different stages.
We learn from this arrangement that there exists a world of
humans before this world and mankind there is able to
witness the glory of God in its soul and then agrees to His
Oneness. The Allama then says that if we ponder on these
verses we will learn that they refer to this meaning and
purpose. (1)
Though the five commentaries explain these verses and
their meanings we will it pertinent to debate and discuss
them a little.
The First Interpretation
Many philosophers have declared the first premise recorded
by Allama Majlisi in Maratol A’qul to be weak and have raised
doubts about it. Allama Tibrisi has criticized in Majmaul
Bayan and Sayyid Murtaza in one of his treatise. Fakhr Razi
has raised twelve objections about it in his commentary.
Some of the objections are not worth the attention, some are
repetitive and some can be merged but when we scan them,
five objections seem relevant.
A. The use of the plural form for the beings refers to the
progeny of Hazrat Adam. It is not about Adam himself
because the word “Zuhur” is the plural of “Zahar’ which
means the back is not compatible with it. In short, the verse
tells us that the progeny of the sons of Adam was exhibited
but it does not say that the progeny of Adam was exhibited
from his back even though the traditions do relate that it
was the progeny of Adam that was exhibited.
B. If such a covenant has been taken in a world before this
world then how is it that everyone has forgotten about it?
This forgetfulness is the proof of it not happening because
from the verses of the Qura’n it is evident that mankind will
remember his deeds in this world. Is the distance between
this world and the pre-natal world greater than the distance
of the hereafter?
C. If we accept the premise that a general amnesia is
possible then what is the use of such a covenant? This
covenant can have desired consequences only if the people
remember
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But a covenant that they have forgotten has no value even
as a closing argument.
D. It is evident from verse 11 of Surah Mumin which says,
“They will say, “Lord you have made us die twice and
you have given us life twice” that there are two deaths
and two lives for mankind. They were dead at first then
became alive, they will die and then be alive on the Day of
Judgment but according to this interpretation we will have to
accept the view of more than two deaths and lives, one life
and death in the pre-natal world, the two lives and two
deaths in this world.
E. If we accept this interpretation then we should agree
about trans-migration or the soul being transferred from
body to another because this is what it is the passage
through different bodies. According to this view the soul was
first connect to the particles that were manifest from the
back of Adam and then it was connected to the present
body. This transfer is “Tanasukh” (trans-migration) and this
is negated by the religion of Islam. Period. This is the reason
Sheikh Mufid in his book Jawab Almasail Alsarwiya while
dealing with this interpretation has mentioned it to be the
view of those who believe in a sort of reincarnation and they
have mixed the falsehood with the truth.(1)
Such a statement is also recorded in the work of leader of
the commentators Allama Tibrisi.
The Second Interpretation
It is now said that mankind has been endowed with the habit
of recognizing God and His oneness. This interpretation has
fewer doubts. The most important objection can be that from
the discussion on this verse it is discerned that the question
and answer is in words and not tacitly (which can be termed
as similarity) the word “Akhaza” proves that this was done in
an earlier time though the natural recognition of Tawhid is
connected with birth and has been continuous in every age.
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These two questions can however be answered:
As per the arrangement this question and answer can be
attributed to a silent assent and there is no objection about
it because there are various examples of this in the poetry
and prose of both the Arabs and the non-Arabs. As far as
“Istimrar” is concerned it is often used in the past tense but
of course it needs an arrangement and this arrangement is
present in this discussion. (1)
The Third Interpretation
This speaks of the question and answer with the souls but
this does not seem agreeable with the words of the verse
because it speaks of extracting the progeny from the backs
of the progeny of Adam to be questioned. There is no
connection with the souls.
The Fourth Interpretation
The question and answer was done in lingual words and is
connected with that group of people who answered in the
affirmative after reaching maturity to the call of the apostles.
There are many doubts raised about this interpretation. The
verse speaks about the entire mankind and not a group of
people who believed in the apostles and then reneged and
the question and answer is from God and not the apostles.
Some people say that the verse “Our fathers were already
polytheists” proves that this belongs to a group of people
whose forefathers were idolaters. This idea is incorrect
because the verse mentions to excuses. One is the
negligence and the second is blind adherence. It is possible
that each excuse belongs to a separate group specially so
when they have been joined together with the word “Au”.
The Fifth Interpretation
This interpretation in many ways is similar to the second
interpretation with the slight difference that in the first it is
about the natural inclination of the heart and here it is about
the natural inclination of the intellect. We have already
mentioned that many commentators have accepted this
view.
The Sixth Interpretation
This view is recorded in Tafsir Al Mizan and has two major
doubts about it:
1. There is no valid proof about the entire world and the
detailed world.
(1)This interpretation can be seen in verse 44 of Surah Fatir, Verse 51 of
Surah Shura and Verses 11 and 19 of Surah Fath.
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2. It will be very far fetched to connect this verse to such a
world (even if is proven) and the main premise itself seem in
jeopardy, there fore the issue of question and answer too
becomes invalidated.
The Result of the Discussion on the Pre-
existent World
After considering all the points discussed about the pre-
existent world we come to the conclusion that the second
and fifth interpretations are better and both of them contain
very few doubts even though at times there is are contrary
signs but due to the manner of arrangement and the
examples these objections are not very valid. This is the
reason that many commentators and orators have accepted
them. There are hints about them in the traditions also and
we will discuss them later.

In Short: most commentators opine that this question and

answer was for all mankind in their state of existence, tacitly
and not verbally or through the mental faculty that has been
instilled in the human genome or through the mental
capacity that was instilled into mankind after they attained
maturity.
This issue speaks about the natural inclination of the heart
which needs no arguments, at places it is discussed through
intellect in which the realization of God has been preinstalled
because the proofs about it are so clear that every human
being can understand it. It is correct that some people deny
it and are inclined towards materialism but if we analyze
their words we will find them inclined towards intellectual
realization for matter and nature. In other words they have
replaced nature in place of God. This is compatible to our
belief in connection with the nature of the heart. (Reflect)
Explanations:
1. Islamic Traditions Regarding the Pre-Existing
world.
The pre-existent world has been discussed in various Islamic
books of both the Sunni and Shia sects and they seem to be
in continuity e.g.
Page 90
. In Tafsir Nurus Saqlain has 37 traditions after re-editing
and 40 before it; there are various traditions in Tafsir Durre
Manshur also. It is clear that the discussions of these
traditions are not limited to any one sect.
Many traditions have been narrated through a single source
hence are treated is a singular information. Some traditions
have from Zurara, some from Abu Baseer, some from Jaber
and some from Abdullah bin Sinan and Saleh bin Sehel. In
this manner the quantum of the tradition is reduced and we
discover the differences in the topic in them.
Some traditions support the second interpretation which
says, “Admittance of the Oneness of God” is a natural
covenant and it goes back to the origin and the creation of
mankind because the realization of God was instilled into its
nature. Abdullah bin Sinan narrates from Imam Jafar Sadiq
(AS) Imam Jafar Sadiq (AS) was asked what nature means in
“I asked Imam about what nature means in this
verse? ” ? He answered “It means Islam that has been
instilled by God in every person. God said on the Day of the
Covenant, “Am I not your Lord?’ though there were both
the believers and the disbelievers. (1)
You can clearly see that this tradition speaks about the
connection between the verse of nature and the pre-existent
world. Zurara has quoted Imam Jafar Sadiq (As) in different
words. He asked the Imam about the explanation of the
words, “When your Lord took the covenant” (2) and he
replied, “The realization of God was instilled in their hearts
but they forgot the even of that day which of course they are
bound to remember sometime. Had this realization not been
instilled in them naturally in their hearts then no one would
have known who the creator and sustainer is?”
The progeny of Adam came out as miniscule atoms from
their loins and God took the verbal covenant from them as
has been mentioned on pages 3, 4,8,11, and 29 of Tafsir
Burhan. Since all these traditions have been quoted by
Zurara from Imam Jafar Sadiq (AS) they are treated as one.
(1) Tafsir Burhan Vol 2 Page 47, Tafsir Nurus Saqlain Vol. 2 Page 95
(2) Tafsir Burhan Vol.2 Page 48 Hadith 15.
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This meaning has been quoted by Ibn Abbas in Durre
Manshur in many ways but discussing it would lengthen our
discussion while in reality they all have the same topic and
will all be termed as one tradition. And more over the
tradition is the interpretation of Ibn Abbas rather than the
words of the Holy messenger.
This meaning has been inscribed in many books in various
manners
One objection about these traditions is that they are totally
against the words of the Qura’n because from the traditions
we learn that the progeny of Adam came out as miniscule
atoms from his back while the Qura’n says, these particles
came out from the backs of the children of Adam, “ When
your Lord brought from (the loins of) the children of
Adam their descendents” The other objections among the
many is the one we have mentioned earlier that in the
books of traditions they have been placed with those
termed as weak or unreliable.
The third group of traditions is vague and can have more
than one interpretation like the tradition in which Abu Baseer
quoted Imam Sadiq (AS), “I asked the Imam how they
replied, when they were nothing but mere dust or particles?
The Imam replied, “Since they were instilled with the power
they were able to answer the question of the covenant.” (1)
The fourth group of traditions tells us that they were
question when they were but mere souls. Mufzal bin Umru
has quoted imam Jafar Sadiq (AS) to have said, “God asked
the souls of all the progeny of Adam, “Am I not your
Lord?” and they all answered “Yes”
In the fifth group the traditions tell us that God gathered the
human souls as they are today and then took the covenant
from them. (3).
Traditions in this group conflict each other and their
authority is weak. We should not rely upon them after
consider them as one.
It is better that like the elder Ulema we too refrain from
judging these traditions
(1) Tafsir Burhan Vol.2 Page 49 Hadith 22
(2) Tafsir Burhan Vol.2 Page 49 Hadith 20
(3) Tafsir Durre Manshur Vol.3 Page 142
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And leave the truthfulness on their narrators. (1)
Now we are left with the verse being discussed and with
what we should understand from the Qura’n about it. We
have seen that the 2nd interpretation from the 6 mentioned is
the most plausible so we accept it. It says that in the pre-
existent world the natural recognition of God and Islam has
been instilled into the humans. It can now be said that the
Oneness of God and His laws has been instilled individually
after the seeds in the semen of the fathers was transferred
into the comb of the mothers.
2. Which nature? The Nature of Intellect or
Heart?
What we learn from the explanations given by the
philosophers and the scholars about the recognition of God
is that they have two opinions:
A. According to some Ulema nature means is a clear
intellectual proof of a person attaining intellectual maturity
and observing the presence of being and then he understand
their mysteries. It is then that he realizes that it is impossible
for such a complex system to come into being and exist
without a great and knowledgeable entity. This intellect is
called the natural intellect because man is able to reach his
desired objective without the help of any teacher. He says,
“The whole is bigger than the part” and this is a clear fact so
no proof is required for it. In the same way he surmises, that
when two things are compatible to a third then they must be
compatible between themselves.
Such things in logic connotations are called “understood”
and they have been divided into 6 categories by the
logicians:
Superiority (Priority), observation, experiments, continuity,
understanding and nature. Nature or intellect does not reach
confirmation through imaginations. It needs a go between
and that intermediary is present in human minds.
The meaning of nature which is more pertinent to our
discussion is that humans can understand it without any
proof if an object is present before him. When he sees a
flower bloom on a branch he immediately discerns its beauty
and is aroma and there is no intermediary needed.
Page 93
B. This is because he sees that the flower is beautiful and
fragrant.
The natural understanding of God is in this way. When a
person envisages the light of “god in the depth of his heart,
and hears the truth that enjoins him to the origin which is
the complete perfection then he needs no proof to
understand the same. It is like understanding or appreciating
the beauty of a flower and its fragrance which too needs no
proof.
3. The Living proofs of the Natural Inclination
Towards God
It is possible that some one may say that the natural
inclination towards God is just a premise or claim but there is
no such natural path to realize God. I claim that the
existence of God is present in every heart but who can I
make one who is not willing to, understand. But we do have
such irrefutable proofs about the belief in Oneness of god
being natural that we can silence those who deny God, if we
present them in the right way. These proofs have been
categorized under the five headings as follows:
Historic Events
We come to a conclusion from the events that have been
the center of investigation of the historians that there was
no religion in any nation and the people of all nations under
various pretexts used to belief in one originator and lord and
used to worship him. Even if we agree that there were some
exception, people who did not believe in it we will have to
concede that most people did believe in one originator of
every knowledge and power. The disbelief of some people is
but an exception and every idea has some exceptions.
The famous western historian Will Durant after discussing
disbelief in his book The History of Civilizations says,
“Despite all that has been said atheism is something rare
and it is common knowledge according to the reality that
religion was prevalent among the people.
Page 94
For a philosophical person this issue is among the basic
issues of disputes and he never accepts that all perceptions
in religions are meaningless, instead of this feels that
religions existed throughout the times till now. (1)
In another context he says. “Where is the fountainhead from
where does all this piety emanate which cannot be extracted
from the human heart?
The same historian in the book The Lessons of History writes
remorsefully, “Religion has a hundred lives and it will come
alive every time it is slaughtered’ (2)
Had the belief in God been based on habit, blind following,
reminders and preaching then it would not have gained such
popularity. It is existence through the history of mankind is
the best of it being a part of human nature.
The Ancient Ruins of History.
The relics of the days before history had been inscribed are
still standing and we learn from then that religion was
perceived even in the days before history was written and
the proof is that they used to keep the essential
requirements to be used in the life after death. They used to
mummify the bodies of the human beings as well as animals
to save them from decay and the living example of this are
the mummies found in the pyramids of Egypt that reflect the
effort for well being after death. They did all this because
they believed in the origin and the end. There is no doubt
that their belief had a lot of frivolities but it still proves that
they believed in religion and there is no scope of denying
this.
The research and discoveries of the psychologists.
A great proof of religion being a naturally intrinsic part of
humans is the research done by the psychologists on human
psyche from various angles.
(1) The Story of Civilization by Will Durant Vol1. Page 87.
(2) As Above Page 89
(3) Al Fitrah by Shaheed Mutahari Page 153.
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95
(1) Sense of Wisdom, (2) Sense of Adornment (3) Sense of
Goodness and (4) Sense of Religion are proofs themselves.
Some specialists have enumerated five sense (1) The
continued search for truth (2) the search for good behavior
(3) The search for adornment (4) Search for extreme beauty
and discovery(5) the search for love and worship. Evidently
the search for truth and the search for beauty and discovery
are not separate from each other.
1. The Sense of Wisdom:
This is a yearning which urges man to discover the secrets of
knowledge and this world and those that are linked or not
linked with his life. This yearning includes them all e.g. the
urge to know the condition of this world a year before or
what will be its condition a million years later or those
worlds that exist some hundred thousands of light years
away. We have the urge despite this information having no
direct bearing on our lives or otherwise. It is this urge that
leads the birth of various kinds of information and
knowledge.
The Love of beauty
Every person feels this in the depth of his soul and this is
what urges him to create and innovate and leads to
different forms of art.
Love of Goodness
Polite behavior, adherence to rules, justice, freedom and
truth are created because of it. It is possible that a large
number of people do not practice or adhere to it but there is
no doubt that in the core of their hearts they like these
things.
Love of Religion
This is the fourth after the human soul that urges men to
perfection and it is named after God. This is what enjoins
people to religion without needing any proof. It believes in
God and it is possible that it is not free of frivolous
contamination in religion and includes idolatry and
shamanism (worshipping the sun and the moon) but it can
be asserted that the need for God exists.
Page 96
The failure of the propaganda against religion
We know how much propaganda has been done against
religion is the past few centuries, especially in west through
the help of new methods, a propaganda has been made with
full vigor. An unparalleled atmosphere has been created
against religion.
When acquiring knowledge had gained ground in Europe and
the people had been largely educated they began an
onslaught to free the society from the clutches of the
Christian clergy and this propaganda was basically against
Christianity because it was the prevalent religion in Europe.
This began the waves of denial of God and the advent of
atheism. An atmosphere was created against the clergy with
the help of the writings of the dissident thinkers and
philosophers and the churches became desolate. The
Christian clergy took to seclusion and belief in God and a
divine book was declared to be obsolete. The life of a human
being was divided into four phases ( The days of fables and
superstitions, the age of religion, the age of philosophy and
the age of knowledge) every body accepted this and the age
of religion was declared to be over.
Despite the development of social sciences the books
declared that religion is the result natural deeds or its
foundation is based on ignorance, fear, dependence and
economic problems etc separately or jointly.
It is true that corruption was rampant in the middle ages
inside the seminaries. The oppression by the Christian clergy
and their stone heartedness against the people and the
persecution of the scientists coupled with their immersed in
lavish living while forgetting the downtrodden became the
bone of contention between them and the people. The
people had to by indulgences for eradicating the sins they
had committed and the worst thing that happened that the
protest against Christianity took the form of propaganda
against essence of religion itself. This has affected all the
religions of the world.
Meanwhile the communists began a fierce onslaught to
eradicate religion. They dedicated the work of all their
philosophers and all their energy for this work.

Page 97
So they pitched all their force, talents, and wisdom to prove
that religion was the opium of the masses.
But we discern that despite all these efforts being made
religion could not be extracted or eradicated from the core of
the hearts and religious fervor could not be extinguished and
now we see the resurgence of religion and a scope for
religion has been created in the heart of communists
countries and new surge is found for religion especially
Islam.
This depicts that religion is present in the core of human
nature. This is why he is capable to defend himself in such
inclement conditions and to survive while it is being attacked
from all sides. Had religion not be an intrinsic nature of
human beings it would have long since died.
Individual Experience during Hard times.
Quite a few people have experienced that when hardships
surround a person, and there is an onslaught of troubles
from all sides, he is under a storm and is despondent
because there is no sign of help and he fears death as if the
sword is hanging on his neck then it is at that time that he
turns with all sincerity and humility to words that originator
who can help in his distress and his heart beseeches him for
help.
Even those who are not attached to religion are not exempt
in such a situation and they too seek the originator when
troubled by hardships and disease. All this is evident in the
verse that Qura’n has mentioned that recognition of God is a
natural process and the sense of religion exists in the depth
of the human heart.
Yes man feels the voice full of love in his heart that enjoins
him to the great truth of God. It is possible that some people
many invoke Him with some other name but we are not
discussing names here but belief.
The witness of the scholars about natural recognition
of religion.
Realization of God is not an issue that is present only in
Qura’n and Islamic traditions but is frequently mentioned in
the works of thinkers, scholars, non-Muslim philosophers and
poets. We now present a few of them as samples:
Page 98
Einstein Says:
A belief of religion is within mankind without exception. I call
it “the sense of discovering religion” and man desires less in
this religion. He discerns the greatness of mankind that is
found in the inner core of the material being. He considers
his existence in a body like a cage and wants to break free
from it and see the singular truth for himself. (1)
The famous thinker Pascal says:
The heart has the arguments that are beyond the grasp of
the intellect. (2)
William James says:
I know for sure that the fountainhead of a religious life is the
heart and I also accept the arrangement and method of
philosophy is like a translator and its real meaning is in
some other language.(3)
Max Mueller says:
Our elders have been bowing before God from a time when
they knew no name to invoke Him. (4)
Max Mueller Professes His Belief:
The famous view is that religion began with the worship of
the idols and the belief in “God was born (but no) from the
annals of the ancient times and their event we find that God
was worshipped from in the beginning of the most ancient of
times. (5)
The Famous Historian Plutarch says:
When you study the world you will find many places where
there is no population, knowledge, industry, politics or
government but despite all our efforts we cannot find a place
where there is no “God” (6)
------------------------------------------------------------------
(1) Excerpt from “The World as I see it” Page 53.
(2) The Wisdom of Europe Vol2 Page 14
(3) The Wisdom of Europe Vol 2 Page 321
(4) Muqaddama Page 31.
(5) Al Fitrat by Shaheed Mutahari Page 148
(6) Muqaddama Page 31
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99
Samuel King Says:
Religion has existed in all societies though the historians,
travelers and Christian priests have talked about nations
that had no religion but from later discoveries we learn that
they were not correct. Actually what they wanted to say was
there was no similar religion (like Christianity) present
among them (Though in reality religion did exist) (1)
We conclude this discussion with the words of famous
historian Will Durant who said:
“If we do not presuppose that there was foundation of any
religion in the ancient times before history then we will not
be able to know their existence in this long history.” (2)
Nature in Islamic traditions
The worship of One God and religion has been mentioned
especially in the Islamic traditions though their words may
be contrasting.
In some traditions the worship of Oneness has been termed
natural and the companion of Imam Jafar Sadiq (AS), Ala’ bin
Fazeel asked the Imam for the explanation for “This is the
nature on which God has created the human beings” and the
Imam said, “This refers to the nature on which God has
created the human beings and made it their habit to
recognize Him.’ Nature here means the oneness of God. (3)
This meaning has been related in some traditions. (4)
In some traditions all the tenets of Islam have been termed
as natural. Zurara says, “I asked Imam Baqir (AS) for the
explanation of the words, “
. We read in one of the traditions of the Holy Messenger,
“Every new born child is born in Islam but their parents take
him towards Judaism and Christianity.” This tradition is
present in many Sunni and Shia books and is very famous.
The same topic and meaning can be seen in the traditions
about the succession of Hazrat Ali (AS).
There is a tradition that Abu Baseer asked Imam Baqir (AS)
about the explanation of this verse and he answered,
“Fitrah here means the Wilayah or succession.”
It should be remembered that there is no conflict between
these traditions. In reality all the tenets of Islam has been
instilled into the human psyche. Some traditions speak of
certain ones and the other certain others. The naturalness of
Tawhid or Oneness of God cannot be kept separate from the
other tenets because God has not created mankind in vain. It
is a proven fact that He has specified ways for their
perfection which have reached them through His apostles.
The onus of protecting the tenets after the Messenger and
the Imams rests with his successors and they will be
propagated and promulgated through the rule of God. The
results will be evident all over the world.
Page 101
In short we have many traditions about the Oneness of God
and the tenets of Islam describing them as natural. To gain
further information about this one should look up the
following books.
1. Tafsir Burhan Vol.2 Page 46 onwards
2. Maratol A’qul Vol.7 Page 54 onwards
3. Tafsir Nurus Saqlain Vol.4 page 181
4. Tafsir Durre Manshur Vol.3 Page 142 onwards
5. Behar-ol-Anwar Vol. 3 Page 216.
Page 102 is Blank
Page 103
The Unity of God’s Entity.
The Essence in the Realization of God.
Page 104 is Blank
Page 105
Introduction
In the previous discussion we discussed the positive aspects
of the existence of God in various aspects and five good
proofs were given and the natural path to the recognition of
God was discussed. After discussing the real existence of
belief we will now discuss the recognition of God and the
foremost issue will be the Oneness of Tawhid of God. In one
sense this discussion is the fountainhead of all attributes of
God. In another sense, this issue is the base of all divine
religion and the center of Qura’n. Most of the discussion of
Qura’n is about the Oneness of God and some thinkers have
opined that Qura’n has not discussed the actual existence of
God but all its discussions on the oneness of God. We
consider this statement to be out of context.
All the Islamic beliefs, commandments and laws collectively
and individually as well as social and external problems
revert to this Oneness. This is the reason that Qura’n gives a
great importance to the issue of Oneness and polytheism
and it is the most attentive to it. It can be said that no topic
has been given the importance given to the issue of Oneness
of God in the Qura’n. Not just the Last Messenger but all the
apostles of God were busy enjoining the people to this
Oneness of God and in defending against polytheism.
After this introduction we now highlight the importance of
sins and polytheism in the Qura’n and then place some
proofs that are connected with the certification of Oneness
of God and the rejection of polytheism.
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We begin by attending to the following verses.
1. Surah Nisa Verse 48:
Verily God does not forgive that anything is
associated with Him, but He forgives what is besides
that to whomever he pleases, and whoever associates
anything with God has committed a great sin
2. Surah Nisa Verse 116:
Verily God does not forgive that (anything) be
associated with Him, but He forgives anything
besides this to whoever He pleases, and whoever
associates any with God has indeed strayed far, far
away (from the right path).
Surah Zumur verse 65:
Indeed it has been revealed to you and to those
before you, “Verily if you associate others with God,
your deeds would come to naught, and you would
certainly be among the losers.
Surah Luqman Verse 13:
Luqman, exhorting his son said, “O son! Do not
associate aught with God, for verily associating aught
with God is a great inequity.
Surah Hajj Verse 31:
Being upright for God, not associating anyone with
Him; whoever associates any with God, it is as though
he has fallen from the heavens and birds snatched
him away, or the wind wafted him to a different
place.
Surah Anam Verse 151:
Say: Come I will recite what your Lord has prohibited
for you: Do not join anything in worship with Him.
Surah Maida Verse 72:
Verily whoever sets partners in worship with God,
and then God has forbidden Paradise for him. And the
fire will be his abode. There are no protectors for the
unjust.
Surah Tauba Verse 28:
O you who believe! Verily the polytheists are impure
so do not let them come near the Holy mosque after
this year.
Surah Tauba Verse 3:
A declaration from God and His Messenger to
mankind on the greatest day, “God is free from (all)
obligations to the polytheists and so is His
Messenger.
Surah Nur Verse 3:
The adulterer marries not but an adulteress or a
polytheist and the adulteress marries none but an
adulterer or polytheist.
Surah Raad Verse 36:
Say: I am commanded to worship only God and not to
join partners with Him. To Him I call and to Him is my
return.
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Page 107
Surah HUD Verses 25 and 26:
Indeed We sent Noah to his people (saying) “I am a
clear Warner for you, that you shall not worship
(anyone) but God; verily I fear for you the
chastisement of a painful Day. (1)
Surah Anbiya Verse 108:
Say: it has been revealed to me that your God is One
God, will you then submit (to Him)?
Surah Mumtahina Verse 4:
Indeed, there is for you a good pattern of Abraham
and those with him. They said to their people: “Verily
we disassociate ourselves from you and what you
worship other than God. We renounce you, and
enmity and hatred have prevailed between us forever
until you believe in God alone”
Explanations from Mafuradat:
Polytheism
There are two meanings for polytheism in Maqayi El Lughata,
the first is association and partnership and its core is
opposite “individuality”. The second meaning is long and
straight but the first meaning is more common in this
straightness. The second meaning too has some special
words like “Shirak” (shoe laces) and “Sharak” or those
small paths that branch out from the real path or it may
mean the middle of a straight path. These meanings also
infer to “Sharaka’ or the net of the hunter. Some linguists
(Grammarians) insist that the meaning of both revert to the
first but this claim is not without objections and there is no
point to insist on it. (2)
In the Qura’n, the word “Shirk” is used to for making
partners in God’s existence, His attributes, His management
of the creations and His Godship and worship.
(1) Please refer to the book “Research on the words of Qura’n” It is true
that words with the same connotations at times revert to the same origin
but it is in correct to say that this is always the case because they take two
separate meanings for the same word while they are unaware of the
meaning of the two.
(2) See Mafuradat of Raghib on the origin of Shirk, Lisan ol-Arab, At Tehqiq
Fi Kalamte Qura’n, Maqayis-el-Lughata etc.
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The first, “Shirk Azeem” means to declare someone as a
partner for God; the second meaning relates to the small
kind of polytheism wherein one relies on others also together
with God. This is also called hypocrisy. (2)
The origin of “Wahid” (Alone) is Wahdat (unprecedented).
Raghib has said in Mafuradat: “It means something that has
no parts, and then this was widened and used for things that
have uniqueness. He then adds, “the word “Wahid” is whole
and is used in six different meanings:
Wahid used for nouns like humans and horses being animals
are one; Zed and Umar being humans are one too.
2. Wahid in singular like one person or one tree.
3. Wahid meaning unique and un-precedent
4. Wahid that cannot be divided
5. Wahid in numbers like we say, one, two three etc
6. Wahid that is the origin of any line so when we use it for
God it means this is something that cannot be divided.
The word: Ahad “has the same foundation and attributes and
is used for Wahid. For some people the meaning of both the
words is the same and some feel they are different. Ahad is
that entity that cannot be discerned in the mind as related to
numbers like one tow three etc. So when we say “Ahad” has
not come then it means no one has come but when we say
“Wahid” has not come it means others have come. (3)
(1) Mafuradat Raghib Page 262 Origin of Shirk, Lisan –ol-Arab; Al Tehqiq;
Maqayis el Lughata, Jamharah Lughata last book
(2) Mafuradat Raghib Page 551 Origin of Wahid; Lisan ol-Arab, Al Tahqiq ;
Maqayis el Lughata; Jamharah el Lughata Last book
(3) Tafsir Mizan Vol.20 Page 387
Page 109
Some have raised the argument that “Ahad” is used against
the whole and “Wahid’ is used against many but their usage
in the Qura’n tells that they have the same connotations. By
the grace of God we will explain this issue in the coming
pages.
Explanations of the Verses
The Unpardonable Sin
Among the verses being discussed the first verse
declares that polytheism is a sin that will never be
pardoned. As the verse says, “Verily God does not
forgive that anything is associated with Him” but
every other kind of sin may be forgiven. The meaning of this
dialogue is that if all the great sins, injustices, evils etc are
put to one side and polytheism on the other then the latter
will prove to be heavier. So it is said as a reminder, “He who
associates partners with God commits a great sin” Surah
Furqan Verse 68.
Some commentators feel that this verse is about the Jews
who in trying to get the idolaters to help them accepted the
viability of the idols and then even considered themselves as
the chosen people who had already been forgiven. Even if
this be the back ground of this verse’s revelation it will still
encompass others and not be limited.
Some believe that this is about the idolaters (like Wahshi
who killed Hazrat Hamza and his friends who after some
time repented and wrote a letter to the Holy messenger
saying, “we are sorry for what we did but we have heard
from you that those who idolate, kill their souls and go
against piety are not meant to be forgiven. Since we are
enmeshed in these crimes we do not come to you. And it
was at this time that the verse was revealed “but those who
repent and believe and do good deeds.” (Surah Furqan Verse
69)
The Holy Messenger wrote this article in reply to Wahshi and
his friends. They said the matter is still very hard and it is
possible that we may not be able to do good deeds. Then the
verse that said God will not forgive polytheism but other
than this (by His grace) all sins can be forgiven.
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110

The still made excuses and said, “It may be that we may not
attain the permission of God and the verse was reveled “O
slaves who have transgressed despair not from the mercy of
God verily God forgives all things truly He is oft forgiving
most merciful. (Surah Zumur Verse 53) The all read this
verse and concerted to Islam (1)
Some commentators have said that among all the verses of
the Qura’n this verse is the verse that gives hope because it
says, “If one believer goes from this world he should not
despair about God’s mercy but if he is faithless and an
idolater then there is no salvation for him.
3. The words of the second verse are the same as those of
the first with a little difference. It says, “And whoever
associates any with God has indeed strayed far, far
away (from the right path). The first had mentioned the
great sin but here the verse speaks of a long waywardness.
These two thing are interlinked because the greater the sin
the further the person goes from God and he will be
surrounded by sins. In the first verse it was the belief on
polytheism and in the second verse it affects is most visible.
It is certain that these effects will come from there only.
3. The third verse contains explicit commandment regarding
polytheism and about those who deny God and the
Messenger has been addressed, “Not only your revelations,
but I sent revelations to all the apostles saying that if you
resort to polytheism then all your deeds will be wasted and
you will be among the losers.
It is a certain fact that neither the Messenger nor the other
apostles resorted to polytheism but this style was adopted
to enhance this issue and to make others reflect upon
themselves and to convince them to audit their deeds and
they were informed about the dangers of polytheism.
(1) Tafsir Al Bayan Vol.3 Page 56
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111
According to this verse a person may spend his entire life
worshipping God and doing good deeds but if even on his
deathbed becomes a polytheist and dies then all his good
deeds will be erased. Shirk or polytheism is a fire which
burns to cinder the total accumulation of a man’s good
deeds. This is said in verse 18 of Surah Abraham “Their
works are as ashes on which the wind blows furiously on a
stormy day so that they shall be able to get naught of what
they have earned.”
The origin of “Layahbatana” is “Habat’ and means an
animal which has over eaten and dies of sickness of gastro
enteritis. And then it is used for a deeds which is seemingly
good but internally bad and cannot be accepted totally (1)
The same meaning is recorded in Lisan-ol-Arab and Misbahol
Lughata but Lisan 0l Arab has given the meaning of Habt as
the drying up of the wells. Maqayis ol Lughata it meaning
has been taken as vain and pain and the scars left by a
wound are also termed as Habt.
Habt means the deeds and the manner in which they are
done but this is not the proper place to discuss it.
The Greatest Injustice.
4. The fourth verse gives a heart rendering description of
polytheism through the speech of Luqman. He admonishes
his son and says, “O Son! Do not make any thing or any
person a partner for God. Polytheism is the greatest sin.
Luqman as not an apostle of God but a very wise person and
the Qura’n has stood witness about his knowledge and
wisdom and has recorded his sayings.
(1) Mafuradat Raghib Origin Habt
Page 112
This great man with all his sincerity gave precious advice to
his son and we understand that these advices will worth
noting and worth implementing in all sense.
The ten advice of Luqman that are recorded in the Qura’n
are: 1. “O Son! Stay away from polytheism” We learn that
the purpose of self betterment collectively and individually
basically is to fight polytheism and this is the way to
purification is all spheres of our lives. God willing we will
discuss polytheism under explanations.
The son of Luqman may have been a polytheist and he was
stopping but the elder commentators believe that this advice
is to warn him about the truth and to impress its importance
for his son may have been trying to stay away from it.
The term greatest injustice is very meaningful. Normally
"Zulm” means all kinds of denial and setting something at
the wrong place and the greatest sin is placing others with
God in worship. What can be greater in denial and injustice
but to keep a worthless object and make it a partner of the
creator of the heavens and the earth? What greater injustice
can be done with the human being but to waylay them from
the path of Tawhid and push them into the darkness of
polytheism? What greater self injustice exists but that man
ignites a fire which burns away all his good deeds to ashes?
The Dangerous Fall
In the fifth verse after asking all the Muslims to adhere to
pure Tawhid (Oneness of God) and refrain from taking the
path of polytheism, a beautiful example has been set by the
Qura’n: “it is as though he has fallen from the
heavens and birds snatched him away, or the wind
wafted him to a different place.” Or that a whirlwind
throws him at a distant place. (1)
(1) The origin of “Takhtaf is “Khataf” which means to suddenly grab
something. The origin of “Saheeq” is Sahaq and it means to smash
something to smithereens. This word is used to depict the vacating of old
houses and discarding old clothes. But the last meaning is most
appropriate with the verse.
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These heart rendering terms clarify what great sin
polytheism is.
These birds of prey are the bad attributes inside man or the
external evil worshippers who try to ambush the Oneness of
God. the whirlwind are the wayward Satans who have been
mentioned in verse 83 of Surah Mariam, “Did you not see
that We have sent the Satans to the disbelievers to instigate
them and the invite them to chase the polytheists, put their
nooses in their necks and take them wherever they want to”
These maybe the severe political strife and turmoil’s and
none can stay forbearing in them but the Mumin who
believes in the oneness of God.
The sixth verse asks the Holy messenger to tell the people
about the things that God has forbidden and the first among
them is polytheism. The Book says, ‘Say: Come I will
recite what your Lord has prohibited for you: Do not
join anything in worship with Him.”(1)
Then the ten commandments of God are being enumerated
and these are called the ten commandments of the Holy
messenger. The first among them is the invitation to Tawhid
or oneness of God. The Book says: “Do not consider anything
to be a partner of God” The rest of the nine can be read in
Tafsir Namuna under the explanation of these verses.
(1) “Ta’Alu” originates from “A’lu’ which means the calling of one person to
the others from a risen place or in other words asking them “to come up”
Then the scope was widened and it was used for general initiation (Al Minar
Vol8 Pager 183) It may contain the great invitation towards God because
the Holy Messenger desire to take his people to a lofty place.
Page 114
Paradise is out of bounds for the polytheists.
A new explanation has been presented in the 7th verse
highlighting the importance of polytheism and the people of
Bani Israel have been addressed through Hazrat Isa (AS)
“Verily whoever sets partners in worship with God,
and then God has forbidden Paradise for him. And the
fire will be his abode”
The first sentence has the name “Allah” and again it is
repeated in the second sentence though according to
grammar this should not have been done. When we look
deeply we find that this too is a kind of stress or reminder
that highlights the importance. In the end of the verse it is
said, “There are no protectors for the unjust.” This is the
proof of the polytheist being unjust. Nobody will have the
courage to defend them on the Day of Judgment.
God is Wary of the Polytheists
We are introduced to a new angel about polytheism in the 8th
verse. The Qura’n addresses the believers, “O you who
believe! Verily the polytheists are impure.” And then
says, “So do not let them come near the Holy mosque
after this year.” This verse reminds us of many things. The
first is “Innama” which means that the polytheists are
nothing but impure. This is a hyperbole in a sense. The
second word is “Najis” which means the polytheists are
totally impure and nothing else. It is like when we describe
someone as being justice personified or completely just; this
too is hyperbole in a sense.(1)
It is not said that they should not enter the mosque but it is
said that they are so impure that their entry will desecrate
the mosque.
(1) Najis as described by Raghib is used for the outer as well as inner
impurity. All Tibrisi in Majmaul Bayan says, it means it some thing that
human nature abhors.
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Page 115
A general declaration has been made in the 9th verse. These
verses were revealed in the 9th Hijri Year and Hazrat Ali was
designated to read them out to the people during Hajj. There
is a general declaration on the Day of Hajj from God and His
Messenger that God is wary of the polytheists and so is the
Messenger. “A declaration from God and His
Messenger to mankind on the greatest day of Hajj
that, “God is free from (all) obligations to the
polytheists and so is His Messenger.” (1)
This declaration during the Hajj from God and his Messenger
being wary of the polytheists means that they totally abhor
them. It also shows that polytheism is the unforgivable sin
among all the sins.
The 10th verse criticizes it in another manner. The polytheist
men and women are compared to the fornicating men and
women. It says, “The adulterer marries not but an
adulteress or a polytheist and the adulteress marries
none but an adulterer or .polytheist.”
This can be considered as an order that the fornicating man
can marry the fornicating women or those that prefer
idolatry. The fornicating woman too should marry only the
fornicating men or the polytheists. Birds of the same feather
flock together. The wicked should mix with the wicked. In
both the sense polytheism is a great sin because the
polytheists have been compared with the adulterers and
those bereft of social betterment.
There is a famous tradition from the Holy messenger, “The
fornicating man in his fornicating condition cannot be a
believer and the thief while thieving cannot be a believer too
(2)
(1) Many commentators have taken Id uz-Zoha which is a day of great
importance to be the Great Hajj and the traditions of the Ahlulbait and the
Sunnis confirm the same. But some Ulema say it is the day of A’rfa and
some believe that every common day of Hajj is Hajj Akbar and this is
attributed to Umar which is the Lesser Hajj. Some Ulema have declared the
year of this revelation to be Hajj Akbar because that year the Muslims and
the Polytheists were present together. The best is the first interpretation.
(2) Tafsir Nurus Saqlain Vol.3 Page 571 Hadith 20
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Page – 116.
. Because when they begin to do this their soul moves away
just like the shirt leaves the body. (1) We will discuss their
interconnection later Inshallah.
The marriage of the believer with the polytheist is banned; a
group believes that if they are famous for adultery and are
not repentant about it then it is impermissible to marry them
and this has been mentioned in umpteen Hadiths from the
Holy Messenger, Imam Jafar Sadiq and Imam Muhammad
Baqir. Some commentator have described the back ground
of this revelation as: “a person wanted to marry an
adulteress and asked the holy messenger for permission to
do so. This verse was then revealed because the woman in
the days before Islam was famous as an adulteress so much
so that a flag was hoisted above her house to declare her
adultery. This is the reason why the man was asked to desist
from marrying her. (2)
The 11th verse describes the necessity of the Oneness of God
and the evil of polytheism. The Holy Messenger was asked:”
Say I am commanded to worship only God and not to
join partners with Him. To Him I call and to Him is my
return.” From the word “Innama” we learn that the entire
ministry of the Holy Messenger was spent in explaining and
enjoining people towards Tawhid or Oneness of God and
refuting polytheism. (3) This is true because Tawhid or the
Oneness of God is the essence of all divine teachings and we
have seen that the base of all satanic teachings is
polytheism. In the end this verse reminds us “To Him I call
and to Him is my return.”
The 12th verse tells us about the great apostle of God Noah
who too based his preaching on the certitude of Oneness of
God and refuted polytheism. The same has been said about
the preaching of other apostles of God also. The Books says,
“Indeed We sent Noah to his people (saying) “I am a
clear Warner for you.”
(1) Tafsir Nurus Saqlain Vol 3 Page 571 Hadith 20
(2) Tafsir Majmaul Bayan Vol. 7 Page 125
(3) If the place is extended then even the aim of all worship will be the
worship of God only.
Page 117
The verse further states, (My first invitation is that) do not
worship anyone but the One God and verily I fear for you
the chastisement of a painful Day.”
From the Apostle Noah to the holy Messenger all the
prophets have repeated this message and this is proof that
the most important issue in the ministry of every Prophet of
God was the confirmation of Oneness of God and the
refutation of idolatry and this is common in all religion. This
is why we read in verse 64 of Surah Al Imran which says,
“Say! O people of the Book! Come to a word common
between us and you” It means, that we worship none but
God and shall not associate any with Him, and that we shall
not take any others for lords, other than God.”
This is such a rule that has not changed with the times and
has never been weakened. This is the core of all divine
messages and the misfortune upon the believers is because
they do not have certitude about this rule about Oneness of
God.
The 13th verse is a new interpretation of the same rule and
“Innama’ denotes that the essence of the Holy Messenger’s
preaching is the Oneness of God. It is said, “Say: it has
been revealed to me that your God is One God.” And
then it says, “Will you then submit (to Him)?” You will be
among the ones with salvation if you submit but if you do
not then there will be a separation between us forever.
Learn How to face Polytheism from Abraham.
In the 14th and final verse the subject of polytheism and
Tawhid or Oneness of God has been discussed in a new
manner. Abraham the idol breaker has been presented as an
example to demonstrate how to face polytheism. God says,
“Indeed, there is for you a good pattern of Abraham
and those with him.” And then explains, “They said to
their people: “Verily we disassociate ourselves from
you and what you worship other than God.” It is further
added, “. We renounce you”
Page 118

Here it means the declaration of abhorrence because the

word ‘Kufr” has been used in five senses in Islamic traditions
and one meaning is abhorrence but this was not suffice so it
was further added, “And enmity and hatred have
prevailed between us forever until you believe in God
alone.”
Here it means the declaration of abhorrence because the
word ‘Kufr” has been used in five senses in Islamic
traditions and one meaning is abhorrence but this was not
suffice so it was further added, “And enmity and hatred
have prevailed between us forever until you believe
in God alone.”
This bold declaration of wariness, aloofness and eternal
enmity tells us that those who believe in the Oneness of God
(monotheism) can never befriend the polytheists. When we
see that the Qura’n sets Abraham and his friends as example
we deduce that Islam too does not approve of friendly
relations between the believers in One God and the
polytheists.
The importance of the issue of polytheism and Oneness of
God is evident when we study the meaning of this verse. The
word “Qaumehim” tells us that most of them were idolaters
and very few monotheists. It seems that this conversation is
taking place in the city of Babel and it is the center of the
polytheists where Nimrod rules. Even a small group of
believers did not deem it pleasant to befriend and be in
contact with the majority who were polytheists. They kept
the flag of monotheism flying.
The second Interpretation .
“We are free from you and whatever you worship
besides God”
The Third Interpretation
We renounce you
The Fourth Interpretation:
And enmity and hatred have prevailed between us
The Fifth Interpretation:
We have abhorrence for you in our hearts
Every interpretation tells us that the decision was
irreversible and there will be no connection between us. The
difference between the meaning of “Adawa” and “Al
Boghza” can be understood from the dictionary. The first is
related to deeds and the second is the condition of the heart
even though they are sometimes used in place of each
other.
Abraham and his friends made it clear that they are totally
free from and detest polytheism
Page 119
According to Maqayis Al Loghata “Uswa” means solution
and rectification and this is why the hakim used to be called
“ Aasi” and “Asa” means sadness or bereavement and this
may be because the treatment of the sick and the injured
includes sadness. Later “Uswa” was used to denote
following someone, obedience etc because treatment of a
patient requires perseverance. But Raghib in his Mafuradat
says “Uswa” means following whether it is done for good or
evil (1)

From the 14 verses mentioned above one point comes

clearly forward and that is the confirmation of God’s Unity
and polytheism has a great importance in the Qura’n so
much so that it is not permissible to have any kind of
friendship and intercourse with the polytheists. The roots of
polytheism should be extracted. If this can be done through
wise counsel it is better or else one should stand with full
vigor against the polytheists and their polytheism.
The real capital of a believer is his belief in the Unity of God
and the thing which will be appraised will be Tawhid. The sin
of polytheism is definitely not pardonable and the polytheist
is an existence we should be aloof from till he gives up this
abomination, repents and changes himself and reverts to
monotheism.
Why is the Issue of Monotheism and Polytheism so
important?
We all know briefly that Islam and all other celestial religions
are very sensitive against polytheism.
(1)The word Aasi is used for both, sadness and treatment and reformation.
Page 120
The proof is however, not clear to everyone. The arguments
for the Oneness of God or monotheism and against
polytheism are not known to most people. Four arguments
and proofs can be presented.
1. The Unity of God is the base of recognizing all the
attributes of God. We cannot attain enlightenment about
God without understanding His Unity because (according to
the explanation that will be given later) the fountainhead of
God’s unity is His infinity and His entity is the personification
of all good attributes free from all deficiencies. In short, by
accepting polytheism we will be devoid of understanding the
recognition of God.
2. The divine light of His Unity spreads all over this universe.
This universe and all that is in it are interconnected and
illuminated by His Unity. We should study all its
components to have a correct recognition of this universe. If
we consider its components to be unregulated then we will
not escape misjudging this universe.
This universe is single and from where did we learn this? It is
based on God’s Oneness. The Oneness of God is the proof of
the Oneness of this universe and the oneness of this
universe is the sign of God. Surah Mulk in verse 3 says, “You
can see no fault in the creation of the Most
Beneficent. Then look again, “Can you see any rift?”
3. The oneness of society is the fountainhead of the
development and perfection of this world. Contradiction and
strife is always the cause of ruin, weakness and desolation.
Unity and affinity, is the source of strength and power and
development. The belief in the oneness of the single God is a
bond of strength in the hearts of millions of people. It creates
unity in them and destroys apartheid and nationalistic bias
(They are one because their creator is one)
In the days of ignorance the Arab society had weakened and
was in doldrums because it was aloof from the belief in One
God and was divided by the idols they worshipped. Then
came Islam. The idols were broken and the link with Tawhid
joined and made them into a force. In a short time this same
society became so powerful that not only the Arabs but other
societies and nations became subservient to them.
4. The perfection of social development and human talents is
only possible in the shadows of the Unity of God.
Page 121
This is because the base of society depends purely on
keeping the false gods away from the hearts. Its actual base
is that all human actions should be dictated by God’s will. All
steps should be taken accordingly and to fight and move
towards it. The society should stay aloof and make no move
except by God’s will.
It is this Oneness that teaches mankind to be sincere and
what is that lesson? It is through this belief in Oneness that
we learn to avoid all kinds of hypocrisy, self worship,
yearning for prominence, befriending the world, Satan and
polytheism. If you study it you will find that belief in Oneness
and the refutation of polytheism influences our actions,
intentions, behavior individually and collectively. This is the
reason Islam has given more stress on the confirmation of
Tawhid or oneness than the refutation of polytheism and has
been so determined in its arguments that no evil ideology
can stand before it.
We will mention two hadith before we end this discussion:
In the first hadith the Holy messenger speaks to Abdullah Ibn
Masood, “O Ibn Masood! Beware! Do not be entrapped in
polytheism even for a moment, even though you may be
sawed or cut to pieces , hanged to death or burnt alive” (1)
This hadith fully demonstrates the importance and necessity
of Tawhid.
I the second hadith we find that Imam Jafar Sadiq (AS) said, “
the Banu Ummaiya had given permission to learn about faith
but they were not permitted to attend to the problem of
polytheism ( so that they may understand the truth of
polytheism) so that they may be able to fore them into it
whenever they wanted. (2)
It is now clear that polytheism was a tool of oppression in the
hands of the enemies of Islam and they used it. The belief in
Oneness (Tawhid) and its signs is a power through which the
unjust can be uprooted.
We come to two conclusions from this discussion on Tawhid.
1. God is not made of material parts (esoteric as well
exoteric)
2. The entity of God has no replica or equals. All these
arguments are present in the Holy Qura’n.
(1)Behar-ol-Anwar Vol.74Page 107 (Beirut)
(2) Usul Kafi Vol.2 Page 415 Hadith 1.
Page 122 is Blank
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123
THE PROOF OF ONENESS
1. We will first deal with two issues of Tawhid.
2. He has no equal and He is unique and alone in all sense
We find many arguments in the Holy Qura’n about this and
we will discuss but a few.
Page 124. Is Blank
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125
Nature’s witness about the Oneness of God
As we have taken the help of the proof of nature in
recognizing God, in the same way it can be a witness and
guide for the issue of the attributes of God, Judgment Day
and the Messengership. It is as if we have made a covenant
with the proof that we will never give it up and use it in our
discussion and take benefit from it.
The proof of nature guides us on the issues of the Oneness
of the entity and the Oneness of the attributes. We hear the
presence of God in the core of our hearts and there is no
other sound accepts it. We feel mortal fear in the times of
hardships and problems, when all the doors of help are
closed then we hear the voice of the Oneness (Tawhid),
which beckons us to the origin and this is the power which
can be beneficial in all hardships, this is the all controlling
entity who is above all causes.
We will now study a few verses in this regards:
1. Surah Ankabut Verse 65:
They sincerely invoke God when they embark on a
ship, vowing to worship Him, and when He brings
them safely to land, behold, they associate (others
with Him).
2. Surah Rom Verse 33:
When people are afflicted with harm, they call upon
their Lord, turning to Him, then when He causes them
to taste of His mercy, lo, some of them even
associate partners with their Lord.
Page 126
3. Surah Anam Verse 40-41:
Say” do you think if the chastisement of God comes
to you, or if the Hour (of resurrection) approaches
you, you will call for help any other than God? Then
say it if you are truthful! 41. Nay! You will call upon
Him and He will remove that for which you pray to
Him if He pleases, and you would forget (the false
gods) you set up (with Him).
4. Surah Nahl verse 53-54:
Whatever bounty you have is from God; then when
distress touches you, you cry to Him for help 54. Yet
when He removes the distress from you, lo, some of
you associate others with their Lord.
Surah Anam Verses 63-64
Say, “Who delivers you from the dread of the
darkness of the land and the sea, when you pray to
Him openly humbling yourselves and secretly saying,
“We shall certainly be the grateful ones if He delivers
us from this.” 64. Say, “God delivers you from them,
and from every distress, yet again you associate
others with Him.”
The luminosity of the Light of Tawhid.
The first and second verses have been explained in the
chapter “The natural ways of recognizing God” so we will
refer to them briefly and continue further. The first speaks
about those who board the ship and invoke their God with all
sincerity. The second verse explains in details the behavior
of people when they face hardships, and problems surround
them, then they raise their hand spontaneously in prayer
beseeching the true God and take refuge under His
beneficence but when He lets them taste His mercy then a
group among them takes to polytheism.
These two points worth the notice in both the verses:
Sincerity is created in the hearts of the people at the time of
hardships and when the storm of problems blows over a big
group among them reverts to polytheism.
The worship of the One God like His recognition is an
inherent nature of mankind but in normal life when people
are not attentive to the cause and life is full of luxury, the
evil of polytheism raises its head in society. If there is
scarcity of means and there are limitations then the natural
sincerity of worshipping the One God comes out from behind
the dark clouds of ignorance and neglect. Mankind reverts to
monotheism.
Page 127
These verses of enjoinment to the true nature awaken those
who have transgressed from the bright path. They take
mankind to a place devoid of worldly humdrums where he
does not lose himself in luxuries. It is in such an atmosphere
that man is able to hear the voice of nature within him and
the light of the recognition of God reaches him. He learns to
worship the One God again but this pleasing voice is heard
very rarely. In a place full of lust and passion, nothing is
remembered except ease and luxury.
Some times this voice takes a person into the ocean,
sometimes into the dungeons, and sometimes afflicts him
with incurable diseases. These are the places where the
voices of the Satans and the Jinns are silenced and only the
sweet voice of the inherent nature of Tawhid is heard. How
sweet and pleasant is that voice!
The third verse is addressed to the polytheists with a new
explanation of natural and inherent worship of Oneness. God
says, “Say” do you think if the chastisement of God
comes to you, or if the Hour (of resurrection)
approaches you, you will call for help any other than
God? Then say it if you are truthful!”
“Azabollah” here means the hardships that we face in this
world and “Atatkumus Sa a’to” speaks of the signs of the
Judgment Day, the horrific events of the last days and the
beginning of the Judgment Day. These hardships have been
mentioned in many verses of the Qura’n and we learn that
the severe hardships will herald the coming of the Judgment
Day.
Many polytheists do not believe on the punishment by God
and the Day of Judgment but when they read the history of
those who have been punished, especially those nations that
existed in and around the Arab peninsula, they will believe
after studying the signs of the chastisements. This is also a
style of rhetoric to speak of something that a person does
not admit through something which he does so when he
compares both he agrees. Qura’n does not wait for the
polytheists to answer but states what they would have
answered and adds, “You people invoke him only in these
hardships and He may if He desires solve your problems. He
sys, “Nay! You will call upon Him and He will remove
that for which you pray to Him if He pleases, and you
would forget (the false gods) you set up (with Him). It
is necessary that you forget those whom you consider
partners of God.
We have mentioned earlier that many commentators believe
that, “do you think” means
“Tell us”
Page 128
But this evidently is the collateral to the real meaning which
is “what did you observe?” Or “What did you think?”
Anyway this verse tells us about the activeness of the
polytheists and has used it as proof against them. (1)
You take His shelter in all troubles and hardships.
In the fourth verse the meaning has been styled in a new
manner. God says, “Whatever bounty you have is from
God;” What work has the idols you created done for you?
What grace have you got from them? And what flowers have
they adorned on your head? As a fact they depend on their
forms and the existence upon you. It is you who carves them
out and protect them then how can they bestow favors and
grace on you?
God further adds, “ this was about bestowing favors
and grace upon you but you invoke the One God
when in distress and wail and pray on the door of His
house. “; then when distress touches you, you cry to
Him for help.”
The origin of Taja’run is Joa’r and it means the wailings of
the wild and pet animals in hardship. It was later used to
denote the praying and wailings of mankind in the time of
hardships. Raghib Isphahani says (In Mafuradat) this word is
used when a person raises his voice in prayer just as the
animals do in fear or in distress.
Man reverts to his inherent nature in such conditions and the
bonds of false living are broken. The dream castles are razed
and what remain are the man and his nature, or man and his
prayers. He is attentive to only one point at that time and
that point is whom we call God. The words “You call him”
denote His oneness. You call only that One God and seek His
help for your problems.
He then says, “Yet when He removes the distress from
you, lo, some of you associate others with their Lord.”
(1) In the first instance the observance is through the physical eyes and the
in the second sense it is through the spiritual eyes.
Page 129
The word “Fareeq” or one group signifies that there is
another group too which changes itself after going through
the tribulations and adopts monotheism instead of
polytheism in its life. There is also the assumption that some
people are rightly and spiritually guided after tribulations
because it reawakens their souls. (1)
Some linguists assume that that Zor and Zar both mean the
same and that is loss. Some however, feel that the first word
means poverty and the second means harm. Raghib says in
Mafuradat that ad Zor means poverty whether it be the
paucity of intelligence and knowledge resulting in spiritual
poverty or the physical incapacity due to the failure of any
limb and this leads to hardships and starvations etc. (2) We
can say that the word “Zor” has a vast meaning that
includes all kinds of afflictions and woes, hardships and
turmoil including the paucity of wealth.
We should be attentive to the point mentioned in Lisan-ol-
Arab that ‘Kashfun” means to unveil something or expose it
(later this word was used for the removal of hardships. It is
as if all these tribulations had screened the body and then
come out of it due to some person or reason.
The Light and the Waves of Darkness.
In the fifth verse explains the meaning of the topic in
another manner. It is said, “Say, “Who delivers you
from the dread of the darkness of the land and the
sea.”
Your false gods vanish in these hardships and you beseech
the One God to save you from these dangers and darkness
and you would be sincere to Him.
(1) Some people think feel that this is not about following but comparative
in nature and is against verse 32 of Surah Luqman that says, “ And when
He brings them safe to land” Tafsir Ruhul Bayan.
(2) Lisan-ol-Arab, Majmaul Bahrain, Mafuradat-e- Raghib.
Page 130
May be speaking about the worldly darkness or it may be
speaking about the ocean storms and hurricanes from the
land because they are both very dangers and terrifying. It
may be speaking about the fear of the beasts of the land and
the sea. And it may further mean that includes all these as
suggested by the exegetes. (1)
There is an assumption that this verse may be speaking
about the worldly darkness as well as the darkness with the
soul and both are terrifying for man. It should be noted that
such hardships are generally faced in voyages and the verse
mentions this.
The arrangement of the words “ When you call Him in
humility” is very pleasant because “humility” denotes
supplication and total subservience (2) “secretly” here
means praying in the heart or in a covert manner and it may
be possible that it may be referring to both as the two
conditions of any particular person. He beseeches God when
the darkness of the hardships comes upon him and even
when totally submerged under the Waves of tribulations.
When the knife is at his throat he blurts out what he feels
deeply in his heart and he beseeches God with all the
humility that he can muster.
It is also possible that this humility and secret prayers may
be describing the conditions of separate groups, some
people invoke god loudly and some in their hearts because
they may be feeling shy of invoking Him overtly or may be
feeling shy to expose themselves in front of people who
know them as idolaters. Contrary to their earlier stand they
are now beseeching the One God (not the false ones) and
asking for help.
In such trying conditions the polytheists revert to their
natural inclination (Of worshipping the One God) and the
light of monotheism shines forth in their hearts and eyes.
They remove all others from their hearts except God. They
now believe that these idols are worthless and the way to
the betterment of life is only through monotheism.
People in such situations commit themselves to a covenant
with God, beseech and pray to Him saying “ If we saves us
from these hardships and gives us comfort through
His grace then will be forever grateful and obliged to
Him.

(1) Tafsir Al Mizan Vol. 7 Page 136 and Tafsir Fi Zalal AlQura’n Vol.3 Page
269
(2) Mafuradat-e-Raghib about “Tazarrah”
Page 131
But when they come out from the abyss of hardships most of
them forget their covenant. The verse later says, “God
delivers you from them, and from every distress” but
“, yet again you associate others with Him.”(1)
As we know from the verse before this was the general
condition of the polytheists, but there was one group among
them that had the capacity to accept the truth and when this
group reforms and reverts to the natural recognition of God
then discards polytheism and believes in the One God.
We conclude from the verses cited above that Qura’n does
not term natural only the recognition of God but stresses
that it should include the belief in monotheism or the
Oneness of God. This nature of his is subdued to social
norms and wrong ideas together with erroneous education
and so it waits for the time when these things are removed
to help it revert to its natural belief.
This is why Qura’n points towards the most sensitive
moments of a person’s life so that the tribulations can
remove the screens and what remain are man and his
nature, man and his conscience. In such situations man
beseeches only Him and turns away from others. It is clear
to him that Gods Oneness is pulsating in his soul. We have
already discussed in detail in the beginning of this volume
under the caption of Nature and the Recognition of God.
------------------------------------------------------------------
(1) “Karb” means extreme form of anguish.
Page 132 is Blank
Page 133
The link and compatibility between the
creations of this Universe.
Introduction:
One of the methods of recognizing God as suggested by the
Ulema and the wise is the study of this universe for it has a
composite arrangement with every creation compatible to
each other and this unity and oneness tells us about the One
and Only Creator. It is will be prudent if we name this
argument as the proof of Oneness and connectivity.
Some times this proof is stated in other words like if there
are tow powers active in the arrangement of this universe
then there is bound to be discord but there is no such thing
in the universe. We can then say that the creator and the
manager of the universe is one and so this proof may be
termed as “The Proof of Tamana’
The proof of Oneness and interconnectivity and the proof of
Tamana’ are like the truth and its essence and can be
studied from two angles. We go from the unity of the
universe to the Oneness of the creator and to the absence of
discord from this world to the sole administrator. We study it
once from top to bottom and once from bottom to the top.
This is one of the best proof among the proofs of Oneness
and has been mentioned in the verses of the Qura’n. After
this brief introduction we now turn towards the Qura’n and
study the following sincerely:
Surah Al Mulk Verses 3 and 4:
Who created the seven heavens layer above layer
above layer (spheres); you cannot find any defect or
incongruity in the creation of the Beneficent. Then
look again, do you see any rift? 4. Then repeat your
gaze again and again, your gaze shall return to you
dulled and wearied.
Page 134.
Surah Anbiya verse 21 and 22:
Or have they taken gods from the earth that can raise
(the dead)? 22. Had there been other gods in the
heavens and the earth then both would have been in
disorder; so glorified is God, Lord of the Throne from
what they attribute (to Him).
Surah Mominun Verse 91:
God never took a son, and no god has ever been
besides Him; otherwise, each god would certainly
have taken away what he had created, and one would
certainly have overpowered the other(s). Far indeed
from the glory of God is what they attribute.
The Explanation of Mafuradat.
The word “Fotor” originates from the word “Fatr” and
means to create a rift or to split asunder. Some experts like
Raghib in Mafuradat have expressed the opinion that the
word means a long split but later it began to be used for all
kinds of origin and creations because it denotes the
cleavage from which something comes forth from the
unseen. It is as if the unseen was cleaved and a new creation
brought forth.
This word is often used for milking with two fingers and the
opening of the fast is called “Iftar”. We discuss this under
the chapter on Proof of Nature. According to the linguists
the word “Elah”means “God’ its origin is “Elaha” which
means worship. (1) Let us read what other linguists have to
say about it:
This meaning has been taken in many verses of the Qura’n
In the story of the Bani Israel we read that the polytheists
said to Moses, “O Moses! Make a god for us like the
idols they have.” (Surah A’raf Verse 138) and in
Surah Ta-Ha verse 97 the Book says, “Look at the god
you worshipped, we shall certainly burn it.”
(1) Misbah ol-Lughata says Alaha, laho, Alehatun, Ta’aba, (Abada) Ebada,
Ta-Allaho, -Ta-boda and Elaha mean God and the same meaning has been
taken in Sahah Lughata with minor difference. Raghib says in Mafuradat
that “Elahun” can be used commonly for all gods. Lisan-ol-Arab says, Al
Elaha is for every thing that is taken as god. Tahqiq fil Kalematol Qura’n
says after noting the saying of many linguists “ It is clear from their
statements that Al Elaha means worship. Majmaul Bahrain says Al Alehato
means idols because the polytheists deemed them worth worshipping. In
the Book AlAiyn of Khaleel bin Ahmed “ At ta Allaho and At Ta Abbado
means to worship. In Qamusol Lughata the meaning is the same. So all the
linguists believe the meaning of the word Elah is God.
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135
There many other verses about it and in short we can say
that the linguists have deemed the word “Elah” to mean god
and the word generally have been used to mean it. If we find
that at times it has been used to mean the Creator or the
Arranger then it is so because these are two of His
attributes. The mere use of any word does not denote its
reality when the linguists explain otherwise and the usage
too is different.
It may be said that the Kalema La Elaha Elallaho is not
confirming this usage because both among the Arabs and
others there existed other gods. The answer to this question
is however, very clear because God means the rightful God
and not the false god. There is no true God but Allah and
idols are not worth worshipping. This is evident from this
very sentence like when we say there is no knowledge but
which is beneficial
Another point to be noted is that some linguists opine the
word Elah to have originated from Walah which means
surprise. It speaks of an entity that surprises the intellect but
most linguists prefer the first meaning that that Elah
originates for Elaha and means worship. One point is clear
from this discussion that those who say that Elah does not
mean God are totally wrong.
The Explanation of the Verses
The signs of The Arrangement
Look closely at this universe; you will find no
misbalance in it.
In the first verse it says, “You cannot find any defect or
incongruity in the creation of the Beneficent.” This
universe despite its vastness is very homogenous, compact,
united and well designed.
Naturally there are differences of color, forms and other
extrovert and introvert qualities but what difference being
denied here is , misbalance, disarray and confusion. The
verse continues, “Then look again, do you see any rift?”
The words, “Look again” means look closely.
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Though the verse is addressed to the Holy Messenger
but everyone is included. Then the Book says, “Then
repeat your gaze again and again, your gaze shall
return to you dulled and wearied.”(1) Qura’n uses this
method to invite all to observe and scrutinize the universe
and is urging all so that they may believe that there is no
deficiency in the creations of this universe. And when they
will find no fault their hearts and tongues will call out,
“There is no god but God” and this will in turn attract a lot
of people.
Another point to note is that to some people the denial of
discrepancies is the denial of any fault and some feel that
here is the denial of disarray. Some take it as the denial of
anxiety and tremor and some take it as the denial of
misalignment. But the word in this verse has a vast meaning
which incorporates all. The origin of the “Tafawut” is “Faut”
when there is incompatibility between two things it means
that they do not share the same attributes.
Numerous Gods
The same meaning is being conveyed in the second verse
but in another manner. It is said, “Or have they taken
gods from the earth that can raise (the dead)?” Do
they have the power to create things and spread them
around the earth?
The term “from the earth” takes us to a very fine fact that
the polytheists create their idols from clay, wood, minerals
and all of them are from earth.

(1) “Irjail Basara” means look repeatedly. The origin of Khaasi is Khas-a
and means to desist in shame. Haseer originates from Hasr and means
weakness but it actually means to be bare and when a person becomes
weak he is bare of all strength and powers. This word is often used for the
weak.
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Can such gods be the creators and arrangers of this vast
universe? Then He refutes the belief of the polytheists and
says, “Had there been other gods in the heavens and
the earth then both would have been in disorder.”
In Mafuradat Raghib says, that “Fasad” means the losing of
balance by something or someone whether it may due to
excess or due to paucity, whether it s in the body or in the
soul or in other things in the world. The opposite of “Fasad”
is “Islah” and here it means destruction, disarray and
dilapidation. In the end the verse says, “ so glorified is
God, Lord of the Throne from what they attribute (to
Him).” He is free from all partners and equals.
The précis of this argument is that there can be nor
synchronized arrangement if there are two or more
managers, the arrangers, the creators, the rulers because
the presence of many gods will ensure many kinds of
arrangement and management and this will lead to
disarray, discrepancies and chaos. Each god would want to
rule the world as he would like.
There is however, a great doubt that is often mentioned that
there may be complete unison between the two gods and
they may jointly rule harmoniously thus resulting in a very
strong system. We will give the answer to this question
under explanation.
In the third verse the same proof has been present in yet
another way. It is said, contradicting what the Christians
say, “God never took a son, and no god has ever been
besides Him.” And then says, “otherwise, each god
would certainly have taken away what he had
created.” And used them for himself and then there would
be a disjointed rule and system in the universe.
Page 138
The universe would have been subjected to total chaos and
disarray and “ and one would certainly have
overpowered the other(s).”
This is itself a very strong proof for the Oneness of God and
is connected with the two proofs given earlier. On the one
side we have this beautifully arranged universe in front of us
with its fixed norms and rules and on the other side is the
issue that if there had been two creator and arrangers or two
gods who would rule then this world would not have been so
arranged because of the various norms that would have
existed. . In the end the verse tells us that had there been
more than one god they would certainly have tried to
establish their own rules and would have tried to overcome
the others. The verse says, “and one would certainly
have overpowered the other(s).” This clash between
gods would have been the cause of chaos in the universe.

There can be big question of doubt at this point . It could be

possible that these wise gods would have their rules
compatible to each other and then there would be no
disturbance and disorder in the arrangement of this universe
but as we have said earlier we will answer this question
under Explanation. In the end the result of these arguments
is being declared , “ Far indeed from the glory of God is
what they attribute.”
Explanation
The Oneness in the creation of this universe in the
light of knowledge.
When we look at this world we see chaos and differences.
The sun, moon, stars, the earth, the sky, the humans, the
beast, the tress and vegetation and the elements all seem as
separate creations but when we take a loser look we find
them cohesive and intertwined as if there is a current and
oneness flowing between them. When we take a still closer
look then we feel inclined to believe in the oneness and
originality.
1. The components of these solar systems are so interlinked
that they can be counted as one and some thinker’s feel that
they were all part of a single orb, then separated but despite
this separation they are still interlinked. The astronomers
believe that our solar system is not a separate entity but
part of a great galaxy which joins with the other
constellations to form a single unit.
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The universal law of magnetic pull has interlinked them all.
According to the specialists all these galaxies were one and
were later separated.
2. The different bodies which seem separate to us are now
known to have been composed out of common elements
and these components are more than hundred. Despite their
outward appearance if an atomic analysis is made then they
will all prove akin to each other. The only difference will be
that of the number of electrons and protons.
3. The surprising fact is that the system that is operating in
the atoms is the system that is prevalent in the entire
universe. This is the creative and defensive solar system that
makes the electrons in the atoms keep orbiting around the
center. They are neither separated nor merge into each
other.
4. The creations on this world display a multitude of colors
and the seem different to our eyes but if we study them then
we will discover that they all originate from the same source
and whatever difference we discern is due to different
effects of the sun rays.
5. We hear different kind of voices but science today tells us
that they all originate from the same source and this core is
the special waves and the vibrations in them that are the
cause of various sounds.
6. There umpteen kinds of animal and the species of insects
are said to be in hundreds of thousands. There are more
species in vegetation but the scientists tells that the source
is one for all and they are all composed of micro germs and
the exist within a system. This is why drugs are first
experimented on the animals to gauge what effect they
would have upon humans.
7. The scientists have studied light emanated from the stars
in the heaven whether they are close or far from us, and
concluded that the composition of the elements is similar to
the composition of the earth. There is a strange
homogeneity among all the stars.

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8.The laws like that of gravity, speed of light and movement
which rule this world are similar in nature and all have the
same set of rules. When we discover any law we find that it
applies to all those existent on this world. E.g. we find that
the law of gravity is applicable in our galaxy as well as the
entire solar system. Newton discovered this law from the
falling of an apple from a tree.
The précis of this discussion is that there is no discrepancy in
the creativity of the Beneficent God. There are no faults and
obstructions. The wisdom behind this verse will be clearer as
the in depth knowledge of mankind increases. This
synchronization in the universe is a clear proof of the
Oneness of God and the oneness of His creativity.
The Explanation of the Proof of
Synchronization (Tamano’)
The Proof of Tamano’ is also called as the proof of
hindrances or the proof of synchronization. It is made up of
two things. The first is the homogeneity at the origin of
creation as we have discussed earlier and secondly that if
there are two creators of this universe then there will be
chaos. Since there is existence of disharmony in this
universe we conclude that the origin of all creation is the one
creator who is the creator and the arranger.
Among the verses mentioned the first is about the first
premise and the second and third are about the second
premise; so this proof is called the Proof of Oneness when
we deal with the first premise and is called the proof of
Tamano’ in the second premise. Both these proofs revert to
the same source but are called different due to the manner
and cause in which they are presented.
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The Answer for Two Questions
In the first premise is that the number of creator does not
mean disarray and chaos we have seen groups that are
practicing one ideology through mutual consultations. If
there are two gods then there will be discord only when they
are at loggerheads but if consider them to be wise and
knowledgeable then they will naturally cooperate with each
other and maintain the same system in the entire universe.
The Answer:
On face value this premise seems to be pretty reasonable
but it seems that no attention has been paid to numbers.
When we say that there are many gods it means that they
do not have the same views because if the have
homogeneity in thoughts and deeds they will be considered
as one. In other words whenever there is a question of
numbers and we assume that there is no difference in their
idea but it will still be impossible that they be completely
harmonious in all ideas. There should be compatibility
between the deed and the doer because each deed is a sign
of the doer and so it is impossible that the deeds will be
equal in respect when there are two doers as it is impossible
that two doers will be totally synchronized in their intention
and deed. When there are two people with differences then
their deeds too will reflect the same. In short this is an
impossibility to prove a system which has no differences but
is the result of two different person’s thoughts and deeds.
We often see a group of people belonging to the same
organization work together but the oneness in such work
and example is just outward and not in the system . A group
can be successful in working only when the people
comprising compromise on their own ideas to maintain that
unity or oneness and it is not that they are always uniform in
ideas and deeds.
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It should be noted that in group systems it is very rare that
all members are unanimous but the group dominant holds
the sway and this itself is the proof of our argument. This
majority too is always not the same for there are changes,
sometimes in a group of seven people, four constitute the
majority and on another occasion three people come from
the same group but a fourth may be anyone and the earlier
fourth member may differ in his opinion. Since the majority’s
constitution keeps changing there is no unanimity their
deeds.
Keeping the three proofs in mind we can say there is the
possibility of differences in the people comprising a group
but they are called united because they agree to the
suggestions of a majority in them. The creative and natural
system of this world does not have cohesion just outwardly
but it is compatible in all sense. Another explanation says if
the creator and the created are two but are totally
harmonious then they will be one but when they have
opposite views then it will give rise to two system or they
may be unanimous in some deeds and different in others
then this discrepancy will affect their deeds because the
deed is the shadow of the doer.
2. in the third premise are the words, “one would
certainly have overpowered the other(s).” We discover
another question when we look at it. How is it possible that
two gods who are both wise have a tussle between them and
they seek to over power each other? Why the commentators
or exegetes taken them as two have kings who want only to
establish their own rule and are always at loggerheads and
why are they not considered harmonious when both are
knowledgeable and wise?
The Answer
This question has arisen because the reason for discord has
always been taken to be egotism and greed while there can
be differences because of mere incompatibility of ideas. This
can occur between two gods also.
It is important that we repeat our premise that when there
are two gods or a creator of the universe then this duality
means that they are two separate entities and surely they
will have differences on occasions or else they would have
been considered as one. One wants to perfect the world in
one style and the other differs. It is a great error to think that
both the gods will be totally in harmony in their ideas
because when they have been accepted as two one is
definitely different and inferior while the other is more
perfect.
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This means total perfection does not exist. So it will be no
surprise that they may have differences in knowledge and
each one of them wants to run the universe in his style.
The Proof of Oneness and harmony in Islamic
traditions.
This proof is found in the Islamic traditions and it says that
Hisham bin Hakam asked Imam Jafar Sadiq (AS) , “ what
proof do we have that God is One and alone?” The Imam
answered, “ The perfect harmony of the creations in this
universe is itself a proof of God’s Oneness. God Himself says,
“ Had thee been another creator the world would have been
destroyed. (1)
In another Hadith of Al Kafi Shaykh Kuleni has reported
Hisham bin Hakam to have said, “ Imam Jafar Sadiq replied
to a disbelieving atheist , “ When we find this universe in
perfect harmony and arrangement , find the boats sailing
then we feel that there is a system in place here. The sun
and moon are in orbit night and day and when we see all this
and their interdependence and coexistence we understand
that there is some one arranging and controlling them.
(1) Tafsir Burhan Vol. 3 Page 55 Hadith 1.
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The Proof of God’s Infinity.
Introduction
As we will discuss later the existence of God is infinite.
It is quite evident there cannot be a companion for one who
is infinite because it is impossible for two entities to be
infinite at the same time because if there is duality then one
will try to eradicate the other or we should go a place where
the infinity of one ends and the other’s begins then in such
a case they will both be limited and both will have a
beginning and an end.
Let us clarify our premise through an example. There are
two persons and each one of them is an owner of an orchard
and naturally when there are two orchards they must be
limited. Supposing we assume that the orchard of one
person grew to such an extant that it covers all the land in
the world then it is sure that the other orchard would have
no place and there will then exist only one orchard in the
world. When the entity is infinite it must be alone. This is
what is mean by the Proof of “Sarf al Wojud” . God is the
complete and sole entity who is unlimited or infinite in every
sense, therefore we cannot assume as equal or a second for
him.
We now turn to the Holy Qura’n and a few of its verses after
this brief introduction.
Surah al Imran Verse 18:
God bears witness that there is no god but He, and so
do the angels, and those who possess knowledge,
standing firmly for justice; there is no god but He, the
Almighty, the all-Wise.
Surah Hadid Verse 2 and 3:
His is the kingdom of the heavens and the earth; He
grants life and causes death, and He has power over
all things.
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3. He is the first and the last, the manifest and the
hidden; He is the knower of all things.
Surah Yusuf Verse 39:
O my fellow inmates! Are (many) gods who differ with
another better or God, the One, the all-Dominant?
The Verses and their Explanation
God is the witness of His own oneness
The first verse has been explained under the proof of Truths
so we will be brief about it and carry on. The matter of this
verse is that God gives witness that only He is God and the
angels and the wise ones give the same witness in their own
style.
The sign of the Oneness of God’s pure entity is that He rules
the entire universe with perfect justice This is why the verse
says, that He has promulgated justice and adds after
speaking about His oneness that there is no god but He and
He is the god who is almighty and all-wise.
It is agreed that if there are more than one ruler in this
universe then the kingdom of one will beyond the reach of
another and each one of them will not be equal to the
other’s powers and perfection. But this is against the
attribute of “Aziz” for God and the rule that he promulgates
proves His oneness. The multi-existence of gods will result
in chaos and disarray.
The witness of the angels and the wise is very evident but
what is the condition of god giving witness of His own
oneness? The commentators have expressed their opinions
about it. Some say this is a verbal witness and is present in
many verses of the Qura’n but some say that His presence
and His power and control on earth are manifest and all are
under one system and this is the witness of God’s oneness.
Both the views are correct in their places but the witness
here may have another side and our purpose is to explain
the same and it says that God’ entity is such that there can
be no others because He is an infinite entity and there can
not be another such existence. So the entity of God is the
Witness on His oneness and this is a very strong witness.
(Reflect)
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There is no difference in the three premises and they can be
included in the meaning of this verse. Some elder
commentators (Like the author of Al Mizan) insistence
regarding the first explanation (the verbal witness) being the
only explanation for this verse is not acceptable. The reason
for this that the words of the verse are free and they cannot
be confined to any particular meaning.
Why is there a repetition of the words “There is no god but
Allah”? It has first been brought as an introduction and the
second time as a result. The famous Sunni commentary,
Tafsir Qartabi reports Imam Jafar Sadiq (AS) to have said,
“This sentence was first spoken for introducing the
Oneness of God and the second time for teaching and
showing the way or “O people! You should also say
that there is no god but the One God and He is
almighty and all–wise. (1)
He is the First and the Last, the Manifest and the
Hidden.
In the second verse from Surah Hadid. In these verses
according to Imam Ali Ibn Al Hussein there are points to
ponder about the beauty, the authority described in the best
possible and profound manner. So God says, “His is the
kingdom of the heavens and the earth.” (2) According
to this proof life and death is in His hands and He has control
over everything. The verse says, “He grants life and
causes death, and He has power over all things.”
Then there is the other side of the verse and it may be the
proof of God’s Oneness, His might, His rule and His being the
arranger of all creations. The verse says, “He is the first
and the last, the manifest and the hidden; He is the
knower of all things.”
Five attributes of God have been mentioned in this verse and
they collectively are the proof of His infinity. Every thing
begins from Him, Every thing will end with Him, and He
exists both in the manifest and in the hidden.
(1) Tafsir Qartabi Vol.2 Page 1285
(2) The word “Lahu” denotes that the kingdom of the heavens and the
earth depends on His pure existence.
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There are five attributes of God mentioned in this verse that
are proof of His being infinite. He says, “. He is the first
and the last, the manifest and the hidden.” He is
present everywhere and there is none like Him because
had there been any other god then they both would have
had a beginning and an end and they could not be present
both in the manifest as well hidden. Their knowledge could
not have encompassed everything. If they had been two
then both would have been limited and when one met the
other he would die or it would be his end and the beginning
of the second. The proof of His being One is that He is
infinite. Fakhruddin Razi has said that most commentators
consider “He is first” to be the proof of the Oneness of God.
(1)
The third verse speaks of Hazrat Yusuf and two inmates who
were incarcerated with him in the prison. They asked Hazrat
Yusuf the interpretations of their dreams and he joined this
to the god’s Oneness because it this that is the source of all
enlightenment. He said, “O my fellow inmates! Are
(many) gods who differ with another better or God,
the One, the all-Dominant?” It is very interesting to note
that Qura’n has used the word dominant six times (2) and on
each occasion has mentioned it after the Oneness as if there
is a special link between the two attributes. Dominance is
also a proof of God’s oneness. (Reflect).
Hazrat Yusuf first placed this problem to their knowledge
because the truth of Oneness (as we have said before) is in
the core of human nature. So he said,
Tafsir Kabeer Vol.29 Page 313 and Tafsir Ruhul Bayan Vol. 9 Page 347
(2) See Surah Raad Verse 16, Ibrahim Verse 48, Saad Verse 65, Zumur 4,
and Ghafir 16.
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He said, “You believe in many gods and this includes one
each for earth, heavens, fire, water and the Jinns and angels.
Then the Pharaoh of Egypt is also your god. The idols of clay,
stones, wood and other minerals too your gods and you
worship them all so tell me is this group of gods better or
the One God who dominates everywhere?
The word “dominance” here is used as a hyperbole and
Raghib opines in Mafuradat that it means total power with
which to throw the opposition into the abyss but this word is
used often separately for both. In Majmaul Bayan Tibrasi
says, dominant is that powerful entity who has no other as
equal or partner. It shows us the interconnection between
Oneness and dominance because when we admit that He is
dominant over all things or that He is infinite then we cannot
imagine another or equal for whoever exists is subservient
and one who is subservient cannot be infinite and a
necessary being.
Explanations
God is an infinite and unlimited being
The most important point that we have to prove regarding
the attributes of God so that the issue of Oneness becomes
clear and the attributes like knowledge and might etc are
proves is to prove the infinity of the Pure existence because
if this is proven and understood then the way will be cleared
for all attributes like beauty and perfection. (The positive
and Negative attributes.)
We have to pay attention to the following facts to
prove the infinite of God.
1. The limitation of existence is connected with the unseen
and if there is no pre-existence then there is no limitation
e.g. they a certain person’s age is limited so it means that
his age is reaching its limit and this is way is contains
destruction. It is the same for the limitations of knowledge
and dominance.
2. Existence is the opposite of non-existence and the entity
in which we find exigency can have no scope for destruction.
3. In the proof of cause and effect we have already proven
that the continuity or chain of cause and effect should reach
a point which eternal and ever living and we call it the
necessary being.
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This means that His existence is from His entity and not from
some external force so the initial cause of the creations is
linked to Him. Think deeply over all the three points. It will
be clear from them that if there is any limitation in the
necessary being then it will be external the manifestation
of the beings means the advent from the unseen. The entity
that has the centrality of existence cannot be connected
with destruction. So if there is any contingency or limitation
it will be external and this means that it will not be a
necessary being because it will the effect of another’s cause.
In other words there is no doubt that there exists a
necessary being in this universe (The discussion on Oneness
comes after the discussion on the confirmation of God’s
existence) If the necessary being is infinite then we have
proven are argument and if it is limited or finite then it is not
personal because persona extends from existence and has
no scope of the unseen. So we learn that limitation is
external and it evolves from an external cause and this is the
effect of the existence. In such a case that entity will not be
a necessary being. This is why we should accept that the
existence of God is infinite or limitless.
2. God is the infinite truth and is limitless.
In our previous discussion it was proven that the existence of
God is limitless. Now we say that there can be no duality in
such truth and He is definite One because we have
repeatedly understood that two entities cannot be limitless
or infinite at the same time because duality demands
limitations. It is clear that when we image two entities one
has a separate existence from the other and will end at
some point and from there will begin the existence of the
other.
We can clarify this through a very simple illustration. You
image a light which shines with limitations of boundaries and
is limitless from all sides. Can you imagine a similar light at
the same time? Never! The light that we imagine will be the
first but we will add limitations to it and then say it comes
from such and is at such a place.
Page 151
In other words we can say the they both exist in the manifest
and if their time, age and place, and station are two or their
source of origin are different or the light from is greater than
the light of the other but if they are bereft of all these
conditions then we will consider them not as two but as one.
Verse 117 of Surah Mominun says, Who ever invokes any
besides God having no proof thereof, will have his
reckoning with his Lord; verily the disbelieves shall
never succeed.”

This verse may be referring that taking partners for God is

not worth any proof so have you build a proof on it when this
is totally unacceptable.
The Proof of God’s jurisdiction in Islamic Traditions.
The proof of existence has been beautifully described by
Imam Sajid (AS) wherein he says, “God is not connected with
any boundaries (His pure existence does not accept any
limits). He is far above such things. How is possible that one
who has not limitless should be connected with boundaries.
(1)
In other traditions Imam Ali Reza (AS) says: “His entity is far
superior that eyes should behold Him or thoughts can
encircle Him or the intellect can bring Him under any
jurisdiction.
The questioner pleaded for him to explain His limitations and
then the Imam said, “Every limited being will be
confined to his boundaries and if he can then he will
accept more. If he is capable of increase then he may
have loss and reduction (he who is capable of
increase will be a contingent being). But God is
limitless and does not accept any increase; he cannot
be understood and he cannot be imagined.
--------------------------------------------
(1) Usul Kafi Vol.1 Page 100; Babu-n-nahi ane-s sifatta Hadith 2
(2) Behar –ol-Anwar Vol. 3 Page 15 Hadith 1.
Page 152 is Blank
Page 153
The Proof of Beneficence and Guidance.
All the Apostles invited their people to the Oneness of God.
The Holy God is a complete existence and such an entity is
the source of providing beneficence and perfection. Is it
conceivable that such an emanating being can deprive
others and not even introduce Him when this knowledge will
be source of their development and will be the way to bring
them close to His perfect existence that sustains everything?
It is now clear that if there are many gods then each god
must have his messengers to introduce their god to the
creations and his creative and inherent munificence reach
every one but we find that all the messenger invite people to
just one God so we learn that there is just one Lord ( and
there is no existence of another Lord).
With this we revert to the holy Qura’n and reflect upon the
under-mentioned verses.
Surah AnbiyaVerse 25:
And We did not send any messenger before you but
We inspired him saying, “None has the right to be
worshipped but I, so worship Me (alone and none
else).
Surah Zukhruf Verse 45
Ask those messengers whom We sent before you if
We appointed besides the Beneficent God any gods to
be worshipped.
Surah Ahqaf Verse 4:
Say: “Have you seen what you called upon besides
God? Show me what part of the earth they created, or
if there is any share for them in the heavens. Bring
me a book before this or traces of knowledge if you
are truthful.
Page 154:
The Explanation of the Verses
The general invitation of the Apostles towards One
God

In the first verse refers to the Apostles and says, “And We

did not send any messenger before you but We
inspired him saying, “None has the right to be
worshipped but I, so worship Me (alone and none
else).” All previous apostles were the preachers of the
Oneness of God. As history tells us they invited people to the
One God. How that polytheism is too has an importance
while the apostles invite people to God.
Was there any one else present but he did not have himself
recognized and restricted his beneficence or did his apostles
show lethargy in preaching his message? The mind does not
accept any of these things. Some commentators think that
the logic has been used at first in Surah Anbiya and then
presented the repeated proof which is in this verse. All the
apostles have enjoined the people to Oneness and this itself
is a proof. (1)
The second verse speaks a little differently and it is
addressed to the Holy Messenger (even though it addresses
the whole of mankind). It says, “Ask those messengers
whom We sent before you if We appointed besides
the Beneficent God any gods to be worshipped.” Why
was the Holy Messenger ordered to ask the previous
apostles when they were not present in his time? The
exegetes have explained it in various ways.
According to some this means that he was commanded to
ask the people of those apostles so that this can be proven
through the repeated news because the people who believe
in the triad also claim to worship the One God and tries to
reach the Oneness through the triad.
(1) Tafsir QartabiVol.6. Page No 4320.
Page 155.-
The meaning of this verse is similar to the meaning of verse
94 of Surah Yunus that says, “Ask those who have read the
book before you”. Some take it to mean that you should read
the books of the previous apostles which were present in
those days. The gleaning the knowledge from the book is like
asking those apostles.
Another group feel that asking the apostles means to ask the
souls of those apostles and that was possible on the Eve of
the Celestial Journey (Meraj) and on normal days , because
the souls of the apostles being lofty are not restricted by
time and space. It is not impossible for the Holy Messenger
to meet them.
The issue here is to argue with the real polytheists the first
and the second meaning will be more appropriate because
contacting the soul will not be acceptable to the polytheists
and this method will be beneficial only for the holy
messenger even though it is clear that his certitude on
Oneness is so lofty that he does not need to ask anyone. The
third hypothesis can be deemed to be an esoteric
explanation and this view is supported by in puts in various
traditions. (1)
The actual fact is that the Holy Messenger’s invitation to
Oneness of God was not something new this invitation has
been the accepted norm of all previous apostles and it is a
shining proof of Oneness. Another point to be noted in this
connection is that the attribute “Rahman” has been used in
this verse and this tells us that it is He (The One God) who is
worth worshipping for His beneficence is for all even the
disbelievers and polytheists are not deprived of it. All of
mankind is immersed in His ocean of beneficence then how
is it possible for mankind to forgo its benefactor and worship
some body else?
Is there any argument in favor of Polytheism?
In the third and last verse the intellectual proof has been
joined to the manifest proof.
(1) Tafsir Burhan Vol. 4 Page 147; Tafsir Nurus Saqlain Vol.4. Pages 606 and
607.
Page 156
It is said, “Have you seen what you called upon besides
God? Show me what part of the earth they created, or
if there is any share for them in the heavens.”
Had they really been gods then they should have been the
originators of beneficence. They should have at least created
some part of the word and taken part a little in the creation
of heavens (they cannot do anything). Is it possible that a
Lord God is devoid of beneficence? Who was the apostle who
invited mankind to other gods? Bring a book similar to the
books sent earlier or show some message which contains
even the weakest arguments about obeying gods, if you are
truthful. The verse says, “. Bring me a book before this
or traces of knowledge if you are truthful.”
It is clear now that all apostles were unanimous about
Oneness of God and this is a very open proof. It is now
proven that the book of the universe and the books of the
apostles too present strong arguments in favor of the
Oneness of God. The Oneness of God, therefore, is an
irrefutable truth and only a weak-minded dolt can deny it.
Here, the traces in “traces of knowledge” originate from
“effect”. According to Maqayis -ol-Lughata it has three
meanings, to make it prominent, to remember, and the trace
of something non-existent.
Fakhr Razi has explained it in other words, and he says that
“Asar” means remnant, signs and legends but most
exegetes have taken it to mean the “relics” but it is not
surprising that all the three meanings revert to the same
meaning because they have all been construed from a single
base and that is “Something that proves the existence of
something else.” (1)
Explanations
1. The Grace and Guidance in Islamic Traditions.
The proof of grace and guidance is present in the Qura’n
also.
The commander of the Faithful Ali Ibn Abi Talib (AS) has
explained this proof in a very lucid and beautiful manner
when he was prescribing his will to his sons Hasan and
Hussein (AS). He said, “Sons! Beware !Had there be any
partner of God then his messengers too would have come,
and the signs of his might would have been evident and his
attributes would have been manifest but He is alone as God
as He himself says.” (2),
(1) Tahqiq fi kalemate Quran alkarim Vol.1 Origin of Asar.
(2) Nahjul Balagha sermon 31.
Page 157
Explanation:
God is wise. The signs of grace and guidance will surely be
exhibited from God and these signs are present in both the
unseen and the unseen worlds though we do not see any
manifestation of His attribute and we do not find and see
any signs of the apostles. This does not seem compatible
that man should be deprived of even imagining the Wise
God.
Had there been two gods it would not have been proper for
all the apostles to speak of just the One God. Is it possible
(God forbid) that the apostles are lying when they all invite
us to the One God and then He who sent them forced them
to preach the Oneness against their nature. This is not
compatible with God the Wise so there must be just one God
about who the apostles spoke. This is not the only argument
and proofs about the Oneness of God, there are others and
we have already spoken about them. The gathering of the
apostles itself is a proof of God’s Oneness.
The Proof of Composition
The philosophers and orators have given a 5th proof of
Oneness but we do not find any verse of Qura’n to support it
so we are dealing with under explanations.
If there is a partner for God, then they will be similar in
existence but the duality in their existence demand that
there should be differences between them so that they are
realized separately. Each one of them will be composed of
parts and they will common values as well as different
values so each one of them will be dependent on the
composition of his parts and he who is dependent cannot be
the necessary being. The necessary being will be the one
who is above needs.
What we learn is that just as there is no partner for God He
is not composed of anything but one because he will parts if
he has partners. He in every sense of the term is limitless
and is alone in every manner.
Page 158
Oneness and the Proofs from Qura’n and
Traditions.
To confirm the oneness we had given five proofs and they
were its intellectual proofs and we can present some proofs
from oft repeated traditions. To prove and confirm God’s
existence and the acceptance of the Messenger’s ministry
and his truthfulness it is imperative that all that has been
said in the Qura’n should be above refutation. We are now
sure that there is nothing untoward in the Book.
We can take the help of the Quranic verses to confirm the
Oneness and it is full of such verses. No topic has been as
largely discussed as Tawhid
Allama Majlisi writes in Behar-ol-Anwar about this subject, “
there are umpteen Hadith in the books and Sunni about the
proof of Oneness in Qura’n and Hadith and nothing can
prevent us from be attached to those proofs.” He then adds,
“ I think that the best argument in favor of confirmation of
Oneness is that which is taken from Qura’n and Hadith”.
( Al Daleel Naqli) (1) It is evident without saying that the
proof through the books does not contradict the intellectual
and confirmed proof because the base of the intellectual
proof is in the books and Sunnah. We can therefore say that
the source of origin of both the intellectual and the extracted
proof (from the books) is the same, the Qura’n and the
Sunnah.
(1)_ Behar-ol-Anwar Vol.3. Page 234
Page 159
The Fountainheads of Polytheism
The First Fountain of Polytheism
1. Following the Whims.
2. Following the sense
3. Following superstitions
4. and 5: following Blind faith and concocted fancies
Page 160 is Blank
------------------------------------------------------------------Page
161
Following the Whims.
Introduction
The reason for polytheism and idolatry passing through
different generations is blind following. It is because of blind
following that has give scope to it. Qura’n has also said that
blind faith has played a great role in the creation and
development of idolatry. At times it has talked about the
argument of the idolaters based on genetic blind following.
Being born in a polytheist society, following the ways of the
forefathers and absorbing the fancy tales of childhood has
helped. One of the effects is giving importance to those
frivolous creations of the useless idols from wood and
declaring them to be divine.
After this brief introduction we turn towards Qura’n and
listen to the verses mentioned below:
Surah Mominun Verse 117:
Whoever invokes any besides God, having no proof
thereof, will have his reckoning with his Lord; verily
the disbelievers shall never succeed.
Surah Yusuf Verse 40:
“You only worship mere names besides Him which
you have given, you and your fathers. God has not
sent down for them any authority; there is no
judgment but God’s. He has bidden that you worship
none but Him. This is the right religion, but most
people do not know!”
Surah Hajj Verse 71:
They worship besides God that for which He has not
sent any authority, and that of which they have no
knowledge; there shall be no help0er for the unjust.
Page 162
Surah Yunus Verse 66:
Be it known that to belong whatever is in the heavens
and on earth; and those who worship and invoke
others do not follow (His partners). They follow only a
conjecture and they only invent lies.
Surah Yunus Verse 36:
And most of them follow nothing but conjecture.
Certainly conjecture cannot help against the truth.
Surely God is aware of what they do.
Surah Najm Verse 23
They are but names that you have given, you and
your fathers, for which God has sent no authority.
They follow but a conjecture that they desire,
whereas there has surely come to them the guidance
from their Lord.
Surah Anbiya Verse 24:
Or have they taken for worship other gods besides
Him. Say, “Bring your proof” This (the Qura’n) is a
reminder for those with me and the reminder for
those before me. But most of them do not know the
truth so they are averse.
The Explanation of Mafuradat
“Az-Zanna” Raghib has described “Zan” as the condition
that comes before the advent of something. If becomes
strong it is called knowledge and if it weakens then it is
termed as a mere thought. Ibn Manzur says in Lisan-ol-Arab
that “Zan” can be used for both doubt and certitude but this
is not a certitude that comes from seeing. It is a certitude
that comes from meditation and reflection. Knowledge is but
the name of this certitude that is discerned from
observation. The book Nihaya Ibn Athir says, “Zan” is used
for knowledge, doubt and accusation but in the verse here
this word means conjectures. (The proof is there in this verse
only and we will discuss it later.)
According to Sahah –al-loghata the word “Khars” means to
guess the dates on a date palm. Raghib has expressed the
same view in Mafuradat. Then this began to be used for all
kind of guesses. Since guesses are not always correct the
word began to be used for lies and also for all baseless
ideas.
Some other meanings have also been attached to it like
Ramho’, Halqa or Hauz (The moat that is near the canal in
which water enters and leaves).
Page 163:
It may also be that all these meanings are attached to the
meaning of being baseless
Or a thought that is subject to doubts and changes; the
words Ramh (lance), Halqa and Hauz have the same
meaning. (1)
The word “Burhan” is the irrefutable proof and it may be
used for all kinds of proofs and arguments. Raghib in
Mafuradat says, “Burhan” a solid proof and some linguists
feel that the origin is Barah (to become white) and then it
began to be used to denote for those arguments that are
crystal clear and free of all weaknesses. (2)
One Hadith says, “Charity is a very solid proof” and it may
have been said because charity is made in the way of God
and this itself is a valid proof for certitude because until a
person has certitude about this belief he will not be ready to
spend his wealth on it.
“Sultan” according to Maqayis-ol Lughata means control and
power which is superior because a solid argument against a
person leads to dominance and victory. This is why “sultan”
is used irrefutable arguments and proofs.
The word “Saleet” was sometimes used for eloquence and
sometimes was used for men who were good and voluble
talkers. It has often been used for those with a vile tongue.
Women with vitriolic tongues are also called “Saleet”. All
these words have originated from the word “Saltah”
Explanation of the Verses
To enter the abyss of whims.
The first verse points towards the self made gods, and their
deities of the polytheists.

(1) Book Al Tehqiq fi Kalemat-ol-Qura’n Origin of “Khars”

(2) Book Al Tehqiq fi Kalamat-ol-Qura’n the origination of verb Barhan,
yubarheno, Wasaf, mubarheno, l and the innovation has lead to Sultan,
Salt, Saltana, and yosaltino

Page 164.
whims. It is said, “Whoever invokes any besides God,
having no proof thereof.” These They do not have any
proof for these fictitious gods. These are just their
conjectures and are just their conjectures and whims. It is
said, ‘Whoever invokes any besides God, having no
proof thereof, will have his reckoning with his Lord;
verily the disbelievers shall never succeed.”
The point to note is that the punishments for the idolaters
has not been mentioned instead it says that they will be
answerable to God. This is a great warning and threat
because an almighty entity is going to their account. It is
therefore clear, that their end will be very bad.
The words “ He has no proof” makes it clear that polytheism
actual is not backed by either intellectual or discerned
proofs; it is not according to nature nor is it based on
intellect and logic and its futility becomes clearer the more
you ponder on it.
“ Surely the disbelievers will not be successful” has a vast
meaning for it denotes that the disbelievers will not be
successful in this world or in the hereafter and this can be
seen in the common day to day examples in society.
The Baseless Names.
The same meaning is being conveyed in the verse where
Hazrat Yusuf tell his inmates, ““You only worship mere
names besides Him which you have given, you and
your fathers.” The proof is that God has given them
no authority. God has not sent down for them any
authority.”
If there was any reality about these gods there would have
been proofs and it is impossible that someone is considered
a partner of God but without proof so there should be proof
and since there is none then it is proven that he has no
partners. The next lines of this verse conclude “there is no
judgment but God’s. He has bidden that you worship
none but Him.” and then adds, “This is the right
religion, but most people do not know!”
Every sentence of this verse is a proof of the refutation of
polytheism. On the hand that will the all-knowing and wise
God give an incorrect order to His subjects? Side it says that
God has not issued any authority and proof for your gods to
exist.
In the second instance it says that only the One God has the
right to rule this universe and the proof is the existence of
the signs of the one system in various ways.
The third is that God has given the permission to worship
only Him the One God and is it possible
Page 165
They will have no help and no guidance and they will have
no intellectual proof for what they In the end this verse
concludes by its judgment that polytheism is the result of
ignorance and foolishness and so it says, “, but most
people do not know!”
Some commentators think that the belief of the idolaters
was that the One god was the great light of truth and the
angels were lesser lights emanating from the great light and
they used to make an idol to commemorate the name of the
lesser lights and then declare them to be gods and then
worshipped them. It tells us that those idols and their names
were fictitious or mere conjectures and they had no reality
and they were but names of their whims. (1)
The topic of the third verse is connected with the second and
God says, criticizing them for idolatry, “They worship
besides God that for which He has not sent any
authority.”
This speaks about it not being learned or discerned from
sources and it later says,
“and that of which they have no knowledge”. In the
end the verse says, “there shall be no help0er for the
unjust.” No one will help them when the chastisement
of the Lord comes, they will have did. It is possible
that the verse includes all the three meanings.
The Reliance on Guess and Conjecture
In the fourth verse after declaring the glory of the creator of
the heavens and earth it says, “Be it known that to God
belong whatever is in the heavens and on earth.” This
may be referring to the belief of the idolaters for they knew
that the Lord of the heavens and the earth was the One God
but the still worshipped the idols. It may also be about the
single system prevalent in the universe which is a proof that
there is One entity who rules the universe. It then says,
“and those who worship and invoke others do not
follow (His partners).”
------------------------------------------------------------------
(1) Tafsir Al Kabeer Vol. 18 Page 141

Page 166
They follow their own whims and conjectures. And they
speak lies. “They follow only a conjecture and they only
invent lies.” (1) We have already explained that the origin
of the word “Yaqrosun” is “Khars” which means conjectures
and it is often used for lies. In this verse we can take each
sentence to have two meanings.
The same meaning is conveyed in the fifth verse with a little
change. After rejecting the waywardness of the idolaters God
says, “And most of them follow nothing but
conjecture. Certainly conjecture cannot help against
the truth.” And those who follow their conjectures are
warned, “Surely God is aware of what they do.”
All kinds of whim, fancies and conjectures are like shooting
arrows in the dark and they do not take mankind to its real
goal. If by chance they prove correct they still will not be
able to recognize their aim or goal and it will be just a
chance.
According to the dictionary “Zan” includes al kinds of
conjectures, whims and fancies and it is at times referred to
mean certitude but in this verse it is the first meaning that is
relevant. Another point to be noted is that the verse tells us
that most people follow their conjectures but everyone is not
included. Quite a number of commentators have given due
attention to it.
Some feel that the word “Aksar” includes them all but there
is no proof of this argument. It is better to take some to
mean some only because the majority is usually ignorant
and foolish. Most people are very impressed by fanciful ideas
and take to idolatry and there is the minority of numbered
people, leaders and guides who takes these ignorant ones to
sins and errors (2)
It is also said that “Aksar’ is that group of people who spend
their entire lives in conjectures and whims and idolatry. They
always strive for the baseless conjectures. (3)
(1) According to this Tafsir the words the “Ma” in “ Wama yattabe-o” is
negative and the active verb of Yattabe-o is “ Allazin” and the passive is
‘Shoraka” or the polytheists do not follow those whom they make partners
of God ( because there is no partner of God and this is just their conjecture)
Some commentators say the word “Ma” here is exclamatory and so the
sentence will now mean , what do the polytheists declare as god and what
do they follow is it anything but conjecture? But the result of both the
commentary is the same. Tafsir Majmaul Bayan, Tafsir Kabeer Razi, Tafsir
Qartabi, Tafsir Kashaf and Tafsir Ruhul Ma’ani can be studied for this some
have called “ Ma” to be Mosula” but this is very far fetched. Tafsir Ruhul
Bayan Vol.4 Page 45, Tafsir Ruhul Ma’ani Vol.11 Page 103 also has similar
meanings.
(2) Tafsir Ruhul Bayan Vol.4. Page 45, Tafsir Ruhul Ma’ani Vol.11 Page 103
too has the same meaning.
(3) Tafsir Ruhul Ma’ani has given this argument.
Page 167
The topic of the sixth verse is similar to the other verse as
the Qura’n says, “They are but names that you have
given, you and your fathers, for whom God has sent
no authority.” This verse clearly speaks about the blind
following among the polytheists; they close their eyes and
ears to remain in ignorance. It then says, “They follow but
a conjecture that they desire.”
There is this point about their whims being the reflection of
their souls. This is a very meaningful explanation. It says
that the fountainheads of all their whims are their souls
which present the wrong as the right to them. The actually
worship the soul’ desire in the form of idols and they make
them out of wood and stones. There are two major reasons
for their denial and idolatry the first is that of the intellect
and belief where they do not seek certitude but follow their
own fancies and secondly the inclination to ignore the
Oneness of God and follow their own egoistic desires.
The words that need special attention are “ Yattabe’un”
and “Tahawa” and they are two deeds which mean that the
polytheists increasingly follow their desires and personal
whims daily and their flights of fancy convinces them to do
so in innovative ways.
The point to reflect is that the verse initially speaks to the
polytheists, but in the end they are ignored because they
that they are so insignificant do not deserve to be
addressed.
In the seventh and last verse this truth is expressed in yet
another manner. It is said, “Or have they taken for
worship other gods besides Him?” Ask them to bring
their proofs and arguments, “Say, “Bring your proof” If
you do not have any authority for what you are doing then
this action is totally wrong.
God then refutes their belief and says, “” This (the
Qura’n) is a reminder for those with me and the
reminder for those before me.” It means all the books
mine and of those apostles before are in front of you, see
them and read them. Do you find any sentence supporting
polytheism?” they only invite people to the pure Tawhid or
oneness of God. (1)
By attributing the celestial and divine books as “Dhikr” it
says that all these books have been sent to open their eyes,
and to admonish them.
(1) This verse has used other sources as arguments while the previous two
verses contained intellectual and composition proof.
Page 168
Some commentators have given other meanings to this
verse but none are compatible to it.
At the end of the verse God reiterates, “But most of them
do not know the truth so they are averse” There is a
small group that knows the truth but refrains from
expressing it for short term illegal gains.
We can now conclude from the seven verses that there is no
justification either intellectual or through other sources for
worshipping two or more gods. It is very surprising that there
is no proof for such an important issue. This absence of proof
is the irrefutable proof of its falsehood.
Page 169
Following Senses (to Recognize God)
Introduction.
When a person is born he tries to discover the world through
his five senses, seeing, hearing, tasting, feeling and smelling
and considers them to be the assets of his knowledge. He
moves on towards intellectual issues as he grows up and
matures.

Some people stay at this first stage because of lack of

knowledge; they do not acquire any knowledge and they do
not believe in it. This is why they want that they should be
able to recognize God through their senses, so that they may
see and touch Him.
This desire to feel or touch and see god is the fountain of the
gods that can be touched i.e. the idols. With this hint we turn
our attention to the under mentioned verses in this regard:
1. Surah Furqan Verse 21:
Those who do not wish to meet Us say, “Why has no
angel been sent to us, nor have we seen our Lord?”
Indeed they think too highly of themselves, and they
have gone to great excesses.
2. Surah Nisa Verse 153:
The people of the Book ask you to bring them a book
from the heavens; indeed they demanded of Moses a
greater thing that that, for they said, “Show us God”
and the lightning struck them for their wickedness.
They then took a calf (as god) even after clear signs
had come to them, but (even then) We pardoned
them for this, and We bestowed upon Moses a clear
authority.
3. Surah Qasas Verse 38:
The Pharaoh said, “O People! I do not know any god
for you besides myself; so, burn for , O Haman, bricks
of clay, and build me a tower so that I may mount it
and see the God of Moses and I verily deem him to be
a liar.”
Page 170
4. Surah Isra Verses 90 to 92:
They said, “We will never believe in you until you
cause a spring for us to gush forth from the ground.
91. “Or show us a garden of date-palms and grapes
and that you can cause rivers to flow gushing forth in
their midst. 92. “Or cause the heavens to fall upon us
in pieces as you assert, or bring God and the angels
(to vouch for you) face to face (with us).
Surah Baqarah Verse 210:
Do they then wait for anything other than that God
should come to them in the shadows of the clouds,
and the angels? Then the case would be already
judged. And to God return all matters.
The Verses and Their Explanation:
Why Can’t We See God?
The first verse repeats the sayings of the polytheists. They
thought that God had a body and He could be observed and
seen. It is said, “Those who do not wish to meet Us say,
“Why has no angel been sent to us, nor have we seen
our Lord?”
The first demanded to see the angel who brought the
revelations and then demanded to see God as if the non-felt
and non-physical God was not acceptable to them. We learn
that these words came from the mouths of the leaders of
polytheism who were aware of the truth but wanted to keep
the general populace ignorant and therefore kept every
thing under the banner of senses and observance. They
talked in this way with the messenger thinking that they
would defeat him. Qura’n says, they do not believe on the
Judgment Day and are not aware of any accountability.
In the end the verse says, “Indeed they think too highly
of themselves, and they have gone to great
excesses.” The commentators after discussing this verse
have said that the verse 27 of this Surah too is about leaders
of the Quraysh who practiced idolatry
From the discussion of this verse the thing that is clear is
that the cause of this great demand was their pride and their
rebellion which had animosity. This is why they disbelieved
the truth. This is not limited only to the polytheist Arabs,
even pride and rebellious specialists in modern sciences
think that they should see and feel everything. Nothing is
acceptable to them if it is not discerned through the
experience of senses and therefore, they call aloud and say
that they will not believe in God until they see Him. And so
the polytheists of yesteryears and also of today have
confined themselves to materialism though there are other
factors besides senses and matter and they can be seen
through the heart only. God is an entity who cannot be found
in the senses but in the hearts.
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171-
Moses was asked the same question.
In the second verse God speak about the excuses the Jews
made, “The people of the Book ask you to bring them
a book from the heavens.” One group of scholars feels
that their demand for a book was actually for something in
writing even pages which they could see and touch. (1)Some
say that they demanded why the full Qura’n was not reveled
at one time. Qura’n expresses surprise, that they say so
after testing the truth of the messenger’s message. This is
an evil and rebellious group and such things are not
unheard of from them, because their elders had asked Moses
something greater , “ Show us God face to face” The verse
says, “ indeed they demanded of Moses a greater
thing that that, for they said, “Show us God”
This wrongful demand became a curse for them and they
were caught by the lightning from the heavens. “” and the
lightning struck them for their wickedness.”
So they were unjust on themselves and had incarcerated
their intellect in the dungeon of sense and experience and
never gave it a chance to fly out and explore the world
beyond their limited society. This is why the lightning struck
them and they were annihilated. It was only after the
prayers of Moses that they were made to live again.
It is astonishing to note that even after being subjected to
the lightning, a horrific punishment, there was no sign of
awakening in their hearts and when Samiri invited them to
worship the calf they readily accepted it. The verse says,
“They then took a calf (as god) even after clear signs
had come to them.”
They did not accept a god who could not be seen or sensed
and they were so stuck in this material world that they could
not reach out to the spiritual world. Even then God bestowed
His beneficence and forgave them and gave Moses a clear
authority. “We pardoned them for this, and We
bestowed upon Moses a clear authority.”
(1) This Tafsir has been adopted in the commentary Fi Zalal Al Qura’n Vol. 2
Page 586. Fakhruddin Razi has mentioned this as a quote and has termed it
reasonable. Anywhere the other explanation inscribed here does not show
incompatibility.

Page 172
The term “clear authority” is that leadership that God
bestowed on Moses and this logically made him superior to
his opponents. Some commentators have considered it to be
just the success in his arguments (against the Pharaoh).
Allama Tibrasi has adopted this view in his commentary
Majmaul Bayan.
Let me go up to the Heavens to See God.
This is what we hear from the pharaoh in the third verse and
it reflects the thinking of the people of Egypt. The Pharaoh
said this after Moses had gained superiority over the
magicians of the court and his fame spread throughout the
land. The Pharaoh wanted to erase the effect of Moses’
victory from the minds of the people so he wanted to say
something extra-ordinary. He said, “O People! I do not
know any god for you besides myself.” But since I am a
searcher for truth I will not throw caution to the wind. I have
thought something that will expose the lies of Moses. He
said, “So, burn for, O Haman, bricks of clay, and build
me a tower so that I may mount it and see the God of
Moses.”(2) Even though I think that Moses is a liar. “And I
verily deem him to be a liar.”
There is no doubt that the Pharaoh was a very clever person
and it is not possible that he did not know that he was not
God. He also understood that when Moses said the God of
the heavens he meant the God who created the heavens not
that He lived in the sky. Even if the sky was the abode of
God no person at that time could raise a tower and reach
Him because even from the heights the sky seems as far as
it seems from earth. These were not the issues that the
Pharaoh did not understand but his purpose was something
else.
He wanted to disturb the thinking of the people by such
statements for they now leaned towards Moses. He though
that the construction of high rise or tower will keep the
population busy for a long time.
(1) The word “Mala’ according to the linguists means a group of people
with one ideology and that this is evident to all. It originates from the word
“Malu” and means to fill and so this word is used for a nation, its kings and
their courtiers.
(2) “Sarah” means free of defect and then it was used for something very
high like towers or for a palace free of defects.
Page 173.
Hundreds of people will make money while they work on
such a tower and when the tower is ready he would go to the
top and then return to tell them he could not find any trace
of the God of Moses.
The thing that becomes evident from all of this is the
lowliness of thoughts in the people of Egypt. They were not
accept The True God but would the one that which could be
sensed and seen. They thought that the God of Moses must
be present in the sky just as their god the Pharaoh was
physically present in their midst. It is only idolatry that is
present in such a society.
In the fourth verse there is this dialogue with the
polytheists and the strange excuses and objections
that they raised against the Holy Messenger. Qura’n
says, “They said, “We will never believe in you until
you cause a spring for us to gush forth from the
ground.” (1)
Some others said something different, “Or cause the
heavens to fall upon us in pieces as you assert” or,
“or bring God and the angels (to vouch for you) face
to face (with us).” (2)
Their last demand clearly illustrates that they believed in the
material existence of god. Some commentators think that by
asking for the angels to come was that they should come
and help god (3) or that they come and stand witness for His
God-ship. This shows the lowly depth of their thoughts.
They wait for God to come to them.
The fifth verse then tells us about the lowly thinking of the
polytheists.
(1) Yanbu originates from Naba’ which means a fountain of water.
(2) Qabeel has been used for a group or opponent, benefactor, and witness
and sometimes for all.
(3) Tafsir Fi Zalal Al Qura’n Vol.5 Page 359
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Page 174
The Book says, “Do they then wait for anything other
than that God should come to them in the shadows of
the clouds and the angels?”
The commentators have striven very hard to about this
verse; some think that this verse is ambiguous and it should
be explained through the established ones (2) Some
commentators have given seven different explanations for
this verse (3) They thought that there would be day when
God and His angels will land on earth under the shadow of
the clouds; but this is totally against the verse of the Qura’n
(God is free from forms and physique) so their should be a
valid explanation.
It is a fact that the meaning of this verse is far separate from
their fancies and it contains a surprise in the negative sense.
It is like some people may be lethargic in acquiring
knowledge and you ask them, “Do you wait for the day
when knowledge will be fed to you like a morsel of
food?”
This is exactly what the verse is saying, “Do they wait for
God and the angels to come to meet them, stand
before them and give witness?” This waiting of theirs is
baseless and incorrect because it is impossible for God has
no body and there is no scope for him to travel the way they
want. Now the meaning of this verse is clear and it does not
need a complex and profound explanation and there is no
need to consider it as ambiguous.
In the end the verse admonishes these excuse makers and
says, “The case would be already judged” and they will
be punished or have been punished because the verse is in
past tense. “And to God return all matters”
No one has the courage or power compared to God and no
one has the courage to disobey so if He decides to punish
some group it should be taken as done because there is
none to stop Him. Does this threat of punishment concerns
the hereafter or this world or both? It may be that it belongs
to both this world and the hereafter because the meaning of
the verse has scope and we find no proof of it being limited
either this world or the hereafter.
(1) According to Tafsir Kabeer of Fakhr Razi the commentators are
unanimous that the other meaning of the word “Nazar” may be waiting
(2) Tafsir Al Mizan Vol.2 Page 105
(3) Tafsir Fakhr Razi Vol.5 page 213 to 216.
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Page 175
From the explanation of the five verses we learn that in this
long historic period of mankind previous civilizations were so
inclined towards material and manifest gods that they
distanced themselves from Tawhid and attached themselves
to polytheism. This is a truth that cannot be denied. Then
there were those nations that were weak in knowledge and
wisdom or were ruled over by tyrants and evil person who
were anti-God were so enticed by them that they thought
that God could be recognized through the idols only and they
forgot the natural inclination towards Tawhid to attach
themselves to polytheism and idolatry. History tells us that
this has been the moving force behind polytheism; people
recognized existence only through the senses and that which
they could not see or touch did not merit their attention and
not acceptable to their minds and hearts.
Why do they rely on the world of senses only?
It is evident that the initial knowledge acquired by a person
is based on his sensory experiences. When a child first opens
its eyes he sees this material world and slowly begins to
recognize it. Otherwise he will attend to the existing thing
when he analyzes the material and spiritual issues otherwise
he will not be able to accept an entity that is under no
limitations of place and time. This is why it should not
surprise us that the backward nations readily accepted
idolatry as their religion.
The reason is that on the one side they are being invited by
their intrinsic nature towards the One God and on the other
side they witness the dominance of materialism. This makes
it impossible to perceive a God who is beyond space and
time so they move towards idolatry and try to satisfy their
souls through the worship of false gods. Then they take to
propagate this idolatry and it comes to pass that idol making
becomes a national pastime and industry which they
promote.
It is also true and strange that some people who say they
believe in Tawhid are impressed by these ideas. Take the
example of those who when they swear say, “ By the God
of the heavens” or who raise their hands towards the sky
as if they are praying to a God who lives in the heavens and
the angels surround him.
Page 176
They are not aware that God does not live in the heavens
and they do not know that raising their palms is not because
God lives in the heavens but that it shows humility. The
traditions tell us that the hands are stretched out and raised
skywards because all the grace of God come to us from the
heavens above, e.g. the rains , the light from the sun that
spreads all over the world and is a basic requirement of life.
Looking upwards to the sky is like paying attention to the
God of the spiritual as well as material world.
It is very difficulty for a person to be protected from
polytheism until he raises the level of his thinking. It is a
point of reflection that the children of Israel despite having
been guided by Moses for ages and despite seeing the
miracles especially that of the Nile parting to let them pass
when they passed the idolaters on their journey they were so
impressed by their doings that they asked Moses to make
them an idol for worship. Moses was enraged and it was then
that they were silenced.
It was only a little while later that Moses went up the Sinai to
receive the tablets of the commandments and Samiri
designed the idol of a calf inviting the Bani Israel to worship
it so they left Tawhid and gladly took up idol worship. Only a
small group amongst them led by Hazrat Haroon stood firm
in the belief of One God. This tells about the difficulties that
the apostles of God faced in this world at the hands of the
people who were weak in knowledge and belief. Normally it
is not difficult to erase the signs of idolatry because we need
to teach the people, give them the correct social and
religious guidance and this is very important.
Page 177
The Benefits of Whims and Fancies
Whims, misunderstanding and pride or vanity are the things
on which idolatry is based. The increase in following
superstitions and hotheadedness will increase the effects of
idolatry so much that lifeless objects made of clay and
stones are regarded priceless and are thought to be owner
of the heavens and the earth. People bow before them in
worship.
These imaginary benefits are the second collateral from the
fountainhead of idolatry. After this brief introduction we now
turn towards the Qura’n and study the under mentioned
verses.
1. Surah Yunus Verse 18:
And they worship besides God things that hurt them
not, nor profit them and they say, “These are our
intercessors with God” Say, “Do you tell God that
which He knows not in the heavens and on earth?”
Glorified and exalted is He above all that which they
associate as partners with Him!”
2. Surah Yasin Verse 74:
And they have taken others besides God, hoping that
they might be helped (by these so called gods)
3. Surah Maryam Verse 81:
They have taken gods besides God to give them
power and glory!
4. Surah Zumur Verse 3
Beware! All obeisance is due to God alone, and those
who take others as guardians besides Him say, “We
worship them only so that they may bring us closer to
God. “ God will certainly judge between them about
what they differ; surely God does not guide a liar and
ingrate.
Explanations from Mafuradat
“Shofa’ao” is the plural of Shafee and it originates from
Shafa.
Page 178
According to Misbah-ol-Lughata it means to merge
something to another. According to Mafuradat of Raghib it
means to merge one thing into something similar. Maqayis-
ol-Lughata says it means the proximity between two things.
All the meanings revert to the meaning that says it means
the attachment of one weak person with a powerful one so
that the latter may help him and that he may be the source
of salvation. This is the meaning in this verse and others
about this issue. Shafa meaning
Zauj is used opposite Vitr meaning Fard. “The origin of the
word “Zulfa” is “Zalf” and is used to denote the proximity
of status and it is often used to denote “Qadam” or step
because taking a step takes you closer to your goal. In this
verse it can be used for nearness also and the idolaters used
to desire such closeness but some scholars feel “Zulfa”
means complete closeness and this is means the attainment
of the highest level of proximity.(1) This meaning however,
seems far fetched and changed in our context. This word is
often used to denote the early part of the night like in verse
114 of Surah HUD that says, “Establish prayers at the
two ends of the day and the approaches of the
night.”
The Explanation of the Verses
The Idols Are Our Intercessors
The first verse speaks about the assumptions of the idolaters
and says, “And they worship besides God things that
hurt them not, nor profit them and they say, “These
are our intercessors with God”
The question is how they considered these lifeless statues to
be their intercessors before God?’ the answer suggested by
the thinkers is that they thought that the idolater believed
worshipping the idols was worshipping God and the path to
his closeness and this ideology gained ground due to various
reasons.
Another group thought that we are not fit to worship God
because He is so lofty and this is why we worship the idols
and so that we can get close to Him.
Page 179
Some believed that the angels had a special status with God
and we worship the idols that reflect them so we worship the
idols of the angels so that they may be the successful
sources to attain the closeness to God
Some idolaters said that we worship God and the idols are
like the Ka’aba for us like the way the Muslims turn towards
it. Some others said that there is a devil near every idol and
he fulfills our desires when we worship it. If the idols are not
worshipped then that devil by God’s orders deceives us
makes us wayward and condemned. These and other
frivolous beliefs are what these people believe. (1)
The second verse mentions one assumption of the
polytheists, “And they have taken others besides God,
hoping that they might be helped (by these so called
gods)” They desired that these idols would help them in
hardships, wars, and diseases and they should come to their
assistance in case of famine and drought and in the
hereafter they should come as their supporters. This was a
great misconception on their part. The issue was just the
opposite because the worshippers came to save the idols
when they were threatened and protect them from their
enemies. There is the instances in Abraham’s lore as
described in verse 68 of Surah Anbiya.; it says, “ They said,
“ Burn him and help your gods if you can do (anything
at all).
Their idea that the idols would help them was nothing but a
conjecture because it had emanated from decadence in
belief and thoughts and this in history is the fountain of
idolatry.
The same issue is dealt in the third verse but in another
manner. It says, “
They have taken gods besides God to give them
power and glory!” The word “Izzah” here means power
and glory, help and the intercession with God. This too was
their conjecture because the chapter then addresses Hazrat
Maryam, “When the veils of conjectures are lifted then
intelligence will rule and the idolaters will have a great
remorse. They will deny having worshipped the idols and will
stand up against them. In Surah Anam verse 23 the Book
says, “Their excuse would be nothing but their cry,
“By God our lord, we were not polytheists.”
(1) Balogh-ol-Erab Vol. 2 Page 197
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Page 180
In the fourth and last verse it says, “All obeisance is
due to God alone.” And then it threatens the idolaters,
“Those who take others as guardians besides Him
say, “We worship them only so that they may bring
us closer to God. “ God will certainly judge between
them about what they differ; surely God does not
guide a liar and ingrate.” (1)
Explanations:
The Belief in the source of Intercession.
Every intelligent person is surprised by idolatry as to how a
person who is intelligent could bow his head before the idols
(that he himself has designed and created)? Even a person
of average intelligence can understand that idolatry is a
foolish exercise but when we study its causes we realize that
the matter is not so shallow. The real fact is that thoughts,
fancies, superstitions, habits and misconceptions confront
people like intelligent proofs and they are misled.
Explanting verse 18 of Surah Yunus Fakhruddin Razi writes,
“How did the people take the idols to be intercessors
before God? There are many views about it:
1. One group believes that in all the nations in this world
there is a soul that looks after each nation and since
(according to them) it is impossible to reach it they design
idols and consider them to symbolize that Spirit and have
started worshipping them but in fact they worship the soul
only. Then they have assumed that this spirit or soul is
obedient to God and obeys Him.
2. One group worships the stars because it believes that
they and not the people deserve to be worshipped but when
they saw that the stars are not always visible they created
images for them and named the idols accordingly. Then they
began to worship them though they feel that they are
actually worshipping the stars.
3. They designed special omens, amulets and charts or
diagrams and presented it to the idols.
(1) Some commentators feel that the word “Wal Lazeena” is the beginning and
“God will certainly judge between them” is the news about them. The words “We
worship them only so that they may bring us closer to God.” has a gap
describing the present situation “They say we do not worship them”
------------------------------------------------------------------Page
181
They thought that they will gain closeness to this idol
through this charm or amulet. The word “tilsm” means a
précis kind of sorcery and it includes reading of chants and
making of diagrams and some people are of the views that
through these diagrams the forces from the heavens
intervene in worldly affairs and strange effects can be
discerned from them. They make symbols on various things
and believe that they can ward of wild and harmful animals
and hardships through them.
4. They made idols resembling the faces of the apostles and
the saints and worshipped them in the hope that they would
intercede on their behalf with God.
5. They believed that God was a great big light and the
angels were the smaller ones so they made huge idols for
God and smaller ones for the angels.
6. Some of the idolaters believed in spiritual discordance and
they believed God would enter some bodies and also enters
some idols and that is why they worshipped the idols. (2)
Some commentators believe that idol worshipping began at
the time of Hazrat Noah. Noah had five sons, Wod, Suwa”,
ya ‘ooq, Yaghus, and Nasr. Wod died and the people
were very sad. They would sit regularly at his grave. Then
the Satan appeared and said, “Come and I will make a statue
of Wod for you so that you and enliven his memory by
looking at it” They said, “Yes do it “and Satan created the
idol of Wod.
This continued and idols were made for all the sons of Noah
when they died. Time passed and Satan convinced them that
their forefathers used to worship these idols so they should
do the same. This was the time when God asked Noah to
stop this idol worship (3)
(1) See Daira Al Maarif That God Vol.32 and Daira Al Maarif “Masahib”
Vol.2. To study the word “Tilsm”
(2) Tafsir Kabeer Fakhr Razi Vol. 17 Page 60
(3) Tafsir Ruhul Bayan Vol.4. Page 26 (extract)
182 Page
The History of Idol Worship Amongst the Arabs.
Amr bin Luhai from the tribe of Banu Khaza’ was the first
person among Arabs to begin idol worship. He had gone on
some errand to Syria and saw the idols being worshipped
there so he enquired and learnt that they worship them, ask
they for rains and they get rain and they seek their help in
hardships.
He asked the Syrians, “Give me an idol if it is possible so
that Arabs may benefit from idol worship. They gave him the
idol of “Hubul” designed as a human being and crafted out
of Aqeeq. He came with that idol to Makka and installed it
within the Ka’aba and then enjoined people to worship it. So
it began that the people who returned from a journey would
first visit these idols and then goes home. (1)
Some people believe that the real cause of idol worship was
that God was a very lofty entity for the people of those times
to be worshipped. So they created an intermediary through
the idols and wanted God’s closeness through them. They
also may have though that God is beyond human
comprehension and so could not be worshipped so they
thought they could come close to Him through the idols.
Some historians have written that idol worship began
amongst the Banu Ishmael because when a person (who
loved Makka) went on a journey he took a piece of stone
with and would circumambulate it wherever he stayed. He
symbolized it with circumambulating the Ka’aba. As time
passed this habit turned into idol worship. (2).
Allama Tabatabai writes in Tafsir Al Mizan “the idol
worshippers believed that their contingency, their
sins and their wrongful deeds were obstacles that
would not let them come close to God.
(1)Tafsir Ruhul Bayan Vol.4. Page 26; Behar ol Anwar Vol.3 Page 248,
Riwaya 1,7,8, about the people of Noah, Bologhol Arab Vol.2 Page 200
about Amr bin Lohai Khazai and his bringing the idols from Syria; Seerah
Ibn Hisham Vol.1 Page 78 also has a similar incidence.
(2) Seerah Ibn Hisham Vol.1. Page 79.
Page 183
“His entity is pure and lofty and we have no
comparison with Him so we can only come close to
Him through those who are dear to Him. These things
are our worldly gods who are in-charge of the beings
on this earth. We must therefore make idols in their
image and come close to them so that they could
become our intercessors with God. We will benefit
from them and harm and hardship will remain far
from us.” They worshipped the idols so the gods would be
pleased with and intercede with God for them. At times they
would consider the idols themselves to be the intercessors.
Through these whims and superstitions they wanted to
justify their waywardness and give it an intelligent aura but
in fact they had adopted satanic temptations and
wickedness as guidance.
The Other factors Behind Polytheism and Idolatry.
Polytheism and idolatry are complex issues with not just one
instigating factor but many factors contribute towards it. We
find that some nations worship the sun, moon and the stars;
some worship the fire and some consider large rivers to be
their god like the Nile in Egypt and the Ganges in India. They
considered all that were beneficial for them to be sacred and
this so increased that they believed that it had a special soul
and so they included them among their gods.
According to one explanation the idolaters lost themselves in
the world of causes but forgot the God of all causes. This is
because they did not have the intelligence or the sight that
could discern the real cause for the existence of this
universe. They were devoid of such thoughts that could
understand the reality of causes. The result of their
dependence on their whims and assumptions was that they
became enmeshed in polytheism and idolatry.
Page 184 is blank
Page 185
Fourth and Fifth: Taqleed and Iste’mar (blind
following and increasing a particular group of
followers)
The transfer of idolatry from one generation to another has
been caused by Taqleed or blind following and it is due to
this that it has gained a great scope Qura’n has also stated
that Taqleed has played a great role in the spread of idolatry
and at times has been presented as a proof and argument
by the polytheists among the Arabs.
Being reared in an idol worshipping society, following the
style of the forefathers and being affected by the tales of
childhood all constitute together to make a frivolous and
baseless act of creating idols out of stones and wood that
are absolutely useless. These factors help in introducing
them as something divine and worth reverence in the eyes
of the common people.
We turn to the Qura’n after this brief introduction and study
the verses mentioned below:
1. Surah Zukhruf Verses 22-23:
Nay! They say,” Verily we found our forefathers on a
creed and verily in their footsteps are we
guided.”23We sent no Warner before you to a town
except that the luxurious in it said, “Verily we found
our fathers on a creed and verily in their footsteps
are we following.”
2. Surah Shuara Verse 71 to 74:
“They said, “We worship idols, and to them we are
devoted 72. He said, “Do they hear you, when you
call? 73. Do they benefit you or do they harm you? 74.
They said, “Nay, but we found our fathers doing so.”
3. Surah Yunus Verse 78:
They said, “Have you come to us to turn us away from
that (faith) we found our fathers following and that
you two may have greatness in the land? We are not
going to believe you two!”
4. Surah Baqarah Verse 170
When they are told, “Follow what God has sent down”
they say, “Nay! We shall follow what we have found
our fathers following.” (Would they do that?) Even
though their fathers did not understand anything nor
were they guided.
Page 186
5. Surah Saba Verse 43:
And when Our clear verses are recited to them they
say, “This is naught but a man who wishes to hinder
you from that which your forefathers used to
worship” (1)
Explanations from Mafuradat
According to Raghib Isphahani in Mafuradat “Sanam” is that
statue which they fashioned out of silver, lead and wood and
worshipped. They thought it was the source of closeness to
God. According to Lisan-0l-Arab this word has been derived
from the word “Shaman” which belongs to either Farsi or
Aramaic language. (1)
Some linguists believe that the difference between “Sanam”
and Wasan” is that “Sanam” is the name for those statues
that have a particular name and form and “Wasan” are the
idols that do not have such specialty.
The word “Ab” is used for father and is sometimes used for a
person who is instrumental for the creation of anything, or
who amends or corrects something but this meaning is
symbolical. Maqayis-ol-Lughata says that this word is used
for nurturing (feeding and rearing) because a father gives
sustenance to his children. This meaning can be used here.
Kuliyat Abol Wafa says that in the pre-Islamic religions the
word “Ab” was used for God because He is the cause of the
creation of all beings. Later the ignorant people started using
the word for the biological father and became disbelievers
by calling God their “Ab”.
According to At-Tehqiq Fi Kalemaat-ol-Qura’n its origin is
used for rearing and then it says there are many different
uses of this word. It can be used for God, father, Messenger,
teacher, paternal uncle and grandfather etc. So we can say
that the scope of the meaning of “Ab” as father has a varied
application.
(1) In Farsi the word “Shaman” means idolater and not idol. See Firhang-e-
Moin and Ghiyas-ol-Lughat.
Page 187
The Explanation of Verses
Idolatry is the legacy of our forefathers.
Among the polytheists of Arabs one group regarded the
angels to be the daughters of God and worshipped them.
This idea of theirs has been refuted in many ways in the first
verse and so it says, “You rejoice on the birth of
daughters and are saddened by the birth of sons then
why you are so adamant about daughters for God?’
This answer was given according to their mental level .At
times the weaknesses in their belief were pointed out to
them and then it was said, “Verily we found our
forefathers on a creed and verily in their footsteps
are we guided.”
Qura’n then addresses the Holy Messenger, that it not just
the Arabs who are presenting such an excuse for following
the beliefs of their fathers without any objections, “We
sent no Warner before you to a town except that the
luxurious in it said, “ Verily we found our fathers on a
creed and verily in their footsteps are we following.”
So we learn that it was due to blind following that idolatry
was transferred from generation to another or their following
in the footstep of their forefathers who were wayward
without hesitations and objections. They did not use their
brains; they did not research for the truth but bowed before
the frivolity of their predecessors.
“Mutrafuna” defines the vain and wealthy by the
commentators because of their love for the world and the
material pleasures, self indulgence, easy life and not taking
the trouble to research. These are all the wrong attributes of
the wealthy. This blind following and unthinking obedience
are the causes which spread waywardness in both the elite
as well as the commoner.
Had the wealthy people come out of this darkness then it
would not have been difficult to recognize and reach the
truth. God says, “The love for the World is the head of
all sins” (2)
(1) The word “Ummatun” according to the commentators has been used for
a law or commandment. But some Ulema take it to mean a group; we feel
that the first meaning is preferred here though the word “Ummah” has
been used in different place in the Qura’n to mean a group and sometimes
the word is used for sin.
(2) This has been discussed in Tafsir Kabeer of Fakhr Razi Vol. 27 Page 206,
Tafsir Ruhul Bayan and Tafsir Al Mizan
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Page 188
It is also noteworthy that this verse records that they said,
“In their footsteps are we guided.” while in another
verse they say, “verily in their footsteps are we
following.”
This difference in explanation may be construed as the
cause and effect. They want to say that they follow in the
footsteps of their forefathers because their system is the
truth and a guiding one. But Qura’n continues further and
refutes their contention with a solid argument through the
words of the previous apostles who admonished the
polytheists and said, “ Will you still disbelieve even if
we bring to you a better system of life than your
forefathers?” they were surprised but replied vainly, “ We
reject the laws that you have brought.”
As we will explain later there are many kinds of Taqleed or
blind following. The one which is beneficial is the one in
which knowledge and art is transferred is transferred from
one generation to another. The other Taqleed is the one
which is frivolous and foolish and in which baseless ideas,
customs, and habits together with fanciful beliefs permeate
into the following generations. Each of these has its own
particular signs and we will discuss them later.
The second verse describes the argument between the
people of Babel and Hazrat Abraham. He asked them in a
very dignified manner, “What are these things that you
worship?” and they answered, “We worship idols, and to
them we are devoted.” They not only admitted to idolatry
but were proud about it.
Then Abraham asked them a very strong question and
perplexed them, “Do they hear you, when you call? 73.
Do they benefit you or do they harm you?” If they are
not capable of benefiting or harming you then should have
at least heard the chanting of the priests or else what is the
use of worshipping them?”
They could not claim that these idols made of stones and
wood heard them wail and they had nothing to prove that
they could benefit or harm them so they took the help of
blind following of their forefathers and said, “But we found
our fathers doing so.” Giving such an answer is shameful
but they had no other recourse.
Page 189
Abraham gives a very valid argument and dumbfounds the
polytheists in these verses, he says, “These idols that
your forefathers worshipped and you worship are all
my enemies and I am theirs. I worship Him who is the
Lord of all universes. He is the One who is responsible
for my birth, my guidance, my sustenance, and he
cares for my sickness, and he controls my life and my
death. He is the one who will finally judge me and
forgive me.” The only entity worth worshipping is the one
who is the creator of the universe and the controller of
benefits and losses and not the lifeless unheeding idols who
cannot help themselves or others.
This same issue has been narrated in the third verse that
records the sayings of the Pharaoh and his people. (The
people of the Pharaoh spoke to Moses), “Have you come
to us to turn us away from that (faith) we found our
fathers following and that you two may have
greatness in the land?” And since the matter is such,
“We are not going to believe you two!”
In fact the only argument they had for their practices were
that “This was the way of our forefathers” They accused
Moses and Aaron of trying to grab power in the land by
opposing idolatry and imposing monotheism. They said they
would permit them to do so. It seems that these words
belong to the courtiers of the Pharaoh and they insinuated to
evil ways against the invitation to Tawhid by Moses and
Aaron.
The first was that they fired up the excitement of the
ignorant masses and said that their religion was in danger.
Secondly, the created ill will in the masses regarding
Moses and Aaron that they wanted to grab power in
the land and there was no problem of polytheism and
monotheism.
The tyrant and evil rulers take to these two ways or
methods to save their own rule and to fool the
masses.
(1) The origin of the word “Litalfetana” is “Laft” and means to remove by
some means or to pay heed to. If it is attached to “An” then it means to
revert or deny and if it is with “Ila” then it means to be attentive.
Page 190
Verse 63 of Surah Ta-Ha has described it beautifully,
“They said, “Verily these two are magicians who
intend to drive you out of your land by their sorcery
and wipe out your most exemplary tradition!”
The Idolaters Always Give The Same Answers
The polytheists of Makka are quoted in the fourth verse
giving the same argument. “When they are told, “Follow
what God has sent down” they say, “Nay! We shall
follow what we have found our fathers following.” In
fact all the arguments of the disbelievers and opponents are
like this. When they fail to argue they resort to saying that
they follow their predecessors. This blind following is done
for the wayward and ignorant and is done unthinkingly but
they boast about it while they have no answers for the
arguments and proofs presented by the Messenger.
The Qura’n raises a very pertinent question rejecting their
weak and foolish arguments, “(Would they do that) even
though their fathers did not understand anything nor
were they guided?” (1)
Had it been that the ignorant were following the wise then it
could have been acceptable but here the ignorant were
following the ignorant. One misled person was following
another misled one. The following of the Arab polytheists
was like a thousand blind people catching the staff of
another blind person.
The style of this verse tells us that it is addressed to the
polytheists among the Arabs but some scholars have opined
that it is about the Jews and cite a tradition in this regard
from Ibn Abbas but it still seems far fetched.
(1) This verse has a hidden sentence in it and the verse will actually read
as ‘Do these people follow those who never judged anything through
intelligence and were not rightly guided?’
Page 191
The fifth and the last verse too is about the Arab polytheists,
“When they are told, “Follow what God has sent
down” they say, “Nay! We shall follow what we have
found our fathers following.” The Qura’n says, “It is very
strange that the polytheists present baseless arguments like
following their forefathers against the clear signs and verses
of God. They insult the messenger by calling him ‘a person”
and instead of saying “our elders” they say, “your elders” to
gain the attention of common folks. They plead about them
to instigate their animosity and bias against the Holy
messenger.
We conclude from this discussion that it is blind following
that gives impetus to idolatry. When the messenger objected
to their practices they answered as recorded in verse 43of
Surah Saba and verse 22 of Surah Zukhruf giving the excuse
of following their forefathers. In the days of Moses (Surah
Yunus 87), Abraham (Surah Shuara 70-74), HUD (Surah A’raf
70), Saleh (Surah HUD 62) they all answered similarly about
following their forefathers.
This excuse of following the forefathers is not limited here, in
Surah Zukhruf verse 23 it says that the polytheists in the
time of all the apostles who preached monotheism took this
stand. They denied the preaching of all apostles and raised
their voices in favor of following their forefathers and their
ungodly ways.
It is evident that this blind following has not created
polytheism but it is the greatest method of transferring
idolatry from one generation to another.
Page 192
The society develops when the ignorant turn to the wise and
scholarly and knowledge and arts, great literature and
cultural rites and the best of nurturing guidance are
transferred from one generation to another. Children acquire
their knowledge from society and this gives rise to industry.
If the social development is not present in the following then
the society remains bereft of development.
Positive is like water which is an asset for human life but if
this water is contaminated then it becomes the cause of
diseases. In the same way if one ignorant follows another
ignorant or if one scholar follows an ignorant then it
increases chaos, dislikeable habits become common,
thoughts become wayward and various kinds of frivolities
and denials are transferred from one generation to another.
At times following results from idleness and lethargy and
then those who are slothful and do not find it pleasant to
strive to know the truth turn towards (Taqleed) or following
others. Then those who are biased and adamant and do not
like to adopt the good points of another society follow
negative thoughts and ideologies. This is the kind of blind
Taqleed or following that has been instrumental to a great
extent in promoting polytheism and idolatry. (1)
Satanic temptations and Egoistic desires
Self aggrandizement is also an instrument of polytheism and
idolatry as we see in the story of Samiri.
(1) See the first volume to have a better understand of the types and
causes of Taqleed.
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Page 193
Moses asked Samiri why he did that (Created the idol of the
calf) and he answered, “I saw something that these people
could not see. I discovered the sign of the Gabriel the
Messenger of God and then I erased them from my mind and
reverted to polytheism and my ego made it beautiful in my
sight.”
We also learn from the Qura’n that satanic deceptions and
the temptations that he puts in the hearts also play a role in
the spread of idolatry. We read in the story of Bilqis in verse
24 of Surah Naml as narrated by the hoopoe, “I saw her and
her people bow before the sun, rather than God, Satan has
made their deeds fair seeming in their eyes and so he turned
them away from the right path, so they are not rightly
guided.”
But we should remember that illusions of the soul and
satanic temptations are only whims, blind following, bias,
and arrogance. This is why we did not mention Ego and its
illusions separately.
Idol Worship, slavery and colonization
Polytheism and idolatry have always been the weapons of
the tyrants and this was for the following reasons:
Firstly the ignorance of the common man will make them
subservient as instrument to the evil forces. This is why
created tales are always spreading amongst the ignorant.
These concocters and colonizers always try to keep the
doors of knowledge shut on the ignorant and the naïve, no
outlet should be open to them to probe and to research.
They should always stay in the abyss of blind following. As
the Qura’n says in verse 54 of Surah Zukhruf “Thus the
Pharaoh befooled and misled his people and they obeyed
him. Verily they were a very rebellious people.” He made
their mental standard so low that they blindly followed him.
The base of idolatry is false whims and baseless ideas and
this is a great weapon with which to fool the commoner and
thus idolatry is a very useful weapon in the hands of the
tyrant.
Secondly Polytheism spreads disunity and chaos amongst
the people and it always instigates mankind to worship
something.
Page 194
Some people worship the sun, some the stars and some
Habal, Lath, and Uza so much so that a small of Arabs was
divided into many sections because of worshipping different
gods but Tawhid is such a joining factor that has joined the
hearts and has unified their thoughts bestowing the grace of
unanimity and conformity.
We should remember so long as the strife and conflict rule
till that time tyranny will be pleased in its heart because,
divide and rule is the policy of the tyrants and the colonizers
who enslaved them and sold them for profits. It is not
surprising that people like the pharaoh, Nimrods, and Abu
Jamal’s put all their strength in support of idolatry.
The proud rulers have always desired that the public should
bow before them as they bow before God and they should
accept their edicts without a murmur. So those who bow in
worship before idols made of stone and wood are ever willing
to bow before livings gods so we see that the Pharaoh
announced, “ I am your great God” Verse 24 of Surah
Naza’at says, “ I am you lord the most high!” The pharaoh
thus declared himself to be a greater god than all the idols.
After taking all the three causes into account we can say
that the blasphemers have always supported idolatry and
have given impetus to it but the way of the apostles that has
always resisted weakness in faith and slavery was always
united, aware and knowledgeable.
We now turn our attention to the tradition attributed to
Hazrat Imam Jafar Sadiq (AS) in which he said, “ Banu
Omaiyya have given the people freedom to learn about
Islam and faith but they did not allow them to learn about
polytheism so that they could impose it whenever they
wanted and they would not understand.
This issue has been indirectly referred to by the Qura’n in
verse 3 of Surah Saba that says, “But if you could see when
the polytheists will be made to stand before their Lord, how
they will accuse one another. Those who were deemed will
say to those who were arrogant, “Had it not been for you we
could certainly have been believers!”
The Last word about the causes of polytheism
The point that is become clear from all this discussion is
that like all other deeds there is no single cause for
polytheism; many causes join together to give it a shape.
(1) Usul Kafi Vol. 4 Page 415 published in Beirut.
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195
The feelings of man, his inclinations, and the need for a god
that can be perceived through sense, decadence in ideas
and thoughts, searching for help from presupposed entities
have all led to the foundation of idolatry. The idea that the
idols can be the intermediary with God, and the whim that
God can not be worshipped directly so some intercessor is
required for it and the idea of purifying the idols made in the
form of previous apostle and other such ideas have led to
the nurturing of idolatry.
This of course together with blind following of the forefathers
and not be inclined to search for the truth; the benefit
derived by the tyrants from the inclinations of the common
people towards idolatry to fulfill their evil plans have also
contributed as causes for the birth of idolatry and its
commonality.
On the one hand the apostles of God invited the people to
the open doors of Tawhid in opposition to the birth of
idolatry and its development; they invited the people to rise
above the world materialism and conquer to conquer it
through high values and thoughts. On the other side they
enjoined the people to worship God directly, to be rid of
whims and fancies, and to bow before the One God believing
Him to be the lord of the universe, to seek His refuge and to
raise them. In the third instance the apostles of God asked
the people to break the barriers of ignorant following, to
search for the truth in this world, and to recognize the
spiritual and material signs of God. The fourth part of their
message was that they the asked the people to break the
idols of confrontation and chaos, to be united, and to be rid
of the tyranny of the oppressive rulers.
This is the outline of disbelief and belief and polytheism and
monotheism.
We conclude our discussion from Allama Tabatabai’s
explanation in the Tafsir Al Mizan of verses 36 to 49 of Surah
HUD about how idolatry began. He says, “We learn from our
previous discussion that man was always busy in converting
the spiritual things and those beyond the human senses into
idols and paintings and etchings.
Page 196
It is his natural tendency to bow and respect all powers and
lofty things.
This is the reason that idolatry was always present in the
human society. This waywardness is not prevalent just in the
developed societies but in all human groups that have based
their lives on the denial of God for they share equally in it.
We find the statues of big people in their society and they
bow before them in respect but it reminds the beholder of
the ancient idol worship. Today in both the west and the east
millions of people have taken to idolatry.
We can easily conclude that idolatry started with people
making statues of their famous ones or preserved their
bodies and then they bowed before them. Today we find
many statues of different nations of famous people installed
in the religious institutions. There are thousands of statues
or idols of Gautam Buddha and Brahma.
Their bowing to the bodies of the dead people and idols are
proof that that tell us that they believed that these people
do not leave them even after their death and their souls still
remain back. They also believed that their ideas and deeds
attain perfection because they are now free from a material
body and limitations of the material world. We also observe
that despite his statues being worshipped and his claim to
be God the pharaoh too worshipped other idols. (1)
It is necessary that we should analyze the causes of idolatry
that are evident.
There is nothing wrong if we in the end of this discussion
look towards the strange and surprising point that has been
mentioned by Will Durant in his History of Civilization and
those who have traveled to other countries have confirmed
that there are some idols shaped in the form human genitals
and people worship them.
(1) Tafsir Al Mizan Vol.10 Page 284
Page 197
Will Durant writes, “The first thing to be worshipped was
most probably the moon that was high in the sky and it was
the most popular god of the women for they considered it to
be their special god and worshipped it. They thought that the
moon ruled the sky and rain and ice are its gifts and the
frogs to pray to the moon for rain.
He then talks about the worship of the sun, earth, mountains
and rivers and then adds: “The people of the ancient times
were unaware that the human semen comes from the
merger “Ispar” and “Owal” so they thought that this strange
birth of human is because of sexual intercourse and they
believed that this intercourse or use of sexual organ too has
a soul which is the base of creation of humans. This
assumption soon became a port of their belief and they
began to consider them as god, made idols in their shape
and worshipped them.
It is very surprising that Will Durant writes that there has not
been any civilization in this world that has not worshipped
these sexual organs. (1) As we have said earlier these
organs are still being worshipped proudly in Japan and India.
This tells us that when man denies the teachings of the
apostles of God he falls into the foul smelling abyss of
disbelief and then resorts to foolish and shameful practices.
The Muslim Mominin cannot thank God enough for having
been born into a society of monotheism that believes in
Oneness of God and its teachings separates them from
polytheism and idolatry and from entering into the wayward
paths of similar evils.
(1) Will Durant History Vol. 1 Page 95.
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Page 198 is Blank
Page 199
1 and 2 the Essence and Attributes of Tawhid.
3. Tawhid in Worship
4. Tawhid in deeds.
Page 200 is Blank
Page 201
Categorization of Tawhid (Oneness)
The basic kinds of Oneness
From our previous discussion we have concluded that the
mission of the apostles of God was basically to spread the
message of His Oneness and Qura’n has supported it with
intellectual and logical arguments and proofs. We have now
reached the stage where we can pay attention to the various
kinds of Oneness and this discussion will showcase the
importance of “Tawhid”.
The scholars of rhetoric (Ilm-ol-Kalam) have accepted that
the basic concepts of Tawhid are four:
1. The Unity of his Existence (His existence is unique and
incomparable)
2. The Unity of His attributes (All His attributes constitute His
Oneness)
3. The Unity in Worship (He alone is worshipped)
4. The unity in Deeds: the creation of this universe, its
management and all that occurs in this universe reverts to
Him. As we will understand later these things do not hinder
the individual freedom of action of mankind.
The Oneness or Unity in Deeds is of many kinds and the
most important among them are:
1. The 0neness in creation: all creation and origin is from
Him
2. The Oneness of His Lordship: The management of the
entire Universe is in His hands.
3. The Oneness in Ownership: He is the source of all laws of
natural creation.
4. The Oneness in Rule: He makes the laws for all creations.
5. The oneness in obedience: Only He and his designates
will be obeyed. It should be remembered that the deeds of
God are not just these five but they include all other kinds.
Page 202
We can also divide it into sections of Special Tawhid and
Common Tawhid.
Special Tawhid includes the kinds mentioned above.
Common Tawhid has many sides and can be expressed in
the following manner:
1. Oneness in the Apostles of God: All the apostles had spent
their lives on one aim and purpose, and they all worked in a
similar manner, so far as their preaching and their ministry
are concerned we find no difference in them.
2. Oneness in the End. All humans will be presented in God’s
court on the Day of Judgment.
3. Oneness in Imamat: All the imams repeated the same
message and followed the same truth and they were all from
the same light (Noor).
4. Oneness among mankind: all humans originated from the
same biological parents, the difference in their color,
nationality and language makes no difference because
together they constitute humanity.
We turn to the verses of the Qura’n after this brief
introduction and discuss all kinds of Oneness separately.
Page 203
The Oneness of the entity and the Oneness of the Attributes.
When we speak of the Oneness of Entity it means that God
has no equals, in form and it uniquely one in all manners and
has no partners.
Since in our previous discussion we spoke about the
Oneness of His Entity and the verses we studied were
connected with it so now we will turn our attention to the
verses of the Qura’n that deal with Oneness only.
Surah Shura Verse 11:
There is nothing similar to Him; He is the all hearing
the all-seeing.
Surah Maida Verse 73:
Those who say, “Certainly God is the third of the
triad” and there is no God excepting the one God; if
they do not desist from saying so a grievous torment
shall befall those who disbelieve.”
Surah Ikhlas verse:
Say, “He is God, the One and only God; The needless
(independent) God; He begets not, nor is begotten,
and there is none like Him.
Explanation of Verses
The being that is above all whims and fancies.
The first verse speaks about Tawhid and contains the living
explanation when it says, ‘There is nothing similar to Him.”
Page 204
It is correct that the Oneness of Being is something that is
above whims and fancies and it is impossible for us to
comprehend His being because we can only imagine such
things but the thing that has no similitude is not understood
by us because we think of the things of which we have seen
similarities, or we understand the unseen by the analyzing
the things we have seen but a thing of which there is nothing
similar is beyond our comprehension. All we know about this
entity is that it is present and we try to understand Him
through his attributes. The truth is no one including the
apostles, Messengers and angels are not totally aware of His
pure being.
This admission itself is the last stage of human recognition
as is recorded in a very famous Hadith, “We have not
recognized you the way we should have” this statement by
the Messenger is the highest level of human recognition. We
have already discussed the proof that God is infinite and
ever present so He cannot be understood through other
sources while our thinking prowess is limited so how can we
discern the infinite being?
The Kaf in the words “ there is none like Him” is extra (1)
There is no being which is similar to God, yes, it may be
possible that His sign may be manifest through His
knowledge and might. But none can resemble Him in the
entire universe.
Some Ulema who do find this “Kaf” to be extra have said,
“The verse says that there is none like Him but this refers to
His being. Like when we say, “One like you will not traverse
this path” or that you should not do this. Some say that here
“Like” here is about attributes and no one has the same
attributes like God. In our discussion all the three
explanations result the same because they reach the same
meaning and purpose through different visions.
(1) Behar-ol-Anwar Vol.3 Page 14
(2) Tafsir Ruhul Ma’ani says some commentators feel the word “Misl” in
this verse is extra but Abu Hayyan has denied this and said, “Name is never
extra in Arabic Lugha”
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Page 205-
We should study this Hadith: One person came to the
Messenger and asked, “What is the highest stage of
knowledge?” the Messenger answered, “To recognize God
the way He should be recognized.” (1) He then added,
“Remember that He has none similar to Him or a replica, he
is the Lord, uniquely one, creator, almighty, first, last,
manifest and hidden. Nothing is similar to Him and this is
what is called recognition of God the way He should be
recognized. It should be remembered that this recognition is
comparative for none can really understand Him.
The second speaks about those who say that God is a part of
the Triad and calls them disbelievers. (2) The verse does not
say that those who believe in the triad are disbelievers but
says that those who say that God is one-third of the triad are
disbelievers.
The commentators have tried to understand this verse
through many ways. Some think that it means those who
think of God as one third of the “Ab”, “Ibn” and “Holy spirit”
and say that despite it He is one like the sun which has an
existence, light and heat but it is one in existence. (3)
In another explanation this verse speaks of one ness in the
Trinity and that even if gods are three they are One (this is
incorrect because three cannot be equal to one but that one
is reality and the other is symbolic)
------------------------------------------------------------------ (1)
Behar-ol-Anwar Vol.3 Page 13
(2): Aqnum” means the real and the entity and the plural is “Aqanim” This
is what the Christians present as the proof of trinity.
(3) Tafsir Kabeer Vol.12 Page 60.
Page 206
Tafsir Qartabi says that this verse speaks about a special
groups of Christians, the Malekites, the Jacobites, and
Nestorians who believed the father, son and the Holy Ghost
to be one entity(1) But this is just an assumption for all
Christians believe in this triad. Allama Tabatabai says, “What
they mean that each of the three is god and the word god is
applicable to each one of them. The Father, the Son and
Holy Spirit are three but are one (2)
Literally the verse means something else. The fact is that
assuming God to be one of the three is disbelief. Considering
God to be a part of some material existence; a third of triad
or two consider Him as one but after which are two others is
disbelief. (Reflect)
This is best explained through a statement by Amirul
Mominin. During the Battle of Jamal a Bedouin came to
Amirul Mominin and said, “O Caliph do you say that God is
One?” He was suddenly set upon by the people who said, “O
Bedu can’t you see that Amirul Mominin is busy with
important problems and everything has a proper occasion.”
But Amirul Mominin said, “Leave him! He is asking about
that which I want to see in my enemies (It is the oneness of
God that we are fighting for)” He then said, “O Bedu! When
we say God is One we mean four things, two of them are
incorrect and inapplicable about god and two are those that
are proven and undeniable.”
The two meanings not justified with Him are that some says,
“He is one” in the numerical sense. It is incorrect because
that which has no similitude cannot be numbered and so
giving it numbers like one or two in unnecessary and he who
says God is one of the third is regarded by Qura’n as a
disbeliever. Even if some one says He is one is a restrictive
sense regarding being then even it is incorrect because
there is no one like God and we cannot imagine a shape or
form for Him. He is far above being considered to belong to
any category of being.
(1) Tafsir Qartabi Vol.4 Page 2246 and the same meaning is there in Ruhul
Bayan and Al Minar.
(2) Tafsir Al Mizan Vol. 6 page 73.
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207-
The two meanings that are correct for Tawhid are one; if
someone says, “He is One” for He has no similitude and Our
God is like this. The second meaning which is compatible to
Tawhid is that some one says, God is one in meaning and His
being cannot be compartmentalized in whims, thoughts,
intellect etc. Surely are God is like this. (1)
The third verse in this group is Surah Ikhlas and it describes
God’s unique Oneness most beautifully. The verses in it are
compact and at the same time refute the trinity of the
Christian, the claim of the Zoroastrians about two gods and
confront the various icons and gods of the idolaters with the
Oneness of the One God. It begins by saying, “Say: God is
uniquely one.” This explanation means that the Holy
Messenger was repeatedly questioned about Oneness and
he was commanded to answer them through this short
Surah. The words are few but the meaning is vast or this
short Surah is based on many issues and various proofs and
arguments.
The word “Ahad” was actually “Wahad” and its origin was
“Wahda”. The “Wau’ transformed into “Hamza” and it
became “Ahad” from Wahid’. This is why the Ulema take
“Wahid” and Ahad to mean the same. According to some
traditions their meaning is a being that has no similitude. (2)
But some people have differentiated between “Wahid” and
“Ahad” and said, “Ahad” is a special attribute of God and is
not used for humans or anything else. Some say that
“Wahid’ is used in the negative and the positive sense but
“Ahad” is spoken only in the negative sense.
Some say that “Ahad” denotes the oneness in being and
“Wahid” denotes oneness in attributes. “Ahad” is used for
that being that does not accept multiplication and the mind
does not imagine it to be anything but one and so it cannot
be counted. But ‘Wahid” can be followed by the second and
the third. It is also said that “Ahad” is the proof of that entity
being infinite and free from components or restrictions of
time and space while “Wahid” proves it to be unparallel,
unique and incomparable. There is no proof for any of the
four e.g. Sunday is called “Yom-ol-Ahad” and Qura’n is called
“Allah Wahid” (Baqarah verse 163).
(1) Behar-ol-Anwar Vol.3 Page 206 Hadith 1
(2) Behar-ol-Anwar Vol, 3, Page 222.
Page 208
 In the same way “Ahad” has been used as a confirmation in
the positive sense as in this and other verses of the Qura’n.
(1)
The right explanation is that ‘Ahad” and “Wahid” both have
the same meaning. Some commentators feel that “Allah
Ahad” is the best for the recognition of God that can be
accepted by the human mind because “Ala” points towards a
being that includes all the attributes of proof and ‘Ahad’
refutes all negatives from this pure being. (2)
Qura’n gores further and says that God is an existence in His
own. He is above all needs and every needy begs Him.
According to Maqayis-ol-Lughata “Samad’ includes two
things, to be complete, have the intention, the solidity and
when it used for God then it means complete above all
needs because all the needy turn to Him and it means God is
the necessary being and a complete entity with no needs.
The two things may have the same base and may mean His
being which has solidity and an existence entirely on His
own and in this way He is above all needs and the needy
turn to Him. “Samad” points towards all His positive
attributes and this is why many meanings have been
attributed to “Samad” each one pointing to a certain
attribute of God.
The connection of this verse with the first one is not hidden
which speaks about God’ unique oneness because the
necessary being will be above all needs and it is imperative
that all the needy turn to Him and so His being must be
unique and alone,.
The next verse too stresses upon Oneness because it denies
the Christian belief of the father, son and the Holy Spirit. .
(1) Verse 6 of Surah Tuba, 43 of Surah Nisa, 26 of Surah Maryam, 180 of
Surah Baqarah and 19 of Surah kahaf.
(2) Tafsir Kabeer Vol.32 Page 180
(3) Tafsir Namuna Vol.27 the word “Samad” in Surah Ikhlas.
Page 209
It refutes the Jewish claim of Ezra being the son of god and
condemns and refutes the claim of the polytheists that the
angels were the daughters of God. The Book after refuting
these and other frivolous claims says, “He begets not nor
was He begotten”
It is an established fact that any being that has a son or a
father will have a similitude and replica because similarity
between the father and son cannot be denied. Such a being
cannot be unique and unparalleled. This is the reason God
now says, “There is none equal or comparable to Him.”
The arrangement of the verses repeatedly stresses that God
is unique, unparalleled, and incomparable, without similitude
and one. Each verse of this Surah is an explanation of the
earlier verse and compositely illustrates the tree of oneness
and all its branches.
Explanations
The Profound meaning of the Oneness of God’s
existence.
Many people define Oneness as God is one and not two and
it has been discussed among the sayings of Amirul Mominin
explaining these verses. This explanation of Oneness is
incorrect because it means His Oneness if numerical (A
second entity cannot be imagined with God but He does not
have a material existence). Surely this is incorrect and the
right thing will be to say, God is one and none other can be
imagined with Him, in other words there is no similitude or
replica of God and He is not like anything else because he
has a unique and infinite existence.
We find a Hadith of Imam Jafar Sadiq (AS) asking his student
the meaning of “God is great”. The person answered “God is
greater than all things”. The Imam asked, “Is there any thing
like Him compared to which He is greater?” The companion
said, “then what is the meaning of “God is great”?” the
Imam said, “God is far above to be described in any sense.”
(1)
(1) Ma’ani –al-Akhbar –al-Saduq Page 7 Hadith 1.
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The meaning of oneness of attributes.
When we say that one of the branches of “Tawhid” is the
Oneness of the attributes it means that just as He is eternal
and ever-living as a being His attributes, knowledge, might,
decision etc too are eternal. These attributes are not
external but part of His existence and they are not separate
from each other; knowledge, might etc are one and an
integral part of His being.
The explanation is that when we look at ourselves we find
that at birth we were devoid of attributes for we had no
knowledge or power etc. We gained these attributes as we
grew up so we say that our attributes are externally gained
and it is possible that we may exists but we may not have
the strength or knowledge and it is also true that these
knowledge and might are individual in each one of us. The
strength lies in the arms and knowledge in our soul.
But this cannot be perceived for God and His attributes. His
being includes knowledge and might and all His attributes
constitute a singular existence in His being. We accept that
we are devoid of such attributes so it is very difficult for us to
understand this and except for intellectual arguments we
have no proof.
The Proof of the Oneness of Attributes.
Getting lost in the attributes of the creations and the
inability to understand the meaning of oneness of attributes
in God resulted in some specialists of rhetoric moving astray
from the right path. One group among them is called
“Karamia” who follow Mohammad bin Karam Sistani and
they say that God had no attributes in the beginning and it
was in later times that He acquired these attributes.
This explanation is so wrong and unpleasant that no one will
accept that any person can believe that God in the beginning
was weak and became mighty afterwards. Who have Him
this might and who initiated Him into knowledge and
wisdom?
Page 211
One objection raised in this issue is that they speak of the
attributes of deeds like creativity; sustenance for they feel
that it is necessary for God to give sustenance to the beings
He has created or else there will be no meaning of creator or
sustainer for Him. (He has the power to create and sustain
but having the power is one thing and bringing something
into existence is another)
But attributes of deeds is not connected with the discussion
on the attributes of Oneness and we are discussion the
attribute knowledge and might in God. As will be explained
later the issues of attributes of being and attributes of deeds
are separate. The attributes of deeds are those that our
minds learn about them only after observance and add them
to God as a being (you will find this explained in this book
later)
The best example of the attribute of oneness is “There is
nothing like Him” and the verses ion Surah Ikhlas explained
earlier. It means there is no possibility of existence of any
duality in His pure being.
We can study the following intellectual arguments also:
1. It has been proven from the previous discussion that God
is a being that is infinite in all sense and no attribute is
external to His existence and whatever exists is in His entity.
When we see that are attributes are created or that they are
gradually acquired then it is because we are limited in our
existence and because of this limitedness the attributes and
perfection are external to us. We acquire them at times but
the entity of God which is perfection personified then how
can anything be imagining out of His existence?
2. If we believe that His attributes are external and acquired
and consider knowledge and might to be separate from Him
then the result will be that we will consider Him to be
dependent though from the previous discussion we have
proven that there is no differentiation or separation in His
being. He is unique, unified and complete in all sense.
Amirul Mominin has explained the oneness in attributes very
lucidly and beautifully in his sermon recorded in the Nahjul
Balagha and he says:
The correct form of belief in His Unity is to realize
that He is absolutely pure and above nature that
nothing can be added to or subtracted from His
Being. That is, one should realize that there is no
difference between His Person and His attributes, and
His attributes should be differentiated or
distinguished from His Person. Whoever accepts His
attributes to be other than His Person then he
actually forsakes the idea of Unity of God and
believes in duality ( He and His attributes) Such a
person in fact believes Him to exist in parts.”
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Page 213
Oneness in Worship
Among the various kinds of oneness the most important is
the oneness of worship; we do not worship anyone besides
Him. We do not bow before any other and never fall
prostrate before anyone but Him. We can say that the first
tenet in the teaching of the apostles was this oneness in
worship and was the cause of arguments and debates with
the polytheists.
The Oneness in worship is part of the oneness in being and
attributes because when we accept that He is the necessary
being and every thing else in contingent being and
dependent then there is no other recourse but to worship
Him alone. He is the perfection in all sense and none else.
The aim of worship is to move towards perfection so He
should be worshipped only.
The point to be noted is that verses of Qura’n are full with
invitation to oneness and we will now study some of them to
reach this important message and we will bring some other
verses too. With this introduction we now turn towards the
under-mentioned verses of the Qura’n.
1. Surah Nahl Verse 36:
Indeed We sent a messenger to every nation (who
said) “Worship God (alone) and stay clear of the
worship of every kind of idol (taghut).” So among
them were some whom God guided, and among them
were others on error was confirmed. Therefore, travel
throughout the world and see what the end of those
who rejected (Us) has been.”
2. Surah Anbiya Verse 25:
And We did not send any Messenger before you but
revealed to him that “Verily there is no god but I; so
worship Me (alone).”
Page 214
3. Surah A’raf Verse 59:
“Indeed We sent Noah to his people and he said, “O
my people! Worship God alone; you have no god
other than Him; indeed I fear for you a chastisement
on a fearful day.”
4. Surah Taubah Verse 31:
They were commanded to worship God the only One;
there is no god but He; pure is He and exalted from
what they associate with Him.
5. Surah Anam Verse 56:
Say, “ I am forbidden to worship those whom you call
upon besides God” Say, “ I do not follow your
inclinations , for indeed I would have gone astray and
I will not then be of those who are guided rightly.
6. Surah Hijr Verse 99:
And worship your Lord until what is certain comes to
you.
7. Surah Bayyanah Verse 5:
And they were not commanded not but to worship
God and worship none but Him alone and perform
Salat and give Zakat; and that is the right religion.
8. Surah Maryam 36:
Indeed, God is my Lord and your Lord, so serve Him
(only); this is the right path.
9. Surah Ankabut verse 56:
O My servants who believe! Verily My earth is vast;
therefore you should worship Me (alone).
10. Surah Noor Verse 55:
God has promised those of you who believe and do
good deeds that He will certainly appoint them
successors on earth just as He appointed those
before them.
11. Surah Al Imran Verse 80:

Nor would He enjoin you to take the angels and the

messenger for lords; would he enjoin you to disbelief
after becoming Muslims?
12. Surah Raad Verse 15:
Whatever is in the heavens and the earth prostrate to
God (alone) willingly or by constraint; so do their
shadows also at morn and in the eve.
The Explanations of Mafuradat
The meaning of both “Ibadat” and “Obodiat” is express
humility and humbleness.
Raghib in Mafuradat says that both the words have very
profound meanings and one is that they should prostrate
before Him with due humility to get many rewards from God.
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Page 215.
It seems that the origin of both these words is “A’bd” which
means servant but it may at times be used for every person
whether he be a slave or a free man ( As explained in Lisan-
ol-Arab and Kitab-ol-Aiyin) it is because every human is
God’s servant and at times the word “Abd’ is used
particularly for slaves.
Raghib says that ‘Abd” is of four kinds:
1. “Abd” that is slaves who are bought and sold.
2. “Abd” as a creation.
3. “Abd’ meaning servant who serves and obeys and it too
has two kinds: the servant of God and the servant of the
world and are sometimes Ibadur Rahman and sometimes
Ibadud Duniya”
Majmaul Bahrain tells us that “Abd’ is often used for a group
like in verse 29 of Surah Fajr which says, “Enter then my
honored slaves”
The point to note is that “ Ibadat” too is of two kinds: One is
that which is adopted being ordered by the Qura’n and the
other is that which is done voluntarily as said in verse 44 of
Surah Isra, “ There is not a thing but glorifies His praise.”
Tarihi says in Majmaul Bahrian that the scholars believe that
there are three kinds of worship:
First, Physical worship like Namaz or fasting.
Second, spiritual worship like Tawhid, Messengership,
Judgment Day and the tenets of the faith.
Third: the collective worship: Like going for Jihad against the
enemies of Islam and helping the Islamic army. (1)
(1) Majmaul Bahrain Tarihi Vol.3. Page 108
Page 216
The word “Taghut” is a hyperbole and its origin is
“Tughian” (1) which means to transgress the limit
that is why this word is used for those who are
excessive and rebellious in their behavior like the
Satan, sorcerers, tyrants and even the wayward path
is called “Taghut” and can be used singularly or in
plural form.
In Majmaul Bayan Tibrasi while explaining Ayatol
Kursi has given five meanings for the word “Taghut”,
Satan, astrologer, sorcerer, and rebellious Jinns and
humans and idols but all of them revert to the same
composite meaning that we have mentioned above.
The Explanation of the Verses
Only He is God
In the first verse in discussion the oneness in worship has
been described as the prime objective of the apostles of
God. It says, “Indeed We sent a messenger to every
nation (who said) “Worship God (alone) and stay
clear of the worship of every kind of idol (taghut).”
This answer was given in reply to those mentioned in verse
35 of Surah Nahl. (they say, “If God had so willed neither we
nor are fathers would have worshipped aught but Him.” They
used to say, “God wants us to idol worship and He is
agreeable to this deed of ours.” In reply to their baseless
assumption Qura’n says, “without exception the message of
all the apostles of God was for Him and all of them have
asked people to refrain from worshipping others. What
manner of falsehood do they attribute towards God? the
Book then says, “the people were divided into two groups
after the invitations by the apostles; the first group desired
to seek the truth and so it was guided, the second group was
those who opposed the first and they went wayward. “).” So
among them were some whom God guided, and
among them were others on error was confirmed.”
Then the Book tells us to traverse the world and see the fate
of those who denied the truth. “Therefore, travel
throughout the world and see what the end of those
who rejected (Us) has been.” They were immersed in sin
and were surrounded by ill fate therefore, they sank into
darkness. This is the way the punishment of God caught hold
of them.
(1) according to some linguists the real word is “Taghuwat” and then it was
changed to Taghut
Page 217
One point should be noted here that the guidance of the
people has been attributed to God because until He helps
and guides no one can reach his desired destination.
Waywardness has been attributed to mankind for it is the
result of their deeds.
In the second verse this has been mentioned in another
manner which is decisive and firm, “And We did not send
any Messenger before you but revealed to him that
“Verily there is no god but I; so worship Me (alone).”
W should note that “Nuhi” denotes eternity or the
commandment for the worship of One God was given to the
apostles as a basic tenet and they were entrusted to preach
this message thoroughly. We can therefore, say that the
Oneness of worship has always been the basic tenet during
the days of all apostles to be practiced.
The third verse mentions the great Messenger of God Noah
and says that no subject had as much importance in his days
and preaching than the Oneness of worship and the
aloofness from idols. The Books says, ““Indeed We sent
Noah to his people and he said, “O my people!
Worship God alone; you have no god other than Him.”
This sentence tells us the idolatry is a great obstacle in the
path of obeisance. This is the reason the gardeners of the
orchard of Oneness (The apostles) readied themselves to
smash this obstacle from the path with the hammer of
Oneness. There were various kinds of idols in the days of
Noah as said in verse 23 of Surah Noah, “And they have
said, “You shall not leave your gods”. Wod, Suwa, Yaghut,
Ya’ooq and Nasr. These were the five famous idols that
looked like man, woman, lion, horse and eagle. Those people
worshipped them and were proud about it.
When Noah saw that they persisted with idolatry then he
warned them of punishment as has been described in the
end of this verse, “Indeed I fear for you a chastisement
on a fearful day.” This great punishment was the Deluge
which overtook his people and no one was punished so
greatly.
Page 218
There is another view that it may be referring to the
punishment on the Day of Judgment. (1)
Tafsir al Mizan tells us that in this short Surah God has
mentioned to tenets, Oneness and Day of Judgment and the
third is the mention of Prophet hood “Ya Qome Laisa bi
Zalalatun” (2)
The fourth verse discusses the Jews and the Christians who
had reneged from Tawhid (Oneness). The Jews had declared
Ezra to be the son of god and the Christians (who had
renounced the world) had declared Jesus as god. They did
this despite have been commanded to worship none but the
one God. “They were commanded to worship God the
only One.” There is no God but him.
It was then reiterated, “pure is He and exalted from what
they associate with Him.” The foundation of this law laid
by Noah was carried forward by all apostles including Moses
and Jesus. It is true that the Christian used to worship Jesus
and still do so but the Jews do not worship their Rabbis and
the Christians do not worship their Jesuits but they obeyed
them without conditions in all the innovations that they
made in the religion.
This is why the Hadith says, ‘beware! The Jews and the
Christians neither prayed nor fasted for their religious
leaders but they made the permissible into the
impermissible and vice versa for them. They followed them
blindly as if they worshipped them and they did not know.
(3) The details will be discussed about this in the Oneness of
Obedience.
(1) These two explanations have been clearly explained by the
commentators like Fakhr Razi Tafsir Kabeer Vol.14 Page 149
(2) Tafsir Al Mizan Vol.8 Page 180
(3) Tafsir Nurus Saqlain Vol.2 Page 209
Page 219
I do not worship any other besides God
In the fifth verse the matter or Oneness has reached the holy
Messenger and God commands him, “Say, “I am
forbidden to worship those whom you call upon
besides God” The general explanation of “Al Lazeena” is
used for intelligent male; this has been used for the gods of
the polytheists because they you to consider them to be
intelligent souls or for it included Jesus the messiah, the Jinns
and the living beings like the angels. Then to explain why
the Messenger of God has been asked not to worship others
the Qura’n adds, ““I do not follow your inclinations, for
indeed I would have gone astray and I will not then
be of those who are guided rightly.” This means that
the foundation of idolatry is based on whims and fancies it is
known that the result of following one’s desire is
waywardness and one cannot achieve well being and the
right path.
The sixth verse too addresses the Holy Messenger and he is
commanded that he should be steadfast in worshipping the
One God and keep away from the idols and their worship.
God says, “And worship your Lord until what is certain
comes to you.” The commentators have explained the
word “Yaqeen’ to be death and have compared it to the
saying of Jesus in Verse 31 of Surah Maryam that says, ‘And
has enjoined me Salat and Zakat as long as I live.” In
the verses 46 and 47 of Surah Muddaththir we find the
mention of Hell, “And we used to belie the Day of
Recompense; until there came to us that which is
certain (death)” (1)
(1) Toha-fol-o’qool Page 271
Page 220
Death has been termed as certitude even in Islamic
traditions. Imam Jafar Sadiq is recorded to have said, “God
has not created anything certain in which there is no
doubt, doubts are there even about death as if there
is no connection with certainty” He said this because
though people are so careless that they do not believe in the
impending death.
Death has been defined as certainty because it is either like
it has been defined in the verse that all humans believe in
death and there is no difference sectarian or religious wise
about it or because the veil of ignorance is lifted at the time
of death and man is confronted with truth and so he is
certain about many things that he had earlier doubted.
Collectiveness is possible in both the explanations.
In the seventh verse the same issue is discussed with a few
additions. It points to a group among the people of the book
who went astray from the Oneness and began praying and
serving others besides God. It is said, “And they were not
commanded not but to worship God and worship none
but Him alone.”
The point to note here is that it is only after including all
tenets in the humble prayers that the command to establish
prayers was given. “And perform Salat and give Zakat”;
It tells us that the origin and base of worship is on sincerity
and then it is important to note that in the end of the verse
there is an addition that says, “That is the right religion.”
(3)
In the eighth verse the same issue is discussed through
Jesus for he said, “Indeed, God is my Lord and your
Lord, so serve Him (only); this is the right path.”
We know that there is only on straight line between two
points while there can be many zigzagging lines.
(1) According to Raghib in Mafuradat “Hanaf” means forgoing insult or
shame and waywardness and coming to the straight path. This is why Islam
is called the Haneef religion because it prevents the Muslims from leaving
the straight path and going astray.
(2) Raghib says, in Mafuradat that the origin of “Qayyamah” is “Qeyam”
and it in turn means steadfastness and straight path. Here it is about a
nation or Ummah that establishes justice as said in “Kunu Qawwameena
Bilqist”
Page 221
There is only one line of Tawhid or Oneness anything besides
it will be regarded polytheism and idolatry. The origin of the
word “Mustaqim” is “Isteqamat” and this has been
derived from “Qiyam” because a person is straight when he
stands up so this word is considered devoid of every kind of
refusal and for the straight and right path.
The point to be noted is that in Surah Fateha the term “
Serrato Mustaqim” has been used opposite of “Maghdube
Alaihim” those that have been punished by God and
“Daalleen” those who have gone astray. The first group
contains those sinners who are adamant on their sinful ways
and they regard their own and the waywardness of others to
be correct and insist upon it. The others in the second group
are those who are ignorant and naive and take to sinful ways
by copying others.
Migrate from a place where you cannot
worship God.
The ninth verse describes a new point. Even when you love a
country but staying there is detrimental to the worship of
one God (because you cannot act on Tawhid) then you
should move away from such a place or migrate. God says,
“O My servants who believe! Verily My earth is vast;
therefore you should worship Me (alone).”
Yes the land of God is vast so we should not give up the
worship of the one God and adopt idolatry influenced by the
love of the place, inability, family and society. Every believer
is responsible for being a monotheist and in such adverse
conditions he should migrate and go a land where people
worship the one God so that like the earliest migrant he can
save himself from idolatry and return to his land after
acquiring necessary power and might.
The words, “O MY servants who believe”, “My earth” and
“therefore you should worship Me (alone).” Are
explanations that tell us that they consist of God’s mercy for
the monotheists who believe in Oneness in every place and
in every condition? They have the support of that pure
being.(1)
It should be noted that the verse is addressed to the
servants who believe and once again they are commanded
to worship the one God.
(1) therefore you should worship Me (alone). Means the worship is only for
God and none other than Him is worthy of worship
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222
 These verses point to the fact they should always walk the
path of monotheism and never waiver from it. This is what
this insistence means. The servants of God despite following
the right path always pray ‘Keep us on the right path’ and
ask for guidance so that their deeds are never contaminated.
This verse tells us that it is imperative for the believers of
one God as preconditions prevalent they should migrate
from the land of idolatry to the land of peace but if they have
the desire and power to eradicate idolatry from their country
then they should stay in their own country and try to make
their country the cradle of Islam and belief.
This verse is from Surah Ankabut and the commentators tell
us that the first eleven verse of this Surah were revealed in
Medina, and this is about those in Makkah who professed
Islam but were not willing to migrate to Medina. In the earlier
verse the words “every living being will taste death” points
in the same direction. Every body has to die. We have to be
separate from our women, wealth and sons so those who
hesitate to migrate should understand that they will not live
in comfort for long with their wealth and children; one day
death will separate them from every thing. Their refusal to
migrate is foolish because they will not live forever in
Makkah. (1)
In the tenth verse every believer is being informed that “you
will become the owners and rulers of the land just as Tawhid
or Oneness has illuminated the entire universe. No one can
be worshipped except God. Here the believers are being
urged to believe with certainty in the oneness of worship as
is being said, “God has promised those of you who
believe and do good deeds that He will certainly
appoint them successors on earth just as He
appointed those before them.”
Who wee the people who inherited the earth earlier? The
commentators have debated a lot upon this but we find that
it means the Bani Israel who had inherited the land after the
rising of Moses and the drowning of the Pharaoh. In verse
137 of Surah A’raf in the Qura’n it is said, “And We have
made the people who were considered weak to inherit
the eastern parts of the land and the western parts
thereof which We have blessed.”(2)
(1)Tafsir Ruhul Bayan; Ruhul Ma’ani and Tafsir Qartabi also say the same.
(2) See Tafsir Namuna Vol.14 Page 572 for the detailed discussion. An
example of this is seen in the God given Victory of Makkah and the
establishment of the Messenger’s rule and the complete example will again
be seen by the whole world when the Qaim or the awaited one comes to
establish the inheritance of the pious and the weak.

Page 223
In the eleventh verse the oneness in worship has been
discussed from another perspective. It is said, that the idols
are valueless pieces of clay and stones, let alone them even
the apostles of God and the angels do have the status to be
worshipped. God says, “Nor would He enjoin you to take
the angels and the messenger for lords; would he
enjoin you to disbelief after becoming Muslims?” (1)
The word “Arbab’ is the plural of ‘Rabb” which means owner
and sustainer or an owner who is busy nurturing his subjects
as in “Rabbud Daar’ and “Rabbol Ibel” which means the
manager of the house and the camels. This word has been
used for those other than God in the Qura’n. In the verses 42
to 50 the word “Rabb’ has been used for the Pharaoh. It
means that this word was used in Egypt for powerful people.
In Qura’n the word has been used a hundred or more times
and always for God because it is he who is the owner and
sustainer of all creations. The important point here is that
many nations have adopted smaller gods and called each of
them “Rabbol Nu’” and God was called “Rabbol Arbab’ (the
God of the gods). In the same way some people had the
same belief for the apostles and the angels but the above
verses refute this wrong belief totally and prove that “Rabb”
and “Rabbol Arbab” is the One God. Considering any one but
Him as “Rabb’ is absolute disbelief and against Islam.
(1) Ya'moro is mentioned because it is connected with the sentence An’
Yutihullah”
Page 224
There is a conclusive discussion in the twelfth verse
regarding all that has been discussed earlier that the
oneness in worship is not limited to the humans only,
“Whatever is in the heavens and the earth prostrate
to God (alone) willingly or by constraint.” Though the
word “Man’ is used for intelligent beings so some
commentators felt that it speaks about the humans and the
angels but has another side from which we discern that here
it points to all the intelligent and the non-intelligent, the inert
minerals, the beasts, and the vegetation and even the
prostration is common to all; this refers to the humility each
creation shows naturally to God. This also includes the
prostration after understand that the humans and other
intelligent creations perform.
The reasons are:
1. “Willingly or by constraint” refers to the general meaning
of prostration.
2. The mention of the shadow tells us that worship here is in
general terms.
3. This has come more clearly in other verses.
Surah Nahl verse 49 says, “And to God prostrate all that
is in heavens and all that is in earth.”
Verse 6 of Surah Rahman says, “And the herbs (or stars)
and the trees both prostrate.”
So we learn that all the existing beings in the universe are
prostrate before God and obey Him naturally. The believers
o course prostrate themselves naturally and even after
intellectually recognizing Him.
It is surprising that the generality of prostration includes the
shadows also because they relate to the unseen. Shadow
exists were light does not reach but it is under the existence
of a body and has an existence. Qura’n says these shadows
that resemble only prostrate before God. Then how can we
doubt the prostration of those that actually exist? The
resemblance is connected with the actual in a way like when
we say that some person has a great animosity with so and
so that he shoots arrows at his shadow. Shadows are on the
ground and describing this condition as prostration is very
beautiful. When it says, “Morn and eve” then it may mean
the quality of the shadow and these two timing have been
chosen because the shadow lengthens during those times.
Page 225
At other times the shadow shrinks and at times it is unseen.
It may also be that here it means to denote the heavenly
and earthly quality and the purpose of the prostration is to
show it as ever present; as we say that this should reach the
ears of so and so every morning and evening or we should
always tell him this thing.(1)
What we surmise from this collection of verses and their
explanation is that the oneness of worship is such an
important issue that it was the beginning of the preaching of
all the apostles and this was also the base of their ministry.
The invitation by the great Apostles was based upon it and
the Holy Messenger propagated in from various angles or in
various manners. The Oneness of Worship is the beacon that
will guide us on the straight path and mankind can migrate
for its sake to avoid the society of idolatry.
In the time when the law of god will be promulgated and
justice will reign supreme one of its special points will be the
Oneness of worship which will spread all over the world. In
those days not only but all beings will prostrate themselves
before the Lord of the Universe. Some may not speak orally
and may not prostrate on their own merit but will silently
chant His praises and prostrate before Him naturally.
Explanations
The tree of Oneness in worship is fruit bearing.
We should pay attention to the fact that humility and
humbleness and respect and civility, have many stages and
the highest and final stage is that of worship.

(1) In the first case puller and the pulled are connected to the deed or its quality
( Its special status is to return to closeness) In the second case it is connected the
deed of prostration that its specialty is that it is talked about.

Page 226
One thing is very clear that if some person has respect for
someone enough to make him fall on his feet and prostrate
before him then he will definitely obey that person’s
commands. Is it possible that he praises him infinitely but
does not obey Him? This is why we say when a person
becomes aware of the soul of worship then he has taken a
great step towards obeying God. He has adopted the path of
accumulating goodness and avoiding evil and sins. If this
kind of worship is from the beginning and remains always
then it becomes the cause of that person achieving a high
degree of spiritual perfection and glory.
The love of the loved one is also included in such worship
and it takes the lover to the beloved and this becomes the
cause great glory and the protection from the abyss of sins.
This is why the oneness of worship became so important that
Qura’n thought it pertinent to declare in verse 60 of Surah
Momin, “Verily those who are too arrogant to serve
Me shall soon enter Hell in disgrace.”
The person who worships desires to achieve closeness to
God through his humility and humbleness because he knows
and realizes that closeness to God can be achieved through
deeds only; so he thinks it is duty to obey all of god’s
commands. The person who believes in the oneness of
worship and prays to god tries to make God is beloved
because he tries to etch out His attributes, glory, and beauty
on himself. We cannot deny how much this mode of worship
is effective in the perfection and reformation of man.
The Soul of worship and the abstinence from
exaggerating and Lessening (His Glory)
Like most issues the meaning of worship has been subjected
to commission and omission so much so that some people
(who did not consider God’s might and Lordship) considered
it right to prostrate before others.

Page 227
Like most issues the meaning of worship has been
subjected to commission and omission so much so that
some people (who did not consider God’s might and
Lordship) considered it right to prostrate before others. And
to support their view they have presented the example of
the prostration before Adam and the prostration before
Joseph by his brothers. On the other side declared reverence
of the Imams and appeal to them for closeness and
intercession as polytheism and those who did so as
polytheists but in reality both these ideologies are
erroneous.
This can be explained because as we have said earlier the
linguists say according to the explanation in the dictionary
worship is done for god with all due humility and extreme
humbleness. According to the Islamic viewpoint every thing
is for God and prostration before any one else is polytheism.
In other words, we can say that there are various stages of
humility, e.g. when we say humility before friends then the
opposite is pride. Showing humility to the respected ones
like the parents in the first place as said in the Qura’n verse
24 of Surah Isra, “Lower to them the wing of humility
and out of compassion.”
Humbleness and weakness is a stage above it and that is
what should be done for the apostles and infallible Imams.
The Muslims did not have the right to raise their voices
above that of the messenger’s. In verse 2 of Surah Hujurat
the Qura’n says, “O you who believe! Do not raise your
voice above the Prophet’s voice, and do not speak
loudly to him as you speak to one another” But
showing humbleness in the sense of worship before any
other than God by lowering oneself, expressing weakness
and humility is reserved only for God and the most evident
sign of it is the prostration . So prostration before others with
humility and expressing weakness and humbleness without
religious belief is worship and is exclusive for God. This is
why it is not permissible to prostrate before anyone but God.
The author of Tafsir Al Minar has explained the Surah Fateha
in the following words, “Worship is not just the extreme
expression of humility but it should be with the belief that
God is great and He controls everything.
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228
This control is such that its reality is beyond
comprehension. It is possible that the lover may show
extreme devotion and humility that his will is merged
with that of the beloved but it will still not be termed
as worship. In the same the devotion and humility
shown by some people in front of their superiors is
not termed as worship. (1)
The great commentator Allama Tabatabai says
something similar in Al Mizan.
“Worship is not just showing humility but declaring
and believing one to be God’s servant is worship. In
Surah Baqarah discussion the issue of the angels’
prostration before Adam God says, “The act of
worship” is an act that declares the might of the
creator and shows the expression of humility of the
worshipper. Prostration before believing someone to
be God is impermissible to him. So the prostration
done in reverence but not in worship is not
impermissible. But the religious outlook that comes
from performing of acts showing the inclination to
worship is judged for God only and should not be
done before any other than Him. (2)
If study the word “Worship” under the context of
Qura’n, the Sunnah , the dictionary and the daily
common use we will discern that its literally means,
“ showing great humility but without the belief of God
being the Lord and the person being the servant.” If a
person prostrates before the sun, moon and fire
considering their benefits then it will be called sun-
worship, moon-worship, and fire-worship. In the same
way if someone prostration before statues of the
ancient elders will be called worship. Prostration
before the Imams because of their greatness will also
be considered as worship.
This is why the Qura’n commands us not to prostrate
before the sun and the moon in verse 37 of Surah
Fusilat, “Do not prostrate in obeisance to the sun or to the
moon”
------------------------------------------------------------------------------- (1)
Tafsir Al Minar Vol. 1 Page 56-57
(2) Tafsir Al Mizan Vol. 1 Pages 22 and 124
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Page 229

The Hadith and traditions too accordingly have asked us not

to prostrate the others. Seven traditions are recorded in the
Book Wasail-us-Shia in chapter 27 on prostration and in one
of the them the Holy Messenger says, “Tell me when you
worship idols in god’s presence and invoke them
then put your foreheads to the ground before them
then what is left for the God of the worlds?’ Do you
not know that he who should be worshipped should
not be considered as equal to the others He has
created?” (1)
Then there is the tradition from Imam Reza that declare that
the prostration before Adam and the prostration before
Joseph by his brothers was the prostration before God
because it was in thanksgiving but included the respect of
both Adam and Joseph”
There is a tradition from Imam Hasan Al Askari tells us that
Adam and Joseph were like the “Qibla”, the people faced
them only but worshipped God. (2)
. Some traditions tell us that since the prostration to Adam
was commanded by god it should be considered as a
prostration to Him. The conclusion derived from the
traditions is that there should be no prostration before
others. Allama Majlisi has recorded many Hadith on the issue
in Behar-ol-Anwar. (2)
The migration of Muslims to Ethiopia is very famous.
-------------------------------------------------------------------------------
(1) Wasail-us-Shia Vol.6 P) age 386 H.3
(2) Behar-ol-Anwar Vol. 11 Page 138 and 139 H. 2, 3, 4, and 6
------------------------------------------------------------------
Page 230
When they were presented in the court of Najashi the
Christian priests asked them to prostrate before him and
Jafar Ibn Abi Talib replied, “We do not prostrate before
anyone but God”
All these traditions contain the proof that it is not permissible
to prostrate before others and explain the truth about
worship most beautifully.
The polytheistic Oneness of the Wahhabis.
The current rulers of Hijaz are the followers of Mohammad
bin Abdul Wahab who derived his ideology from Ibn Timiya,
Ahmed bin Abdul Majeed Damishqi (d. 728h.).
Mohammad bin Abdul Wahab was born in 1160 h. and died
in 1206h. During his lifetime he toured various areas and
convinced their tribal leaders and the Bedouins about Arab
nationalism and religious bias and with the help of this great
horde was able to subdue his dissenters. He thus was able to
control the government but before he could attain this goal
he massacred thousands of Muslims both in Hijaz and
outside.
His followers attacked Iraq after his death and reached
Kerbala on the day of Eid. The city was on holiday and the
people had gone to Najaf. The Wahhabi attackers took
advantage of this chance and broke the ramparts to enter
the city and then started to slaughter the people. They killed
five thousand believers, and stole priceless relics from the
Mausoleum of Imam Hussein. They took away the doors and
windows and then plundering the houses of the common
innocent people.
Then came the unblessed year of 1334h. In which the
Wahhabi rulers razed all the tombs of the Prophet’s family,
his companions and other elders. They spared on the tomb
of the Holy prophet (they may have left it in fear of the
Muslims from all over the world).
The prominent traits of the Wahhabis are bigotry, violent
nature, hardheartedness, materialistic approach and
arrogance. But despite all this they consider themselves as
the protectors of Tawhid and pure believers. Due to this self-
imposed purity they vehemently decry intercession, visiting
the tombs of the Holy saints, and the elders being the
intermediaries for ordinary Muslims.
-------------------------------------------------------------------------------
(1) Behar-ol-Anwar Vol.18 Page 420 Hadith 8
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Page 231
A great majority of the Muslims (both Sunnis and Shias
denounced their belief and sometimes go to the extent of
calling them disbelievers. (1)
A discussion on their beliefs is beyond our purview and we
will only discuss their attitude about Oneness of God.
They say, “Nobody has the right to seek the Prophet’s
intercession because God has said, “Do not invoke any
one else with God”
The compiler of the book Alhadiyatal Sunniya writes: He who
believes in the prophets and angels being intermediaries
between himself and God is a disbeliever and a polytheist
and it is permissible to kill him even though he gives witness
and is regular in his prayers and fasting (2)
They have the same view about seeking the intercession of
the prophets, Imams and the pious ones and about visiting
their tombs.
The problem with these short sighted Wahhabis is that they
consider the materialistic effect of the beings and creations
to be ever lasting and so they consider them to be equal to
the Oneness in deeds and the Oneness in obedience though
this ideology itself reeks of polytheism and is considered as
such.
Explanation
In the eyes of the perfect monotheist the ever living and
ever ruling entity is God and all the contingent beings are
connected to Him like the sunrays are part of the sun and
not separate because they do not have stability and are
dependent on the sun for their existence. In the same what
ever the beings have are gifted from God for He is the
sustainer. We cannot separate the cause from the causality
or believe them to be stable because none of it will be
correct. So when the Messenger will intercede it will be by
the permission of God. The Qura’n in verse 3 of Surah Yunus
says
(1) The famous Sunni Scholar Ahsan Abdul Lateef albakri has compiled a
message titled “Al Wahhabia fi Nazaer Ulema’ Al-Muslimin in which he has
recorded the views of elderly Sunni scholars about Abdul Wahab. At the
end of the book he has mentioned a list of books written by different Ulema
refuting Wahhabism and they are forty in numbers. This makes it clear that
the Muslims abhor this sect
(2) Hidayatol Sunniyah Page 66
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232-
“No intercessor (can plead with Him) except after his
permission”
When Jesus raises the dead, restores the eye sights of those
born blind, and cures the incurable illnesses he does so with
the permission of God. Verse 49 of Surah Al Imran says, “I
heal him who was born blind, and the leper, and bring the
dead to life by God’s leave”
The Asif Barkhia the minister of Solomon (AS) about whom
the book says, “He had a little knowledge of the book” had
the power according to the Qura’n to bring the throne of
Queen Bilqis in Solomon’s presence in the twinkling of the
eye. In verse 40 of Surah Naml he says, “This is by the
grace of my Lord”
But the Wahhabis ignorant of the knowledge of the Qura’n
have construed it to mean that these icons of religion did
what they did by their own inherent powers and so they
began to deny some religious necessities like intercession.
These unfortunate and ignorant people in their efforts to
establish monotheism fall prey to polytheism and then reach
the point where they deny the necessity of studying the
Qura’n and the importance of religious tenets.
Ostad Murtaza Mutahari has written a very great argument
about this in the book titled,“The Boundaries of Tawhid and
Polytheism”. A part of it is as follow:
1. One kind of supporter of the necessary being believe that
nothing existing is part of God because all beings are His
creations and connected to Him none has any individual
status compared to God.
2. The belief in the effects of the creations cannot be
considered as polytheistic, like that of the Asharis and
Jabaris who believe this, because just at the beings do not
have any individual stability so the effects too have no
stability but are dependent on Him.
3. If we believe in the stability of the creation and say that
the relation of the created with the creator is like the
machine’s connection with its maker or these things initially
were dependent on a creator but later they keep working
even after he is dead. This is similar to the belief that that
Mutazzalis have.
4. The Wahhabis believe that that believing in the extra
ordinary powers of the beings and their effects with the
permission of god is not polytheism but is one of the worst
forms of belief about polytheism
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Page 233
If their belief about the effect is polytheistic then accepting
their very being is also polytheistic.
In the same way it is not polytheistic to believe about the
effects that a dead person has left behind because man is
considered a mineral after his death. After all this, another
notable point is that the belief of the Wahhabis also has a
negative aspect about mankind because God has created
man superior to the angels and he is Khalifa and the center
of prostration for them but these people pull him down to the
station of a beast.
This is the point where we can understand the Hadith of the
Messenger very clearly in which he said, “Polytheism enters
the belief and ideologies without any noticeable signs just
like the ant walks on the stone boulder in the night. (1)
The Wahhabis cite the verse 18 of Surah Jinn to deny
intercession and attachment but this verse itself proves
them wrong; it says, “So do not invoke any one with
God.” It means do not invoke anyone considering him equal
in any manner to God but if the effects of someone is with
the permission of god then it will not be polytheistic to do so
instead it will be a confirmation of Oneness of God since all
things revert to God.
This s something like the proposal the sons of Jacob
presented to him, “O father! Seek forgiveness (from
God) for our sins; indeed we have been sinners” and
Jacob answered, “I will ask my Lord for forgiveness for
you; verily He only is the oft-forgiving, the most
merciful.” (Surah Yusuf Verses 97 and 98)
This is the reality of the Oneness of Worship and not what
the shallow minded Wahhabis believe. We will discuss the
Oneness in deeds in the coming pages
-------------------------------------------------------------------------------
(1) The Book “Muqadammato fi Royati Al Kauniyah” by Shaheed Mutahari Page 113.
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Page 234 is Blank
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Page 235.
The Unity in Deeds
The simple and clear meaning of the Oneness in deeds is
that the entire universe is the work of God. Every action,
movement, and effect finally reverts to God. In fact no one
has the ever stable effect like God. If the sword cuts, the fire
burns and the water helps the vegetation grows then it is
because intends and commands it to happen. In short the
effect of every existing thing reverts to God. In other words
we can say that all the existing beings in reality are attached
to God and are connected even about their acts and effects.
But this does not negate the world of causes and effects as
explained by Imam Jafar Sadiq (AS) in a tradition, “God
decided that all acts should be done through their
proper causes.”(1)
It is now clear that the belief in the Oneness of deeds does
not go any way against God’s omnipotence and the freedom
given to mankind. We now pay attention to the Qura’n after
this brief introduction and take the issue of Oneness in
Deeds for discussion. We will first discuss the verses
connected with the Oneness in Creation:
1. Surah Anam Verse 102:
That is God your Lord, there is no Lord but He,
creator of all things; therefore, worship Him; He is
indeed the guardian over all things.

(1) Usul Kafi Vol. 1 Page 183 Chapter Recognition of the Imam Hadith 7.
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Page 236
2. Surah Raad Verse 16:
Say, “God (alone) is the creator of all things, and he
is the (only) One, the all dominant, the all mighty.”
3. Surah Fatir Verse 3:
Is there any other than God who provides you with
your sustenance from the heavens and the earth?
There is no God but He; why then are you turned
away?”
4. Surah Ankabut Verse 61:
If you ask them: “Who created the heavens and the
earth and made the sun and the moon subservient?”
They will certainly say, “God” So why are they turned
away?
5 Surah Saffat Verse 96:
“While God has created you and all that you make?”
6. Surah A’raf Verse 54:
Be it known that his is the creation and the command;
blessed is God, Lord of the worlds.
Explanations from Mafuradat
According to Raghib Isphahani in Mafuradat the word
“Khalq” means to have a correct estimate about something
but now it is used for creation and initiation of something
that had no previous equals.
In Maqayis-ol-Lughata there are two meanings for this word:
1. Have a correct estimate and 2. Something becoming clear
and this why a clear stone is called “Khalqa” and the inner
attributes are called “Ikhlaq” because it too is a beginning of
sorts. This is the base of ascertaining between creation and
beginning and contains arrangement and adornment. It is
also used to denote something created which no previous
similitude.
The Explanation of the verses
He is the creator of all things.
In the first verse after describing the attributes of
omnipotence and beauty God says, “That is God your
Lord” or these valueless idols, these angels and Jinns are
not your gods because they themselves are creations who
are dependent for their sustenance and protection. The Lord
is God only. (1)

(1) The literal translation of the words, “Zalikumollaho Rabbokum” means

“He is God your Lord’. In Arabic Lughata the word “Zalikum” is used to
denote loftiness. It is an expression of extreme reverence which is beyond
imagination.
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It further says, “There is no other God but He’ because it
is only He who is worthy of worship, He who is the Lord of
everything or the owner of all that exists; he is the one ho
nurtures them. The Book then reiterates it message of
obeying the One God and gives a further proof, “He is the
creator of everything” and concludes that He is the owner
of all these attributes “so worship him alone.”
A man should also sever all links and expectations with the
others, prevent mankind from falling in love with this world
of causality and burn the very roots of polytheism. It says,
“He indeed is the guardian of all things.”
According to the Ulema the word “Shaiy’ denotes everything
which is connected with human knowledge and information
(2) but in this verse it means all things except God. This
word has vast connotations for it denotes the material
beings, esoteric and exoteric ideas or in shorts everything
but God. This verse is the clear proof of God being the
creator of all things and beings.
There is at this point, a dissension regarding the meaning of
the word ‘Shaiy” about it including the deeds of mankind as
accepted by those who believe in compulsion and so Fakhr
Razi as one of them writes, “Our deeds are also included in
the word ‘Shaiy’ and their creator too is God. They take this
verse to be an example of compulsion but those who believe
in the freedom of man give a very composite reply which we
will mention under explanations.
There is the other group opposed to the Asharis who
take the attributes of God to acquired and say that
the attributes of God are not a part of His essence but
if this is the condition then the attributes will join the
ranks of the creations and this becomes meaningless
for creativity is an essential part of God like his
attributes of being almighty. Moreover this is not
compatible to His being the necessary being.
Some Asharis speaking on this issue contend that
they can change this generality to specifics like when
we say that the attribute is not covered in “Creator of
everything”. But we see that the verse denies all
forms of exceptions and if God wills we will later
discuss that this verse does not specify any specifics.
(1) “Shaiy’ is the origin of “Sha’” which is often used to
denote one who intends and sometimes the intended.
Page 238
The second verse lays further stress on the issue of
Oneness and omnipotence introduced in the first
verse and says, ‘ Say, ““God (alone) is the creator of all
things, and he is the (only) One, the all dominant, the all
mighty.” The word ‘Qahhaar” is derived from “Qahar”
and its really meaning is to overcome the opponent
with disdain and is used in both the sense. Since it is
used as a hyperbole here, it means the complete
dominance over everything and even the idols of the
polytheists are not exempted. So how is it possible
that they be accepted as partners of God?
In the third verse expresses surprise in its rejection
when it says, “Is there any other than God who provides
you with your sustenance from the heavens and the earth?”
There is no creator other than Him who has created
you and now you get continuous sustains for your
well being. It is He who sends the life giving sunshine,
sustaining rains and pleasing winds from the
heavens. It is He who gives you, fruits, vegetations
and the treasure of costly minerals from the earth.
Then where are you straying when you know that
there is no god but He and your beginning and your
end is all connected to Him?
Even the idolaters believe in God
The fourth verse introduces the oneness in creativity
and the idolaters too agree that it is God and not the
idols that have created the heavens and the earth. It
says, “If you ask them: “Who created the heavens and
the earth and made the sun and the moon subservient?”
They will certainly say, “God”
The reason is that the idolaters believed that the
idols had influence over a person’s worship and
destiny but did not think of them as the creators.

Page 239
The reason for this is that the idolaters believed that
the idols did affect people’s destiny as did God but
they never attributed creativity to them because no
intelligent person call these idols made by people
themselves the creators of the heavens and the
earth. They are like the creations by human beings.
The idolaters did not give the same attribute to even
the apostles and the saints.
This verse speaks of those who believe as such but
the oneness in creativity and the oneness in worship
do not have any difference so worshipping others
with God while considering God to be the sole creator
is also a great mistake because only He who is the
creator and the sustainer is worthy of worship; he
who has made the sun and the moon subservient for
humans beings. This is why there is no difference in
creativity and Lordship nor is there any difference
between Lordship and Godship. We can still define it
clearer by saying that he is the creator, the guardian
and He only is worthy of worship. Some
commentators like the compiler of Fi Zalal ol Qura’n
believe that the acceptance of the creativity of God
was what remained from the teachings of Abraham
(1) But we should not insist on this because when he
uses his brains every intelligent person reaches the
same conclusion that there is definitely in existing
the being that created all the universe. Tafsir Ruhul
Bayan confirms this idea (2)
By mentioning the origin and the subjugation
together we have been enjoined towards two things
and one the issue of creation and the other is its
management and adornment and both these take
place according to God’s command.
The origin of “yufakun” is ‘ifak” and it means to remove
something from its actual position. When we think
upon this we learn that it may be pointing to the fact
that the real path is that one should not worship any
one besides God after accepting His creativity and
guardianship but they have taken the curved path
and have been trapped in carnal and evil ideas which
has thrown them about like twigs in the ocean. They
traversed the wrong path. The destructing winds are
called tempest or tornados.
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(1) Tafsir Fi Zalal ol Qura’n Vol. 6 Page 428
(2) Tafsir Ruhul Bayan Vol. 6 Page 488
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The fifth verse describes the idols as creations. It is
said, ““While God has created you and all that you make?”
This has been said because in the first verse Abraham
the great preacher of Oneness says, “Do you worship
that which you have yourselves created, shaped and
formed?” then in this verse it says, “God has created
you and all that you make?” so none of you deserve to
be worshipped and these idols are something lower
than you for they have be created and shaped by
people.
Some Ulema have taken the “Word’ to be the origin
but then the verse will read as “God has created you
and your deeds” when this will be wrong due to many
reasons.
1. In this verse God is admonishing the idolaters for
their idolatry but if He is the creator of their deeds
then on what grounds is he admonishing them?
2. The term “Ma Ta’malun” is the proof that the
deeds were their own doings so it is baseless to say
that their deeds were created by God.
3. In the earlier verse it was discussed that they
created and shaped the idols so they should be
discussed here also or else their will be no
connectivity. This is why many commentators like
Zamakhshari in Kashaf, Aalosi in Ruhul Ma’ani and
Allama Tabatabai in vol.1 of Al Mizan have preferred
the first explanation.
The question arising here is how is possible that idols
are manufactured by humans but are still the creation
of God? Zamakhshari has answered this as “The
materials for the idols are God’s creation and shape is
the creation of humans who have made it.” But the
shape and form of the idols are also a creation of God
because God has given man the power, knowledge
and expertise but has commanded them to misuse
these gifts.
In the sixth and last verse we find the issue of
Oneness in creativity in a new style. It says, “Be it
known that his is the creation and the command.”
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Tafsir Kashaf Vol. 4 Page 51.
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Page 241
“Blessed is God, Lord of the worlds.” It is doubtless
this is a clear proof of “creativity” and “command” of
God and this why we can say that this verse very
clearly discusses the Oneness in Creativity. Nut what
does “Command” mean here? This has been
discussed a lot by the commentators. One group
thinks it means the management of the universe and
the imposition of the divine system as a natural
command. They have taken this idea from the
umpteen verses that say the same thing. In Surah
Naziaat verse 5 it says, “Then those who manage the
affairs (as commanded)” and in verse 12 of Surah
Jathiya it says, “God is He who has made the sea
subservient to you that you sail the ships therein by His
command.” The stars to by God’s command are
subservient to man for his benefit. Verse 12of Surah
Nahl says, “And the stars have been made for service by
His command.” There are other verses too.
Some commentators have taken the word ‘Command”
as opposite to “Nahi’ in the corrective sense but then
this verse will means “The Origin (of all) rests with
God and the guiding and corrective measure come
from Him.”. The same thing is said in verse 63 of
Surah Noor, “Let those who against His order be warned.”
The third interpretation of the word “Command “or
Amr is intention and we says whatever God intends is
fulfilled as in verse 3 of Surah Talaq, “Verily God
accomplishes His purpose.”
In the fourth explanation the word “Khalq’ denotes
the material world and the “Command’ refers to the
spiritual one and this can be discerned from verse 85
of Surah Isra that says, “ They ask you about the Spirit,
say, “ The spirit is from the command of my Lord” the first
explanation and the explanation of this verse are
compatible because the Qura’n wants to tell the
polytheists that creativity and management and
command is specific for God only and the term “ lord
of the worlds’ denotes this . The idols have no say in
either creativity or in the management of the
universe so why worship them?
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(1) The word “Lahu” added to the word “Amr’ means
encompassing and negates all others.

Page 242
The first step towards polytheism in creativity.
The Zoroastrians may be the first people who
believed in the polytheism of creativity and even if it
is not so, they are the more famous for believing in
polytheism.
The Zoroastrians divided the beings into two
categories the good and the bad then for each kind
they assigned different gods like Yazdan and
Ahraman or light and darkness. Their argument about
it is that there should be compatibility between the
creator and the created and the god that creates
goodness has no relation with evil, so the creator of
goodness is good and the creator of evil is evil.(1)
If the beings were so divided then we could accept
their views to be correct but the truth is that nothing
exists in the world excepting for goodness. The thing
that is termed as evil is either unseen or is
comparative e.g. we say that “poverty” is bad and
evil when poverty is nothing but the paucity in the
necessities of this life. This dependence is an unseen
deed and the unseen is that which has been seen by
none.
We may term the sting of the honey bee or the talon
of a beast to be evil but we term this in comparison
with ourselves. If we study the honey bee we will find
that this sting is its defense against predators and a
very important necessity. In the same way the claws
of a beast is used for procurement of sustenance
through hunting. Both the things are good for them.
There are beings that can be set as examples and we
call them “bad” or evil but their reality is something
different. Sometimes are ignorance makes us believe
that something are bad e.g. we may consider the
microbes as evil because they create diseases but if
we look at them from the perspective of the
specialists that the microbes fortify our bodies
against diseases and make them more powerful . Had
it not been for the microbes the human life would not
have been more than 80 years and he would have
been very weak in life and thus we believe that it is
our ignorance to consider the microbes to be bad or
evil when they are actually good for the human
body’s existence.
It should also be remembered that the Creator who
has created the microbes has also created the means
to keep them in control so that they do not go beyond
control for He has created the pores in human body to
control them.

Page 243
We also know that there are various medicines being
produces from the venom of beasts and this is the
reason that snakes and other creatures protect their
venom and so we can say that they sting or the
venom of these creatures are not completely evil or
only harmful. We fill discuss this topic further when
we discuss the justice of God.
The Second Step to Polytheism.
Two sects in Islam have gone astray on the issue of
polytheism and they are the Asharis and Mutazzalis.
The Asharis
The Asharis are the followers of Abol Hasan Ashari
(d.324H.). They disbelieve in the truth of cause and
affect about creation. They say, “if the fire is burning
something then it is just an even because it is God
who is burning it and it is He who decides that the fire
should burn now. The fire burns the hand that
touches it and it is God who decrees it to happen. And
in this way they deny the issue of cause an effect and
for them the cause of all events and occurrences and
deeds is God.
They deny feeling and something greater than feeling
for they believe that if they believe in cause and
effect then the oneness of creativity will be
destroyed. (1)
It is due to this great mistake that the Asharis have
got entangled in this great disbelief. They believe
that the deeds of man are the doings of God and this
is the worst form of dominance. In other words it is
something greater than dominance; it is not us that
do the good and bad deeds but it is the creator
Himself and these are directly His doings and these
are not the deeds done by us under compulsion or
dominance. (Reflect)
This point of the Asharis is against those of the
Mutazzalis for they believe that this world has cause
and effects and they are permanent. They believe
that god has created some apostles and saints and
given them the duty of creation and they believe that
the human being is free in his doings.
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(1) The law of causality is not just feeling but we can reach
through reflection and know ledge too because everyone
sees that his souls creates a decision and idea.
 ------------------------------------------------------------------------------------
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Page 244
In this way they consider mankind to be the lesser
creator and God to be the Greater one.
There is no doubt that both the groups have fallen
prey to misconception and both are entangled in
polytheism one on a greater scale while the other on
a lesser.
The Mutazzalis believe in delegation and they are
involved in the greater polytheism because they
believe that man is totally free in his doings or they
believe that God has delegated the creation and the
origination of the heavens and the earth to His
servants and sits aloof. This ideology is absolutely
against the verses of the Qura’n because the Book
tells us that God is without partners in the creation
and management of this universe. It is very surprising
that a person says that he believes in the Qura’n and
yet speaks in this manner.
In the same way the Asharis are also involved in
polytheism because firstly, they refuse to believe the
existence of causality in this world and this is against
the natural instincts, secondly if believing in the
reality of causality is polytheism then considering
man to be a reality will also be considered as
polytheism.
The issue will be clear if we study one example. Many
carriages like trams and trains are run on electricity
with overhead connection with the engines. The
engine driver is free to run the carriages as he
desires and stops when he wishes but the whole
operation depends on someone else who is
controlling the power supply and he can stop the
supply by the press of a button. He can well claim
that the movement of the carriages are in his control
and the driver too can claim that he runs the
carriages and both are truthful because they
contribute to the running and stoppage of the
carriages. But their doings follow one another and do
not oppose.

Page 245
In the first instance the one who is driving the train is
active and superior.
The running of the train and stopping it is connected
with both but the driver is free in his work and no
compulsion and if we believe that man is free in his
deeds it will not be considered as polytheism in other
words when the reality of man is connected with God
and accepting this is not polytheism so connecting
the man with his deeds too cannot be construed as
polytheism.
The Asharis consider the existence of man to be
permanent and this is also a kind of polytheism but if
this existence is not against the Oneness of God then
its deeds too cannot created any fallacy in the
oneness.
There is no problem if we can understand this issue
through another example.
The Asharis deny the very essence of cause and
effects because they consider it to be polytheism so if
we connect burning to fire it will be polytheism
according to them. But the question remains is it not
polytheism to believe in the existence of fire before
God? They will definitely reply that the existence of
fire is related to the being of God so accepting the
existence of fire is not polytheism. (The light that
comes out of the decorative bulbs is because of its
connection with the power supply and when the
power is cut off then the light dies.)
This is exactly what we say about the cause and
effect in this world that both are connected with God
and the power of man too is connected with God. It is
not against the unity of God if we accept the causality
and man’s inherent power of decision. We discuss this
issue further when we discuss dominance and control.

Page 246 is Blank

Page 247.
The Oneness of Lordship
The Oneness of Lordship means that the programmer,
the manager and the ruler of this universe is the One
God only.
The word “Rabb ’is one of the attributes of God and
universally means “The sustainer” and is the most
repeated attribute of God in the Qura’n. The words,
“Rabb, Rabboka, Rabbokum, Rabbana, and Rabbi have
been used more than times each in the Qura’n.
I many of the verse god has been called, “the Lord of
the worlds’ (One who nurtures the universe) this tells
us that Quran gives special attention to the issue of
Oneness in Lordship because the idolaters used to
attribute the management of the universe to His (so
called) partners. Most idolaters believed in the
Oneness of Creativity but made partners when it
came to the management of the universe thereby
resorting to polytheism. This is why the Qura’n
refutes this great misconception in belief repeatedly
prevalent in most nations. The polytheism about
Lordship is the root of many uncontrolled evils which
we will discuss later.
We now turn to the verses of the Qura’n after this
brief introduction of Oneness in Lordship mentioned
below:
1. Surah Fateh Verse 2:
All praise is due only to God; the Lord of the worlds.
2 Surah Anam Verse 164
Say, “shall I seek other than God for a Lord while He is the
Lord of all things?’
3 Surah Raad Verse 16
Say, “who is the Lord of the heavens and the earth?’ Say
“God”.
4. Surah Mominun Verse 116
Most exalted is God; the True King, (far exalted to have
created you without purpose) There is no God but He; He is
the Lord of the Throne.”
5 Surah Saffat Verses 126
God, your Lord and the Lord of your forefathers.

Page 248
6 Surah Yunus Verse 31
Say, “Who provides you with sustenance from the sky
and the earth? Who controls your hearing and sight?
Brings forth the living from the dead and the dead
from the living? Who administers all the affairs?
“They will answer, (It is none but) God” then say, ‘will
you not then fear God?’
Explanation of Mafuradat
The word “Rabb” is a basic word it has many branches and
uses. It is a basic word in the sense that Raghib Isphahani
has explained:’ “It means to arrange and put something on
the path to perfection.”

The Maqayis ol Lughata has defined certain basic meanings:

A person who amends something and is steadfast on I; One
imposes something and is steadfast about it and to join to
things. But as has been defined in the a book Al Tahqiq Fi
Kalemat al Qura’n all these meanings revert to the same
point and it can be interpreted as : Lord and lordship means
to put something like materials, spiritual, personal , beliefs,
attributes and behavior towards betterment and keep it
away from the path of decadence.
In doing this great work other meanings like reformation,
arrangement, rulership, ownership companionship,
leadership, congregation, education, and feeding are
included so all their meanings are inculcated in it. This is the
reason that it has many meanings in the dictionaries like
Lisan ol Arab says, “Rabb” is used for God and for worldly
owners, bosses, managers, elders, guardian and sustainer.
The conclusion is that it basically means, to nurture,
educate and take towards perfection and all other collateral
meanings have been attached to it and this is the reason like
many other languages the word “Rabb” in Farsi means God
and it includes all other meanings.(1)
What we discern from the Ulema’s explanation is that the
word “Rabb’ is used for God because He is the owner of all
things, the inheritor and the rulers but if the word is used for
others then it will have other connotations like “the owner of
the House”, the owner of the Camel, or the nurturer or
educator of a child. (2)
-----------------------------------------------------------------------------
(1)Remember the origin of the word “Rabb” is “Rabab” like the origin of
the word ‘Tarbiyat” is “Rabu”. From the meanings we find in the dictionary
we discern that Rabb and Rabawa both have the same meaning. Allama
Tibrasi has used both the words in the same context in Majmaul Bayan ol. 1
page 32.
(2) See Lisan ol Arab, Mafuradat Raghib, and Qaamusol Lugha for the
meaning of Rabb.

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Page 249
When it is used for God it may denote many facets of His
Lordship and His attributes like ownership, command,
guardianship and sustainership etc. The origin of “Tadbir” is
“Dobr” which means to come behind something; Tadabbur
denotes that successful completion of something and this
cannot be done without knowledge and wisdom. This is why
the word “Mudabbir” is used for the person who has the
capacity to look at all sides of a work, complete it
successfully and have the complete knowledge about it. (1)
The explanation of verses:
God is the Sustainer of the worlds.
The first verse is that which we repeat in our daily prayers:
“All praise is for God the lord of the worlds” This
sentence has been often repeated in the Qura’n at times
from God and at times from men; it sometimes refers to this
world and sometimes to the hereafter. (2)
Actually this verse carries a meaningful argument and proof
about God being the most powerful and praise worthy
because he is the actual benefactor of the beings that exist;
the creator and the Sustainer. He is the owner and takes
them to perfection; he completes their work and shows them
the difference between goodness and evil; he is their
teacher as well as their guide. The point to be noted here is
that when “Alhamd’ is used as a material then in includes
all kinds of praise and when ‘Aalimin” comes with ‘Alif’ in
the plural form then it includes all beings material and
spiritual, intelligent and non-intelligent (It is used in plural
form for the intelligent because of the abundance of those
with intelligence. (3)
------------------------------------------------------------------
(1) See Maqayis ol Lughata, Tahqiq Fi Kalemate Qura’n and Mafuradat of
Raghib.
(2) Surah Anam Verse 10
(3) This is the reason that Moses invoked God as The lord of the Worlds and
he asked “who is the lord of the worlds?’ Moses replied, “The Lord of the
beings on heavens and the earth and all that exists between them.”

Page 250
If some people nurture others, educate and sustain then it is
a reflection of God’s lordship; if a person has ownership then
it is a ray from the ownership of God and before we praise
those people and thank them for having obliged we should
praise God and thank him.
Since this praise and thanks is for the help that he bestows
Fakhr Razi has briefly mentioned the grace of God and says,
“If we look just at the human body then according to the
physicists it contains nearly 5000 components and umpteen
veins that benefit us and which he has gracefully included in
it. What we know is much less then what we will know or
learn about in the future and the knowledge that we now
have is like a drop in the ocean that we will discover later.
He then mentions the signs of God’s Lordship and His
arrangement of the universe and says, “If we reflect upon
these things we learn that there are at least one millions
facts in this world. We also see that God has made all things
subservient to man but till date he has discovered but a few
of them so we understand that “Praise is for God” means the
praise for all that we have discovered and all that we have
not”.
Fakhruddin Razi was talking as per the knowledge of his time
but if you compare that with the knowledge we have after
these thousands of discoveries then it seems miniscule. Now
we know that the human body has one billion pores which
receive the grace of God and protect the human body and
we realize that it imperative that we thank God for this
grace. If man tries to count these pores physically then he
will need three hundred thousand years to do so. How can
we truly thank God? No matter how much he is grateful it
will still not be enough.
God says in the second verse addressed to the Messenger
“Say, “shall I seek other than God for a Lord while He
is the Lord of all things?” Why do you want to keep away
from the origin of this complete system when God (alone) is
the sustainer of all beings? So why we don’t accept Him as
our Lord?
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(1) Tafsir Al Kabeer Vol. 1 Page

Page 251
It is possible that we take for god something which has been
created by him and bring the created on par with the creator
and make the servant equal to his master? What sort of
decision are you taking?
If we consider the meaning of the word ‘Shaiy” which
includes everything existing except God then the oneness of
lordship is clearly understood from this verse. In the two
verses preceding this verse the messenger is clearly
commanded to tell the idolaters. Verse 162 of Surah Anam
says, “Verily my prayers, my sacrifice, my living, and
my dying are all for God, the Lord of the worlds.” Why
should I worship someone other than God? Why should I
prostrate before anyone else but God? Why should I be alive
to remember others? Why should I sacrifice my life for
others? My creator, owner, guardian and sustainer is only
He. We find the oneness of worship and oneness of lordship
amalgamated here and presenting a divine example. (1)
In the third verse too is addressed to the Messenger and it
speaks about the lord of the heaven and earth. The reality is
that there is hardly any difference between the ‘Lord of the
worlds” and the “Lord of all things.” though the words are
seemingly different. It says, “who is the Lord of the
heavens and the earth?’
Since the idolaters could not claim that these idols made by
humans, and taken as gods are responsible for the
management of the beings on the earth and the heavens, or
that they nurture them so the Holy Messenger was
commanded to ask as well reply to his own question and say,
“Say, “God” (is the manager of the affairs of the
heavens and the earth.)
Then say goodbye to all others, keep your heart aloof from
them and rely only on His divine presence. Give your heart
to Him and prostrate before his glory. What relation should
you have with the idols that cannot even look after
themselves? How will they help others? The verse 3 of Surah
Furqan says, “but are themselves created and possess
neither hurt nor benefit’

(1) Nusuk is an individual word and most linguist take it to mean all kinds
of worship but some have taken it as a special kind of sacrifice but there is
no proof for it. We discern from the verse that it means all manner of
worship and so has been mentioned after daily prayers which is a common
Zikr or remembrance.
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Page 252
God’s Lordship over the throne is mentioned in the fourth
verse but the verse begins by mentioning His dominance,
“Most exalted is God; the True King” This sentence
concludes because in the earlier verse it is said, “ If the
Judgment Day is not fixed then the creation will become
meaningless because the limited life of this world does not
merit the purpose that it be regarded as the cause of origin
of creations( this is an important proof about the Judgment
Day we will discuss it in details when we deal with Qiyamah)
It is then added, “There is no God but He; He is the
Lord of the Throne.”
The word “Malik” is sued to denote the ruler and the owner
and this attribute is not true for anyone but God because
creativity has its own glory and needs and since there is no
other creator there can be no other ruler or owner. He is
then adjudged to be the Truth and only He is taken to be the
lord because worship is the true lord only. The term “Lord of
the great Throne” is used to complete His glorious
description. All these four attributes are to prove the
presence of the Judgment Day that has been mentioned
earlier.
The term “ Arsh Kareem” or Lord of the Supreme Throne
denotes all the creation because “Arsh” means the throne
of the rulers and God’s throne oversees all the universe and
this is compatible with the term “ Lord of all that exists’
mentioned earlier.
The word “Kareem” means the most beneficent and the
throne has been mentioned with it to described the attribute
of God being the “Most beneficent Ruler” Some
commentators believe that the term “Kareem” is to denote
the entity who sits on the throne because this cannot be
used for just the throne and so this attribute is for God and
not for the throne. But the Kareem can be used for the non-
intelligent too as has been used in verse 50 of Surah Hajj
that says, “For them is forgiveness and generous
provision”
(1) To get more information about the meaning of “Arsh ‘ in Qura’n and lug
hat see Tafsir Namuna Vol.6 Page 204 verse 54, Surah A’raf Vol. 8 Page
219 verse 3 of Surah Yunus.
Page 253
The fifth verse describes God’s lordship over mankind and
records the words of Apostle Elias when he spoke to his
people about worshipping the famous idol of “Baal”. He
said, “Why have you forsaken God the best of the
creators and adopted this idol?” And then added, “He
is the lord; the lord of your forefathers”
This actually is a very irrefutable answer to all the idolaters
of this world because when they asked why they worship the
idols they explain their doings by saying, “this is the way of
our forefathers and we are not the ones to leave their path”
Apostle Elias wants to impress that the entity worth worship
is only God who is the lord of the worlds; it is he who
manages the affairs and nurtures mankind and it is he who is
their Lord and the Lord of their forefathers. If the elders have
been wrong in recognizing the true God then why are they
following their wrongful ways?
God is the Manager of all Affairs
In the sixth verse the issue is not on lord’ but on the
management of the affairs which is very close to the
meaning of Lordship but not completely in its inherent
meaning. The book addresses the holy Messenger and says,
“Say, “Who provides you with sustenance from the
sky and the earth?” Your life is attached to the life giving
rays that reach you from the sun; the life giving droplets of
rain that come from the sky and spread life, and the gentle
wind which is pleasing to the soul has filled the air around
you; tell me who has provided all these things for you?
The vegetation that grows out from earth and you get your
cereals and fruits from them; then there are the costly
minerals that you extract from the bowels of the earth. Who
give you all these? Do you get this sustenance from the
idols?
Then it gives attention to the human body and mentions two
important parts through which humans connect themselves
to this world and which help him gain knowledge. It says,
“Who controls your hearing and your sight?”
(1) This verse speaks about God with a Zabar so it is in replacement of “The
best of the creators” which has been mentioned earlier. Some feel that God
has been mentioned here as addition.
Page 254
After discussing the universe the book now speaks about
death and life: “Who controls your hearing and sight?
Brings forth the living from the dead and the dead
from the living? Is it the work of the idols? At the end of
the verse three imp9rtant issues about sustenance from
heavens and earth, ears, eyes, death and life have been
discussed. The verse concludes, “Who administers all the
affairs?”
It is evident that if the idolaters think about these issues
they will find that they have no answers: “They will
answer, (It is none but) God” or it is God who looks after
and manages the affairs of the universe.
The verse then addresses the Messenger, make this your
base and further your argument with them, say, “Then why
don’t you fear God?” or why don’t you fear God for you
travel the path of idolatry?”
In reality all of man’s material and spiritual sustenance, and
the management of the affairs of the worlds and the
universe, the material sustenance from the earth and the
spiritual sustenance from the heavens, or the knowledge
through the senses, intellectual and oft-repeated verbal and
written have been mentioned in this verse. There are other
factors also when it comes to the management of the affairs
of the universe or the worlds.
Who can claim that these weak beings or the useless things
like the idols can create sustenance and management the
affairs of the universe? The Oneness in lordship is not a
complicated matter so much so that if the idolaters only
reflected things would be clear to them also.
Declaring God to be the owner of the eyes is a hint about the
creation of man and He is declared to be the creator
because He creates the system and manages the affairs.
From this collection of verses and from, similar verses of the
Qura’n which are numerous , Qura’n declares God to be the
creator, owner and manager of everything exiting in the
earth and the evens, of the celestial throne and the creator
of the present and previous population of mankind. It very
clearly states that there is no other Lord God in the entire
universe.
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255
Explanations
Oneness means to eradicate the intermediaries.
If we ponder over the verses of the Qura’n we will find that
Qura’n insists that mankind should directly invoke God and
not be lost in the intermediary pathways. They should talk to
Him, ask from Him, prostrate before Him and ask Him for the
solutions of all their problems. They should love Him and
none else and never worship any other but Him.
The interpretations of Surah Fateha and other Surahs
describe the “ Lord of the worlds and repetition of “
Subhana Rabbiol Azeem” and “Subhana Rabbi ol Aala” in
Ruku and Sujud stress the same point.. God is not involved
only in our creation but in our well being, education and
perfection also.
The argument and proof about this is that the creator and
the sustainer cannot be aloof from His creation. If we reflect
correctly we learn that mankind receives a new birth a new
creation at every moment of his life and this is bestowed by
God only. In short, every creation is depended on Him and
he is free from all manner of dependence. He is “Samad’ of
the great Lord and ruler and every needy being comes to
Him only.
It is from history that we learn that about the ways that
mankind has gone astray by creating intermediaries for God
and has begun frivolous and baseless deeds. Man has made
such lowly things as idols as his gods and believes that they
are responsible for his life and his good and bad. Has this
excessive creation of gods given any thing but divisions,
disputes, decadence and derogation? But when these
intermediaries were removed and we accepted God’s entity
to be the Only One then we found everything subservient
and dependent on Him and thus we were able and are able
to discern His divine light, His oneness and reach the stream
of well being.
This is the reason the word “Rabb’ has been used more than
900 times in the Qura’n and no other attribute of God has
been so proficiently used. This is also the reason that in
Islam we should first study this Oneness in Lordship to
understand His pure oneness.
The History of mankind and the concocted
intermediaries.
The more we study the history of religion the clearer it
becomes to us that the idea of a Lord and sustainer has
been alive in different nations in different forms from ancient
times.
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If we name their gods and discuss them then it will take a
voluminous book to cover the issue full of strange and
frivolous beliefs. There is no harm if we discuss them briefly
so that the readers are able to formulate some ideas about
them
The Roman gods:
A very famous western historian writes: The Roman religion
was not what we see today. Their religion had not given
them any commandment; there was no scope of reformation
of social evils in it and it only told them how to please their
gods.
A larger number of Roman gods had unusually great powers
because each of them was attached to some part of life and
did some appointed deeds. there not only was a god for the
entrance to the house there was one each for the place
where they took off their shoes and one for the parapet near
the door. Every member of the household had one god for
every work like one god taught to the infant to speak his first
words, one taught him how to eat, one explained how he
should leave his house and taught him how to come back to
it. There was a god who taught how to plough the land and
one to teach him how to make rows for flowers and
vegetables, a third god taught him how to sow the seeds and
there were others for different work. One should not be
surprised that Romans had thousands of gods. One elder of
the society once remarked as a jest that, “Our temples
contain more god than our own population”
The Greek gods
The same western historian writes: Like many other nations
the Greeks used to elevate the lightning in the clouds, the
ocean, the storms, rivers, springs, breeze and rain to a
divine status and worshipped them.
(1) The History by Alber Mala “History of Rome Vol. 1 page 29-30
Page 257
They used to attribute every unseen power to the invisible
entities and believed them to be the owners of the good and
bad so that they were benign to them and kept their bad
effects away from them. “
He then mentions Zeus the son of kronos who was the great
god of the Greeks. They described him as a powerfully built
giant of man with long and curly hair and broad forehead.
Zeus in Greece was regarded as the chief god and the god of
evil who was surrounded by the idols of the lesser gods. His
wife “Hira” lived in the heavens and had three sons, Hermes,
Artemis and Ayolon and they were the gods of rain, moon
and sun respectively. There were others gods too on whom
they believed like the god for the river, god for the land, the
god of the underworld and other gods for every separate
work.(1)
The Egyptian gods
The ancient Egyptians believed in many gods each with a
status more elevated than others and they had built temples
for them in every part of Egypt. They had more than 200o
gods but nine were very popular and they were the gods of
the sun, wind, atmosphere, earth, desert, mountains,
oceans, and the infertile and fertile land. (2)
Will Durant has written in his History of Civilizations: No
where in the world were there as many gods as in Egypt.
They believed that the creation began in the heavens and
the river Nile was the greatest god of creations.
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(1) History of Alber Mala, the History of the East vol.2 page 171 to 179
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Page 258
The Egyptians believed that the stars are not just bodies but
manifest as the souls of gods. They had many gods in the
form of stars, animals and trees and their temples used to
resemble the exhibition galleries. (1)
The Persians Gods
The ancient Persians firstly believed in two gods and then
began worshipping many of them. At places they worshipped
six gods i.e. the god of the pet animals, the god of fire, the
god of minerals, god of the earth, god of the rivers and the
trees and the god of the stars and planets.(2)
The Chinese Gods
The Chinese believed that two entities were ruling the world,
the Ying and the Yang. The first was the embodiment of
manhood and the second represented the female species.
This led them to worship two gods. The “shantge’ was
considered male and he was regarded the god of the
heavens/ they believed that it is he who judges mankind for
their deeds and imposes severe chastisement when sin
becomes common. They considered “Hatin’ as the real
female and praised her. They later added other gods and
they began worshipping many gods like the god of the
harvest, the god of the rain, the god of the wind, the god of
the snow, the god of the fire and the god of the mountains
etc.
The Idolaters of Arabia.
Some historians and commentators feel that the Arabs
believed in the one God who was the creator and sustainer
and ruler of that existed. They support their view by citing
examples from the Qura’n of the verses wherein it says that
some of them believed that the creator was one.
(1) The History of civilization by Will Durant Vol. 1 page 298
(2) Islam and Belief of the people Page 34
(3) Same as above Page 157
Page 259
They did not worship them solely as gods but the reason was
that they believed that these intermediaries would take
them closer to the One God. They believed that there was a
devil with every idol y the command of God. When someone
really worships the idol as god then that devil fulfills his
wishes. (1)
We cannot deny that one group among the Arabs used to
worship the stars and they believed that these stars brought
rain at their rise and setting. They called them “Anwa’”
which is the plural of “No’” and it means the star which is
setting. They used to restrict their movements and their
stays according to these stars because they felt that they
would help them in their destiny. They had built great
temples to worship the sun, moon and Venus (2)
On the south of the Arab peninsula is Yemen and the Arabs
who settled there used to worship the stars. One was the
group of “sun worshippers” and Qura’n has mentioned them
in the story of Queen of Sheba. Some other tribes used to
worship the moon and some worshipped the stars. (3)
Gods of the different nations.
In other countries like India and Japan people used to believe
in many gods. The Sabeans or the star worshippers believed
the seven stars to control seen elements and regarded them
as the source of well being for the creatures on earth and
regarded them as gods who would save them from
hardships.
The worship of Totems was prevalent around the world and
was similar in belief to the others because each tribe had its
Totem which was regarded as the father and soul and they
fashioned them in the shape of animals.
------------------------------------------------------------------ (1)
Buloghol ArabVol.2 Page 197
(2) Same as above Page 223
(3) Islam and Ignorance Page 295
(4) See Mo’jamil Buldan Vol.1 Page 37
Page 260
The belief similar to Plato
Plato had declared an intelligent being for everything in
nature. And they used to assume it to be the necessary
being since they had given them the attributes of god. So
they began calling them “similar”. The plural form of the
word “Misl” is “Musul”. Plato believed that anything that had
a reality was similar to that independent, unchanging, above
time and place, complete and ever living entity. The material
being that we witness are subject to various changes, and
confined to time and space and are finite. They are just like
the reflection and similar so they have the same relation
with that exemplary being which is similar to the relation the
shadow has with the body. According to Aristotle this
manifest world of senses is unreal and the reality is that
perfect world.
The belief in the example of Plato is different from the belief
of those on the various kinds but has some similarities with
those of Greek origin in philosophy. In the same way it is
similar to those who believe in the perfect intelligence.
W e can explain it by saying that according to some
philosophers since God is dominant in every sphere so his
creation will be one and termed as “the first intelligence”
they then say that when the “First Intelligence” is a defined
entity then the “second intelligence” and the “first heaven”
was created from it. And in this way they construct 10
intelligences and 9 layers of the heavens.
Some philosophers consider intelligence to be unlimited and
the ten major intelligences in which one is the creation of
another and also the intelligence of land. They are
considered the source of “Sor noyia” and the highest status
of material existence. Like the believers in variety and the
example of Plato.
There are many debates about each one of these issues but
as they are beyond our purview we will not be touching
them.
(1) The encyclopedia of Islamic philosophy
Page 261

What is important for us here is that we understand that

Qura’n has competed against all these ideas. While dealing
with all these polytheistic ideas the manner in which the
Qura’n has proved the Oneness of Lordship and the pure
Oneness may be termed as miraculous.
The Qura’n opposed and erased the ideology of false gods
and imaginative lords and declared God to be the lord of the
worlds and regarded everything as His creation and under
His patronage and guidance. It bestowed the divine light in
the hearts of people
Regarding oneness and drew their attention from all of them
to the One and only God.
It is clear that pure oneness is not something that a person
can achieve after a short stroll and it is necessary that the
unseen hand should reach out to him with the revelation,
help and guide him to the station of Oneness or the entity
that is unique in His oneness. His apostles may come down
and guide them out of the darkness of polytheism towards
the light of oneness; to the fountain of everlasting life and
quench his thirst.
Delegation is also polytheism
There are many meanings of the word “Tafweez” and some
people have enumerated seven. There great debates about
each one of them; but here the word Tafweez refers to the
stand that a group of Muslims took about it; they believed
that God created the holy Messenger and the Imams and
then delegated the work of creation, sustenance and life and
death to them.
Allama Majlisi has given the best description about them in
his book “Mer’aatol oqul”. He says, “this statement of
those believers can be construed in two ways: That the
infallible ones handle the work of creation, sustenance and
reward and punishment on their own merit and they are the
originators of this work. This is absolute disbelief and the
intelligent and discerned proofs refute it. No intelligent
person has any doubt about of the disbelief of those who
adhere to this ideology.
The second description is that God does these work as per
the desires of the infallible ones, like the splitting of the
moon and raising the dead, this has been seen in the
miracles shown by the divine apostles. If it is this then it is
not against any religious doctrine as well intelligence but I
have mentioned many such traditions in Behar0l Anwar that
refute such powers to be invested in the infallible ones
excepting the miracles they have shown.
The second interpretation is not beyond human intelligence
but the traditions do not support it. There are many such
deeds that are not beyond human comprehension but are
religious banned. The number of the apostles could have
been more but it has been restricted to a certain figure that
we are aware of.
A third interpretation also exists and that is God bestows the
powers to His chosen infallible one so that he may raise the
dead or cure some one from an incurable disease and this is
what the verses mean about Jesus in the Qura’n and this is
possible for the other infallible ones too. But as we have said
above this issue is limited to miracles and supernatural
deeds only not the creation of the heavens or the
management of affairs of the universe because Qura’n
explicitly declares that creativity, the management of the
affairs and the lordship is for God only. (The verses cited for
Oneness of Lordship are ample evidence.)
(1) Mara’tol oqul vol.3 page 143
Page 263
The objective of creation is the perfect mankind and the
infallible ones are superior to this perfect mankind so we can
say that this universe has been created for them only or in
other words they are the cause of the creation of this
universe.
A Question and its Answer
Are the angles the managers of the affairs? God has sworn
on the managers of the affairs in verse 5 of Surah Naziaat
“And by those angels who arrange to the commands
of their Lord” there is this famous interpretation by the
commentators that it refers to the angels who do manage
the affairs of this world. Isn’t this against the oneness of
God?
The answer to this question is very clear: If the angels do
this in their individual capacity then it is not compatible with
the belief in Oneness but we know that merely obey the
commands of their Lord and are responsible for it under His
authority. It is like the causes that have an effect due to the
commands of God.
This is known to many a scholar and that is why they find no
incompatibility between God being the Lord of the Worlds
and the Lord of All things and the angels managing His
affairs on Hi command. It is the same when God declares
Himself in the Qura’n to be the Lord, and sustainer. The
verse 6 of Surah HUD says, “And no moving creature is
there on earth but that his provision is due from God”
In verse 233 of Surah Baqarah the book says, “For those
parents who desire to complete the term of suckling ,
but the father of child shall bear the cost of the
mother’s food and clothing on a reasonable basis.”
The father of the infant is duty bound to provide the
sustenance and clothing to the mother during the time she
suckles it even if she has been divorced.
It is a proven fact that there is no incompatibility in calling
an infant’s father his sustainer and calling God also as
sustainer because the first is just temporary and dependent
on God while the other is the ever living Sustainer.
Verse 69 Of Surah Nahl says, “Wherein is healing for
men”
Verse 80 of Surah Shuara says, “And when I am ill, it
is He who cures me.” Or in other words it is God who
cures me when I fall sick.
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All these verse speak of the causes and their effects. The
issue begins from an uncertain cause and reaches the
absolute cause who is the reason for all reasons and all
reasons depend on Him for their effects.
The Islamic Traditions and The oneness of
Lordship.
The oneness in Lordship has been mentioned with all its
glory in the traditions of the infallible ones; this can also be
seen in many of their psalms recorded in volume two of Usul
Kafi.
Rabbos Samawatis Sabe’ wa Rabbol Arzeena ( The Lord
of the seven heavens and seven earths) Rabbal Arshil
Azeem ( Lord of the Great Throne) Rabbol Masharil
Haram wa Robbol Baladil Haram ( Lord of Mashar and
lord of the City of Peace(Makka) Robbol Hilli wal haraam (
Lord of the permissible and the impermissible)
Alhamdolillahe Rabbhus Sabahe (All Praise for the Lord
of the Dawn) Rabbal Malaaikah warrooh ( Lord of the
angels and the Spirit) Rabbal Mustaza’feena ( Lord of the
Meek) Rabba Gibraeila was Mikala wa Israfila ( Lord of
Gabriel, Michael and Israfeel) Wa Rabbol Qura’nal Azeem
( Lord of the Great Qura’n) Wa Rabbo Mohammad
Khataman – Nibiyeen ( Lord of the Last Messenger)
Some traditions of the Ahle Sunnah also mention these
terms. (2)
No one is the Lord of the heavens and the earth, the apostles
and the angels, the rich and the poor, day and night, Makka
and the Ka’aba and the Great Throne excepting God.
The synchronization of the entire systems of the universe is
the proof of the oneness in
Management by the one and only Lord who
rules.
In One of the traditions of Imam Jafar Sadiq we read that he
replied to an atheist who questioned him about the oneness
of God and said, “We observe the creations in a state of
arrangement, the movement of the heavens, the
interchanging of day and night, the rising and setting of the
sun and the moon according to a great plan. This
correctness of arrangement and the interdependence and
compatibility of all the systems is the proof that this whole
affair is being managed by the One and Only God. (3)
(1) Usul kafi Vol.2 Page 514-585
(2) For further confirmation see Al Mo’jamol Mafhiris La Lifaz Alhadith
Alnabavi Vol.3 Page 207
(3) Tawhid Saduq Chapter 36 Arid Ala Tanwiya wa zanadiqa.
Page 265
Oneness in Rulership and the Law of Causes
One of the important branches of Oneness of deeds is the
Oneness of Rulership, whether it is through causes or directs
the rulership belongs to God only. The rest of the rulership is
temporary. It can be explained by the two kinds of rulership,
the rulership through causes and the rulership by right.
The real ruler is he who has both the dominance through
causes or through external means but the rulership through
right and dominance is that through which the laws are
promulgated. Man has the rulership over his slaves and
servants.
To the monotheists in both the manner of rulership the first
one is special because He has the rulership of everything
that exists in this world because all beings are his creations
and they attain the grace of life from Him only. They are
dependent and subservient to Him. His rulership is
established through all means.
His is the manifest rule and the rule through His laws
because He is the creator of all that exists in this universe,
even those things that we supposedly create because it his
material that we use. He is the real owner and ruler of
everything though He lends some things to us temporarily.
After this brief introduction we now turn to the Qura’n and
study the following verses:
1. Surah Al Imran Verse 26:
“Say, “O God! Possessor of the kingdom. You give the
kingdom to who You will and take the kingdom from
who You will; You bestow honor on who You will and
humiliate who You will. In your hand is the good. You
are able to do all things.
Page 266
2. Surah Baqarah Verse 107:
Know you not that it is God to whom belongs the
kingdom of the heavens and the earth?
You have no guardian or protector besides God.
3. Surah Zumur verse 6:
Such is Lord your God. His is the kingdom (None has
the right to be worshipped but Him). How then do you
turn away?
4. Surah Baqarah Verse 247:
And God grants His kingdom to whom He wills; and
God is all sufficient for His creatures’ needs; all-
knower.
5. Surah Fatir Verse 13:
Such is your Lord; his is the kingdom; and those
whom you invoke and call upon instead of Him own
not even a Qitmer.
6. Surah Saba Verse 22:
Say, “Call upon those you assert besides God; they
possess not even the weight of an atom either in the
heavens or on neither earth; nor have they share in
either, now is there any harm for Him is there from
among them anyone to help?
Explanations from Mafuradat
“Mulk” as has been defined in Maqayis ol Lughata means to
have power over something and this is why the word
“Tamleek” is used to denote power. And later the word
used to denote the ownership of man of anything because
he has the power over it. The water carried by the traveler is
called “Malik” because the water (especially in ancient
times of traveling through barren lands) carried by the
traveler is for his use. “Malik” is the term used for the ruler
or king because he has power in his land. “Malakoot”
means respect and rulership. “Imlaak” means has been
used for ‘Tazweej” because they used to consider their
wives as their properties. The word “Mamlikat’ in Arabic
dictionary means respect and rulership and it has been used
for water and soil or rivers and land under a king’s rule.
(1) There are various verses similar to the above in the Qura’n like verses
17,18,40, and 120 of Surah Maidah, 158 of Surah A’raf, 116 of Surah
Taubah, 111 of Surah Isra, 42 of Surah Noor, 2 of Surah Furqan, 10 of Surah
Saad, 44 of Surah Zumur, 49 of Surah Shura, 85 of Surah Zukhruf and
others.
Page 267
The Explanation of Verses
O God You are the Ruler of the Kingdom
The commentators believe that this verse was revealed after
the victory at Makka or during the digging of the trenches for
the Battle of the Trench. When the Holy Messenger told his
followers about the future victories against Rome, Iran and
Yemen the hypocrites declared it to be a figment of
imagination blown out of proportion. (1) This was the time
when this verse was revealed. It admonished the ignorant
ones and told them that it was God who was the ruler and
owner of all countries. It said, “O God! Possessor of the
kingdom” and added, “You bestow the kingdom on
whom you will and take it from whom You will; You
bestow honor on whom you will and humiliate whom
You will.”
It is not just the granting of these graces and the
confiscation of kingdom and respect that is in your hands but
everything good is in your hands because you have power
over everything.
His power over everything proves his rulership on all that
exists in the heavens and on earth and in between them.
This dominance has two sides, one is general and the other
is reality or His rule over everything is reality and has
generality also but when it is spoken of for others it has only
a temporal existence, “You give the kingdom to whom
you will” Now some commentators have taken it to mean
the victories of the Messenger, the respect of the believers
and the shame of the Jews is not based on facts because this
verse has a great connotation. It includes the entire honor
and all the shame. But the affairs mentioned are the
manifest proof. And finally the words, “you are able to do all
things” shows His complete and sole dominance over
everything.
What is clear is when the verse says He bestows His
kingdom on whom He pleases or takes it away, gives honor
and disgraces someone does not mean He does so without
cause or valid reason for He has installed a system that
judges between victory and defeat and the system reflects
His grand will.
(1) Majmaul Bayan Vol. 2 page 427, Tafsir Fakhr Razi Vol.8 Page 4
(2) Some linguists opine that the Origin of “Khair and Ikhtiyar” is the same
that is why goodness are called “Khair” everyone likes them and wants to
achieve them (from Mafuradat in Tafsir Al Mizan)
Page 268
If at one time the Muslims knock at the doors of Europe and
capture “Spain” but in another time they are forcibly
expelled from there then both these conditions have
occurred according to the divine will.
When blood thirsty rulers like Yazid bin Moaviya or Chenghis
Khan rule with tyranny over some people then it is the result
of the people’s weakness and faults and they deserve to
pass their lives under such tyrannical rule. It is said that for
every nation the best ruler is that which is ruling them. We
discern the answers to most of the questions raised in this
regard so it needs no further explanation.
The second verse is about the change of Qibla and the
answer to the frivolous objections of the Jews “Can God
order the change from Jerusalem to Ka’aba? The verse says
don’t you know that God is the ruler and owner of the
heavens and the earth?
Is it surprising that such a great ruler can cancel His previous
command? He not only knows what is good for his subjects
but the rulership is especially for Him only. He is the sole
authority to change anything and is the ruler of all His
subjects. In the end of the verse it further stresses the point,
“You have no guardian or protector besides God”
It is because of His complete knowledge that he helps you in
your problems and makes laws for you because of his
rulership.
He is above time and space and there is no special direction
fixed for Him especially in prayers. The direction is fixed for
a place because it is His decree and he is the ruler of the
entire universe.
The words “Wali and Naseer” as attributes have been
mentioned in many places in the Qura’n and may have
difference in their application. “Wali” means the protector
who guards the rights of His subjects and “Naseer” is He
who helps mankind against his enemies.
Wali does what he does to protect the interest of his
subjects and Naseer helps mankind overcome his problems.
The third verse is about the creation of the animals and the
humans and the strange changes that occur in them.-
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The verse says, “Such is Lord your God. His is the
kingdom.” He is the creator as well as the manager and
this is why He is the ruler and the judge. The verse then
makes this the base of Oneness in worship and says,
“(None has the right to be worshipped but Him). How
then do you turn away?”
O ignorant ones! O you wander in the valley of shame! Why
are you becoming wayward despite seeing the signs of God’s
creativity, lordship and rulership? Here the oneness in
worship is being established on the basis of oneness in
rulership and His rulership has been proven through His
creativity and origination of all beings because the idolaters
also accepted that it is the One God who is the creator of
this universe.
The fourth verse discusses the story of Taloot and Jaloot
(Saul and Goliath). Goliath is a cruel person who rules upon
the children of Israel and he has crushed them. The apostle
Samuel (1) on the request of the Israelis appointed Saul the
son of a poor farmer as the ruler and general but the Israeli
elders and rich people objected to it because they being the
sons of rich lords and elder considered themselves more
appropriate for the job. The apostle tried to dispel their
objections and said, “He is superior to you in knowledge and
physical prowess.”
He then added, “God bestows His kingdom on which He wills.
God obliges his subjects and is well aware of everything.
Verse 247 of Surah Baqarah says, ‘God has chosen him
above you has increased him abundantly in knowledge and
stature. He grants his kingdom to which he wills. And God is
all sufficient for His creatures’ needs, the all-knower.” He
not only has his declared dominance but controls the human
society through laws for His is the kingdom and He bestows
it to which He pleases. He does so in view of the personal
caliber and talent of the persons concerned.
(1) Some commentators believed that it may be Samuel or Joshua but this
is farfetched because Joshua could not have existed in those days. He was
the commander for Moses.
Page 270
The same issue has been discussed in the fifth verse but in a
different manner. The verse declares a conclusion after
mentioning God’s rulership over the sun, moon darkness and
light and says, “Such is your Lord; his is the kingdom.” His
rulership encompasses the entire universe. The gods you
invoke are not the rulers or owners of even a peel of the
dates, “and those whom you invoke and call upon
instead of Him own not even a Qitmeer.”
The commentators and the linguist have listed many
meanings for the word “Qitmeer” but the most appropriate is
the one that says it is the skin between the seed and the
flesh of the fruit. Some have taken it to mean a small white
spot which is found at the back of the date seed and this is
from where it grows into trees. Some have taken it to mean
the outer skin of the date and some say it is the groove in
the middle of the seed and yet some others have said that it
is the living matter contained in the seed.
All the five meanings are related to the seed of the date fruit
something which has always been seen by the Arabs. Some
have said that this is the onion skin but the first meaning
mentioned above is the most popular and famous. Whatever
other meaning is construed from it is irrelevant because al it
says is that these false gods do not own even such a small
thing like the skin of the date.(1)
This verse is the evident proof that no one has the rulership
and ownership but God and He may delegate the powers to
whom He pleases.
In the sixth verse also the same thing has been said but in a
different style. The Messenger is commanded, “ Say, “Call
upon those you assert besides God; they possess not
even the weight of an atom either in the heavens or
on neither earth nor have they share in either, now is
there any harm for Him is there from among them
anyone to help.”
------------------------------------------------------------------ (1) See
Tafsirs, Majmaul Bayan, Ruhul Ma’ani, Qartabi, Al Mizan, Maraghi,
Mafuradat of Raghib.

Page 271
It then adds that they cannot help because they do not rule
over anything in the heavens and the earth. Neither are they
partners in His creativity nor are they His helpers.
So they are not the rulers or owners of anything in the
heavens and the earth nor partners or helpers so what inner
glory you see that you bow before them and worship them?
Qura’n thereby denies any partners or helpers for God in his
rulership and ownership. In others words it establishes the
absolute rule of God and denies any partners of helpers and
says all this is only for God. It says God is above having any
partners of helpers.
In the above six verses and other similar verse what comes
to light is that for any monotheist there is no god but God
the ruler. Even if some is in some authority he does not own
or rule even a particle of earth. So the polytheists have no
excuse for worshipping, the idols, and other creations or
creations similar to them.
Explanations
The effect belief on the Oneness of ownership and
rulership
The creation of impiety, rebellion, vanity, miserliness and
envy in man us always due to his thought that he is the
owner of his servants and things. When he gets to rule a
small area he feels he is the greatest and this is that
polytheistic idea which creates and spreads various types of
sins and evils in the society.
But when we look at this world in the mirror of Tawhid and
through the above verses accept that it is solely the property
of God without any partners then he thinks of himself not as
owner but as a caretaker. Verse 7 of Surah Hadid says,
“Spend in charity from what he has made you
successors.” If a person fully accepts himself to be a
trustee or safe-keeper than how is it possible that he will
disobey the command of the real owner and be envious and
miserly.
How is it possible that the wealth of this world become the
cause of vanity and rebellion because all this belongs to God
and He is the real owner of everything? Can a bank officer be
proud about the money that passes through him the daily
transactions? It is the same for the rulership and plans given
to man

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. They are nothing but safe keepers in a small part of land
and represent God’s grace. When we understand this then
why the pride? How, can man after knowing all this be ready
to create mischief and oppress others?
This view point of oneness and the study of the world gives a
very different color to a person, the color of religion which
makes him peace loving, a pure self, who befriends peace
and a person full of vigor for sacrifice.
The Wrongful benefit from God’s ownership
There is no doubt and as has been mentioned above God is
the owner of all that exists. This is proven not only by the
various verses of the Qura’n but the intelligent arguments
too prove it. He is the necessary being and all others that
exist are fully dependent on Him and so this proves his
ownership and dominance over all that exists.
This is not against the man made laws and their rulership for
it has been permitted by God. Those who have misused this
exceptional ownership have done nothing but taken the
benefits wrongfully. It is very strange that this behavior is
sometimes declared as Islamic and some people vainly
declare communism and socialism to be of the same genre
as Islam.
We would now like to openly assert that the Qura’n that
declares God to be the owner and ruler of the universe also
contains verses on, succession Khums, Zakat and trade and
it accepts the existence of the owners of wealth and slaves.
The terms “your wealth” and “their wealth” have come 14,
and 21 times respectfully in the Qura’n. the Muslims have
been guided in many other verses regarding their wealth. If
the ownership of God is against the ownership by mankind
then how come there are 45 verses in the Qura’n about it?
In Surah Nisa verses 2 and 10 the book says, “And devour
not their substance” and “Those who unjustly eat up
the property of the orphans devour fire”
------------------------------------------------------------------Page
273
Verse 262 of Baqarah says, “Those who spend in the cause
of God …their reward is with Him”
Verse 279 of Baqarah says, “But if you repent, you shall
have your capital sums”
In verse 6 of Surah Nisa the Qura’n further says, ‘Test the
orphans until they reach the age of marriage; then if
you find them mentally mature, release their property
to the, and do not consume it wastefully, or hastily
lest they should attain full age; whoever’s guardian is
rich, let him abstain ands whoever is poor, let him
take within reason. When you transfer to them their
property, have it witnessed in their presence and God
suffices as Reckoner.”
The special ownership has many categories, like “the
general ownership” and ownership of wealth, the
governmental ownership and Qura’n has mentioned them
too. None of these are in contrast to God’s ownership.
In short the Oneness of Ownership does not hinder the
ownership by any particular person in society or the
ownership by society itself but has laid down the laws for
such ownership that are to be followed.
--------------------------------------------------------------------------
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Page 275
The Oneness of systematizing the Laws
The Manifest Rulership
Introduction
We are aware that the successful management of the
society needs 3 different powers:
The first is the power to make and implement laws for the
protection of the society and for safe guarding the rights of
the individuals.
The second is the power of execution. It is needed to
implement the promulgated laws and it is connected with
the government, its ministries and other offices.
The third is the power for judgment. This is required to
punish those who break the laws and to reform them.
When we observe the Oneness of Islam we find that all these
powers come from God and no one has the right to interfere
without His permission because He is the law maker, and he
only can give the permission to rule and He is the being who
has given a system to the judiciary.
So it is necessary that these three powers should be
implemented in the defined parameter set by God. Though
there are many intellectual proofs it has also been detailed
in the Qura’n. With this brief introduction we turn to the
Qura’n and study the following verses.
1. Surah Maidah Verse 44:
Those who do not judge by what God has revealed are
indeed infidels.
2. Surah Maidah Verse 45:
And whoever does not judge according to what God
has revealed is indeed among the unjust ones.
3. Surah Maidah Verse 47:
Whoever does not judge by what God has sent down
is indeed transgressor.
4. Surah Maidah Verse 49:
That you should judge between them by what God
has revealed and do not follow their vain desires; be
cautious of them lest they beguile you from any part
of what God has sent you.”
5. Surah Nisa Verse 65:
But no, by your Lord! They will not be true believers
until they have set you up as their judge in all their
disputes and they do not find any vexation ion their
hearts against what you decide and submit
themselves totally.
6. Surah Anam Verse 57 and Surah Yusuf Verses 40
and 67:
The judgment belongs to none but God.

Page 276
7. Surah Qasas Verse 70:
He is God; there is no god but Him. His is all the
praise, in the beginning and the end; His is the
authority, and to Him you shall be returned.
8. Surah Qasas Verse 88:
And do not call any other god with God; there is no
god but Him. All things are perishable save He. His is
the authority, and to Him shall you return.
9. Surah Shura Verse 10:
In whatever you differ, its decision is to God; that is
your God, my Lord; on Him do I rely, and unto Him do
I return.
10 Surah Anam Verse 115 (1)
There is none that can change His words; He is the
all-hearing, the all-knowing.
Explanation by Mafuradat
Many linguists have taken the word “Hukm” to mean to
restrain or to stop and later it began to be used for judgment
and authority because the Qazi and Hakim uses his position
in authority to restrain people from breaking the laws or
taking undue advantage through it. (2)
“Hakam” means the iron piece that is inserted into the
mouth or the nose of the animals to keep them in control.
When it is pulled the animals feel the pain and it is subdued
and this too includes restraining or stopping in a sense.
The compiler of Lisan ol Arab says that “Hukm” has many
meanings, like judging according to wisdom and knowledge
and this is because they keep the people restrained from
unlawful deeds.
The word “Hukm” can be used in all the three senses,
creating laws, judging by the laws, and giving the rewards
and the person responsible for any one of these duties is
called “Haakim’
(1) There are other verses in the Qura’n about the same topic like 47 and
50 of Surah Maidah, 26 of Surah Kahaf, 87 of Surah A’raf 109 of Surah
Yusuf, 45 of Surah Hud, 80 of Surah Yusuf, 8 of Surah Teen, and 60 of Surah
Nisa.
(2) See Mafuradat Raghib, Maqayis ol Lughata, and Misbah ol Muneer
Qayyumi.
Page 277
In some dictionaries the word “Hakam’ is taken to mean the
delegation of authority or handing over the work to someone
else.
The book al Aiyeen says the word ‘Hikmat” includes
knowledge, justice and kindness and goes on to add the
word means to restrain or stop from mischief. This
interpretation is compatible to all the others mentioned
above. The” clear verses” are so called they clearly define
the laws and restrain other from wrongful interpretations
and excuses.
Explanation of the Verses
The verses 1 to 4 [Surah Maidah 44, 45, 47, and 49] discuss
the issue of Oneness of authority or rulership in a very clear
manner. In the first three verses the Book states that
“Those who do not judge by what God has revealed
“are surely, infidels, unjust and transgressors.
The commentators question whether the explanations are
different or do they all point towards the same meaning and
they have discussed this issue at length. Some say that the
verse speaks about on group that has many attributes and
this can be interpreted by saying that anyone who does not
judge according to the divine laws laid down is in a sensing
opposing God is an infidel and because he is suppressing the
right of the human beings he is unjust and since this means
that he is trespassing the limits so he is a transgressor (The
word “Fasaq” means to shun the laws governing the life.)
Some feel that the first and second verses are about the
Jews and the third is about the Christians because the Jews
have more animosity against the divine laws then Christians
they are infidels and unjust and the Christians are merely
transgressors.

Page 278
One thing is certain that the revelation of a verse for a
particular issue does not limit it to that issue only so these
verses can be construed to mean every one of the groups
that go against God’s decree. Any person who judges
against the law of God will be termed as unjust and
transgressor but infidelity will be taken when he rejects the
divine laws and considers them irrelevant. Because such an
action or statement is the denial of God, His knowledge,
authority and justice and this is blatant infidelity. In the
same way any action or statement that shows denial of the
order of God’s Messenger or the Qura’n will also be taken an
infidelity. But if some one judges against the commandment
of God but does not deny the ministry of the Messenger and
he does it out of his vanity or ego then it will not be taken as
infidelity.
Verse 48 of this Surah reiterates the same commandment
for it says, “So judge between them by what God has
revealed.” And in verse 49 it says, “And so you judge
between them by what God has revealed.” In verse 50
it says, “Do they then seek the judgment of
ignorance? And who is better in judgment than God
for a people who have firm faith?”
All these six verses stress and re-stress the fact that the
ultimate authority rests with God.
Stressing the fact in six verses of the same Surah that laws
are to be decreed by God only tells us that no matter how
big a worldly authority a person may have he has no right to
create laws for it is only the prerogative of God to create
laws for His subjects. So when a person judges or decrees or
rules against the commandments of God then he has
committed a great sin and he will be considered as an unjust
oppressor. This is a sin that will divest him of the attire of
belief.
Under this arrangement the declared and manifest authority
and the right to create laws rests with God only and the
authority of issuing the commandments too in only for him.
The fifth verse discusses the issue of judgment of laws and
God delegates it to the messenger (and the Imams or those
chosen to be judges) “But no, by your Lord! They will
not be true believers until they have set you up as
their judge in all their disputes.”

Page 279
The verse adds: “And they do not find any vexation ion
their hearts against what you decide and submit
themselves totally.”
There are three great signs for the pure faith: The Messenger
of God should be the declared judge and arbitrator for all
disputes; No one should resent the judgment made by the
Messenger of God and all his decisions should be adhered to
and implemented.
In this way the verse declares God to be the judge of all
disputes because the Messenger of God represents Him only.
The Judgment is For God Only.
The sixth verse contains a very small sentence, “The
judgment belongs to none but God.” This sentence which is
oft repeated in the Qura’n has wide connotations and the
word “Hakam” here includes formulating the laws, rulership
and arbitration natural and manifest are all included. But we
should note that it has another dimension as said in verse
57 of Surah Anam and verse 67 of Surah Yusuf that say, “
The Judgment is only for God, He declares the truth and He
is the best of the judges.” And “The judgment is only
God’s” This sentence also states the punishment that God
will mete out to the disbelievers.
The various ways that express that judgment is only for God
is as we said a clear proof that this verse has vast
connotations and declares all commands and decrees for
God. It contains all the written and caused laws as well as
the manifest ones.
The seventh verse declares god only to be worthy of praise
and worship and then adds, “He is God; there is no god
but Him. His is all the praise, in the beginning and the
end; His is the authority, and to Him you shall be
returned.” The words “His is the authority” means that He
is the ruler of both the worlds. This sentence is evident proof
of His praise and of He being the only one worthy of worship
because He is the “Lord” and He is the “praised One”

Page 280
His decision will be promulgated everywhere and on
everything, though some commentators have quoted Ibn
Abbas to have said that “Hakam” means his judgments on
the Judgment Day on His subjects. (1) But there is no valid
argument to restrict the meaning of this verse and we have
repeatedly said that the special reason for the revelation of
any verse does not cancel its generality.
The above verse therefore, proves God’s oneness and
authority to create laws and judge by them. Tafsir Al Mizan
also speaks about the generality of this verse. (2)
This verse proves the rulership and ownership of God in the
world of causes and the manifest one and His authority to
create laws and judge by them. It tells us that He has no
partners in this work and this is why its generality has been
prescribed in Tafsir Al Mizan.
A point to note is that the words “His is the authority” and
His authority is supreme. In other words it includes all
manner of authority and rulership. It should be noted,
however, that His complete authority and dominance does
not deny His delegation of authority to his apostles, Imams
and other saintly persons. His praise does not mean does not
prevent the praise of the parents, teachers or the saintly
person who are the intermediaries for well being and God’s
grace. But we should remember that (despite praising them)
all praise ultimately is for God and this is the meaning of
Oneness of rulership and authority.
Verse number 8 first speaks of the Oneness in worship and
then about the oneness in authority and rulership, “And do
not call any other god with God; there is no god but
Him.” The next sentence is like a decree and proof of His
authority, “All things are perishable save He.” And in
the end the verse says, “His is the authority, and to Him
shall you return.”
This verse specifies worship, well being, authority and
judgment all only to God. Some commentators however,
have taken this “authority” in the sense of causes and in the
sense of His intention and decision that rules everything.
Some have taken it to mean the authority and judgment on
the Day of Resurrection and some have taken it to mean His
manifest material authority. The words of the verse denote
that it is free of all conditions and is complete so it includes
all authority in this world, the world of laws, and the
hereafter.
(1) Tafsir Ruhul Ma’ani Vol.20 Page 92
(2) Tafsir Al Mizan Vol. 16 page 70
Page 281
What does the word “Wajah” mean in the verse “All things
are perishable save He”? Some commentators have taken it
to mean the good deeds that are done because God intends
them to happen and some have said it means God’s religion
and laws and yet some have taken it to mean the elevated
and lofty status of God. But we know that the word ‘Wajah
means the face and according to Raghib Isphahani the face
is what distinguishes one person from another and therefore
it is best part of the body. This word is used for the best of
the beings and creations and this is why it has been used for
God. It is evident from the verse that this is what it means.
Therefore, any being that attaches itself to the ever living
entity becomes eternal and God’s religion, the deeds done
as per His commands, the apostles are all connected with
Him and they all attain well being and eternal life. This verse
therefore, includes all the interpretations mentioned above
and is composite.
Take your disputes to God and His Apostles.
In the 9th verse the authority has been described as the
authority to judge and the verse says, “In whatever you
differ, its decision is to God” It is He who can decide your
disputes, “that is your God, my Lord; on Him do I rely,
and unto Him do I return.”
There are many interpretations of this verse. Some
commentators take it to mean the person disputes and
animosity between people which they want the Messenger to
decide; some say it refers to the differences in the
interpretations of the Qura’n and others say that it refers to
the discord or disputes about knowledge that are connected
with religious practice and observations like the
identification and interpretation of the soul and other such
problems. (1)
------------------------------------------------------------------
(1) Tafsir Ruhul Ma’ani Vol.25 Page 15 has all the three interpretations.
-------------------------------------------------------------------------------
Page 282
There is no evidence that the verse is limited to any one
meaning or interpretation. Various scholars have opined that
this verse includes all kinds of decisions and judgments,
whether they are about the verses of Qura’n the disputes of
the people and the ambiguous verse or other problems.
It is one of t hose verses that prove that the Qura’n and
Hadith contain the solutions for all human problems so man
should not create his own laws and resort to conjectures
because had it not been so then the Book would not have
asked the people to turn to it in case of disputes.
The interesting point here is that Fakhr Razi and other
commentators have accepted this truth and taken this verse
as proof to reject conjectures in issues of Islamic
jurisprudence.
The verse says that all disputes should be solved through
God (the Messenger can also issue judgments because he
represents God). Had the tenets and beliefs not been
mentioned then there would have been no sense in turning
to it in case of disputes.
In the 10th verse the Book describes the messenger as
saying, “There is none that can change His words; He
is the all-hearing, the all-knowing.”
The Ruler, authority and judge is only God and the proof is
that he is aware of all things and this Qura’n is a valid proof
of this awareness. (2)
The question here is what is this rulership attached to? Here
it means the decision on truthfulness and reality from God
for His Messenger.
------------------------------------------------------------------
(1) Fakhr Razi-Tafsir Kabeer Vol. 27 Pages 149
(2) According to Majmaul Bayan and Tibiyan “Hakam” is one whose
decisions or judgments are always truthful while the judgment of the
“Hakim” may be incorrect. The word is equivocal and continuous but there
is no valid proof for this interpretation. It may be used for one who always
judges but the appointment of arbitrators after the battle of Siffeeen
disproves this. When the words Hakam and Hakim are used for God then it
means a decision totally devoid of any injustice or mistake but this meaning
does not tally with that in the dictionary.
--------------------------------------------------------------------------------
Page 283-
The history behind the revelation of this verse tells us as the
narrator says, “The polytheists among the Quraysh proposed
to the Messenger for the appointment of Jewish and Christian
priests as arbitrators so that they could tell them about the
Messenger’s reality according to the scriptures (1) this was
revealed to answer them “Is there any judge other than
God?”
The verse has a large connotation and it declares without
exception all manners of rulership for God because we know
that the purpose and history of its revelation does not limit
its meanings.
From the above ten verses it is now clear that all manner of
authority and rulership is restricted only for God Ruler ship
in the sense of creating laws , judgment, and the
promulgation of the laws all come from God only. If a person
becomes a judge or ruler for any part of His authority then it
is by his permission only.
Yes, there are various interpretations of these ten verses
and some mentioned all the departments of rulership and
some are restricted to the creation of laws but collectively
the Oneness of Rulership is clearly evident in all of them.
The Intellectual proof of God’s Authority
There is no doubt that any person who has accepted the
Oneness of the Creator will also accept that His laws are
promulgated in the universe.
(1) Tafsir Ruhul Ma’ani Vol.8 page 7.
Page 284
When His authority to rule has been accepted then His rule
then His dominance on everything created should be beyond
doubt because he is the creator, owner and manager of this
universe and no one other than Him such powers to create
laws compatible to the world of causes.
So when He is the creator , owner and manager then it is
imperative that He will judge between his creations in their
disputes according to His laws and He can delegate this
authority to someone he desires but otherwise all other
exercise of such powers will be considered as undue
interference in His affairs.
Another perspective tells us that the best laws are those that
perfect for the human body and mind, fulfill his material and
spiritual needs, there should be negative affects in both the
long and short runs and there should be a power to
implement it in society and there should be no lacking of
acceptability among the people.
The perfect law giver is one who has the perfect
understanding of mankind as well the universe so that he
can understand both the overt and covert character of
mankind before he creates those laws and there should be
no self motivation and benefit in creating those laws.
The causes of the deficiencies and defects in man made laws
are due to the following reasons:
Firstly, it is impossible for us to find a person who is fully
aware of the overt and covert character of mankind and is
also aware of the naturals laws that are prevalent because
till date the thinkers are writing books entitled “ the
unrecognized man” etc . When his information and
knowledge is so limited and weak about his own kind how
can we expect him to be fully aware of the laws and
compositions of the universe?
Secondly, Man is a being with many needs so which ever
group creates laws in the society keeps its own benefit in
mind before creating them.
Thirdly, there is another important point that no human
being is above errors and misconceptions and this is whey
the laws created by men are always subject to and desirous
of changes and alterations. Their deficiencies come to the
fore as time passes and then they are amended but there
are other loose ends.
. This is why the committee of human law givers comes into
existence as experiments and their experimentation from
the past continues and never seems to end.

Page 285
Even after setting aside God’s authority and His power to
judge no one has the capacity to create laws until he is the
creator of human beings and is aware of all his material and
spiritual needs and is needless of everything while he is
also has no possibility to commit errors. So it is our duty to
implement the laws of God in the needs of our times and
create sub-laws in their light and thereby implement His laws
in the world.
Rulership is a trust from God.
We can conclude from the above verses that the authority
that we have is a trust from God and so the governors and
officials of the governments should act as representatives of
God. It means that in all circumstances they should
implement the rules commended by God and perform their
duties according to them.
God spoke to King David who had one of the greatest
kingdoms on earth “O David! I have appointed you our
representative on this earth; judge among the people
with truth, do not follow your own desires because
they will lead you astray from the path of God” Verse
26 of Surah Saad.
This interpretation also speaks about worldly authority being
the gift and God’s trust and clearly and beautifully defines
the divine laws.
Authority is Arranged by God only.
According to the Islamic definition of Oneness the authority
comes from the above and not from below or the authority
comes from God and not from the people. The support
rendered from the public is also regarded as a trust from
God.
It can be explained as the difference between the ideology of
monotheism and the ideology of polytheism.

Page 286
One such difference is that the believer in Oneness believes
that the authority (of forming laws, implementing them and
judging accordingly) comes from God to the Apostles, the
saints, the Ulema and the virtuous. It is imperative for those
in authority to consider themselves answerable to God and
keep His approval in mind before the take any action and
they should be sympathetic to god’s creatures. Such an
authority or rulership can benefit from the Great God and
lead the people and not those who follow their sinful acts
and desires.
It may then be said that people’s views have no place in
Islamic governance and this is the lordship of the pious ones.
But this will be a big misconception because the real Shura
or congress that we know has been mentioned in the Qura’n
and the Messenger who had the perfect intelligence has
acted upon it. It is then known that God who is the “authority
of all authorities” and the ruler of all rulers has commanded
that people should be consulted in governmental matters
and be partners in it work.
So the government based on Oneness and Islamic will be
construed as a people’s government for it gives importance
to God’s ordinances and people’s views but the views should
not interfere with the tenets of Islam and should be within
the four boundaries . We will discuss this statement when we
discuss the “Government of Islam” Inshallah.
The conclusion is that when people go to vote to select the
President of the Republic or the members of the parliament
they should remember that god has given them this power
to exercise their opinion and they are like the trustees of
God. This vote which is like a decision should be used to
select a person who has the best habits as God has decreed
otherwise they will be misusing the trust imposed on them.
In verse 58 of Surah Nisa the Book says, “God commands
that you should render back the trusts to those to whom
they are due; and that when you judge between men, you
judge with justice.
It is recorded in the traditions that “Governance” is one of
the most spoken about trust of God. Tafsir Durre Manshur
also reiterates this view “It is imperative for the Imams and
Judges of the people that they should rule according the
commands of God and always justify the trust imposed in
them. (1)
(1) Tafsir Durre Manshur Vol. 2 Page 175

Page 287
The voters should never give importance to the idea as to
who would be best suited to be the President or the member
of parliament and be beneficial to him or his group or who is
friendly or has family relations with him or who is like or
disliked but they should always think about the assent of
God. They should exercise their vote keeping the religious
and social commandments in view so that the trust is not
betrayed.
But it is not ruled out t that people cast their votes keeping
their material gain, group bias, political affiliation, unethical
monetary benefits, and special relationships and betray the
trust imposed by God though in an Islamic society the votes
are cast to please God and for the betterment of the society.
The social effects of the believing in the
Oneness of Authority.
The belief in the Oneness of authority means the belief of
God’s dominance over all spheres of life and the belief that
the government in human hands is the trust of God. This in
turn leads to the effect that when choosing a pe5rson for any
category of authority one believes that it is the gift of God
and His trust and then there is no scope for giving
preference to any individual’s view over looking God’s
command and there is yet no scope that the elected person
will sacrifice the collective social benefit for the benefit for
any individual or group.
As far as the rulers and governors are concerned we know
that most of them are selfish
And it is their self motivation that has lead the world many
times to wars in different countries. They were responsible
for throwing a large portion of humanity into the abyss of
misery, hardships and sadness.
In the recent past Hitler was responsible for the deaths of so
many people; people have estimated the deaths in Stalin’s
era and they have found that more than 3 million people
were exterminated. The condition of the world remains the
same though in a different style.
Even today if a ruler believes in the oneness and believes
that the ultimate authority is for God, and the authority
imposed on him is from God then he will never be vain,
unjust and selfish.

Page 288
Even though he is appointed to authority he will utter the
words of Amirul Mominin, Imam Ali Ibn Abi Talib, “Had God
not taken the covenant from the Ulema of truth that they
will not remain silent on the gluttony of the rulers and the
hunger of the meek people then I would have put the reins
of the camel of Caliphate on his shoulders (and I would
never even have looked at this Caliphate for which their
chests are bursting in envy)” (1)
Yes such a ruler considers himself the trustee of god’s grace
and responsible to Him for his deeds.
This ideology can give a complete overhaul to the ways of
the worldly rulers but the condition is that the person should
instill this ideology in the core of his heart and color his soul
in it. This is not just for the countries leaders but for all
government officials like governors, generals, ministers,
officers, magistrates, judges and subordinate staff for they
should all consider the powers they have to be a gift of God
a trust, and they should use it to please Him.
It is not learnt from our previous discussion that Islam is not
tyrannical in its rule or similar to the western democracies
but is a people’s government that works under the
parameters of Islamic tenets. It actually has the color of God
and follows the principles laid down by Him to get the
people’s support. This is that special feature that
distinguishes it from other governments of the world.
There are various aspects about “Governance through
Qura’n” and we are discussing only the Oneness in authority
and that God is the source of all governance. The rest of the
issue will be discussed under the subject of “Complete
governance”
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The Oneness in Obedience.
Introduction
Under the issue of Oneness the last word is that a
monotheist person believes in obeying god only and bears
the yoke of this obedience. He feels proud that he is the
servant of God for his eyes and ears are attentive to Him and
he is always willing to sacrifice his life for it.
The obedience to the Messengers sent by God, His deputies
and their representatives is also regarded as the obedience
to God. So the monotheists obey them also. He only feels
that he has to obey (the One God) the real love, and the real
owner. The monotheist never exchanges the “willingness of
other humans” for the “pleasure of God” and he never thinks
of obeying others while sinning against God because he
considers this to be a kind of polytheism.
This kind of Oneness is called the oneness of obedience
derives its power from the Oneness in Authority that we
have discussed earlier.
After this brief introduction we attend to the Qura’n and
listen to the following verses through our hearts.
1. Surah Maidah Verse 92:
And obey God and the Messenger. Beware and fear God.
(And be on your guard) Then if you turn away you should
know that it is Messenger’s duty to convey (the message) in
the clearest way.
2. Surah Al Imran verse 32:
“Say, “Obey God and the messenger” but if they turn away,
then God does not like the disbelievers.
3. Surah Nisa Verse 59:
O believers! Obey God and obey the Messenger and those
among you who are in authority; (and) if you differ in any
thing among yourselves, refer it to God and His Messenger,
if you believe in God and in the last day. That is better and
more suitable for the final determination.
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4. Surah Taghabun Verse 16:
So keep your duty to God and fear Him as much as
you can.
5. Surah Al Imran Verse 50; Surah Shua’ra verses 108,
126, 144, 163, and 179; Surah Zukhruf verse 63:
So fear God and obey me.
6. Surah A’raf Verse 3:
Obey the commands given by God and do not take
any other than Him for guardian.
7. Surah Ahzab Verse 36
And whoever disobeys God and His Messenger has
surely strayed in grave error.
8. Surah Hujirat Verse 1.
O believers! Be not forward in the presence of God
and His Messenger and fear God; verily God is all-
hearing, all-knowing.
9. Surah Taubah Verse 31.
They take their Rabbis and monks as lord besides
God, and also the messiah son of Mary while they
were commanded to worship God only; there is no
God but He exalted from what they associate with
Him.
10. Surah Yasin verses 60 and 61:
Did I not ordain for you children of Adam that you
should not worship Satan? Verily he is your declared
enemy. And that you should worship Me (alone); that
is the straight path. (1)
Explanations of Mafuradat.
Ita’at means to be subservient and to obey the
commandments. This meaning has been accepted by many
commentators then it began to be used in the sense of
obeying the orders generally. Some linguists have
differentiated between “Itaat” and “Mutawiat”; they say
the first means to be subservient and to obey orders while
the second they means compatibility and synchronization.
This is why the author of “Al Aiyeen” Khalil bin Ahmed says,
‘the word “Itaat” is used for the obedience of the ruler and
Tawaiyat and Mutawiat is used in the sense of the wife
being obedient to the husband.
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(1) There are other verses in the Qura’n about this issue like 20 and 46 of
Surah Anfal, 54 of Surah Noor, 33 of Surah Mohammad, 13 of Surah
Mujadilah,, 16 of Surah Nisa, 15 of Surah Anam 15 of Surah Yunus, and 13
of Surah Rom

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The Explanation of Verses.
Lord! We are obedient to Your Commands only.
The first verse in discussion is about banning wine,
gambling, Insaab (a kind of idol worship), Azlam a kind of
lottery, and then is the order to obey God and His Messenger
but without saying, it is a general commandment. It says,
obey God and His Messenger and stay away from
disobedience.
The verse then adds, “Then if you turn away you should
know that it is Messenger’s duty to convey (the
message) in the clearest way.” (1)
It is very simple to understand that obedience to the
Messenger is the obedience to God because the Messenger
never gave commandments unless ordered by Him. This is
what is meant by the repetition of the word “Obey”. The first
obedience is essential and the second obedience is
collateral.
The second verse is addressed to the Messenger and says, “
( O Mohammad) “Say, “Obey God and the messenger”
but if they turn away, then God does not like the
disbelievers.”(1)
What we now understand that it is disbelief to disobey god
but it is so in this verse wherein the disobedience is due to
animosity or we can widen the connotation of disbelief and
say that any kind of religious disobedience is disbelief.
Anyway, this verse stresses the obedience to God and His
Messenger or in other words it commands us to follow the
Book and the Sunnah.
Though this verse is attached to the Messenger the earlier
one said, “(O Prophet) say, “Follow me if you love God.” It
is evident that obedience to the Messenger is a kind of
obedience to God. This verse also tells us that the sign of
pure love of God and His Messenger is that you follow you
follow them with the core of your heart ort else the claim of
this love is false or there is love but it is very weak.
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(1) For details see Tafsir Majmaul Bayan, Tafsir Fakhr Razi, Tafsir Ruhul
Ma’ani and Tafsir Maraghi.
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The third verse includes those who have been given
authority to be obeyed like God and His Messenger. The
verse says, “O believers! Obey God and obey the
Messenger and those among you who are in authority
“and add, “If you believe in God and in the last day.”
This also tells us that the obedience is to God, then to the
Messenger, and then to those who have been given
authority and we should approach them in case of every
dispute. If the people do not believe in this and do
accordingly then their belief in God and the Day of Judgment
is shaky.
The 4th verse speaks of obeying God only. It says, “So keep
your duty to God and fear Him as much as you can.” It
first asks us to be pious and to refrain from sins because
cleaning something is important before decorating it. Next it
asks us to listen because listening precedes obedience and
then ask us to follow the commands to the letter without
conditions. This is the kind of obedience acceptable to God.
Some people have taken it to mean that you have to be
pious as much as you can but this is a misconception
because both these sentences describe the same thing.
Piety demands that a person should abstain from evil and
sins to the best of his capacity. Verse 102 of Surah Al Imran
says, “O believers! Fear God as you should and see
that you do not die but as Muslims.”
The 5th verse that has been spoken by many apostles of God
first asks us to be pious and then obey the apostles and
says, “So fear God and obey me.” This sentence has been
quoted from Noah, Huod, Saleh, Lot, Shuaib and Jesus (Once
from Noah Surah Shuara Verse108, Twice from Huod Surah
Shuara 126 and 131,

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Twice from Saleh Surah Shuara verses 1144 and 150, Once
from Lot Surah Shuara 163, Once from Shuaib Surah
Shuara179, and twice from the Messiah Surah Al Imran
verse 50 and Surah Zukhruf Verse 63)
It is an accepted fact that firstly it is connected with
obedience to the belief in Oneness and the rejection of idol
worship,; in the second stage it speaks about obeying all the
religious edicts that we get from the apostles of God. This
actually is the obedience to God because His apostles do not
speak without His command.
The 6th verse speaks about following God’s commands which
is another form of obedience but the verse only adds that
you should not obey any one but God. This negation is the
affirmation of “Oneness of Obedience”. It says, “Obey the
commands given by God and do not take any other
than Him for guardian.”
This verse rejects those who worship others but not God or
others and God. Whoever he be and wherever he be, he
should leave the others and obey only the One God.
This verse and other similar verses tell us that whatever be
the orders of man they are not worthy obeying because they
are full of mistakes and errors and we find no excuse for
obeying them.
The 6th verse clearly states that there is no scope for the
believing men and women to have any say against the
commandments of god and His Messenger. It says, “Obey
the commands given by God and do not take any
other than Him for guardian.”
The first and the last part of the verse speak about the
Oneness in Obedience and consider it a sign of faith and
going against it as an open waywardness. What greater sign
of disbelief can be there that man forgoes the One and Only
God and runs after the false ones?
The 8th verse addresses the believer s and various traditions
about the history of its revelation has been recorded but all
of them say that at time some Muslims used to overtake the
Messenger and said, “It would have been better that a
certain commandment was issued in a certain other
way.”

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This verse was then revealed and said, “O believers! Be
not forward in the presence of God and His
Messenger and fear God; verily God is all-hearing, all-
knowing.” When we accept that God is not stationary and
has no station then how is “Be not forward in the
presence of God and His Messenger” being said?
Actually this is a symbolic manner of saying that you should
not pre-empt the commands of God (1)
Tafsir Maraghi has recorded this saying of the Arab linguists,
“Do not pre-empt the prayers of the imam when you
pray behind him.”
Do not worship the Learned and the Leaders.
The 9th verse criticizes the Jews and the Christians for
declaring their rabbis and priests as gods against God. It
says, “They take their Rabbis and monks as lord
besides God” (2) they have also declared Jesus the son of
Mary as God, “and also the messiah son of Mary while
they were commanded to worship God, Only”

(1)There is a great debate among the commentators about the term “Be
not forward” the sentence “Be not forward in the presence of God and His
Messenger” in the first instance is but not to preempt the commandments
off either God or His messenger and in the second instance it is taken to
mean not to consider anything higher then the commandments of God and
His Messenger. The first meaning seems better.
(2) The word “Ahbar’ here means good effects and it was later used for the
learned and the wise just as Ibn Abbas was called “ The wise man of the
Ummah” . The word “Rahbaan is the plural of Rahib or for two or more
persons and it is used for “men of God’ and this is a group among the
Christians and they forsake the worldly life and marriage and live in
monasteries. (Like the Jesuits) See Al Mafuradat Raghib and others.
Page 295
For there is no god besides Him and he is pure and holy.
“There is no God but He exalted from what they
associate with Him.”
We accept that the Jews and the Christians do not overtly
declare their rabbis and priests to be gods and they do not
worship them in the manner we worship God then why has
the Qura’n used the word “Rabb” and Illaha” for them?
The answer to this is found in a Hadith of both Imam
Mohammad Baqir and Imam Jafar Sadiq wherein they said,
“By God! They neither fasted nor prayed for their
religious leaders but when these leaders made the
impressible to be permissible they accepted it meekly
and obeyed them and this though unknowingly was
like worshipping them.”(1)
This Hadith has been recorded in various style in both Sunni
and Shia books and in some of the books it is said, “Addi the
son of the famous Hatim Tai came to the messenger with a
golden cross dangling from his neck and the Messenger
asked him, “ Take this icon off from your neck” Addi
says,” I heard that the messenger was reciting the
verse “They take their Rabbis and monks as lord
besides God, and also the messiah son of Mary while
they were commanded to worship God” and I said, “
O Messenger of God they do not worship their
priests” He answered, “ is it not true that their
priests make the impermissible into permissible and
the permissible into impermissible? And do they not
follow them?” I said, “Yes it is so!” He said, “This is
the kind of worship that they do!” (2) So now it is clear
that following or obeying those who issue orders against the
commandments of God is also a kind of polytheism.’
In the 10th and the last verse God addresses the entire race
of Adam, “Did I not ordain for you O children of Adam
that you should not worship Satan. Verily he is your
declared enemy. . And that you should worship Me
(alone); that is the straight path.”
We accept that they do not pray like we do with Ruku and
Sujud but what kind of worship is being discussed here? Can
it be anything but obedience?
(1) Tafsir Majmaul Bayan Vol. 5 page 23 and Tafsir Burhan Vol.2 Page 120
(2) Tafsir Ruhul Ma’ani Vol.1 Page 75, and the same meaning has come in
other commentaries and it is mentioned in Durre Manshur with a few
changes.

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Yes those who accept the Satan and take his words to be
more important than the words of God they are definitely
polytheists and Satan worshippers. This is not polytheism of
Ruku or Sujud but is linked with refusing the
commandment of God.
When did God take the covenant from the progeny of Adam
that is being mentioned here? Some commentators opine
that it was taken in the spiritual world and some say it is the
admonishment that the apostles of God gave to their people.
But seemingly this verse means the covenant that was taken
from the progeny of Adam before his fall from grace. It is
mentioned in verse 27 of Surah A’raf that says, “O Children
of Adam! Let not Satan deceive you as he deceived as
he deceived your parents Adam and Eve out of
Paradise.”
In verse 22 of Surah A’raf it addresses Adam and his
wife, “Verily Satan is you declared enemy.”
In verse 117 of Surah Ta-Ha it addresses Adam and says, “O
Adam this you and your wife’s enemy”
Such an enemy will be the enemy of Adam’s progeny also
because he detests not only Adam but all his progeny so he
swore in verse 62 of Surah Isra and verse 82 of Surah Saad,
“If you give me respite till the Day of Resurrection, I
will surely seize and mislead his offspring.”
Explanations
God is the only absolute Power
We understand from the above verses that according to
Islam and the Qura’n the only one worthy of obedience is
God and the obedience to His designates is included in it.
But obedience to others against the commands of God is like
a form of polytheism in the eyes of the Qura’n. If we are
obedient to the messenger, and our parents it is because
God has commanded us to be so. In verse 64 of Surah Nisa
the Qura’n says, “We did not send any Messenger but
to be obeyed by God’s permission”

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We can prove this intellectually also because the one worthy
of obedience is the one who is aware of everything, he is the
healer as well as the knower and he is pure from any
contamination while he is kind and beneficent. These
attributes are inherent in God only. If the rulers, friends,
sons, relatives and even the longing in one’s heart are not
according to God’s wishes then following it will be
polytheism.
A monotheist says, “If I deviate from obedience to
God even to the extent of a needle’s eye then I am a
polytheist because I have included someone else as
well while following Him.”
Hadith and the Oneness in Obedience.
Various Hadith tell us that one kind of polytheism is the
polytheism in obedience. Some of the traditions on this issue
are discussed below:
A. There is a tradition from the Holy Messenger that says,
“Disobedience to God for obeying others is not
permissible. Obedience should be only towards God”
(1)
B. Amirul Mominin is recorded in Nahjul Balagha to have
said, “Obedience to no one is acceptable in
disobedience to God.” (2)
C. Imam Jafar Sadiq is reported to have said, “When any
person obeys someone to oppose God then it is as if
he has worshiped that person.” (3)
D. One Hadith records Imam Baqir (AS) to have said and the
same is also attributed to Imam Mohammad Taqi (AS), “If
any one listen to any other (but God) then he has
worshipped him and if the speaker says that it is the
command of God (that he relays) then the follower
has followed God but if the speaker relays the
command of Satan then the follower has worshipped
Satan.” (4)
E. We end this work with a Hadith from Amirul
Mominin (AS). (5)
(1) Sahih Muslim Vol. 3 Page 1469
(2) Nahjul Balagha: Saying No 165
(3) Wasailos Shia Vol. 18 Page 91 H.8
(4) Wasailos Shia Vol. 18 Page 91 H9, Tohfol Aqul Page 339
(5) Behar-ol-Anwar Vol.73 Page 393 also Usul Kafi (Imam Baqir) Vol.2 Page
273 H4.
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He said, “Who ever follows the created in opposition
or disobedience to the creator has no religion”
From these clear traditions we learn about the Islamic
viewpoint about polytheism and worship and we learn about
the standard of Oneness in Worship.
Lord walking the path of Tawhid is very hard and complex.
Guide us on this difficult and complex path!
God! Different things enjoin us to obey them; the carnal
desires from within us and the Satan from the outside, we
want to be subservient and obedient to you only. (Lord) Help
and guide us on this path.
Nasir Makarem Shirazi
End of Volume 3
18th Ziqa’da 1408 Hijra.