Creation is a spectacular Expression of Allah’s divine attributes. It has often been described as the veritable artwork of Allah, for through His creation does Allah manifest Himself. He is the artist and creation is His glorious artwork. Creation thus exists as a direct consequence of His attributes and His intent to manifest them.

Allah is the Creator, and creation and expression of his creativity, Allah is Perfect and so we find that creation too is perfect; Allah is the Fashioner and the Beautiful and His creation thus fashioned into most wondrous, beautiful forms; Allah is the Cherisher and creation cherished and caringly nurtured.

In fact, the very first verse of the holy Qur’an alludes to this mystery for out of the ‘Beautiful Names’ (al Asma ul Husna) of Allah and His attributes of perfection, only two have been mentioned in this introductory verse – namely, ‘Ar Rahman’ and ‘Ar Rahim’ – both of which have been derived from the root ‘Rahmah’ (mercy), indicating the all-persuasiveness and perfection of divine mercy, compassion and love. It points to the fact that the creation of the heavens and the earth the sustenance of all the worlds has no other motivation and other than the sustenance of all the worlds has no other motivation other than manifesting Allah’s attribute of mercy, generosity and selfless love. He Himself had no need of these creatures, nor could anyone compel Him to create them. It is His very own mercy, generosity and love which has determined the creation and sustenance of the entire universe.

How aptly this was out in by the great mystic poet Allamah Rumi:

“There was nothing – neither our being nor our claim to be; It was by thy mercy that heard our unsaid.”

And further a poet states,

“…For he loved us even before we knew ourselves, and from this love he created us.”

Thus Allah is the Grand sculptor and creation his wondrous, perfect sculpture – a wondrous declaration of his perfection of being.

Islamophobia refers to the fear, hatred, or prejudice against Islam or Muslims. It is a complex and multi-faceted issue with roots in political, economic, and social factors. Here is a brief overview of the contemporary history of Islamophobia, and the main causes of its spreading:

Post-9/11 era: The attacks on September 11, 2001, marked a turning point in the history of Islamophobia. The attacks were carried out by a terrorist group affiliated with Al-Qaeda, and the subsequent global war on terrorism fueled anti-Muslim sentiment and led to increased incidents of discrimination and violence against Muslims.

The role of media: The media has played a significant role in shaping public perceptions of Islam and Muslims. Negative portrayals of Islam and Muslims in the media can contribute to the spread of Islamophobia and create a climate of fear and hatred.

Influencers: social media personalities and non-subject matter experts on Islam, often can be found speaking with highly xenophobic messaging to a younger newer generation, spreading misinformation about Islamic beliefs.

Political discourse: Politicians and political leaders have also played a role in perpetuating Islamophobia. Anti-Muslim rhetoric has been used for political gain, particularly in the context of national security and immigration.

The rise of radical political groups: The rise of far-right and far left political movements in many countries has contributed to the growth of Islamophobia. These groups promote anti-immigrant and anti-Muslim ideologies and often use violence to spread their message.

Academia: Members of educational institutions, professors and academics alike, profess and claim issues against Islamic doctrines, essentially perpetuating villification against normative islamic orthodoxy, in favor of heterodoxical revisionism.

"Islamophobia is a form of prejudice and discrimination that targets individuals and communities based on their perceived or actual Muslim identity. It is a manifestation of systemic racism and xenophobia that undermines the principles of equality, justice, and human dignity." - The Islamophobia Research and Documentation Project, UC Berkeley.

"Islamophobia denies Muslims the ability to live free from fear, to practice their religion freely, and to participate fully in the economic, social, and political life of their countries." - United Nations special rapporteur on freedom of religion or belief, Ahmed Shaheed.

"Islamophobia is not just an attack on Muslims, it is an attack on the values of diversity and inclusion that we hold dear as a society." - Canadian Prime Minister Justin Trudeau.

In conclusion, Islamophobia is a serious and ongoing problem that affects Muslims all over the world. Addressing it requires a comprehensive and multi-faceted approach that involves raising awareness, promoting education and understanding, and challenging harmful stereotypes and discrimination.

As has been determined in the previous section, to believe in Allah is the to believe in the existence of a supreme power; that this unimaginable power is behind the creation of the universe and that it is incomparable in its scope of knowledge, creativity, mercy, punishment and all the other features attributable to Allah. Once this understanding has taken root in the heart of the believer, he becomes aware of the fact that man shouldn’t assess Allah’s intent, power and absolute knowledge in terms of his own limited knowledge and physical powers. He understands that he is not qualified to question His authority and ask for reasons of motives, for dialogue is futile and will not serve its end unless those taking part in it possess equal mental ability and logic.

Man’s mental and physical limitations make him no match with Allah, no matter how knowledgeable and powerful man may think himself to be. Yet we still meet some unfortunate and vain persons who pretend shamelessly to be qualified to argue with Allah over His intent and knowledge, and the way He has prescribed for mankind.

The recognition of Allah’s supreme power and sovereignty over His universe and mankind and His all-encompassing knowledge, establishes the route through which faith enters mankind’s heart where it lodges and grows. But this route doesn’t open without prior contemplation and musing about this universe and the signs through which Allah reveals Himself to us, signs which constitute that glorious symphony we call creation.

Islamophobia refers to prejudice, hatred, or discrimination towards individuals perceived as Muslim or individuals who follow the religion of Islam. The term was first used in the 1990s and has become more prevalent in recent years due to global events and the rise of terrorist incidents.

Islamophobia can manifest in various forms, including physical violence, hate speech, and discrimination in the workplace or housing. It is fueled by misinformation, stereotypes, and fear. Research has shown that media representation and political discourse can also play a role in perpetuating Islamophobia.

"Muslims in the West are often portrayed as the 'other' in news and media coverage. This is a form of 'othering' which creates a divide between Muslims and non-Muslims and reinforces negative stereotypes." (Said, J. M. (2011). Islamophobia in the West: Measuring and Explaining Individual Attitudes. Religion, 41(3), 361-383.)

It is important to note that Islamophobia is not limited to any one group or region and can affect individuals of all races, ethnicities, and nationalities. Moreover, it is not limited to non-Muslims and can also be present among Muslims themselves.

Combating Islamophobia requires education and understanding, as well as speaking out against hate and discrimination. Faith-based dialogue and understanding can also play a role in reducing prejudice and promoting respect for diversity.

"Combating Islamophobia requires education and an understanding of the complexities of the issue. It also requires a commitment to speaking out against hate and discrimination, and promoting respect for diversity and human rights." (PEW RESEARCH CENTER, (2011). Muslim Americans: No Signs of Growth in Alienation or Support for Extremism. Washington, DC.)

In conclusion, Islamophobia is a form of prejudice and discrimination that affects individuals perceived as Muslim or individuals who follow the religion of Islam. It can manifest in various forms and is fueled by misinformation and fear. Combating Islamophobia requires education, understanding, and a commitment to speaking out against hate and promoting respect for diversity.

Kharijism is a term used to describe a religious and political movement that originated in early Islamic history. The term "Kharijite" is derived from the Arabic word "kharij," which means "to leave" or "to secede." The Kharijites were a group of early Muslims who seceded from the main body of Islam and established their own separate community.

Kharijism is considered one of the earliest sects in Islam and is considered one of the earliest instances of religious dissent and division in the Islamic world. The movement was founded by a group of Muslims who were dissatisfied with the leadership of the first three caliphs of Islam, Abu Bakr, Umar, and Uthman. The Kharijites believed that the caliphs were corrupt and that true leadership in Islam should only be held by those who are just and pious.

One of the key teachings of the Kharijites was the belief in the equality of all Muslims. They held that any Muslim, regardless of social status or ethnicity, had the right to hold positions of leadership in the community. This idea was in direct opposition to the views held by the majority of early Muslims, who believed that only those from the tribes of Quraysh were qualified to lead.

The Kharijites were also known for their strict interpretation of Islamic law and their willingness to declare other Muslims as apostates if they deviated from the Kharijite interpretation of the faith. This led to numerous armed conflicts between the Kharijites and the mainstream Muslim community, and the movement was eventually suppressed by the Islamic empire.

Despite their eventual decline, the ideas and teachings of the Kharijites have continued to influence Islamic thought and practice throughout the centuries. Some modern Muslim scholars and movements have been influenced by the ideas of the Kharijites, as they operate subversive of an orthodox advocacy for a return to a more authentic Islam.

One of the most famous quotes attributed to the Kharijites is, "The rule is only for Allah,” while Muslims believe in this ayah, the khawarij leave no exceptions to the ayah, while the Qur’an clearly leaves exceptions to ruling. This quote encapsulates the Kharijite belief in the absolute sovereignty of God and their rejection of any human understanding over the interpretation and application of Islamic law.

In conclusion, the Kharijite movement played a significant role in early Islamic history and continues to influence Islamic thought and practice to this day. Despite the controversy surrounding the movement and its teachings, the Kharijites were among the first to advocate for the equality of all Muslims and the importance of maintaining the purity and authenticity of Islamic teachings.

Sources:

• "Kharijites." Encyclopædia Britannica. Encyclopædia Britannica, Inc., n.d. Web. 30 Jan. 2023.

• "Kharijites." Oxford Islamic Studies Online. Oxford University Press, n.d. Web. 30 Jan. 2023.

• "Kharijites." The Islamic Texts Society. The Islamic Texts Society, n.d. Web. 30 Jan. 2023.

Islam is a monotheistic religion founded in the 7th century in the Arabian Peninsula. Its followers, Muslims, believe in the oneness of God (Allah) and the prophethood of Muhammad as the last and final prophet. The central text of Islam is the Quran, believed by Muslims to be the word of God as revealed to Muhammad.

The Six Articles of Faith in Islam are:

1. Belief in one God (Allah)

2. Belief in angels

3. Belief in the prophets of God, including Adam, Abraham, Moses, Jesus, and Muhammad

4. Belief in the Holy Book, the Quran

5. Belief in the Day of Judgment and the resurrection of the dead

6. Belief in the predestination of all things by God

Islam also has Five Pillars, which are the five obligations that every Muslim must fulfill:

1. The declaration of faith (Shahada)

2. Praying five times daily (Salah)

3. Giving to charity (Zakat)

4. Fasting during the month of Ramadan (Sawm)

5. Making a pilgrimage to Mecca (Hajj) at least once in a lifetime if physically and financially able.

Additionally, Muslims follow the moral code of conduct outlined in the Quran and the Hadith (sayings and actions of the Prophet Muhammad). This includes the avoidance of sinful behavior such as lying, stealing, and engaging in illicit sexual activity, as well as performing good deeds such as helping those in need and showing kindness to others.

It's important to note that the interpretations and practices of Islam can vary among different sects and cultures.

Sources:

• The Holy Qur’an

• Hadith (Sayings of the Prophet Muhammad)

• "The Oxford Dictionary of Islam" by John L. Esposito.

Ibn Taymiyya, also known as Taqi al-Din Ahmad ibn Taymiyya, was a 13th century Muslim jurist, theologian, and logician. He is considered one of the most important figures in the development of the Ash'ari and Maturidi schools of theology.

One of his key contributions was his theory of the pyramid of knowledge, in which he argued that the foundation of all knowledge is revelation, specifically the Quran and the Hadith (the sayings and actions of the Prophet Muhammad). He believed that reason and logic could be used to understand and interpret these religious texts, but they could not be considered independent sources of knowledge.

In his work "Ibn Taymiyya on Reason and Revelation", Carl Sharif El-Tobgui explains that for Ibn Taymiyya, reason and revelation were not in opposition, but rather complemented each other. He writes, "Ibn Taymiyya believed that reason and revelation are mutually dependent and that one cannot fully understand the Quran without reason, nor reason without the Quran.”

Ibn Taymiyya also believed that there were different levels of understanding within the pyramid of knowledge, with the most basic level being the literal understanding of the text, and the highest level being the understanding of the spiritual and moral teachings contained within the text. He believed that only those who had attained the highest level of understanding, through spiritual purification and education, were truly qualified to interpret the religious texts.

Ibn Taymiyya also emphasized the importance of considering the context in which a text was revealed and the intended audience. He believed that the Quran and Hadith should be understood in their historical and cultural context, and that this was necessary in order to properly interpret and apply the teachings contained within them.

In conclusion, Ibn Taymiyya proposed the pyramid of knowledge, in which the foundation of all knowledge is revelation, specifically the Quran and Hadith. He argued that reason and logic could be used to understand and interpret these religious texts, but they could not be considered independent sources of knowledge. He also emphasized the importance of context and the different levels of understanding within the pyramid of knowledge, with the highest level being the spiritual and moral teachings contained within the text.

The Arabic word for “wrap” is “yukowir” The word is used to depict the act of wrapping a turban around someone’s head.

This word was also used in the sense of overlapping of the night and day and vice versa.

The reason for the day’s turning into night and the night’s turning into day is due to the spheroid form of the earth.

The Arabic word “dahw” means to ‘spread’ or ‘spread out giving something a round shape’, i.e. like that of the ostrich’s egg. Many ancient cultures, including the Greek, Indian and Chinese, held the belief that the Earth is flat. The Europeans did not alter their view until the Middle ages.

The Holy Prophet Muhammad ﷺ, may peace and blessing be upon him, is reported to have said:

Islamic Doctrine informs the Muslim, as its fundamental premise, that every around us does not, of itself, exist. We exist only solely by the will and intent of Allah, this divine being more than adequate a reason for the creation of all being.

The existence of the world is thus a shadow existence in so far as a shadow cannot exist without the object, which is in itself real and true. The existence of the shadow cannot in anyway be denied, but it is contingent on the existence of the image too is completely different and separate from the real existence of the object.

Similarly, the existence of the world is a ‘shadow’ existence, different and separate from the real existence of Allah. The important thing that has to be noted in this regard is that the shadow of a thing is not the thing itself. It is different from the object numerically as well as qualitatively.

The world is, in essence, unreal. What imparts to it a ‘shadow existence’, a semblance of reality, and elevates it from absolute nothingness and gives it a permanence and stability, is the reflection of Allah’s existence and attributes on it: Allah decree that it be:

Marxism and Socialim are not the same thing, but they are related. Marxism is a theory of economic and social organization that was developed by Karl Marx in the 19th century, while socialism is a broader concept that refers to various theories of economic and social organization that advocate for collective or government ownership and control of the means of production.

Marxism is based on the idea that economic and social systems are shaped by class struggle, and that the ultimate goal of this struggle is the establishment of a classless society, in which the means of production are collectively owned and controlled by the workers. Marxism posits that the capitalist system, in which a small group of capitalists own and control the means of production, is inherently exploitative and leads to the alienation of the working class.

Socialism, on the other hand, is a broader concept that encompasses a wide range of theories and practices related to the ownership and control of the means of production. While Marxism is one form of socialism, there are many other forms of socialism, such as social democracy, democratic socialism, and libertarian socialism.

In the contemporary world, Marxism and socialism continue to be important and relevant, as they provide a critical perspective on the economic and social inequalities that exist in capitalist societies. For example, many scholars and activists argue that the current global economic system, characterized by growing inequality, poverty, and environmental degradation, is a direct result of the capitalist system, and that a socialist alternative is needed to address these problems.

One of the most prominent contemporary Marxist scholars is David Harvey, who has written extensively on the relationship between capitalism and urbanization, and on the need for a socialist alternative to the current system. In his book "A Brief History of Neoliberalism," Harvey argues that neoliberalism, the dominant economic ideology of the past several decades, has led to growing inequality and social dislocation, and that a socialist alternative is needed to address these problems.

Another contemporary Marxist thinker is Slavoj Zizek, a Slovenian philosopher and cultural critic, who has written extensively on the relationship between capitalism, politics, and culture. In his book "The Sublime Object of Ideology," Zizek argues that the current political and economic system is based on the "ideological fantasy" that individuals are free to pursue their own self-interest, and that this fantasy masks the reality of the exploitation and oppression that exists within the capitalist system.

In conclusion, while Marxism and socialism are not the same thing, they are related concepts that continue to be important and relevant in the contemporary world. Marxism provides a critical perspective on the economic and social inequalities that exist in capitalist societies, while socialism offers a vision of an alternative economic and social system based on collective ownership and control of the means of production. Contemporary Marxist scholars such as David Harvey and Slavoj Zizek provide important insights on the current state of the world and the need for a socialist alternative.

Marxism is a political and economic theory developed by Karl Marx and Friedrich Engels in the mid-19th century. The theory is based on the idea that capitalism, in which the means of production are privately owned and operated for profit, leads to exploitation of the working class and a class struggle between the capitalist class and the working class. Marxists believe that the only way to overcome this exploitation and create a more just society is through a socialist revolution in which the means of production are collectively owned and controlled by the working class.

Neo-Marxism, also known as Western Marxism, is a revision and development of traditional Marxism that emerged in the early 20th century. It emphasizes the role of culture, ideology, and other non-economic factors in shaping the class struggle and the transition to socialism. Neo-Marxists also tend to reject the idea of a revolutionary overthrow of capitalism and instead advocate for gradual social and political change through reform and the building of alternative institutions.

In contemporary society, Marxism and neo-Marxism continue to be influential in academic and political circles. One of the key contemporary Marxist theorists is David Harvey, who has written extensively on the concept of "Neoliberalism" as a new form of capitalism which emerged in late 1970s and early 1980s as response to stagflation and competition from newly industrializing countries. He argues that it is characterized by a focus on deregulation, privatization, and the withdrawal of the state from economic activity, resulting in increased inequality and precarity for the working class.

Another prominent contemporary neo-Marxist is Antonio Gramsci, whose theory of cultural hegemony emphasizes the role of dominant ideas and cultural institutions in maintaining the power of the ruling class. Gramsci's ideas have been influential in fields such as cultural studies, postcolonial studies, and critical race theory.

In reference to the current state of Marxist and neo-Marxist thought in the academic world, in an interview with Jacobin Magazine David Harvey argued that "Marxism is alive and well and more relevant than ever". The rise of inequality, the persistence of poverty and the ongoing environmental crisis have led to renewed interest in Marxist analysis and critique of capitalism.

In summary, Marxism and neo-Marxism continue to be important theoretical frameworks for understanding and critiquing contemporary society and its economic and political systems. Contemporary theorists such as David Harvey and Antonio Gramsci have made significant contributions to the development of these theories and continue to be widely read and cited in academic circles.

References:

Harvey, D. (2007). A Brief History of Neoliberalism. Oxford University Press.

Gramsci, A. (1971). Selections from the Prison Notebooks. Lawrence and Wishart.

"David Harvey on the Relevance of Marxism Today" Jacobin Magazine

What is the purpose of the creation of Mankind? If the purpose of man is, as Muslims advocate, to worship Allah, as mentioned in the following verse:

Does it then suggest that the Almighty is in dire need of our worship? This, though, would be an obvious contradiction of the Islamic belief in Allah being absolutely Self-Sufficient, Independent and Transcendent. If, on the contrary, the answer be no, then it would seem that mankind serves no purpose at all. What then is the purpose of the creation of Man?

Furthermore, if man was created for worship then why was he granted the freedom to choose not to do so, and even to deny the very existence of Allah himself? What then is the nature of man and what, if anything at all, makes him so unique? And how are we to understand the nature of the relationship between mankind and Allah?

From yet another perspective we see the open book of nature revealing to us the attributes of its author. Allah is one because the entire universe is built out of one material and according to a unified plan. The ninety two elements in the Mendelev table are built from a single element, hydrogen. All forms of human life are built of carbon composites- they are all charred when burned according to one anatomical plan. From yet another perspective we see the open book of nature revealing to us the attributes of its author. Allah is one because the entire universe is built out of one material and according to a unified plan. The ninety two elements in the Mendelev table are built from a single element, hydrogen. All forms of human life are built of carbon composites- they are all charred when burned according to one anatomical plan.

The anatomy of a frog, a rabbit, a pigeon, a crocodile, giraffe, and a whale reveals the same arteries, veins, cardiac chambers, and bones correspond in all of them. The wing of a pigeon is the foreleg of a frog; same bones with a slight variation. The long neck of a giraffe contains seven vertebrae; we find the same number in the hedgehogs’ neck. The nervous system in all consists of the brain, the spinal cord, and the motor and sensory nerves. Their digestive apparatus contains the stomach, duodenum, and the small and large intestines. The genital apparatus has the same components: the ovary, the uterus, the testicles and their ducts; while the urinary system in all consists of the kidney, the uriter, and the bladder. The anatomical unit in each of these creatures is the cell. Whether we are dealing with plants, animals, or humans, we meet with the same features; they are breathe, breed, die, and are born in the same way.

What is so strange, then, in asserting that the Creator is one? Does He suffer from a deficiency to need completion? It is the imperfect only who multiply. If there were more that one Allah, they would fall among themselves, each taking his own creation to his side and the universe would be ruined.

From yet another perspective we see the open book of nature revealing to us the attributes of its author. Allah is one because the entire universe is built out of one material and according to a unified plan. The ninety two elements in the Mendelev table are built from a single element, hydrogen. All forms of human life are built of carbon composites- they are all charred when burned according to one anatomical plan. They anatomy of a from, a rabbit, a pigeon, a crocodile, giraffe, and a whale reveals the same arteries, veins, cardiac chambers, and bones correspond in all of them. The wing of a pigeon is the foreleg of a frog; same bones with a slight variation. The long neck of a giraffe contains seven vertebrae; we find the same number in the hedgehogs’ neck. The nervous system in all consists of the brain, the spinal cord, and the motor and sensory nerves. Their digestive apparatus contains the stomach, duodenum, and the small and large intestines. The genital apparatus has the same components: the ovary, the uterus, the testicles and their ducts; while the urinary system in all consists of the kidney, the uriter, and the bladder.

The anatomical unit in each of these creatures is the cell. Whether we are dealing with plants, animals, or humans, we meet with the same features; they are breathe, breed, die, and are born in the same way. What is so strange, then, in asserting that the Creator is one? Does He suffer from a deficiency to need completion? It is the imperfect only who multiply. If there were more that one Allah, they would fall among themselves, each taking his own creation to his side and the universe would be ruined.

However, as alluded to in the introduction, yet another doubt arises. Why do we say that Allah is one? Why shouldn’t there be many Gods sharing the ‘work’ among themselves? Can there be more than one creator with such absolute attributes? Can there for example be two absolutely powerful creators?

That is not possible. Why? If a maker is absolutely powerful, it follows that he is absolutely free of to do whatever he wishes. But if another maker with similar powers exists and they differ over the making of something, they of the two things can happen. Either, one will overcome the other, in case the latter cannot be absolutely powerful. Or, they will neutralize each other, in which case both the powers are limited.

This epitomized that in the parable of the simple old yarn spinner when she was asked by her skeptical friend, “How do you know that God exists?” The old lady replied saying, “I am a simple old woman who does not know much. However this much I do know, that when I turn my spindle it moves and when I leave it, it stops. Never does it move on its own accord. Thus I see the sun rising in the east and setting in the west, the moon traveling its course, the stars swimming harmoniously through the heavens, the rain falling gently, the trees growing tall and strong, the flowers blossoming exquisitely, the birds flying by gracefully and I know that there must be some great mover, some great creator of this beauty” Hearing this, her skeptical friend retorted, “Very well! Admitted that there must be some creator, how do we know that he is one God, and not many Gods?” They old woman calmly replied again, “I am a simple old woman who does not know much. However this much is do know, that if I trying to turn my spindle in one direction, and you were trying to turn my spindle in the other direction, then one of three things would happen. Either I would be stronger than you, in which case it would go in one direction, or you would be stronger and it would go in the other direction or we would break the spindle in our struggle. Thus never do I ever see this sun rising in the east one day, and the west the next, nor the moon traveling its course one day and in disarray the next, nor the stars swimming harmoniously one day and in confusion the next, nor the rain falling down one day and ascending the next, not the trees up tall and strong one day and then its branches digging the earth the next, nor the flowers blossoming exquisitely one day and collapsing the next, nor the birds flying by gracefully one day and then crawling on their backs in the dust the next, nor do I see this wonderful universe around me in disharmony and destroyed and thus I know that my Lord is One.”

Even if we assume that the two powers agree on everything or complement each other, they cannot both be absolutely powerful because in doing anything one at least will need to assume that the other will not interfere or is not capable of interfering. In other words, one will need to assume that the function of the other is redundant or that the power of the other is limited. The creator then must be One. There cannot be any other like Him, so He must be unique. The Creator must be all Powerful and must be able to do what ever He wills.

From the above, it is valid and reasonable to assert that the Creator must be Eternal and Everlasting, Self-Sufficient and All-Powerful, One and Unique. These are some of the qualities or attributes of the creator that we must have in mind when we use the word Allah. We must also remember that His attributes or qualities are absolute and do not change. There must be clear separation between the Creator and the created. It follows that no man can be Allah. Allah cannot have a mother or father. He cannot have a son or daughter. The sun, the moon, the stars or any other heavenly bodies cannot be Allah. No part of Creation whether it be a mountain, a tree or a fire can be Allah and does not deserve to be worshipped as Allah. Any religion or any worldview which regards any human being or any part of creation as Allah or part of Allah must be a false religion or worldview. Also any religion or any worldview which regards Allah as having human characteristics, for example a human shape and suffering from tiredness and needing rest and sleep, must be a false religion or worldview.

Science, as the word is now widely understood, acquaints us with the situation of some parts of the universe; it cannot explain the essential character of the whole universe, its origins or its destiny. The scientist’s worldview is like the knowledge about the elephant gained by those who touched it in the dark. The one who felt the elephant’s ear supposed it to be a shaped like a fan; the one who felt its leg, supposed it to be shaped like a column; the one who felt its back supposed it to be shaped like a throne and the one who felt its trunk, supposed it to be shaped like a serpent. Science, it has been said is like a powerful searchlight in the long winter night, lighting up a small area in its beam but unable to shed like beyond its border. This is not to pronounce on its usefulness of otherwise, it is only to say that it is limited.

From another quarter, Ibn Al ‘Arabi, May Allah shower him with mercy, the Muslim mystic, replied to the question as to who made the creator saying that it can only occur to a disordered mind. According to him, it is Allah who substantiates existence and it would be erroneous to point to existence or the universe as a proof of Allah. This is the same as saying that light indicates day and it would be a lopsided argument to claim the day proves the existence of light. For everything besides Allah is false and it is Allah who aids in proving and finding, there is no proof leading to Allah. Allah is the proof which is no need of another proof. He is the self-evident truth and He is the evidence of that substantiates everything.

He is manifest in order, precision, beauty and regularity; in tree leaves, in feathers of a fawn, in the wings of a butterfly, in the fragrance of flowers, in the chanting of the nightingale, in the harmony of planets and stars which make up that symphonic poem that we call the universe. If we allege that all this came into being by chance, we would be like a person who believes that throwing a million letters into a space can result in its spontaneous assembly, into an authorless Shakespearean sonnet. The Qur’an spares us all these arguments with a few expressive words. It says without sophistry and in decisive clarity:

Philosophers have realized that the mind cannot comprehend infinite realities and that it is, by nature, fitted only to apprehend particulars. It is incapable of apprehending such a universal of total existence as that of the Divinity. Allah was known by conscience, not by reason alone. Just as the new-born baby’s thirst for milk is a proof that is exists out there in the vast world beyond its mother’s womb, our yearning for justice, for example, is proof to us that a just Being exists ‘out there’.

Philosophers have realized that the mind cannot comprehend infinite realities and that it is, by nature, fitted only to apprehend particulars. It is incapable of apprehending such a universal of total existence as that of the Divinity. Allah was known by conscience, not by reason alone. Just as the new-born baby’s thirst for milk is a proof that is exists out there in the vast world beyond its mother’s womb, our yearning for justice, for example, is proof to us that a just Being exists ‘out there’.

Indeed human beings do have a special gift or power – the power of reason and logic. But we must realize that this power is, in itself limited: it is like a precision balance which might use for weighing gold but one would be vain and foolish to think it to weigh mountains. No single person on his own, no matter how clever he may be, can give complete, valid and satisfying answers to the questions about the origins of the world, and mans place in it, about life and destiny. No group of persons can do so either. For example, all the knowledge of the world and the universe amassed by philosophers and scientists in the future may come to know, there will always be a point of where they must say ‘We do not know!’. From the standpoint of science, the universe is like an old book, of which the first and last pages of which have been lost. Neither the beginning nor the end is known. Thus, the worldview of science is knowledge of the part, not of the whole.

The Creator is of a different nature from all that has been created. This is because if He is considered to be one of the same nature as they are, He will need to have a beginning in time and will therefore need a maker. However we have to explain that it is He who has created time itself and is not subject to it. One word for “to have a beginning in time’ is temporal. If the Maker or Creator is not temporal, he must be eternal. Eternal, means to have no beginning or end in time.

If the Maker is eternal, He cannot be caused and if nothing caused him to come into existence, nothing outside Him causes Him to continue to exist, which means that he is self-sufficient. Self-sufficient, means that the Creator does not depend on anyone or anything to exist, and if he does not depend on anything to exist, then his existence can have no end. The Creator is therefore eternal and everlasting.

If the Creator is eternal and everlasting, then all His qualities must be eternal and everlasting. This means for example, that if He is powerful, then he must always be powerful. He cannot cease to be powerful. If he is all-knowing, then he is always all-knowing. If he is wise, he must always be wise. If he is kind and just, then be must always be kind and just. The creator doesn’t loose nor acquire any new qualities. Qualities that do not chance and that last forever are absolute qualities. Another name for qualities is attributes.

Further regarding the question as to who created the Creator, there is no dilemma or anything or that sort. We admit that Allah is the absolute Creator but then we ask about who created Him, making him both creator and created in the same sentence, which is a contradiction. The other side of the questions meaninglessness is that we imagine the Creator as being the subject to the laws which govern his creatures. It is Allah who created the law of causation and we cannot consider Him as subject to the law which he created.

Causation’s a law for us who lice in space and time. The primary constitutive elements of our universe, which is just one of the innumerous creations of Allah, are matter space and time. Allah, who created space and time, is necessarily transcendent in relation to both and it is an error on our part to think that he is bound either by them or by their laws. In fact it would be preposterous to ask the question as to what was there before Allah or who created Allah for there existed no time before Allah created time itself, thus the question of ‘before’ outside time isn’t possible.

In our misunderstanding, we are like those old dolls that, seeing that they move by springs, imaging that the human being who made them must also derive his motion from the action of springs. If they were told that he is self-moved, they would retort that it is completely impossible for anything to move spontaneously since everything in their world is moved by a spring. Just like them, we cannot imaging that Allah exists in His own essence with no need of an efficient cause, for this is because we see everything around us in need of such a cause.

Aristotle followed the chain of causality tracing they chair from wood, wood from tree, tree from seed, and seed from planter. He had to conclude that this chain which regresses into infinite time must have begun with and ‘uncaused’ cause, a primum mobile in no need of a mover, a creator who hasn’t been created. This is the same thing we assert to Allah.

“You brought me dates, and you did not remove the seeds from them”

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“You brought me dates, and you did not remove the seeds from them”

“You brought me dates, and you did not remove the seeds from them” What is the secret behind the popularity of this phrase and who said it? Omar bin Al-Khattab's (R) attention was drawn to the fact that Abu Bakr Al-Siddiq (R) went out to the outskirts of Medina after Fajr prayer, entered a small house for hours, and then he goes to his own house. Omar kne…

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3 years ago · 1 like · Abdul Muhaimin

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For everything, like man, there has a beginning in time; there can be only three ways of explaining how it came to be:

1. Either it was made, or created, or caused by nothing at all. In other words, it came out of nothing

2. Or it created itself

3. Or it has a creator, cause or maker outside itself

The first and second explanations are obviously impossible. It is inconceivable for something that has a beginning in time to come out of or be made of nothing at all. It is inconceivable that it should bring itself in to being. The universe and all that is in it, therefore, could not have created itself nor did it come about by chance.

The conclusion then is clear. The universe and all that is in it owes its existence to a Creator or Maker outside itself. We, as human beings, as a part of the universe, owe our existence to such a Creator. To say, as many do, that human beings evolved over time from other creatures or that they originated from water, or that there was a big bang and everything just happened to fall into place, does not really answer the question about the origin of the universe and all that is in it, including human beings. We can therefore conclude that any set of beliefs that denies or does not accept the existence of a Creator is False.