General Arguments for Tawhid
Arguments from the World around Human
Beings
This world that spreads out before us is
witness to a Creator based on many aspects, including that of
cause and effect. This Creator possesses all beautiful
attributes and this evidence is founded on situations that we
observe in our external environment and which our rationality
and nature forces us to connect to a Being that is their
source and centre. These situations are termed “signs of God”
in the language of the Qur’an. In this chapter, we will
explain these as required.
1. Beauty and Grace of
the Universe
The first thing that attracts us visually
is the beauty that is evident in every part of this universe.
We see that nothing in the world is plain or colourless. From
the skies to the earth, there is no place that a person can
cross carelessly. Everywhere, his eyes meet wonderful scenery,
scintillating beauty and sweet melodies. They appeal to his
heart, open his eyes and alert his ears. Along with this, a
deep sense of appreciation of beauty has been bestowed upon
humans. Due to this, whenever a person sees such variegated
scenes of beauty, instantly the question regarding their
Creator arises in his heart. He is unable to fathom that this
amazing world could have come into being by itself. If he is
not overpowered by animal like stupidity, he calls out
spontaneously:
فَتَبٰرَكَ اللّٰهُ اَحْسَنُ الْخٰلِقِيْن.
(14:23)
So blessed be Allah, the best to create! (23:14)
This means that he not only realises that
there is a designer of this universe, but also that He is the
best Creator, totally good and blessed; whatever He has
created is an example of the expertise of nature, magnificence
of industry and glory of all that is good and blessed:
الَّذِیۡ
اَحۡسَنَ کُلَّ شَیۡءٍ خَلَقَهُ. (7:32)
He Who has made everything which He has created most good
(32:7)
Obviously, the world is not dependent upon
these colourful manifestations for its survival. It is
possible that there may have been a world empty of these
gardens and parks, valleys and mountains, crests and troughs.
There could have been this environment but without these cool
winds and chirping birds. It is possible that there was this
sky, but no gathering of stars, the splendour of dawn and the
volley of colours of the rainbow. But this has not happened.
Instead, we see that the world is replete with all of these
splendours. The question then arises: why is this so? The
Qur’an says that this is so as to awaken the internal senses
of man and to create the insight within him that such a
wonderful world could not have come into existence without a
Creator. Further, that Creator is not just one who creates,
but He is one Who possesses expertise of nature, magnificence
of industry and glory of all that is good and blessed.
اَفَلَمۡ
یَنۡظُرُوۡا اِلَی السَّمَآءِ فَوۡقَهُمۡ کَیۡفَ بَنَیۡنٰهَا
وَ زَیَّنّٰهَا وَ مَا لَهَا مِنۡ فُرُوۡجٍ . وَ الۡاَرۡضَ
مَدَدۡنٰهَا وَ اَلۡقَیۡنَا فِیۡهَا رَوَاسِیَ وَ اَنۡۢبَتۡنَا
فِیۡهَا مِنۡ کُلِّ زَوۡجٍۭ بَهِیۡجٍ . تَبۡصِرَةً
وَّ ذِکۡرٰی لِکُلِّ عَبۡدٍ
مُّنِیۡبٍ .
Do they not look at the sky above
them?- How We have made it and adorned it, and there are no
flaws in it? And the earth- We have spread it out, and set
thereon mountains standing firm, and produced therein every
kind of beautiful growth (in pairs) - to be observed and
commemorated by every devotee turning (to God). (50:6-8)
It is not possible that a person sees
these splendours of the earth and skies and just passes by. If
his eyes are open, then observation of this world
automatically produces belief in God and His attributes. This
is referred to in this verse of Surah Waqi‘ah:
اَفَرَءَیۡتُمُ النَّارَ الَّتِیۡ
تُوۡرُوۡنَ. ءَاَنۡتُمۡ اَنۡشَاۡتُمۡ شَجَرَتَهَاۤ اَمۡ نَحۡنُ
الۡمُنۡشِـُٔوۡنَ. نَحۡنُ جَعَلۡنٰهَا تَذۡکِرَةً وَّ مَتَاعًا
لِّلۡمُقۡوِیۡنَ. (56: 71۔73)
See you the Fire which you kindle? Is
it you who grow the tree which feeds the fire, or do We grow
it? We have made it a memorial (of Our handiwork), and an
article of reminder and provision for the denizens of deserts.
(56:71-73)
The last part of the verse is especially
worthy of attention. It proves that the things in this world
not only satisfy our material needs but that all of them are
conspicuous by their beauty and the highest levels of design
skills that they warn everyone to believe in a greater and
superior Being. This warning is not merely a supplementary
purpose but actually their continuous chant. In the above
verse, the word “reminder” takes precedence over the word
“provision”, from which it is evident that their real purpose
is to give warning. An additional benefit is that they provide
the wherewithal for sustenance. The people whose internal
sense is aroused find this aspect of things most obvious but
those whose nature becomes distorted and who see no purpose
higher except satisfying desires of the flesh fail to see the
reality that is so obvious within everything, even though
their eyes are equipped with binoculars and telescopes. Hence,
the Qur’an has compared such people to four legged animals,
who possess ears but who cannot listen; they have eyes but
they do not see; they have hearts but they cannot understand.
These amazing sights do not merely give
evidence of a cause and effect phenomenon but also prove the
existence of a Creator who is possessed of all attributes of
beauty and marvels. We not only see that this world exists but
we also see that whatever has been created is amazing. This
proves that He is perfect, wise, controls the future, is
knowledgeable, kind and merciful. He has not created us just
for the sake of creation but He has done so in the best mould,
best abilities and best senses.
لَقَدۡ خَلَقۡنَا الۡاِنۡسَانَ فِیۡ اَحۡسَنِ
تَقۡوِیۡمٍ. (4:95)
We have indeed created man in the best
of moulds. (95:4)
It is further said:
یٰۤاَیُّهَا الۡاِنۡسَانُ مَا غَرَّكَ
بِرَبِّكَ الۡکَرِیۡمِ. الَّذِیۡ خَلَقَكَ فَسَوّٰىكَ
فَعَدَلَكَ. فِیۡ اَیِّ صُوۡرَةٍ مَّا شَآءَ رَکَّبَكَ. (82:
6۔8)
O man! What has seduced thee from thy
Lord Most Beneficent?- Him Who created thee. Fashioned thee in
due proportion, and gave thee a just bias; In whatever form He
wills, does He put thee together. (82:6-8)
He has not only given us grain to fill
our stomachs, but fruits and nuts of numerous kinds for our
enjoyment. He has sprouted flowers and grown gardens for our
sense of smell and for our eyes to behold.
وَ الۡاَرۡضَ وَضَعَهَا لِلۡاَنَامِ .
فِیۡهَا فَاکِهَةٌ وَّ النَّخۡلُ ذَاتُ الۡاَكۡمَامِ. وَالۡحَبُّ
ذُو الۡعَصۡفِ وَ الرَّیۡحَانُ .(55: 10۔12)
It is He Who has spread out the earth
for (His) creatures: Therein is fruit and date-palms,
producing spathes (enclosing dates); Also corn, with (its)
leaves and stalk for fodder, and sweet-smelling
plants.(55:10-12)
Obviously this is not merely creation,
but also the best of creation and the perfection of nature;
this is not only provision, but provision with mercy and
compassion, kindness and love; not just keeping alive but
rearing that is the glory of the heights of power and
control.
This is that result which is revealed to
us as we observe the beauty and grandeur of the elements of
the universe. But when we move on from
their individual existence to the collective and unified
splendour of this world, we realise that the Planner and
Creator of the universe is One: He has no partner or
associate. This universe is a single, decorated assembly from
the skies to the earth and every one of its elements is adding
to its beauty from its respective place. Just as whenever we
see a well formed, beautiful and attractive thing, we arrive
at the conclusion that this is the miracle of a single hand
with taste. If the different parts and elements of what we
observe had been made by different artisans with variable
intentions, this harmony of proportions and this beauty would
not have been possible. In the same manner, the person who
observes the beauty and grandeur of this world in its unity
arrives at the conclusion that there is only a single
intention and only one desire that is active within this
colourfulness. Had other proclivities and intents been active,
firstly their existence would have been impossible and, even
if this was assumed, this organised gathering would have been,
instead, the shop of a scrap dealer. Instead of beautiful
unity, we would have seen a horrible picture where everything
is disorganised, in discord and in no match with the other.
With the collision of different intentions and institutions,
it is impossible to have something that matches with others.
The Qur’an has referred to this reality so many times that it
is not necessary to repeat them here.
2. Harmony between various Elements of the
Universe
Another significant and worthy of
attention aspect is the mutual harmony and conformity between
creations. The same harmony and concurrence is found in
different elements that are opposite to each other in the
world, as among spouses. A woman is totally different from a
man in her external and internal qualities; similarly, a man
possesses different qualities from those of a woman, yet they
hold intense physical and emotional desire for each other.
Obviously, what a woman has is not only held desirable and
dear by a man but if woman had not existed, the being of man
and a large part of his strengths and abilities would have
become meaningless. Similarly, what a man has is the answer to
a woman’s call and requirements, to the extent if man was
assumed to be nonexistent, the justification of a woman’s
characteristics and qualities stand invalid. Exactly the same
situation exists with all differing elements of the universe:
sky and earth; night and day; hot and cold weather; light and
darkness; heat and cold, all possess the same harmony and the
same intensity as those of spouses. Just as the single
existence of either a man or a woman is meaningless, similarly
everything in these different elements becomes invalid without
its counterpart. A thing fulfils its objectives only when it
meets its opposite.
This aspect of harmony is not only found
among opposites. When we observe the system of the universe,
we realise that there is a comprehensive unity and concord
everywhere. Everything is dependent upon this system to
continue to work without disruption in order for it to exist
undisturbed. A sapling of wheat cannot reach its full
potential unless all elements of the universe play their part
in its growth and development; the earth provides a cradle for
it; clouds give it humidity; the sun keeps it hot; the dew
keeps it cool; the winds sing ballads to it. When all of this
happens according to specific arrangements and discipline,
only then will one seed of wheat travel from farm to harvest.
The same applies to everything else in the world.
Now the question arises whether the
evolution in the universe is happening on its own or whether
there is a wise mind behind it that creates harmony and
connection within these disparate elements and develops them?
If it is assumed that this world is an accident and that it
has come into existence incidentally, and its various elements
are also developing incidentally, is the harmony within these
elements also an accidental happening? Can a rational person
imagine even for a moment that the wind, water, fire, dust,
mountains, sun, moon, animals and birds have all come into
existence by accident; they all evolved by themselves; then
this amazing harmony developed within them by accident and by
accident, they became not only useful but of service to
humans? Can human thought accept such fantastic accidents even
for a moment?
Such a situation is strong proof of the
fact that there is a wise and strong intent behind this
universe that has brought it into existence and that is a
possessor of all the attributes of wisdom and knowledge;
providence and divinity. He is the One who creates continuity
and connection between its various elements and uses them for
pure objectives. At the same time, there is also evidence of
the fact that there is only One, from the skies to the earth
and between the skies and earth who is the Lord and user and
there is no other intent or partner. If the earth and sky had
separate organisers and minds or there had been many minds
behind their activities, or there had been different deities
of good or evil or light and darkness, there would not have
been this concurrence and harmony that is so similar to that
between partners, which we are observing in every part of the
universe. As an example, we present here some verses of the
Qur’an:
وَمِنۡ
کُلِّ شَیۡءٍ خَلَقۡنَا زَوۡجَیۡنِ لَعَلَّکُمۡ تَذَکَّرُوۡنَ.
فَفِرُّوۡا اِلَی اللّٰهِ اِنِّیۡ لَکُمۡ مِّنۡهُ
نَذِیۡرٌ مُّبِیۡنٌ . وَ لَا تَجۡعَلُوۡا مَعَ اللّٰهِ اِلٰـهًا
اٰخَرَ اِنِّیۡ لَکُمۡ مِّنۡهُ نَذِیۡرٌ مُّبِیۡنٌ. (51:
49۔51)
And of everything We have created
pairs: That you may receive instruction. Hasten you then (at
once) to God. I am from Him a warner to you, clear and open!
And make not another an object of worship with God. I am from
Him a Warner to you, clear and open! (51:49-51).
Here, argument has been provided both for
tawhid and life after death on the basis of everything being
in pairs. The debate on life after death is not an issue here.
It will be discussed in my book “Reality of Life After Death”
InshaAllah. The argument on tawhid is that everything in this
universe has been created in pairs and everything completes
its purpose only after it connects with its other half. This
is proof of the fact that the existence and survival of this
universe is due to the harmony and unity between its opposing
elements. It follows naturally that their Creator is One, and
He, despite their differences, produces good results from then
by causing then to be connected and harmonized. Hence, the
difference that we observe within them is only an apparent
difference and is certainly not evidence of any different
intent behind them. The concurrence between these different
elements is an open proof of the matter that there is only One
in whose deployment all elements of the universe are
fulfilling their purpose. The details of this argument are
given in Surah Baqarah:
یٰۤاَیُّهَا
النَّاسُ اعۡبُدُوۡا رَبَّکُمُ الَّذِیۡ خَلَقَکُمۡ وَ
الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ لَعَلَّکُمۡ تَتَّقُوۡنَ . الَّذِیۡ
جَعَلَ لَکُمُ الۡاَرۡضَ فِرَاشًا وَّ السَّمَآءَ بِنَآءً ۪
وَّ اَنۡزَلَ مِنَ السَّمَآءِ
مَآءً فَاَخۡرَجَ بِه مِنَ الثَّمَرٰتِ
رِزۡقًا
لَّکُمۡ فَلَا تَجۡعَلُوۡا لِلّٰهِ اَنۡدَادًا وَّ اَنۡتُمۡ
تَعۡلَمُوۡنَ. (2: 21۔22)
O you people! Adore your
Guardian-Lord, who created you and those who came before you,
that you may have the chance to learn righteousness; Who has
made the earth your couch, and the heavens your canopy; and
sent down rain from the heavens; and brought forth therewith
fruits for your sustenance; then set not up rivals unto God
when you know (the truth). (2:21-22)
This means that man sees with both his
eyes that the skies and earth are busy in serving him with
mutual harmony and concurrence, the earth is laid out in front
of him like a bed, the sky is spread out over him like a
canopy and then water rains from above, the earth grows fruit
through it, and this fruit in turn becomes the reason for
delectability and nutrition for him. How can this man, then,
imagine that there are separate gods for the skies and for the
earth, rains are brought by another god and fruits are created
by yet another? This harmony of opposing elements is only
possible if and when a single power that is wise and merciful
and is in control of everything puts them to work. The same
argument has been given in another place with a slightly wider
meaning:
وَ اِلٰـهُکُمۡ اِلٰهٌ وَّاحِدٌ لَاۤ
اِلٰهَ اِلَّا هُوَ الرَّحۡمٰنُ الرَّحِیۡمُ .اِنَّ فِیۡ خَلۡقِ
السَّمٰوٰتِ وَ الۡاَرۡضِ وَ اخۡتِلَافِ الَّیۡلِ وَ النَّهَارِ
وَ الۡفُلۡكِ الَّتِیۡ تَجۡرِیۡ فِی الۡبَحۡرِ بِمَا یَنۡفَعُ
النَّاسَ وَ مَاۤ اَنۡزَلَ اللّٰهُ مِنَ السَّمَآءِ مِنۡ
مَّآءٍ فَاَحۡیَا بِهِ الۡاَرۡضَ بَعۡدَ مَوۡتِهَا وَ بَثَّ
فِیۡهَا مِنۡ کُلِّ دَآبَّة وَّ تَصۡرِیۡفِ الرِّیٰحِ وَ
السَّحَابِ الۡمُسَخَّرِ بَیۡنَ السَّمَآءِ وَ الۡاَرۡضِ
لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ . (2: 163۔164)
And your God is One God. There is no
god but He, Most Gracious, Most Merciful. Behold! in the
creation of the heavens and the earth; in the alternation of
the night and the day; in the sailing of the ships through the
ocean for the profit of mankind; in the rain which God Sends
down from the skies, and the life which He gives therewith to
an earth that is dead; in the beasts of all kinds that He
scatters through the earth; in the change of the winds, and
the clouds which they Trail like their slaves between the sky
and the earth;- (Here) indeed are Signs for a people that are
wise. (2:163-164)
The harmony of the universe has been
explained even more clearly in Surah Nahl:
وَ اللّٰهُ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً
فَاَحۡیَا بِهِ الۡاَرۡضَ بَعۡدَ مَوۡتِهَا اِنَّ فِیۡ
ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّسۡمَعُوۡنَ. وَ اِنَّ لَکُمۡ فِی
الۡاَنۡعَامِ لَعِبۡرَةً نُسۡقِیۡکُمۡ مِّمَّا فِیۡ
بُطُوۡنِهِ مِنۡ بَیۡنِ فَرۡثٍ وَّ دَمٍ لَّبَنًا خَالِصًا
سَآئِغًا لِّلشّٰرِبِیۡنَ. وَ مِنۡ ثَمَرٰتِ النَّخِیۡلِ وَ
الۡاَعۡنَابِ تَتَّخِذُوۡنَ مِنۡهُ سَکَرًا وَّ رِزۡقًا حَسَنًا
اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّعۡقِلُوۡنَ. وَ
اَوۡحٰی رَبُّكَ اِلَی النَّحۡلِ اَنِ اتَّخِذِیۡ مِنَ
الۡجِبَالِ بُیُوۡتًا وَّ مِنَ الشَّجَرِ وَ مِمَّا
یَعۡرِشُوۡنَ. ثُمَّ کُلِیۡ مِنۡ کُلِّ الثَّمَرٰتِ فَاسۡلُکِیۡ
سُبُلَ رَبِّكِ ذُلُلًا یَخۡرُجُ مِنۡۢ بُطُوۡنِهَا
شَرَابٌ مُّخۡتَلِفٌ اَلۡوَانُهُ فِیۡهِ شِفَآءٌ لِّلنَّاسِ
اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ. وَ
اللّٰهُ خَلَقَکُمۡ ثُمَّ یَتَوَفّٰىکُمۡ وَ مِنۡکُمۡ مَّنۡ
یُّرَدُّ اِلٰۤی اَرۡذَلِ الۡعُمُرِ لِکَیۡ لَا یَعۡلَمَ بَعۡدَ
عِلۡمٍ شَیۡئًا اِنَّ اللّٰهَ عَلِیۡمٌ قَدِیۡرٌ. (16:
65۔70)
And God sends down rain from the
skies, and gives therewith life to the earth after its death:
verily in this is a Sign for those who listen. And verily in
cattle (too) will you find an instructive sign. From what is
within their bodies between excretions and blood, We produce,
for your drink, milk, pure and agreeable to those who drink
it. And from the fruit of the date-palm and the vine, you get
out wholesome drink and food: behold, in this also is a sign
for those who are wise. And your Lord taught the Bee to build
its cells in hills, on trees, and in (men’s) habitations; then
to eat of all the produce (of the earth), and find with skill
the spacious paths of its Lord: there issues from within their
bodies a drink of varying colours, wherein is healing for men:
verily in this is a sign for those who give thought.
(16:65-69)
There are references to comprehensive
harmony across the universe: clouds provide showers of rain
and the earth blooms; its plants are eaten by animals which
then secrete milk. Streams of white milk emerge from within
their blood and intestines. This milk serves as a great source
of delicious and nutritious food for those who drink it. The
grapes and dates that are grown by the same rain are consumed
by humans who also make various products from them. Then there
are the honey bees which make their hives on tops of
mountains, branches of trees and grape vines. They suck nectar
from different flowers and collect it. This drink has various
colours and tastes. Humans drink it, deriving pleasure as well
as treatment for illness. How can a person who observes these
scenes with a view to learning believe that this world and
these amazing happenings have come into existence randomly and
by accident, or that the sky and earth and their various
splendours are the result of the will of different deities?
The world in which there are such deep connections between
widely different elements and which contains so many aspects
of harmony and concurrence between the struggles of its
opposing components can neither be an accidental result, nor
can it be the battlefield of different intentions. Those who
see only superficially can observe the ebb and flow of waves;
they cannot reach beyond to see the oysters or the pearl
embedded within them. This is the reality to which the Qur’an
draws attention again and again. It asks people not to see
only the apparent contrariness, but the pure consequences that
are derived from the constant struggle of these opposing
forces and which provide proof of the fact that there is only
One wise hand that is managing this universe.
وَ مَا یَسۡتَوِی الۡبَحۡرٰنِ هٰذَا عَذۡبٌ
فُرَاتٌ سَآئِغٌ شَرَابُهُ وَ هٰذَا مِلۡحٌ اُجَاجٌ ؕ وَ مِنۡ
کُلٍّ تَاۡکُلُوۡنَ لَحۡمًا طَرِیًّا وَّ تَسۡتَخۡرِجُوۡنَ
حِلۡیَةً تَلۡبَسُوۡنَهَا وَ تَرَی الۡفُلۡكَ فِیۡهِ مَوَاخِرَ
لِتَبۡتَغُوۡا مِنۡ فَضۡلِهِ وَ لَعَلَّکُمۡ تَشۡکُرُوۡنَ.
یُوۡلِجُ الَّیۡلَ فِی النَّهَارِ وَ یُوۡلِجُ النَّهَارَ فِی
الَّیۡلِ وَ سَخَّرَ الشَّمۡسَ وَ الۡقَمَرَ کُلٌّ یَّجۡرِیۡ
لِاَجَلٍ مُّسَمًّی ذٰلِکُمُ اللّٰهُ رَبُّکُمۡ لَهُ الۡمُلۡكُ
وَ الَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِهِ مَا یَمۡلِکُوۡنَ مِنۡ
قِطۡمِیۡرٍ . (35: 12۔13)
Nor are the two bodies of flowing
water alike,- the one palatable, sweet, and pleasant to drink,
and the other, salt and bitter. Yet from each (kind of water)
do you eat flesh fresh and tender, and you extract ornaments
to wear; and you see the ships therein that plough the waves,
that you may seek (thus) of the bounty of God that you may be
grateful. He merges night into day, and he merges day into
night, and he has subjected the sun and the moon (to his law):
each one runs its course for a term appointed. Such is God
your Lord: to Him belongs all dominion. And those whom you
invoke besides Him have not the least power. (35:12-13)
How great is the difference between
brackish water of a sea and the sweet water of a river! Yet,
both are sources of achieving a common purpose. Humans obtain
their food from both and ornaments from both for their
personal decoration. Both provide easy sources of shipping and
trade. Also, observe the darkness of night and the brightness
of the day. They are each other’s opposites in terms of their
characteristics and features. But despite these differences,
they are involved in the development of this universe and in
looking after its inhabitants, whether humans, animals or
plants. The sun rises during the day and is the source of heat
and sunshine. The moon shows itself during the night and is
the source of light and coolness. Both are apparently
different, but see how every element in the world is
benefitting from them and are dedicated, directly or
indirectly, to serving humans. In spite of these observations,
people who insist upon the accidental occurrence of the
universe do so merely because they wish not to believe:
knowledge or research has nothing to do with this mindset.
3. Creation of Opposites from Opposites
Similarly, think about another aspect. We
see that opposites are created from other opposites. Sparks
are given off from green and lustrous trees.
جَعَلَ لَكُمْ مِّنَ الشَّجَرِ الْاَخْضَرِ
نَارًا. (80:36)
The same Who produces for you fire out
of the green tree, when behold. (36:80)
Life is born out of death and death from
life.
يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ
وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ذٰلِكُمُ اللّٰهُ فَاَنّٰي
تُؤْفَكُوْنَ. (95:6)
He causes the living to issue from the
dead, and He is the one to cause the dead to issue from the
living. (6:95)
Obviously, this is beyond the ordinary
principle of cause and effect and the well-known rule of birth
which we believe in so firmly that we cannot even imagine a
minor deviation from it breaks here]. Is this not proof of the
fact that there is a superior Being that presides over and
above these rules by His wisdom and that he brings into
existence opposites from opposites? How will people who think
that the universe is merely the consequence of the deaf and
blind principles of cause and effect and wish to explain it in
the light of this belief explain the creation of life from
death and death from life; what explanation will they have for
sparks spurting from green trees instead of fruits and
flowers? Does the common principle of cause and effect want
opposite to emerge from opposite? If this is not so, it
follows that there be an entity that is ruling over these
natural processes.
4. From the Integrated to the
Differentiated
There is another reality similar to the
above. We observe in the universe that different things arise
from combined ones. Science claims that this universe was
uncompounded and simple in its beginning; then slowly its
elements became diverse and this diversity increased over
time. If this is true, and there is no reason to refute this
claim, it follows that there must be someone who
differentiates and divides and who makes two out of one and
four out of two. From this, it also follows that this
diversity of things is not the number or diversity of deities.
The earth is one; winds move in the same manner: however,
plants are innumerable as are flowers. Fruits vary in shape
and size: there are differences in their numbers, colour and
smell. There are differences amongst all things. Many saplings
emerge from the same seed and numerous branches and trunks are
born. Sometimes, only one sapling comes out and only one trunk
is created.
وَفِي الْاَرْضِ قِطَعٌ مُّتَجٰوِرٰتٌ
وَّجَنّٰتٌ مِّنْ اَعْنَابٍ وَّزَرْعٌ وَّنَخِيْلٌ صِنْوَانٌ
وَّغَيْرُ صِنْوَانٍ يُّسْقٰي بِمَآءٍ وَّاحِدٍ وَنُفَضِّلُ
بَعْضَهَا عَلٰي بَعْضٍ فِي الْاُكُلِ اِنَّ فِيْ ذٰلِكَ
لَاٰيٰتٍ لِّقَوْمٍ يَّعْقِلُوْنَ. (4:13)
And in the earth are tracts (diverse
though) neighbouring, and gardens of vines and fields sown
with corn, and palm trees - growing out of single roots or
otherwise: watered with the same water, yet some of them We
make more excellent than others to eat. Behold, verily in
these things there are signs for those who understand! (13:4)
This means that whoever possesses wisdom
will be warned and he will surely ponder over the innumerable
colours of everything and the diversity of flowers and fruits
and will come to the conclusion that there is a Creator who is
using His creations with great wisdom and mercy. At the same
time, the person will also realise that the Creator is One and
without any associates, because when we see that there are so
many plants watered by a single source and different products
from so many trees from a single region and do not consider
this to be the difference between water and earth, why should
we argue for different number of deities being responsible for
the variations within the universe? Further, it will also be
clear to him that this diversity of creation is not the
miracle of some deaf and blind principle, but there is a High
and Knowledgeable entity that brings into existence everything
according to its predetermined assessment and makes changes in
it according to its wisdom.
5. Conquest of the Demonstrations of the
Universe
A very big argument for tawhid is the
humility, conquered sense, obedience and submission, the signs
of which we observe in all great and grand creations of the
universe. This is very strong proof of the fact that none of
these things can be thought of as being related to divinity.
Along with divinity, there is a Being that is superior and
greater to all of these. The sun, moon, stars, lightning and
thunder, all with their expanse, strength and force, work
according to a system of subjugation, in which they are
conquered and controlled. Surely then, there is Someone who is
the Creator of all and Who is their Lord. Now reflect upon who
can it be, Who is their Creator, Controller and User? The
Qur’an has raised this query again and again and quoted its
answer in words of the Arab polytheists that the Creator of
the universe is One Who is Wise and Powerful.
وَلَئِنْ سَاَلْتَهُمْ مَّنْ خَلَقَ
السَّمٰوٰتِ وَالْاَرْضَ لَيَقُوْلُنَّ خَلَقَهُنَّ الْعَزِيْزُ
الْعَلِيْمُ. (9:43)
If you were to question them: ‘Who
created the heavens and the earth?’ They would be sure to
reply, ‘they were created by (Him), the Exalted in Power, full
of Knowledge’; (43:9)
Because the person who reflects upon the
manifestations of the universe will conclude that none of the
above things can be give responsibility of creating the
universe. The creator can only be an entity that possesses all
the attributes of power, divinity, knowledge and wisdom.
Here, the point that the grander these
manifestations, the more they are subject to a great Power,
should be taken into consideration. The world has worshipped
the sun and moon the most, although the humiliation and
obedience; prostration and collapse; disappearance and
eclipses that we have seen of these signs are not present in
any other thing. It is a strange absurdity of humans that in
spite of observing these manifestations, not only did they
worship them in the form of gods but also counted the signs of
their subjugation as proof of their divinity.
This argument of tawhid has been
explained, both briefly and in detail, in the Qur’an. We quote
here only the conclusive communication provided by Abraham (sws),
which he had presented to his nation. It is indeed the best
example of handling conflict.
فَلَمَّا جَنَّ عَلَیۡهِ الَّیۡلُ رَاٰ
کَوۡکَبًا قَالَ هٰذَا رَبِّیۡ فَلَمَّاۤ اَفَلَ قَالَ لَاۤ
اُحِبُّ الۡاٰفِلِیۡنَ. فَلَمَّا رَاَ الۡقَمَرَ بَازِغًا قَالَ
هٰذَا رَبِّیۡ فَلَمَّاۤ اَفَلَ قَالَ لَئِنۡ لَّمۡ یَهۡدِنِیۡ
رَبِّیۡ لَاَکُوۡنَنَّ مِنَ الۡقَوۡمِ الضَّآلِّیۡنَ. فَلَمَّا
رَاَ الشَّمۡسَ بَازِغَةً قَالَ هٰذَا رَبِّیۡ هٰذَاۤ اَکۡبَرُ
فَلَمَّاۤ اَفَلَتۡ قَالَ یٰقَوۡمِ اِنِّیۡ بَرِیۡٓءٌ مِّمَّا
تُشۡرِکُوۡنَ. اِنِّیۡ وَجَّهۡتُ وَجۡهِیَ لِلَّذِیۡ فَطَرَ
السَّمٰوٰتِ وَ الۡاَرۡضَ حَنِیۡفًا وَّ مَاۤ اَنَا مِنَ
الۡمُشۡرِکِیۡنَ. (6: 76۔79)
When the night covered him over, He
saw a star: He said: “This is my Lord.” But when it set, He
said: “I love not those that set.” When he saw the moon rising
in splendour, he said: “This is my Lord.” But when the moon
set, He said: “unless my Lord guide me, I shall surely be
among those who go astray.” When he saw the sun rising in
splendour, he said: “This is my Lord; this is the greatest (of
all).” But when the sun set, he said: “O my people! I am
indeed free from your (guilt) of giving partners to God. “For
me, I have set my face, firmly and truly, towards Him Who
created the heavens and the earth, and never shall I give
partners to God.” (6:76-79)
6. Unshakeable Discipline of the Universe
In the same manner, a major proof of the
existence and tawhid of God is that lasting and comprehensive
discipline and system which we observe in very part of the
universe. On the one hand, we see that this world is a
battlefield of different forces; on the other, we observe that
not only are all small and big species present within this
clash of conflicting powers but also that they are growing
according to their respective abilities. One the one hand, it
appears as if every power in the universe is growing
uncontrollably in its own direction: it neither seems to be
under the direction of any dominant system, nor subservient to
a superior force. But, then suddenly, we see that a hidden
hand holds its reins and turns it in another direction. So
many times, we have seen that some large heavenly bodies have
moved in a certain direction and, if had continued to move
along, they would have certainly collided with this earth and
the latter would have been totally destroyed. Based on these
observations, sometimes astrologers have predicted that within
such and such a time period, the earth would be shattered
after coming into collision with a certain celestial body.
However, when that time came, the body changed its course as
suddenly as if its rider had veered its reins elsewhere. The
great threat that hovered above us disappeared as suddenly.
Think: who is this rider? Who is it who
holds the reins of forces, elements and heavenly bodies: He
pulls them out as far as He wants and stops them whenever He
wishes? After this, they dare not move even one inch. Is this
mere coincidence? Is all of this happening because of the
prerogative of blind and deaf forces? Can human wisdom and the
human heart gain satisfaction and be reassured by these
answers? The Qur’an addresses this as follows:
اِنَّ اللّٰهَ یُمۡسِكُ السَّمٰوٰتِ وَ
الۡاَرۡضَ اَنۡ تَزُوۡلَا وَ لَئِنۡ زَالَتَاۤ اِنۡ
اَمۡسَكَهُمَا مِنۡ اَحَدٍ مِّنۡ بَعۡدِهِ اِنَّهُ کَانَ
حَلِیۡمًا غَفُوۡرًا. (41:35)
It is God Who sustains the heavens and
the earth least they cease to function. If they should fail,
there is none; not one who can sustain them thereafter. He is
most forbearing, oft-forgiving. (35:41)
And who is there who can deny the truth
of this answer?
This is the discipline and system which
we observe among the forces and elements of this material
world. Moving forward to reflect upon the conflict between the
moral forces of the world and the condition and consequences,
we see that the same rule also applies there.
A false ideology comes into existence,
believers in this ideology are born, a false system of morals,
a false system of economy and a false political system
collects over it in the form of layers. It is feared that all
elements of pure and true morals would be destroyed under its
weight. This false system keeps getting respite to the extent
that the darkness of anarchy spreads over all land and water.
True reformers of the world become disappointed in the
possibility of any improvement. Suddenly, a time comes when a
hidden hand appears and shakes up this false system so
violently that every brick falls apart.
حَتّٰۤی
اِذَا اسۡتَیۡـَٔسَ
الرُّسُلُ وَ ظَنُّوۡۤا
اَنَّهُمۡ
قَدۡ کُذِبُوۡا
جَآءَهُمۡ
نَصۡرُنَا. (110:12)
(Respite will be granted) until, when
the apostles give up hope (of their people) and (come to)
think that they were treated as liars, there reaches them Our
help, and those whom We will are delivered into safety.
(12:110)
وَ زُلۡزِلُوۡا حَتّٰی یَقُوۡلَ الرَّسُوۡلُ
وَ الَّذِیۡنَ اٰمَنُوۡا مَعَهُ مَتٰی نَصۡرُ اللّٰهِ اَلَاۤ
اِنَّ نَصۡرَ اللّٰهِ قَرِیۡبٌ. (214:2)
They encountered suffering and
adversity, and were so shaken in spirit that even the
Messenger and those of faith who were with him cried: when
will (come) the help of God? Ah! Verily, the help of God is
(always) near! (2:214)
After these manifestations, who is there
who could think even for one moment that this world has come
into existence by itself and is sustained by itself? Or could
believe that this is a battlefield of conflicting elements and
forces and that the latter are not under anyone’s control? Or
that the power of this force is divided? Or think that the
Creator of this world has left it to its own devices line a
blind bull and that no superior moral authority is supervising
it?
7. Necessity of Undivided Control for
Every Collective Discipline.
The single existence of this universe is
proof of the fact that its Lord is one, whose Kingship is
undivided. In our collective lives, we cannot imagine a
political party unless we concentrate its control within a
specific centre. An unequivocal collective institution cannot
exist with divided management. Democracy is a system in all
political organisations that has attempted to spread control
within a wider sphere, but even in this, a central point at
which the widespread management must necessarily be
concentrated has to be accepted. Had this not been so, the
system would necessarily be drowned in anarchy and chaos. In
any case, the fact is irrefutable that no collective party
without undivided management can be imagined. Now reflect upon
the fact that that this world, in spite of being composed of
innumerable elements not only exists, but also exists with all
strength and stability. It contains conflict between various
forces; discords between opposites; disputes between the good
and evil, but the ship of this world sails within the storms
of these waves, keeping clear, protecting itself; recovering
and veering away. It does this so beautifully and smoothly
that human wisdom gets boggled. Everyone amongst us, who
reflects over the kingship of this universe, observes this
situation. Now the question is: which belief is closer to
wisdom? - the belief of polytheists that deities of the sky
and earth are different or the reality that there is only one
who is the God of the skies and of the earth? Are we obtaining
the proof from this universe that the gods of darkness and
light are apart from each other, or that there is only One who
brings out brightness and darkness? Does the point seem right
that this world is the battlefield of numerous gods, or do we
see that the Manager and Controller of this complete system is
the single and powerful God? If the first point is correct,
why does the world not get disrupted? Why does this system not
turn upside down? Why is there no rebellion against He who is
in the sky? With so much confusion and disorder of management,
why does its unity still remain intact? This is the reality
that the Qur’an placed before the Arabs and all the polytheist
nations which believe in the division of control of the
universe in some way or the other.
اَمِ اتَّخَذُوۡۤا اٰلِهَةً مِّنَ الۡاَرۡضِ
هُمۡ یُنۡشِرُوۡنَ. لَوۡ کَانَ فِیۡهِمَاۤ اٰلِهَةٌ اِلَّا
اللّٰهُ لَفَسَدَتَا فَسُبۡحٰنَ اللّٰهِ رَبِّ الۡعَرۡشِ عَمَّا
یَصِفُوۡنَ . (21: 21۔22)
Or have they taken (for worship) gods
from the earth who can raise (the dead)? If there were, in the
heavens and the earth, other gods besides God, there would
have been confusion in both! but glory to God, the Lord of the
Throne: (High is He) above what they attribute to Him!
(21:21-22)
وَ لَقَدۡ صَرَّفۡنَا فِیۡ هَذَا الۡقُرۡاٰنِ
لِیَذَّکَّرُوۡا وَ مَا یَزِیۡدُهُمۡ اِلَّا نُفُوۡرًا. قُلۡ
لَّوۡ کَانَ مَعَهُ اٰلِـهَةٌ کَمَا یَقُوۡلُوۡنَ اِذًا
لَّابۡتَغَوۡا اِلٰی ذِی الۡعَرۡشِ سَبِیۡلًا. (17: 41۔42)
We have explained (things) in various
(ways) in this Qur’an, in order that they may receive
admonition, but it only increases their flight (from the
Truth)! Say: If there had been (other) gods with Him, as they
say,- behold, they would certainly have sought out a way to
the Lord of the Throne! (17:41-42)
8. Discord between Truth and Falsehood and
Dominance of Truth
Some nations have had severe delusions
about tawhid, no, even God Himself related to the existence of
evil and falsehood. Their eyes have focused upon the froth of
falsehood but they could not see the butter of truth
underneath the foam. The result was that they either became
deniers of the existence of a powerful, merciful and pure and
sacred God, or if they did believe, they believed that the
world was a theatrical performance of many blood thirsty gods
and they, after creating it, are seated far from it, watching
the drama of its problems and travails and its troubles and
disasters. Or else, separate deities of good and evil, light
and dark were assumed and the world was made into a
battlefield of these opposing forces. This misunderstanding
was probably because of lack of thought, lack of patience and
observation only of the apparent by nations. They neither
recognised the real nature and essence of this world, nor did
they observe the dominance of truth within the conflict of
truth and falsehood. The Qur’an has strongly refuted all these
superstitions in great detail. We wish to point to a few
realities in brief, in which the Qur’an has referred to the
real nature of the world.
اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتۡ
اَوۡدِیَةٌ بِقَدَرِهَا فَاحۡتَمَلَ السَّیۡلُ زَبَدًا رَّابِیًا
وَ مِمَّا یُوۡقِدُوۡنَ عَلَیۡهِ فِی النَّارِ ابۡتِغَآءَ
حِلۡیَةٍ اَوۡ مَتَاعٍ زَبَدٌ مِّثۡلُهُ کَذٰلِكَ یَضۡرِبُ
اللّٰهُ الۡحَقَّ وَ الۡبَاطِلَ فَاَمَّا الزَّبَدُ فَیَذۡهَبُ
جُفَآءً وَ اَمَّا مَا یَنۡفَعُ النَّاسَ فَیَمۡکُثُ فِی
الۡاَرۡضِ کَذٰلِكَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ. (17:13)
He sends down water from the skies,
and the channels flow, each according to its measure: But the
torrent bears away to foam that mounts up to the surface. Even
so, from that (ore) which they heat in the fire, to make
ornaments or utensils therewith, there is a scum likewise.
Thus doth God (by parables) show forth truth and vanity. For
the scum disappears like froth cast out; while that which is
for the good of mankind remains on the earth. Thus does God
set forth parables. (13:17)
In other words, the true nature of this
world is that just as a person of good taste and right mind
cannot digest a fly, so can the world not digest falsehood. In
every part, it sieves out falsehood and accepts truth and
good. When it rains and valleys get flooded, you see that foam
settles on top of the water. Then the water is absorbed by the
soil and the foam becomes vapour. Similarly, you melt silver
in a crucible to make jewellery: its grime is removed and pure
silver is left. This is the real nature of this world. It does
not contain only falsehood. Whenever falsehood exists, it does
so jointly with the truth. Just as parasitic plants and
insects get attached to trees and animals, falsehood attaches
itself to the truth. You think that these parasitic plants and
insects are the real ones and then object to the oppressions
and excesses of nature, although these objections are merely
the result of your own foolishness and purposelessness. Nature
is very wise and supports the truth in every part. If we are
to assess the nature and bearing of a maker from his product,
by observing the nature of this world, we can arrive at the
conclusion that the Creator of this world is the Truth, He
likes the truth and proves and establishes truth through His
words. This is the reality that is explained in the following
words:
وَ مَا
خَلَقۡنَا السَّمَآءَ وَ الۡاَرۡضَ وَ مَا بَیۡنَهُمَا
لٰعِبِیۡنَ. لَوۡ اَرَدۡنَاۤ اَنۡ نَّتَّخِذَ لَهۡوًا
لَّاتَّخَذۡنٰهُ مِنۡ لَّدُنَّاۤ اِنۡ کُنَّا فٰعِلِیۡنَ. بَلۡ
نَقۡذِفُ بِالۡحَقِّ عَلَی الۡبَاطِلِ فَیَدۡمَغُهُ فَاِذَا هُوَ
زَاهِقٌ وَ لَکُمُ الۡوَیۡلُ مِمَّا تَصِفُوۡنَ. (21: 16۔18)
Not for (idle) sport did We
create the heavens and the earth and all that is between! If
it had been Our wish to take (just) a pastime, We should
surely have taken it from the things nearest to Us, if We
would do (such a thing)! Nay, We hurl the truth against
falsehood, and it knocks out its brain, and behold, falsehood
doth perish! Ah! woe be to you for the (false) things you
ascribe (to Us). (21:16-18)
All the problems and travails that exist
in this world are also not evidence of the belief that the
world is a battlefield of deities of different natures. The
Qur’an has placed all the troubles and issues in the world
under the wisdom and intentions of a single God and of the
consequences of deeds and morals of nations. It has explained
very clearly that sometimes, these calamities occur as a
warning to arrogant people who have become excessively
rebellious, so that they realize their weaknesses and humility
and return to their God. At times, these difficulties become
manifest so as to destroy a rebellious nation upon whom God’s
conclusive communications have been made. In some situations,
the people of truth also get a share of these troubles, so
that their faith and beliefs, patience and perseverance are
challenged: their weaknesses are removed and abilities and
good characteristics come to the fore. The Qur’an has
clarified all these points in great detail and in various
forms. From this, we should recognise that just as night and
day, winter and summer are equally essential for the material
survival of this earth, similarly troubles and difficulties
are necessary along with blessings and prosperity for the
moral life of this world. They are certainly not proof to the
point that there are different deities of existence and
destruction, mercy and punishment. Instead, there is a single
Being Who is the provider of blessings as well as of revenge
and this revenge is also one aspect of His blessings, as has
been explained in the Qur’an.
The same situation exists with sins and
the sinner. They are also under the wishes of God and His
greatest blessing upon humans, the right of choice, is among
his perditions. God has given humans the ability to
distinguish between right and wrong, thus challenging them.
This challenge requires humans to be given independence
through which they can choose between the paths to good and
evil. The first is the way to his nature and God likes humans
to take this path; the second is rebellion against human
nature and God and God dislikes this immensely. But He allows
any person, whosoever He wishes, to walk on this path too,
because without this allowance, the blessing of free choice
becomes meaningless. This independence to humans is provenance
from God and controlled by Him and it is not necessary that
whatever is controlled by God is also liked by Him. For
conclusive arguments, He also gives allowance to people who
enter rebellion deliberately. Thus, whether it be good or
evil, nothing is outside the circle of His control and
management. The claim of unnecessary oppression or of
widespread control is true. Truth is between these two and
this shall be explained in later chapters.
It is proved by the above details that
there is no existence of evil by itself. Evil exists because
of going astray and away from the truth and exists to serve
the truth. In addition, the point also emerges that evil and
good, light and darkness, comfort and pain, good and bad and
existence and destruction do not possess different gods under
whom the system of this universe is working.
9. Signs
In the same manner, many important
arguments of tawhid are found in the soft suggestions hidden
in the different manifestations within the universe and that
can be seen only by those possessing keen sight and a heart
that can understand admonition. This is a special type of
Qur’anic argument and is unbound by all logic. The nations
that have become infatuated with artificial forms of arguments
and have lost the natural skills of inference, conclusion and
warning and admonition which God has placed within the nature
of every right minded person. This quality remains only
within the nations that live naturally and simply. We know
that the people of Arabia had a high status among all nations
because of this characteristic. This is the reason why they
were extremely intelligent and could appreciate and understand
through signs that which others could not even if they read
thick books. Those who are aware of the speeches, orations and
poetry of Arab poets during the times of jahiliyyah can well
understand this ability. They clarify the erased signs of the
beloved; are so affected by it and then couch the warnings,
hidden suggestions and messages in such effective words that
the listener begins to weep. Before the advent of the Qur’an,
this sense of perception, for which the Arabic name is
tawassum, was confined to impressions and signs of the
beloved, and thus their effects too were necessarily limited
and ordinary. The Qur’an elevated this sense of theirs and
drew their attention to the signs and wonders of the universe
and to the expanses of its impressions. The result was that
the nation which could only produce Imr’ al-Qays and Zuhayr
gave birth to great personalities such as Abu Bakr Siddiq (rta)
and ‘Umar Faruq (rta).
These signs have been elaborated in terms
of basic issues, prophet hood and life after death in the
Qur’an and lack of space does not allow details to be
presented here. We shall clarify one sign related to tawhid so
that it may serve as an example to reflect upon other signs as
well
وَلِلّٰهِ یَسۡجُدُ مَنۡ فِی السَّمٰوٰتِ وَ
الۡاَرۡضِ طَوۡعًا وَّ کَرۡهًا وَّ ظِلٰلُهُمۡ بِالۡغُدُوِّ وَ
الۡاٰصَالِ. قُلۡ مَنۡ
رَّبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ قُلِ اللّٰهُ. (13: 15۔16)
Whatever beings there are in the
heavens and the earth do prostrate themselves to God
(acknowledging subjection) - with good-will or in spite of
themselves: so do their shadows in the morning and evenings.
Say: “Who is the Lord and Sustainer of the heavens and the
earth?” Say: “(It is) God. (13:15-16)
“In spite of themselves” means those who
prostrate because of their internal message do so, but those
who do not bow before God because they are called within thin
their souls to do so, but because they are forced to bow. This
forced prostration is explained in subsequent verses: their
shadows prostrate in the mornings and evenings and it is a
reality that every person observes within his own existence.
The detail of this
brief statement is that the shadow of everything begins to
fall towards the earth in the opposite direction of the sun as
the sun begins to set. The shadow sets in the same way as a
person does when prostrating in front of God. With the setting
of the sun, this shadow lays over the ground just as one who
is worshipping his deity does before his god, or one who
prostates does before his God and then lays in front of him
throughout the night. When the morning dawns, this shadow
rises slowly in the opposite direction of the sun and then
adopts the erect position, in the same manner as one who prays
does after prostration. Again, with the setting of the sun,
the same bowing down and prostration begins as explained
above.
This situation
provides proof of two very significant realities. One, that,
everything in this universe is in a condition of bowing and
prostration; two, that this prostration is in a direction
opposite to that of the to the sun. When the sun rises in the
east, everything faces the west and when the sun sets in the
west, everything points towards the east. At no time, does
anything follow the sun in its genetic prostration. Then, if a
human being, who has the right of choice, does not prostrate
to God, rather adopts an arrogant attitude or prostrates to
the sun or the moon, it means that either he is being arrogant
towards God but the shadow of his entire existence is bowing
to God, or that he himself is prostrating to the sun or the
moon but his shadow possesses the Abrahamic nature and
dislikes completely the worship of celestial bodies:
اِنِّیۡ وَجَّهۡتُ وَجۡهِیَ لِلَّذِیۡ فَطَرَ
السَّمٰوٰتِ وَ الۡاَرۡضَ حَنِیۡفًا وَّ مَاۤ اَنَا مِنَ
الۡمُشۡرِکِیۡنَ. (79:6)
“For me, I have set my face, firmly
and truly, towards Him Who created the heavens and the earth,
and never shall I give partners to Allah.” (6:79).
This discord between the state of choice
and the state of creation is like:
طنبورہ من چہ می سرا ید من چہ سرا یم و
“I am singing
something and my tanburah is singing something else.”
This is the argument
that the Qur’an has stated in another place in somewhat
different words:
اَوَ لَمۡ یَرَوۡا اِلٰی مَا خَلَقَ اللّٰهُ
مِنۡ شَیۡءٍ یَّتَفَیَّؤُا ظِلٰلُهُ عَنِ الۡیَمِیۡنِ وَ
الشَّمَآئِلِ سُجَّدًا لِّلّٰهِ وَهُمۡ دٰخِرُوۡنَ. (48:16)
Do they not look at God’s creation,
(even) among (inanimate) things,- How their (very) shadows
turn round, from the right and the left, prostrating
themselves to God, and that in the humblest manner? (16:48)
There are many signs
such as above in the Qur’an and in every place attention has
been drawn towards the most important realities of
tawhid, life after death and prophet hood.
The nations which cannot understand anything without the
sequence of big and small would not be able to comprehend
anything from these verses, but a nation such as that of the
Arabs not only benefitted from signs such as these but their
real source of wisdom lay in these signs. This is essential
for development of rationality and the language of impressions
has always been considered most effective as compared to
explanatory prose. We cannot have the same effect on our heart
by reading thousands of pages, as by merely glancing at the
ruins of Tughlaqabad and Delhi.
از نقش و نگار درو دیوار شکستہ
آثار پدا یست صنادید عجم را
(The signs of fallen
walls and broken doors show impressions of old people of
yore).
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