Tawheed and Transcendence
Surah Al Fatiha — سورة الفاتحة
بِسْمِ ٱللَّـهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ٱلْحَمْدُ لِلَّـهِ رَبِّ ٱلْعَـٰلَمِينَ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ مَـٰلِكِ يَوْمِ ٱلدِّينِ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ
In the name of God, the Almighty, the Merciful. (1:1) Praise belongs to God, the Lord of All Creation, (1:2) The Almighty, the Merciful, (1:3) Master of the Day of Judgment. (1:4) Thee alone do we serve, and from Thee alone do we seek help. (1:5) Guide Thou us on the straight path, (1:6) The path of those whom Thou hast favoured; not of those who incur wrath, nor of those who go astray. (1:7)
Surah Al Fatihah 1:1
The first chapter of the Qur’an is by convention called al fātiḥah or The Opening. Whatever else al fātiḥah may be, its primary function is that of a contract between lord and vassal. Interestingly, its contents and structure mirror to a noticeable extent suzerainty treaties used by the Hittites — whose kingdom at one point buttressed the city of Petra, where Dan Gibson (Quranic Geography, 2011) and others place al masjid al ḥarām (see Notepad XVI). The articles of the contract are tersely stated, with rights and responsibilities clearly listed on both sides. By treating the Qur’an as a complete document — and given that al fātiḥah represents a contract — it was natural to look in what follows al fātiḥah for what is common to all contracts: clarification of the key terms used in the broader document. And this is what one finds. See Notepad IX.i.
Arabic: raḥmān — generally translated most merciful and synonyms thereof which is understandable given modern usage of the word, and the fact that raḥmān shares the r-ḥ-m root with raḥīm which undoubtedly encompasses such senses. However, there are three arguments against such a Qur’anic value for raḥmān. Firstly, there are certain Qur’anic instances where context is at direct odds with the subject of mercy. Secondly, raḥmān appears alongside raḥīm in the bismillah so were the Traditionalist right in his assessment of raḥmān, we must admit to a tautologous and therefore superfluous opening statement, which would be odd since the text in general is characterised by exactitude and economy of words. Thirdly, there is historical evidence of usage of raḥmān among Nabataean Arabs in the sense of almighty (in a eulogy chiselled in rock describing a king who had just defeated and laid waste his enemies). That raḥmān was used in this sense among the Nabataeans lends additional supports to the broader thesis that Muḥammad was a Nabataean Arab — perhaps from Petra, but certainly with access to it as a place of pilgrimage (see Notepad XVI). However, in the present work, raḥmān is rendered almighty on the basis of pan-textual analysis (comparison of all instances and their contexts). All instances appear in the notes and reference this verse. See 36:23 and Notepad I.
وَجَآءَ مِنْ أَقْصَا ٱلْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَـٰقَوْمِ ٱتَّبِعُوا۟ ٱلْمُرْسَلِينَ ٱتَّبِعُوا۟ مَن لَّا يَسْـَٔلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ وَمَا لِىَ لَآ أَعْبُدُ ٱلَّذِى فَطَرَنِى وَإِلَيْهِ تُرْجَعُونَ ءَأَتَّخِذُ مِن دُونِهِۦٓ ءَالِهَةً إِن يُرِدْنِ ٱلرَّحْمَـٰنُ بِضُرٍّۢ لَّا تُغْنِ عَنِّى شَفَـٰعَتُهُمْ شَيْـًٔا وَلَا يُنقِذُونِ إِنِّىٓ إِذًا لَّفِى ضَلَـٰلٍ مُّبِينٍ إِنِّىٓ ءَامَنتُ بِرَبِّكُمْ فَٱسْمَعُونِ
And a man came running from the furthest part of the city¹. He said: “O my people: follow the emissaries! (36:20) “Follow those who ask of you no reward, and they are guided. (36:21) “And why should I not serve Him who originated me, and to whom you will be returned? (36:22) “Shall I take gods besides Him? If the Almighty intends me harm, their intercession will avail me nothing, nor can they rescue me; (36:23) “Then should I be in manifest error. (36:24) “I believe in your Lord; so hear me!” (36:25)
The verse here provides strong corroborative evidence that raḥmān means, as rendered throughout, almighty and not, as the Traditionalist claims, beneficent or most merciful since intending harm is nowhere a characteristic of mercy.
1:
وَجَآءَ رَجُلٌ مِّنْ أَقْصَا ٱلْمَدِينَةِ يَسْعَىٰ قَالَ يَـٰمُوسَىٰٓ إِنَّ ٱلْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَٱخْرُجْ إِنِّى لَكَ مِنَ ٱلنَّـٰصِحِينَ
And a man came running from the furthest part of the city: — he said: “O Moses: the eminent ones are taking counsel against thee, to kill thee. So leave thou. I am to thee a sincere counsellor.” (28:20)
Surah Al Fatihah 1:2
Arabic: al ʿālamīn. This word denotes the worlds in the broadest of senses, as in: all places that can or do exist, as well as the inhabitants thereof. Most translations use the worlds, but its consistent use across all cases jars in some collocations and contexts. The verses at 26:23-24 definitively confirm the Qur’anic sense of the collocation rabb al ʿālamīn to be the Lord of All Creation (or analogues) and that is the value used for rabb al ʿālamīn here in all cases. Pan-textual analysis of the remaining instances (2:47, 2:122, 3:33, 3:42, etc.) shows al ʿālamīn to reference humankind only, and those instances are rendered all mankind throughout. This fully mitigates the awkwardness other approaches create.
قَالَ فِرْعَوْنُ وَمَا رَبُّ ٱلْعَـٰلَمِينَ قَالَ رَبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ إِن كُنتُم مُّوقِنِينَ قَالَ لِمَنْ حَوْلَهُۥٓ أَلَا تَسْتَمِعُونَ قَالَ رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ قَالَ إِنَّ رَسُولَكُمُ ٱلَّذِىٓ أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ قَالَ رَبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ تَعْقِلُونَ قَالَ لَئِنِ ٱتَّخَذْتَ إِلَـٰهًا غَيْرِى لَأَجْعَلَنَّكَ مِنَ ٱلْمَسْجُونِينَ قَالَ أَوَلَوْ جِئْتُكَ بِشَىْءٍ مُّبِينٍ
Said Pharaoh: “And what is the Lord of All Creation?” (26:23) He said: “The Lord of the Heavens and the Earth and what is between them; if you are certain––” (26:24) Said he to those round about him: “Do you not hear!” (26:25) He said: “Your Lord, and the Lord of your fathers of old––” (26:26) Said he: “Your messenger who has been sent to you is possessed!” (26:27) He said: “The Lord of the East and the West, and what is between them; if you use reason––” (26:28) Said he: “If thou takest a god other than me, I will place thee among those imprisoned.” (26:29) He said: “Even though I brought thee something clear?” (26:30)
Arabic: firʿawn. This word is rendered as a proper name under the Arabia Felix thesis and as a title of royalty (i.e. Pharaoh) under the Egypt-Palestine thesis. However, beyond either thesis, there is strong internal support for treating firʿawn as a proper name and not a title; firstly, house (āl) is only found with proper names, never with titles (2:49, 2:50, 2:248, 2:248, 3:11, 3:33, 3:33, 4:54, 7:130, 7:141, 8:52, 8:54, 8:54, 12:6, 14:6, 15:59, 15:61, 19:6, 27:56, 28:8, 28:45, 34:13, 40:28, 40:45, 40:46, 54:34, 54:41); secondly, Firʿawn nowhere takes a definite article (cf. al ʿazīz or al malik). Were we not primed to think of Firʿawn as a particular type of king, one would not assume it from the Qur’an’s presentation of the word. In this edition, as far as possible I render proper nouns in their accepted English formats, and confine additional interpretative comments to notes. All instances appear in the notes and reference this verse. See Notepad XVI.
Grammar: dual. Qur’anic definition: rabb al ʿālamīn. Mūsā’s response provides the definitive Qur’anic definition for this collocation, rendered in this work Lord of All Creation. See note to 1:2.
Grammar: the shift to the plural indicates an appeal to the wider audience — an appeal which Firʿawn counters.
Arabic: yaqina. Generally translated as to be certain and synonyms, such values are acceptable but require clarification. There exists an unfortunate disconnect between Arabic and English here. In short, yaqina means two related things: to verify or confirm on the one hand and to be certain or sure on the other — depending on whether or not the idea is perfective. The two aspects are obviously related: having verified, one is then certain. However, in the English of today such a relationship is not obvious. If to believe is fraught with difficulty in English (meaning today anything between to accept blindly and to be gullible on the one hand through to give purely intellectual assent to on the other) then to be certain to some extent is an expansion or intensification of what to believe has come to mean. But yaqina is an evidence-based conviction; it is not a hope or a feeling — even an intense hope or feeling. All instances appear in the notes and reference this verse. The argument here is staccato. This is not a leisurely debate. Mūsā is following his tack, delivering his message, and Firʿawn is interrupting him. The present thought is completed at 44:7-8. Instances where speech either trails off or is clipped through interruption are found at 2:138, 6:143, 6:144, 10:22, 12:94, 26:24, 26:26, 26:28, 43:9, 58:22, 77:11, 84:5.
رَبِّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ إِن كُنتُم مُّوقِنِينَ لَآ إِلَـٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ
Lord of the Heavens and the Earth and what is between them, if you are certain. (44:7) There is no god save He; He gives life and He gives death; your Lord, and the Lord of your fathers of old. (44:8)
Firʿawn’s tactics are instructive: at 26:25 he mocks the message; at 26:27 he mocks the Messenger; at 26:29 he threatens the Messenger with physical violence; then when his bluff is called he puts the ruling elite in fear of losing its position of dominance (26:34-35).
Instances where speech either trails off or is clipped through interruption are found at 2:138, 6:143, 6:144, 10:22, 12:94, 26:24, 26:26, 26:28, 43:9, 58:22, 77:11, 84:5.
Surah Al Fatihah 1:3
Arabic: raḥmān. Typically rendered most merciful. See 36:23 and note thereto, note to 1:1, and Notepad I.
Surah Al Fatihah 1:4
Arabic: dīn. See Notepad V. For Day of Judgment see 82:17-19.
وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ ثُمَّ مَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْـًٔا وَٱلْأَمْرُ يَوْمَئِذٍ لِّلَّـهِ
And what will convey to thee what the Day of Judgment is? (82:17) Then what will convey to thee what the Day of Judgment is! — (82:18) The day no soul will possess power for another soul in anything, and the command, that day, belongs to God. (82:19)
Qur’anic definition: yawm al dīn. Rendered throughout Day of Judgment, we have at 82:19 the Qur’an’s own full definition. All instances appear in the notes and reference this verse.
Surah Al Fatihah 1:5
Tenses are less exact in Arabic than in English. While the Arabic equivalent of the present tense is used here, the future tense is, I believe, both implied and natural in English in a context in which terms are agreed.
This verse is of critical importance to the man who takes the Qur’an seriously since it represents his part of the contract he makes with God.
Surah Al Fatihah 1:6
وَعَلَى ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا كُلَّ ذِى ظُفُرٍ وَمِنَ ٱلْبَقَرِ وَٱلْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ إِلَّا مَا حَمَلَتْ ظُهُورُهُمَآ أَوِ ٱلْحَوَايَآ أَوْ مَا ٱخْتَلَطَ بِعَظْمٍ ذَٰلِكَ جَزَيْنَـٰهُم بِبَغْيِهِمْ وَإِنَّا لَصَـٰدِقُونَ فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَٰسِعَةٍ وَلَا يُرَدُّ بَأْسُهُۥ عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ سَيَقُولُ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّـهُ مَآ أَشْرَكْنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن شَىْءٍ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا۟ بَأْسَنَا قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَآ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ قُلْ فَلِلَّـهِ ٱلْحُجَّةُ ٱلْبَـٰلِغَةُ فَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ قُلْ هَلُمَّ شُهَدَآءَكُمُ ٱلَّذِينَ يَشْهَدُونَ أَنَّ ٱللَّـهَ حَرَّمَ هَـٰذَا فَإِن شَهِدُوا۟ فَلَا تَشْهَدْ مَعَهُمْ وَلَا تَتَّبِعْ أَهْوَآءَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ قُلْ تَعَالَوْا۟ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًا وَلَا تَقْتُلُوٓا۟ أَوْلَـٰدَكُم مِّنْ إِمْلَـٰقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلَا تَقْرَبُوا۟ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّـهُ إِلَّا بِٱلْحَقِّ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَعْقِلُونَ وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ وَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ بِٱلْقِسْطِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَإِذَا قُلْتُمْ فَٱعْدِلُوا۟ وَلَوْ كَانَ ذَا قُرْبَىٰ وَبِعَهْدِ ٱللَّـهِ أَوْفُوا۟ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَذَكَّرُونَ وَأَنَّ هَـٰذَا صِرَٰطِى مُسْتَقِيمًا فَٱتَّبِعُوهُ وَلَا تَتَّبِعُوا۟ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِۦ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَتَّقُونَ ثُمَّ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحْسَنَ وَتَفْصِيلًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ
And to those who hold to Judaism We made unlawful every animal with a claw; and of oxen and sheep We made unlawful to them the fat thereof save what their backs bear, or the entrails, or what is mixed with bone; that We rewarded them for their sectarian zealotry; and We are truthful. (6:146) And if they deny thee, say thou: “Your Lord is the Possessor of Mercy; but not repelled is His wrath from the lawbreaking people.” (6:147) Those who ascribe a partnership will say: “Had God willed, we would not have ascribed a partnership, nor would our fathers, nor would we have made anything unlawful.” Thus did those who were before them deny until they tasted Our might. Say thou: “Have you any knowledge to bring forth for us? You follow only assumption, and are only guessing.” (6:148) Say thou: “Then to God belongs the conclusive¹ argument²: had He willed, He would have guided you all together.” (6:149) Say thou: “Bring your witnesses who bear witness that God has made this unlawful.” Then if they bear witness, bear thou not witness with them; and follow thou not the vain desires of those who deny Our proofs and those who believe not in the Hereafter; and they ascribe equals to their Lord. (6:150) Say thou: “Come, I will recite what your Lord has made unlawful for you: that you ascribe a partnership with Him to anything (while towards parents good conduct); and kill not your children out of poverty,” — We will provide for you and for them — “and approach not sexual immoralities, whether open or concealed; and kill not the soul which God has made unlawful save with justice³; — that He enjoined upon you, that you might use reason. (6:151) “And approach not the property of the fatherless save with what is better before he reaches his maturity; and fulfil the measure and the balance with equity,” — We burden not any soul save to its capacity — ; “and when you speak, be just (though he be a relative); and the covenant of God⁴ fulfil; — that He commanded you, that you might take heed.” (6:152) And this is My straight path⁵, so follow it; and follow not other ways, for they will separate you from His path; — “that He commanded you, that you might be in prudent fear.” (6:153) Then We gave Moses the Writ⁶, complete⁷ for him who does good, and an explanation of everything, and as guidance, and as a mercy, that they might believe in the meeting with their Lord. (6:154)
1: Lit.: far-reaching, reaching (the end).
2: Arabic: ḥujja — argument (as in justification or claim in court or elsewhere). The Traditionalist typically misses the point here entirely, and wanders off over the hills of his own creation; Hilali & Khan’s translation of this clause is typical: Say: “With Allah is the perfect proof and argument, (i.e. the Oneness of Allah, the sending of His Messengers and His Holy Books, etc. to mankind). The point is simpler and more obvious, though fatal to the Traditionalist and his doctrines, God’s ‘conclusive argument’ is: had He willed, He would have guided you all together. Thus, guidance comes not from the Traditionalist, or from his religion, or from any particular prophet or messenger. It comes from God. True faith is not worship of a religion about God, but worship of God; God alone guides to the path.
3: Arabic: bil ḥaqqi. See Notepad XVII (bil ḥaqqi ii.); i.e. save in accordance with proper principles of law.
4: I take this to reference al fātiḥah in the first instance. See note to 2:27.
ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّـهِ مِنۢ بَعْدِ مِيثَـٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّـهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ
Those who break the covenant with God after its agreement, and sever what God commanded to be joined, and work corruption in the land; it is they who are the losers.
(2:27)
There exists an ambiguity: does the pledge itself belong to God, or is it one which references God? Upon reviewing all instances of this phrase (2:27, 3:77, 6:152, 13:20, 13:25, 16:91, 16:95, 33:15) it is clear that what is meant is a covenant which God gives to — and is taken up by — man. I take this to reference al fātiḥah, the covenant which God gives to and takes from men. All instances appear in the notes and reference this verse.
"After its agreement" i.e. after they have confirmed their commitment to the agreement.
5: This is what Traditionalist Muslims ask God to guide them to each of the almost 10 trillion times a year they repeat al fātiḥah. Cf. 6:149 and notes 1 and 2 thereto.
6: Arabic: al kitāb. See Notepad IX.ii
7: Today, the Karaites are a sect among the Jews which holds to the Torah alone and has no pre-existing dependence upon later writings or the priestly class [i.e. for rulings, guidance and indoctrination]. The position is functionally the same Ahl-e-Quran vis-à-vis the Qur’an.
Surah Al Fatihah 1:7
"The path of those whom Thou hast favoured; not of those who incur wrath,"
Such people are those who either disobey or otherwise reject the truth after it comes to them (see 2:61, 3:112, 4:93, 7:71, 8:16, 16:106, 20:81, 42:16, 48:6, 58:14).
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَـٰتِ ٱللَّـهِ لَا يَهْدِيهِمُ ٱللَّـهُ وَلَهُمْ عَذَابٌ أَلِيمٌ إِنَّمَا يَفْتَرِى ٱلْكَذِبَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَـٰتِ ٱللَّـهِ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْكَـٰذِبُونَ مَن كَفَرَ بِٱللَّـهِ مِنۢ بَعْدِ إِيمَـٰنِهِۦٓ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُۥ مُطْمَئِنٌّۢ بِٱلْإِيمَـٰنِ وَلَـٰكِن مَّن شَرَحَ بِٱلْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ ٱللَّـهِ وَلَهُمْ عَذَابٌ عَظِيمٌ ذَٰلِكَ بِأَنَّهُمُ ٱسْتَحَبُّوا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا عَلَى ٱلْـَٔاخِرَةِ وَأَنَّ ٱللَّـهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ أُو۟لَـٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّـهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَـٰرِهِمْ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْغَـٰفِلُونَ لَا جَرَمَ أَنَّهُمْ فِى ٱلْـَٔاخِرَةِ هُمُ ٱلْخَـٰسِرُونَ
Those who believe not in the proofs of God: God will not guide them, and they have a painful punishment (16:104) — They but invent lies who believe not in the proofs of God — and it is they who are the liars. (16:105) Whoso denies God after his faith[...] — save he who is compelled thereto but whose heart finds rest in faith; but whoso expands his breast to denial, upon them is wrath from God; and they have a great punishment. (16:106) Is it not that they chose the life of this world over the Hereafter, and that God guides not the people of the false claimers of guidance! (16:107) Those are they whose hearts God has sealed, and their hearing and their sight; and it is they who are the heedless; (16:108) Without doubt, in the Hereafter they are the losers. (16:109)
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّـهِ وَلَوْ ءَامَنَ أَهْلُ ٱلْكِتَـٰبِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ ٱلْمُؤْمِنُونَ وَأَكْثَرُهُمُ ٱلْفَـٰسِقُونَ لَن يَضُرُّوكُمْ إِلَّآ أَذًى وَإِن يُقَـٰتِلُوكُمْ يُوَلُّوكُمُ ٱلْأَدْبَارَ ثُمَّ لَا يُنصَرُونَ ضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ أَيْنَ مَا ثُقِفُوٓا۟ إِلَّا بِحَبْلٍ مِّنَ ٱللَّـهِ وَحَبْلٍ مِّنَ ٱلنَّاسِ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّـهِ وَضُرِبَتْ عَلَيْهِمُ ٱلْمَسْكَنَةُ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَـٰتِ ٱللَّـهِ وَيَقْتُلُونَ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّۢ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ لَيْسُوا۟ سَوَآءً مِّنْ أَهْلِ ٱلْكِتَـٰبِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ ءَايَـٰتِ ٱللَّـهِ ءَانَآءَ ٱلَّيْلِ وَهُمْ يَسْجُدُونَ يُؤْمِنُونَ بِٱللَّـهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُسَـٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَأُو۟لَـٰٓئِكَ مِنَ ٱلصَّـٰلِحِينَ وَمَا يَفْعَلُوا۟ مِنْ خَيْرٍ فَلَن يُكْفَرُوهُ وَٱللَّـهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ
You are the best community brought forth for mankind: you enjoin what is fitting, and you forbid perversity, and you believe in God. And had the doctors of the Law believed, it would have been better for them. Among them are believers, but most of them are perfidious. (3:110) They will not cause you harm save hindrance; and if they fight you, they will turn to you their backs; then will they not be helped. (3:111) Pitched upon them will be ignominy wherever they are found save for support from God and support from men. And they will incur wrath from God, and wretchedness will be pitched upon them, for it is that they denied the proofs of God! And they killed the prophets without cause, for it is that they opposed and exceeded all bounds! (3:112) They are not the same; among the doctors of the Law is an upright community: they recite the proofs of God in watches of the night, and they submit; (3:113) They believe in God and the Last Day, and enjoin what is fitting, and forbid perversity, and compete in good deeds; and those are among the righteous. (3:114) And what they do of good, they will not be denied it; and God knows those of prudent fear. (3:115)
وَإِذْ قُلْتُمْ يَـٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّـهِ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَـٰتِ ٱللَّـهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ ٱلْحَقِّ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ
And when you said: “O Moses: we will not endure one food, so call thou to thy Lord for us that He bring forth for us of what the earth grows of its green herbs, and its cucumbers, and its garlic, and its lentils, and its onions.” He said: “Would you exchange for what is worse what is better? Get you down to Egypt, and you will have what you have asked.” And humiliation and wretchedness were pitched upon them; and they incurred wrath from God, for it is that they denied the proofs of God! And they killed the prophets without cause, for it is that they opposed and they exceeded all bounds!
(2:61)
قَالَ قَدْ وَقَعَ عَلَيْكُم مِّن رَّبِّكُمْ رِجْسٌ وَغَضَبٌ أَتُجَـٰدِلُونَنِى فِىٓ أَسْمَآءٍ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّا نَزَّلَ ٱللَّـهُ بِهَا مِن سُلْطَـٰنٍ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ
He said: “There have come upon you from your Lord abomination and wrath; dispute you with me concerning names which you have named, you and your fathers? God sent not down for these any authority. Then wait — I am with you waiting.”
(7:71)
وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُۥ جَهَنَّمُ خَـٰلِدًا فِيهَا وَغَضِبَ ٱللَّـهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًا
And whoso kills a believer intentionally: his reward is Gehenna, he abiding eternally therein; and God is wroth with him, and has cursed him, and has prepared for him a great punishment.
(4:93)
وَٱلَّذِينَ يُحَآجُّونَ فِى ٱللَّـهِ مِنۢ بَعْدِ مَا ٱسْتُجِيبَ لَهُۥ حُجَّتُهُمْ دَاحِضَةٌ عِندَ رَبِّهِمْ وَعَلَيْهِمْ غَضَبٌ وَلَهُمْ عَذَابٌ شَدِيدٌ
And those who dispute concerning God after that answer has been made to him: their argument has no weight with their Lord; and upon them is wrath, and they have a severe punishment.
(42:16)
Surat Al Ikhlas — سورة الاخلاص
قُلْ هُوَ ٱللَّـهُ أَحَدٌ ٱللَّـهُ ٱلصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ
Say thou: “He is God, One! (112:1) “God, the Everlasting Refuge (112:2) “He neither begets, nor is He begotten, (112:3) “Nor is there to Him any equal.” (112:4)
Flying Spaghetti Monster obviously isn't God, because Spaghetti is physical matter mass material, and God isn't bound to mass, matter, space and time. And God isn't monster, nor does God need flight because God doesn't need to fly anywhere.
God isn't a "which" one, God is One without a second, third, fourth and so on, and you can't say that your God is Flying Spaghetti Monster. As God isn't bound by space to be flying, and isn't bound by shape and matter to be Spaghetti, and Spaghetti is contingent, I can literally eat it and digest it, Spaghetti eventually decays and rots unless its eaten. God isn't silly and foolish to be Spaghetti. God forbade evil so he isn't a monster.
فَاطِرُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا وَمِنَ ٱلْأَنْعَـٰمِ أَزْوَٰجًا يَذْرَؤُكُمْ فِيهِ لَيْسَ كَمِثْلِهِۦ شَىْءٌ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ
The Originator of the Heavens and the Earth has made for you of yourselves pairs, and of the cattle pairs; He creates you thereby — there is nothing like Him — and He is the Hearer, the Seeing.
(42:11)
The heretics claim that Allah isn't a necessary being but a contingent bound being bound to time and space and the dome earthers can't deny such a belief because they believe that the only thing that exists is the earth with a dome on it and stars and moon and sun floating in a body of sea around the dome with nothing outside the dome as there no outside, as there is only dome, earth and everything within the dome hence Allah is within the dome according to their logic. To brutally destroy these kufr beliefs, I would like the pose the plausible argument that yes, indeed, something was created from nothing, hence there was never an earth, never a dome, never a space, there was literally nothing, and Allah is the transcendental necessary being that created the heavens and the earth from literally nothing, not from his own "being" but from literally nothing, not like the Hindus and Monists believe. I only Submit to God, I am only accountable to God, so if anyone has a problem with my words, then that is in their own mind, and I am not held accountable for their thoughts.
In which direction in the sky did the big bang take place?
The big bang was the origin of space and time (as well as matter and energy), hence it happened everywhere [Luce Gilmore]
The universe doesn’t have a centre we can point towards. This is because the big bang wasn’t a conventional explosion. If it were, you would be able to track the debris back to its origin and to a point in the sky. Instead, the big bang was the instant that both time and space were created. [Mike Follows]
Explanation: the universe didn't start anywhere because there was nowhere, and the whole universe itself includes everywhere within it, so there was nowhere and nothing before the university, and the universe was caused from nothing by a cause, hence created, nothing is self-created hence there is Creator. The Question itself is flawed because the sky itself is within the Universe, not "outside" it.
So there must've been nowhere before creation, as nowhere is the literal absence of locality which is creation. ;And the Quran literally says that creation was caused into being, the popularly known localities called "heavens" and "earth" were caused into being and didn't exist at first. ;
The Atheist: Where is God?
Muslim Response: God is nowhere, because there is nowhere for God to be, as God was nowhere when there was no localities before creation and God doesn't change so God is nowhere, God isn't bound to any localities and Omnipresence is Hindu nonsense.
The Anthropomorphist eyeswideopen145: Allah is on his kursi which is said in the Quran
Muslim Response:
ٱللَّـهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ لَا تَأْخُذُهُۥ سِنَةٌ وَلَا نَوْمٌ لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ وَسِعَ كُرْسِيُّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ
GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them,²⁴⁷ whereas they cannot attain to aught of His knowledge save that which He wills [them to attain]. His eternal power²⁴⁸ overspreads the heavens and the earth, and their upholding wearies Him not. And he alone is truly exalted, tremendous.
(2:255 - Muhammad Asad (The Message Of Quran))
Note 247
Lit., "that which is between their hands and that which is behind them". The commentators give most conflicting interpretations to this phrase. Thus, for instance, Mujahid and `Ata' assume that "that which is between their hands" means "that which has happened to them in this world", while "that which is behind them" is an allusion to "that which will happen to them in the next world"; Ad-Dahhak and Al-Kalbi, on the other hand, assume the exact opposite and say that "that which is between their hands" refers to the next world, "because they are going towards it", while "that which is behind them" means this world, "because they are leaving it behind" (Razi). Another explanation is "that which took place before them and that which will take place after them" (Zamakhshari). It would seem, however, that in all these interpretations the obvious meaning of the idiomatic expression ma bayna yadayhi ("that which lies open between one's hands") is lost sight of: namely, that which is evident. or known, or perceivable; similarly, ma khalfahu means that which is beyond one's ken or perception. Since the whole tenor of the above Qur'an-verse relates to God's omnipotence and omniscience, the translation given by me seems to be the most appropriate.
Note 248
Lit., "His seat [of power]". Some of the commentators (e.g., Zamakhshari) interpret this as "His sovereignty" or "His dominion", while others take it to mean "His knowledge" (see Muhammad `Abduh in Manar III, 33); Razi inclines to the view that this word denotes God's majesty and indescribable. eternal glory.
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِنۢ بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
And He it is who has created the heavens and the earth in six aeons; and [ever since He has willed to create life,] the throne of His almightiness has rested upon water.¹⁰ [God reminds you of your dependence on Him] in order to test you [and thus to make manifest] which of you is best in conduct. For thus it is: if¹¹ thou sayest [unto men], "Behold, you shall be raised again after death!" - they who are bent on denying the truth are sure to answer, "This is clearly nothing but an enchanting delusion"¹²
(11:7 - Muhammad Asad (The Message Of Quran))
Note 10
As regards my rendering of ayyam (lit., "days") as "aeons" and `arsh as the "throne of [God's] almightiness", see Surah 7, note 43. The symbolic reference to "the throne of His almightiness resting upon water" would seem to point to the God-willed evolution of all life out of water -a fact clearly brought out by the Qur'an (see 21:30 and the corresponding note 39) and in modern times confirmed by biological research. This tentative interpretation is strengthened by the mention, in the preceding verse, of "living creatures". My interpolation, between brackets, of the phrase "ever since He has willed to create life" is in accordance with the views advanced by Rashid Rida' in his lengthy commentary on this verse (Manar XII, 16 ff.).
Note 11
The expression la'in (lit., "indeed, if . . .") appearing here as well as in each of the next three verses is meant to stress the typical -i.e., recurrent -character of the situation to which it refers. In my opinion, it is best rendered as "thus it is: if. . .", etc.
Note 12
The term sihr, which is often used in the sense of "sorcery" or "magic", denotes, primarily, "the turning of something from its proper [i.e., natural] condition of being into another condition" (Taj al-'Arus); hence, it signifies any act which causes something that is false or unreal to assume the appearance of reality. Since, however, the Qur'anic statement that "you shall be raised again after death" is not - as has been pointed out by Razi - an "act" in the proper connotation of this word, it would be illogical to assume that this statement could be characterized as "sorcery" even by those who do not believe in it. On the other hand, it is obvious that they dismiss it contemptuously as a mere "enchanting delusion" intended to prevent those who are able to do so from enjoying their worldly life to the full (Razi) or, alternatively, to induce the poor and unfortunate to remain passively satisfied with their miserable lot on earth: and this is the meaning of sihr in the above context. (Cf. 10:2, where the epithet sahir -in the sense of "spellbinder"- is applied by unbelievers to the Prophet Muhammad.)
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّۢ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَـٰرُ وَقَالُوا۟ ٱلْحَمْدُ لِلَّـهِ ٱلَّذِى هَدَىٰنَا لِهَـٰذَا وَمَا كُنَّا لِنَهْتَدِىَ لَوْلَآ أَنْ هَدَىٰنَا ٱللَّـهُ لَقَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ وَنُودُوٓا۟ أَن تِلْكُمُ ٱلْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
After We shall have removed whatever unworthy thoughts or feelings may have been [lingering] in their bosoms. Running waters will flow at their feet;³⁴ and they will say: "All praise is due to God, who has guided us unto this; for we would certainly not have found the right path unless God had guided us! Indeed, our Sustainer's apostles have told us the truth!" And [a voice] will call out unto them: "This is the paradise which you have inherited by virtue of your past deeds!"
(7:43 - Muhammad Asad (The Message Of Quran))
Note 34
Lit., "beneath them": i.e., all blessings will be at their command.
وَإِنَّ إِلْيَاسَ لَمِنَ ٱلْمُرْسَلِينَ إِذْ قَالَ لِقَوْمِهِۦٓ أَلَا تَتَّقُونَ أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ ٱلْخَـٰلِقِينَ ٱللَّـهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلَّا عِبَادَ ٱللَّـهِ ٱلْمُخْلَصِينَ
And Elijah was among the emissaries, When he said to his people: “Will you not be in prudent fear? Will you call to Baal and leave the best of creators: God, your Lord, and the Lord of your fathers of old?” But they denied him; then are they those summoned, Save the sincere servants of God. (37:123-128)
This passage is describing the prophet Elijah and his message to his people to fear and worship God. He told them not to worship other deities, like Baal, and instead to worship God, who is the best of creators and the Lord of their ancestors. The people did not listen to him and denied him, but the sincere servants of God will be saved.
أَفَرَءَيْتُمُ ٱللَّـٰتَ وَٱلْعُزَّىٰ وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰٓ إِنْ هِىَ إِلَّآ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّـهُ بِهَا مِن سُلْطَـٰنٍ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ أَمْ لِلْإِنسَـٰنِ مَا تَمَنَّىٰ فَلِلَّـهِ ٱلْـَٔاخِرَةُ وَٱلْأُولَىٰ وَكَم مِّن مَّلَكٍ فِى ٱلسَّمَـٰوَٰتِ لَا تُغْنِى شَفَـٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّـهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ لَيُسَمُّونَ ٱلْمَلَـٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ وَلِلَّـهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَـٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى ٱلَّذِينَ يَجْتَنِبُونَ كَبَـٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَـٰتِكُمْ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ
Have you considered Al-Lāt and Al-ʿUzzā, And Manāt the third, the other? Have you the males, and He the females? That then is an unjust division. They are only names you have named, you and your fathers, for which God sent down no authority. They follow only assumption, and what their souls desire; but there has come to them guidance from their Lord. If man is to have what he desires: Then to God belong the Latter and the Former. And how many an angel is there in the heavens! Their intercession avails nothing save after that God gives leave to whom He wills and is pleased. Those who believe not in the Hereafter name the angels with the names of females. But they have no knowledge thereof, they follow only assumption; and assumption avails nothing against the truth. So turn thou away from him who turns away from Our remembrance and desires only the life of this world. That is their attainment of knowledge. Thy Lord: He best knows him who strays from His path; and He best knows him who is guided. And to God belongs what is in the heavens and what is in the earth, that He might reward those who do evil with what they have done, and reward those who do good with the best — Those who avoid the enormities of sin and sexual immoralities save slight mistakes — thy Lord is vast in forgiveness. He best knew you when He produced you from the earth, and when you were foetuses in the wombs of your mothers; then hold not yourselves to be pure; He best knows those of prudent fear.
(53:19-32)
"The Latter and the Former" or "the Hereafter and this life" or "the Last and the First"; cf. 28:70.
My thought here is that the names of the branches of knowledge today called sciences come from Greek terms which are feminine nouns. Meanwhile, Muhammad Asad has a different view: Lit., “that name the angels with a female name” - i.e., think of them as being endowed with sex and/or as being “God’s daughters”. As the Qur’an points out in many places, the people spoken of in this context do believe in life after death, inasmuch as they express the hope that the angels and the imaginary deities which they worship will “mediate” between them and God, and will “intercede” for them. However, their belief is far too vague to make them realize that the quality of man’s life in the hereafter does not depend on such outside factors but is causally, and directly, connected with the manner of his life in this world: and so the Qur’an declares that their attitude is, for all practical purposes, not much different from the attitude of people who reject the idea of a hereafter altogether.
Arabic: dhikr — calling to mind, recalling, reminding; remembrance (of something past); history.
Arabic: lamam. This is the only instance of this noun. Wehr (p. 1029) records a value of slight mental derangement. The root verb lamma has three core senses: that of gathering or uniting, that of visiting, and that of misfortune or mistake. It also has the nuance of something small or slight. In the context, it is the sense of misfortune or mistake which holds up, and I render it here slight mistakes. Most translators render in similar fashion. There is no question but that complete sexual continence outside of marriage is the Qur’anic standard.
Arabic: zakkā. See note to 2:129; i.e. vaunt not your own sense of purity.
The Quran teaches the belief in the Oneness of God (Tawheed), which is the most fundamental principle in Islam. This belief is different from polytheism, the belief in many gods, and pantheism, the belief that everything is God. While these beliefs may not align with the monotheistic teachings of the Quran, it is possible to find elements of monotheism within polytheistic and pantheistic traditions and scriptures by interpreting them through the criterion of monotheism. Filtering out the beliefs that are not monotheistic can help in understanding the common thread between different religious traditions and beliefs, and to draw uniting connection.
The Kalasha people, who live in the Hindu Kush region of Pakistan, have their own unique religion. They believe in many spirits, but also have a belief in one ultimate god, Dezau (Dizaw), who is considered the creator and ruler of the universe.
Here are some quotes from Kalasha religious texts and oral tradition that highlight the concept of the one god, Dezau:
"Dezau created the world and all living things" - Kalasha religious texts
"Dezau is the ruler of the universe, and all other gods and goddesses are his servants" - Kalasha oral tradition
"Dezau is the source of all life, and we worship him as the one true god" - Kalasha oral tradition
"Dezau is the father of all gods and goddesses, and the creator of the universe" - Kalasha religious texts
These quotes demonstrate how the Kalasha people believe in the concept of one ultimate god, Dezau, who is the creator and ruler of the universe, and all spirits are his servants.
Indications of Tawheed can also be found in the most Polytheistic of Scriptures known as Hindu scriptures: here are some quotes:
Ma cid anyad vi sansata sakhayo ma rishanyata.
O Friends, do not worship anybody but Him, The Divine One, praise him alone.
(Rigveda 8:1:1)
Devasya samituk parishtutih
Verily, Great is The Divine Creator.
(Rigveda 5:1:81)
Ekam evadvitiyam.
God is only one without a second.
(Chandogya Upanishad Chapter 6, Section 1, Verse 2)
Ekam Brahm. Dvitiya naste neh na naste kinchan.
There is only One God, not the second; not at all, not at all, not in the least bit.
(Rigveda Samhita Volume 9 Pages 2810-2811 by Swami Satya Prakash Sarasvati and Satyakam Vidyalankar)
Nainam urdhvaṃ na tiryancam na madhye parijagrabhat
na tasya pratima asti yasya nama mahad yasah.
No one has grasped him above, or across, or in the middle. There is no likeness of Him whose name is Great Glory [Mahad Yasah].
(Svetasvatara Upanishad Chapter 4 Verse 19)
Na samdrse tisthati rupam asya na caksusa pasyati kascanainam
hṛda hrdistham manasa ya enam evaṃ vidur amrtas te bhavanti.
His form is not an object of vision; no one beholds Him with the eyes. They who, through pure intellect and the Knowledge of Unity based upon reflection, realize Him as abiding in the heart become immortal.
(Svetasvatara Upanishad Chapter 4 Verse 20)
kamais tais tair hrita-jnanah prapadyante 'nya-devatah
tam tam niyamam asthaya prakritya niyatah svaya
Those whose intelligence has been stolen by material desires they surrender unto celestial entities and follow rules and regulations of worship according to their own natures.
(Bhagavad Gita Chapter 7 Verse 20)
Tam isvaranam paramam mahesvaram taṃ devatanam paramaṃ ca daivatam
patiṃ patinam paramam parastad vidama devam bhuvanesam idyam.
Let us know that highest great lord of lords, the highest deity of deities, the master of masters, the highest above, as god, the lord of the world, the adorable.
(Svetasvatara Upanishad Chapter 6 Verse 7)
Na tasya karyam karanam ca vidyate na tatsamas cabhyadhikas ca drsyate
parasya saktir vividhaiva sruyate svabhaviki jnanabalakriya ca.
There is no effect and no cause known of him, no one is seen like unto him or better; his high power is revealed as manifold, as inherent, acting as force and knowledge.
(Svetasvatara Upanishad Chapter 6 Verse 8)
Na tasya kascit patir asti loke na cesita naiva ca tasya lingam
sa karanam karaṇadhipadhipo na casya kascij janita na cadhipah.
There is no master of his in the world, no ruler of his, not even a sign of him. He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord.
(Svetasvatara Upanishad Chapter 6 Verse 9)
Na Tasya Pratima Asti, Yasya Nam Mahadyash
Hiranyagarbh Ityesha Ma Ma Hinsidityesha Yasmanna Jat Ityesha
There is no likeness of Him. He sustains within himself the Creation like the Sun. May He not harm me, this my prayer. As he is unborn, he deserves our worship
(Yajur Veda Chapter 32 Verse 3)
Sa Paryagaachukramkayamvranmasnaveer shuddhampapviddham
kavirmanishi paribhuh svayambhuryathatathyatorthan vyadghachaashwatibhyah samabhyah
God is pervasive, magnificent, bodiless, nerveless, sinewless, pure and sinless. He is Omniscient (Poet/language), Knower of the hearts of all, Censurer of Evil, and Self-Existent. He has managed since eternity, free from birth and death, for everyone all source as-qualified.
(Yajur Veda Chapter 40 Verse 8)
Andham tamah pravisanti ye asambhutim upasate
tato bhuya iva te tamo ya u sambhutyam ratah
They who worship Nature fall into blind darkness, and those too enter darkness who worship Materialism
(Yajur Veda Chapter 40 Verse 9 Madhandiya recension)
And verses of Tawheed within in the Bible:
John 17:3 (KJV)
³And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
Numbers 23:19 (KJV)
¹⁹God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?
Habakkuk 1:12 (KJV)
¹²Art thou not from everlasting, O Lord my God, mine Holy One? we shall not die. O Lord, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.
1 John 4:20 (KJV)
²⁰If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?
Mark 12:29 (KJV)
²⁹And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
Mark 13:32 (KJV)
³²But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
Matthew 24:36 (KJV)
³⁶But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
Proof that Prophet Jesus is not God according to the Bible:
John 5:30 (KJV)
³⁰I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
John 6:38 (KJV)
³⁸For I came down from heaven, not to do mine own will, but the will of him that sent me.
John 8:28-29 (KJV)
²⁸Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.
²⁹And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
Matthew 11:25 (KJV)
²⁵At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
Luke 23:46 (KJV)
⁴⁶And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.
Luke 10:21 (KJV)
²¹In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
Luke 23:34 (KJV)
³⁴Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
Mark 15:34 (KJV)
³⁴And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?
Matthew 27:46 (KJV)
⁴⁶And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
Luke 23:46 (KJV)
⁴⁶And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.
Names of God
Al Mutakabbir does not mean Arrogant.
وَلِلَّـهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا وَذَرُوا۟ ٱلَّذِينَ يُلْحِدُونَ فِىٓ أَسْمَـٰٓئِهِۦ سَيُجْزَوْنَ مَا كَانُوا۟ يَعْمَلُونَ
And to God belong the fairest names; then call to Him by them, and leave those who deviate concerning His names; they will be rewarded for what they did.
(7:180)
At this juncture I will say the following: the Traditionalist insists on crying allahu akbar! (God is greater!) at every opportunity — so much so that it has become his defining catch-phrase. The reader may be interested to note that allahu akbar — where akbar references grammatically allahu — is nowhere found in the Qur’an. According to the Qur’an, God is not akbar (greater or greatest) but kabīr (great).
Ad-Dharr, this name is not mentioned in the Quran, though here are some verses to counter it:
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّـهِ أَلَآ إِنَّ نَصْرَ ٱللَّـهِ قَرِيبٌ
If you think that you will enter the Garden when there has not come to you the like of those who passed away before you: affliction and adversity touched them, and they were shaken until the Messenger and those who heeded warning with him said: “When is the help of God?” In truth, the help of God is near.
(2:214)
وَمَا جَعَلَهُ ٱللَّـهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّـهِ ٱلْعَزِيزِ ٱلْحَكِيمِ
(And God made it not save as glad tidings for you, and that your hearts might be reassured thereby; and there is no help save from God, the Exalted in Might, the Wise.)
(3:126)
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا۟ عَلَىٰ مَا كُذِّبُوا۟ وَأُوذُوا۟ حَتَّىٰٓ أَتَىٰهُمْ نَصْرُنَا وَلَا مُبَدِّلَ لِكَلِمَـٰتِ ٱللَّـهِ وَلَقَدْ جَآءَكَ مِن نَّبَإِى۟ ٱلْمُرْسَلِينَ
And messengers were denied before thee; but they were patient over that wherein they were denied and hindered until Our help came to them. And there is none to change the words of God; and there has already come to thee some of the report of the emissaries.
(6:34)
وَمَا جَعَلَهُ ٱللَّـهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِۦ قُلُوبُكُمْ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّـهِ إِنَّ ٱللَّـهَ عَزِيزٌ حَكِيمٌ
(And God made it only as glad tidings, and that your hearts might find rest thereby; and there is no help save from God; God is exalted in might and wise.)
(8:10)
وَٱذْكُرُوٓا۟ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِى ٱلْأَرْضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ ٱلنَّاسُ فَـَٔاوَىٰكُمْ وَأَيَّدَكُم بِنَصْرِهِۦ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَـٰتِ لَعَلَّكُمْ تَشْكُرُونَ
And remember when you were few and oppressed in the land, fearing that the people would snatch you away, but He gave you refuge, and strengthened you with His help, and provided you with good things, that you might be grateful.
(8:26)
وَإِن يُرِيدُوٓا۟ أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ ٱللَّـهُ هُوَ ٱلَّذِىٓ أَيَّدَكَ بِنَصْرِهِۦ وَبِٱلْمُؤْمِنِينَ
And if they intend to deceive thee, then sufficient for thee is God; He it is that strengthened thee with His help, and with the believers.
(8:62)
حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟ جَآءَهُمْ نَصْرُنَا فَنُجِّىَ مَن نَّشَآءُ وَلَا يُرَدُّ بَأْسُنَا عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ
When the messengers had despaired and thought that they had been denied, there came to them Our help and who We willed was delivered. And repulsed not is Our wrath from the lawbreaking people.
(12:110)
[this page will be updated regularly, please leave a message in the comments to suggest anything additional to add to this page, all knowledge directly relating to monotheism would be useful for learners]
Comments
Post a Comment