Allah and the Universe (2/4)

The verse goes on to consolidate and enhance the harmony between the human   self and Allah's created universe in saying that "Unto Him belongeth whatsoever is in the heaven and whatsoever is in the earth."  Here again, Allah puts man's mind at rest with regard to his sustenance and the means of making a living. He  reminds  him that  this universe  and  all that   it contains  of material  wealth  and provision  belongs  to no one  but  Him;  and  He  is the  Sustainer  and Provider  for all creatures  according to their needs and capacities. 

To some He grants sustenance in abundance; to others He gives it in strict measure. The  righteous   man  should  not,  therefore, fear poverty  or hardship  or feel that  he stands  alone  in this world uncared  for or unprotected   by his Creator, Who never sleeps  but  is always listening  to  the  cries  and  pleas  of the helpless,  the  aggrieved  and the  oppressed.

The  verse  then  states  that  no one  could  intercede  in His presence  except  as He permits.  How can any creature  stand before  Him  as of right,  and  claim to intercede  for a fellow creature,   when both  are His,  and He cares as much for one as for the other,  and both  are dependent   upon  His will and command?  Nevertheless,   in His wisdom He may place His creatures and give one superiority over the other. 

Then, by His will, such a one may intercede or help according to the laws and duties laid on him. In other  words,  Allah  is telling His  devotees   not  to  fear  any  other  being  no  matter   how mighty  and  oppressive  he  may  be,  because  such malicious persons  have no authority  to intercede  on another's   behalf, because  their wrongdoings  have barred  them from His court and alienated  them  from His grace.  Only the righteous who are highly esteemed by Him may intercede for others.

The verse goes on strengthening the believer's faith and warding off his fears of evil-doers.  He is assured  that  Allah "knows  that  which  is in  front  of  them  and  that  which  is behind them."  Here  again Allah enhances  the believer's  faith in Him and comforts  his anxious  heart  by assuring  him that He is well aware of all the actions and secrets of wrong doers, whether  they are deeply buried  in their  minds and hearts  or are revealed;  that he alone can penetrate  the deepest  recesses of  man's   inner   soul  and  heart   and  is  capable   of  foiling whatever malice   they   plan   for   the   unwary.   With   such protection   the  believer  has  nothing  to  fear,  as long  as his faith in Allah  is deeply  rooted  in his heart.

The  verse  also speaks  about  Allah's  absolute  knowledge and  what  He  imparts  of it to  mankind.  In this context he says ".  . . while they  (mankind)   encompass  nothing  of His knowledge  save what He will . . ." From  this we may glean that  Allah's  knowledge  is absolute  and  is not  restricted  by time  or  space.  

There   is no comparison   between   Allah's knowledge   and ours:  they are of different categories. We only see a reflection of reality when it accords with His will and design.

There is some knowledge which Allah bestows on select servants. There is also knowledge which He grants freely to the whole of mankind irrespective of creed.  The third kind of knowledge is confined wholly to Him and is not shared with mortals. 

The first kind of knowledge is granted to His Messengers and chosen Apostles. It is a personal kind of knowledge exclusive to the servant and is not to be imparted to any other person or be made an object of discussion.  The second kind involves the whole of mankind and is systematically revealed to succeeding generations. This kind of knowledge has a predetermined date of discovery.  If it coincides with scientific research being conducted by a particular scientist Allah usually gives it to him. 

However, if  He   deems   that   the  welfare   of  mankind   requires   this knowledge,   when  no one  is actively seeking  it, He  decrees that  it should  be  discovered  accidentally.   Examples  of this accidental  imparting  of knowledge  from  Allah  to mankind were  the  discoveries  of X-rays and penicillin.  These chance discoveries happen because their predetermined dates of discovery have arrived. It passes into mankind’s repertory of knowledge with the utterance   by Allah of the word ‘Be’. This  is why  we  frequently   hear  scientists  announcing   the discovery  of cures  of diseases  or of new phenomena,  completely  unrelated  to the study or research  in which they are engaged. In these situations we usually say that the accidental discovery  was the  work  of chance,  whereas,  in truth,  it has been  revealed  to mankind  because  the date of its discovery, which  was predetermined  since  the  beginning  of creation, has finally arrived.

The   third   category   of knowledge   is, however,   strictly confined to Allah.  It is neither  accessible  to man,  nor  can he,  with  his  limited  intellect   and  mental  capacities,   comprehend  it or manipulate   it.

It is obvious that the main theme in the above verse is one of reassurance to the believer in Allah's absolute power and His all-encompassing knowledge.  He is asked to put his trust in Him and not to fear malicious  and unjust persons  plotting against  him,  for He  knows them  well and  is aware  of their covert plans and is able to defeat  their purpose.  Nor will He allow  them  to  abuse  the  little  knowledge   which  He  has imparted   to  them,  or  enable  them  to  use  it for  their  own destruction,   or to inflict misery  and hardship  on others.

With all  this  protection  and  care   the  believer   should therefore   feel  safe,  secure  and  unperturbed    as long  as his faith in Allah's  superiority  and mastery  over His universe  is firm.

It might be useful to clarify the fact that Allah's gifts to mankind are of two kinds. The first involves those gifts which He grants to the whole of mankind in His attribute as Lord (Rabb), Sustainer and Cherisher of all people.  The  second kind  are  spiritual  gifts which  He  bestows  on the  righteous and the believers.  The first kind is defined in the verse from the Surah Al-A'raf   (7)', in which He says:

"And  (remember)   when  thy Lord  brought  forth  from the Children  of Adam,  from their reins,  their seed,  and made  them  testify  of themselves,   (saying):  Am  I not your  Lord?  [Or: Sustainer]  They said: Yes, verily.  We testify.  (That was) lest you should say at the Day of Resurrection:   Lo! Of this we were unaware." (Surah Al-A'raf, 7:172)

Why  has  not  Allah  said,  "Am  I not  your  God  (ilah)?", and  made  them  testify  as to His divinity?  The  reason  here is that  the  giving is due  to the  attribute   of lordship;  a kind of  giving  that  is  given  equally  to  all  believers   and  non-believers   alike  without   discrimination  between   them.  

For instance, Allah has created the universe and commanded it to serve man, thus making it possible for him to harness some of the elements of nature for his prosperity and development. Although such forces are immensely more powerful than man, they have been subjected to his control.  The Sun for instance, could burn  to ashes all that exists on this planet and turn  it into   cosmic  dust;   the  slightest   imbalance   in  the  Earth's revolution   would  result  in the  destruction   of all life; water could,  without  divine  control,  inundate  the planet,  and life would  end if rain ceased.  All these  forces are much greater than man's power and beyond  his control,  but because  Allah has  ordained   that  they  should  operate   according  to  a pre­ scribed pattern,   they have no choice but to obey His eternal decrees. 

Therefore,   the Sun cannot change its celestial cycle, nor can rain fall or cease haphazardly. These forces have no volition of their own. They all operate  according  to the laws set  by  Allah, and  have  been   commanded   to  yield  their benefits  to man's  service  and contribute   to his needs.

Allah does not discriminate between believers and non-believers when bestowing these gifts on mankind.   Thus, the Sun shines and divides its energy equally among all, and the Earth yields its crops to those who are willing to work to tap its varied resources, regardless of their faith or creed.  It will yield nothing to the idle no matter how righteous he is or how strong his faith.  In contrast,  he who invests the knowledge  imparted  to him by Allah  to establish  a new industry or  participate   in  any  way  in  promoting   the  welfare   and prosperity  of mankind,   is sure  to be rewarded.   Thus,  with regards  to the  first kind  of gift,  Allah  does  not  favour  one particular   group   or  nation   with  His  bounty.   They avail themselves of it on equal terms according to each one's endeavour. This is the reason for Allah’s saying "Am I not your Lord?"  And not “Am I not your God (ilah)?"

(Continued)