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 well1
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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1. There is no limit to the extent of signs of reality within this universe. Just as we see Christians who demonstrate their basic beliefs in every part of their churches: for example, if the trinity is to be shown, every aspect of the building will demonstrate this, to the extent that the furniture too will demonstrate this. The tables, pen holders, pens, and even the paper weights will show aspects of the trinity. In the same way, God has demonstrated tawhid and life after death in every aspect of the universe. Whichever part of the universe is reflected upon by humans, they would discover one or the other proof of tawhid or life after death. Some wise people have referred to this as:
شیار برگ درختاں سبز در نظر ہو
ہر ورقۓ دفتر یست معرفت کر دگار
(The leaves of the green tree in the mind of an aware person
Each one is a book of knowing the Creator)
But the ignorant human strays from the truth of God’s tawhid and recompense even after so many clear arguments. وَكَاَيِّنْ مِّنْ اٰيَةٍ فِي السَّمٰوٰتِ وَالْاَرْضِ يَمُرُّوْنَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُوْنَ And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them! (12:105)