The Cohesive Nature of the Family : The Role of Husband and Wife

 

The Spouse[1]

Marriage is a very important institution in Islam.  The Quran shows that there is a clear bond between men and women.  In numerous places in the Quran, God reminds humans that they are from the same original human being.  It is through this bond that they are interconnected and through these bonds that some of their rights upon one another are established.  God states at the opening of Chapter 4, entitled “The Women”:

“O mankind!  Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear God through whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)!  Surely, God is Ever an All-Watcher over you.” (Quran 4:1)

However, beyond the beginning that the two sexes have in common, God points out that the love and affection that He has created in the hearts of the spouses towards another is one of His great signs that act as portents for those people of understanding.  In other words, such people can look at this aspect of creation and be reminded of the greatness of God’s work and power, the perfection of His creation and the magnificent mercy God has placed in this world.  God says:

“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose and comfort in them, and He has put between you affection and mercy.  Verily, in that are indeed Signs for a people who reflect.” (Quran 30:21)

God also says:

“He it is who created you from a single person (Adam), and then He has created from him his wife, in order that he might enjoy the pleasure of living with her…” (Quran 7:189)

Thus, according to the Quran, the relationship between a man and his wife should be one of love, mercy and mutual understanding.  God also commands men to treat their wives kindly in the verse:

“…And consort with your wives in a goodly manner, for if you dislike them, it may well be that your dislike something which God might yet make a source of abundant good.” (Quran 4:19)

A few words about the purpose of marriage in Islam should be given.  This is needed because many times people enter into marriage or desire to get married without realizing the roles and purpose of marriage itself.  In turn, they do not realize the kinds of responsibilities that will be on their shoulders when they do get married.  However, if the purposes of marriage are known and the responsibilities that marriage will entail are understood at the outset, once again, the probability that the marriage will be a successful marriage will be enhanced.  The person will know what is expected of him, both with respect to his responsibilities and duties and his rights.

Obviously, the purpose of marriage is not simply “fun” or the release of “animal urges”.  There is much more to marriage than that.  Some of the goals behind marriage include[2]: procreating, experiencing permissible physical pleasure, attainment of one’s complete maturity, mutually assisting one another in making one’s life in this world, attaining numerous psychological and physiological benefits, forming the cornerstone of a moral society, bringing up the next generation in asetting that is most conducive for moral and spiritual growth and binding peoples and families together.

The Rights of a Husband and a Wife

In order for a marriage to work best, each partner should understand fully well his or her rights, responsibilities, roles and obligations.  For this reason, Islamic Law has laid down very clear rights and responsibilities for a Muslim husband and wife.  At the same time, though, every married person must realize that one’s spouse is first and foremost another Muslim.  He/she is one’s brother/sister in Islam.  Therefore, all the rights that fall upon a Muslim due to the general brotherhood of Islam are also due to one’s spouse.  There are books on the behavior of a Muslim, brotherhood and love and loyalty among Muslims, and all of those principles apply to a married person as his spouse is part of that Islamic brotherhood and community.  Furthermore, the Prophet, may the mercy and blessings of God be upon him, also stressed this point when he stated:

“None of you truly believes until he loves for his brother what he loves for himself.” (Saheeh Al-Bukhari, Saheeh Muslim)

However, one’s spouse has even more rights upon a person due to the great and important contract that has been contracted between them.[3]

Therefore, when discussing the rights of the husbands and wives, this matter should not be looked at in a cold or legal fashion.  The relationship between the husband and wife must be much more than a matter of rights stated by the law that each must abide by.  Instead, it should be a relationship of love, support and mutual understanding.  Each spouse should take into consideration the needs and abilities of the other spouse.  They should attempt to make each other happy, even if they have to compromise sometimes, and not simply be out to make sure that they are getting all of their rights in the marriage.  Actually, it is usually the case that neither spouse is completely fulfilling the rights of the other and making the other happy.  Hence, they both have to realize and accept their shortcomings.

The Prophet, in particular, advised the husbands to treat their wives in the best way¾ perhaps due to their greater authority or due to their greater strength, in general.  The Prophet said:

“The best of you is the one who is best to his family (wife) and I am the best of you to my family.” (Al-Tirmidhi and ibn Majah)

- islamreligion.com

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Footnotes:

[1]For more details on the Islamic laws of marriage, see the author’s “The Fiqh of the Family, Marriage and Divorce” (American Open University, 1997), passim. The discussion here is based on sections of that work.

[2]Cf., Abdul Rahman Abdul Khaaliq, Al-Zawaaj fi Dhill al-Islaam (Kuwait: al-Daar al-Salafiyyah, 1988), pp. 21ff.

[3]God says in the Quran, “And how could you take it [back] while you have gone in unto each other and they have taken from you a firm and strong covenant” (Quran 4:21).

The Ideal Personality of a Muslim

 

His Attitude Towards God

One of the most distinguishing features of the Muslim is his deep faith in God and his conviction that whatever happens in the universe and whatever befalls him, only happens through the will and the decree of God.  The Muslim is closely connected to God, constantly remembers Him, puts his trust in Him and is obedient towards Him.

His faith is pure and clear, uncontaminated by any stain of ignorance, superstition or illusion.  His belief and worship are based upon the teachings of the Qur’an and the authentic Hadith.  He feels that he is in constant need of the help and support of God.  He also has no choice in his life but to submit to the will of God, worship Him, strive towards the Right Path and do good deeds.  This type of mentality will guide him to be righteous and upright in all his deeds, both in public and in private.

A Muslim also recognizes the signs of the unlimited power of God in the universe, and so his faith in God increases.  God says:

“Verily, in the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding.  They remember God, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord!  You did not create all of this in vain.  Far removed are You from every imperfection!  Preserve us from the punishment of the Hellfire.” (Quran 3:190-191)

His Attitude Towards His Self; Mind, Body and Soul

A Muslim pays due attention to his body’s physical need taking good care of it and promoting its good health and strength.  He does this by being active, not eating excessively.  Rather, he eats enough to maintain his health and energy because he understands that a strong believer is more loved by God than a weak believer.  The Prophet, may the mercy and blessings of God be upon him, said: “Indeed a strong believer is more beloved to God then a weak believer.  In the both of them are good virtues.”  God, the Almighty, says:

“Eat and drink; but be not wasteful, for God does not love the people who waste.” (Quran 7:31)

He also pays attention to his personal hygiene because the Prophet, placed great emphasis on it.  His appearance is always neat and clean.  His oral hygiene is also very clean because the Prophet encouraged the use of the siwak (tooth-stick from the Arak tree).  However, he does all of this in accordance with the Islamic ideal of moderation; avoiding the extremes of exaggeration and negligence.  God, the Exalted, says:

“Say: Who has forbidden the adornment of God which He has brought forth for His slaves, and the good things of His providing?  Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world.  Thus do We detail Our revelations for people who have knowledge.” (Quran 7:32)

In addition to taking care of his physical self, a Muslim also takes care of his mental self.  This is done by keeping away from drugs and stimulants.  He also does not forget to exercise regularly to maintain his physical fitness because there is a direct relationship between the physical health and mental health.  He also takes care of his mind by pursuing beneficial knowledge; religious and secular.  God says:

“And say: My Lord!  Increase me in knowledge.” (Quran 20:114)

A Muslim also pays as much attention to his spiritual development as to his physical and intellectual development.  He does so in a precisely balanced fashion which does not concentrate on one aspect to the detriment of others.  For this reason, the life of a Muslim revolves around the worship and remembrance of God; five daily prayers, fasting the month of Ramadan, etc.

His Attitude Towards People

With his parents, the Muslim is an example of sincere obedience and love.  He treats them with kindness and respect, infinite compassion, utter politeness and deep gratitude.  He recognizes their status and knows his duties towards them through God’s command.  God says:

“Worship God and do not ascribe any partner to Him and (show) kindness to the parents.” (Quran 4:36)

With his wife, the Muslim exemplifies good and kind treatment, intelligent handling, deep understanding of the nature and psychology of women, and proper fulfillment of his responsibilities and duties.

With his children, the Muslim is a parent who understands his great responsibility towards them.  He pays attention to anything that may influence their Islamic development and give them a proper education.  This is so that they may become active and constructive elements in the society, and be a source of goodness for their parents and community. 

With his relatives, the Muslim maintains the ties of kinship and knows his duties towards them.  He understands the high status given to relatives in Islam, which makes him keep in touch with them, no matter what the circumstances.

With his neighbors, the Muslim illustrates good treatment and consideration of others’ feelings and sensitivities.  He puts up with their mistreatment and turns a blind eye to his neighbor’s faults while taking care not to commit any such errors himself.

A Muslim’s relationship with his brothers and friends is the best and purest of relationships because it is based upon loving for the sake of God.  He is loving towards them and not cold-hearted.  He is loyal to them and does not betray them.  He is sincere and does not cheat them.  He is tolerant and forgiving.  He is also generous and supplicates for their happiness and well being.

In his social relationships with all people, the Muslim is well-mannered, civil, noble, and characterized by the attitudes which Islam encourages.  Some of these characteristics are: not being envious of others, fulfils his promises, modesty, patience, avoiding slanders and obscenities, not interfering in that which does not concern him, refraining from gossiping, and avoiding stirring up trouble.

These are the qualities and attitudes that every Muslim strives to make as part of their character and personality.  For this reason, a society that has residents with such characteristics is one that will enjoy true happiness and peace. - islamreligion.com

Work and Wealth

 

Western tradition regards work and labor as a cost incurred by those who want to consume the goods thus made available to them.  The natural condition of mankind is considered to be one in which the earth will not satisfy human needs except when human beings work to make it do so.  It is neither a logical nor an inevitable corollary of this view that less work is preferable to more.  Even in this tradition, it is logically possible that some work is much more agreeable than others, and perhaps so much so that some work ceases to be a cost incurred in satisfying wants.  It is, however, usual for this point to be ignored, particularly since an assumption common to economists from the nineteenth century onwards - and most explicit in the ideas of utilitarianism - is that efficiency and disagreeableness increase together, and that paid labor cannot be expected to offer much intrinsic satisfaction.

The concept of work in Islam (called ‘amal) is far broader and has different characteristics and objectives than that understood in the Western economic tradition.  In Islam, work ethic is defined by the Quran itself, which mentions the word ‘amal in 360 verses.  A closely related concept of fi’l (also translated as work) is mentioned in an additional 109 verses.  All these verses stress the need for work and action by human beings.  It is based on this emphasis on work that Islam is considered as the ideology of practice and the practice of ideology, a religion of action, and "the par axis of the believers."[1]  The Quran considers idleness - or squandering of time in pursuit of unproductive and non-beneficial work - as the manifestation of lack of faith and of unbelief.[2]  Man is called upon to utilize "time" in pursuit of work by declaring that God has made the day as means of seeking sustenance.  A person who through hard work seeks God’s "bounty" - which includes all appropriate means of earning one’s livelihood - is most highly praised.  All able-bodied persons are exhorted to work in order to earn their living.  No one who is physically and mentally able is allowed to become a liability on one’s family or the state through idleness.  The work which everyone is required to perform must be "good" or "beneficial" (al-’amal al-salih), but no work is considered as inconsequential in terms of its rewards or punishments in this world and in the next.  One will have to reap whatever rewards or retributions are done as a result of his work. (Quran 99:6-8).

Work, therefore, is regarded not only as a right but a duty and an obligation.  Islam extends to the individual the right to choose the type of work he desires, but along with this freedom comes the obligation to consider the needs of the society as well as the selection of the type of work permitted by the Shariah.

Since all class distinctions are negated by Islam, no line of work permissible by the Shariah is considered demeaning by Islam, which countenances only diversification on the basis of natural talents, skills and technology, or personal inclinations.  Based on its concepts of justice and contracts, Islam makes it an obligation for the worker to perform the tasks which he has contracted to the best of his ability, but since individuals are endowed with different abilities and talents, their productivities will differ.  Justice, however, demands that return to work of every individual must be commensurate with his productivity.

While Islam, in no uncertain terms, is against idleness and socially unproductive work, it maintains that those who are physically or mentally unable to work still retain a right to what the society produces.[3]  This conclusion is based on the property-rights principle of invariant claim to ownership which maintains that all human beings have a right in the resources which God has provided for mankind.  Since the source of physical and mental abilities of human beings, due to which some members of the society are able to possess more than others, is also God, the right of ownership of those less able to the original resources remains valid; just as God’s original right of ownership of resources is not negated when they, along with the creative labor of individuals, are transformed into products, property and wealth.

Earlier, it was mentioned that laboring and owning are central to the Islamic concept of property rights.  Islam encourages man to utilize, to the fullest possible sense, all the resources that God has created and entrusted to man for his use responsibly.  Non-utilization of these resources for his benefit and for that of the society is tantamount to ungratefulness to God’s provision of these resources as is irresponsibility and extravagance.  Wealth is considered an important means by which man can pave the way for the attainment of his ultimate objective.  Islam refers to wealth as "good", an object of delight and pleasure, and a support for the community.[4]  Conversely, involuntary poverty is considered as undesirable.  This particular conception of wealth, however, is qualified in terms of earning, possession and disposition of wealth.

The earning of wealth is qualified through the emphasis on the fact that wealth is only a means for the achievement of man’s ultimate objective and not an end in itself.  It must be earned through "good", "productive" and "beneficial" work.  This type of work is specified by the Shariah which defines the methods of earning wealth lawfully, not only are lawful methods of earning wealth specified, but also the types of economic activity which are prohibited are outlined.  The Shariah specifies non-permissible professions and trade and economic activity which may lead to unlawfully acquired wealth.  Even within each profession, the Shariah specifies proper and improper practices.  Unlawfully acquired or accumulated wealth for its own sake is condemned as "corruption" and retrogression to the basis of all human negative qualities, i.e., greed.

Islam considers wealth as the life-blood of the community which must be constantly in circulation; therefore, its possession excludes the right of hoarding (Quran 9:34-35).  The implication is that lawfully earned wealth must be invested within the community to improve its economic well-being.  Investing wealth is not only measured by the monetary gain associated with it, but also by the benefit which accrues to the society.  The needs of the society, therefore, must be a consideration for the owner of wealth.

Disposition of wealth is subjected to the rules of the Shariah as well.  The first and foremost among these rules is the recognition of the rights of others in this wealth, resulting from the principle of invariant claim to ownership.[5]  Also among these rules are the levies whose amounts are specified and those levies whose amounts are left to the determination by the wealth owner.  All these levies fall due when wealth exceeds a specific minimum amount called nisab.  After these obligations are met, the remainder of wealth belongs to the owner but must be used in accordance with the rules of the Shariah.  Among these are rules which forbid extravagance, opulence, waste or general abuse of wealth.[6]  It cannot be used to harm others or to acquire political powers to corrupt the polity.

While Islam considers lawfully acquired wealth as subject to the protection of the Shariah, it regards the wealth owner as a trustee who holds his wealth as a trust on behalf of God and the community.  Hence, his inability to use his wealth properly provides the basis for the forfeiture of his right to his wealth.  Extravagance, waste and general abuse of wealth is the basis upon which the community can consider him a "safih", a person of weak understanding and one in possession of "weak intellect"; and a person who along with his own financial and moral loss is damaging the interest of the community.  There is a principle (hajr) according to which such a person’s wealth is made the ward of the community, or it’s legitimate representatives, which may limit his right to use only a part of his property to meet his basic needs (Quran 4:5).  That wealth, therefore, is considered "good" and a "support" for the community in attainment, possession, and disposition of which all rules of the Shariah are observed.

- islamreligion.com

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Footnotes:

[1]Esposito, John, L. (ed.), (1980), Islam and Development, Syracuse University Press.

[2]Al-Tahawi, Ibrahim, (1974) Al-Iqtisad Al-Islami, Majma’ Al-Buhuth al-Islamiyah.

[3]Quran 2:110, 2:254; 9:60; 73:20; 51:19; 17:26; 17:29; 9:34-36; and 51:19.

[4]Quran 29:61; 14:32; 16:14; 45:13; 22:36-37; 2:180 and 215; 62:10; 73:20; 16:6; 17:70; and 7:32.

[5]Al-Liban (1967).

[6]Quran 2:190; 2:195; 9:34.

A Brief History of Islam : The Conquest of Mecca

 

The Constitution of Medina - under which the clans accepting Muhammad as the Prophet of God formed an alliance, or federation - dates from this period.  It showed that the political consciousness of the Muslim community had reached an important point; its members defined themselves as a community separate from all others.  The Constitution also defined the role of non-Muslims in the community.  Jews, for example, were part of the community; they were dhimmis, that is, protected people, as long as they conformed to its laws.  This established a precedent for the treatment of subject peoples during the later conquests.  Christians and Jews, upon payment of a nominal tax, were allowed religious freedom and, while maintaining their status as non-Muslims, were associate members of the Muslim state.  This status did not apply to polytheists, who could not be tolerated within a community that worshipped the One God.

Ibn Ishaq, one of the earliest biographers of the Prophet, says it was at about this time that Muhammad sent letters to the rulers of the earth - the King of Persia, the Emperor of Byzantium, the Negus of Abyssinia, and the Governor of Egypt among others - inviting them to submit to Islam.  Nothing more fully illustrates the confidence of the small community, as its military power, despite the battle of the Trench, was still negligible.  But its confidence was not misplaced.  Muhammad so effectively built up a series of alliances among the tribes that, by 628, he and fifteen hundred followers were able to demand access to the Kaaba.  This was a milestone in the history of the Muslims.  Just a short time before, Muhammad left the city of his birth to establish an Islamic state in Medina.  Now he was being treated by his former enemies as a leader in his own right.  A year later, in 629, he reentered and, in effect, conquered Mecca, without bloodshed and in a spirit of tolerance, which established an ideal for future conquests.  He also destroyed the idols in the Kaabah, to put an end forever to pagan practices there.  At the same time ‘Amr ibn al-’As, the future conqueror of Egypt, and Khalid ibn al-Walid, the future “Sword of God,” accepted Islam, and swore allegiance to Muhammad.  Their conversion was especially noteworthy because these men had been among Muhammad’s bitterest opponents only a short time before.

In one sense Muhammad’s return to Mecca was the climax of his mission.  In 632, just three years later, he was suddenly taken ill and on June 8 of that year, with his third wife Aisha in attendance, the Messenger of God “died with the heat of noon.”

The death of Muhammad was a profound loss.  To his followers this simple man from Mecca was far more than a beloved friend, far more than a gifted administrator, far more than the revered leader who had forged a new state from clusters of warring tribes.  Muhammad was also the exemplar of the teachings he had brought them from God: the teachings of the Quran, which, for centuries, have guided the thought and action, the faith and conduct, of innumerable men and women, and which ushered in a distinctive era in the history of mankind.  His death, nevertheless, had little effect on the dynamic society he had created in Arabia, and no effect at all on his central mission: to transmit the Quran to the world.  As Abu Bakr put it: “Whoever worshipped Muhammad, let him know that Muhammad is dead, but whoever worshipped God, let him know that God lives and dies not.” - islamreligion.com

The Journey into the Hereafter : The Believer and Paradise

 

Paradise

The believers will be ushered on towards the grand eight gates of Paradise.  There, they will receive a joyous angelic reception and be congratulated on account of their safe arrival and salvation from Hell.

"But those who feared their Lord will be driven to Paradise in groups until, when they reach it while its gates have been opened and its keepers say, ‘Peace be upon you; you have become pure; so enter it to abide eternally therein." (Quran 39:73)

(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction!  Come back to your Lord, Well-pleased and well-pleasing unto Him!  Enter you then among My honored slaves.  Enter you My Paradise!" (Quran 89:27-30)

The best of the Muslims will enter Paradise first.  The most righteous of them will ascend to the highest levels.[1]

"But whoever comes to God as a believer (in His Oneness, etc.) and has done righteous good deeds; for such are the high ranks (in the Hereafter)." (Quran 20:75)

"And the foremost 'in faith' will be the foremost 'in Paradise'. They are the ones nearest 'to God', in the Gardens of Bliss." (Quran 56:10-12)

The Quranic description of Paradise gives us a vision of just what a fantastic place it is.  An eternal home that will fulfill all our wholesome desires, seduce all our senses, grant us everything we could possibly want and much more besides.  God describes His Paradise as having earth made of is fine musk powder,[2]  soil of saffron,[3]  bricks of gold and silver, and pebbles of pearls and rubies.  Beneath the gardens of Paradise are flowing rivers of sparkling water, sweet milk, clear honey, and non-intoxicating wine.  The tents on their banks are domes of hollow pearls.[4]  The whole space is filled with sparkling light, sweet-smelling plants and fragrances that can be savored from afar.[5]  There are lofty palaces, huge mansions, grapevines, date palms, pomegranate trees,[6]  lotus and acacia trees whose trunks of made of gold.[7]  Ripe, abundant fruit of all kinds: berries, citrus, drupes, grapes, melons, pomes; all kinds of fruit, tropical and exotic; anything the faithful could possibly desire!

"…And therein is whatever each soul desires and delights the eyes..." (Quran 43:71)

Each believer will have a most beautiful, pious and pure spouse, wearing exquisite clothing; And there will be so much more in a new world of eternal, radiant joy.

"And no soul knows what has been hidden for them of comfort for eyes [i.e. satisfaction] as reward for what they used to do." (Quran 32:17)

As well as physical delights, Paradise will also give its residents a state of emotional and psychological bliss, as the Prophet said:

"Whoever enters Paradise is blessed with a life of joy; he will never feel miserable, his clothes will never wear out, and his youth shall never fade away.  The people will hear a divine call: ‘I grant you that you will be healthy and never fall sick, you will live and never die, you will be young and never age, you will be joyful and never feel miserable.’" (Saheeh Muslim)

Ultimately, the thing that will most delight the eyes will be the Countenance of God Himself.  For the true believer, to see this blessed vision of God is to have won the ultimate prize.

"[Some] faces, that Day, will be radiant, looking at their Lord." (Quran 75:22-23)

This is the Paradise, the eternal home and final destination of the righteous believer.  May God, Most High, make us worthy of it.

- islamreligion.com

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Footnotes:

[1]Sahih al-Jami.

[2]Saheeh Muslim

[3]Mishkat

[4]Saheeh Al-Bukhari

[5]Sahih al-Jami

[6]Quran 56:27-32

[7]Sahih al-Jami

Why Did God Create? : God, the Creator

 

From the point of view of God, a… fundamental question needs to be asked, “Why did God create?”  This question should be asked because humankind is not, in fact, the greatest creation.  God says in the Quran:

“Indeed, the creation of the heavens and the earth is greater than the creation of mankind, but most of mankind do not realize it.” (Quran 40:57)

The composition of human beings is far less complex than the composition of the universe in which they exist.  However, very few people reflect on this reality.  Because of the apparent supremacy of human beings over the other creatures on this earth, man’s journeys through space and the continued advancement of their technology and knowledge, humankind in every age becomes arrogant and considers itself the greatest thing in this world.  It is worth noting that the majority of humankind’s amazing discoveries are not concerning the human being, but his surroundings.  Thus, human efforts tend to be focused on the material world rather than human beings.  In this verse, God brings human beings back to their actual status in this world.  Humankind is merely a small part of the existence which resulted from the miraculous act of divine creation.  Thus, in order to understand why God created mankind, one first needs to answer the even more fundamental question of why God created.

The Creator

Creation is fundamentally the consequence of the divine attribute of being the Creator.  A creator who does not create is something of a contradiction in terms.  This is not to say that God needs His creation.  God is free from all needs.  It is creation which needs Him.  But, as the greatness of a writer becomes apparent in his writings, the perfection of the divine creative attribute is manifest in creation.  Creation in the true sense is unique to God alone.  Although humans ascribe the act of creation to themselves, what they do is not true creation.  Humankind merely manipulates what already exists - what was already created by God.  A table is made from wood which came from trees and is held together with nails and screws made from metal that came from rocks.  Human beings did not make the trees or the rocks.  In fact, all human creations can be traced back to basic elements which humans cannot make.  Even the artist ‘creates’ designs based on what he has seen.  It is not possible to imagine what has not been perceived by the senses.  Thus, all of the artist’s thoughts are reflections on what was already created.  Only God alone creates from nothing.  This basic fact was and still is incomprehensible to some.  Some ancient as well as modern philosophers, who could not comprehend how God could create from nothing, claimed that the created world and its contents are all originally a part of God.  That is, according to them, God took a part of Himself and made the universe.  This conclusion is based on comparing God to man, who can only ‘create’ by modifying what already exists.  However, God denies any such comparisons which would give Him human limitations.  In the Quran, He states:

“…There is nothing like Him and He is hearer and seer of all.” (Quran 42:11)

Thus, the act of creation is a consequence of the divine attribute of being the Creator.  God describes Himself as the Creator in a variety of verses throughout the final revelation to emphasize to humankind that everything belongs to Him alone.

“God created all things and He is the agent on which all things depend.” (Quran 39:62)

“And God created you all and whatever you do.” (Quran 37:96)

Man needs to realize that nothing takes place in this universe without the permission of God.  To seek protection from evil or to seek to acquire good from any source other than God is a major mistake.  Due to ignorance, many people attempt to avoid misfortune and to gain good fortune through a variety of charms and amulets, astrology, palmistry, etc.  Consequently, in the Quran, God informs human beings to seek refuge in God from evil:

“Say: I seek refuge in the Lord of the dawn, from the evil of what He has created.” (Quran 113:1-2)

Allah, God Almighty, is not evil; He is good.  He created a world in which evil or good can be done by beings to whom He gave this ability.  However, no evil or good can take place in this world without the permission of God.  This is why it is futile to turn to others besides God for help and protection.

“No calamity strikes except by God’s permission…” (Quran 64:11)

The final prophet of God, Muhammad, may the mercy and blessings of God be upon him, further elaborated on this concept, saying:

“Be aware that if the whole of mankind gathered together to do something to help you, they would only be able to do something for you which God had already written for you.  Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which God had already written to happen to you.” (Al-Tirmidhi)

- islamreligion.com

Why Did God Create? : Divine Love and Grace

 

Divine Love

God’s love is manifest in beings brought into existence, whether believer or disbeliever, to enjoy life, if only for a brief moment.  It is also realized in the creation of paradise for those who choose righteousness over evil.  God states in the final revelation that He loves those who do good (Quran 5:13), those who are just (Quran 5:42), those who are pious (Quran 9:4), those who are patient (Quran 3:146), those who put their trust in Him (Quran 3:159), those who frequently turn to Him in repentance and those who purify themselves (Quran 2:222).  However, it is He who has defined for human beings through the scriptures and the prophets what is good, just and pious.  Consequently, those who follow the prophets are most beloved to God.  In the Quran, God instructed Prophet Muhammad, may the mercy and blessings of God be upon him, to say the following to the believers:

“If you really love God, follow me and God will love you and forgive your sins…” (Quran 3:31)

The prophets should be followed not only in the compulsory acts ordained by God, but also in their eagerness to do acts of voluntary worship.

The love of God is also manifest in His mercy and blessings which He grants to those who deserve them as well as those who do not.  But, it is particularly manifest in His willingness to forgive the sins of whomsoever turns to Him in sincere repentance.  From the creation of Adam and Eve, repentance was granted to them to erase their sins as an example to all human beings who would follow them into this world.  No matter how great human sins may become, the door for sincere repentance remains open until the last day of this world.  Anas quoted God’s Messenger, as saying:

“God, the Almighty, has said: O son of Adam, as long as you call on Me and ask of Me, I will forgive what you have done, and I do not mind.  O son of Adam, even if your sins reached the clouds and you asked My forgiveness, I will forgive you.  O son of Adam, if you came to Me with sins nearly as great as the earth and you met Me without giving Me partners, I will give you a similar amount of forgiveness.”

Divine Grace

As for those in paradise, they will not enter it solely based on their good deeds.  It is the grace of God which will ultimately carry them there.  The final Prophet of God, said in this regard:

“Try your best to do right, and be happy.  For none will enter paradise only because of his deeds.”  His companions said, “O Messenger of God!  Not even you?”  He replied, “Not even I, unless God envelops me in His mercy and grace.  And bear in mind that the deed most loved by God is one done constantly, even though it is small.”

However, God’s grace is not arbitrary.  It is based on both correct faith and righteous deeds.  In the Quran, God says:

“Whoever brings a good deed, will have [the value of] ten like it, and whoever brings an evil deed will only be punished with one like it, and they will not be wronged.” (Quran 6:160)

Were God to hold humankind to account strictly, no one’s good deeds would outweigh their evil deeds.  However, God has manifested His grace by multiplying the value of good deeds, while keeping evil deeds at their face value.  It is by the grace of God that the true believers enter Paradise.  This does not mean that deeds have no role.  Deeds have a major role, but they are not the deciding factor.  God’s grace outweighs them.

Consequently, the creation of human beings, the errors that they make and the good that they do are all circumstances for the manifestation of God’s attributes of mercy and forgiveness, His attribute of justice and His attribute of grace.

Humankind should not question why God chose to manifest His attributes in this way.  It can only be assumed that this was the best way, because God describes Himself as being the Most Wise and the Most Knowledgeable.  Humans can only understand what God chooses to reveal to them.

“…They will only encompass of His knowledge what He wishes…” (Quran 2:255)

Thus, they should not try to equate themselves with God.  If He has told humankind why He decided to do something, it is not for them to question why He decided to decide.  Such questions are without end and thus beyond human scope.  It is they who will be questioned on the Day of Judgment about their actions and intentions and not He.  In the Quran, God addresses this point:

“He cannot be questioned as to what He does, while they will be questioned.” (Quran 25:23)

In this regard Prophet Muhammad, was reported by Ibn ‘Abbaas to have said:

“Reflect on the creation of God but do not reflect on God.”

To reflect on the reality of God is to reflect on the infinite.  And, as the mind boggles when it reflects on the limits of the finite universe and the galaxies and stars within it, it will be more confounded when it attempts to understand the uncreated.  The Prophet, warned that the satanic forces would seek to introduce doubts in the hearts of the believers by raising unanswerable questions about God.  Aboo Hurayrah related that God’s Messenger, said:

“Satan will come to everyone of you and ask: Who created this and that? - until he questions: Who created your Lord?  When he comes to that, one should seek refuge in God [say: I affirm my faith in God and His prophets] and avoid [such thoughts].”

- islamreligion.com