Our God — Page 28
28 So اَل ُهُكِرْدُت ُراَصْبَاْلا [Eyes cannot reach Him] has been paired with the Divine attribute of La ti f [Subtle, Incomprehensible] to show that logic alone cannot take one to God, as He is La ti f; while َو َوُه ُكِرْدُي َراَصْبَاْلا [He reaches the eyes] has been paired with His attribute of Khab i r [All-Aware]; i. e. He makes it possible for Himself to be recognised because He is Khab i r. The two former attributes, اَل ُهُكِرْدُت ُراَصْبَاْلا١ٞ َو َوُه ُكِرْدُي َراَصْبَاْلا [Eyes cannot reach Him, but He reaches the eyes], are logical outcomes of His latter two attributes al-La ti f [the Subtle, Incomprehensible] and al-Khab i r [the All-Aware]. Now, on the one hand we have in the Holy Quran the teach- ing stated above; and on the other, we see the Holy Quran directs people, time and again, to reflect upon this universe, the heavens, the earth, and other creation, and ponder whether this entire uni- verse with its amazingly wise system could come into existence by mere chance. Certainly not! Rather all of this organisation cries out that there ought certainly to be someone who brought this entire system into being. Thus the Holy Quran repeatedly draws the attention of man to contemplate the issue of God’s existence and to discover the Creator through the study of His creation. This line of argument suggests that reason is enough and needs no heavenly assistance, whereas the verse referred to above tells us that the perception of God is beyond human capacity and, therefore, God Himself makes such arrangements, with the help of which man can acquire knowledge and understanding of God. The two statements seem to contradict each other, but on reflection there is no contradiction and both statements are correct in their own right. It is true that man can find his way to God with the help of reason, and it is also true that reason alone cannot grant knowl- edge and cognizance of God, but requires heavenly signs and