Introduction to the Study of The Holy Quran — Page 297
297 everything within His knowledge but all that is done or that happens is preserved in such manner as to produce its due result in its season. The verse says that all these things are recorded in an open Book. This means that whereas ordinary records are hidden from the eyes of men and after they are entered up they disappear even from the sight of the person making them, the divine record of all that occurs is such that it speaks for itself, that is to say, every action leads to its result in accordance with the divine law and the divine will. Again, the Quran says that since God is beyond physical perception, "Eyes cannot reach Him," 377 that is to say, God is by His nature different from all material objects and it is not therefore possible to perceive Him through any of the physical senses. The Quran teaches that God has full power to carry out all His designs. It says: "Allah has the power to do all that He wills. " 378 It should be noted that the verse does not merely say, God has power to do all things; for such phraseology would leave room for foolish people to raise absurd questions. It has, for instance, been asked whether God has power to destroy Himself or whether He has power to create another god like Himself. It is obvious that for God to do any such thing would be absurd and undesirable and it is incompatible with His Majesty and Perfection to indulge in anything absurd or undesirable. The Quran has, therefore, refrained from stating that God has power to do everything and has merely said that God has power to carry into effect all that He may determine to do. God, being perfect, determines only that which is perfect and it would be the height of folly to attribute to God a desire to destroy Himself or to create another god like unto Himself. Principal Divine Attributes The opening Chapter of the Quran (Surah al-Fatihah) illustrates the operation of the attributes of God. It explains that the divine attributes, the operation of which affects man in any manner, branch out from four principal attributes. Of these, the first is Rabbul-‘Alamin ( ဒ ); that is to say, God creates everything and then fosters everything gradually towards perfection. Secondly, He is Rahman ( ጹ ). This means that without any effort on the part of His creatures He provides everything that is necessary for their development and progress. Thirdly, He is Rahim ( ဒ ). This means that when those of His creatures that are endowed with will and intelligence voluntarily choose to do good and to resist evil, God bestows upon them the highest reward and that reward continues indefinitely. Fourthly, He is Maliki Yaum-id-Din ( ထ ဆထ ). This means that the ultimate judgement concerning everything rests with Him. Everything owes its origin to Him and the end of everything is also in His hands. Man and other creatures may bring about temporary and ephemeral changes but have not the power to effect any permanent change in the universe. For instance, man has no power to create either