The Holy Quran with Five Volume Commentary (Vol 1) — Page ccclviii
GENERAL INTRODUCTION Iman, have not been mentioned in the Quran and it would therefore not be right to assign any particular number to the attributes of God. Wherever in Islamic literature any mention of a number is made in this connection it is only in contrast to the Jewish claim and not for the purpose of expressing the absolute reality. The Vedas mention very few attributes of God and the same is the case with the Zend Avesta. The truth is that as the Quran is the perfect Book and contains complete guidance for all stages of spiritual development, it sets out all the attributes of God the knowledge of which is necessary for man, including those that have been mentioned in previous Scriptures and those that have not been so mentioned. Divine Attributes Not Contradictory It is sometimes alleged that some of these attributes are inconsistent with others. For instance, God is Merciful and yet He punishes. He is free from all needs and yet He creates and makes provision for the guidance of mankind which indicates a desire on His part to bring into existence man and other creatures. Such criticism often originates in minds that are not given to deep reflection. They do not realize that a large part of the real beauty of the universe is due to its diversity and that what they regard as conflict and inconsistency is evidence only of the richness of the pattern of the universe. Everything in the universe moves within its appointed sphere and may be regarded as a link in a huge chain. It is true that God punishes, but this is done in accordance with His laws regulating punishments and penalties. When the operation of these laws demands the imposition of a penalty, God decrees punishment. As against this, God has promulgated laws through which His attributes of mercy and forgiveness find manifestation. When the operation of these laws necessitates the exercise of the attribute of mercy or of forgiveness, that attribute comes into operation. Thus at the same time His attribute of punishment manifests itself in accordance with His laws in respect of one person and His attribute of forgiveness or mercy or benevolence manifests itself in respect of another. One person is born in manifestation of God's attribute of creation and at the same moment another person dies in manifestation of God's attribute of destruction. The question is generally asked why God causes people to die when the Quran describes Him as Rabbul- Alamīn, which means that God creates and fosters and leads to perfection. This question indicates lack of reflection on the part of the persons who put it. The Quran does not describe God as the Rabb of this world alone but as the Rabb of all the worlds. Death means translation from one universe to another. When a person is so translated, the attribute of Rabūbiyyat (creation and fostering) makes itself сеехххіі