The following is stated in verse 3 of the chapter of al-Mulk: "So turn thy vision again: Seest thou any flaw?" Why does Allah address man like that? Are layers of the sky things that can be seen?
A Brief Description of the Question:
The following is stated in verse 3 of the chapter of al-Mulk: "So turn thy vision again: Seest thou any flaw?" Why does Allah address man like that? Are layers of the sky things that can be seen?
The Answer:
The verses mentioned in the question are as follows:
“He Who created the seven heavens one above another; no want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: Seest thou any flaw? Again turn thy vision a second time; (thy) vision will come back to thee dull and discomfited, in a state worn out.” (al-Mulk, 67/3-4)
The order, “so turn thy vision again” is related to “Allah's creation / Allah’s art of creation seen in all beings” rather than seven skies. Everybody is an addressee of this verse; everybody can find an environment where they can watch Allah's creation / wonderful pictures of art in accordance with their knowledge, experience and capacity. Some people observe the skies through a telescope; others examine atoms under a microscope; yet others examine mountains, soil, trees and fruits through their eyes. Everybody will have to say,“I have not seen any faults in these pictures of art.”
It is stated in the first verses of the chapter of al-Mulk that Allah is sublime, powerful, and dominant over the universe, that everything is in His hand of power and that He can do whatever He wishes in the universe; the verses following them give examples of His works of power. They contain the evidences showing Allah's power and activities very clearly; they state that Allah created life and death so that people will compete with one another in order to do good deeds in the world and so that He will show who does better deeds by obeying His orders and prohibitions.
In verses 3 and 4, attention is attracted to the perfect and faultless creation of the universe, its perfect functioning and operation; thus, it is stated that such a perfect system of beings cannot have occurred and cannot be maintained through blind coincidence and chance and that it can only be possible through the creation and administration of a being who has superior knowledge, will and power.
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