Part 15 – Attributes 61

This issue continues the series exclusive to AMUST on the 99 divine attributes of Allah.

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  1. Namūto wa Nahyā – The Causer of Death and Life

This [Qur’an] is enlightenment for mankind and guidance and mercy for a people who are certain [in faith]1.

Or do those who commit evils think we will make them like those who have believed and done righteous deeds – [make them] equal in their life and their death? Evil is that which they judge (i.e. assume)2.

And Allah created the heavens and earth in truth3 and so that every soul may be recompensed for what it has earned, and they will not be wronged.

Have you seen he who has taken as his god his [own] desire4,5 and Allah has sent him astray due to knowledge6 and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?6,7

And they say: There is not but our worldly life; we die and live, and nothing destroys us except time.” And they have of that no knowledge; they are only assuming.8,9

And when Our verses are recited to them as clear evidences, their argument is only that they say, Bring [back] our forefathers, if you should be truthful.”10

Say, Allah causes you to live, then causes you to die11; then He will assemble you for the Day of Resurrection, about which there is no doubt12a, but most of the people do not know.”12b

And to Allah belongs the dominion of the heavens and13 the earth. And the Day the Hour appears – the Day the falsifiers will lose14”.       

(Al-Jāthiyah 45:20-27)

Al-Kitab (Al-Quran) and the Ad- Deen (Al-Islam) offer the guidance and enlightenment to the human beings to differentiate between the Truth and the Falsehood. But only those people respond who believe in the truth and these two are the benevolence only for them after elaborating about the oneness of God.

The next message elaborates the belief of Resurrection (the Ākhirah). Ethical arguments have been provided for the evidence of the truth of Resurrection. The difference in truth vs falsehood and good vs bad ethical actions logically demands that the outcome of the two types of people should not be same; Rather the good receive the final good outcome while the bad receive final bad outcomes. If such is not the case, it would point to the injustice of God. What a great injustice to be impeached upon Allah!

This passage points to the creation of earth’s and the heaven for purposes beyond survival, relaxation and recreation. That the world is more than the concept of all humans (good and bad) ending up as useless entities without having a differentiating outcome.

4,5. This reinforces that without the appropriate recompense for the actions carried out in this world, it would be a great tribulation and injustice. Any kind of shortness in the recompense for actions is unfair.

6,7. The adoption of self-ego as god means to become the blind servant of one’s own wishes. A person starts doing whatever he wants to perform whether God has approve or not. This also leads polytheism.

8,9. These words mean that such a person, in spite of being knowledgeable, has been thrown in this world with falsehood and a stray path. Hence, he is now behaving as servant of his self-ego. Another interpretation is that because of being involved in self-ego he is immersed in senseless situation.

10. The Quran repeats this phrase for the believers at many places. All these show that they have destroyed and degraded themselves to such an extent that they can never be upgraded in future

11. This verse declares very clearly that the denial of Resurrection and the Next Life is done by only those people who are the slaves of self- ego and who consider the belief in Resurrection as a great hindrance. Then when they deny resurrection totally their self-loving mentality gains speed and momentum. Hence this is the proof to declare the denial of believing in Ākhirah is tremendously harmful for human ethics. The only thing that can keep ourselves responsible and sensible person is the firm belief of the accounting of one’s deeds on the day of his Resurrection.

12a. There is no certain scientific knowledge about life other than this one. At the most what a sensible person can safely and responsibly can say “We don’t know there is any life after death or not?” But we can never say that we are sure with certainty that there is no life after this life.

12b. Their insistence on death as the design of aging is replied by Allah that neither you will receive life by chance nor you die and leave life by chance. Both the giving of life and taking of life are totally under the control of God. There is one God only who gives as well as takes life from you

13. The reply to their demand of calling ancestors is totally denied by Allah that now onward this separate demand will be fulfilled only by one method that is by calling all human beings at one place at one time

14.v The ignorance and their lack of proper thinking and comprehension are the reasons for the denial of Akhirah. Actually the event of Akhirah to arrive in future is more sensible than its non-existence. Thus, there is no doubt about the Resurrection.


Continued in AMUST issue #121 December