OUR GREAT CREATOR
Why we need always to ask ourselves about the aim &purpose of this life Just simple look around us ...Or even shall we try to look inside our minds - If you feel tired! Look Inside your heart... May be You will feel the answer for all those questions Is it difficult ,to ask yourself - Is there any Creator for this world If you r answer is no just simply look to your computer and ask your self who made this great machine! Of course there is someone made it . So it's very logic to say every machine is made by someone. Then look for your body! Or only look for your heart - This great pump -and try to ask again did it buy it from company or someone else made it -Can anyone create another human being Of course the answer will be no. So it must be a Great Creator. Unique ONE
The details of this awesome universe we live is a prove for the presence of a Magnificent and unequalled author Nothing can be made by chance . If your are proud by your computer which it is a good brand, Why you cannot admire by your Creator, The unique one Which one you like our sun or moon. This great universe. Every thing say it must be a Great Creator . . This is God
If you believe in Him the next question is this God unique or like any creator ! To answer this question go back to your heart ask him...... until now they try to make artificial hearts they can't Thousands of scientists cannot make an efficient one, So what about the whole body!!. Did you here about any one made sun or moon
Is this Creator like anyone can become sick or die
Is He eating or drinking.! Does He got a wife or children! IF something like this happens!!! , So He cannot be A unique Creator. Sometimes you believe your heart and think that your lover or beloved is a unique one!! But may be after sometime you found this is false ! May be you will change your mind
One or more
Lets think that you have more than one supervisor in your company, They are giving you orders to be done . Which order you will fellow. I think you will choice the superior ones order ! But if both of them have the same degree of power. What do you think
Can we find an explanation of the great universe ? Is there any convincing interpretation of the secret of existence? and we realize that no family can function properly without a responsible head , moreover we've observe that the universe exists and functions in the most orderly manner ,and that it has survived for hundreds of thousands of years . Can we then say that all this is accidental and haphazard? and can we attribute the existence of man and the whole world to mere chance
Do you feel lost in this life
Did you ask your self from where I came and to where I will go .Do you need an answer! Do you need peace of your mind and heart! You need something very special, scientific and not blind
Lets go to the beginning by asking is our existence is just a product of chance! Everything in the universe will say NO
Therefore it must be a Creator behind our existence. If so I must know Him. And because He is merciful. He send messengers to us to inform about Him. Those are called prophets
Messengers are the same and chosen by him to guide us to understand the purpose of our existence and what will happen to us after death
and the same problem had occurred to the old message a lot were mixed with
philosophical ideologies and became false. This had happened to earlier
What came after
Did you ask yourself about the only fact in this life. When we will start to understand. May be we will realized. That this life didn't come form nothing .Light will come to your heart and mind and lead you to the right way. If you feel like this you will understand more and more
What do you think is the characters of The Creators I think Our Creator must be with the following characters Divinity -Self-sufficiency- The capability
Maulana Wahiduddin Khan
In its issue no. 134 (1992), the
journal, Faith and Reason, published from Manchester College, Oxford (England),
brought out an article titled, ‘The Relationship between Faith and Reason’, by
Dr Paul Badham. Paul Badham is a Professor of Theology and Religious Studies at
St. David’s College, Lampeter, in the University of Wales. His paper in this
issue had been presented at a Conference of the Institute of Philosophy of the
Russian Academy of Science in Moscow in November 1991.
Professor Badham’s paper can
indeed be called thought-provoking, and as such, is worth reading, but he has
made certain points with which I do not agree. He states that philosophical
certainty should not be confused with religious certitude. He writes: As a
philosopher of religion I feel compelled to acknowledge that faith could never
be placed on the same level of certainty as scientific knowledge’ (p. 6). On the
contrary, I feel that faith and belief can be placed on the same level of
certainty as scientific theory. At least, in the twentieth century there is no
real difference between the two.
Knowledge is composed of two
kinds of things, Bertrand Russell puts it, knowledge of things and knowledge of
truths. This dichotomy exists in religion as well as in science. For instance,
to the scientist who regards biological evolution as a scientific fact, there
are two aspects to be considered. One is related to the organic part of species
and the other relates to the law of evolution which is inherently and covertly
operative in the continuing process of change among the species.
When an evolutionist studies the
outward physical appearance of species, he may be said to be studying ‘things’.
Whereas when he studies the law of evolution, he deals with that aspect of the
subject which is termed the study or knowledge of truths.’
Every evolutionist knows that a
basic difference between the two aspects. As far as the study of things or the
phenomena of evolution is concerned, direct evidence is available. For instance,
because the study of fossils found in various layers of the earth’s crust is
possible at the level of observation, working hypothesis may be based thereon.
On the contrary, as far as facts
about the law of evolution are concerned, due to the impossibility of objective
observation, direct argument world’s strength, skill, beauty is not possible.
For instance, the concept of sudden mutations in the organs is entirely based on
assumptions rather than on direct observation. In the case of mutations,
external changes are observable, but the cause, that is, the law of nature, is
totally unobservable. That is why all the evolutionists make use of indirect
argument, which in logic is known as inferential argument.
The concept of mutation forms the
basis of the theory of evolution. However there are two aspects to the matter.
One comes under observation, but the second part is totally unobservable. It is
only by making use of the principle of inference that this second part of
evolution may be included in the theory of evolution.
It is a commonplace that all the
offspring of men or animals are not uniform. Differences of one kind or another
are to be found. In modern times this biological phenomenon has been
scientifically studied. These studies have revealed spontaneous changes suddenly
produced in the fetus in the mother’s womb. It is these changes that are
responsible for the differences between children of the same parents.
These differences between
offsprings are observable. But the philosophy of evolution subsequently formed
on the basis of this observation is totally unobservable and is based only on
inferential argument. That is to say that the ‘things’ of evolution are
observable, while the ‘truths’ inferred from observation are unobservable.
Now, what the evolutionist does is put a goat at one end and a giraffe at the other. Then taking some middle specimens of the fossils he forms a theory that the neck of one of the offspring of the earlier generation of the goat was somewhat taller. Then when this particular offspring with the taller neck gave birth, this tallness for generations over millions of years ultimately converted the initial goat with a taller neck into a species like the giraffe in its advanced stage. Charles Darwin writes of this change in his book The Origin of Species: "…it seems to me almost certain that an ordinary hoofed quadruped might be converted into a giraffe" (p. 169
In this case, the existence of
differences between the various offspring of a goat is itself a known fact. But
the accumulation of this difference, generation after generation, over millions
of years resulting in a new species known as ‘giraffe’ is wholly unobservable
and unrepeatable. This conclusion has been inferred from observation only; the
whole process of mutation developing into a new species has never come under our
Exactly the same is true of the
subject of religion. One aspect of the study of religion is the study of its
history, its personalities, its injunctions, its rites and its rituals. The
above division (knowledge of things and knowledge of truths) amounts to a study
of the ‘things’ of religion. In respect of religion, objective information is
likewise available. As such, the study of religion too can be done on the basis
of direct observations exactly as is done in the study of biological evolution.
The second aspect of the study of
religion is what is termed, in general, beliefs pertaining to the unseen world.
These are the beliefs that are beyond our known sensory world. That is, the
existence of God and the angels, revelation, hell and heaven, etc. In this other
aspect of religion direct observations do not exist. The study of religion must,
therefore, be done in the light of that logical principle called inference on
the basis of observation, that is, the same logical principle which the
evolutionists employ in the second aspect of their theory.
Looked at in the light of this
principle, both religion and science are at a par. Both have two equally
different parts. One part is based on such scientific certainty as permits
direct argument. The other part is based on scientific inference, to prove which
only the principle of indirect argument may be used. Keeping this logical
division before us, we can find no actual difference between the two.
The unnecessary apologia for
religious uncertainty made by Professor Badham is occasioned by his inability to
consider this difference, and his confusing one area of study with another.
Making the error of false analogy, he is comparing the first part of science to
the second part of religion and looking at the second part of religion in the
light of the first part of science. This meaningless comparison is responsible
for the ill-considered conclusions he has arrived at in his article.
Had the worthy Professor compared the first part of science to the first part of religion and the second part of science to the second part of the religion, his inferiority complex (as a man of religion) would have ceased to exist. He would have felt that, purely as a matter of principle the wrong parallels had been drawn. The argument used in the first part of science is equally applicable to the first part of religion. Similarly the argument applied to the second part of science is equally applicable to the second part of religion
This is a truth which has been
acknowledged even by a staunch and leading atheist like Bertrand Russell. At the
beginning of his book Why I am not a Christian he has set forth what he
considers a valid argument. He points out that in his view all the great
religions of the world—Buddhism, Hinduism, Christianity, Islam and
Communism—were all untrue and harmful, and that it is not possible to prove
their validity from the logical point of view. Those who have opted for one
religion or the other have done so, according to Russell, under the influence of
their traditions and environment, rather than on the strength of argument.
However, Bertrand Russell has
admitted this fact when he says, "there is one of these arguments which is not
purely logical. I mean the argument from design. This argument, however, was
destroyed by Darwin."
He intends here to say that the
existence of God is proved by the argument that in his world where there is
design, there should be a designer. He admits that this method of argument in
its nature is the same as that used to prove scientific concepts. However, even
after this admission, he rejects this argument by saying that it has been
destroyed by Darwinism.
This is, however, a wholly
baseless point, as Darwin’s theory is related to the Creator’s process of
creation rather than to the existence of Creator. To put it briefly, Darwinism
state that the various species found in the world were not separate creations
but had changed from one species into separate species over a prolonged period
of evolution by a process of natural selection.
It is obvious that this theory is not related to the existence or non-existence of God. It deals with the process of Creation instead of the Creator. That is to say, if it was hitherto believed that God created each species separately, now after accepting the theory of evolution it has to be believed that God originally created an initial species which was invested with the capability of multiplying into numerous species. And then He set in motion a natural process in the universe favorable to such multiplication. In this way, over a long period of time this primary species fulfilled its potential by changing into innumerable species. To put it another way, the theory of evolution is not a study of the existence of God, but simply of how God has displayed in the universe his power of creation. That is why Darwin himself has concluded his famous book The Origin of Species with these words
There is grandeur in this view of
life, which its
It is true that the new facts
regarding the universe discovered
Newton (1642-1727) made a special
study of the solar system, discovering laws governing the revolution of planets
around the sun. His study was, however, confined to astronomical bodies, which
can be called the macro-world. It is possible in the macro world to weigh and
measure things. As a result of the immediate impact of these discoveries, many
began to think along the lines that reality was observable, and that proper and
valid argument was one based on observation. It was under the influence of this
concept that the philosophy generally known as positivism came into being.
However the discoveries made in
the first quarter of the century shook the very foundation of their preliminary
theories. These later discoveries revealed that beyond this world of appearance,
a whole world was hidden, which does not come under observation. It is only
indirectly possible to understand this hidden world and present arguments in its
favor. That is, by observing the effects of something, we arrive at an
understanding of its existence.
This discovery altered the whole
picture. When the access of human knowledge was limited to the macro-cosmic
world, man was a prey to this misapprehension. But when human knowledge
penetrated the micro-world, the academic situation changed on its own.
Now it was revealed that the
field of direct argument was extremely limited. New facts which came to the
knowledge of man were so abstruse that indirect or inferential argument alone
was applicable. For instance, The German scientist, Wilhelm Konrad Roentgen
found in 1895 during an experiment that on a glass before him some effects were
observable, despite the fact that there was no known link between his experiment
and the glass. He concluded that there was an invisible radiation which was
travelling at the speed of 186,000 miles per second. Due to the unknown nature
of this radiation, Reontgen named it X-rays (Encyclopaedia Britannica, 19/1058).
The twentieth century has seen
the discoveries of a number of things like X-rays, which do not come under
direct human observation. However due, to their effects having come to knowledge
of man, it was not possible to deny their existence. As a result of modern
research, not only were different departments of science revolutionized but the
science of logic too saw basic changes.
Now inferential reasoning was
also accepted as a valid method of reasoning, for, without this discoveries like
X-rays, the scientific structure of the atom, the existence of Dark Matter,
etc., could not have been explained.
After the extension of this method of reasoning in modern times, argument on religious faith has become as valid as reasoning on scientific concepts. Exactly the same inferential logic which was employed to prove the newly discovered concepts of science, was applicable to religious faiths to prove their veracity. Now differences in the criterion of logic have vanished.
Answer to a Question:
At the end of his article Professor Badham writes: And I have to acknowledge that the existence of so much evil and suffering in the world counts against any vision of an all-powerful and loving God (p. 7).
Here I have to say that evil is a
relative world. An evil is an evil so long as it cannot be explained. A doctor
performs surgery on the patient’s body, a judge sentences a criminal to be
hanged. All this appears to be injustice, cruelty. But we do not call it so,
simply because we have a proper explanation to give for the acts of the judge
and the doctor. The same is true of the evil pointed out by the article writer.
The first point is that the evil
existing in human society is not spread over the entire universe. Leaving aside
the limited human world, the vast universe is perfect, par excellence. It is
entirely free of any defect or evil.
Now the question arises as to why
there is evil in the human world. To arrive at an understanding of this we shall
have to understand the creation plan of the Creator. The certain plan of God
provides the only criterion by which to judge the nature of the matter.
The creation plan of God as
revealed to His Prophet is that this world is a testing ground, where man’s
virtue is placed on trial. It is in accordance with the records of this trial
period that man’s eternal fate will be decreed. It is for the purpose of this
test that he has been granted freedom. In the absence of freedom, the question
of life being a test would not arise.
The present evil is, in fact, a
concomitant of this freedom. God desires to select those individuals who, in
spite of being granted freedom, lead a disciplined and principled life. For
individuals to prove their worth an atmosphere of freedom must be provided.
Undoubtedly, due to such an atmosphere, some people will surely misuse this
freedom and perpetrate injustice. But this is the inevitable price to be paid
for such a creation plan to be brought to completion. No better creation plan
can be envisaged for this world.
The present world appears
meaningless when seen independently, that is, without joining the Hereafter with
it. But when we take this world and the Hereafter together, the entire matter
takes a new turn. Now this world becomes extremely meaningful and extremely
For details regarding the method of argument
refer to the book ‘Religion and Science’ by the author. (pp. 9-21)
Hasan Le Gai Eaton
We mean that he or she is like
everyone else, behaves as most people behave, and stays within current
conventions. Normal folk are certainly not religious, or if they are they keep
quiet about it. But they do have a problem, because now-a-days the idea of what
is normal changes from one decade to another. Fortunately the popular press
keeps them up-to-date by surveys and advice columns.
A recent survey in the US is
supposed to show that most people commit adultery, so now we know that fidelity
and marriage are abnormal and therefore a little shameful.
How does this fit in with 'Living
By The Book'
There is an Arabic word
frequently occurring in the Quran: 'aktharuhum': it means most of them, most
"And the word of your Lord has been accomplished truly and justly; there is none who can change His words, and He is the Hearing, the Knowing. And if you obey most of those in the earth, they will lead you astray from Allah's way; they follow but conjecture and they only lie."
Sûrah The Cattle (6), verses 115/6
We are warned again and again not to follow 'aktharuhum' not to do as most people do, there are certain stories that are common to the Quran and the Bible, such as the stories of Noah and Lot. Noah refused to follow the ways of his people and was loathed for his 'abnormality', he with his family and the animal peers were saved from the flood, the rest perished. The story of Lot and the destruction of Sodom make the same point:
'Beware, in an irreligious age,
of doing as others do.'
Normality in fact has nothing to
do with statistics. It refers to a norm, a model of perfection, an example to be
followed. It indicates what we should be. Normality is therefore something to
strive for, something at which to aim, it is not what most people do. It is what
they would do if they lived up to their human potential.
Some catholic poet said that the
only real failure in life is the failure to achieve sanctity, a view with which
Muslims can agree in terms of what we call 'ihsân', meaning spiritual
For us this excellence is
exemplified in the Prophet of Islam, Muhammad he is the human norm for every
Muslim. We fall short of that norm, of course we do, what matters most, is where
we fix our eyes and aim our intentions, rather than whether we actually hit the
target. And one day maybe - just maybe - He will lift us up. And since the
greatest distance means nothing to Him, bring us home in a flash.
God's messengers according to the
Quran say to the doubters, the questioners, as they have said from the beginning
"Their apostles said to them: We
are nothing but mortals like yourselves, but Allah bestows (His) favors on whom
He pleases of His servants, and it is not for us that we should bring you an
authority except by Allah's permission; and on Allah should the believers rely.
And what reason have we that we should not rely on Allah? And He has indeed guided us in our ways; and certainly we would bear with patience your persecution of us; and on Allah should the reliant rely."
Sûrah Ibrahim (14), verses 10/11
Normality, defined in relation to a norm, is a model in terms of which we try to shape our characters and our behaviour.
And this involves living up to our human potential.
The word 'human' has different
meanings for different people; for secular thought: man is a clever animal,
whose potential is to become even more clever, until it is master of all.
For Islam, as for Christianity,
humanity can only be defined in relation to God. We are, it is said, made in His
image, not in the image of a wolf, a monkey or a rat.
Today when people are urged to be themselves and develop their full potential, no distinction is made between the highest of which we are capable and the lowest, which is very low indeed.
Perhaps it is just as well that
this advice is seldom taken literally. In real life most people would still
rather be someone else than themselves, whether it is the matter of a boy or
girl, modelling themselves on a popstar, or an older person, imitating someone
One way or another people do need
to look beyond themselves for a model. But what kind of model? It has been said
with good reason that those who do not aim at the highest, are likely to aim at
the lowest. And Muslims say, that those who refuse to obey God will inevitable
end up by obeying the devil.
Why should we obey either?
Because we are human. And the fact is that human beings are not self-sufficient.
The Quran tells us:
"O men! You are they who stand in
need of Allah, and Allah is He Who is the Self-sufficient, the Praised One."
Sûrah The Originator (35), verse 15
That is to say: you are a creature in constant need, whereas He is Plenitude and has no needs.
Think of the infant, totally
dependent; think of the aged man or woman, no less dependent. There is an
interval between the two ends of life, during which we can pretend to be in
command of ourselves, but it's only a pretense.
Watch any successful man or woman
when disaster strikes, ...it was all a big act. At heart most people know this,
which is why most people deep down are afraid. But only when we acknowledge our
dependence, can we expect support from Him, who is alone Independent. God speaks
thus in the Quran:
"Say: O my servants! Who have
acted extravagantly against their own souls, do not despair of the mercy of
Allah; surely Allah forgives the faults altogether; surely He is the Forgiving
And return to your Lord time after time and submit to Him before there comes to you the punishment, then you shall not be helped.
Sûrah The Companions (39), verses 53/54
The Quran frequently substitutes
the name ar-Rahman, the All-Merciful for the name of Allah. Overflowing mercy
created (all) what is created, and how could mercy leave this creation to its
own devices. It did not - hence the books, revelations, the words of guidance.
But words are not always enough. We need to be shown how the book's guidance
works out in real life and so we have been given a norm. A living reading
"And We have not sent you but as
a mercy to the worlds."
Sûrah The Prophets, verse 107
... God tells Muhammad and the
Lady Ayesha, questioned about her husband's inner nature, said:
"His nature is that of the Quran."
In short he embodied the Quran and demonstrated it, day-in and day-out, what the book means. For the muslim, 'living by the book' means above all else, following the example of the man through whom the book was transmitted to mankind and since he is supremely lovable, doing so most willingly, as labourer of love
An Explanation of Human Norm - 'Fitrah'
Man is fully responsible for his actions, in that Islam does not adhere to the concept of original sin. He has been created in the 'most perfect of forms' (Sûrah 95 verse 4) and it is only later, when he veers from his inherent path to which he was called by God that he falls very low. As the Messenger of Allah has said, everyone has been created pure and that sins are first committed in adolescence. Another tradition by him, which is often told in this context, says that every child is born according to its natural disposition (fitrah) and it is the parents who bring him up to become a Jew, Christian or Magian.
This concept of fitrah, or human <norm>, which in a way comes close to the concept of conscience, means that man has an inborn awareness of what is true and good, for the simple reason that he was born as a human being.
This conscience, though unclear with most of the people, has to be actuated by the light of revelation and the pattern of the Prophet who clearly represents the perfect norm for the whole of mankind.
The unbeliever, however, inhibits his fitrah through his deliberate denial. It is ultimately the source that would enable him to recognize the truth emanating from revelation. In order to excuse himself he would have to declare his innocence, which only increases his responsibility
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