Chapter One: Believing in Allah – the Majestic

 Chapter One: Believing in Allah –the Majestic

Section Two: Intellectual Evidence Indicating Having Belief in Allah
As for intellectual evidence indicating having belief in Allah then all created beings must have an originator and a creator; as it is not possible that they created themselves, just like it is impossible that they were created by chance. Therefore, it is not possible that these created beings originated themselves, as a thing does not create itself –because before something is present it is inexistent– so how can it be a creator?!

Similarly it is not possible that the creation came into being by chance; because every occurrence must have an initiator, and due to the fact that it exists with such a coordinated, fine-tuned, and harmonious system –wherein there is a coherent relation between events and their causes, and between organisms themselves– all of which negates the theory that the creation came into existence by chance.[210]

Additionally, every created being is dependent –this is something that is an inherent and permanent characteristic of every living thing– further indicating the existence of a perfect, self-sufficient creator Who is the Lord of the Worlds.

Allah –the Exalted and Most High– mentions this reasoning as compelling evidence in Sura Tur (Chapter of The Mount); wherein He says:

]أَمۡ خُلِقُواْ مِنۡ غَيرِ شَيۡءٍ أَمۡ هُمُ الخَالِقُونَ... الآية]

Sura Tur; (52):35
 ]Meaning: Were they created by nothing, or were they themselves the creators?]

In other words:
they were not created without a creator, nor did they create themselves – which only leaves the fact that their creator is Allah – the Majestic and Most High.

It is for this reason when Jubayr bin Mut`im–may Allah be pleased with him– who was a polytheist at the time, heard the Messenger of Allah (Peace be upon him) read Sura Tur; when he reached the saying of Allah the Almighty:
]أَمۡ خُلِقُواْ مِنۡ غَيرِ شَيۡءٍ أَمۡ هُمُ الخَالِقُونَ... الآية]

 Sura Tur; (52):35
 ]Meaning: Were they created by nothing, or were they themselves the creators?]

Jubayr said:

“It was as if my heart was about to take flight, and that was the time when belief was first planted in my heart.” Reported by al-Bukhari in various places.[211]

For this reason, Allah –the Exalted and Most High– encourages us in numerous places in His Book to ponder and reflect.

There is no clearer evidence of this than the multitude of verses ending with the like of His saying:
]أَفَلَا تَعقِلُونَ]

  Sura as-Saafaat; (37):138
 ]Meaning: Will you not then reflect?]
]لَعَلَّكُمۡ تَعقِلُونَ]

 Sura Yusuf; (12):2
 ]Meaning: So that you may consider.]

This is because when a person thinks they remember and come to know the truth; which leads them to become fearful, pious, and obedient to God.

Due to this, we notice those who are wise and serious in their search for the truth indeed find it and are granted success in reaching it.

Something that further proves this is that many great Western philosophers were guided to the truth due to their deep contemplation, and their search for the truth.

Anyone who reads the book ‘The Evidence of God in an Expanding Universe’ – wherein forty scientists declare their affirmative views on religion; and similar to it, Cressy Morrison’s work ‘Man Does Not Stand Alone’(former president of the New York Academy of Sciences); which was translated into the Arabic language under the title ‘Knowledge Calls to Belief’ – comes to know that a true scholar is a believer just as a common person is a believer, and that atheism and disbelief are not found except in half-scholars and the imperfectly learned – those who possess little knowledge which they have learned at the expense of losing their innate belief – while not having reached the level of knowledge that causes a person to believe.[212]

Thus it is apparent that the intellect proves the Oneness of Allah –the Mighty and Majestic–.

As for if a person’s intellect were to deny such, then the deficiency is in the intellect itself; just as the poet said:
If your intellect claims to disbelieve in Him * Then disbelieve in your intellect and its claims

And as another poet said:
 The intellect attempts to question the existence of a Creator * While the intellect is from His creation

From this standpoint, the falsity of the statement:
‘this universe originated by chance’ or ‘the universe was created by a natural process’ becomes clear. These claims are nothing but stubbornness and obstinacy to that which is established by both intellectual and textual evidence. Therefore, it is said to those who say: ‘the universe came about by chance’: How is it possible that this great, vast, fine-tuned, and systematic universe came about by mere chance?

Take, for example, the example struck by an American scholar, Cressy Morrison[213] whereby he explains the impossibility of the universe coming about by chance.

He says:
“Suppose you put ten pennies, marked from one to ten, into your pocket and give them a good shuffle. Now try to take them out in sequence from one to ten, putting back the coin each time and shaking them all again. Mathematically we know that your chance of first drawing number one is one in ten; of drawing one and two in succession, one in a hundred; of drawing one, two and three in succession, one in a thousand; of drawing one, two three, and four in succession, one in ten thousand, and so on. Your chance of drawing them all, from number one to number ten in succession, would reach the unbelievable figure of one in ten billion.”

The objective of striking a simple example as such is to illustrate how astronomical the odds are against the universe originating by chance.

Based on this, how long would it take for the universe to originate if it came about all of a sudden by chance?

Calculating the probability of this using the same method makes such a likelihood impossible and unimaginable.

All that the universe contains indicates it is from the creation of an all-Wise, all-Aware, and all-Knowledgeable Creator; however mankind is unjust and ignorant.
]قُتِلَ الإِنسَانُ مَآ أَكفَرَهُ ١٧ مِنۡ أَيِّ شَيۡءٍ خَلَقَهُ ١٨ مِن نُّطفَةٍ خَلَقَهُ فَقَدَّرَهُ]

 Sura Abasah; (80):17-19
 ]Meaning: Cursed is man; how disbelieving is he! From what substance did He create him? From a sperm-drop He created him and then set him in due proportion.] [214]

As for the opinion that the universe was created by a natural process then it is a great lie with no evidence, the absurdity of which is so clear it is needless of a response. Rather merely attempting to imagine such a claim is sufficient as a refutation against believers in this theory.[215]

Similar to these theories is Darwin’s theory –believers in which try to explain the presence of living beings– claiming that humans originated from microscopic water organisms which nature then caused to mutate, resulting in new attributes in such organisms, which were then inherited by their offspring until –over millions of years– all of these small variations caused by nature led to the development of numerous beneficial traits, making the original organism more adapted. This process of natural selection then repeated itself until eventually the life forms we observe around us came to be; and which ended with humans.

This is a summary of Darwin’s theory – the falsehood and fabrication of which is apparent and clear.[216]

The falsity of this theory is something established – even according to many of those who hold this opinion.

Another rebuttal of this theory is:

Supposing such a premise is true; who originated the first organism? And who caused it to evolve to the extent it has?

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(210) See: ‘ar–Riyadh an–Nadirah’ of Ibn Sa`di, pp. 194; & ‘Rasa•il fil `Aqidah’, pp. 11–15.

(211) See: ‘Sahih al–Bukhari’ (nos. 765, 3050, 4023, and 4854); also reported by Muslim (no. 463).

(212) See: ‘The Evidence of God in an Expanding Universe – Forty American Scientists Declare their Affirmative Views on Religion’ published in 1958 as a contribution to honor the International Geophysical Year, edited by John Clover Monsma, translated by Dr. Damrdash `Abdul Majid Sarhan, review and notes by Dr. Muhammad Jamal ad–Din al–Fandi.

Also see: ‘Man Does Not Stand Alone’ of Cressy Morrison, translated by Muhammad Salih al–Falaki.

Both books are publications of Dar al–Qalam, Beirut.

(213) Cressy Morrison was president of the New York Academy of Sciences, president of the American Institute in New York, a member of the National Research Council (United States). Morrison was a fellow of the American Museum of Natural History, and a lifetime member of the British Royal Society.

See the translated introduction of Cressy Morrison’s book: ‘Knowledge Calls to Belief’ pp. 12–13.

(214) See: ‘al–Aqidah Fillaah’ pp. 74–75.

(215) Ibid for more detail, pp. 74–98. Also see: ‘al–`Ilm Yatabarra• min Nathariyat Darwin’ of Ziyad Abu Ghanimah.

(216) See: ‘al–Aqidah Fillaah’ (pp. 79–92) – as it contains a detailed refutation of this theory. Also see: ‘al–Ilm Yatabarra• min Nathariyat Darwin’

Section Three: Empirical Evidence indicating Having Belief in Allah
There is much empirical evidence that clearly indicates the Oneness of Allah –the Exalted and Most High–.

From the numerous tangible evidences in that regard are the following:
Firstly: The Answering of Supplications
That is: the supplications of those distressed, or in dire need and the like, being answered; those that call upon Allah –the Exalted and Most High– so He responds to them, and they are granted their intent.

The examples bearing witness to this are innumerable, both as it relates to the Prophets –peace be upon them– and other than them.

Take, for example, that which Allah –the Exalted and Most High– said regarding Noah –peace be upon him –:
]فَدَعَا رَبَّهُ أَنِّي مَغلُوبٞ فَانتَصِرۡ ١٠ فَفَتَحنَآ أَبوَٰبَ السَّمَآءِ بِمَآءٖ مُّنهَمِرٖ ١١ وَفَجَّرنَا الأَرۡضَ عُيُونًا فَالتَقَى المَآءُ عَلَىٰٓ أَمْرٖ قَدۡ قُدِرَ]
Sura al-Qamar; (54):10-12
]Meaning: Then he invoked his Lord saying: "I have been overcome, so help me!” So We opened the gates of heaven with water pouring forth. And We caused the earth to gush forth with springs. So the waters met for a matter predestined.]

Likewise that which Allah –the Exalted– informed of in the story of Jonah –peace be upon him–:
]فَنَادَىٰ فِي الظُّلُمَاتِ أَن لَّآ إِلَهَ إِلَّآ أَنتَ سُبحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ]
Sura al-Anbiyaa•; (21):87
]Meaning: But he cried through the darkness saying: “None has the right to be worshipped but You O Allah, Glorified and Exalted are You. Truly, I have been of the wrong-doers.”]

To which Allah responded, and saved him from the belly of the whale.
Similarly, He said regarding Job –peace be upon him–:
]وَاذۡكُرۡ عَبادَنَآ أَيُّوبَ إِذۡ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيطَانُ بِنُصبٖ وَعَذَابٍ ٤١ ارۡكُضۡ بِرِجلِكَ هَذَا مُغتَسَلُۢ بَارِدٞ وَشَرَابٞ ٤٢ وَوَهَبْنَا لَهُۥٓ أَهلَهُۥ وَمِثلَهُم مَّعَهُمۡ رَحمَةٗ مِّنَّا وَذِكرَىٰ لِأُوْلِي الأَلبَابِ]
Sura Sad; (38):41-43
]Meaning: And remember Our servant Job, when he called to his Lord, “Indeed, Satan has touched me with hardship and torment.” So he was told, “Strike [the ground] with your foot; this is a spring for a cool bath and drink.” And We granted him his family and a like number with them as mercy from Us and a reminder for those of understanding.]

There occurs in Sahih al-Bukhari a narration upon the authority of Anas –may Allah be pleased with him– that he said: “While the Prophet was delivering the sermon upon the pulpit on a Friday, a Bedouin stood up and said: "O Allah's Messenger! The livestock are dying and the families are hungry; please supplicate to Allah that He blesses us with rain." The Prophet (Peace be upon him) raised both his hands and began to call upon Allah. Then the clouds started gathering like mountains. Before he got down from the pulpit I saw rainwater trickling down his beard.

The next Friday the same Bedouin or some other person stood up during the Friday sermon and said:
"O Allah's Messenger! The houses have collapsed and the livestock have drowned. Please invoke Allah for us." So Allah's Messenger raised both his hands and said, "O Allah! Around us and not upon us." Whichever side the Prophet directed his hand, the clouds dispersed from there till a gap in the clouds was formed.”[217]

The supplication of the supplicant being answered is something witnessed until today – given that all of the conditions for a supplication to be accepted are met. There are many instances where we hear the people go to pray the rain prayer and before they exit the mosque rain is granted to them. Thus the answering of supplications is conclusive evidence indicating the Oneness of Allah –the Mighty and Majestic–.

Secondly: The Truthfulness of the Messengers –peace be upon them–
This is clear empirical evidence proving the belief in Allah; as the Messengers –peace be upon them– are the best of mankind. They delivered Allah’s message, He selected and favoured them over the rest of creation, aided them with evident signs, granted them victory and caused them to defeat and overcome their enemies.

Therefore, with regard to the Prophets, it is not possible for a person except that he believes in their truthfulness, because claiming prophethood is the greatest of claims – something that is not claimed except by the most truthful or the most dishonest of people. So the Prophets are the most truthful of people unrestrictedly; and the miracles they possess, Allah’s aid of them, His forsaking their enemies, their noble characteristics and praiseworthy attributes, are all indicative of their honesty. Thus we come to know they were indeed sent from Allah, and that He –the Exalted– is the Truth, just as worshipping Him is the truth.[218]

Thirdly: The Human Body
Allah fashioned humans in the most perfect of forms, and created them in the best of stature, just as He –the Exalted and Most High– said:
]وَصَوَّرَكُمۡ فَأَحْسَنَ صُوَرَكُم]

 Sura at-Taghabun; (64):3
 ]Meaning: And He formed you and perfected your forms.]

And as He –the Mighty and Majestic– said:
]لَقَدۡ خَلَقنَا الإِنسَانَ فِيٓ أَحسَنِ تَقوِيمٖ]

Sura at-Tin; (95):4
 ]Meaning: We have certainly created man in the best of stature.]

If a person were to contemplate regarding his anatomy and that which it comprises from the amazing creations of Allah, and he were to observe his outer form and that which it contains from His perfect making, and that he is distinguished from the rest of the animals due to his realization that behind all of that is a Wise Lord Who created him, and due to him perceiving that this Creator is the Only One that organizes and regulates his affairs.[219]

Shaikh `Abdur-Rahman bin Sa`di –may Allah have mercy upon him– says in establishment of this meaning, when explaining the meaning of the saying of Allah –the Almighty–:
]وَنَفْسٖ وَمَا سَوَّاهَا]

 Sura ash-Shams; (91):7
 ]Meaning: And by the soul and Him Who made it perfect.]

“In either case, the soul is one of His great signs which is deserving of swearing an oath by; as it is something that is subtle, hidden, swift, quick to change, and produces emotions such as grief, desire, intent, and love. Were it not for the soul, the body would remain a mere empty shell having no benefit. Therefore, it’s being proportioned in this way is a sign from the great signs of Allah.

The intent is that the soul of a person is from the greatest of proofs indicative of the existence of Allah alone, which leads to singling Him out with worship.”[220]

Fourthly: Guidance of the Creation
This is something witnessed by the senses and proves the Oneness of Allah –the Mighty and Majestic–. Allah guided the animals –intelligent and non-intelligent, birds and beasts, articulate and inarticulate– to that which contains benefit for them in their lives and maintains their existence.

There are many amazing and fascinating matters –knowledge of which is only encompassed by Allah– that fall under His saying –He the Almighty–:
]رَبُّنَا الَّذِيٓ أَعطَىٰ كُلَّ شَيۡءٍ خَلقَهُۥ ثُمَّ هَدَىٰ]

 Sura Taa-Haa; (20):50
 ]Meaning: Our Lord is He Who gave to each thing its form and nature, then guided it aright.]

Who, then, guided the new-born baby to suckle from the breast of his mother? Who caused him to know the technique of breastfeeding? This complex process which requires continuous contractions from the muscles of the face, tongue, and neck; as well as constant movement of the lower jaw and breathing via the nose. All of this is done with total guidance, without previous knowledge or experience.

Who inspired the new-born such? Verily it is:
]رَبُّنَا الَّذِيٓ أَعطَىٰ كُلَّ شَيۡءٍ خَلقَهُۥ ثُمَّ هَدَىٰ]

 Sura Taa-Haa; (20):50
 ]Meaning: Our Lord is He Who gave to each thing its form and nature, then guided it aright.]

Additionally, the guidance of a person after he grows up to strive for that which benefits him, such as travelling throughout the earth, and journeying within it – all of this is from the total, comprehensive guidance of the creation.

Discussion of the guidance of birds, beasts, and riding animals is endless; as Allah guided them to perform amazing actions impossible of humans.

The illustrious scholar Ibn Al-Qayyim –may Allah have mercy upon him– mentions many amazing matters in this regard in his book ‘Shifa• al-`Alil’.

These are from the strongest of proofs indicative of the fact that their Creator is Allah –the Exalted and Most High–, while at the same time they illustrate the perfection of His creation, His incredible arrangement of affairs, and His gracious Wisdom. This is because that which He bestowed them with from remarkable knowledge, resourcefulness, organization, and facilitation of their needs, causes the mouths to glorify Him, and fills the hearts with knowledge of Him, His Wisdom, and His Ability.

Every intelligent person knows that Allah did not create anything in vain, nor did He neglect the creation; and that to Him belongs supreme wisdom, clear signs, and decisive evidence, indicating that He is the Lord of everything in existence and its King, the Possessor of every perfection contrary to His creation, Ever Able to do all things, and the all-Knower of everything.[221]

Fifthly: The Universe & Horizons
The horizons are something that everyone observes; the scholar and the layman, the believer and the disbeliever alike. If a person were to ponder and contemplate with insight, they would comprehend the greatness of the One who created them, which in turn would lead them to worship Him alone, without any partners.

Shaikh `Abdur-Rahman bin Sa`di –may Allah have mercy upon him– said regarding His saying –He the Almighty–:
]سَنُرِيهِمۡ ءَايَاتِنَا فِي الأٓفَاقِ وَفِيٓ أَنفُسِهِم]
Sura Fussilat; (41):53
]Meaning: We will show them Our Signs in the universe, and in themselves.]

“And He has done so –He the Almighty–. He has shown His servants from the signs that which have made clear the truth, however Allah is the One Who grants belief to whom He wills and forsakes whom He wills.”[222]

He mentions elsewhere:
“The more an intelligent person reflects regarding the creation, and contemplates regarding the amazing life forms present around him – the more he becomes aware that they were created for the truth by the Truth, and it is as if they are scrolls filled with signs, and books full of evidence and proof; indicating both that which He informed us of regarding Himself and His Oneness, and that which the Prophets informed us of regarding the Last Day.

Such a person also comprehends the fact these creatures are directed and controlled, being unable to defy or rebel against the One Who manages and controls them; and that everything in the Heavens and the Earth is destitute to Him, and turns to Him; and that He is the Independent One Who has no need whatsoever of the creation. So there is no God in truth except Him, and there is no Lord besides Him.”[223]

He –may Allah have mercy upon him– also says in another place:
“Allah the Almighty informs of things in the future that He will show His servants –from signs and proofs in the universe, and within themselves– all of which indicate the Quran is the truth, and the Messenger is the truth, and that which he came with is the truth.”[224]

In every era Allah allows His servants to make great discoveries regarding this vast universe.

As of recent times, many discoveries, inventions and facts have been unearthed; and every day researchers continue to uncover new secrets from the secrets of this universe – something that makes them stand in astonishment and become dumbfounded; causing them to acknowledge their weakness and inability, and admit the fact that there are worlds undiscovered and unknown to us.

In summary, everything in the universe acts as decisive proof indicating the existence of a Wise Controller, and an all-Knowledgeable Lord who deserves to be worshipped; however:
If a person does not have a sound eye * then it is no wonder that he is doubtful despite it clearly being day

Sixthly: Worship of all Creatures
Allah the Exalted created all beings –humans, jinn, angels, animals, inanimate objects, plants, and other than them– to worship Him; and He originated them upon monotheism, and acknowledgement of His right to be singled out with all worship, and awareness of their destitution, need, surrendering and turning to Him –the Mighty and Majestic–.

All of these created beings worship Allah the Mighty and Majestic – the only ones being negligent in that regard are humankind; obstinate and misguided from Allah’s Legislation, non-conformant to the rules of this perfect and amazing universe that originated upon the worship of Allah.

Having said this, the forms of worship differ from creature to creature.

From the types of worship is the worship of humankind, which is the best and most noble of them.

As far as the worship of humankind is concerned, then the worship of the Prophets is the most honourable, and their calling to Allah, fighting religious wars, and the like. Succeeding them in virtue are their followers, then the followers of their followers, and so on.

Another type of worship is the worship of the angels and the jinn; neither of which are surprising or strange.

What is strange, though, is the worship of the animals and inanimate objects – which many people believe do not understand, perceive, or worship Allah.

This vast universe along with all that it contains from created beings worships and yields to its Creator and Maker. Many acts of obedience –such as prostration, glorification, prayer, seeking forgiveness, submittal, fear– are mentioned both in the Book and the Prophetic Sunna in relation to these creatures.

Allah –the Mighty and Majestic– says regarding the prostration of these creatures:
]أَلَمۡ تَرَ أَنَّ اللَّهَ يَسجُدُۤ لَهُ مَن فِي السَّمَاوَاتِ وَمَن فِي الأَرۡضِ وَالشَّمسُ وَالقَمَرُ وَالنُّجُومُ وَالجِبَالُ وَالشَّجَرُ وَالدَّوَآبُّ وَكَثِيرٞ مِّنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيهِ العَذَابُ]
Sura al-Hajj; (22):18
]Meaning: Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But there are many upon whom the punishment has been justified.]

This does not necessitate that their prostration is the same as how human Muslims prostrate; rather each prostrates in their own manner.

The proof for these creatures glorifying Allah is contained in His saying –He the Almighty–:
]تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبعُ وَالأَرۡضُ وَمَن فِيهِنَّۚ وَإِن مِّن شَيۡءٍ إِلَّا يُسَبِّحُ بِحَمدِهِ وَلَكِن لَّا تَفقَهُونَ تَسبِيحَهُمۡۚ إِنَّهُۥ كَانَ حَلِيمًا غَفُورٗا]
Sura al-Israa•; (17):44
]Meaning: The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.]

Therefore, all created beings glorify their Creator with glorification that us humans do not understand. However, our lack of knowledge regarding that is not sufficient evidence for us to deny its occurrence, as Allah has allowed some of His creation to recognize and understand the glorification of some creatures –such as prophet David, peace be upon him–.

As for their prayer, then Allah the Almighty says:
]أَلَمۡ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَن فِي السَّمَاوَاتِ وَالأَرۡضِ وَالطَّيرُ صَافَّاتٖ كُلّٞ قَدۡ عَلِمَ صَلَاتَهُ وَتَسبِيحَهُ]

 Sura an-Nur; (24):41
 ]Meaning: Do you not see that Allah is exalted by whomever is within the heavens and the earth and by the birds with wings spread in flight? Each of them has known his means of prayer and exalting Him.]

Although all of them pray and glorify Allah, it is not essential that we comprehend such.

As for the proof of their seeking forgiveness, then it occurs in the narration of Abud-Dardaa• –may Allah be pleased with him– that he said: I heard the Messenger of Allah (Peace be upon him) say: “And everyone in the heavens and on earth asks for forgiveness for the seeker of knowledge, even the fish in the sea.”[225]

In relation to their submittal to Allah, He the Mighty and Majestic says:
]أَفَغَيرَ دِينِ اللَّهِ يَبغُونَ وَلَهُ أَسلَمَ مَن فِي السَّمَاوَٰتِ وَالأَرۡضِ طَوۡعًا وَكَرۡهًا وَإِلَيهِ يُرۡجَعُونَ]

 Sura aali-`Imran; (3):83
 ]Meaning: So is it other than the religion of Allah they desire, while to Him have submitted all those within the heavens and earth –willingly or by compulsion– and to Him they will be returned.]

As well as various other types of worship, mention of which would be lengthy.[226]

From this standpoint it becomes clear that all created beings are in need of Allah –the Exalted and Most High– “and that their dependence and need of Him is an inherent quality of every created thing in existence; just as independence is an inherent attribute of the Lord and Creator.”[227]

So the dependence of all created beings and their turning to Allah clearly indicates His Oneness.

Seventhly: The Diversity in Flavour, Colour, and Fragrance within Plant Life
This is further empirical evidence indicating the Oneness of Allah; and that is because when rain falls upon arid land from the sky, colourless, tasteless, and odourless; it results – by the will of Allah – in different plants, which vary in colour, flavour, and scent. Some of them are sweet, whereas others are sour, or tangy; and some are green, while others are yellow, or black.

Rather a single type of fruit can have different varieties; such as the grape – some vineyards are trellised and others untrellised; some grapes are sweet, others are sour, or bittersweet; some varieties are green, while others are red, or black; some are circular, and others elongated.

Likewise the same diversity is found in the date-palm; some dates are sweeter unripe than in their ripe form, and vice-versa; just as there are some varieties that are black while others are yellow; some are oblong, and others circular – despite all being irrigated with the same water.

Who caused some of them to exceed others in quality of fruit? And who placed within them these different attributes, from colours and flavours?

Verily it is Allah:
]وَالَّذِي قَدَّرَ فَهَدَىٰ ٣ وَالَّذِيٓ أَخرَجَ المَرعَىٰ ٤ فَجَعَلَهُ غُثَآءً أَحوَىٰ٥]
Sura A`laa; (87):3-5
]Meaning: And Who destined and then guided. And Who brings out the pasture, and then makes it dark stubble.]

Eighthly: Linguistic Diversity
We observe the diversity in dialect and language from nation to nation, and from person to person – so who taught man eloquence? And who knows all of those languages and precisely that which people utter, not being confused in the slightest. Verily it is Allah, the One. Thus, linguistic diversity is a great sign indicating His Oneness –He the Exalted and Most High–.[228]

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(217) See: ‘al–Bukhari’ (no. 1033).

(218) See: ‘Da`watut–Tawhid’ pp. 199–202, & pp. 125–246.

(219) See: ‘ash–Shaykh `Abdur–Rahman as–Sa`di wa Juhudihi fi Tawdih al–`Aqidah’ of Dr. `Abdur–Razzaq al–Badr, pp. 70–72.

(220) Ibid. pp. 70–72.

(221) See: ‘Shifa• al–`Alil’ pp. 147–164.

(222) ‘Shaikh `Abdur–Rahman bin Sa`di wa Juhuduhu fil–`Aqidah’ pp. 72–73.

(223) Ibid.

(224) Ibid.

(225) Reported by Ibn Majah (no. 223); and declared as authentic by al–Albaani in ‘Sahih al–Jaami`’ (2/1079 no. 6297).

(226) See: ‘Jami` ar–Rasaa•il li Ibn Taymiyah’ with the checking of Dr. Muhammad Rashad Salim, (1/1–45).

(227) ‘Majmu` al–Fatawa’ of Ibn Taymiyah (2/9).

(228) For more detail on the aforementioned see volume one of ‘Miftah Dar as–Sa`aadah’ of Ibn Al–Qayyim.