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Islam: The Perfect of Way of Life

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The Meaning and Implications of God's Unity (Tawhid) in a General Sense

Arguments for Divine Existence and Unity and to Acquire a Firm Conviction of Divine Unity

Some of the Doors to God's Existence
False Arguments About the Origin of Existence
Matter and Chance
Why God Has Created Natural Laws and Causes
Causality and the Quranic World View
The Statement Things are Formed by Themselves; Causes Have Brought it About and Nature Reguires it to be So are All False
Motions and Transformations of Particles in the Formation of Things
The Myth Collapses: The Theory of Evolution
Privileging Evolution Theory in Schools
Social Impacts of the Theory of Evolution
Decisive Arguments for God's Existence and Unity
How do the Divine Names Manifest themselves and What are their Results?
Sciences Speak of God and Make him Known each in its Particular Tongue
What a Falling Stone Means?
A Travel in the Micro-, Norma- and Macro-Cosmoses to Establish God's Existence and Unity
Nature Announces Divine Existence and Unity in An Infinite Variety of Languages
Reflection on God through the Face of the Sky
Discourse of Stars
Windows Opened to the Existence and Unity of God from the Universe and Humanity
Issues Concerning the Divine Essence, Unity and Acts
The Way the Divine Names Manifest Themselves
Reflections on Beings' Praise and Glorification of God
Aspects of the Divine Unity and the Glad Tidings Each Give to Human Souls
Affirmations of the Divine Unity and the Glad Tidings Each Give to Human Souls
What are the Essence and Attributes of God? Can we describe Him? How can we respond to those who ask, ‘Why can’t we see God?’, and ‘Given that God created everything, who created God?’
Everything depends on a cause in the universe and takes place according to the cycle of cause and effect. since causality is apparent through the universe, it means that causes have an actual part in the creation and operation of things. if they have a part, they may be partners
O people who believe in the Unity of God! You argue that the Creator of the universe is absolutely One, and Eternally Besought-of-All. He is Single, yet He has absolute and free disposition of everything. He is able to exercise His absolute authority over all things all at the same time, no one act of His pre-venting Him from doing the others. How should we believe in such a bewildering assertion. How can a single one do countless things in countless places at the same instant without any difficulty?
You frequently use analogies. Whereas according to logic, an analogy does not offer certainty, and the issues which require conviction to be believed in need to be based on logical proofs. Analogy is used by the scholars of jurisprudence for the propositions for the solution of which a fairly certain presumption is enough. Furthermore, you set forth the analogies and comparisons in the form of parables. Whereas parables are imaginary—not real.
The Quranic expressions like ‘the Best of the Creators’, ‘the Most Merciful of the Merciful’ suggest the existence of other creators and merciful ones. 
You assert that the Creator of the universe has infinite perfections: He en-compasses the highest degrees of all the kinds of perfections. Whereas the perfections are judged by way of contrast. Without pains, the perfection of pleasures cannot be perceived; without darkness, you cannot recognize light, and without separations, union does not give pleasure, etc.
In religion the world is condemned and described as flesh. Also, all the peo-ple of truth and sainthood deplore the world and regard it as evil and foul. Whereas you show it to be the means for the manifestations of all Divine perfections and speak of it like a lover.
"Since I seek the pleasure and happiness of the worldly life, advancement in civilization and perfection of art in denial of God, not heeding the Hereafter, love of the world, being free to live however I wish and self-assertiveness, I have drawn most people onto this path, and continue to do so."
The Majestic Maker has made all creatures in such a fashion that most of them, particularly the animate ones, manifest most of his names
You ask: “Loving is not something voluntary. Due to natural need I love de-licious foods and fruits. I also love my parents and children. I love my spouse and friends. I love virtuous people, I love life and youth, and I love the world, spring and beautiful things. Why should I not love those? How can I appropriate all those instances of love to the Divine Being and His Names and Attributes exclusively? What does that mean?”

Last Updated on November 13, 2000

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