Sixth Proof

As mentioned previously, the discussion of Wilayat is not in the literal meaning of guardianship and control; on the contrary, it is spiritual and ideal. Thus, those Verses, which prove authority and control of Almighty Allah, can be brought as proof in discussion of Wilayat. Whether the guardian (Waif) is in the legislative sense or in the natural sense, he is the nourisher of his charge. Therefore, proofs can be used in discussion regarding the lordship and control of Almighty Allah also.

Now, we present three evidences regarding the nourishership of the Almighty Allah from Verses of Qur’an. Although from the aspect of result, all these three evidences are same, there is difference in their average limit. Presently, the topic of our discussion is the first proof. Its average limit is the creatorship of Almighty Allah, because nurturing on the basis of two proofs returns to creation. The first reasoning is that nurturing is creation itself, because the meaning of nurturing is that a connection should be maintained between the bestower of capacity and one who is bestowed. In other words, the seeker of perfection should be awarded perfection. Therefore, the reality behind development and nurturing is nothing but invention and investiture.

Another proof is that nurturing and creation are complimentary, because only the creator of a thing can nurture it. Its clarification is that the creator is aware of the internal and external qualities of the creature as also the aim, for which it is created. He is also aware of the qualities that would convey him to that aim.

The Holy Qur’an on the basis of these two reasonings, tells the idolaters:

“Surely His is the creation and the command” (7:54)

Those who have accepted the creatorship of the Almighty Allah should also accept His Lordship, because in this Verse, the word of ‘surely’ implies exclusiveness and ‘command’ implies lawmaking and control. In the same way, in the following Verse of Surah Yasin, the spiritual aspects of the things are hinted at:

“His command, when He intends anything, is only to say to it: Be, so it is” (36:82).

In both cases, the Verse restricts creation as well as command to the Almighty Allah.

In the 102nd Verse of Sura al-An’am also, the Lordship as well as the creatorship of the Almighty Allah is mentioned. Moreover, on the basis of the analogy of related prefaces, it is concluded that Lordship and obedience of Almighty Allah are complimentary to each other:

“That is Allah, your Lord, there is no god but He; the Creator of all things, therefore, serve Him” (6:102).

The first part of the Verse, in which it is said that Allah is your creator and Lord, is the minor analogy and the major connected to it is that the worship of the Lord should be undertaken and the conclusion derived from this analogy is that servitude of the Almighty Allah is necessary. Therefore, it is said: “You all worship”.

The analogies, whose prefaces are connected to each other, are explained in some other form in other Verses. It is mentioned in the 51st Verse of Surah Aali Imran:

“Surely Allah is my Lord and your Lord, therefore, serve Him” (3:51).

The minor analogy is that the Almighty Allah is my and your Lord and connected to it, is the necessity of worshipping the major Lord. Whereas the conclusion derived from it is the necessity of servitude of God.

Seventh Proof

It is also like the previous proof, a proof on the Lordship of Allah, the Mighty and the High. The average limit of the previous one was the creatorship of Almighty Allah; whereas the average limit of this is that the lawmaker should be aware of the unseen of existence of man, because it is necessary for Him to be aware of the limits of obedience and disobedience of the law that He frames.

Most laws of human training are related to his unseen, because on one hand man is a combination of a material body and an abstract soul; on the other hand, most of his issues are connected to beliefs and morals, spiritual excellence and carnal matters.

In the 284th Verse of Surah al-Baqarah, the Holy Qur’an says about this proof:

“Whatever is in the heavens and whatever is in the earth is Allah’s; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things” (2:284).

That, which is mentioned in the beginning of the Verse that ‘Whatever is in the heavens and whatever is in the earth is Allah’s’ and then it is said: Allah knows ‘whether you manifest what is in your minds or hide it’ and ‘He will call you to account according to it’. Apparently, soul and body imply heavens and the earth, because just as light and heat comes down from the heavens to the earth, in the same way, the body of man gets bounties from the soul.

If only Almighty Allah is aware of the inner and outward aspects of man, then in fact it is Him only who can take his account and interrogate him. And if only He can take the account, then only He can frame laws for the progress of man. Therefore, except for Almighty Allah, no one else has Natural Wilayat, whereas from the aspect of creation also, only He can reward and punish.

“Then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things” (2:284)

This proof is also hinted at in the 235th Verse of Surah al-Baqarah, whose average limit is Allah’s awareness about the inner secrets of man. It is said:

“And know that Allah knows what is in your minds, therefore, beware of Him” (2:235).

Eighth Proof

The difference of the previous two reasonings with this reasoning is regarding the average limit. The average limit of this proof is the resurrection of man. Its explanation is that since the everlasting life of man begins with death, therefore, man cannot be aimless. And since there is some aim of the existence of man, that is why to reach to that aim, some or the other way is present and that method, which conveys man to that aim, is religion, which is called as the Straight Path (Sirat al-Mustaqeem). Since religion is a collection of laws compatible with this aim, therefore, the maker of religion can be only one, who should be aware of this aim of the resurrection of man; and it is only Allah, who is aware of resurrection.

Many rational and textual proofs are available regarding the fact that only Almighty Allah is aware of the end of man. Rather, this matter is so clear that it is not needful of mention. The ignorance of man regarding his resurrection and end became the cause of the coming of prophets. The Almighty Allah says:

“And We have not sent you but to all the men” (34:28).

Also:

“Even as We have sent among you an Apostle from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that, which you did not know” (2:151).

That is: We sent the Prophet so that he may teach to you, human beings such things, which you could not have learnt, because no matter how much human sciences develop, they would remain under the limits of the world of nature, whereas the knowledge of resurrection and knowledge of reality of things that becomes clear in Barzakh and Judgment Day is outside the capacity of human knowledge and experience. The sole means of these knowledges is the realization of the unseen, which is achieved from Almighty Allah through revelation and divine inspiration.

For example, by progress of human sciences, how can man, like the Holy Qur’an, explain the unlawfulness of backbiting to be same as eating carrion?

“Nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother?” (49:12).

Finding the signs of the eater of carrion in a man who backbites is not at all related to human sciences, which can be understood with the progress of knowledge.

This can be learnt only through purgatorial matters and stages of Qiyamat. Therefore, man himself cannot understand those things that he should be able to express his opinion about their lawfulness and unlawfulness. That is the reason that Almighty Allah says:

“He it is Who raised among the inhabitants of Mecca an Apostle” (62:2).

That is the Prophet is selected from the society; all the nobles and great men are ignorant of those matters, for whose propagation the Prophet is appointed. On the contrary, this matter is not restricted to human society; rather if the perfect man, aware of divine sciences, does not teach the angels; even they are ignorant and unaware, because the Almighty Allah says:

“O Adam! Inform them of their names” (2:33)

He also said:

“And He taught Adam all the names” (2:31).

On the basis of this, except for Almighty Allah and the person aware of divine sciences, no one is capable to control and nurture man; because except for him, no one is aware of the secrets and end of man; and since only He is the controller of human destiny and the controller of his affairs, therefore, only He is the deity worthy of worship. That is why Isa (‘a) said:

“Surely Allah is my Lord and your Lord, therefore, serve Him; this is the right path” (3:51).

This proof and other reasonings, which prove the Lordship of Almighty Allah, also prove that He is having the eligibility of designing the system for training man. From these proofs it becomes clear for people of understanding that without any doubts only He it is, who guides to the Straight Path. He says:

“And those to whom the knowledge has been given see that, which has been revealed to you from your Lord, that is the truth, and it guides into the path of the Mighty, the Praised” (34:6).

Those who have sense know that whatever is revealed on the Prophet is truth, in such a way that everything other than it is deviation and misguidance. There are other definitions also, from which the same meaning is concluded. For example:

“Say: Surely the (true) guidance is the guidance of Allah” (3:73).

Or the Verse:

“Surely Allah’s guidance that is the (true) guidance” (2:120).

Since guidance is exclusive to Almighty Allah; therefore, other than His guidance there is nothing, but misguidance.

“And what is there after the truth but error?” (10:32).

Thus, if someone deems something to be lawful or unlawful, without relying on revelation, the Holy Qur’an considers him to be an allegation maker and says:

“Say: Has Allah commanded you, or do you forge a lie against Allah?” (10:59).

He also says:

“And, for what your tongues describe, do not utter the lie, (saying) This is lawful and this is unlawful, in order to forge a lie against Allah” (16:116).

This allegation on Almighty Allah, which is attributed to the idolaters, is not because they were claiming prophethood; on the contrary, it is because they attribute whatever is only for Allah to someone other than Allah.

Attribution of allegation to dualists is like attribution of polytheism, because they did not believe in associating in servitude and did not perform worship acts for other than Allah. In worship, they were not like those who performed some worship acts for God and some for others. Neither were they like those who performed their deeds insincerely and for show off. On the contrary, they performed all their deeds for idols. Allah has called them polytheists, because even though worship is only for Almighty Allah, they performed it for the idols and considered them to be deities instead of Almighty Allah.

The matter is same regarding allegations also. They never make false attribution of even one command with the claim of prophethood; on the contrary, they had belief in the creatorship of Allah, His Wilayat and guidance from the aspect of nature. Even then on the pretext that access is not possible to Him, they attributed lawmaking to someone other than Almighty Allah; whereas this matter is exclusive only for Allah, the Mighty and the High.

According to the logic of the Holy Qur’an, only God is having discretion for lawmaking, therefore, if someone through human thinking wants to fulfil human needs, he has attributed falsehood to Allah. That is, he has denied Allah that, which is exclusive for Him, and has attributed it to someone other than Him. In the 9th Verse of Surah Fussilat, the Holy Qur’an says:

“Say: What! do you indeed disbelieve in Him Who created the earth in two periods, and do you set up equals with Him? That is the Lord of the Worlds” (41:9).

The dualists regarded idols as equals of God, not in the sense that they sometimes obeyed the idols and sometimes Allah, because they did not worship anyone other than idols. They also did not follow any law other than the laws related to the different deities and partial lords. Rather making someone an equal of God was in the sense that they attributed to someone other than Allah the act, which was only for Allah. This, in fact, is deeming an equal to the God, Who is such that there is nothing like Him. That is the reason that on Judgment Day, the polytheists would admit:

“By Allah! we were certainly in manifest error” (26:97).

“When we made you equal to the Lord of the worlds” (26:98).

That is, we were in manifest deviation when we considered you to be like the Lord of the Worlds and we expected from you that, which was exclusive to Him.

Although, we should remember that the polytheists in the beginning honoured the soulless bodies in remembrance of partial gods and different deities; but the later dualists ignorants started paying respects to them over and above that.

So far, we have proved that they denied Wilayat for other than Allah in the meaning of guardianship in Nature and legislation and considered it exclusive for Allah. These reasonings were direct as well as related to rulership, lordship and guidance. Now, we end this discussion here only.

And praise be to Allah, the Lord of the worlds.