Transliteration:( Wa minan naasi mai yattakhizu min doonil laahi andaadai yuhibboonahum kahubbil laahi wallazeena aamanooo ashaddu hubbal lillah; wa law yaral lazeena zalamoo iz yarawnal 'azaaba annal quwwata lillaahi jamee'anw wa annallaaha shadeedul 'azaab )
350. By this verse we understand that some people give status of divinity to mortals. They love these beings as Allah Almighty should be loved because they accept these as their gods. However, true believers do not confer divinity on mortal beings.
351.There are various manifestations of love.Foremost in these is the love for the Divine Being based on the Master-slave relationship. This is followed by love for the Prophet, on the basis of Prophethood for the Saint on the basis of Sainthood, for the parents on the basis of parenthood, etc. But all these come after Love for Allah.
164. Verily, in the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding.
Allah said:
(Verily, in the creation of the heavens and the earth…)
Therefore, the sky, with its height, intricate design, vastness, the heavenly objects in orbit, and this earth, with its density, its lowlands, mountains, seas, deserts, valleys, and other structures, and beneficial things that it has. Allah continues:
(…and in the alternation of night and day.)
This (the night) comes and then goes followed by the other (the day) which does not delay for even an instant, just as Allah said:
(It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) (36:40)
Sometimes, the day grows shorter and the night longer, and sometimes vice versa, one takes from the length of the other. Similarly Allah said:
(Allah merges the night into the day, and He merges the day into the night) (57:6) meaning, He extends the length of one from the other and vice versa. Allah then continues:
(. ..and the ships which sail through the sea with that which is of use to mankind,)
Shaping the sea in this manner, so that it is able to carry ships from one shore to another, so people benefit from what the other region has, and export what they have to them and vice versa.
Allah then continues:
(…and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death), which is similar to Allah’s statement:
(And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof.) (36:33), until:
(which they know not.) (36:36)
Allah continues:
(and the moving (living) creatures of all kinds that He has scattered therein,) meaning, in various shapes, colors, uses and sizes, whether small or large. Allah knows all that, sustains it, and nothing is concealed from Him. Similarly, Allah said:
(And no moving (living) creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterus or grave). All is in a Clear Book (Al-Lawh Al-Mahfuz ـ the Book of Decrees with Allah).) (11:6)
(…and in the veering of winds…)
Sometimes, the wind brings mercy and sometimes torment. Sometimes it brings the good news of the clouds that follow it, sometimes it leads the clouds, herding them, scattering them or directing them. Sometimes, the wind comes from the north (the northern wind), and sometimes from the south, sometimes from the east, and striking the front of the Ka`bah, sometimes from the west, striking its back. There are many books about the wind rain, stars and the regulations related to them, but here is not the place to elaborate on that, and Allah knows best.
Allah continues:
(…and clouds which are held between the sky and the earth,)
The clouds run between the sky and the earth to wherever Allah wills of lands and areas.
Allah said next:
(…are indeed Ayat for people of understanding,) meaning, all these things are clear signs that testify to Allah’s Oneness. Similarly, Allah said:
(Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): “Our Lord! You have not created (all) this without purpose, glory to You! (Exalted are You above all that they associate with You as partners). Give us salvation from the torment of the Fire.”) (3:190, 191)
If only the wrong-doers were to perceive now – as they will perceive when they will see the chastisement – that all power belongs to Allah alone, and that Allah is severe in chastisement!
163. There are certain attributes which belong exclusively to God. Moreover, there are certain duties that man owes to God by virtue of His being his Lord. The indictment of the Qur’an is that the people in question ascribe to others than God the attributes which are exclusively His and likewise consider others to be the rightful claimants of certain rights over man which belong only to God. To be Lord of the entire complex of causal relationships found in the universe, to dispense the needs and requirements of people, to deliver them from distress and affliction, to heed complaints and respond to lamentations and prayers, and having full knowledge of all that is apparent as well as all that is hidden, are the exclusive attributes of God.
Furthermore, there are certain rights which God alone may claim: that His creatures should recognize Him alone as their Sovereign, prostrate themselves before Him alone in recognition of their bondage to Him, turn to Him alone for the fulfilment of their prayers, call Him alone for help and succour, place their trust is none save Him, centre their hopes and expectations only in His Munificence, and fear Him alone both in public and in private.
In the same way, being the only Absolute Sovereign of the universe, it befits none save God to lay down what is permitted and what is prohibited for His subjects, to prescribe their rights and duties, to command them what to do and what not to do, to direct them as to how the energy and resources bestowed on them, by God, should be expended.
Again, it is God alone Who can ask His subjects to acknowledge His sovereignty, to accept His commands as the source of law, to consider Him alone to be the Lord entitled to command men, to consider His commands supreme, and to turn to Him alone for correct guidance. Whoever either ascribes to any being other than God any of the aforementioned attributes or recognizes the claim of anyone save God to be entitled to any of the above-mentioned rights over His creatures is in fact setting up that being as a rival to God, and placing him on the same plane as God. By the same token, any individual or institution claiming to possess any of the exclusive attributes and rights of God (as mentioned above), is in fact claiming a position parallel and equal to that of God even though the claim to godhead may not have been categorically spelled out.
164. True faith requires that a man should give absolute priority to seeking God’s good pleasure and should hold nothing too dear to sacrifice for the sake of God.
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