"They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah. If they desist not from their word (of blasphemy), verily a grievous penalty will fall on those of them who disbeleve.” (TMQ Al-Maidah 5:73)

“Or have they taken (for worship) gods from the earth that can raise (the dead)? If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! But glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him! He cannot be questioned for His acts, but they will be questioned (for theirs). Or have they taken for worship (other) gods besides him? Say, "Bring your convincing proof: this is the Message of those with me and the Message of those before me." But most of them know not the Truth, and so turn away. Not a messenger did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me.” (TMQ Anbiaa’ 21:21-25)

The situation that humankind lives, is one in which many have turned to worshipping things of this world rather than worshipping the creator of the world and all its contents. The human mind is limited. The human mind is fallible. The human mind can easily be duped by the emotions into accepting that which has not been thoroughly thought through. Thus the Jews say Uzayr is the son of Allah, and the Christians say Jesus is the son of Allah, and the other idol worshippers have turned to all manner of peculiar beliefs. These beliefs are born of supposition, sentiment and speculation. It is mere superstition to believe that these things, and persons, are to be elevated to the position of gods. Adherence to this superstition is the result of allowing the emotions to override the thoughts.

The Arabs of Jahiliyya, epitomized a people who pandered to their emotions, with respect to worships. Umar bin Al Khattab (RA), was seen crying and then laughing. He was asked why he did do so, to which he replied, "We used to make our gods out of dates, and when we became hungry we used to eat them, that is why I am laughing." The extreme poles of emotions exhibited by Umar are a profound statement on the issue of worship. The ridiculous aspect of eating a deity of dates is actually comical. However the gravity of the issue of worshipping something other than Allah (subhanahu wa ta'aala) induces a sober sentiment. Realizing how grave this action is should be enough to move any believer to tears. On the Day of Judgment there will be an abundance of sweat and tears. It is better for us to cry in this world while we still have the opportunity, over the things that displease Allah (subhanahu wa ta'aala).

The Jews were also guilty of focusing on worldly issues and making conclusions on the nature of our Creator.

"The Jews say that the hands of Allah are chained - Nay, their own hands have been chained and they have become accursed because of the blasphemy they utter - Allah's hands are free and He expends in whatever way He wills." (TMQ Maidah 5:64).

According to an old Arabic saying one whose hands are "chained" is excessively stingy or miserly. What the Jews meant was that Allah (subhanahu wa ta'aala) had ceased to be bounteous. Allah’s reply was in the verse above. Since Allah (subhanahu wa ta'aala) informs us that His "hands" are free, we learn with certainty that He has hands. However, any discussion of the description of Allah's "hands" is futile, since His "hands" are beyond our perception. Moreover, attributing any tangible description to Allah (subhanahu wa ta'aala), His hands in this case, is a grave error.

The problem with many civilizations was that they focused on things in this world and become in awe of them. There are many things in our universe that are to be marvelled at, such as fire, the sun, the stars, the moon, the sea and others. However appreciating something should not lead us to worship it. This is merely an emotional response.

This does not mean that we should shy away from observing, and marvelling at, the world about us. Being impressed with Allah’s creation is actually a good thing that is encouraged by Islam. The notion of marvelling is a notion world apart from worshipping. Imam an-Nawawi in his book Riyad-as-Saliheen, a compilation of ayaat and ahadith under chapter headings, included a chapter entitled “On contemplating over the creation of Allah”. This short chapter comprises of various verses of the Qur’an that encourage us to observe our surroundings and contemplate deeply on our predicament.


“And of His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Lo! Therein indeed are signs for men of knowledge.” (Ar-Rum 30:22)

“Will they not regard the camels, how they are created! And the heaven how it is raised! And the hills, how they are set up! And the earth how it is spread!” (TMQ Al-Ghashia 88:l7-20)

“So let man consider from what he is created. He is created from a gushing fluid. That is issued from between the loins and ribs.” [TMQ At-Tariq 86:5-7]

إِ"Lo in the creation of the heavens and earth, and the alternation of the night and day, these indeed are signs for men of understanding. Those who contemplate on Allah while standing, sitting or laying on their sides, thinking deeply into the creation of the heavens and earth.” [TMQ 3:190-193]

The Qur’an pushes us to ponder upon the earth, camel, sea, stars, the development of the foetus in the womb, and many other situations, to reach a certain conclusion. Imam Shafi’i was once asked what proof is there for the existence of Allah? He replied: “The leaf of the mulberry tree. Its colour, smell, taste and everything about it seem one and the same to you. But a caterpillar eats it and it comes out as fine silken thread. A bee feeds on it and it comes out as honey. A sheep eats it and it comes out as dung. Gazelles chew on it and it congeals producing the fragrance of musk. Who has made all these different things come from the same type of leaf?”

Imam Abu Hanifah once set up a debate with an atheist regarding the Creator. On the day of the debate Abu Hanifah sent his students to the place of the debate to wait with the atheist for his arrival. Abu Hanifah arrived purposefully late and was asked by the now irate atheist as to his tardiness. Abu Hanifah told him that on his way to the debate, he reached a river, and there were no boats, nor people present. He waited for a while, only to see a tree fall and immediately carve itself into a boat. The boat then came to the riverbank and summoned him to get in. He did so and the boat took him to the other side of the river. The extremely irritated atheist replied that this was absolutely unbelievable. Abu Hanifah then retorted that if this was unbelievable, how then could one say that the sun, moon, and universe were created in this same fashion. The debate was then over.

A desert nomad was once asked about the existence of God. He said: “Camel droppings point to the existence of a camel. Footprints on the sand tell of a traveller. The heavens with its stars, the earth with its mountains and valleys, and the sea with its waves - don’t they point to the Maker, all - Powerful, Knowing, Wise and caring?”
This is all with regards to how the world came about. However there is another issue that is related to this. That is, what is the ultimate fate of this world? To this answer it is not enough to look to the creation. We need to acquire information about the subject from the one who created the world. Allah sent us information about man, life and the universe through special messengers al-anbiyaa’ and the scriptures that were revealed to them. The final revelation, and most important to us in this period of human existence, is that of al-Quran which was revealed to Muhammad al-Mustafa son of Abdullah - Rasool-Allah (sallAllahu alaihi wasallam).

We have been told in various verses that Allah (subhanahu wa ta'aala) will bring this world to an end in a big catastrophic event. To return back to the topic of the ignorance of the pre Islamic Arabs, they not only showed their backwardness regarding worship but they also demonstrated their arrogance with regards to how the world will end.

Ubayy ibn Khalaf, one of the leaders of the Quraish, once took to Rasool-Allah (sallAllahu alaihi wasallam) an old bone, crumbling to pieces, and said "Muhammad, do you allege that Allah can revive this after it has decayed?" Then he crumbled it in his hand and blew the fragments and dust in the apostle's face. The apostle then answered: "Yes, I do say that Allah will raise it and you, after you have become like this, (i.e. in dust and fragments). Then Allah will send you to Hell."Then the verses of Yaseen were revealed
"So let not their speech grieve thee (O Muhammad). Lo! We know what they conceal and what they proclaim. Has not man seen that We have created him from a drop of seed? Yet lo! He is an open opponent.And he has coined for Us a similitude, and has forgotten the fact of his creation, saying: Who will revive these bones when they have rotted away? Say: He will revive them Who produced them at the first, for He is Knower of every creation" [TMQ Ya-Seen 36: 76-79]

Allah (subhanahu wa ta'aala) answered them back with the same aggression and vigour that they presented their argument. However the depth of quality and how utterly profound the answer was proved it not to be an answer of a human. The Quraish had demonstrated their appalling degree of arrogance and ignorance on several occasions over 13 Makkan years. Although we have no sympathy for their attitudes it is important to try to understand their mentality. Understanding the wider Makkan scenario aids us in understanding certain verses of the Qur’an and certain incidences in the life of Rasool-Allah (sallAllahu alaihi wasallam). The Quraish thought very superficially about who and what they should worship. They merely followed their forefathers.


"They said: 'Nay, but we found our fathers doing thus (what we do).' He said: 'Do you then see whom you have been worshipping, you and your fathers before you?'" [TMQ Shura, 26:74-76]

Similarly they did not think deeply about the end of the world. Their geographical location was such that they were in an open valley, surrounded by hills and mountains. It is understandable that they believed these mountains to be immutable. To see the same mountains everyday, to inherit stories from ancient days referring to those same mountains and the very rock solid nature of the mountains all contributed to their perception that the mountains would exist for ever and ever. Their sheer size struck awe into the hearts of the Quraish. Their towering presence all around the city must have given an airy feeling to the inhabitants of Makkah. It is therefore understandable that they found it hard to accept the Qur’anic notion that all of these would one day be destroyed. To them it bordered on the ridiculous. It was indeed a point of ridicule for them.

“They ask you concerning the Mountains: say, ’My Lord will uproot them and scatter them as dust; He will leave them as plains smooth and level.’” [TMQ Taha 20:105-106]

From our perspective as Muslims we should think deeply and marvel over the existence of the mountains. We should think about their creation and their creator. Just as importantly we should think about the awesome event (al-waaqi’a) when they will be destroyed. In the surah by the same name al-waaqi’a, Allah (subhanahu wa ta'aala) reminds us to think about these mountains.


“When the earth shall be shaken to its depths, and the mountains shall be crumbled to atoms, Becoming dust scattered abroad, and you shall be sorted out into three classes. Then (there will be) the Companions of the Right Hand; - What will be the Companions of the Right Hand? And the Companions of the Left Hand,- what will be the Companions of the Left And those Foremost (in Faith) will be Foremost (in the Hereafter). These will be those Nearest to Allah.” [TMQ al-waaqi’a 56:4-11]

Thus we should think about the mountains from the point of view of the creation and the destruction of our world.