| Muhammad
bin Abdul-Wahhab in “Kitab At-Tauhid”(p.20), explains
different aspects of Tauhiid: “Worship is Tauhiid, as,
in this issue there had always been dispute (between the Prophets
and the polytheists.).. Those who have not fulfilled the requirements
of Tauhiid are such as they have not worshiped Allah, and
in this sense is the meaning of the verse:
‘Nor will you worship that which I worship’- 109-3..
The major issue is that the worship of Allah cannot
be performed until Taaghuut is denounced and rejected.
In this meaning is the saying of Allah:
‘Whoever disbelieves in Taaghuut ,
and believes in Allah, then
he has grasped the most trustworthy handhold.’ 2-256
“At-Taaghuut
is inclusive of all that is worshiped other than Allah.”
WA
IYYAAKA
Wa Iyyaaka : "And (again) Only You (Allah)
Alone and none else.” It may be noted that this phrase
has been repeated to re-emphasize the Oneness of Allah in
all aspects of prayers and worship unto Allah, His Lordship
and the need to seek for succour from Him Alone.
"And surely, Allah
is The Best of all providers." 22-58 , 34-39
"Seek sustenance from Allah and worship Him,
and be grateful to Him." 29-17
NASTAIIN
For Lexicography, Comparison of Synonyms and Contradistinctions
see Appendix-28.
The supplication ‘Iyyaaka
Nastaiin’ does not specify the purpose and does not
limit the scope for which help is beseeched. It in fact generalizes
supplication to an unlimited scope encompassing all acts,
deeds, concerns, interests and desires because of the firm
belief in the unlimited All-Powers, limitless Bounties and
Mercy of Allah in the acceptance of the supplication in His
Gracious Generosity. The supplication being general and in
plural, highlights the importance that Allah has guided man
through this invocation to work for common and collective
good of mankind.
"Help you
one another in righteousness and piety,
But help you not one another in sin and rancour." 5-2
"O you who
believe! Seek help with patient perseverance and prayer.
For Allah is with those, who patiently persevere." 2-153
Supplication:Supplication,
formally and literally, means a humble appeal , petition or
prayer beseeching mercy, favour, help or anything. The prayer
has several visible and spiritual aspects of Beneficence of
Allah, The Ever All-Compassionate, The Ever All-Merciful.
Supplication is said to be the essence of all prayer. This
verse (1-5) is very important and forms one of the fundamental
supplications. Generally the word "Duaa" is used
for Supplication and distinguished from Salaah (the liturgical
form of prayer). But since "Duaa" is the confession
and confirmation of the Faith in Allah, it is also known as
Prayer, e.g.:
"O my Lord!
Make me and my posterity to be constant in prayer
(Salaah).
O our Lord! And accept my supplication (Duaa)"
14-40.
“Prayer is the song of the soul,
the pleading of the heart,
the sobbing of our very depths.
It may stem from ecstasies of joy, or agonies
of sorrow.
It is an attempt to verbalise that which no words
can encompass,
To express the inexpressible.
It is our means of communication with God.”
(Lisa Spray)
Close behind belief in the Divine, is the need
to communicate with Him – the need to pray. Whether
spontaneous cry or long ritual, all prayers express the need
of our innermost ‘being’ to communicate with the
Creator, Who gave us our being and continues to nurture us.
Our prayer expresses ‘What’ God is to us and how
we feel about Him. The very act of praying helps us understand
‘Who’ God is for us. Prayer is a road to spiritual
knowledge. It transforms faith into feeling that there is
One Who listens to us and Who can and does respond. Every
one has his very own personal(ized) ‘conversation’
with God, asking His help, thanking Him and renewing and reinforcing
the bond of relationship in the expression of love for Him.
Fear and love for Him make the relationship warm and prayer
live. Consider following two examples of personal prayer (Duaa).
It is not mere verbalization of thought but expression of
soul and mind as implosion of emotions in communion:
“Oh Eternal Ruler, Lord of all,
set in my heart the fear of Thy Godhead.
Grant me what thou deemest best; for,
thou it is that has created my life.”
([Nebuuchadnezar, King of
Babylon (7th-6th century B.C.)]
“O God, seek me
out of Thy Mercy that I may come to Thee; and draw me on with
Thy Grace that I may turn to Thee.
“O God,
I shall never lose all hope of Thee even though I
disobey Thee; and I shall never cease to
fear Thee even though I obey Thee.
“O God, the very worlds have driven me unto Thee, and
my knowledge of Thy Bounty has brought me to stand before
Thee.
“O God, how shall I be disappointed seeing that Thou
art my hope; or how shall I be despised seeing that in Thee
is my trust?
“O Thou, Who art veiled in the shrouds of Thy
Glory, so that no eye can perceive Thee!
“O Thou, Who shinest forth in the perfection of Thy
Splendour,
so that our hearts have realized Thy Majesty!
“How shalt Thou be hidden, seeing that Thou art ever
Manifest: or
how shalt Thou be absent, seeing that
Thou art ever Present, and Watchest over us?
(Suufi Ibn
A’ta’Allah – died 1309)
Besides personal,
many religions have different forms of prayer (supplication),
that give it a specific form as a ritual which is repeated
in the same way, each time, regularly. There are indications
and studies, as well, that there is deeper meaning in the
formulations of prayers prescribed by God Himself. There are
personal experiences of ecstasy and response in communion,
in these prayers reported by the devotees. This is not uncommon
or restricted. People can have their own experiences and acceptance
acknowledged.
In the 11th century Rabi Judah, the Pious and
his followers came to understand these prayers in another
light. Joseph Dan writes (‘Studies in Jewish Mysticism’;
Assn. For Jewish Studies, Cambridge, MA. Joseph Dan &
Frank Talmage, editors,1982, pages 91-92) that “(they)
evolved a mystical theory, according to which the
words and letters of the various prayers are not accidental
nor are they only vehicles for their literal meaning. Their
order, and especially their numbers, reflect a mystical harmony,
a sacred divine rhythm… (As such) no change
can be tolerated in the (prescribed) text of the prayers,
not even a minute one*, because every change – even
of one letter destroys the numerical harmony inherent in the
text…(Thus) the liturgy received new importance and
new meaning within the framework of religious practice. A
completely new dimension was added in this way to the daily
prayer service; it stopped being just a reciting of requests
and praises of God in ancient formulae, and became a vehicle
for becoming a participant in a mystical
divine harmony. The prayers suddenly received a new depth
of meaning and importance, which was undreamed of..”
(Lisa Spray, “Prayer : the purifying song of the soul”,
Universalunity.net)
*From Ayah 16-101 it appears that every Ayah has
a specific and significant position and place in the arrangement
in the Quran, because word ‘makaan’.has been used
for the place or position of the Ayah. Scientifically, particularly
in mathematics and computer, every point and place in the
matrix is an address with a specific value or power and significance.
“When We (Allah) substitute one (Ayah) Revelation
for another – and Allah knows best what He reveals.”
16-101
(Translation:
Abdullah Yusuf Ali)
”And when We (Allah)
put a Revelation (Ayah)
in place (makaan) of (another) Revelation –
and Allah knoweth best what He reveals.”
16-101
(Translation:
M.M.Pickthall)
“And when We (Allah)
change a Verse (of the Quran)
in place (makaan) of another –
and Allah knows best what He sends down.”
16-101
(Translation
Dr M.M.Khan & Dr Al-Hilali)
Dr Rohi Baalbaki has given
following meanings of the word ‘makaan’ in Al-Mawrid:’Makaan’:
place, spot, site, locality, locale, locus, venue; seat, position,
location, area, space, room. In verse 11-121, M.M.Pickthall
has translated this word as ‘power’, and Dr Hilali
and Dr Khan have translated it as ‘ability’. In
verse 12-21, Abdullah Yusuf Ali, M.M.Pivkthall and Dr Khan
and Hilali have translated it as ‘established’.
It becomes clear that every Ayah is placed in a specific and
peculiar position in the over all arrangement, which attaches
more meaning and significance than just having a place in
a sentence or just a rhythmic value in terms of notes.
“If there were a
Quran, with which mountains were moved, or
the earth were cloven asunder, or the dead were
made to speak, (this would be the one!).
But, truly, the Command is with Allah in all
things!” 13-31
“And recite
the Quran in a measured-pleasant-rhythmic
tone.” 73-4
“And We (Allah)
made the hills and the birds,
celebrate Our Praises with Dawood (David).
It was We Who did.” 21-79
“And thunder celebrates His (Allah’s) Praises,
and so do the angels with awe.” 13-13
J.A.Micher
says:“The Quran is probably the most
often read Book in the world. Surely the most often memorized,
written in an exalted style.. Possessing the ability to arouse
its hearers to ecstasies of faith. Its rhythms have
been compared to the beat of drums and the echoes of nature.”
Maracci, von Hammer, and some other orientalists selected
Surah 91 (Ash-Shams) as a favourable specimen of the best
style of the Quran. Similarly there are many others who have
selected many of other Suras and Verses in terms of their
melody and rhythm, e.g., Surah 55. But in fact the whole of
the Quran is the only metered prose like poetry, yet it is
not poetry. In spite of its outstanding challenge since more
than fourteen centuries, nothing comparable, even a single
surah could be produced by all enemies of Islam. Surah Al-Faatihah
is one of the most beautiful examples of rhythm and style
which fully absorbs the suppliant in communion. Guiles Guilbert,
a Frenchman, who became Abdullah Guilbert, by taste, nature
and profession was a musician.. He explained that poems can
be scanned and measured with mathematical precision in any
language, but not prose, be that a classical or modern language,
the only exception is Arabic; and in Arabic, only the Quran,
the poetic prose. So the Quran can not be of human origin,
surely it is the revealed Word of God Himself. As to different
aspects of the Quran, such as script, and its psalmody,
it appears that the Arabic script was developed primarily
for the exact pronunciations of the Holy Quran. (Dr Muhammad
Hamidullah, Al-Yaqeen, Khaleej Times/The News, 3.1.1999).
“Rabi Judah recognized in this numerical harmony a bridge
between man and God, a connection which mere words can not
achieve. Thus prayer can be far more than just a verbal communication.
It can allow actual contact with God.
“Significantly, the name of the ritual Muslim Prayer
is Salaat, i.e., denoting contact with your Creator. And even
more significantly, it also is interwoven with a numerical
harmony, in exactly the same manner reported by Rabbi Judah.
In both cases, this numerical harmony or pattern is based
on the number 19 [(‘Wallahu a’alamu’! Godknows
better!)]. It involves the words, the verses, the numbers
of repetitions of the prayers, the Names of God used in them
and many, many other parameters.“What does all this
mean? In an article on the subject, Dr Rashad Khalifa, discoverer
of the 19 coding in the Quran, offers this: Now we appreciate
the fact that when we recite Surah 1, “The Key”
(Al-Faatihah), during our contact prayers, something
happens in the universe, and we establish contact with our
Creator. The result is perfect happiness, now and
forever. By contacting our Almighty Creator, 5 times a day,
we nourish and develop our souls in preparation for the Big
Day when we meet God. Only those who nourish their souls will
be able to (rejoice).. the Presence of Almighty God.”
“The
heavens are almost rent asunder from above them, and
the angels celebrate the praises of their Lord-Sustainer,
and
pray for forgiveness for all beings on earth.
Behold! Verily, Allah is He,The Oft-Forgiving,
Ever All- Merciful.” 42-5
(Lisa Spray, “Prayer; the purifying song
of the soul”, Universalunity.net)
Like whole of Al-Faatihah, its verse No.1-5 is
also an all-encompassing prayer. Its formulation in plural,
as a supplication, makes it both a Call (Duaa) and a Prayer
(Salaah).
Allah has decreed:
“Pray unto Me (Allah), and I will answer
your prayers,
Verily, those who are too arrogant, to call Me,
will find themselves in Hell, disgraced and humiliated.”
40-60
“ Say:What
has my Lord-Master-Owner-Sustainer to do with you,
if you do not call on Him? But you have
denied the truth, So punishment is bound to come.”25-77
Anas (May Allah be pleased with him) quoted the
Prophet (Peace be upon him) as saying:
“Allah gets annoyed with those who do not ask from Him
(the best of this world and the best of the world Here-after.)”
According
to another Hadiith:
“Whatever distress and pain or difficulty
or worry is suffered by a true believer in this world, even
though it may be a thorn prick, then Allah makes it a source
of pardoning some of his faults and wrong deeds in the Here-after.”
The Holy Prophet (Peace be upon him ) said that
the one in whom a desire to pray is kindled, is going to receive
the benefits and blessings for his supplication.
“When
My (Allah’s) slaves ask you, about Me,
I am indeed close to them.
I answer the prayers of every supplicant, when
he calls on Me.
So let them obey Me and believe in Me,
So that they may be rightly led.” 2-186
Allah answers the calls of those who are in need
and distress, e.g.:6-63 & 64, 7-55, 27-62.
According to a Tradition of the Holy Prophet (Peace
be upon him), Allah is very modest and He does not like to
return empty the hands that are raised to him in supplication
five times a day in sincerity and patience. The Prophet (Peace
be upon him) said:
“Shall I introduce to you a weapon which
will protect you both from the evils of enemies and increase
your sustenance? They said: ‘Yes, O, Messenger (Peace
be upon him) of God.’ He said: Call your Lord-Master-Owner-Sustainer,
day and night, for, ‘Prayer’ is the weapon of
a believer.” The Holy Prophet (Peace be upon him) further
said that nothing can alter the destiny except the prayer
made in earnest.
Our supplications and prayers help bring the mind
and the mould of man in a harmonious submission to his Sustainer-Lord-Master.
This is necessary even for the psychological make up of human
personality. From psychological perspective, we must make
offerings in the unreserved innocent, and most pure way through
a humble heart, e.g. the way Adam (Peace be upon him) made
it, when he was sent down from the ‘Janat’ and
in response he was pardoned; and the way Zakariya made it,
when he, in acceptance, was granted the glad tidings of Yahya
(Peace be upon him). These have been discussed at appropriate
places in this book., in brief. But these and others need
to be studied and understood in their true content and frame
of mind of the suppliant, particularly their depth and curiosity
in ‘communion’ with Allah, e.g. of Ibrahim, Moses
and Muhammad (Peace be upon them). It is basically Allah’s
Mercy and Grace that He cleanses and bestow us. The only thing
He asks for is our sincere effort out of love for Him, to
guard against evil and its hurt which can happen to our own
‘selves’. That is it! The prayer is a psychological,
spiritual and true source of support and benefit in all afflictions,
adversities and misfortunes. Man however shows haste and imprudence
even in supplication to God:
“The prayer that man should make for good,
He makes for evil.
For man is given to be hasty.” 17-11
One should not pray in
haste and with impatience. We have imperfect and limited vision.
We don’t understand subtleties of design and appropriate
timing when we need a particular thing.
“ ..It may
well be that you dislike something in which God has placed
a lot of good.” 4-19
“ .. It may
be that you hate something, which is good for you, and it
may be that you love something, which is bad for you.
God knows and you do not know.” 2-216
One receives
benefit of Prayer in one or other or even better form. A prayer
with just objective and in right earnest does not go waste,
if one does not lose heart or hope or seek refuge with powerless
creatures or things. Believing or ascribing that source of
power, favour, fear etc, can come from anyone besides Allah
is included in Shirk (Polytheism). Whoever wishes fulfillment
of his prayers he must have fear of Allah, firm Faith and
Trust in Him, piety and perseverance in righteous conduct.
It is essential to keep unshakeable faith in the Mercy of
Allah with patience and subjection to His Will as manifest
in His Dictates and Decrees, design of things and events.
According to an agreed Hadiith, whenever we make a supplication
to Allah, it is granted in three ways: It is either granted
as requested, or not granted as requested, but it is granted
in some other form (considered better for us by Allah, The
Ever All-Beneficent), or it is postponed to some future date
(considered more appropriate for us by Allah, The Ever All-Merciful).
May Allah bless us with His Beneficence and Mercy
, without stint, for submission, obedience, patience and trust
in Him (Ameen).
Different
Aspects of Supplication:Protection Against
Human Error and its Consequences: 2-286, 3-147, 59-10.
Philosophy
of Acceptance of Duaa: 3-190 to 195.
Supplication
and Response to It: 2-186, 2-152, 3-38, 40-60.
Law
Of Acceptance: 13-14, 4-75.
Who
Responds (Allah): 27-62
Whose
Supplications are Accepted: 42-25 &26
For
Balanced and Bright Life: 1-6
Here
and Here-after: 2-201
Sincerity
in Prayer: 10-22 & 23
Supplication is considered to be the essence of
faith and worship in other religions also. For example, believers
in Bhagvad Gita say: “Bhakti-yoga, pure devotional service
to Lord Krishna, is the highest and most expedient means for
attaining pure love for Krishna, which is the highest end
of spiritual existence. Those who follow this supreme path
develop divine qualities.” (Bhaktivedanta Swami Prabhupada,
Bhagavad-Gita, pp.425-442).
Human
Psyche:Because of importance of the subject
in relation to supplication, seeking aid of Allah, submission
and prayer to Him, we may discuss it a bit in detail. Allah’s
unlimited Mercy and Compassion are always there even without
asking. But it is one of major weaknesses of man that he takes
note of his wishes which are not fulfilled immediately in
the form sought and desired by him. Many times they flash
spontaneously and instantaneously, even without due consideration
and thought. He does not realize favours granted, disasters
diverted or averted, better substitutes and appropriate alternates
provided, when best and most needed, here and held for the
Here-after.
“The
prayer that man should make for good, he makes for evil, for
man is given to haste,” 17-11,
“When We
(Allah) bestow favours on man, he turns away,
and gets himself remote on his side (instead
of coming to Us);
and when evil seizes him, (he comes) full of
prolonged prayer”! 41-51
“Now, when
trouble touches man, he cries to Us (Allah),
but when We bestow a favour upon him, as from
Ourselves,
He says: ‘Only because of knowledge (that
I possess), I obtained it.’
Nay, This is but a trial. But most of them understand
not!” 39-49
In the context
of human behaviour, philosophy presents different and varied
views by introducing and explaining different terms, like
body, mind, soul, self, etc. But in the context of our subject,
it may be completely out of scope to go into details or philosophical
discussion of such concepts. So far Psychology is concerned,
here also, while avoiding detailed discussion, it may suffice
just to give an idea about the term ‘psyche’ used
in the title above and then a very brief discussion about
the related terms.
Psyche:
“James Drever, in ‘A Dictionary of Psychology’,
defines ‘Psyche’ as originally the principle of
life, but used generally as equivalent to mentality, or as
a substitute for mind or soul. Charles Rycroft’s description
of psyche given in his well-kown ‘A Critical Dictionary
of Psychoanalysis’, reads: ‘The mind:
The psychoanalytic literature, following Freud, uses psyche
and mind (seele) synonymously. Its two adjectives, psychical
and psychic, are also synonymous with ‘mental’.
However, whereas ‘mind’ tends to be used in contrast
to ‘body, psyche is usually contrasted with ‘soma’.
‘Soma’ is the body as distinct from the soul,
the body of an organism as distinct from its reproductive
cells. Somatology is the science of living bodies physically
considered.
(Oxford Dictionary).
Absar Ahmed in “The
Quranic Concepts of Human Psyche”,(pp.15-24), explains
that the Quran employs its own technical terms and
has its own typical approach and typology. The Quranic
concept of human psyche is not purely a psychological one
and has a great deal to do with the philosophical-metaphysical
problem of the essential substantival nature of man. Man possesses
“not only the spiritual dimension but also the
rational dimension of personality.. The knowledge
of all the names’ signifies man’s faculty of logical
definition, and thus, of conceptual thinking.”
“And He (
Allah ) taught Adam, the names of all things.” 2-31
For some aspects
of human psychology, e.g., being ‘weak’, hasty,
fretful, grudging, remaining in ‘trouble’, etc;
see 21-37, 70-19 to 21, 4-28, 90-4, 18-54; 3-14, 114-4 &
6, 17-64, 50-16 and for some of the positive aspects, also
see 33-72, 58-22, 40-15. Adel M.A.Abbas, in his book, “His
Throne was on water”, (pp.103-106,Beltsville, Maryland
USA.).
explains positive and negative aspects of struggling
forces within man (also examine verses 17-61 to 65): “We
have seen that man’s body is the site of a continuous
reaction between his true unconscious (id)
and his virtuous side (the ego and the superego).
According to Sigmund Freud, the human mind is divided psychologically
into ‘id’, ego and superego. The ‘id’
is the instinctual element of the human mind and is concerned
with pleasure, which demands immediate satisfaction. In addition,
it is regarded as the unconscious element of the human psyche
and is said to be in conflict with the ego and superego. The
ego is a general term for those processes concerned with the
self and a person’s self-conception and encompasses
one’s values and attitudes. In Freuduan psychology,
the term refers specifically to the element of the human mind
that represents the conscious processes concerned with reality.
It is also in conflict with the ‘id’ (the instinctual
element) and the superego (the ethically aware element). The
superego is concerned with the ideal and is responsible for
ethics and self-imposed standards of behaviour. It is characterized
as a form of conscience and restrains the ego and is responsible
for feelings of guilt when the moral code is broken. God created
man with an animal-like body and with all its demands and
instincts but gave him a spirit in order to identify him as
a human being. (Examine above verses, again). God was aware
of how great this struggle would be, and this is why He asked
the angels to kneel, as a mark of respect, to him.”(17-61).
In explaining different states of ‘Nafs’
the Quran employees its own terminology: Al-Nafs Al-Ammaarah
bis-suu’ (12-53), Al-Nafs Al-Lawwaamah (75-2) and Al-Nafs
Al-Mutma’innah (89-27). In the basic composition of
Nafs (human genome?), man is provided with inbuilt capability
to distinguish between right and wrong (91-7 to 10) through
all these states. The Quran has referred to ‘Ruuh’
separately. We will discuss this also. Besides guidance to
the right belief and righteous conduct, the Quran provides
insight into scientific phenomena and human nature. Let us
probe science further in the light of the Quran.
Scientific
Explanation of Human Functionality:Anything
or everything, one can think, speak or do is ‘programmed’
into the ‘one original molecule’ (DNA). Each Cell
contains all of DNA’s infinite possibilities all the
time. Human behaviour is the function of the collection
or the set of genes in the human genome. DNA (Dioxyribonuclic
acid), consisting of four different sugars called nucleotides,
that interact with one another in specific ways, are named
as, adenine (A), thymine (B),
cytocine (C) and guanine (G).
They are also called the alphabet of life.
These alphabet (nucleotides) put (written) into in a sequence
(repeated many billions of times in a specific sequence e.g.,
GATCATCCG, etc., etc.) form ‘words’ and ‘sentences’
(kalimaat). The total length of the DNA tape
in the human body is greater than the distance between our
sun and moon. They determine how a living thing functions.
Geometrically, a gene is a double helix, formed by the nucleotide,
looking like a long inter-twinning ladder. It is a segment
of DNA containing chemical instruction, i.e., a ‘sentence’
necessary to make a specific enzyme or other protein or replicate
itself. The genetic code is the ‘word’
or ‘chemical spelling’ that turns a particular
gene ‘on’ or ‘off’,
leading to a biological or functional effect (Kalimatullaah–
The word of God. The word ‘Kun’
is called ‘Kalimatul Hazrah’–The
Fiat of God; When Allah said: ‘Be’,and it was.
“All that
they do, is noted in Books. (52)
And everything, small and big, is written down”
(53) 54- 52 to 53
“And that
it is He (Allah), Who makes laugh and makes weep”. 53-43
“Then the angels called him(Zakariya, Peace be upon
him),
while he was standing in prayer in a praying
place:
‘Allah gives you glad tidings of Yahya (John),
confirming the Word from Allah,
noble, keeping away from sexual relations with
women,
a Prophet, from among the righteous.” 3-39
“
For such ,He (Allah) has written Faith in
their hearts, and strengthened them with Ruuh from Himself.”
58-22
This amply shows that
human behaviour is the function of the written ‘Word’
of Allah! Mountain View Corporation is working to
identify even still smaller changes (called Single Nucleotide
Polymorphisms–SNPs, pronounced ‘snips’)
that make one person different from another. They represent
interchanging of basic components of DNA, e.g., a
‘A’ becoming a ‘T’
or a ‘G’ or a ‘C’.
New Haven Genaissance Pharmaceuticals is taking the SNP
research still further into collections of differences in
genes known as ‘haplotypes’, possibly to identify
precise genetic ‘bar codes’ that influence individual
responses.” In the larger context, it is now becoming
evident that entire activity of all and everything, in the
universe, presents dynamic or functional aspect of the written
‘Word’ or ‘Will’ of Allah:
“No calamity
befalls on the earth, or
in ‘yourselves’, but it is inscribed, in the Book
of Decrees,
before We (Allah) bring it into existence.” 57-22
“ And all
things, We (Allah) have recorded in a Book.” 78-29
“..(For) each and
every matter (affair), there is a Decree (from Allah)”
(38)
“Allah blots out what He (Allah) wills, and confirms
(what He wills).
And with Him is the Mother of the Book.”
(39). 13-38 & 39.
(Tafsir At-Tabari, The Noble
Quran, Translation: Dr and Dr Al-Hilali).
The above
has been translated as follows, also:
“..(For) each and
every ‘term’ (period), there is a Decree (from
Allah)” 13-38
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