Surah 1-2 - YasSarNal QuR'aN

Al-Baqarah (The Cow) | THE NATURE OF GOD AND FAITHownership of anything in this world. People are, therefore, mere custodians of whatthey possess, which is entrusted to them by God. Accordingly, they are bound by theterms of that custodianship, as set out by God Almighty, the ultimate owner, in thedivine code of living revealed to mankind. Any violation of these terms leads todisqualification and censure of the trustee.Here we can see how Islamic principles are directly translated into law forimmediate application in life. When God says: “His is all that is in the heavens and allthat is on earth,” He is not merely stating a principle of faith, but also laying down afundamental rule of the order of life He envisages for mankind.Once the belief is firmly established in our consciousness that everything in thisworld belongs to God and that what we own is merely on loan for a limited period oftime, greed and lust to accumulate wealth and worldly possessions by any meanswill not be difficult to hold in check. This belief is bound to fill our hearts withcontentment, humility, tolerance, and magnanimity. One will face wealth andpoverty with equal ease and steadfastness, and if impoverished will not be in theleast bitter or grudging.“Who is there that can intercede with Him, except by His permission?” This statementunderlines yet another aspect of the concept of God’s oneness, distinguishing clearlythe Supreme Being, God, and His subordinate creation. All creatures stand in totalhumility and submission to the Master, never arrogating to themselves powers orauthorities not delegated to them by Him. Above all, they are not to intercede onbehalf of anyone without God’s permission, and when they are granted suchpermission, they will act within its limits, as set out by God Almighty. Some willcertainly attain a higher degree of approval than others, but none of them willoverstep their set limits.The tone of the statement is plainly one of divine majesty and authority, enhancedby its rhetorical form which seems to question the legitimacy of the proposition thatanyone can intercede on behalf of another without God’s permission and authority.In the light of this fact, the vulgar absurdity of certain religious notions of God andgodhead, upheld by some communities to whom God has sent messengers, becomesglaringly obvious, often verging on the grotesque and outrageous. Some of theseallege that God has partners, sons or others, who share His authority, or associateswhose intercession He will not refuse. Others recognize certain human individuals asdivine representatives of God who, in some mysterious way, draw their earthlypowers from Him directly.The Islamic concept of God is crystal-clear and unambiguous. It makes a sharpdistinction between God, the Master, and all creation, His subordinates, leaving noroom whatsoever for any confusion or overlap between the essence or status of the345