When analyzing this issue, some facts must be kept in mind. While we perceive things from a human perspective, God does not. While we act out of necessity or desire, God does not. In other words, we cannot ascribe human attributes and motivations to God.

Who is distressed by the universe's creation? Who does not desire to enjoy its benefits or seek happiness? Very few people express real sorrow at being in this world. Some have killed themselves, but their numbers are very small. The overwhelming majority of people are glad to be alive, to be here, and to be human. Who complains of being cared for by his or her parents, or of being nourished by that love during childhood? Who complains of being a young person, during which time the exhilaration of life is felt in the very bones? Which mature adult complains of having a family, children, and leading a harmonious life with them? How can we hope to measure the happiness of Muslims who, even as they are cultivating the seed for the next world, are ensuring success in this world? They are discovering the keys to the gates of ultimate happiness, and so are content and feel no distress.

The universe, which has been ornamented with every sort of art, is like an endless parade or exhibition designed to attract us and make us reflect. Its extraordinary diversity and magnificent adornment, the sheer abundance and flow of events, present a certain reality to our senses and minds. This reality indicates the existence of an agent who brings it into being. Through the reality of His works and deeds we come to know the Doer, and so His Names. Through these Names, we try to know His Attributes. Through the channels and prayers opened to our hearts, we strive to know Him in Himself. This raising up of our being is inspired across a wide domain of reality—things, events, the vast realm of humanity's stewardship, as well as the relation or connection between us and the universe and the realm of God's Names and Attributes.

But why did God create all of this? Consider the following: Great sculptors can produce, from the hardest stone or wood, life-like statues that express the most delicate feelings. But we cannot know these sculptors as sculptors unless their abilities are revealed. We can come to know or deduce their abilities from the statues or the process used to produce them. Every potentiality wishes to reveal the reality hidden within itself, to demonstrate what it knows by assuming an outward form. Seeds strive to sprout, sperms strive to join the egg in the womb, and floating bubbles strive to reach ground as drops of water.

The urge to show our potentialities, and thus to be seen and known by others, is an expression of weakness or defect, as all beings and their wishes are merely shadows of the original essence. However, the Creator has no defect or weakness. Remember that no single or composite manifestation of the essence is similar to the actual essence.

All artistry in the universe informs us of God's Names. Each Name, displayed by what has been created, illuminates our way and guides us to knowledge of the Creator's Attributes. They stimulate and awaken our hearts by His signs and messages carried to our senses.

The Creator wills to introduce Himself to us clearly and thoroughly. He wills to show His Splendor through the variety and beauty of creation; His Will and Might through the universe's magnificent order and harmony; His Mercy, Compassion, and Grace through His bestowal of everything upon us, including our most secret wishes and desires. And He has many more Names and Attributes through which He wills to make Himself known.

In other words, He creates and places things in this world to manifest His Might and Will. By passing all things through the prism of the intellect and understanding of conscious beings, He arouses their wonder, admiration, and appreciation. Great artists manifest their talents through works of art; the Owner of the universe created it simply to manifest the Might and Omnipotence of His Creativity.

WHY CAN'T WE SEE GOD?

God is absolutely other than His creation, for the Creator cannot have the same kind of being as His creation. Although this is self-evident, some people still ask why we cannot see God directly.

Direct vision is very limited. Consider the following: A tooth contains innumerable bacteria. No bacteria is aware of the tooth in which it lives, for that would mean that it has removed itself from the tooth and used some artificial means (e.g., telescopes and microscopes) to obtain an approximate idea of the tooth's surroundings and its relationship to the human body. Even if this were possible, such awareness does not mean understanding.

Our senses are in a similar situation. We know a great deal about our environment, but all of our knowledge is just a minute fragment of the whole. However, our knowledge is conditioned by understanding. We need to have a general idea about what we see in order to understand it. For example, how could we make sense of a tree without some prior idea, no matter how vague, of it? Given such limitations, how can we know or see the Creator of everything?

As created and finite beings, our potential and capacity are limited. Our Creator, on the other hand, is Infinite. We live and die within His creation, strive for understanding and virtue, and seek our salvation by His Mercy. Prophet Muhammad [1] said: "Compared with the Seat of Honor, the whole universe is as small as a ring thrown upon a desert. Similarly, compared with the Throne, the Seat of Honor is as small as a ring thrown upon the desert." [2] These statements show just how far His Infinitude exceeds our power of apprehending it. If we cannot conceive of the reality of the Seat of Honor and the Throne, how can we even begin to conceive of Him?

In the Qur'an, we read that: Vision comprehends Him not, but He comprehends all vision (6:103). After the Prophet's ascent to the heavens, his Companions asked him if he had seen God. [3] Abu Dharr reported that, on one occasion, he answered: "What I saw was the Light. How could I see Him?" [4] On another occasion he answered: "I saw a Light." [5] These statements clarify the well-known saying: "The light is the limit or veil of God." [6] This light, which He created, stands between us and God. We can only see by within that light, which makes limited sight possible, and also shields or veils us from God. Just as we see only a part of it, we also see only a part of what veils Him.

Consider the matter from another angle. Ibrahim Haqqi says: "In all of creation, there is nothing like, equal, or contrary to God. God is above all form. Indeed, He is immune to and free of form." We can distinguish different things only because they have a like, an equal, or a contrary thing. For example, we know "long" by comparing it to "short." In the absence of such means of comparison, as in the case of God, we have no way to compare or distinguish. This is the meaning of "God is above all form."

Those who ask to see God directly seek to think of or know His Being directly. Just as we cannot see Him, we cannot think of or know His Being, for He is beyond all form, quality, quantity, and human conception or reasoning. In the words of Muslim theologians: "Whatever conception of God we form in our minds, He is other than it." And the Sufis say: "God is beyond all our conceptions, and we are surrounded by thousands of veils."

Men and women of wisdom have said that God exists but cannot be comprehended by human reason or perceived by human senses. The only way to acquire knowledge of Him is through the Prophets, whom He appointed as bearers of His Revelation. Given this, we must accept the guidance of Revelation if we want to know about Him.

Consider the following analogy. Imagine that you are in a closed room. When someone knocks on the door, you might be able to form some vague impressions about who is knocking. However, you can only guess at his or her attributes. All that you know for certain is that someone is knocking. You can open the door and ask the person knocking to make himself or herself known to you. In this way, you can acquire more accurate knowledge of his or her true attributes.

This analogy helps us approach the question of how to seek God. Look at creation. Its sheer immensity, unity of form, beauty and harmony, usefulness and demands upon our labor and understanding make us aware of the Creator's existence. When we see a wide range of diverse fabrics produced from a single material, we know that someone has produced it, for we understand that it could not have produced itself. Similarly, we can deduce from what we can see of this creation that someone—the Creator—has made it.

But this is where the similarity ends. While we can find those who made the fabric and persuade them to make themselves known to us, we cannot do so with the Creator. This would be like the pieces of fabric demanding that their producers reveal themselves. Clearly, such a thing is impossible. Without assistance from the Creator, all we can do is speculate about who is knocking.

What opens this door for us is Revelation. Through God's Revelation to the Prophets and their teaching, we can respond to creation as signs manifesting the Creator's Existence and Attributes. [7] Through the Prophets, we learn to contemplate and call upon His Attributes. A true understanding of them requires that we follow the way of the Prophets: inner experience and contemplation, which can be achieved only by our sincere and total observance of the Divine decrees, objective study, and profound meditation. If our inner faculties are not developed, we cannot grasp the meaning of creation and so cannot contemplate the Divine Attributes manifested within creation.

Even then, it is not possible for just anyone to comprehend the Divine Essence. That is why it is said: "His Names are known, His Attributes are comprehended, and His Essence exists." In the words of Abu Bakr: "To comprehend His Essence means to confess that His Essence cannot be comprehended."

Our duty is to remain committed to our covenant with God, and to beseech Him as follows:

O You alone who are worshipped. We cannot attain to true knowledge of You, yet we believe that You are nearer to us than our jugular veins. We feel Your existence and nearness in the depths of our hearts through the universe, which You created and opened to us like a book, and through the wonderful harmony of form between all parts of Your creation. We come to perceive that we are integrated into the whole realm of Your theophanies, and thus our souls are rested and consoled, and our hearts find serenity.

WHAT DID GOD SEND PROPHETS, WHAT IS THEIR ROLE?

Prophethood is the highest rank and honor that a man can receive from God. It proves the superiority of that man's inner being over all others. A Prophet is like a branch arching out from the Divine to the human realm. He is the very heart and tongue of creation. He possesses a supreme intellect that penetrates into the reality of things and events.

Moreover, he is the ideal being, for all of his faculties are harmoniously excellent and active. He strives and progresses steadily toward Heaven, waits upon Divine inspiration for the solutions to the problems he faces, and is the connecting point between this world and the Beyond. His body is subject to and follows his heart, figuratively the seat of spiritual intellect, as does his heart. His perceptions and reflections are always directed to the Names and Attributes of God. He goes to what he perceives, and arrives at the desired destination.

A Prophet's perception, developed to the full-seeing, hearing, and thus knowing-surpasses that of all other people. His perception cannot be explained in terms of different light, sound, or some other wavelengths. Ordinary people cannot acquire a Prophet's knowledge.

By conveying the Divine message and guidance, the Prophets give us a limited insight into creation so that we can know some of its meaning. Without them, we would be unable to see or understand the true nature and meaning of things and events, or to deal with our surrounding environment. They also teach us something of God and His Names and Attributes.

Their first mission is to teach the reality, the true purpose and meaning, of this life. Since God is beyond our perception and comprehension, the Prophets have to be the most obedient, careful, conscious, and self-disciplined of people while performing their tasks. If they had not spoken in clear terms about the Creator, we could not think, know, or say anything correct about God.

Everything in the universe tries to exhibit the Names and Attributes of the All-Mighty, All-Encompassing Creator. In the same way, the Prophets note, affirm, and are faithful to the subtle, mysterious relation between God and His Names and Attributes. As their duty is to know and speak about God, they enter into the true meaning of things and events and then convey it directly and sincerely to humanity.

When we are in a new or unfamiliar place, we need a guide to show us around. This analogy applies to the role of Prophets. Would the One who created everything so that we might know Him not provide guides, in the form of Prophets, to inform us of His Names and Attributes and guide us along the right path? To overlook such a need would render the creation useless and futile, yet we know that God does not engage in such activities. Thus, it seems most likely that all people would be informed of such things by a Prophet sent to them by God.

The Qur'an is explicit on this point: For We sent among every people a Messenger (with the command): "Serve God and avoid evil" (16:36). But many people gradually forgot these Divine teachings and fell into such errors as deifying the Prophets and others or engaging in idolatry. We can see this in the deities of Mt. Olympus in ancient Greece, the sanctification of the Ganges river in India, and in many other places. Even accepting that there must be a tremendous difference between the original and the current form of many religions, it is quite impossible to understand the conditions that caused Confucius to appear in China and Brahma and Buddha in India. It is equally difficult to guess what their original messages were and to what degree they have been corrupted.

If the Qur'an had not introduced Jesus to us, we would not have an accurate idea of his life and teachings. Over time, priests (and others) mixed the truth of Jesus with ancient Greek and Roman philosophies and idolatry, attributed divinity to human beings, and anthropomorphized God. The Trinity is an obvious example. Perhaps Romne would accept Christianity as its official state religion only if the various pagan festivals, holy days, rites, and rituals were incorporated. Without the Qur'an's enlightening revelation, it would be very difficult to tell Jesus Christ from Adonis or Dionysus. [1]

Considering that Christianity is relatively recent, and what the Christians did to their Prophet and their Book, we wonder how many other people fell into the same error. One reliable hadith says: "A Prophet's disciples will carry out his mission after his death, but some of his followers will later upset everything he established." [2] This is a very important point. Many of the religions we now consider false turned to falsehood, superstition, and legend over time through the deliberate malice of their enemies (or the mistakes of their followers), despite their possible origin in the purest, Divine source.

To say that someone is a Prophet when he is not is unbelief, as is the case with refusing to believe in a true Prophet. On the other hand, if the case of false religions is similar to that of Christianity, we should look at them with some caution and reserve judgment. We should consider what Buddhism or Brahmanism may have been in their true, original forms, as well as the doctrines attributed to Confucius or the practices and beliefs of shamanism. Maybe they still have some remnants of what they originally were.

Many once-pure religions have been distorted and altered. Therefore, it is essential to accept the purity of their original foundation. The Qur'an says: There never was a people without a warner having lived among them (35:24), and We sent among every people a Messenger (16:36).

These revelations declare that God sent Messengers to each group of people. The Qur'an mentions the names of 28 Prophets, out of a total of 124,000 (or perhaps 224,000). We do not know exactly when and where many of them lived. But we do not have to know such information, for: We did in times past send Messengers before you; of them there are some whose stories We have related to you, and some whose stories We have not related to you (40:78).

Recent studies in comparative religion, philosophy, and anthropology reveal that many widely separated communities share certain concepts and practices. Among these are moving from polytheism to monotheism, and praying to the One God in times of hardship by raising their hands and asking something from Him. Many such phenomena indicate a singular source and a single teaching. If primitive tribes cut off from civilization and the influence of known Prophets have a sure understanding of His Oneness, though they may have little understanding of how to live according to that belief, a Messenger must have been sent to them at some time in the past: For every people there is a Messenger. When their Messenger comes, the matter is judged between them with justice, and they are not wronged (10:47).

What about those who claim to have been sent no Prophet? Are they held accountable for their beliefs and actions? According to the verse quoted above, a Prophet has been sent to every people. There may be periods when darkness seemed to prevail, but such periods are only temporary. Nevertheless, there is the possibility that the Prophet's work was destroyed so completely by erroneous ideas and rites that the true teachings were lost. In such cases, people may have remained in darkness unknowingly or against their own will. Such people will not be punished or blamed for the wrong they may do, until and unless they have been warned: We never punish until We have sent a Messenger (17:15), for warning precedes responsibility and reward or punishment.

Muslim scholars have different opinions on this matter. For instance, Imam Maturidi and his school argue that no people can be excused, for there is enough evidence pointing to the One Creator to guide anyone to belief in Him. The 'Ashari school, referring to the above verse, argues that warning and guidance must precede judgment, and that people can be held responsible only if they have been sent a Prophet.

Others combine these two positions: Those who have not been sent a Prophet and so did not enter willfully into unbelief or idolatry are ahl al-najat (people who will be excused and so escape punishment and who, as God wills, may be saved). This position is based on the fact that some people cannot analyze their surroundings, penetrate to their meaning, or deduce the right course of belief and action. They first have to be taught the right way, given explanations and directions on how to act, and then they can be rewarded or punished according to what they do with the new knowledge. Those who willfully enter unbelief, fight belief and religion, or knowingly defy God and His commandments will be questioned and punished, regardless of how isolated they are.

DID PROPHET MUHAMMAD WRITE THE QURAN?

WHAT IS THE POINT OF RELIGION AND WORSHIP?

Consider our position in this universe. We are neither omnipotent nor self-sufficient, and so have needs, many of which we cannot satisfy. We are weak and vulnerable, and subject to worry, illness, and other negative events. When we look at the sheer abundance of animate and inanimate things around us, as well as their tremendous harmony and order, we cannot help but reflect on our own frailty and relative insignificance. This realization awakens a deeply embedded need to acknowledge the Divine and to worship the great mysterious power that controls everything. Since whatever we can see and touch is both transient and dependent on something else, it is unworthy of our worship, for logic dictates that behind them is a Supreme Being, a Transcendent Will guiding and controlling everything. This Being, therefore, must be the goal of our worship.

Reflecting more carefully on existence, we see the all-encompassing lawfulness and order of things and events, as well as their uniformity, regularity, and obedience to an All-Powerful Will. We thus become aware of the fact that everything has a part in that lawfulness and order. That part is its purpose or duty. As we realize that each one of us is also just a part, we conclude that each individual's existence cannot be a purposeless accident; rather, each individual has a specific purpose and duty to fulfil.

In aesthetic terms, we can never emulate the beauty of creation. From our own form to the vigorous and lively beauty of the innumerable forms and colors surrounding us, not to mention the those of the stars and planets, everything causes a strong desire within us to know the Creator. It is as if everything were designed and produced elsewhere and then simply placed before us so that we could marvel at them while using and benefiting from them. The world is presented as a richly laid table of foods and ornaments for our use. As we reach for any item, we inevitably sense the Giver's presence, and so experience an even greater joy and wonder.

In religious terms, such sentiments and conceptions aroused in human consciousness, as it were by nature, are a stage in acknowledging the Beautiful Names and Attributes of the Creator making Himself known through His creation. Every blessing, excellence, and beauty speaks of the one who made it possible. Every system, balance, and order indicates the one who established and sustains it. In sum, we naturally feel grateful for what God has provided and so worship Him in response to His making Himself known.

Based on this, the Mu'tazilis and (to some extent) the Maturidis, [1] say that even in the absence of Prophets or guides, we should be able to gain some knowledge of God by observing the universe and then act accordingly. There is some evidence to support this argument. Before Islam, many people, including Muhammad, were born and lived in Makkah, the heartland of Arab paganism and idolatry. No one showed them the way to God or spoke to them of the Oneness of God (tawhid). And yet history records the remarks of a desert nomad of that time: "Camel droppings point to a camel's existence. Footprints on the sand tell of a traveler. Heaven with its stars, the Earth with its mountains and valleys, and the sea with its waves—don't they point to the All-Powerful, Knowing, Wise, and Caring Maker?"

If even a simple bedouin could understand this much, what about others? What about Muhammad, who one day would be appointed to deliver God's final Revelation? Long before the Revelation began, he understood the world's reality, perceived the Truth (al-Haqq) in the grand Book of the Universe, and began to search for it. Taking refuge in Hira cave, he devoted himself to worship. 'A'isha, narrating directly from Khadija, said that he gave himself up to prayer, only occasionally coming home for provisions. [2] This might indicate that we can reach some degree of knowledge and so worship God.

Zayd ibn 'Amr, 'Umar ibn al-Khattab's uncle, reached a similar understanding. Although he died before Muhammad's Prophethood, he intuitively felt the truth of Islam in the air, as well as the meaning and significance of Prophet Muhammad's coming. As he lay dying, he called his family members and said: "The light of God is on the horizon. I believe it will emerge fully very soon. I already feel its signs over our heads." Addressing God, he continued: "O Great Creator! I have not been able to know You thoroughly. Had I known, I would have put my face upon the ground before You and never raised it in quest of Your pleasure." [3]

Evidently, a pure conscience free of any traces of paganism and polytheism can understand its own station and duty when it seen creation's splendor and harmony, and thus seek to serve and please the One who created and ordained all things.

Knowing God entails worshipping Him. As he provides everything for us, we are obliged to serve Him. One of these blessings is that of prayer. God tells us how to pray so that we will do it correctly and effectively.

God told the Prophet how to pray, and we are told to follow his example. There are certain rules to follow. Before beginning, we must purify ourselves with the proper ablution. Depending on our circumstances, this can be ghusl (full ablution), wudu' (regular ablution), or tayammum (ablution in the absence of water). Then we say Allahu akbar, meaning that nothing is greater than God. Standing in a peaceful, respectful stillness, with hands joined together on our chest, indicates our complete surrender. Concentrating as fully and deeply as possible allows us to experience, based upon our level of spiritual development, the Prophet's ascension in our spirit.

Rising up inwardly, we bow down physically to renew our surrender and express our humility. As we do so, we experience a different stage in our servanthood and so prostrate in fuller reverence and humility. According to the depth of surrender there, we enter into different realms. Hoping for further progress, we raise our head, say a few words, and then lower it again for the second prostration. After this, we may experience the meaning of the hadith in Muslim's Sahih: "The servant is never closer to God than when prostrating in worship. Make more supplications while prostrating"; and the meaning of: Who sees you when you stand and your movements among those who prostrate themselves (26:218–19).

Praying in the manner taught through Divine teachings and guidance is the best worship, for it flows from the love, awe, and submission to God that belief in Him and knowledge of His Divine Being engender. Following the method prescribed by God and His Prophet please Him further and benefit us the most.

We are in constant need of help, guidance, and counsel. Imagine that a successful business owner gives you sound and free advice on how to run your business. Would you refuse such advice? If we pray according to the revealed method, we avoid the pitfalls of excess and impropriety, and obtain advantage and blessings beyond our imagination. Maybe saying Allahu akbar releases the Divine Mercy and inspires our soul to undertake a journey like the Prophet's ascent to heaven. Maybe reciting the opening chapter of the Qur'an opens the way to the highest mystery. With every word, gesture, movement, and pattern, we may be opening hidden doors and secret locks leading to hidden realms and eternal bliss.

Prayer straightens all ways and opens all doors. God hears our recitals and supplications, and angels gather around us when we prostrate with sincerity. No one can claim that such things do not happen—rather, the sayings of Prophet Muhammad confirm that they do. This is why the most accepted pattern of worship is the one prescribed by God.

When we buy something, do we make up our own instructions concerning how to use it, or do we use the instructions provided by the manufacturer? As the Creator knows what will cause us to prosper in this world and the next, we should follow what He has revealed and how His Messenger practiced it in his daily life. It is we who need to worship God; not God who needs to be worshipped—He is free of all need.