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Process of Divine Creative Activity

 Allah (swt), the Glorified and Most High - Creates, Fashions proportionately, Imbues with appropriate ability and Provides (the ultimate) Guidance.

The litany of praise to Allah (swt) continues with direct refer, reference to the process of Divine Creative Activity which is manifested in four graded stages:

• Takhliq - Allah (swt) brings into existence the previously non-existent.
• Taswiyah - Fashioning the created with due proportion and in a form ideal to its level of existence.
• Taqdir - Assigning to the Creation an appropriate role and imbuing it with ability consistent with its form.
• Hidayah - Granting each level of creation internal and external modes of information which serves as guidance for natural interaction and meaningful coexistence.

This entire process of Divine Creative Activity is an expression of the Divine Lordship (Rububiyah) of the Most High (al-A'la)

Creation and proportion

Glorification of the Most High is inspired by observing the wonders of creation and in acknowledging the Divine Creative Genius Who originated all existence (Q2:117). It should be borne in mind that appreciation of creation, and through it the acknowledgment of the Majesty of the Creator, will be proportionate to the individual's awareness and comprehension of the wonders of creation (Q3:190-191).

The workings of nature indicate that creation is collectively coordinated so that each constituent may appropriately perform its particular role. This perfect balance in collective excellence is easily observable in every one of the numerous kinds of creation; from the calculated structure of the minute atom, through the detail of the grooves on each fingertip, to the systemic coordination of the mind-boggling galaxies. Certainly, there must be a creator who created with due proportion and fashioned the apparent and the hidden with insightful design. This we are bound to acknowledge, despite the fact that our scientific appreciation of existence covers only a scanty part of the visible and tangible world, beyond which surely extends an ever expanding universe of which we comprehend only to the level befitting our limited capacity.

Taqdir and Hidayah

The entire cosmos operates in accordance with the dictates of the universal law of nature, which in turn, is the effect of Divine Will (Q30:30) in operation. Since the world of creation is sustained by definite laws (taqdir) governing the potential of each category of creation, these laws are in harmony with one another and are the evidential base of all systemic analyses and scientific advancement.

By taqdir is implied that each object of creation is made subject to the laws intrinsic to its nature in order that it may have the capacity to fulfil its function. Whenever the Holy Qur'an asserts that nothing happens against the 'Will of God', it pertains to the inherent potentialities of each creation and the natural laws by which it is circumscribed (Q4:72-73; 3:165). Even as a human being conforms to the physical laws of nature for a life of order, so is he instructed to obey Divine Guidance for worldly peace and bliss.

i) Freedom of will

The human being is the architect of his own destiny and the passing vicissitudes of life provide the material with which to design his future.

There is no compulsion on the part of the Creator brought to bear on a person to adopt any particular course of action (Q 34:40-42; 35:18; 73:19; 76:29-31). Allah (swt) has simply pointed out the best course. Whether that course be followed or not is the choice left to the individual whose prerogative it remains, Verily, We have shown the human being the Right Path; be may be grateful and give thanks or be ungrateful and disbelieve. (Q76:3)

The Qur'anic verdict on freedom of will is abundantly clear. It has positively declared the human being's undisputed right to make a decisive choice between good and evil, right and wrong. This point has been repeatedly emphasized to clearly convey the idea of human choice, lest man forgets the responsibility emanating from his personal conduct. As a matter of fact, the entire trend of Qur'anic ethics points in this direction: Say, the truth is from your Lord, whosoever wishes may choose to believe and whosoever wishes may choose to disbelieve. (Q18:29-3 1) Each will have to bear the consequences of their choice.

In keeping with the spirit of the Qur'anic verse (53:59) Man shall have nothing except what be strives for, the great poet philosopher of Islam, 'Allamah Dr. Muhammad Iqbal said: "It is by our willfully executed actions that we attain success in this life and earn paradise or hell-fire in the Hereafter. In the essence of our being, we are neither pre-destined to paradise nor the fire."

ii) Divine gift of guidance

The Holy Qur'an states that hidayah is a Divine Gift: Our Provider is He Who has granted everything its particular nature then provided it with appropriate guidance. (Q 20:50)

Hidayah is common to all creation and each category has its own level of consciousness, whether it be instinctive and intuitive, or sensory and intellectual. However, the ultimate guidance is that vouchsafed to humanity via the agency of Prophets and is termed Divine Guidance; We have created human beings from the union of sexes, granted him sensory faculties and provide the Ultimate Guidance to the Right Path; whether man be grateful or not (Q76:2-3). Therefore we are instructed: Say! Certainly the Guidance of Allah (swt) is the Ultimate Guidance. (Q 6:71).