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So persevere in patience; for the Promise of Allah is true: and whether We show thee (in this life) some part of what We promise them,- or We take thy soul (to Our Mercy) (before that),-(in any case) it is to Us that they shall (all) return.

I will show you My Signs – Islamic Web Library

The New Testament Matthew 5:17-18:

“Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. ¹⁸ For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished.

Quran 21:37:

Man was created of haste. I will show you My signs, so do not impatiently urge Me.

The following excerpt is taken from “Tafsir Kashf” pg. 327:

Man was created of haste. Haste is one thing, hurry is something else. Haste is unapproved and blamed, and a prohibition has come concerning it: “so seek not to hasten Me.” Hurry is approved and praised, and a command has come in it: “Hurry!” [3:133]. Haste is to go forth to a work before its moment, and hurry is to rush to a work that is commanded at the beginning of its moment. Haste is the result of Satan’s disquieting, and hurry is a requisite of success-giving and reverence for the command. From haste come regret and the heart’s turmoil, and from hurry the joining of spirit
and heart with tranquility: He it is who sent down tranquility into the hearts of the faithful [48:4]. God sends down repose on the hearts of the faithful so that they will recognize Him without having found Him and love Him without having seen Him. They turn away from their own work to His
work, they come from remembering themselves to remembering Him, and they go from love for themselves to love for Him. All rememberings save remembering Him are negligence, all objects of desire save His object of desire are diversions, and all loves save love for Him are idle talk.

Quran 41:53:

We’re going to show them Our signs soon enough in locations far away on the horizon and also within their own souls, until it becomes clear to them that this is the truth.  Isn’t it enough (for them) that (God) witnesses everything? 

The following excerpt is taken from “Tafsir Kashf” pg. 449-450:

It is said that the Lord’s religion, which is the cause of the deliverance of the servants and the foundation of their familiarity with Him, is built on two things: One is showing on the part of the Real, and the other traveling on the part of the servant. Showing is what He says: “We shall show them Our signs on the horizons.” Traveling is what He says: “Whoso does a wholesome deed, it is for himself” [41:46]. As long as there is no showing on the Real’s part, there will be no traveling on the servant’s part.
Showing takes place in both the signs of the horizons and the signs of the souls. In the signs of the horizons, it is what He says: “Have they not gazed upon the dominion of the heavens and the earth?” [7:185]. In the signs of the souls, it is what He says: “And in your souls; what, do you not see?” [51:21]. He is saying, “Do you not look at yourself and do you not think about your own makeup?” This is because the Lord of the Worlds has written out many fine points of wisdom and many realities of artisanry with the pen of eternal gentleness on the tablet of this makeup. He has inscribed on it the lights of fabrication and the traces of honoring. He made the round head—the pavilion of intellect and the gathering place of knowledge—a monastery for the senses. Whatever worth has been acquired by this hollow makeup and composite person has been acquired from intellect and knowledge. The worth of the Adamite lies in intellect and his respectability in knowledge, his perfection in intellect and his beauty in knowledge. God created his forehead like a bar of silver. He strung the two bows of his eyebrows with pure musk. He deposited the two dots of his eyes’ light into two figures of darkness. He made a hundred thousand red roses grow up in the garden of his two cheeks. He concealed thirty-two teeth like pearls in the oyster shell of his mouth. He sealed his mouth with glistening agate. From the beginning of his lips to the end of his throat He created twenty-nine way stations, making them the places of articulation for the twenty-nine letters. From his heart He brought a sultan into existence, from his breast a field, from his aspiration a fleet-footed mount, from his thought a swift messenger. He created two taking hands and two running feet.

All the aforementioned is but the robe of creation and the beauty of outwardness. Beyond this is the perfection and beauty of inwardness. For a moment ponder the Lord’s subtleties and compassionate acts and the traces of the divine solicitude and kind favor that have been made ready in
this handful of dust. Look at the different kinds of generosity and the special favors of proximity that He has placed within them: He created the whole cosmos, but He never looked at any creature with the eye of love. He sent no messenger to any existent thing and gave no message to any reature until it was the turn of the Adamites. They were pulled up by gentleness, caressed by bounty, and turned into quarries of light. He made their secret cores the locus of His own gaze, He sent them prophets, He set angels over them as watchers, He placed the burn of passion in their hearts, and He sent them incitements to yearn and motivations to desire one after another.

What is intended by these expressions and allusions is that the Adamite is a handful of dust. Whatever bestowals of eminence and honor he has received derive from the gentleness and solicitude of the Pure Lord. When He gives, He gives because of His own generosity, not because of
your worthiness. He gives because of His magnanimity, not because of your prostration. He gives because of His bounty, not because of your acts. He gives because of His Godhood, not because you are lord of the manor.


Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (p. 594). Unknown. Kindle Edition.

Maybudī, Rashīd al-Dīn. (2015). The Unveiling of the Mysteries
and the Provision of the Pious. (pg. 327, 449-450).

Perkins, Pheme. The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (Page 1753). Oxford University Press. Kindle Edition.

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