God as the Only Creator - I
tudying a conceptual framework for Islamic architecture is vital. That is so because erecting buildings is a very important enterprise in Islam. It accounts for establishing a physical locus of the daily individual, family and social activities of Muslims. It follows that the built environment, as both a concept and sensory reality, is indispensable for the fulfillment of the divine purpose on earth. However, just like any other interest of Muslims, erecting buildings likewise should be inspired by the heavenly message of Islam and its perpetual and dynamic spirit. The functions of Muslim buildings have got to mirror the interests and engagements of Muslims as God’s trustees on earth. Indeed, there must always exist a high level of harmony between the two. Whenever a conflict or dichotomy between them occurs, that is, whenever the purpose and functions of Muslim buildings become incompatible with the values and standards of Islam which Muslims are required to exemplify in their deeds, words and thoughts, that scenario spells an imminent end to the phenomenon of genuine Islamic architecture.
Divine names and attributes for God as the Creator One of the most compelling messages of the Qur’an concerning architecture is that God is the only Creator; the rest is His creation unable to match His power, competence and creativity. For a creation to be able to create the way God does, that would mean an alteration in the existential hierarchy of titles and grades, which is inconceivable. Just as the Creator cannot become creation, similarly a creation cannot become a creator.
Five major beautiful names and attributes of God the Creator are given to imply the sublimity, significance and scale of what they stand for. Those five names and attributes are al-Khaliq (the Creator), al-Bari’ (the Maker), al-Musawwir (the Fashioner), al-Fatir (the Bringer into Existence), al-Badi’ (the Originator). Five different expressions are given for the composite act as well as process of creation in order to expound to the potential aspirants to the rank, especially from among mankind, that that particular jurisdiction belongs to God alone, and that each and every act as well as aspect of creation, regardless of its size and significance, was dealt with directly by God and thus, via both its appearance and function, attests to the existence, authority and benevolence of its Creator.
The name al-Khaliq appears eight times in the Qur’an with its derivatives al-Khallaq and Ahsan al-Khaliqin (the Best of Creators) appearing twice each, al-Bari’ three times, alMusawwir once, al-Fatir six times, and al-Badi’ twice. The root words of these divine beautiful names and attributes are also widely used in different verb forms with regard to God the Creator. Besides, there are several other terms in the Qur’an, both nouns and verb forms, which also denote the splendid divine act of creating and creation and are used in relation to God the Creator, such as the verb dhara’a (to create and multiply) used both in past and present sense six times, bada’a (to begin or originate the creation) used eleven times both in past and present sense as well, the noun sun’ (the work or artistry) used once and the verb istana’a (to produce and prepare) also used once and which is a derivative of the former, and the verb atqana (to perfect) used once in its past tense.
The three names al-Khaliq (the Creator), al-Bari’ (the Maker) and al-Musawwir (the Fashioner) are mentioned together, one after another, in Surah (Chapter) al-Hashr, verse 24: “He is Allah, the Creator, the Maker, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise.” (al-Hashr, 59:24). When these three names are mentioned together, each of them conveys a specific meaning. Together, they represent the complete act of creation from deciding and determining what and how to create, to a decided thing or an object to receive a particular form and, as such, to begin its preordained existence. The three names manifest themselves in created things sequentially, the last of which is fashioning the form. “The attribute of creation (al-Khaliq) refers specifically to God’s determination of what He creates, so it comes first. The name al-Bari’ (the Maker) refers to the creative act of bringing about what God wills to create. Finally, the name al-Musawwir (the Fashioner) refers to giving each created thing its particular form. So, God decrees what he creates, brings it into existence, and specifies its particular, unique form.” (Salman al-Oadah, In the Company of God)
The name al-Fatir (the Bringer into Existence) implies the creation of the universe and everything in it, giving every living thing its particular character, objective and meaning. This connotes total harmony, equilibrium, balance and stability that pervade each and every aspect and component of the creation and their subtle relationships. It connotes, furthermore, the notion of unity in diversity, the unity of origins and spiritual purpose insofar as both the most insignificant and grandest features of the universe are concerned, and the diversity of their respective innate dispositions and existential missions and operations.
It was due to this that in a Qur’anic verse, while referring to the creation of man using the verb fatara from which God’s holy name al-Fatir (the Bringer into Existence) is derived, God brings to light that Islamic monotheism and man’s constant inclining to truth constitute the pattern on which God has made mankind. And exactly in line with that pattern the innate nature of man called fitrah, which, too, is a derivative of the verb fatara (to bring into existence), has been fashioned. The human fitrah or nature is the result solely of the Creator’s divine will and choice meant for mankind. The Qur’an thus concludes that “… There is no altering (the laws of) Allah’s creation. That is the right religion, but most men know not.” (al-Rum, 30:30). Everything has its own inborn nature different from other natures and identities. There are no two things, animate or inanimate, that are exactly alike.
The name al-Badi’ (the Originator) means originating the creation without model or material, from absolute nothingness and after no pre-existing similitude. God does not need previous knowledge to think, to investigate and to figure things out. He invents the original of everything in the creation. There was nothing before Him, so He is unlike anything, and everything after Him is made by Him – unique, matchless, unequalled by anything else, and in no way similar to Him. Everything God creates is a wonder, a marvel, since He originated it from nothingness and after no pre-existing precedent. Like the original creations, all the continuously created things are different from one another. (Tosun Bayrak, The Name and the Named) This is the most genuine and sublime form of creativity and artistry, hence in Arabic the word ibda’ which means creativity and originality. In addition, this could be a reason why when God on two occasions in the Qur’an declared that He is the Creator and Originator of the heavens and the earth, using in both instances His holy name al-Badi’, he in most categorical terms repudiated the idea of Him begetting a son. It is thus an Islamic tenet that there is nothing which is like Him (al-Shura, 42:11); nor is there anything that could be compared with Him (al-Ikhlas, 112:4). The quality of God’s Being is beyond the range of human comprehension or imagination. Attributing to God, or likening Him to anything from the realm of His creation is a blasphemous act. It can never and under no circumstances amount to a creative or artistic act of inventiveness and inspiration, or to an audacious exploit of pursuing and affirming the truth. Humans as creators As seen above, creating ex nihilo (from absolute nothingness) is both the right and power of God alone. Such a style of creation cannot be ascribed to humankind. Humans were and will remain forever short of enjoying a power of bringing into being anything without making use of the available raw materials and elements created for them in nature. Indeed, everything that humans invent, conceive, concoct and create, is only possible thanks to the unbounded bounties and munificence from God, which humans only discover, manipulate, process, use, and reuse in different ways most convenient and efficient for them and their terrestrial goals. Consequently, humankind’s civilized and cultural ‘creations’ are a relative thing. They are not really ‘creations’ but only the temporary possessions of humankind in their temporary custody. As such, humans neither create nor possess anything. The Qur’an declares this emphatic truth time and again, such as in the following verses: “To Allah belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it… ” (al-Baqarah, 2:284).
“Do you not know that Allah’s is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?” (al-Baqarah, 2:107).
“… His verily is all creation and commandment. Blessed be Allah, the Lord of the Worlds!” (al-A’raf, 7:54)