A062
Surah: 033 - Ayah: 062
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33:62
A little further in the same surah, in verse (33:62) note that there is no change in the Divine law. Now, in the light of the Qur'an itself, we have to reflect upon how can the great wisdoms of the Divine law be thought of. Is it related to His speech or to His act, or to both? It is also necessary to ask, is it related to one name, or to all His names?
Allah’s sunnat (Law,habit):
Allah’s sunnat i.e. habit or law, has always been the same (33:62) with no fundamental change ever having occurred (33:62), and the way of merging in Allah has also remained the sam. This means that the religion of Islam is eternal and no fundamental changes has occurred to any of its things. Thus, the mi’raj was hidden in the spiritual events of the previous Prophets, which became completely manifest in the time of the Holy prophet. This means that he event of mi’raj can be explainedby the example of the other Prophet mentioned in the Qur’an, as it is said in verse (37:99) about Hazrat Ibrahim who said: “Verily, I am going to my Lord, He will guide me.” The wisdom of this verse shows that hazrat Ibrahim’s going to his lord is correct in the spiritual sense, but not in the physical one. This spiritual journey of hazrat Ibrahim can be considered as his “spiritual mir’aj” and it can be presented as a bright proof of the spiritual journey and luminous mi’raj of the Holy Prophet.
You should not forget the key wisdom that God’s attributive names and accordingly His acts are all included in His supreme law, which has passed in His chosen servants, the Perfect Men and which continues without any change (33:62; 35:43). This therefore means that the creative act of God has neither a beginning nor an end. He continues creation within creation and by this act the oceans of His mercy and knowledge surge all the time.
It should be known that each attributive name of God is in the sense of such a specific act which only He can do and which is in His control only, such as: al-khaliq (Creator). There are great fundamental and key secrets in the names of God. For instance, let us think about the meaning of al-khaliq (Creator): Is it correct to think that God did not create anything in the beginning, then He created the earth and the heaven and now He is no longer creating the universe? This idea or hypothesis cannot be correct, because every attribute of God is eternal and not contingent and there is no change in His sunnat (Law) (33:62; 40:85).
(1) We have to reflect well on verse (30:30) related to the law of nature and understand that the same one law of nature and creation is ordained for both the macrocosm (universe) and the microcosm (man). That is, the chain of creation within creation or the renewal of similitudes continues in both, without any beginning and end. In the above-mentioned verse both are called "khalqu'llah (creation of God)", in which there is no change.
This verse has been referred 3 times.