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Otuz Üçüncü Söz/en: Revizyonlar arasındaki fark
"And we say this: it is more certain and easier to demonstrate a stamp peculiar to the Creator of All Things on everything than causes being cut at the extremities of the world with the proofs refuting causality. Through the effulgence of the Qur’an, all the Windows and all the Words are based on this principle. Nevertheless, the point of contingency possesses an infinite breadth. It demonstrates the existence of the Necessarily Existent One in innume..." içeriğiyle yeni sayfa oluşturdu
("Come, now look carefully at a tree! See its delicate mouth within the orderly emergence of the leaves in spring, and the blossoms opening in a measured manner, and the fruits swelling with wisdom and mercy and dancing at the blowing of the breeze in the hands of the branches like innocent children. See the just balance within the wise order expressed through the tongue of the leaves becoming green at a generous hand, through that of the flowers s..." içeriğiyle yeni sayfa oluşturdu) |
("And we say this: it is more certain and easier to demonstrate a stamp peculiar to the Creator of All Things on everything than causes being cut at the extremities of the world with the proofs refuting causality. Through the effulgence of the Qur’an, all the Windows and all the Words are based on this principle. Nevertheless, the point of contingency possesses an infinite breadth. It demonstrates the existence of the Necessarily Existent One in innume..." içeriğiyle yeni sayfa oluşturdu) Etiketler: Mobil değişiklik Mobil ağ değişikliği |
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| 453. satır: | 453. satır: | ||
'''In Short:''' Since causes are extremely commonplace and impotent and the effects attributed to them are most valuable and full of art, this dismisses causes. The aims and benefits of effects also discharge ignorant and lifeless causes, and hand them over to an All-Wise Maker. Also, the adornment and skill on the face of effects indicates a Wise Maker Who wants to make His power known to conscious beings and desires to make Himself loved. | '''In Short:''' Since causes are extremely commonplace and impotent and the effects attributed to them are most valuable and full of art, this dismisses causes. The aims and benefits of effects also discharge ignorant and lifeless causes, and hand them over to an All-Wise Maker. Also, the adornment and skill on the face of effects indicates a Wise Maker Who wants to make His power known to conscious beings and desires to make Himself loved. | ||
O wretched worshipper of causes! With what can you explain these important truths? How can you deceive yourself? If you have sense, rend the veil of causes and declare: “He is One, He has no partners!” Be saved from innumerable delusions! | |||
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== | ==Twenty-Eighth Window== | ||
< | And among His signs is the creation of the heavens and the earth and the variations in your tongues and in your colours; verily in that are signs for those who know.(*<ref>*Qur’an, 30:22.</ref>) | ||
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We look at the universe, and we see that a wisdom and ordering embrace everything from the cells of the body to the totality of the world. We look at the cells of the body, and we see that through the command and according to the law of one who considers what is beneficial for the body and administers it, there is a significant management in those miniscule cells. One the one hand a sort of sustenance is stored up in the stomach in the form of fat and expended at the time of need, and on the other in those tiny cells there is a regulation and storing up. We look at plants, and a most wise planning and nurturing are apparent. We look at animals, and we see a rearing and nurturing which are generous to the utmost degree. We look at the mighty elements of the universe, and we see a majestic government and illumination following momentous aims. | |||
We look at the universe as a whole, and we see a perfect ordering for exalted instances of wisdom and elevated aims, as though it was a country, a city, or a palace. | |||
As is described and proved in the First Stopping-Place of the Thirty-Second Word, from minute particles to the stars, not the tiniest place is left for associating partners with God. All beings are in effect so interrelated that one who cannot subjugate all the stars and hold them in his hand, cannot make a particle heed his claims to be its lord and sustainer. It is necessary to own all the stars in order to be the true sustainer of a single particle. Furthermore, as is described and proved in the Second Stopping-Place of the Thirty- Second Word, one not capable of creating and arranging the heavens cannot make the individual features on the human face. That is to say, one who is not Sustainer of all the heavens cannot make the distinguishing features on a single human face. | |||
< | Thus,this is a window as large as the universe, which, if looked through, the following verses will also appear to the mind’s eye, written on the pages of the universe in large letters: God is the Creator of all things, and of all things He is the Guardian and | ||
Disposer * His are the keys of the heavens and the earth.(*<ref>*Qur’an, 39:62-3.</ref>) One who does not see these has either no mind or no heart. Or he is an animal in human form! | |||
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== | ==Twenty-Ninth Window== | ||
< | And there is not a thing but extols His limitless glory and praise.(*<ref>*Qur’an, 17:44.</ref>) | ||
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One spring I was setting out on a journey, a stranger, and deep in contemplation. While skirting a hill, a brilliant yellow buttercup struck my eye. It immediately brought to mind the same species of buttercup I had seen long before in my native land and in other countries. This meaning was imparted to my heart: whoever this flower is the seal of, the stamp of, the signature of, the impress of, all the flowers of that species throughout the earth are surely His seals, His stamps. | |||
After this notion of the seal, the following thought occurred to me: just as a seal stamped on a letter denotes the letter’s author, in the same way, this flower is a seal signifying the Most Merciful One. And this hillock which is inscribed with the impresses of these species and written with the lines of these plants so full of meaning, is the missive of the flower’s Maker. This hill too is a seal. This plateau and plain have taken on the form of a missive of the Most Merciful One. | |||
After this thought, the following fact came to mind: like a seal, everything ascribes all things to its own Creator; it proves each is the letter of its own Scribe. Thus, all things are windows onto Divine unity in such a way that each ascribes all things to a Single One of Unity. | |||
That is to say, there is an impress so wonderful, an art so miraculous in each thing, and especially in each living being, that the one who makes it and inscribes it so meaningfully can make all things, and the one who makes all things is certainly Him. That is to say, one who cannot make all things cannot create a single thing. | |||
O heedless one! Look at the face of the universe! See the pages of beings one within the other like letters of the Eternally Besought One, each letter stamped with innumerable seals of Divine unity! Who can deny the testimony of all these seals? What power can silence them? Whichever of them you listen to with the ear of the heart, you will hear it declaring: “I testify that there is no god but God!” | |||
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== | ==Thirtieth Window== | ||
< | If there were in the heavens and the earth other gods besides God, there surely would have been confusion in both.(*<ref>*Qur’an, 21:22.</ref>) * Everything will perish save His countenance; His is the command, and to Him shall you return.(*<ref>*Qur’an, 28:88.</ref>) | ||
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This is the Window of the scholars of theology (kalam), based on contingency and createdness, and their highway for proving the Necessarily Existent One. For all the details, we refer you to the scholars’ great books like Sharh al-Mawaqif and Sharh al- Maqasid, and here only demonstrate one or two rays which spill on the spirit from the effulgence of the Qur’an and this Window. It is as follows: | |||
It is the requirement of dominion and rulership not to accept rivals; they reject partnership; they repudiate interference. It is because of this that if there are two headmen in a village, they will destroy its tranquillity and order. Or if there are two chief officials in a district, or two governors in a province, they will cause chaos. Or if there are two kings in a country, they will cause complete and stormy confusion. | |||
Since a pale shadow and petty example of dominion and rulership in impotent human beings needy for assistance does not accept the interference of rivals, opponents, or peers, then you may compare how fully a rulership which is in the form of absolute sovereignty and a dominion at the degree of dominicality will enforce that law of the rejection of interference in One Possessing Absolute Power. | |||
That is to say, the most definite and constant necessity of Godhead and dominicality are unity and singleness. The clear proof and certain testimony to this are the perfect order and beautiful harmony in the universe. There is such an order from the wing of a fly to the lamps in the heavens that the intellect prostrates before it in wonder and appreciation, declaring: “Glory be to God! | |||
< | What wonders God has willed! How great are God’s blessings!” Had there been an iota of space for partners to God, and had there been interference, as the verse, If there were in the heavens and the earth other gods besides God, there would have been confusion in both(*<ref>*Qur’an, 21:22.</ref>) indicates, the order would have been destroyed, the form changed, and signs of disorder would have appeared. But as the verses, So turn your vision again: do you see any flaw? * Then turn your vision a second time; your vision will come back to you in a state dazzled and truly defeated(*<ref>*Qur’an, 67:3-4.</ref>) state and point out, however much the human gaze tries to find faults, it can find none anywhere, and returns worn out to its dwelling, the eye, and says to the fault-finding mind who sent it: “I am worn out for nothing; there are no faults.” This shows that the order and regularity are most perfect. That is to say, the order in the universe is a definitive witness to Divine unity. | ||
Come now, let us consider ‘createdness’. | |||
The scholars of theology stated: “The world is subject to change. And everything which is subject to change is | |||
created. Every created thing has a creator, a maker. | |||
In which case, the universe has a pre- eternal creator.” And we say, yes, the universe is created. For we see that every century, indeed, every year and every season one universe, one world, goes and another comes. This means that there is an All-Powerful One of Glory Who, creating the universe anew,creates a universe every year, indeed, every season, and every day, and shows it to the aware and conscious. Then He takes it back and puts another in its place. He attaches one universe after the other like the links of a chain, and hangs them on the string of time. For sure, the | |||
universes which appear from nothing and disappear before our eyes every spring, each a new universe the same as this world, are miracles of the power of the Omnipotent One Who creates them. The One Who continuously creates and changes the worlds within the world most definitely created the world too. And He made the world and the face of the earth a guest-house for those great visitors. | |||
Now let us come to the discussion of ‘contingency’. | |||
The scholars of theology said: “Contingency is equal in regard to both existence and non-existence.” That is, if existence and non-existence are both equally possible, one who will specify, prefer, and create is necessary. For contingent beings cannot create one another in uninterrupted and never-ending chains of cause and effect. Neither can one create another, and that the next, in the form of causation. In which case there is a Necessarily Existent One Who creates them. They rendered null and void the never-ending causal sequences with the famous twelve categorical proofs called ‘the ladder argument,’ and demonstrated causality to be impossible. They cut the chains of causes and proved the existence of the Necessarily Existent One. | |||
And we say this: it is more certain and easier to demonstrate a stamp peculiar to the Creator of All Things on everything than causes being cut at the extremities of the world with the proofs refuting causality. Through the effulgence of the Qur’an, all the Windows and all the Words are based on this principle. Nevertheless, the point of contingency possesses an infinite breadth. It demonstrates the existence of the Necessarily Existent One in innumerable respects. It is not restricted to the way of the scholars of theology – cutting the chains of causes, which in truth is a mighty and broad highway; it opens a path to knowledge of the Necessarily Existent One by ways beyond count. It is as follows: | |||
We see that in its existence, its attributes, and its lifetime, while hesitant among innumerable possibilities, that is, among truly numerous ways and aspects, each thing follows a well-ordered way in regard to its being in innumerable respects. Its attributes also are given it in a particular way. All the attributes and states which it changes throughout its life are specified in the same fashion. This means it is impelled on a wise way amid innumerable ways through the will of one who specifies, the choice of one who chooses, and the creation of a wise creator. He clothes it with well-ordered attributes and states. | |||
Then it is taken out of isolation and made part of a compound body, and the possibilities increase, for they may be found in that body in thousands of ways. Whereas among those fruitless possibilities, it is given a particular, fruitful state, whereby important results and benefits are obtained from that body, and it is made to carry out important functions. Then the body is made a component of another body. Again the possibilities increase, for it could exist in thousands of ways. Thus, it is given one state among those thousands of ways. And through that state it is made to perform important functions; and so on. It progressively demonstrates more certainly the necessary existence of an All-Wise Planner. It makes known that it is being impelled by the command of an All-Knowing Commander. | |||
Body within body, each has a function, a well-ordered duty, in all the compounds that one within the other themselves become components of larger compounds, and has relationships particular to each, in the same way that a soldier has a function and well-ordered duty in his squad, his company, his battalion, his regiment, his division, and his army, and a relationship particular to each of these sections, one within the other. A cell from the pupil of your eye has a duty in your eye and a relationship with it, and has wise functions and duties in your head as a whole and a relationship with it. If it confuses these the tiniest jot, the health and organization of the body will be spoilt. It has particular functions with regard to each of the veins, the sensory and motor nerves, and even the body as a whole, and wise relations with them. That specified state has been given it within thousands of possibilities through the wisdom of an All-Wise Maker. | |||
In just the same way, each of the creatures in the universe testifies to the Necessarily Existent One through the particular being, the wise form, the beneficial attributes given it among numerous possibilities. So too when they enter compounds, those creatures proclaim their Maker with a different tongue in each compound. Step by step till the greatest compound, through their relations, functions, and duties, they testify to the necessary existence, choice, and will of their All-Wise Maker. Because the one who situates a thing in all the compounds while preserving its wise relations, must be the Creator of all the compounds. That is to say, it is as though one single thing testifies to Him with thousands of tongues. | |||
Thus, from the point of view of contingency, the testimony to the existence of the Necessarily Existent One is as numerous, not as the number of beings in the universe, but as the attributes of beings and the compounds they form. | |||
O heedless one! One who does not hear this testimony, these voices which fill the universe, must be dead and unreasoning, is that not so? Come on, you say... | |||
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== | ==Thirty-First Window== | ||
< | We have created man in the best of forms.(*<ref>*Qur’an, 95:4.</ref>) * And in the earth there are signs for those who are certain * And in your own selves; will you not then not see?(*<ref>*Qur’an, 51:20-1.</ref>) | ||
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