Contd..
“Now”, said he. 'I would bear witness to the wisdom of Allah, Who made all these things, for you have completely overthrown my doubts. I must hold your theory that the teacher of the science of Astronomy, and the inventor of the calculations appertaining to it, cannot be an inhabitant of this earth, for that which he studies is in the skies, and the person able to unravel the mysteries of the skies must be powerful enough to pry beneath the earth. It is beyond my comprehension all the same as to how a human being has mastered this science and brought it to its present state of uniformity, the logic of which no one denies. If I had not known the principles of the science I would have from the very start, flatly denied the same, and called the article a futile one.”
“I will make it clear to you”, said I, “by the means of halila you hold in your hand, and the science of medicine which has been the profession of your forefathers and is now yours. This halila, with medical science, I will compare to the heavenly objects and their science. But do you promise not only to acknowledge the truth, but do justice by it?”
“Yes, I do promise”, he replied. “Please go on”.
“Has there”, asked I, “ever been a time when the human race was in ignorance of knowledge (‘ilm) and its benefits, in fact as senseless as this halila?”
“Why not?” he replied, “There must have been a time, when none was acquainted with medical science and its advantages. Knowledge was acquired”.
“How? When they were totally ignorant of science, how did they acquire it?”
“By experience and experiments”, he said, “after considerable time.”
“Whence came the idea of experimenting” I asked. “What made them think such thing made into medicine was beneficial to the human body, when the external form of these things appear hurtful, and some placed on the tongue are so bitter as to cause pain and uneasiness And how did they do the investigation of such medicinal plants that were totally unknown, and not recognized by their senses, for to demand an unknown thing is quite an impossibility and absurdity?”
“Experience led to the investigation”, he said, “and invention of the medical science.”
“Well”, said I “tell me who invented it, or who described the nature and effects of the herbs used, when some grow far west and some others far east. Do you not sensibly feel that the person, who did so, was one who inhabited the places where they grew?”
“Yes”, he said, “and what a wise man he was, for he has drawn every other man to his side to agree with his conclusions,”
“If you wish to abide by your promise to me, and give justice to the truth, tell me how that man-the inventor came to know the nature of every medicinal plant. Let us suppose he got himself acquainted with all the medicinal plants in his village, or even the whole of Persia; but can you suppose that he continued his researches and investigations allover the world and tasted every fruit, leaf and root to test their qualities from the effects on himself?
Can you suppose even with the help of other wise persons that he was able to fully acquaint himself with the plants growing in Persia alone, studying with his senses those plants that his senses did not recognize; noting their peculiarities and importance or non-importance of the botany of Persia, how did they come to know that such and such herb was useless?, unless the prescription. included the halila from India, gum mastich from Rome, musk from Tibet, cinnamon from China, willow from Turkey, opium from Egypt, aloes from Yemen, salt peter from Armenia and various other articles from different parts of the world, which mixed and pounded together make a particular medicine.
How could they know living in Persia that individually these articles produce no effects? How did they know about the places where these articles are produced, when they are so different in kind and nature, and grow at so great a distance from each other? Some plants roots alone are used, of others the fruit, shell, essence, juice, gum or oil- some are used internally, and others externally; again in different countries they hold different names; the people of different countries are not always friendly to each other they vary in opinions, manners and modes of life; one nation desires to predominate over the other, they slaughter and pillage and try to imprison one another: it is not always easy for a stranger to carryon investigation? How was that knowledge gained?
Can you say that the person who invented the science went to every nook and corner of the world, learnt every language, and traveled every country? That he was able to investigate the medicines from east to west quite fearlessly and safely, and that he never fell sick, did not under go any troubles but remained healthy and intact? That he made no mistakes, was never misdirected found all the countries, remembered all he learnt, remained always happy and finished all his researches with regard to the origin and nature and effects of what he sought-despite all differences of color quality and names? That he got correct description of each and every tree, its origin, smell and taste, flowers and fruits?
Can you really think the enterprise such as one individual may undertake and accomplish when you consider that each and every medicine has at least twenty different natures? Is it not impossible that he learnt the science of medicine the secrets of the trees that demand close observation and grow in so many different countries? Even granting him the possibility how did he come by the knowledge that such and such a plant could be used as a medicine for the senses do not hold the innate ideas? How did he separate the bitter, the sweet, and the saltiest and acrid trees from another? If you say that he did so by inquiry and converse with the people of different lands they grew in how did he inquire and converse about the things unknown to him? How did it come to his mind that he must ask these questions of a particular man? And how could he arrive at a satisfactory conclusion despite so many social and political barriers, and the difference of languages?
Even granting these things whence came the knowledge of advantages and disadvantages of medicine? Why this affected a cure? Why this caused an injury, their nature, their sweet and bitter tastes, and the softness of one and the hardness of the other? If you answer, by pondering, I say it is impossible; because these things are beyond the scope of the senses and cannot be comprehended by thought. You cannot say either it was by personal test; for had he made experiments upon himself he must have died from some poisonous effects that he had not before known. And if you say that he traveled in all the countries, lived with every class of people mastered their languages, experimented upon them, killing some here and some there, yet still it was impossible to know the exact nature of one medicine without killing many people. And is it possible that these people would allow him to continue his experiments upon them to take more lives.
Still let us say that by some miracle they listened to what he said, and tolerated his deadly experiments. Well, where did he get the opportunity and time for mixing the various things and knowing the respective weights. How did he learn the proportion necessary to mix one with another? Never mind. Granted, this knowledge was also acquired. Whence came the knowledge that an overdose would bring death to the person to whom it is administered, whilst an under close would have no good effect. Granting again that he succeeded in acquiring all this traveled in all parts of the world and had the necessary long life to do so, how did he acquire the knowledge of those thing not belonging to the vegetable world?
You are perhaps aware that some of the medicines unless mixed with the bill of the gall bladders of certain beast and birds on earth and sea, are inefficacious and not pure. As such is the case, his mode of investigation must be similar to the one relating to the vegetable world. He has no other alternative, but to investigate the birds and beasts of the world, slay them and examine their gall bladders. Well when he has finished his investigations with the birds and beasts of this world, there remain now the animals of the sea. To know their nature it was just as necessary to dive down into the seas and investigate them also, as it was necessary for him to investigate the vegetable world.
It does not matter if you do not know all these things, but you cannot deny the knowledge, that the animals of the sea live in the sea, and that to thoroughly know them he must necessarily dive in the sea and study them in that element. Tell me now can you reasonably say that these things were known through experience and experiment”
“I am completely at a loss to reply”, he said.
“I will describe something more”, said I, “which will convince you of the truth. You are probably aware that the bile’s of the different animals unless mixed with roots cannot form prescription.”
“Yes”, he said.
“Tell me”, said I, “How he fixed the exact weights of medicine to such a nicety? As you are a physician you probably know only too well that you put four hundred ‘miskals’ of a particular leaf or fruit, and one or two or another in a compound prescription, some few 'miskals' sometimes less sometimes more till the prescription reaches a satisfactory point. When a particular dose of a particular medicine is given to a patient suffering from diarrhea, it cures him of it, yet the same medicine in large dose when given in a case of colic has quite an opposite effect, and set up purging.
How did the physician know the knowledge of the effects of medicines? How does he knows that one medicine would affect the head and not the foot, though it is easier for the medicine to descend than to rise, that if it is given for the lower extremities, it will not affect the higher though the head is near the mouth, and could be more easily affected? In the same way particular medicines carried the affected part by means of blood vessels are used for its different parts of the body.
First of all these internal medicines reach the stomach and from thence by reason of their power are distributed to the different parts of the body. How did that wise man discover that the effect meant for the brain would not reach the hands, legs, loins, or abdomen, etc, or vice versa. Was it really possible for his senses to have known all these things? Why do medicines administered for one part of the body produce no effect on the other parts? How did his senses know that a certain medicine affected the ears and not the eyes? Why do different medicines cure diseases in different parts? And how came senses, reason or discernment to know the places of all those parts concealed as, they are from external contemplation -blood vessels are hidden in muscles, and covered up with skin, to which the medicines reach? The senses by themselves cannot detect them”.
“What you say”, said he, “was already known to me” but we physicians hold the opinion, that the person who invented the science, performed postmortem examinations, when the patient was not cured of his disease, and thus examined the blood vessels passages and places and located the traces of the medicines.”
“Do you not know”, I asked, “that the medicines taken internally circulate with the blood throughout the body, and become mixed up with it?”
“Yes I know it”, he replied.
“Don't you know”, I asked again, “that when a person dies, his blood thickness?”
“Yes it does”, he replied.
“Then”, I asked, “How did the physician examine the medicine, when it was clotted in the blood, for all trace was surely lost, and in such a state could not be analyzed properly?”
“I am at my wit's end now,” he said.
“Again tell me”, “how the people were able to now the beneficial effects of the roots and plants they had investigated and their locations? How did they learn to analyze and mix them together, ascertain their respective weights, and discover the need of gall bladders and stones in certain medicines?”
“You have discussed the subject with such perfection”, said he, “that I have neither the imagination nor thought nor wit to find a way of properly answering your question. As these prescriptions have not invented themselves, they must have been invented by some one else and that same one else must have acquired a thorough knowledge of the natures and qualities of the items he had laced in such order. Will you kindly explain to me how the people were able to know those medicines that were beneficial to health, and how they could investigate these things in every part of the world?”
“Since you wish me to explain it to you”, said I, “I shall give you an illustration, and discuss it in such a way that you will easily learn who the inventor of medicine was, who created the various kinds of plants and fruit? And who made the body and blood vessels, which carry the medicine through it to its affected parts.”
“If you will do so”, he said, “I shall be very glad indeed”.
“Supposing”, said I, “a certain man had planted a garden surrounded by a wall to protect it from outside harm. Do you not think the owner would know every tree planted therein and its position? After a time the trees began to bear fruits and even the smallest vegetation also bloomed, In the meantime you happened to go there, and desired the owner to bring you certain fruits and vegetable pods. The owner went to do so. Were you not in that case be sure that he would go straight to the exact place, where the desired fruits add pods grew, knowing perfectly well where they were,-in a near or a distant part of the garden? You know he would not waste time puzzling over their whereabouts”
“Yes”, he said; “he would undoubtedly find the places easily.”
“But if the owner”, said I, “instead of going himself asked you to go into the garden, and pluck the desired things for yourself, could you have gone straight for them without looking earnestly here and there”.
“I could not have done so”, he said, “without knowing the proper places.”
“Supposing”, said I “you reached these places after some considerable exertion and trouble. For instance you touched and examined each and every tree till you found out the desired one, but if you failed to detect that tree, you would be forced to return empty-handed”.
“I don't see how I could find out the whereabouts for a tree, of whose position I had no knowledge”, said he.
“Seeing”, said I “how helpless your senses are in guiding you, surely your mind tells you that he who planted this large garden which extends from east to west, and north to south, must have taught that wise man, whom you considered to have invented the science of medicine. Can you not easily understand that the names of the medicine and the cities wherein they could be found, were shown to the wise man by Him, and that He must have been as well versed in the location of the vegetable world as the owner himself (as the owner of that garden I instanced to you). It is reasonable to say that He, who taught the exact whereabouts of the tree that grew in the garden, was He who planted them; and He Who taught their advantages, disadvantages, and weights and was also that Self-same person.”
“You’re reasoning”, said he “seems to be flawless.”
“If the creator of body of man”, said I, “with its nerves, veins and intestines through which the medicines course from head to foot were not the same person as the creator of this garden, would that creator have know and made known to man the existence of those trees and herbs, their proportion in medicine and their necessity to the well-being of man? Would that creator know that such medicines were particularly beneficial to certain diseases and had such and such effect on certain nerve?”
“How could he know these things?” He said.
“These things are not known through the medium of senses. So if man is aware of them it must be through the teaching of Him, who created the garden of the world, for He alone could know the effected and nature of that which He created.”
“Then”, said I “does it not follow that the vegetable and the animal world would have one and the same creator? If there had existed two creators, one for human beings and their ailments, and the other for the vegetable world, the first would have no knowledge of medicines and the diseases they cure, and the other similarly would have no knowledge of the plants and trees by which medicines are made; but if the creator of the animal, and vegetable world be one and the same, it would be easy for him to know the medicine for the particular disease. He would be fully aware of the nature of medicine and its exact weight and effect on the body-whether it would affect a cure to the brain, feet or some other part of the human body. For having created both the medicine and the body he is cognizant of the science of both.”
“You are really right”, he said, “If there were two different creators, each would have been ignorant of the science of the other.”
“Then”, said I. “He who taught the wise man, whom you consider to be the inventor of this science, and established it is the creator of the garden of the world. He created the human body. He informed the wise man (who was prophet like Luqman or Dawood) the nature of all plants and trees, their location and surroundings, attributes such as leaves and veins, oily substances branches, bark and fruits. He taught him the use and nature of medicine and the weight to be used. He made all the beasts and birds of the world together with those gall bladders which are also necessary to medicine. If the creator of birds and beasts had been different from he, who created the man and the vegetable world, he would never have known the effects of the gall bladders, which should be mixed with vegetable medicine; and which not; but as He was the creator of all, He knew their actions, attributes and names, which knowledge He imparted to the wise prophet, and this is how the wise man came to know the advantages and the disadvantages of medicines belonging to the vegetable and animal kingdom. In no other way could He have known all those things. In truth he must have been some Prophet or Apostle taught by the most august omnipotent glorious Allah of the Universe.”
“What you say is quite right”, he said, “Before your eloquence all reasoning of the senses and so called experience pale into insignificance.”
“Since you have admitted so much”, said I, “Let us go a step further, and with our senses reason whether it was advisable for Him who planted the world's garden, and created the animal world for the benefit of the human race, to scatter all these things in the land belonging to some other person than himself If He did so, He could not have carried any experiment of any sort upon His belongings except by the other's permission. Don't you think so?”
“Yes”, he replied.
“The earth, on which this garden is planted, must have also been created by Him who created the garden, plants, trees and animals.”
“You think the earth belongs to Him”, said I, “because of its close connection with those other creations that belong to Him?” Are you not also aware”, asked I, “that a garden of such magnificence, containing men and animals along with its trees, and other creations, to be kept in health must be irrigated, and refreshed with life-giving water?”
“Yes”, he replied. “None of these creations can live without water”.
“Will you say”, asked I, “that the creator of the garden with all that is in it, is not the creator of water; that the existence of the garden that he created depends upon the pleasure of He who created the water, who may stop its supply when he chooses?”
“It is impossible”, he replied, “to believe in the existence of two creators, one for the garden and one for the water. I am sure there is one creator for the both, and it is the same who created the mountains which are the sources of great rivers and flowing waters. If this irrigation had been by other one, the garden and its contents must have withered and died. He who created the garden must have created the water first, knowing it was needed to keep the garden in the best condition”,
“If there were no store of water” asked I, “to flow to the garden, and refresh it in case of emergency, do you not think it would have been destroyed, for you may have heard that it has many times suffered through want of water?”
“Yes”, he replied, “I am wondering now if there is any need of anyone to manage these things. The law of nature may be that water must ever flow without cessation.”
“You have admitted”, said I, “that but for the ocean and its store of water the garden might have become dry and barren.”
“Yes”, he said.
“Well”, said I, “I intend to convince you of the creator of the ocean being the same creator as He of the earth; and that the ocean is really a reservoir held in reserve into which the streams and rivers pour their superfluous energy for time of need. And that in the ocean He has created many good and profitable things.”
“Convince me of this”, he said, ''as you have done already with regard to other things.”
“Are you not aware that all surplus water is collected by the sea?”
“Yes”, he replied.
“Have you ever known its quantity being increased through and abundance of rain; or decrease through excessive heat or famine?” I asked.
“No”, he replied.
“Does not your reason says”, said I, “that the Allah who created the garden was He who created the ocean, and that He fixed a limit to the latter? The proof which stands in favour of my argument is that, were those great mountains like waves which arise out of the sea, not restrained from passing a certain limit they would have overwhelmed the whole garden of the world. We see despite their fury and passions that there is a fix limit, which reaching, their fury and passion become spent.
“Yes “, he said, “You are quite right. The wonder of the phenomena makes your argument very strong.”
“I will dwell further on the matter”, said I, “and convince you of the connection of the different creations one with another connection which must prove to you that the Universe is the work of one omnipotent, omniscient, and omnipresent Allah. You must be aware that many gardens are not watered by rivers or streams. That many vegetables, trees and plants growing in fore are supplied water by the rains which fall from the sky, and all the wild beasts who inhabit these spots, depend on the rain for water also.”
“Certainly”, he said.
“Well, do not your senses, which you claim to be the perfect means by which we come to the knowledge of things, point out to you that the rain clouds carry water to those places devoid of rivers and streams? If these clouds were creation of some other than He, who created the garden, that other might have stopped supplying water at any time, and the owner of the garden must have been in perpetual anxieties as to the welfare of his garden.”
“You are indeed right”, he said, “There is a perfect connection with each and everything of the world. It would be absurd to say that the creator of the garden, its contents and the store of water laid for its use, is not the same as the creator of the sky and the clouds. He must be the same to water his garden, at certain necessary moments lest His garden die. I wish you to discuss further, that I may clear my brain of any lingering doubt and be thoroughly convinced of the truth.”
“Insha’Allah, with God's pleasure, I will convince you that the things of this world are created by some wise creator. I will convince you through this 'halila' and prove its connection with the things of the garden and the skies.”
“I can hardly imagine”, said he, “that you can remove all my doubts through the medium of this ‘halila'.”
“I will from it”, said I, “show you the stability of creation, the atoms and ingredients, that go to make perfect development, and from this halila's first connection with its roots and branches prove the dependence one thing has on another, and the close relation borne to celestial objects.”
“If you prove these things”, he said, “I can no longer doubt.”
“You must know”, said I, “that the halila springs from the earth, fibers run to one strong root that flings up a stem. The stem has branches, and the branches twigs and the twigs are studded with pearl- like buds from which leaves emerge, and all these things from a canopy to shelter the whole buds, flowers, fruits, from the severity of the cold or heat.”
“No doubt can linger in my mind”, he said, “the halila with its perfection, and connection, with the place where it grew, its roots and leaves, witnesses with me that there is only one creator; that He has no partner (sharik). For his creations are related to each other and are in harmony one with another”.
“If I further prove to you”, said I, “the wisdom and necessity of these creations, and the dependence of each on the other will you bear witness to the existence, and wisdom (hikmat) of God?”
“I would not hesitate to do so”, he said. “Listen to me”, I said “Do you know that the halila is dependent on the earth, and the earth on the effects of the heat and cold on weather, the weather on the wind, the wind on the clouds, the clouds on the rain, the rain on the season the season on the movements of the Sun and Moon, the Sun and Moon on the revolution of the sky, and the sky on that atmosphere between the heaven and the earth? Surely this dependence and connection of creations are themselves proofs of the wonderful wisdom and skill of God. Their connection is so close to each other that not one can be dispensed with, even (if) one for a moment became out of order, the whole creation-earth and plant would be destroyed.”
“What you say is correct”, he said, “But the creation you missed mentioning, may not have so intimate a connection with the universe.”
“What creation is that?” I asked.
“It is man you have not mentioned”. He replied.
“Don't you know”, I said, “that these things are most closely connected with man? God has created all these things for his benefit.”
“Can you prove it to my satisfaction” He asked.
“Why not', I replied.
“I will prove it to you so thoroughly, that you will afterwards bear testimony to the fact that the world and every thing in it is for the use and benefit of man.”
“Tell me, how?” he asked.
“He has created the sky” I said, “overhead as a proof for him, had it been lower or just up to his head he would have suffered. The sun would have scorched him to death. The stars He created as guides to him when he traveled at night by sea or land, others serve him for astronomical calculations and to prove the senses inaptness to know every thing.
They are living witnesses of the existence of great almighty God, who taught man this science. For such science could never be known through the medium of senses and those not taught must have always remained unknown:
“Oh Magnificent (Azim) and Mighty (Jabbar) one, how marvelous are these creations of yours, “He has created for lamps the Sun and lustrous moon. They float in the sky with marvelous rapidity. He lights them accordingly. Their appearance and disappearance cause the seasons. On them rest the calculations of the years; months and days, founded for man use and benefit.
He works during day, and rests at night. Had the days and nights remained in one condition, the day never to become night, nor the night to become day, the people could not have made head-way in their affairs. He the most wise and skilful Creator created the clear and the shining day for work, and the dark night for the rest and repose. He arranged the heat and cold- two contrary effects, yet both necessary. If there had been all heat or cold, nothing could have lived.
The gardens would perish with the beings in it, for all these things are connected with the air that floats in the space. The coldness checks excessive perspiration, and the heat nullifies the harmful effects of the food on the body, besides actively assisting in its development- when the body gets dried, moisture is produce by it; when moist, the heat absorbs the moisture. In the same way the clouds absorb or give out; you see they rain in proportionate quantity to the need of the world. If they did not, the whole world runs risk of total destruction.
God sends rain regularly to the earth inhabited by the Sons of Adam -the carpet on which they walk, or cradle wherein they sleep. God has kept the world upright for him -the mountains are the weights, and from the mountains the rivers flow to water the world- without these streams of water the earth must have remained dry and the people in a poor condition. He has created the seas, over which men voyage. In these seas are creatures some of which give food to man, and ornaments by which he adorns himself.
The combination of the whole world and the uniformity of design throughout plainly indicate one creator of the whole. For nowhere exists the Contrast and difference of opinion that must necessarily arise, in the case of another creator. The sky has produced things for man's benefit the earth likewise. There are vegetables, fresh grapes, grain, dates, green gardens, fruits and pastures skillfully devised for man's use and pleasure.
The beasts and many other purposes are created by God for him. They are necessary for his upkeep and well-being. You must bear in mind that there are two distinct species of life in the world. One of generation, the other of production. One is made to eat; the other to be eaten both (kinds of) creatures necessarily being the same. Because He who constructed the human body also knows the correct food for it. He gave the appetite that asks the food, the stomach that digests, and supplies the tissues and replenishes the blood. He arranged those intestines through which waste and effect matter passes. Had the creator of man been other than the creator of his food. He would not have created appetite that wants the food of that other creature nor would the other creature allow his creation to be eaten.
“You have by your eloquence”, he said, “Made me unhesitatingly declare that the creator of all the things is one and the same. He is the only one wise, merciful, omnipotent and omniscient God,
I praise Him and glorify Him. But I have doubt with regard to one thing. Are the deadly poison that kill man and injure the creations created by Him?”
“Is it not clear to you”, I asked, “that poison is created by God?”
“Well, I don't understand”, he replied, “Why He creates injurious and evil things. Such evil things be far from His nature, and it does not have Him to injure what is His own.”
“I will still by this, halila and the medical science explains and prove to you that such things seemingly harmful to man are not in reality so. Do you know of any plants perfectly harmless to man?” I asked.
“Yes”, he replied.
“What are they?”
“Those which men eat daily for food”, he said. “Do you believe”, I asked, “that food sometimes produces change of color in the body, and various ailments, such as leprosy, consumption or Jaundice?”
“Yes”, he said.
“Then your reply, a short time back was incorrect.”
“Yes, indeed”, he said.
“Do you know of roots of no benefit to man?” I asked.
“Yes”, he replied.
“What are they?” I asked.
“They are ………… (this remains an unfilled space as the words of the reply are not found in the original text).
“But do you not know, that mixed with other things there very roots cure leprosy and consumption? I think you must know this. Can you tell me the name of plant that acts as an antidote to poison?”
Has not 'Tiryak' such an effect?” I asked.
“Yes”, he replied, ‘Tiryak’ is the King of all medicines. It is sought for in cases of snake bite, sting of a wasp or an ant, or when poison has been taken internally.”
“Do you not Know”, said I “that poisons are administered in two ways, namely, external application, and internal administration, and this 'tiryak' is prepared by special distillation and the burning with it of the flesh of the most venomous snakes?”
“Yes” he said, “I am wrong again, for, tiryak dose, not prove an efficacious antidote to poison unless prepared as you mention.”
“Then there is nothing really evil, though it may seem so at the first sight, created by God”, said I.
“Now I declare, 'La-i-laha, il-lallah, vah-dahula sharik-a-lahu (There is no God but one God, and He has no partner), and bear testimony that He has created all the (seemingly) injurious things as well as the good. The heavenly bodies, the clouds and wind He regulates. The diseases and medicines are all from Him. He knows man's body exactly -its ailments and remedies. He knows man's soul in the same way. He has made the stars that calculate man's destiny. There is uniformity of design, and no contradiction. The whole Universe in harmony speaks of one God. Tell me now, something of Him Why do you call Him 'Avval' the first, 'Akhir' the last, 'Khabir' the omniscient and 'Latif' the wise and grand?”
“He is 'Avval' because He is free from every kind of 'kayfiyat'-circumstances such as heat, cold, hardness, softness, etc. He is 'Akhir' because He has no end. There is no one like unto him. He has created the Universe with the help of no one. (He has created absolutely from nothing; no matter was required. His 'Amr' (command) passed, and the Universe was in existence). He created without the least trouble or reflection of mind. He needs no 'kayfiyat' (condition) to create, for conditions themselves are created by Him. We call Him 'Avval', because He had no beginning. He is from all eternity. He has none to equal Him in power, nor any self-existing adversary, nor any equal in any of His attributes. He is not known to the senses-(for the senses can only detect created things). He is known only by His creation-the wonderful phenomenon, whose existence speaks of great wisdom. He is God, the most holy and exalted- Tabarak-va-ta’ala.
“Why do you call Him ‘Qavi’, the most powerful?” he asked.
“We call Him 'Qavi', because He has created very enormous and strong things such as, earth with mountains, seas and sands, moving things, such as men, beast?, clouds of water, sun, moon and Stars. The magnitude of their size, their munificence and luster, the revolution and majesty of the empyrean empire, with the wonders of the earth are appallingly great. These momentous of His Mightiness guide us to 'ma’arifat'-knowledge of His self. We do not call Him 'Qavi', because, of the power of the created things. In no way does He compare with created things, for their attributes diminish or increase, their power is dependent on some other thing for existence, and eternal has no likeness to them, in their defective greatness. We call Him 'Azim'-the great--and 'Kabir'-mighty- incomparable to any earthly greatness. We call a tree great, and we call a wrestler strong. But this gives us no idea of God's greatness and strength.”
“How is it?” he asked, that He calls Himself in the holy book of 'Qur’an' “Sami’”-one who hears,
“Basir” -who sees and “Aleem”-one who knows?”
“For this reason that nothing from Him is hidden- neither any act nor any thought. He is 'Basir', for His observation extends over the Universe. He is 'Sami’' for the whispers of every man are heard by Him. He hears the secrets of every whisper,-no three persons whisper together, but He is the fourth among them, and so on. He hears the sound of an ant walking on a viscid stone, the sounds of noiseless birds flying in the air. Nothing escapes His knowledge-visible or invisible, felt or unfelt;-all things are in His knowledge. He is 'Sami', not because He hears with ears as we of the earth do, for He has neither ears nor eyes. He is 'Aleem', for nothing is unknown to Him, whether it be fathom deep in the ground or beyond the skies, whether it be near or far. He had knowledge of all things before they came into existence. He is 'Aleem'. But His knowledge is not acquired as man does with the aid of his senses. His attributes are His essence. He is exempt from all human attributes, pure and undefiled. These attributes of Sam’a, Basar and Ilm must not give you an earthly idea of God. He is far above His creations, holy and pure, and His names are holy too”.
“You have made it perfectly clear to me”, said he, ‘but I want you to explain it in such a way that I may give proper reply to all queries put to me, I wish to so study the subject that I may at once confound or refute atheists and their skepticism, and moreover be useful to those who are seeking the truth, and solidify the ground on which true believers stand. Why is He called 'Latif'-fine? I am aware because He has created fine things. But I should like (to have) a further explanation of this”.
“He is Latif”, said I, “because every thing of His to the smallest creation, sometimes so small as to be unperceived by the human eyes, shows fineness and finished perfection to the minutest detail-some small creations, a gnat or an ant are indistinguishable as to sex, condition or age-when one observes that these have a certain reasoning power, have desires, passions, and fear of death and they love their young ones and recognize their friends, despite their minuteness; when we see other creatures inhabiting different places-skies, seas, forests or houses - all with the above attributes, in wonder and worship we call Him 'Latif'-the creator of fine and minute creations, as we call Him 'Qavi', because He created powerful and strong things”.
“What you have explained to me is very clear”, he said. “But how come it possible for man to call himself - by the names applicable to God?”
“Because God, the most holy and high has not prohibited it. Man calls a certain thing one, and calls God one also. He calls one man muthawwir (artist) and God is ‘muthawwir ' also, another ‘Raziq’-supplier of food-or Sami’, 'Basir' and he calls God the same; but the meaning vastly different when applied to God. When a thing to be one, it suggests that there are more like it. But when God is called one, it suggests that there never was or is or will be another like unto Him. You may be aware that names are given to people for identification only. We call a person when he is alone, but in truest sense of word man is not one, he is many, he has different limbs unlike to one another, has blood, flesh, bones and sinews ash hairs and nails, darkness and whiteness, and all creature is like this, proving that a person is one only in name and not really in structure or sense. But the word 'one’ is justly applicable to God, who is like unto no one. He holds the names Sami’, Basir, Qavi, ‘Aziz, Hakim and in the same way. He the most exalted God,-has created every wonder. These very names bespeak not His attributes, but that which He is-His essence. His attributes are not in addition to His-self but He is Sami’, Basir, Hakim, ‘Aleem and Qavi in His very essence”.
“Explain to me”, he said, “why He has called Himself 'Rauf' 'Rahim', merciful and what is meant by His will or consent and 'Gadhab', anger or displeasure?”
“Mercy in us”, said I “is an instinct which prompts to kindness and gifts. But the mercy of God is the kindness and reward bestowed on man. Man's mercy holds two interpretations-pity for a man in distress without alleviating it; or pity in a more substantial form as extricating him for the time from his trouble, say, supplying him with food or clothing. People speak very highly and point out this charity as most commendable. The action of charity was produced by the instinct of mercy in the human heart. But God's mercy is also the mercy originating from us. For example, when one has been rescued by another from the pangs of hunger, or the fangs of some fierce animal, at once we feel the mercy of God. It is true that He is merciful, but not in the same way as man is merciful. The mercy that originates in man's heart does not exist in God's, though God put it in men; for, God has no heart like man. Again 'gadhab' when man gets angry, he himself undergoes changes-his limbs tremble, his color changes, and he inflicts punishment on the one who roused his anger. But God suffers no changes. The word 'gadhab' is used in two senses--that one originating from the heart is not applicable to God, in the same way 'Raza' (pleasure) ‘Rahmat (mercy) and Na-raza (displeasure). He is only the 'Jalil'-(glorious)-, 'Azim'-(magnificent), and there is none like unto him”.
“Now, explain to me His intention and will”, he said,
“Why is he called 'Murid' (willing)?”
“Man's action”, said I “Is the result of intention and pre-conceived thought. The intention of God is the accomplishment of the deed without pre-meditation or thought. At His ‘Amr', or command-the thing is already at perfection, without trouble or care on His part.”
“You have fully convinced me”, he said, “in every detail, and your arguments are more than enough for any person of common sense. To God, who guides us to the right path, and prevents us from falling into sin, or daring to compare Him; or doubt His greatness, might and Omnipotence, I offer my heart felt thanks. Indeed He is great, without a rival. There is none like Him. He is too exalted to have any equal or partner”.
Peace unto Those Who Follow The Truth.
7 Replies
40178 Views
October 12, 2015, 08:57:51 PM
