8-Belief and Islam - Hakikat Kitabevi

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eternity. They must have multiplied beginning with the first man who was created out of nothing. If there had not been a first man created out of nothing and men’s multiplying from one another had come from eternity, no man would have existed today. The case is the same with every being. It would be ignorant and incompatible with reason and science to say, “So has it come and so will it go. There was no initial substance created out of nothing,” on the substances’ or beings’ originating from one another. Change does not indicate being eternal, but it shows being created out of nothing, that is, it shows not the quality of being Wâjib al-wujûd but being mumkin al-wujûd. Question: “The Creator of the ’âlam Himself and His Attributes are etenal. Since His Attribute ‘Creativeness’ is eternal, does not the ’âlam have to be eternal, too?” Answer: We always witness the fact that the Creator, who is eternal, changes substances and particles through various means or causes, that is, He annihilates them and creates others in place of them. The Eternal Creator creates whenever He wills, that is, He always creates substances from one another. As He creates every ’âlam, every substance and every particle through some means or causes, so He can create them without any cause or means whenever He wills. A person who believes that the classes of beings are hâdith will also believe that they will be annihilated again. It is obvious that the beings that were created at one time while having been nonexistent can become nonexistent again. We see now that many beings cease to exist or change into a state making them incapable of affecting our sense-organs. Being a Muslim requires believing the fact that substances and objects and all beings were created from nothing, and that they will cease to exist again. We have been seeing that substances have been coming into existence while having been nonexistent and ceasing to exist again; that is, their shapes and properties have been disappearing. When objects cease to exist their substances remain, but, as we have explained above, these substances are not eternal, either; they were created a very long time ago by Allâhu ta’âlâ, and He will annihilate them again when the end of the world comes. Today’s scientific knowledge does not deter us from believing this fact. Not to believe it means to denigrate science, and signifies hostility - 88 -
against Islam. Islam does not reject scientific knowledge. It rejects omission of learning religious knowledge and of the duties of worshipping. Nor does scientific knowledge deny Islam. On the contrary, it confirms and verifies it. Because the ’âlam is hâdith, it must have a creator who created it from nothing, since, as we have explained above, no event can take place by itself. Today, thousands of medicines, household appliances, industrial and commercial goods, electronic equipments, and weaponry are manufactured in factories. Most of them are produced through sophisticated calculations and after hundreds of tests. Do they say that even one of them became existent by themselves? No, they say that these are made consciously and with discretion and each and every one of them requires a maker; yet they claime that millions of substances related to the living and lifeless and the newly found things and events, the structures of which are still unknown, were self-produced accidentally. What could this be, if not hypocrisy, strong obstinacy or clear stupidity? It is evident that there is only one Creator who makes the existence of every substance and motion possible. This creator is Wâjib al-wujûd, that is, He did not come into being after being nonexistent; He must necessarily be eternally existent. He does not need anything for His existence. If He had not necessarily existed eternally, He would have been of mumkin al-wujûd, or hâdith, a creature as the ’âlam is; like a creature, He would have been created out of nothing or, through changes, out of another creature which, too, had to be created by another creator, thus an infinite number of creators being necessary; if we think in the same way as we have explained above that changes in creatures cannot be infinite, it will be understood that there cannot be an infinite number of creators and that creation was begun by a first and only creator. Because, if creators’ creating one another one after the other had gone back to eternity, there would have been no creator to begin with, and no creator would have to exist. Therefore, the first non-created creator is the Unique Creator of all creatures. There is no creator before or after Him. The Creator is not created. He always exists. If He ceased to exist for a moment, all creatures would also cease to exist. Wâjib al-wujûd does not need anything in any respect. He who has created the earth, the heavens, atoms and the living in such a regular and calculated order should be omnipotent, - 89 -
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Waqf Ikhlâs Publications No: 8 BEL
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FOREWORD Allâhu ta’âlâ has mer
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own explanations are given in block
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INTRODUCTION [For a beatific and be
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salâm). His path is called Islam.
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ÎMÂN AND ISLAM In this book, I’
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existence or go on being by itself.
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Presence of Rasûlullah (sall-Allâ
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3. The third fundamental of Islam i
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One should not be deceived by the f
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Allâhu ta’âlâ to command us to
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deprived of this. According to the
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Khâlid stated, “Be careful!” T
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succession. Belief in angels has to
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common angels are superior to commo
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above human power. Human beings are
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the eternal Word of Allâhu ta’â
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While the blessed eyes of a prophet
Page 37 and 38: elieve in the Mi’râj in this man
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Page 41 and 42: high grades of al-Maqâm al-Mahmûd
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Page 45 and 46: (820)], disagreed with their master
Page 47 and 48: who talk and write against and do n
Page 49 and 50: praising Islam, insidously incited
Page 51 and 52: eaders. On its many pages, particul
Page 53 and 54: superfluous mind, and many more vir
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Page 57 and 58: affair in accordance with his own m
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Page 65 and 66: possess karâmât. All their karâm
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Page 77 and 78: TWO LETTERS BY SHEREF AD-DÎN MUNÎ
Page 79 and 80: that these evil desires of theirs h
Page 81 and 82: sa’îd in eternity will get the l
Page 83 and 84: honour and dignity. For this reason
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Page 87: have been four different beliefs: 1
Page 91 and 92: written at length in the letter on
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Page 97 and 98: madhhabs, and from the books transl
Page 99 and 100: ta’âlâ is not like anything and
Page 101 and 102: Muslims who saw them and were train
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Page 107 and 108: heresy or that he must be killed re
Page 109 and 110: scholars. fiqh: knowledge dealing w
Page 111 and 112: Islam; a hypocrite. murshid: guide,
Page 113 and 114: A’ûdhu billah-imin-esh-shaytân-
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8-Belief and Islam - Hakikat Kitabevi

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