The Second Part of the Addendum: Life looks upon the six pillars of faith and proves them.
The first of nine stations comprising the nine levels of proofs of resurrection miraculously indicated in the following verse:
Glory be to Allah in the evening and at daybreak, and praise is His in the heavens and earth, at nightfall and when the day begins to decline. It is He Who brings forth the living from the dead, and brings forth the dead from the living, and gives life to the earth after its death; thus, too, will you be brought forth. (Qur’an, 30:17-19.)
The manifest proof and brilliant evidence of Allah’s decree concerning resurrection contained in this verse will now be expounded and set forth, Allah willing. (1)
In connection with the twenty-eighth property of life it was explained that life looks upon the six pillars of faith and proves them; it contains a series of indications of their truth.
Now the most important result, substance and reason for the creation of the cosmos is none other than life, and life, that exalted verity, can in no way be restricted to this transient, brief, defective and painful worldly life. Rather the purpose and result of the tree of life, the splendour of which can be deduced from its twenty-nine properties, the fruit of that tree worthy of its splendour, is the eternal life of the hereafter; it is life in the eternal realm where even stones, trees and the soil will be endowed with life. Otherwise, it will follow that the tree of life, so plentifully decked out with significant instruments, yields no fruit, benefit or truth for animate beings, especially man; and man who in his substance and faculties is twenty times superior to the sparrow and is indeed the most important and elevated of all creation, will fall to a degree twenty times lower than that of the sparrow; with respect to the felicity of his life, he will be the most unfortunate and humiliated of wretches.
Similarly, intelligence, the most precious of gifts for man, will wound his heart through constant reflection of the pains of the past and the fears of the future; it will mix nine pains with every pleasure and thus become a disaster to man. Now this is false to the hundredth degree. The life of this world thus proves decisively the pillar of faith that is belief in the hereafter and displays to our eyes every spring more than three hundred thousand specimens of resurrection.
Is it at all possible that an All-Powerful Agent Who promptly supplies and provides, with wisdom, solicitude and mercy, all the instruments and tools needed for your life, in your body, your garden and your homeland, Who hears and answers the private and particular prayer made for sustenance by your stomach, for the sake of its life and survival, Who shows His acceptance of that prayer by means of numerous delicious foods — is it at all possible that such a Being should not be aware of you or hear you, that He should not provide you with the means of life eternal, the greatest purpose of the human species? Is it possible that He should not accept the greatest, most significant, most worthy and most universal prayer for eternity of the human species by establishing eternal life and creating paradise? Is it possible that He should not heed the universal and insistent prayer of the human species, the most important creature in the cosmos, the monarch of the earth, a prayer that resounds throughout heaven and earth, and not pay it the same attention, or grant it the same gratification, as a little stomach? Is it possible that He should thus cause His perfect wisdom and infinite mercy to be denied? No, a hundred thousand times no!
Again, is it at all possible that He should hear the most secret voice of the most minute of beings, remedy its pain and succour its plaint; that He should nourish it with the utmost care and consideration and cause creatures greater than itself to serve it — is it at all possible that He should do all of this and not hear the thunderous cry of life, the greatest, most precious, most eternal and most delicate form of life? That He should pay no heed to its powerful prayer and supplications for eternity? It would be like equipping a single soldier with the utmost care and totally ignoring a vast and obedient army! Like seeing a speck and overlooking the sun! Like hearing the buzz of a fly and not hearing the roar of the thunder! No, a hundred thousand times no!
Again, can the intelligence at all accept that an All-Powerful and All-Wise Being, Whose mercy, love and solicitude are infinite, Who loves His own artistry, Who causes Himself to be loved, and Who greatly loves those that love Him — can it accept that such a Being would annihilate through permanent death a life that loves Him greatly, that is itself lovable and that instinctively worships its Maker; and, the essence and jewel of that life, the spirit? That He would offend and insult His lover and beloved for all eternity, that He would injure his feelings and deny Himself, and cause others to deny, the mystery of His mercy and the light of His love? No, a hundred thousand times no! An absolute beauty that adorns creation with its manifestation and the absolute mercy that makes all creatures rejoice are without doubt exempt and purified from such infinite ugliness, such utter abomination and pitilessness.
The result, then, is that considering the existence of life, those men who understand the purpose of life and who do not misuse their lives will become manifestations of eternal life in the realm of eternity and eternal Paradise. In this we believe. So, too, the shining of brilliant objects found on the earth through the reflection of sunlight, the brief glinting on the surface of the ocean of little bubbles through flashes of light, and the coming in their place of further bubbles that like them hold up a mirror to a whole series of imaginary suns — this demonstrates tangibly that those flashes are the reflectory manifestation of the one supreme sun. With their manifold tongues, they make mention of that one sun and they point toward it with their luminous fingers.
So, too, the fashion in which, through the supreme manifestation of the Name ‘Giver of Life’ of the Living and Self-Subsistent Being, all the animate beings on the face of the earth and in the depths of the sea shine through Allah’s power, and then disappear behind the veil of the unseen, saying, “O Eternally Living One!”, in order to make room for those that follow them — this represents a series of testimonies to and indications of the life and necessary existence of the Living and Self-Subsistent Being.
Similarly, all the proofs that bear witness to the Divine knowledge the traces of which are visible in the ordering of all beings; all the evidences that establish the existence of a power working its will throughout creation; all the arguments that point to a volition and purposefulness dominating the ordering and administering of the cosmos; all the signs and miracles that attest the messengerhood of the prophets, the means of dominical speech and Divine revelation, and the indications bearing witness to the seven attributes of Divinity — all of them point to, testify to, and indicate unanimously the life of the Living and Self-Subsistent Being. For if the faculty of vision is present in a thing, there must also be life. If there is hearing, this too is a sign of life. If there is speech, this also points to the existence of life.
Similarly, attributes the existence of which is proven and self-evident by virtue of their traces throughout the cosmos, attributes such as Absolute power, all-embracing will, and comprehensive knowledge, bear witness with all of their proofs to the life and necessary existence of the Living and Self-Subsistent Being. They attest His everlasting life, one shadow of which is enough to illumine the whole of the cosmos, and one manifestation of which suffices to give life to the hereafter, together with all of its particles.
The Divine attribute of life is also connected with the pillar of belief in the angels, and proves it by way of indication. For the most important of all goals of the cosmos is life, and animate beings constitute the most widespread form of creation, with its specimens multiplied on account of their value; they constantly animate the hospice of this world with the coming and going of their caravans. Further, the globe, which is filled with so many species of animate beings, is being constantly emptied and refilled as these various species are renewed and multiplied, and animate beings are created in multiplicity even in the vilest and most corrupt substances, so that there is —as it were— a constant resurrection of microbes. Finally, consciousness and intellect, which are the distilled essence of life, and the spirit, which is its subtle and stable substance, are also created everywhere on the globe in the utmost multiplicity, so that it is as if the globe were animated and caused to rejoice by life, intellect, consciousness and spirit. If we take into consideration all of the foregoing, it is totally impossible that the heavenly bodies, which are subtler, more luminous, greater and more significant than the globe, should be dead, rigid, lifeless, and dumb.
There must, then, exist and be provided with the property of life, conscious and animate beings that animate the skies, the suns, and the stars, bestow upon them their vitality, manifest the result of the purpose for the creation of the heavens, and receive address from the Glorious Creator. These creatures, of a nature suited to the heavens, are none other than the angels.
Similarly, the innermost essence of life symbolically proves the pillar of belief in the prophets. For the cosmos was created for the sake of life, and life is in turn one of the supreme manifestations of the Living, Self-Subsistent and Eternal One. It is one of His most perfect designs, one of His most beauteous arts. Further, the eternal life of Allah shows itself only through the sending of messengers and the revelation of books. If there were no books or prophets, then eternal life would remain unknown. When a man speaks, he is recognized to be alive. Similarly, it is the prophets and revealed books that make manifest the words and decrees of the Being Who, from behind the world of the unseen that is veiled by the cosmos, speaks, talks, and emits His commands and prohibitions. Just as the life existent in the cosmos bears decisive witness to the necessary existence of the Living and Eternal One, so too does it point to and indirectly confirm the pillars of belief in the sending of messengers and the revelation of scriptures, for these are the rays, the manifestations, and the relations of that eternal life. And especially the messengership of Muhammad —Peace and blessings be upon him— and the Qur’anic revelation, since they are like the very spirit and intellect of life, their veracity is as indisputable as the existence of this life.
Life is, then, the distilled essence of the cosmos; consciousness and feeling are the distilled essence of life; the intellect is the distilled essence of consciousness; and the spirit, finally, is the pure and unsullied substance, the stable and autonomous essence, that lies at the heart of life. So, too, the life of the Prophet Muhammad —Peace and blessings be upon him— in both its outer and its inner aspects is the distilled quintessence of life and the spirit of the cosmos, and the messengership of Muhammad —Peace and blessings be upon him— is the pure and distilled essence of the feeling, the consciousness and the intellect of the cosmos. Rather, the life of the Prophet Muhammad —Peace and blessings be upon him— in its outer and inner aspects is, as the centuries have borne witness, the very essence of the life of the cosmos, and the prophethood of Muhammad —Peace and blessings be upon him— is the very light and essence of the consciousness of the cosmos. The Qur’anic revelation is also the spirit of the life of the cosmos and the intellect of its consciousness.
If the light of the messengership of Muhammad —Peace and blessings be upon him— were to depart from the cosmos and vanish, the cosmos would die. If the Qur’an were to depart, the cosmos would lose its sanity, and the globe would lose its sense and its head. Its dizzy, uncomprehending head would collide with a planet, and the end of the world would result.
Life also looks to the pillar of belief in Divine Determining, and proves it indirectly. Because, since life is the light of the Manifest World, and it dominates it, and is the result and aim of existence, and since it is the most comprehensive mirror of the Creator of the universe and the most perfect sample and index of dominical activity, and —let there be no mistake in the comparison— is like a sort of programme, for sure, the mystery of life necessitates that the creatures in the World of the Unseen, that is, the past and the future, that is, that have been and will come, are predisposed to conform to order, regularity, being known and observed, specific individual existence, and the creative commands, which are their lives in one respect.
The original seed of a tree and its root, as well as the seeds contained in its fruit and final outcome, all manifest a sort of life, no less than the tree itself; indeed, they bear within themselves laws of life more subtle than those of the tree. Similarly, the seeds and roots left by last autumn, before the present spring, as well as the seeds and roots that will be left to subsequent springs after this spring has departed — they all bear the manifestations of life, just like this spring, and are subject to the laws of life. In just the same way, all the branches and twigs of the cosmic tree each have a past and a future. They have a chain consisting of past and future stages and circumstances. The multiple existences and stages of each species and each member of each species, existing in Divine knowledge, forms a chain of being in Allah’s knowledge, and both its external existence, and its existence in Allah’s knowledge, is a manifestation of universal life that draws all the aspects of its life from these meaningful and vital Tablets of Divine Determining.
The fact that the World of Spirits —which is one form of the World of the Unseen— is full of the essence of life, the matter of life and the spirits, which are the substances and essence of life, demands and requires of a certainty that past and future —which are another form of the World of the Unseen and its second segment— should also receive the manifestation of life.
In addition, the perfect order, the meaningful circumstances and vital fruits and stages inherent in the existence of a thing within Allah’s knowledge, also demonstrate the manifestation of a sort of life. Such a manifestation of life, which is the light emitted by the sun of eternal life, cannot be limited to this manifest world, this present time, this external existence. On the contrary, each world receives the manifestation of that light in accordance with its capacity, and the cosmos together with all its worlds is alive and illumined through it. Otherwise, as the misguided imagine, beneath a temporary and apparent life, each world would be a vast and terrible corpse, a dark ruin.
One broad aspect of the pillar of faith in Divine Determining and Decree is, then, understood through the mystery of life and is established by it. Just as the life and vitality of the Manifest World and existent, visible objects becomes apparent from their orderliness and the consequences of their existence, so too past and future creatures —regarded as belonging to the World of the Unseen— have an immaterial existence and sort of life, and a spiritual presence in Allah’s knowledge. The trace of this life and presence is made manifest and known by means of the Tablet of Divine Determining and Decree and through all the stages and circumstances of their external lives and existences.
(1) The whole station has not yet been written and has been included here because of the relevance of the topic of life to resurrection. In addition, it contains a subtle and profound allusion to the pillar of Divine Determining at the end of the topic of life.
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Third Part of the Addendum: The verses "It will be naught but a single cry" (36:29); and "The command of the Hour will be like the glance of the eye" (16:77) inform us that the Doomsday will strike instantaneously, in a flash. It gives examples about this matter in order to convince the human mind.
- What is Life?
- Fourth Proof: It explains the benefits of belief in the hereafter for the family life.
- Fourth Flash: Stamps that show the existence and oneness of Allah on the deed of "giving life".
- Sixth Truth: The indication of the persistent and ever-changing works in the world which present splendor and continuity along with the names of Glorious and Eternal to the hereafter.
- What is the criterion for man to love himself in Islam? How can a person love his self by separating his soul?
- Third Topic: Divine Determining in the realm of living creatures; The Clear Book and The Clear Record; Self-evident Divine Determining and Theoretical Divine Determining; freedom and Divine Determining.
- Second Aim: The duties of atoms and molecules in forming various matters.
- What is the meaning and real nature of life and the wisdom behind its creation? How is the perfection of life attained?
- Twenty-Fourth Letter: It explains an important secret of the obscure secrets of the universe, and wisdoms behind the manifestations the divine names of ar-Rahim (All- Compassionate) al-Karim (The Generous) and Wadud (Loving). It consists of two stations.
- Tenth Truth: The indication of beings and incidents to wisdom, grace, mercy and justice that encompass everything and the indication of these truths along with the names the All-Wise, the Generous, the Just and the Merciful to the hereafter.