Seventh Truth: The indication of the actions; the seed of the flower, the fruit of the tree and the memory of man that present "safekeeping and protection" along with the names of Preserver and Guardian to the hereafter.
The Gate of Protection and Preservation,
the Manifestation of the Names of Preserver and Guardian
Is it at all possible that Allah’s attribute of Preserver, which protects all things with the utmost order and balance, —things in the heavens and on the earth, on dry land and in the ocean, dry and wet, large and small, commonplace and exalted— and as it were, sifts their results by way of accounting — is it at all possible that this attribute should permit the deeds and acts of man, man who has been given the lofty disposition of humanity, the rank of the supreme vicegerency, and the duty of bearing the Supreme Trust, not to be recorded, not to be passed through the sieve of accounting, not to be weighed in the balance of justice, not to be punished or rewarded fittingly, even though his acts and deeds closely pertain to Allah’s universal dominicality? No, it is not in any way possible!
Yes, the Being that administers this cosmos preserves all things in order and balance. Order and balance are the manifestation of knowledge and wisdom, of will and power. For we see that the substance of every created object is fashioned in well-ordered and symmetrical fashion. Not only is each of the forms it changes throughout its life well-ordered, but the totality of these forms is also marked by the same orderliness. We see, too, that the Glorious Preserver preserves many forms of all things the life of which comes to an end when they have performed their function and which depart from the manifest world, in the memories of men, that are like a kind of preserved tablet, (*) or in a form of archetypal mirror. He also writes and inscribes a brief history of their life in a seed, that is like the result and outcome of the whole. Thus He causes all things to be preserved in mirrors pertaining to both the outer and inner worlds. The memory of man, the fruit of the tree, the kernel of the fruit, the seed of the flower — all of these demonstrate the universality and comprehensiveness of the law of preservation.
Do you not see that all the flowers and fruits of the vast spring, the records of their deeds in appropriate form, the laws of their formation, and the images of their forms, are all inscribed into the finite space of a minute seed and are there preserved? The following spring, their record of deeds is set forth, in a form of accounting appropriate to them, and another vast world of spring is brought forth, with the utmost order and wisdom. This demonstrates with what powerful comprehensiveness Allah’s attribute of Preserver exercises itself. Considering that the results of such transient, commonplace, impermanent and insignificant things are preserved, is it at all possible that men’s deeds, that yield important fruit in the world of the unseen, the world of the hereafter, and the world of spirits, from the point of view of universal dominicality, is it at all possible that they should not be guarded and preserved, should not be recorded as a matter of importance? No, by no means!
Yes, from this manifestation of Allah’s attribute of Preserver it can be deduced that the Master of all creation devotes great care to the orderliness of all things that come to pass in His realm. He pays great attention to the function of sovereignty, and lavishes extreme care on the dominicality of kingship. Thus He records, or causes to be recorded, the pettiest of happenings, the smallest of services, and preserves in numerous things the form of everything that happens in His realm. This attribute of Preserver indicates that an important register of deeds will be subjected to a precise examination and weighing: the records of men’s deeds will stand revealed.
Now is it at all possible that man should be ennobled with the vicegerency and the Trust, that, as a witness to the universality of dominicality, he should proclaim Allah’s unity in the realm of multiplicity, and thus act as a controller and witness by having some share in the glorification of Allah and worship of most beings — is it at all possible that he should do all of this and then go to his grave and sleep peacefully without ever being awakened? Without ever being asked concerning his deeds, small and great? That he should not go to the plain of resurrection and be tried at the Supreme Tribunal? No, by no means!
Or is it possible for man to flee and hide himself in annihilation, for him to enter the earth and conceal himself from that Powerful and Glorious One to Whose Power over all contingencies in the future, (1) the occurrences of past time —each a miracle of His power— bear witness, and Who visibly creates winter and spring, that, taken together, resemble resurrection? Since man is not called to account and judged in fitting fashion while in this world, it follows that he must proceed to a Supreme Tribunal and a final felicity.
(*) See, the footnote to the Seventh Aspect above.
(1) The entirety of the past, extending from the present back to the beginning of creation, consists of occurrences. Every day, year and century that came into being is like a line, a page, a book, written by the pen of destiny; the hand of Allah’s power has inscribed His miraculous signs there with the utmost wisdom and order.Similarly, time from the present until resurrection, Paradise and eternity, consists entirely of contingencies. The past consists of occurrences, the future of contingencies. Now if these two chains of time be compared with each other, it will be seen to be true of a certainty that the Being That created yesterday and brought into being the creatures peculiar to it, is capable, too, of creating tomorrow together with its creatures. Again, there is no doubt that the beings and wonders of past time, that wondrous display, are the miraculous works of a Powerful and Glorious One. They bear decisive witness that that Powerful One is capable of creating all of the future and its contingencies, and manifesting all of its wonders.The one who creates an apple must of a certainty be able to create all the apples in the world and to bring the vast spring into being. Conversely, the one who cannot create a spring cannot create a single apple either, for the apple is made at the same workbench. But the one who makes an apple can make the spring. Each apple is an example in miniature of a tree, even of a garden or a cosmos. The apple seed that carries within itself the life-story of the huge tree is, from the point of view of artistry, such a miracle that the one who creates it thus is incapable of nothing. So too, the one that creates today is able also to create the day of resurrection, and it is only the one capable of creating the spring that is able, too, to create resurrection. The one who affixes all the worlds of past time to the ribbon of time and displays them there in utmost wisdom and order, is without doubt capable of attaching other beings to the ribbon of the future and displaying them there. In several of the Words, particularly the Twenty-Second Word, we proved with utter certainty that: “the one who cannot create everything cannot create anything, and the one who can fashion one thing, can fashion everything. Also, if the creation of everything is entrusted to a single being, the creation of all things becomes as easy as the creation of a single thing; thus facility arises. If, on the contrary, it is entrusted to numerous causes, and ascribed to multiplicity, the creation of a single thing becomes as difficult as the creation of everything, and such difficulty arises as borders on impossibility.”
Please click on the following link to continue reading;
Eighth Truth: The indication of promises about a great day of reward and punishment which was informed by the Creator of the universe through the prophets and the names the Beautiful and the Glorious to the hereafter.
- The Fourth Part of the Addendum: The Qur'an convinces hearts and minds with visible deeds of the world while informing them about the Divine deeds which are related to the hereafter.
- Second Station: It is a summary about the proof of oneness from the point of the Greatest Name.
- Second Aim: The duties of atoms and molecules in forming various matters.
- About death
- The Thirty-Third Word: It explains that there is a window opening to Almighty Allah in everything with thirty-three examples.
- 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.
- Conclusion: The explanation of the verse as "Your creation and resurrection is but like a single soul"
- 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.
- The Tenth Proof: The Proof of Preserving
- The Tenth Letter explains the issues like qadar and lawh al-mahfuz (the preserved tablet) by defining the 'Clear Book' and the 'Clear Record; it also gives information about where the Great Gathering will take place.