Sixth Matter: The explanation of “Dispute with Satan” in the First Topic.

Sixth Matter

T h i r d l y : Some of the terms used in the First Topic, called Dispute With the Devil, about the way of Satan, were very vehement. Despite being modified with expressions like “God forbid! God forbid!” and “to suppose the impossible,” they still make me tremble. There are a number of small modifications on the piece that was later sent to you; have you been able to correct your copy accordingly? I leave it to what you think; you may skip any of those terms you consider necessary.

My dear brother, that Topic holds great importance, because the atheists’ master is Satan. Only when Satan is silenced will his imitators not be deceived. The All-Wise Qur’an’s mentioning the unbelievers’ vile expressions gave me courage. Trembling and in the form of supposing the impossible, I used the ridiculous expressions the members of Satan’s Party are compelled by their way to accept and which willy nilly they utter through its tongue, in order to demonstrate the complete worthlessness of that Satanic way. But by using them, we confined them to the bottom of the well and took possession of the entire field on account of the Qur’an; we exposed their frauds. Consider the victory through the following comparison:

For example, let us imagine a tall minaret the top of which touches the skies, and at the base of which a well has been dug reaching to the centre of the earth. Two groups are disputing over proving where between the top of the minaret and the bottom of the well a man should be whose call to prayer is heard by all the people throughout the country. The first group says: “He is at the top of the minaret reciting the call to prayer to the universe. Because we hear it; it is living; it is elevated. For sure everyone cannot see him in that high situation, but according to their degree, everyone can see him in a position, on a step, when he climbs it and when he descends. They know from this that he ascends it, and wherever he appears, he is someone of high stature.” The other, satanic and foolish, group says, however: “No, his position is not the top of the minaret; wherever it is he appears, his place is the bottom of the well.” But no one at all has seen him at the bottom of the well, nor can they see him there. Let us suppose he was heavy and without will like a stone, then for sure he would have been at the bottom of the well, and someone would have seen him.

Now, the battlefield of these two opposing groups is the long distance stretching from the top of the minaret to the bottom of the well. The people of light, called Allah’s Party, point out the mu’ezzin at the top of the minaret to those with an elevated view. And to those whose sight cannot rise that far and to the short-sighted, they show that supreme mu’ezzin on a step each according to his degree. A slight hint is enough for them and proves that the mu’ezzin is not a lifeless mass like a stone, but a perfect man who climbs upwards and appears and makes the call to prayer when he wishes. As for the other group, known as Satan’s Party, they pronounce stupidly: “Show him to everyone at the top of the minaret, or else his place is the bottom of the well.” In their stupidity they do not know that his not being shown to everyone at the top of the minaret arises from everyone’s sight not rising that far. Also, in exaggerated fashion, they want to claim possession of the whole distance with the exception of the top of the minaret.

Then someone appears in order to solve the dispute between the two communities. He says to Satan’s Party: “You inauspicious group! Had the position of that supreme mu’ezzin been the bottom of the well, he would have to have been lifeless, inanimate, powerless like a stone. It could not have been him who appeared on the well’s steps and minaret’s degrees. Since you see him there, he is certain not to be powerless, lifeless, and without reality. His position will be the top of the minaret. In which case, either show him at the bottom of the well-which in no way can you do, nor could you make anyone believe that he is there-or be silent! The arena of your defence is the weìl bottom. The remaining arena and long distance is the arena of this blessed community; wherever they show him to be other than the bottom of the well, they will win the case.”

Thus, like this comparison, the Topic about the dispute with the Devil takes the long distance from the Divine Throne to the ground from Satan’s Party and forcibly drives that party into a corner. It leaves the most irrational, the most impossible, the most loathsome place to them. It drives them into a hole so narrow no one could enter it and takes possession of the entire distance in the name of the Qur’an.

If they are asked what the Qur’an is and they reply: “It is a good book written by man which teaches good morality,” then it should be said to them: “In which case it is the Word of Allah and you are compelled to accept it as such. Because according to your way, you cannot say that it is ‘good’!”

If they are asked what they know of the Prophet, and they reply: “He was a very clever person with good morals,” it should then be said to them: “Believe in that case, because if he was very moral and clever, he must have been Allah’s Messenger. For your saying he was ‘good’ is not within the bounds of what you accept, you can’t say that according to your way.” And so on. Further aspects of reality may be applied to other allusions in the comparison.

As a consequence of this, the First Topic, in which the Devil is disputed with, does not compel the believers to know the miracles of Muhammad and learn their certain proofs in order to preserve their belief. A slight hint, a small indication, saves their belief. All the deeds, all the qualities, all the conduct of Muhammad (PBUH) are each like a miracle, proving that his position is at the highest of the high, not at the lowest of the low at the bottom of the well.

Was this answer helpful?
Read 13 times
In order to make a comment, please login or register