The Twenty-Seventh Window

اَللّٰهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ1 We look at things which appear to be causes and effects in the universe and we see that the most elevated cause does not possess sufficient power for the most ordinary effect. It means that causes are a veil; someone else creates the effects. For example, as only a small example out of innumerable artful beings, we look at the faculty of memory, which is placed in man's head in a space as tiny as a mustard seed. We see that it is a book so comprehensive, rather, a library in which without confusion the entire story of a person's life is written. I wonder, what cause can be the means of this miracle of Qoudrah? The brain convolutions? The simple unconscious particles of cells? The winds of coincidence? But that miracle of art can only be the art of such a Sâni’ Al-Hakîm, Who writes and copies out a small voucher and gives it to the hand of man’s mind in order to inform him that the actions he performed were recorded and he will be recalled at the time of questioning about the great book of his deeds which will be published at the time of rising from the dead and assembling for judgment. Thus, make an analogy with all eggs, seeds and grains, which resemble man's faculty of memory, and compare other effects to these small and comprehensive miracles.

Because whichever effect and work of art you look at, it contains such wonderful art that not only its ordinary and simple cause but if all causes were to get together, they would declare their impotence before it. For example, if the sun, which is considered to be a great cause, was supposed to possess will and consciousness and if it was said to it: "Can you make the body of a fly?", of course, it would reply: "Through the bestowal of my Khâliq, there is plenty of light, heat and colours in my shop, but such things in the fly's being as eyes, ears and life are neither in my shop nor are they within my power."

Also, just as the wonderful art and adornment in effects dismiss causes, and by pointing Al-Wâjib Al-Wujûd, Who is the Causer of Causes2 , they hand over matters to Him according to the mystery of the âyah وَ اِلَيْهِ يُرْجَعُ اْلاَمْرُ كُلُّهُ3 . In the same way, the results, purposes and benefits that are attached to effects evidently demonstrate that they are the works of a Rabb, Who is Karîm, a Hakîm, Who is Rahîm, beyond the veil of causes. Because unconscious causes certainly cannot work by thinking of a purpose. Whereas, we see that each creature comes into existence by following not one, but many purposes, benefits and hikmahs. That means a Rabb, Who is Hakîm and Karîm, makes those things and sends them. He makes those benefits the purpose of their existence.

For example, rain comes. It is well-known how distant the causes, which appear to produce the consequence of rain, are from thinking of animals and having pity and mercy on them. That means it is sent to help through the hikmah of a Khâliq Ar-Rahîm, Who creates the animals and guarantees their rizq. Rain is even called rahmah. Because since it comprises numerous benefits and works of rahmah, it is as if rahmah has embodied in the form of rain, has been formed into drops and comes as drops.

Also, all adorned plants and the spectacular and adorned states of animals, which smile at the faces of all creatures, evidently indicate the necessary existence and wahdah of a Zuljalâl One, Who wants to make Himself known and recognized and to cause Himself to be loved through these adorned and beautiful arts, behind the veil of ghayb. It means that the adorned states and spectacular conditions of things decisively indicate the attributes of making known and causing to be loved. While the attributes of making known and causing himself to be loved evidently testify to the necessary existence and wahdah of a Sâni’ Al-Qadîr, Who is Wadûd and Ma’ruf.

In Short: Since causes are extremely ordinary and impotent and the effects attributed to them are extremely valuable and full of art, this dismisses causes. The purposes and benefits of effects also eliminate ignorant and lifeless causes being intermediaries and hand them over to a Sâni’, Who is Hakîm. Also, the adornments and abilities on the face of effects indicate a Sâni’ Al-Hakîm, Who wants to make His qoudrah known to conscious beings and desires to cause Himself to be loved.

O wretched one who worships causes! With what can you explain these three important haqiqahs? How can you deceive yourself? If you possess a mind, rend the veil of causes and say: وحده لا شريك له ! Be saved from innumerable wahm!