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The Powerful One is such in the sense that He does if He so wills, not in the sense that He must, so every thing He wills comes into existence, what He does not will does not exist. The First One is also wise (hakim), the term "wisdom" (hikmah) meaning either knowledge of the real nature of things (and there is no one whatever more knowing than He), or an act which one produces, that is in order, sound, possessing all that it needs of perfection and beauty, His [the First One's] action is most sound, perfect, graceful and beautiful. "He gives every thing its (15) form, then He guides it in the right path". He is also bountiful (jawwid), the term "bounty" (lad) conveying the meaning of favor (khayr) and its bestowal without any private end in view. The First One has poured out favors upon all existing things as is fitting and where it is fitting to, not sparing any possible [demands of] necessity, need or beauty - all that -without having any private end or benefit in view, for He is the Real Bountiful Ome, Who freely gives. The application of the term "bounty" to other than Him is in a figurative sense. The Virst One is also One Who rejoices in Himself tbidhitihi) in the sense that He possesses perfect (15) 20 s 50/52, Cf. Anwir, vol. I, p. 5970 319
knowledge of perfect objects of knowledge, or that He pours out perfect bounties and favors upon existing things (as He, Who is free from the nature of possibility and matter, is (197) the greatest apprehender of the most perfect things), and that Re is perfectly free from matter and its necessary corollary qualities, and from the nature of possibility and its necessary concomitant qualities. CONCLUSION AND APOLOGY !Oa should know that even though we proceeded by degrees to the knowledge of His being and attributes through the knowledge of the soul, we have done so by way of demonstration. Otherwise God is free from the attributes of created things. He is not to be described, far He is magnified above all description, and above all our magnifying of Him, more glorious than our glorifying of Him; and greater than our ascription of magnitude. "When a dis course reaches a point that deals with God you should (16) refrain". "I shall not repeat any praise of You, for You (17) are just es You have praised Yourself". He is above all description made of Him, "To You belong the highest exaltation above everything exalted, and the most glorious majesty
320 above all majesty. Attributes cannot reach You, and the holiest of them are below You, while the finest imagine-(16) tion is puzzled by Your grandsur'.- These are the words of the righteous, the chosen, the elect. This goes to prove that it is not permissible to speak of Him in terms of things which attract profit, keep away harm, produce pleasure, enjoyment and rejoicing, cause joy and laughter, or passionate love and affection. Highly exalted is He above these things : All such terms occurring in the urn and Tradition are to be interpreted by their fruits and ultimates, not by their accidentals and beginnings. 321
r CHAPTER XXVIII ) A WORD ABOUT THE KNOWLEDGE OF THE ORDER OF THE WORKS OF GOD AND THE TRACING OF CAUSES TO THEIR EFFECTS (198) This also is known only by the ordering of the knowledge of the soul's influence upon its powers and its body. You should know that the source of the action of man is a will, whose effect appears first on the heart. By means of the animal spirit, which is a fine vapor in the ventricle of the heart, the effect extends to the brain. From there it extends to the nerves proceeding from the brain, and from the nerves to the tendons and ligatures attached to the muscles. By means of it Cthe effect) the tendons are drawn and so the fingers move. By the fingers, for instance, the pen moves, and by the pen the ink, producing on the surface of the paper the representation of what one wishes to write in the manner preformed in the seat of imagination; for indeed if the form of that which (1) CL p. 122 and 124 above. 322
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(2 "the Preserved Tablet".) In fact the more one understands this analogy the better he will know the order of the works of God in the earthly and spiritual worlds, which fact needs detailed treatement, while this [here] is a brief allusion to it. (2) 85 : 22. 324 r CHAPTER XXIX ] CLASSIFICATION OF THE WORKS OF GOD, MAY HE BE PRAISED AND EXALTED [A, First Classification], We have mentioned that faculties are divided (1) into motor (muharrikah) and apprehending (madrikah). The apprehending [faculties) are divided into external, such (3) as the five senses, and internal, such as the internal faculties (washisir bitinah), namely, imagination, estima.. tion, etc. Intelligence, which belongs specifically to (4) man, is divided into speculative and practical reason. Likewise you should understand that all the works of God are divided into [1] incorporeal intelligences, which (5) witness the glory of God, for they look at the most exalt ed Glory to which they have access without interruption, [2] souls which move heavens, and (3) bodies. 2. See p. p. 36ff above. 3 See p. 46ff above. 4 See p. 51ff above. 5 pit, rundo, pl. of mama = "a look"). 325
A body (UE), i.e., the human body (badan) is af• feoted by the faculties located in it, but itself has no effect. The practical reason affects the animal faculties, while itself is affected by the specilative reason. The animal faculties, which are affected by the practical reason, affect the body and its organs. Likewise you should understand that all the Corks of God are divided into these categories :.(1) those which are affected but do not have any effect, and [2] those which affect but are (200) not affected. Those which are affected but themselves do not affect are the universal bodies, while those which are affected and have themselves also effect are the souls. They are affected by the intelligences, while they themselves affect the celestial bodies by moving them, and by thus moving them they affect the elemental world. The intelligences affect but are not affected, for their perfection is present with them, and so are not in need of becoming perfect, even though that perfection is from their Lord, Creator and Originator. In the physical world natumw is compelled to serve the soul, producing an action, regardless of whether it knows or does not know what it does, just as the soul turns towards the intelligence in quest of learning, regardless of whether it seeks knowledge or not. Thus by °impulsion nature follows the course of that which, 326
in view of its ordering power, is superior to it. The Word of Revelation has expressed that by saying, "We have built up the heaven with might, and have surely made it ample. We have stretched forth the earth, and how well have We spread it out ! And We have created every thing (6) (7) in pairs, that you may be reminded". So all things, small or great, intelligible or sensible, are created in pairs. Thus compounds, as well as simple things, are in pairs. Between simple things and compounds there is a pairing relationship. By means of spheres souls give while elements receive, the results and outcomes [of the relationship] between such giver and receiver being minerals, plants, animals and mankind. There is also a pairing relationship between Intelligence and Soul (8) (9) as well as between "Pen" and "Tablet", whose outcome is intelligences and souls. But He to Whom "belong creation (10) and command" is exalted above pairing relationship,whethem in the sense of giving or of receiving. "Par be it from (11),, Him, may He be praised, that He should have a child", for (6) I.e., "of every thing two kinds" (nawrsyn) Aamil. -. vol. III p. 286. 7 51:4749. 124 above. 9 of.p. 124 above. 10)T54W/52w. 11)4:17440/169(d).
327 (12) (201) He has no consort"; "and He has created every thing and (13) decreed its destinies". 63]. Another Classification, In relation to the physical body (Aism al.badan) the animal and human faculties differ in eminence and perfection, in excellence and completeness. You should likewise know that with respect to perfection or imperfection existent things are divided into the following : - (1]. Those which are not in need of the assistance of some other thing for the acquisition of some characteristics. They have every thing possible present with them. These are called perfect (timm). [2]. Those which do not have every thing that is possible for them. They must of necessity attain that which they have not attained. Before attaining perfection they are called imperfect (nicie). The imperfect ones are again divided into raj those which are not in need of something outside themselves for attaining what they ought to attain, and are called self-sufficient (muktafiyan), and 328 (b, those which have such a need, and are called the absolutely imperfect (nicis mutlaaan). That which is perfect • •
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CHAPTER XXX ) • ANOTHER TYPE OP KNOWLEDGE The movement of a body gives evidence of a mover. If the moving object is not such by its own nature it gives evidence of something apprehending moving it at will, which may be external or internal, and may belong to [the realm off speculative, or practical reason. You should (202) likewise know that the bodies existing under the sphere of the moon are susceptible of composition, like mud, for instanoe, which is composed of water and earth. This witnessed composition gives evidence of the existence of a straight movement (42ramtmaggatmah), which, with respect to the distance, gives evidence of the existence of two specific directions opposite in nature. The differing directions give evidence of the existence of a surrounding body, such as heaven. This movement having come into existence gives evidence that it has a cause, and that its cause has also a cause, and so on ad infinitum. That is not possible except by a rotatory movement (harakah dawriyyah) brought about by heaven, which movement cannot be but voluntary. Now a particular will cannot but be derived from 330
a universal will. The particular will belongs to the Soul, the universal to Intelligence. This proves the existence of elements, which are capable of synthesis, and of heavens, which move and make the elements move. The moving heavens give evidence that they have movers, which are the heavenly souls, which receive assistance from the intelligences, all owing to God their origin, composition, creation, production, formation, existence, start, return and quickening. To Him belong all () the earthly and spiritual worlds. He is First, without there being any other first before Him, and He is the Last, without there being any other last afar Him. Human sight falls short of seeing Him, Whom no imagination can describe. With His own power has He created mankind, and according to His own will has He fashioned them. (203) The most excellent created thing is Intelligence. He [God] created it by His Divine Command without any (2) matter or time having preceded, for it is not preceded ex cept by the Divine Command. But the Divine Command is not M
writer of the Arabic Edition in the use of the terms mulk, milk and malakdt. (See also p. 203 below). -TFT Cf. p7-175rgbove. 331
spoken of as being preceded by the Creator, nor even merely as "being preceded". The terms "precedence" (igalmas)and succession" (ta'akhkhur) apply. only to existing things which are subject to [the law of] opposition. The Creator is the First (Mucaddam) and the Last (Meakhkhar), not the one preceding (matacaddim) and succeeding (mutaaakhkhir). (2) That which comes next below Intelligence is the Soul, for it is preceded by Intelligence, which precedes it in essence (bi°1-dhit) and not in time (zamin), or space (makin), or matter (middah). Precedence in essence started only with Intelligence, precedence in time with the Soul, while precedence in space with Nature (tabIcah); Nature, there. fore, has precedence over space and spatial things (makiniwit). Space does not affect it; it proceeds from its movement (tahrrk) or motion (harakah) in the body. The Soul has precedence over time and tempOral things (zaminiyyit). Time does not affect it, time and prospective eternity (dahr) proceed from it, that is, from its yearning for the perfection of Intelligence. Intelligence has precedence over essences (dhawit) and essentialities (dh/- (3)The difference between zamin and dahr is that the latter is endless. According to al7Rifini, OE preceded by the definite article al dahr means prospective eternity (aldahr mularrafan bill khilaf) - Muhit vol.I, p. 688. For further details see also-line,III;P:923. (4) 7 : 54(d)/52[0. 332
Auk). It is not affected by essence and/or substance property (,iawhariyyah); substance property proceeds from it, it (Intelligence) is the source of substances and has precedence over essences and substances, prospective eternity and time, space, body, matter, and form. It cannot be described by things below it except metaphorically. (4)
The One "to Whom creation and command belong", to Him also (2)
belong the earthly and spiritual worlds. He is the First and Last; so we should know that He is not in time. He is both visible and invisible; so we should know that He is not in place, may He be magnified and His attributes sane (204) tified ! By Command we mean the Divine Power. By saying that Intelligence has emanated from it having created it we do not claim that [Command] itself is the creator. No, never ! But we hold the First Real One free from acting directly, for the Real Creator is He "to Whom creation and (4)
command belong" , may His name be blessed Now, . the soul is one but has ['several) faculties, on account of which it shines upon the body and the animal spirit producing in each place a different effect. Thus in one place (it produces] sight, in another place
(9)
it; for you are indeed a stoned one". That is the meaning of cursing. The one who obeys the command is ushered into the World of Recompense (gllam al-Thawib) and the angelic nature (malakiyyah) becomes realized in him. Such (8) was the case of the angels, who, being ordered to bOw down, obeyed, and entered the World of Recompense.
335 C CHAPTER XXXI ] [ ADDITIONAL SECTIONS ) SECTION [l] (1) As the vegetative [powers], and animal and human faculties cannot do without the soul's assistance for one moment, for it is indispensable that it should continually shine upon them and assist them in the effect they produce for the orderly running of the microcosm, we,likewise, say concerning the macrocosm that with respect to (2) the "start" (mabds3), every one of rank even though em powered over what has been appointed to it and prepared for it to do, cannot do without the assistance the one above it in rank gives it, the favor and benefits it pours upon it, and itsisupport of it. With respect to the (g) "return" (gawd) again every one of rank, even though its function is transferred to the one above it, it will tot completely cease functioning within its own sphere of action. Thus, for instance, if nature ceases functioning (206) the vegotatimpowers would cease, and the animal faculties GO
336 would cease with them. Similarly if the soul ceased to function the animal faculties would cease, and with their oessation the human faculties would cease. Likewise, if intelligence ceased functioning the human faculties would cease, and prophethood would cease with it. Thus nature is the guardian of the vegetable soul, the Soul the guardian of the animal souls, Intelligence the guardian of the human rational soul, while the Command of the Creator is the guardian of the prophetic Yüklə 2,62 Mb. Dostları ilə paylaş:
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