SECOND FUNDAMENTAL POINT

There are matters necessitating eternal happiness, and the All-Glorious Agent is capable of bestowing that happiness. Also, the destruction of the universe and death of the world are possible, and they will occur. And the resurrection of the world and the Last Judgement are possible, and they will occur. We shall explain all these six matters briefly and in a way that will satisfy the reason. In fact, in the Tenth Word, arguments are set forth which raise the heart to the level of perfect belief, while here, we shall discuss them in the manner of the Old Said’s explanations in his treatise called Nokta (The Point), which convince and silence the reason only.

There are matters which necessitate eternal happiness. A decisive argument pointing to those matters consists of a supposition filtered through Ten Sources and Central Points.

• FIRST POINT:

If observed carefully, it will be seen that a perfect and intentional order embraces the whole universe. Traces of choice and flashes of purpose are to be seen in every aspect of it. What strikes the eyes through the testimony of their fruits is that in every thing is a light of intention; in every function, a flash of will; in every motion, a gleam of choice; in every composite whole, a blaze of wisdom. Thus, if there was no eternal happiness, this authentic order would merely consist of a weak and futile form. It would be a false order, not a true order. Connections and relations and immaterial things, which are the spirit of order, would be lost and come to nothing. That is to say, what gives order to order is eternal happiness. In which case, the order of the universe points to eternal happiness.

• SECOND POINT:

Total wisdom is apparent in the universe. Indeed, Divine wisdom, which is the representation of pre-eternal favour, proclaims eternal happiness through the tongue of the observance of benefits and following of purposes demonstrated by the universe in its entirety. Because, if there was no eternal happiness, it would be necessary, through pride, to deny the wisdom and benefits which are self-evidently constant in the universe. Since the Tenth Truth of the Tenth Word demonstrates this truth like the sun, we shall content ourselves with that and cut short the discussion here.

• THIRD POINT:

Through the testimony of reason, wisdom, deduction, and experience, the absence of futility and absence of waste in the creation of beings, which is constant, indicate eternal happiness. The sign of there being no waste and nothing vain in creation is the All-Glorious Maker’s choosing and preferring the shortest way, the closest point, the lightest form, and the best manner in the creation of everything, and His sometimes imposing a hundred duties on one thing, and His attaching a thousand fruits and aims to a slight being. Since there is no waste and nothing in vain, there will surely be eternal happiness. For non-existence and no return would make everything futile; everything would be a waste. The absence of waste in all creation, and in man for instance, which is established by science, demonstrates that man’s limitless disposition, and infinite hopes, ideas, and desires will not be wasted either. In which case, man’s deep-rooted desire to be perfected points to the existence of a perfection, and his desire for happiness proclaims that he is definitely destined for eternal happiness. If it was not so, contrary to all other beings, which are made wisely and with purpose, those authentic immaterial faculties, those elevated hopes, would be waste and futile; they would wither up and be for nothing. Since this truth is proved in the Eleventh Truth of the Tenth Word, we cut the discussion short here.

• FOURTH POINT:

In each of many different things, in night and day, and winter and spring, in the skies, and even in man’s personalities and in the bodies which he changes throughout his lifetime, and in sleep, which resembles death, is a different sort of resurrection resembling the resurrection of the dead; they all tell of and allude to the reality of the Day of Resurrection. For example, the day, year, lifetime of man, and revolution of God’s great clock known as the earth resemble the dials of a weekly clock of ours that tell the seconds, minutes, hours and days; each the forerunner of the following, they give news of one another; they turn and function. Like they show morning after night, and spring after winter, they intimate that after death the morning of the resurrection will appear from that instrument, that vast clock.

There are many varieties of resurrection that a person experiences during his lifetime. Just as he sees the signs of the resurrection through a sort of dying every night and rebirth every morning, so it is agreed that he undergoes what resembles a resurrection every five or six years by changing all the particles in his body, and even undergoes a gradual resurrection twice a year. Also, every spring, he witnesses more than three hundred thousand sorts of resurrection and rising to life in the animal and plant kingdoms.

Thus, so many signs and indications and marks of resurrection most certainly point to the great resurrection of the dead as though they were drop­lets of it. An All-Wise Maker causing a sort of resurrection in that way in the animal and plant worlds, that is, raising to life exactly the same all plant roots and certain animals in the spring, and restoring other parts of them, such as leaves, flowers and fruits, not exactly the same but similar, may be an indication of a personal resurrection in the human individual within the general resurrection. For the human individual is like a species in comparison with the other animate species, and the light of the mind has given such a breadth to human actions and thought that they encompass the past and the future. If he consumes the world even, he is not satisfied. In the other species the nature of the individual is particular; its value is personal; its view, restricted; its qualities, limited; its pleasure and pain, instantaneous. Whereas man’s nature is exalted; his value, most high; his view, universal; his qualities, limitless; his immaterial pleasure and pain in part permanent. In which case, the various resurrections which are repeated in the other animate species self-evidently tell of and point to human beings being resurrected and restored to life exactly the same in the great resurrection of the dead. Since it is proved with the certainty of twice two equalling four in the Ninth Truth of the Tenth Word, we cut short the discussion here.

• FIFTH POINT:

Those who have looked closely into the realities of creation consider that the unlimited potentialities included in the essence of man’s spirit, and the unlimited abilities contained in those potentialities, and the endless desires arising from those abilities, and the infinite hopes resulting from those endless desires, and the limitless thoughts and ideas born of those infinite hopes are hands stretched out towards eternal happiness, which is beyond this Manifest World, are eyes gazing at it, that they are turned towards it. Thus, man’s nature, which cannot lie, and the definite, intense, unwavering desire for eternal happiness in his nature inspire the conscience with certainty concerning the realization of eternal happiness. This fact is demonstrated as clearly as daylight in the Eleventh Truth of the Tenth Word, and so we cut this short here.

• SIXTH POINT:

The mercy of the All-Beauteous Maker of these beings, Who is the All-Merciful, All-Compassionate One, points to eternal happiness. Yes, it is of the nature of that mercy, which makes bounty bounty and saves it from revenge, not to withhold from man eternal happiness, which delivers beings from the anguish of eternal separation. For if eternal happiness, the head, chief, aim, and result of all bounties, is not given, and if after dying, the world is not resurrected in the form of the hereafter, all bounties would be transformed into desire for revenge. And such a transformation would necessitate denying the existence of Divine mercy, which is self-evident and necessary, and, through the testimony of all the universe, unquestionable and manifest. It is a constant truth more brilliant than the sun. Look and take note of the bounties of love, compassion, and reason, some of the manifestations and subtle traces of mercy. Suppose that eternal separation and unending parting are going to drag out human life; you will see that tender love becomes a great calamity; sweet compassion, a great misfortune; that luminous reason, a great tribulation. That is to say, mercy (because it is mercy) cannot confront true love with eternal separation. Since the Second Truth of the Tenth Word has demonstrated this fact most beautifully, we cut this short here.

• SEVENTH POINT:

All the exquisiteness, all the virtues, all the perfections, all the attraction, all the yearning, all the compassion known and seen in the universe are meanings, significations, immaterial words. They necessarily and self-evidently show to the heart and thrust in the mind’s eye the manifestations of the All-Glorious Maker’s favour and kindness, benevolence and munificence. Since there is a truth, a reality, in this world, most certainly there is true mercy. And since there is true mercy, there will be eternal happiness. The Fourth Truth of the Tenth Word, and also the Second Truth, have illuminated this fact as clearly as daylight.

• EIGHTH POINT:

Man’s conscience, which is his conscious nature, looks to and points to eternal happiness. Yes, if anyone listens to his own awakened conscience, he will hear a voice crying: “Eternity! Eternity!” Should the whole universe be given to such a conscience, it could not satisfy its need for eternity. That is to say, the conscience being attracted and drawn in this way is possible only because it is attracted by a true aim and captivating truth. The conclusion of the Eleventh Truth of the Tenth Word demonstrates this fact.

• NINTH POINT:

This is the message of Muhammad the Arabian (Peace and blessings be upon him), who was truthful, veracious, and trustworthy. Indeed, his words opened the doors of eternal happiness; all that he said are windows opening onto everlasting bliss. In fact, he held in his hand the consensus of all the prophets (Peace be upon them) and the unanimous agreement of all the saints, for after Divine unity, all their calls and efforts were concentrated on the resurrection of the dead and eternal happiness. Is there anything that could shake such a strength? The Twelfth Truth of the Tenth Word demonstrates this truth in the most obvious manner.

• TENTH POINT:

This is the certain news of the Qur’an of Miraculous Exposition, which has preserved its miraculousness in seven respects for thirteen centuries, and as is proved in the Twenty-Fifth Word, is a miracle through its forty sorts of miraculousness. Yes, this news of the Qur’an is the revealer of bodily resurrection, and the discloser of the enigmatic talisman of the world and the key to the wisdom in the universe. Also, the certain rational proofs contained in the Qur’an of Miraculous Exposition, which it lays before the eyes, commanding that they be pondered over are thousands in number. In short, the Qur’an presents for man to study a great many verses and great many telescopes revealing eternal bliss, like,

Say, “He will give them life Who created them in the first instance…,”1

and,

Seeing that He has created you in successive stages,2

which comprise a comparison or analogy, and,

Nor is your Sustainer ever unjust to His servants,3

which points to evidence of justice. We explained in our treatise entitled Nokta (The Point) the substance of the figurative analogy in,

Seeing that He has created you in successive stages,4

and,

Say, ‘He will give them life Who created them in the first instance…’,5

which the Qur’an makes clear through other verses. It was as follows:

On passing from stage to stage, the human body undergoes wondrous and orderly transformations. From sperm to a blood-clot; from a blood-clot to flesh and bone; from flesh and bone to a new creation, that is, the transformation into human form; it follows extremely precise rules. Each of these stages has such particular laws, such determined order, such regular development that it displays the manifestations of a purpose, will, choice, and wisdom as though through glass.

Thus, the All-Wise Maker, Who creates the body in this way, changes it every year as if it were clothes. For the body to be changed and for its continuance, a compound is necessary so that new particles appear that will work and fill the place of the parts that are dissolved. Since the body’s cells are destroyed through an orderly Divine law, it requires a subtle matter, known as sustenance, which will repair it, again through an orderly dominical law. The True Provider allots and distributes this sustenance through a particular law in relation to the different needs of the body’s members.

Now, consider the behaviour of the subtle matter which the All-Wise Provider sends: you will see that while the matter’s particles are dispersed through the air, soil, and water like a caravan, they suddenly gather together in a way that suggests a deliberate action, as though they had suddenly received the order to move. They collect together in the most orderly fashion as if each particle of them was entrusted with a duty and ordered to proceed to a specified place. Also, it is apparent from their conduct that they are being propelled through a particular law of one who acts and has choice, and from the realm of the inanimate are entering the animal kingdom. Then they enter a body as sustenance through a particular rule, and with a determined order and in a regular process, and after being cooked in the four kitchens of the body, undergoing four amazing transformations, and being strained through four filters, they are apportioned through regular laws and the beneficence of the True Provider according to the all-different needs of the members, and are circulated to every part of the body.

Thus, whichever of these particles you consider with the eye of wisdom, you will see that blind chance, lawless coincidence, deaf nature, and unconscious causes can in no way interfere with it; it is impelled in a discerning, orderly, hearing, and knowing fashion. For whichever stage each of them enters from the surrounding element to the body’s cell, it acts as though voluntarily through the specified laws of that stage. It enters it in an orderly fashion. To whichever level it journeys, it steps with such order that it appears self-evidently to be proceeding at the command of an All-Wise Mover. In this way, it gradually advances from stage to stage, and level to level until, at the command of its Sustainer, without deviating from its aim and object, it reaches its appropriate position, for example the pupil of Tevfik’s eye, where it establishes itself and works.

This situation, that is, the manifestation of dominicality in sustenance, demontrates that first the particles were determined; they were appointed to the task, they were designated to those positions. It is as if the existence of an arrangement and order, like “This will be the sustenance of so-and-so’s cells” being written on the forehead of each of them, points to each person’s sustenance being written on his forehead by the pen of Divine Determining, and his name being written on his sustenance. Is it at all possible that the All-Glorious Maker, Who nurtures and sustains with boundless power and all-encompassing wisdom, Who has absolute disposal over all beings from minute particles to the planets, and spins them with order and balance, should not bring about ‘the last creation,’ or that he should be unable to do so?

Thus, many verses of the Qur’an present to man’s view this wise last creation, which will take place at the resurrection of the dead and Great Gathering. It removes doubt and uncertainty. It says:

Say, He will give them life Who created them in the first instance…1

That is, the One Who created you from nothing in so wise a form is He Who will bring you to life again in the hereafter. And it says:

And it is He Who begins the process of creation, then repeats it; and for Him it is most easy.2

That is, “Your return and being raised to life at the resurrection is easier and more trouble-free than your creation in this world.”

Just as it is easier and more trouble-free for the soldiers of a regiment who have dispersed to rest to regather under the regimental flag at the sound of a bugle than forming a new regiment from scratch, so according to reason, it is easier and more possible than the first creation for the fundamental particles of a body, which are intermingled and familiar and connected with one another, to regather at the trumpet-blast of the angel Israfil (Peace be upon him), and reply to the All-Glorious Creator’s command with, “Here we are, O Lord!” Anyway, perhaps it is not necessary for all the particles to regather. The fundamental parts and essential particles, which are like nuclei and seeds, and are called “the root of the tail” (the coccyx) in a Hadith,1 may be sufficient as a basis of the second creation. The All-Wise Creator may construct the human body on them.

The following is a summary of the judicial comparison indicated by verses like the third one above:

Nor is your Sustainer ever unjust to His servants.

We often see in this world that tyrannical, sinful and cruel men pass their lives in great ease and comfort, while the oppressed, upright and religious live under great difficulties and in degradation. Then death comes and makes the two equal. If this equality had no end and was not finite, an injustice would be apparent. However, since Divine wisdom and justice are free of all inequity as is established by the testimony of the universe, they self-evidently require a final assembly where the former will be punished and the latter receive their reward. Then disorderly, wretched men may receive punishment and reward in conformity with their potentialities, be the means of absolute justice, manifest dominical wisdom, and be the elder brother of all the beings in the world.

For sure, the realm of this world does not allow for the blossoming of man’s limitless potentialities contained within his spirit. This means he will be sent to another world. Man’s essence is indeed mighty, so he is designated for eternity. His nature is exalted, so his crimes are great. He does not resemble other beings. His order is important, too. He cannot live without order. He cannot live without meaning. He cannot be made in vain. He cannot be condemned to absolute extinction. He cannot escape to pure non-existence. Hell has opened its mouth, and awaits him. And Paradise has opened its graceful embrace, and watches him. Since the Third Truth of the Tenth Word has demonstrated these two examples most beautifully, we shall cut the discussion short here.

By way of example, you may make analogies and study other verses from the Qur’an similar to the two above, which contain many subtle and rational proofs.

Thus, these Ten Sources and Central Points form a decisive proof and certain supposition, and just as this sound hypothesis and powerful proof are decisive evidence for the cause and necessity of the resurrection and Day of Judgement, so —as is clearly proved in the Tenth Word— do most of the Most Beautiful Names, like All-Wise, All-Compassionate, Preserver, and All-Just, require the coming of the Last Day and resurrection, and the existence of everlasting bliss; they point clearly to the realization of eternal happiness. That is to say, the matters necessitating the resurrection of the dead and the Day of Judgement are so powerful that they leave no room at all for any doubt or uncertainty.