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Chapter 4
The
Source of Creation
The Sources of Creation
With a view to make a study in respect of the source of the
creation and the first cause of the development of the universe, it is
necessary to give careful consideration to the following points:
1. The world is a reality
The world is a reality which can be felt, observed and
perceived. It is not something imaginary or the produce of the conception or
notion of anybody. Irrespective of what we think about it and irrespective of
the fact whether its phenomena are known to man or not and whether they are put
to any use or not, it is an absolute and indisputable reality.
From the point of view of experimental knowledge also the
existence of the universe is indisputable, for its phenomena are subject to
scientific investigation and research. Had its reality been doubtful, all the
scientific effort and research would have been useless and in vain.
2. The world is well‑organized
Through observation, experiment and calculation man has
found that the world is well‑organized. There exist definite relations
between its elements and its phenomena, and it is governed by firm laws.
Normally the object of all scientific research is the discovery of these very
laws and relations.
The existence of this systematic organization is so definite
that no natural event is considered to be haphazard and having no relation with
other phenomena. If it is found that the cause of a phenomenon is not known,
various kinds of investigations are carried out for years till its cause is
discovered. On the other hand if a law is discovered, its generality and
firmness are regarded to be so sure that on its basis big industrial plants are
set up and thousands of appliances and implements are manufactured.
Thus the world with all its dimensions has systematic
interrelations at all levels, which are so precise and complex that they are
evidently well‑calculated.
The progress of science has disclosed that there are
definite laws governing the natural phenomena.
"The sun and the
moon move according to a reckoning. The plants and the trees submit to His
command. He has raised the heaven and has set a standard (law)
for that". (Surah al‑Rahman, 55:5 ‑ 7).
3. To become' and its cause
We find a continuous change and development in all the
natural phenomena. This change is more evident and conspicuous among the living
beings. A tree grows. It bears flowers which open gradually and then wither.
The flowers mature slowly into fruits and grains.
The cells of human seed grow slowly and are transformed into
an embryo. It develops continuously and ceaselessly till it is delivered. Then
the new‑born continues to grow to become old and finally aged.
To become' may be expressed as flowing and gradual
existence. At every stage a being is different from what it was from what it
will be. But in any case a bond exists between these beings and on the whole it
is one flowing being'.
But it is to be seen what causes this to become'. What is
the source of this making, mixing and finding? Why does this development, based
on precise and systematic calculation, occur?
4. Cause of systematic development and changes
The harmony and methodical composition found in millions of
natural phenomena require a suitable factor. For its growth a plant requires
the necessary quantity of the mixture of soil, rain water, solar energy and air
components, so that it may bloom and blossom. Which is the power that arranges
this working together, mutual attraction and mutual influencing? Why do the
various elements in a precise quantity and under specific conditions come
together to produce the required effect?
5. Not an accident
If you take a handful of printing types, put them in a bowl,
mix them well and then throw them out on a clean surface, how much is the
possibility that the letters will be set so precisely that they will cast a
whole poem of a famous poet? Naturally the possibility is almost nil.
Or alternately put a type writer before a two‑year old
child and let him press the keys with his little fingers. After he has played
with the keys for half an hour, see if he has typed an extract from a
philosophical treatise of Avicena in Arabic. How far is this possible? Is this
conception rational?
It is said that the possibility of the accidental
combination of the raw material and the conditions precedent to the coming into
being of a living cell are equal to a figure divided by 1016.
A scientist has said that the possibility of the accidental
existence of the chain material necessary for the coming into being of a simple
protoplasm particle is equal to a figure divided by 104 8 .
Therefore it is evident that all these changes and the
development of becoming', are governed by precise and well‑calculated
scientific laws and are the result of the combination of varied elements and
specific conditions. Science has rendered a great service by discovering that
there is nothing accidental and haphazard.
6. Is contradiction the cause of becoming'?
According to the theory of dialectical materialism, every
material thing has within it a seed of its death or a seed of inner
contradiction, which gradually leads to its destruction. Anyhow, from the
heart of death a new life is born.
In other words, as soon as an idea, an incident or any
thesis comes into existence, it excites an opposition to itself from within
itself. This opposition is called antithesis. Later as the result of a
struggle between the, two, a synthesis of them, having a more developed form,
comes into being.
Thus the basic cause of the development of everything lies
within itself and not outside it. This cause is the contradictory nature of
everything and every phenomenon, which produces every movement and all
contradictions. In the vegetable and animal kingdoms all natural developments
are produced basically by inner contradiction. The same applies to all other
developments of the world.
Thus everything comes out of matter and the factor causing
its development lies within itself. Every thing is accompanied by contradiction
and conflict, which always tend towards evolution.
Now let us see if matter can really have all this power? To
what extent is this theory scientific and how far is it supported by the
experiments so far carried out?
Is this principle actually universal? Does every change and
every development really tend towards evolution or are there instances in which
this principle is not applicable? Is contradiction always the main factor
behind a movement, or do the forces of attraction and cohesion also work in
many cases?
In the course of our forthcoming explanation we will give
answer to these questions.
Modern science while discussing the various organic and
inorganic systems composed of groups comprising allied material elements, put
them in ten ascending classes or levels and divides them into open and closed
systems. It declares that:
Only the open systems, and those too under some specific
circumstances, can maintain their quality of self‑preservation,
propagation and evolution. An open system is that group of things which has a
link of conversion with other things. For example it assimilates food and
energy and evaluates what is superfluous or harmful.
But the closed systems having little capacity of conversion
and propagation, can make nothing besides themselves. It is important to note
that closed systems normally produce no automatic change, and even if they have
any life and movement, the change which takes place in them, is accompanied by
their decay and loss of their effective energy and efficiency.
Incidentally, only the systems comprising living and
purposive elements can have an evolutionary change tending towards an increase
in their formative arrangement and efficiency, leading to their expansion.
No simple or compound matter and no closed system can ever
make itself without outside help. Similarly no collection of various kinds of
matter and no group of systems has the power of creating and managing any
orderly, well-arranged motile and evolutionary arrangement or system. For this
purpose every kind of matter individually and even collectively requires some
outside contact and help.
As it is now evident that such an arrangement cannot emerge
automatically from within matter, we must look for outside factor to explain
its existence, and as we know that the existing arrangement is well‑calculated
and orderly, that factor must have consciousness and will to create it.
Contradiction or
attraction and cohesion
It is true that in many cases of social changes, the
dialectical series of thesis, antithesis and synthesis are clearly observable,
and consequent upon contradiction a new order emerges. In other words, in such
cases the change and evolution of social system are due to contradiction. We
will discuss this subject further when we deal with the philosophy of history.
Anyhow, this relationship between society and contradiction is not applicable
to all other cases in the cosmos nor is it universal and permanent even in the
case of society.
If we look carefully at the phenomena of the world and study
them scientifically instead of indulging in poetic fancy, we .shall find that
in so many cases there prevails quite a different tendency and a different law.
For example, look at the following cases:
Physical and mechanical phenomena, such as heating and
expansion of bodies, melting, evaporation, passage of electric current,
communication of sound, bodily movement, reactionary change of forms etc., are
all due to the action of certain types of energy and are not the result of the
establishment of a dialectical chain.
In the case of chemical actions and reactions we often find
that two or more elements combine owing to the action of energy, but none of
them emerges from within another.
In certain other cases what takes place is splitting which
is contrary to synthesis. Incidentally, some acting and reacting bodies tend to
combine and have no contradiction. In the domain of life, of course, we come
across three consecutive stages of birth, maturity and death, but here also we
find a basic difference. Firstly, reproduction or birth (antithesis) from
within (a factor) is not possible without the intervention of another factor
(male). In other words, the creation of a single‑phase inner chain is not
possible. Secondly, the combination of the two factors takes place through
attraction and affection and not as the result of contradiction and struggle.
Thirdly, between a mother and a child or a thesis and an antithesis in this
case, there exists a relationship of lifegiving and sacrifice instead of
opposition and destruction.
When we go deep into the matter forming the cosmos we find a
great deal of hustle and bustle of electrons and nucleus but we see no trace of
the three‑phase movement of thesis, antithesis and synthesis. In
contrast, we find various atoms or particles revolving round each other. Only
when they are bombarded by other atoms from outside, they sometimes split and
convert into new atoms.
Therefore, the rule of the struggle between a thesis and an
antithesis and their subsequent synthesis is not universal and applicable to
all cases. The dynamic face of the world is actually shaped by the mutual
impact of the elements or molecules as well as by other factors mutually interconnected.
Their impact brings about such operations as setting the things in motion,
their combination, splitting, exchange and in exceptional circumstances even
their disintegration.
Instead of the general law of birth, struggle and combination,
what is more prevalent is coming together; combination and birth.
Our world is that of union, where things come together
either to combine or to dissolve. It is not that of distinct entitles giving
birth to contradictories.
Anyhow, the idea is not that we should believe in Allah
simply because the dialectical law is neither universal, nor is it one hundred
percent scientific, and that if no scientific objection could be raised against
them, the dialectical principles could take the place of God. There is no such
thing at all;
Firstly, because we know that Hegel, the founder and the
inspirer of the dialectical philosophy in the recent centuries was a man who
himself believed in God and by means of his own theories came to the conclusion
that the world had an absolute will and consciousness.
Secondly, even if the dialectical principles were presumed
to be correct and open to no scientific objection that only could have meant
that we have just discovered another law of the development and evolution of
nature and society. The discovery of natural laws does not mean that we no
longer need a law‑giver and designer of nature. The force which, through
the power of contradiction, has produced billions of galaxies and other
marvelous natural phenomena from matter, is in itself a sign that there exists
a cognizant guidance and wise consciousness, which has put in matter the power
of creating such an orderly arrangement and has brought about such a well‑calculated
world.
