BİRİNCİ FEN · BİRİNCİ BÂB · BİRİNCİ FASIL · Birinci Madde
**Article One**
The demonstration of the Necessary Existence (Allah, Most High) through rational proofs, while affirming that He is distinct from creation despite His nearness to it, with supporting evidence.
O esteemed one! Know that the philosophers (people of wisdom) have said: Everything other than the Necessary Existent (the absolutely necessary Being), may Allah be exalted, is called “the world.” The immaculate existence of Allah is separate and distinct from all of these things.
Indeed, Most High has stated in the Noble Qur’an: "Allah is the Light of the heavens and the earth. His light is as a [blessed] lamp within a glass enclosure, the glass enclosure as if it were a bright star lit by a blessed olive tree—[olive tree] neither of the east nor of the west—whose oil gives off light [even] though no fire touches it. Such guidance is in [God’s] light; and Allah directs whoever He wills to his path." (Surah An-Nur, 24:35)
If the qualities of existents (worldly things) and the nature of created objects are carefully examined and investigated, and if the states of beings and the movements of the cosmos are considered with the same insight, it is certain that one will see that all existents in the world have come into being through the creative power of Allah, and a sound intellect must grasp and confirm this. Indeed, Most High has stated: “(He is) Allah who created the heavens and the earth in truth. He fashioned you and made your forms well. Return [then] to Him.” (Surah Taghabun, 64:3)
Through the generosity of the Necessary Existent, Allah, existents that are possible (things other than Allah) have come into being and continue their existence through Him. Everything is transient, while He is eternal and abiding. Indeed, He has stated in His own Book: “Every soul will perish from it [this world]. Then to your Lord you will return.” (Surah Al-Qasas, 28:88)
The power and wise works of that Powerful and Wise One are more evident to those with insight than the sun illuminating the inner and outer worlds.
Indeed, He states in the Noble Qur’an: “We will show them signs in the horizons and within themselves until it becomes clear to them that this is the truth. Is it not sufficient for your Lord that He is over all things Witness?” (Surah Fussilat, 41:53)
The secrets of how the Creator Allah brought into being from nothing and created in the most beautiful form are more radiant and apparent to those with gnosis in the outward and inward realms than the brightness of daylight. Indeed, Most High states in the Noble Qur’an: “Indeed, for those who believe are signs [proofs] within the earth and within themselves. Will they not then observe?” (Surah Az-Zariyat, 51:20-21)
Particles in the air, mountains, stones, raindrops, rivers, and seas, perhaps even fragments of revolving celestial spheres and stars in motion, elements, and compounds; in short, everything that exists in the cosmos—all of them praise Allah, Most Forgiving, Most Merciful, each being a tongue to announce and demonstrate His Oneness. Indeed, Most High states in His Noble Verses: “Seven heavens and the earth exalt Him, and whatever is therein. All things come to Him [in submission].” (Surah Al-Isra, 17:44)
Perhaps all the particles (molecules) that exist in the world have been able to exist through the presence of that radiant sun. All of these are like pure and shining mirrors before those with insight so they may behold the light of Allah’s beauty. Indeed, it is stated in the Clear Book: “To you belongs [all] that is in the heavens and on earth. Whatever you say is only in God's decree.” (Surah Al-Baqarah, 2:115)
According to the accurate views of Islamic philosophers and many religious scholars, if something’s existence is necessary, it is called a Necessary Existent. That which has a necessary nonexistence is called “impossible.” As for that which has neither a necessary existence nor a necessary nonexistence, it is called a possible existent. Therefore, existing things are either Necessary Existents or possible existents. For the being of an existing thing is either dependent on another being or not. If it is not dependent on another, then it is a Necessary Existent—that is, Allah, Most High. If it is dependent, then it is a possible existent—that is, the world.
If a thing did not exist, its partner would be the Creator; (for such a thing) does not exist. For the philosophers have said: “It is impossible for what exists to cease to exist.” Perhaps what exists always remains, and that which does not exist always lacks existence. However, it is possible for an existing thing to pass from one state to another, changing by assuming a different quality—such as simple bodies transforming into composite bodies, and composite bodies returning again into simple bodies after some time. People, when they see these changes, suppose that something comes into being from nothingness, and that what exists ceases to exist.
These explanations have clearly brought forth the proof of the Necessary Existent. With this proof: that what is possible in existence are called existent. But the existence of those who are possible in existence depends on another, which dependence leads back to the Creator whose existence is necessary. For the Necessary Existent
Here's a translation of the provided text, aiming for faithfulness and preserving meaning within a classical/Sufi context:
“Just as it is impossible for something to come into existence without a cause, so too it is impossible for true knowledge to arise without a guide. For just as a body cannot move without a force acting upon it, so too the soul cannot progress without divine grace. It is said that ‘the beginning of all things is darkness,’ and this darkness is not merely an absence of light, but a profound mystery concealing the ultimate reality.
Therefore, one must seek out a knower, a spiritual mentor, who can illuminate the path and reveal the hidden truths. For just as a traveler needs a map to navigate unfamiliar territory, so too does the seeker need guidance to traverse the inner landscape of the soul. The heart is like a mirror, clouded by dust; it requires cleansing through remembrance and devotion.
Consider that every effect has a cause, and every cause has an antecedent. To deny this chain of causation is to deny the very fabric of existence. And just as a tree cannot bear fruit without roots, so too can one not attain spiritual realization without grounding oneself in the divine source.
Indeed, it is through recognizing our dependence on something greater than ourselves that we come to know God. For nothing exists except in relation to something else; every being is contingent upon another. Thus, if we wish to understand the nature of existence, we must first acknowledge our own lack of inherent self-sufficiency.
Therefore, before one can meaningfully assert that 'such and such a thing is dependent on such and such,' there must be an absolutely necessary Being—an ultimate source of all being. In light of these proofs, it becomes evident that the Existence of God, may He be glorified and exalted, is established.”