The Mahdi Times The Mahdi Times, Issue #22, September 2014 | Page 26

beyond the extent of the faculties of eyes and minds, like the case with
the sun which is a creation created by Him and cannot be realized by
eyes and minds. If they say: why is He so greatly beyond that? This is a
wrong saying because it does not befit One Who is the Creator of
everything except to be different from everything and exalted over
everything. Glory be to Him the Almighty.
If they say: how is it possible that He is different from everything and
exalted over everything? It should be said to them that the truth about
things can be known in four ways: first, to see whether that thing is
existent or not; second, to know what it is in its essence; third, to know
how it is and what its description is; and fourth, to know why and for
what cause it is. There is nothing in this existence that man can know in
the Creator as it is except that he knows that He exists. If we say: how
and what is He? Knowing His essence and all things about Him is
beyond the bounds of possibility. Or we say: for what is He? It is not
valid in the description of the Creator because He, glory be to Him, is the
cause of everything, and nothing is a cause for Him. The knowledge of
man that He (the Creator) is existent does not necessitate that he know
what and how He is, just as his knowledge that the soul is existent does
not necessitate that he know what and how it is. The same can be said
about other spiritual matters. If they say: now you describe Him due to
the shortage of knowledge about Him as if He is unknown. It is said to
them: it is so, on the one hand, if minds want to know His essence and
description; and on the other hand, He is closer than every close one
when His existence is proved by satisfactory evidences. From one side,
He is clear to everyone, and from another side, He is so mysterious that
no one can realize Him. So is reason. It is clear through its evidences
whereas it is hidden in its essence.
The naturalists say that nature does nothing meaningless nor does it
leave anything incomplete and claim that wisdom proves that. It is said
to them: who has given nature this wisdom then, and how does it not
exceed the limits of anything, which is something that minds fail to
learn even after long experiments? If they prove wisdom and power to
be of nature in doing such things, they will acknowledge what they have
denied because these are the attributes of the Creator. But if they deny