There can be no doubt or hesitation the Divinity of the Necessarily Existent One, and that all things issue directly from the hand of His power, and that the heavens and the earth are under His sway.
O you unfortunate worshiper of causes and nature! Since the nature of each thing, like all things, is created, for it is full of art and is being constantly renewed, and, like the effect, the apparent cause of each thing is also created; and since for each thing to exist there is need for much equipment and many tools; there must exist a Possessor of Absolute Power who creates the nature and brings the cause into existence.
And that Absolutely Powerful One is in no need of impotent intermediaries to share in His dominicality and creation. God forbid! He creates cause and effect together directly. In order to demonstrate His wisdom and the manifestation of His names, by establishing an apparent causal relationship and connection through order and sequence, He makes causes and nature a veil to the hand of His power so that the apparent faults, severity, and defects in things should be ascribed to them, and in this way, His dignity be preserved.
Is it easier for a watch-maker to make the cog-wheels of a clock, and then arrange them and put them in order to form the clock? Or is it easier for him to make a wonderful machine in each of the cog-wheels, and then leave the making of the clock to the lifeless hands of those machines? Is that not beyond the bounds of possibility? Come on, you judge with your unfair reason, and say!
And is it easier for a scribe to collect ink, pen and paper, and then using them proceed to write out a book himself? Or is it easier for him to create in the paper, pen and ink a writing-machine that requires more art and trouble than the book, and can be used only for that book, and then tell the unconscious machine: “Come on, you write it!”, and himself not interfere? Is that not a hundred times more difficult than writing it himself?
If you say: Yes, it is a hundred times more difficult to create a machine that writes a book rather than writing it out oneself. But is it not in a way easier, because the machine is a means of producing numerous copies of the same book?
T h e A n s w e r: Through His limitless power, the Pre-Eternal Inscriber continuously renews the infinite manifestations of His names so as to display them in ever-differing ways. And through this constant renewal, He creates the identities and special features in things in such a manner that no missive of the Eternally Besought One or dominical book can be the same as any other book. In any case, each will have different features in order to express different meanings.
If you have eyes, look at the human face: you will see that from the time of Adam until today, indeed, until post-eternity, together with the conformity of its essential organs, each face has a distinguishing mark in relation to all the others; this is a definite fact.
Therefore, each face may be thought of as a different book. Only, for the artwork to be set out, different writing-sets, arrangements, and compositions are required. And in order to both collect and situate the materials and to include everything necessary for the existence of each, a completely different workshop will be required.
Now, knowing it to be impossible, we thought of nature as a printing press. But apart from the composition and printing, which concern the printing-press, that is, setting up the type in a specific order, the substances that form an animate being’s body, the creation of which is a hundred times more difficult than that of the composition and order, must be created in specific proportions and particular order, brought from the furthest corners of the cosmos, and placed in the hands of the printing press.
But in order to do all these things, there is still a need for the power and will of the Absolutely Powerful One, who creates the printing press. That is to say, this hypothesis of the printing press is a totally meaningless superstition.
Thus, like the comparisons of the clock and the book, the All-Glorious Maker, who is powerful over all things, has created causes, and so too does He create the effects. Through His wisdom, He ties the effect to the cause. Through His will, He has determined a manifestation of the Greater Shari‘a, the Shari‘a of Creation, which consists of the divine laws concerning the ordering of all motion in the universe, and determined the nature of beings, which is only to be a mirror to that manifestation in things, and to be a reflection of it.
And through His power, He has created the face of that nature which has received external existence, and has created things on that nature, and has mixed them one with the other.
Is it easier to accept this fact, which is the conclusion of innumerable most
rational proofs – in fact, is one not compelled to accept it? – or is it easier to get the physical beings that you call causes and nature, which are lifeless, unconscious, created, fashioned and simple, to provide the numberless tools and equipment necessary for the existence of each thing and to carry out those matters, which are performed wisely and discerningly? Is that not utterly beyond the bounds of possibility? We leave it to you to decide, with your unreasonable mind!
The unbelieving nature-worshiper replied: “Since you are asking me to be fair and reasonable, I have to confess that the mistaken way I have followed up to now is both a compounded impossibility, and extremely harmful and ugly. Anyone with even a grain of intelligence would understand from your analyses above that to attribute the act of creation to causes and nature is precluded and impossible, and that to attribute all things directly to the Necessarily Existent One is imperative and necessary.
From Risale-i Nur Collection By Master Said Nursi
For a full understanding of the matter ‘nature’ please read
Who created everything?
Does the universe form itself?
Is there any doubt about God, Creator of the heavens and the earth?