In another book of ours...

In another book of ours, named Divine Justice we have stated that nature is an indivisible whole, the non-existence of a part of it being tantamount to the non-existence of the whole of it, and that the annihilation of the so-called evils will amount to the annihilation of the entire nature. The modern philosopher, especially the great German philosopher Hegel has supported the view that the relation between nature and its different parts is that of a body and its limbs.

Anyhow, the acceptance of the arguments he has put forward depends on the acceptance of all the principles of his philosophy. The supporters of dialectic materialism have followed him in holding this view. They defend it vehemently under the principles of reciprocal effect and interdependence of contradictories, and claim that in nature the relation between a part and the whole is organic, but when they put forward their arguments, they can prove only mechanical relationship.

The fact is that on the basis of materialistic philosophy, it is not possible to prove that the world as a whole is like a body, and the relation of its parts to the whole is that of the limbs to a body. Only the Divine philosophers, who have from the time immemorial held that the world is the macro-man and man is the microcosm, have visualized this relationship correctly. Among the Muslim philosophers Ikhwanus Safa (the Brethren of Purity) has laid much stress on it.

Even more than the philosophers the Muslim mystics look at the universe as one unit. According to their view the whole Cosmo is one single manifestation of the Divine Reality. The Gnostics call all that is besides Allah "sacred overflow' and talking in similitudes say that it is like a cone, the pointed head of which having contact with Allah is simply imperceptible and the base of which is immensely extensive and outstretched.

At present we do not propose to deal with any of these statements of the philosophers and the Muslim Gnostics, and again take up the point we were discussing earlier. As we said, the reality of the world is 'from Him' and 'to Him'. It is an established fact that the world is not merely a moving and a flux reality, but is in itself an embodiment of movement and fluxion. This is a fact which Islamic philosophy alone has been able to prove.

In the course of the study of motion it has also been established that the unity of the beginning, the unity of the end and the unity of the course confers a sort of unity on the movements.