In this instance the cause equals the doer...

In this instance the cause equals the doer, as in the former term, the cause included the doer, though not exclusively. But here the term "exclusively" means the doer. Causation is the affected source of the cause, i.e. to be a cause is the origin of causation, the origin of the effectiveness of something in the appearance of something else, according to the general term, or the doer of a phenomenon, according to the particular term.

Now, one may ask whether the Qur'an accepts the principle of causation, and, if it does, how can the connection of this principle with the Unity of Acts be? Is it possible to accept both the Unity of Acts and the principle of causation? Or if the one is accepted, is the other to be rejected? If we consider the principle of causation in its general meaning, i.e.

something that depends on something else, we will have to study the different causes in the world of existence, so as to see whether the Qur'an accepts them all or not. Causation in the Qur'an We confirm here that causation, meaning that the phenomena have doers, is not only acceptable to the Qur'an, but the very principle of the Unity of Acts is based on the principle of causation. The well-known proof of the existence of Allah is also called the proof of the cause of causes.

Thus, this proof is based on accepting the principle of causation. By saying that Allah is the real doer of all acts and the Creator of all phenomena we actually present Him as the doer, i.e. the One Who is known in the philosophic term as the cause. So, Allah is the cause of all phenomena, that is, all phenomena are in need of Him. In this view it is the very Unity of Acts, and does not contradict at-Tawhid.

But in its general meaning, as to be the different doers and causes, it is not exclusively confined to be the cause of doing, such as the constructor being the cause of construction, the writer being the cause of the writings, the natural causes, of the natural phenomena, or water and air, of the appearance of the plants. The Qur'an not only accepts the different causes which we know, but it also mentions other kinds of causes which we do not know.

As a matter of fact, it accepts the widest concept of the principle of causation, even to a further extent than what we accept of the connection among the phenomena of the world. Allah had stated other kinds of effects and causes in the Qur'an that otherwise we could not have known and understand them.