Demak, Allohning borligini idrok etadigan aql bo‘lib, iymonga erishish vositasi ham aqldir. Shu sababli Islom aqlni ishlatishni farz qildi va Allohning borligiga iymon borasida aqlni hukm sifatida belgiladi. Demak, Allohning borligining dalili aqliydir.
Thus it is the intellect which comprehends the existence of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ and it is the means taken to arrive at imān. Hence Islam obligated the use of the intellect and deemed it the evidence [hakm] regarding imān in the existence of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. Thus the proof of the existence of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ is rational.
Qadimlikni, ya'ni dunyoning boshlanishsiz abadiy ekanligini ta'kidlaydiganlar va materiyaning ham azaliy, boshlanishsiz ekanligini da'vo qiladiganlar, ular aytadilar: dunyo o'zidan boshqasiga bog'liq emas, balki o'z-o'zidan qoim turadi, chunki bu dunyoda mavjud bo'lgan barcha narsalar materiyaning turli shakllaridir; ularning hammasi materiyadir. Uning bir qismining boshqa qismiga bog'liqligi haqiqatda bog'liqlik emas. Narsa o'ziga bog'liq bo'lsa, bu bog'liqlik emas, balki o'zidan boshqasiga muhtoj bo'lmaslikdir. Demak, materiya azaliy, boshlanishsizdir, chunki u o'z-o'zidan qoimdir; ya'ni dunyo abadiy, o'z-o'zidan qoim va o'zidan boshqasiga muhtoj emasdir.
As for those who advocate the timelessness [qadm] of the world and that it is eternal with no beginning, and those who claim that matter is eternal, having no beginning; they say that the 16 The Islamic ‘Aqīdah world is not dependent on other than itself but is self-sustained because all the things that exist in this world are (simply) different forms of matter; they are all matter. The dependence of some part of it upon another part is not (in reality) dependence. When something depends on itself this is not dependence but independence from other than itself. Thus matter is eternal, having no beginning, because it is self-sustained, that is, the world is eternal, self-sustained and independent of other than itself.
Javob ikki qismdan iborat: birinchidan, bu dunyoda mavjud bo‘lgan narsalar, yakka holda yoki birgalikda bo‘lsin, hech narsadan yaratish yoki paydo qilish qobiliyatiga ega emas; ya’ni "narsa" hech narsadan yarata olmaydi yoki paydo qila olmaydi. Boshqa bir narsa uni bir yoki bir necha jihatdan to‘ldirsa ham, u boshqa narsa yoki narsalar bilan birga bo‘lsa ham, yaratish yoki paydo qilish qobiliyatiga ega bo‘lmaydi. Uning hech narsadan yarata olmasligi aniq sezilib turadi. Bu esa u azaliy emasligini anglatadi, chunki azaliy bo‘lgan narsa qobiliyatsizlik bilan tavsiflanmasligi kerak; u hech narsadan yaratish va paydo qilish qobiliyati bilan tavsiflanishi kerak, ya’ni azaliy deb hisoblanishi uchun undan yaratilgan narsalar unga bog‘liq bo‘lishi kerak. Demak, dunyo na azaliy, na abadiydir, chunki u yaratish yoki paydo qilishga qodir emas. Biror narsaning hech narsadan yarata olmasligi uning azaliy emasligining aniq dalilidir.
Ikkinchidan, biz tasdiqlaganimizdek, narsa boshqasining ehtiyojini to‘ldirish jarayonida o‘zi bog‘liq bo‘lgan aniq bir miqdordan oshib keta olmaydi. Buning izohi quyidagicha. Agar A B ga bog‘liq bo‘lsa, B C ga bog‘liq bo‘lsa, C esa A ga bog‘liq bo‘lsa va hokazo, ularning bir-biriga bog‘liqligi har birining azaliy emasligidan dalolat beradi; birining ikkinchisini to‘ldirishi yoki boshqasining ehtiyojini qondirishi tartibsiz ravishda emas, balki aniq bir nisbatga, ya’ni aniq bir tartibga muvofiq ravishda yuz beradi. U bu to‘ldirishni faqat shu tartibga muvofiq amalga oshira olishi va unga qarshi ish tutishga qodir emasligi shuni ko‘rsatadiki, to‘ldiruvchi narsa yakka holda to‘ldirmaydi, balki unga o‘zidan boshqa narsa tomonidan yuklangan va unga muvofiq bo‘lishga majbur qilingan tartibga ko‘ra to‘ldiradi. Shunday qilib, bir-birini to'ldiruvchi narsa va u to'ldirgan narsa ikkalasi ham ular uchun to'ldirilish sodir bo'ladigan aniq tartibni belgilab bergan narsaga bog'liqdir. Ikkalasi ham bu tartibga qarshi ish qila olmaydi va ehtiyojning qondirilishi ham bu tartibga muvofiq bo'lmasdan sodir bo'la olmaydi. Demak, ikkalasiga ham tartibni yuklagan narsa ular muhtoj bo'lgan zotdir. Shunday qilib, narsalar bir-birini to'ldirsa ham, o'zlaridan boshqaga, ya'ni ularni aniq tartibga bo'ysundirgan narsaga muhtoj bo'lib qoladi.
Masalan, suv muz bo'lishi uchun issiqlikka muhtoj bo'ladi. Shuning uchun ular suvni modda, haroratni modda, muzni ham modda deyishadi. Shunga ko'ra, modda boshqa shaklga o'tishi uchun moddaga muhtoj bo'ladi, ya'ni o'ziga, o'zidan boshqaga emas. Haqiqat esa bunga zid. Suv muzga aylanishi uchun oddiy issiqlik emas, balki aniq darajadagi harorat kerak bo'ladi. Issiqlik bir narsa, suvning ma'lum issiqlik darajasidan boshqa holda o'zgarmasligi esa boshqa narsa bo'lib, bu issiqlikning o'zidan farq qiladi.
Ya'ni, issiqlikka ta'sir qilish va suvning ta'sirlanishi uchun issiqlikka yuklangan aniq miqdor (kerakli harorat) suvdan kelmaydi, aks holda suv o'zi xohlagancha ta'sirlanishni tanlagan bo'lardi. U haroratdan ham kelmaydi, aks holda harorat o'z ta'sirini xohlagancha tanlagan bo'lardi. Ya'ni, u moddaning o'zidan kelmaydi, aks holda modda ta'sir qilish va ta'sirlanishni xohlagancha tanlagan bo'lardi. U moddadan boshqa narsadan kelishi kerak. Demak, modda ta'sir qilish yoki ta'sirlanish uchun zarur bo'lgan aniq miqdorni belgilab beruvchiga muhtoj. Unga miqdorni belgilab beruvchi esa uning o'zidan boshqa zotdir. Demak, materiya o'zidan boshqasiga bog'liq, shuning uchun u azaliy emas, chunki azaliy va abadiy bo'lgan narsa o'zidan boshqa hech narsaga muhtoj emas: u boshqalardan mustaqildir; barcha narsalar unga bog'liqdir. Shunday ekan, materiyaning mustaqil emasligi uning azaliy emasligining aniq dalilidir va demak, u yaratilgandir.
Al-Shakhsiyya al-Islamiyya, 1-jild, 17-bet
The answer to that is twofold: first, the things that exist in this world do not have the capability of creating or originating (anything) from nothing, whether individually or collectively; the ‘thing’ is incapable of creating or originating from nothing. If another thing complements it in one or more aspects, it will still be, together with the other thing or things, incapable of creating or originating. Its inability to create or originate from nothing is clearly perceivable. This means that it is not eternal, because an eternal (thing) must not be characterised with incapability; it must be characterised with ability to create and originate from nothing, that is, the effected things must depend on it in order for it to be deemed eternal. Consequently, the world is not eternal nor is it timeless because it is incapable of creating or originating. The inability of something to create from nothing is definite evidence that it is not eternal. Second, is what we have affirmed that a thing is dependent on a specific magnitude that it cannot surpass in the process of complementing the need of another. The explanation of this follows. If A is dependent on B and B is dependent on C and C is dependent on A and so forth, their dependence on one another is evidence that each one of them is not eternal; the complementing of one to the other or the satisfication of the need of another does not occur in an unregulated manner but in accordance with a specific proportion, that is, in accordance with a specific order. The fact that it cannot fulfill this complementation except in accordance with this order and that it is incapable of functioning against it indicates that the thing which complements does not complement solitarily but complements according to an order imposed on it and compelled to conform to it by other than itself. Thus the thing which complements and that which it complemented are both dependent on that which determined for them the specific order by which the complementation is to occur. Both of them are incapable of functioning against this order, nor can the satisfaction of the need occur except in accordance with this order. Hence, that which imposed the order on both of them is the one which they need. Thus things collectively, even though complementing each other, remain in need of other than themselves, that is, in need of that what compelled them to conform to the specific order. For example water in order for it to transform into ice, needs heat; so they say that water is matter, temperature is matter and ice is matter; thus in order for matter to transform into another form, it is in need of matter, that is, in need of itself and not other than itself; the reality is contrary to this. Indeed for water to transform into ice, it needs a heat of a specific temperature not simply heat. Heat is one thing and the property of water that it does not change except at a certain level of heat is another, being different from heat itself. That is, the magnitude (of required temperature) imposed on heat in order to effect and for water to be affected does not come from water; otherwise it would have chosen to be affected as it wanted. It does not come from temperature either; otherwise it would have chosen its effect as it wanted. That is, it does not come from matter itself; otherwise it would have chosen to effect and be affected as it wanted. It has to come from something other than matter. Hence, matter needs that which determines for it the specific magnitude that it needs in order to effect or be affected. That which determines the magnitude for it is one other than it. So matter is dependent on other than itself, thus it is not eternal because that which is eternal and timeless does not need anything other than itself: it is independent of others; all things depend on it. Therefore the lack of independence of matter is definite evidence that it is not eternal and it is thus created. The Islamic Personality Vol.1 17
Koinotga bir nazar tashlagan har bir inson shunga amin bo‘ladi: narsalarning shakllanishi, ular joy egallaydigan turdagi bo‘lsinmi yoki energiya turidagi bo‘lsinmi, faqat sezgi orqali qabul qilinadigan, tushunarli narsalardan va shu narsalar o‘rtasidagi aniq tartibdan kelib chiqishi mumkin, shakllanish ro‘y berishi uchun. Bu dunyoda hech bir narsa yo‘qdan yaratilgan emas va hech bir narsa aniq miqdor [nasbah] bilan tartibga solinmasdan va unga mувofiq bo‘lmasdan shakllanmaydi. Ya'ni, bu dunyodagi hech bir narsa yo‘qdan yoki nisbatsiz, ya'ni aniq tartibsiz shakllanmaydi. Demak, bu dunyodagi shakllangan va shakllantiruvchi narsalar abadiy yoki cheksiz emas.
Shakllanayotgan narsalarga kelsak, ular sezgi orqali qabul qilinadigan, tushunarli narsalardan shakllanganligi va shakllanish jarayonida ularga yuklangan aniq miqdorga bo‘ysunganligi bilan ayon bo‘ladi. Shakllangan narsalarga kelsak, ularning yo‘qdan shakllana olmasligi hamda o‘z irodalariga qarshi ularga yuklangan aniq tartibga bo‘ysunishlari bilan ayon bo‘ladi. Bu tartib ularning o‘zidan kelmaydi, aks holda ular undan chetga chiqa olar va unga bo‘ysunmasdan qolishi mumkin edi; demak, u ulardan boshqa narsadan keladi. Shunday ekan, dunyodagi sezgi orqali qabul qilinadigan, tushunarli narsalarning ojizligi, ya'ni dunyoning yo‘qdan shakllana (yaratila) olmasligi va o‘zidan boshqa manbadan keladigan aniq tartibga bo‘ysunishi dunyoning abadiy yoki cheksiz emasligi, balki Abadiy va Azaliy Zot tomonidan yaratilganligining aniq dalilidir. Bu yaratish — bu moslash va tartibga solishdir, deb aytadiganlarga, ya'ni Yaratuvchining mavjudligini inkor etadiganlarga (yaratish) yo'q joydan (bo'ladi), deb javob beriladi. Bunning ma'nosi shuki, sezilib turadigan, anglab bo'ladigan narsalar va ularga o'rnatilgan muayyan tartib yaratuvchidir. Chunki moslash va tartibga solish faqat sezilib turadigan, moddiy, anglab bo'ladigan narsa hamda shu narsadan boshqa biror zot tomonidan keladigan muayyan tartib mavjud bo'lgandagina sodir bo'ladi. Bundan kelib chiqadiki, yaratish ana shu ikki narsadan — sezilib turadigan, anglab bo'ladigan narsalardan va muayyan tartibdan — kelib chiqadi, demak, ular yaratuvchilardir. Yaratish moslash va tartibga solishdir, degan gapning mazmuni shudir, va bu, albatta, noto'g'ridir. Sababi, muayyan tartib narsalarning o'zidan yoki o'zidan emas, balki o'zlaridan tashqari, sezilmaydigan bir zot tomonidan ularga o'rnatiladi. Demak, moslash va tartibga solish yaratish emasligi ayon bo'ladi, chunki shunchaki ular bilan yaratish amalga oshishi mumkin emas. Yaratish sodir bo'lishi uchun sezilmaydigan, moddiy bo'lmagan, sezilib turadigan, anglab bo'ladigan narsalarga muayyan tartib o'rnatadigan bir mavjudot bo'lishi shart. Bundan ravshanki, moslash va tartibga solish yaratish emas va ular bilan yaratish sodir bo'lishi mumkin emas.
One glance at the universe will make any human realise that the formation of things, whether they be of the type that occupy space or of the energy type, can only result from sensorially perceivable, comprehensible things and a specific order between these things in order for the formation to occur. There is no object in this world which was formed from nothing, nor is anything formed without being regulated by a specific magnitude [nasbah] and in conformity with it. That is, nothing in this world is formed out of nothing or without proportion, that is, without a specific order. Thus things that are formed and those that form in this world are not eternal or unending. As for the things which form then this is clear in that they are formed from sensorially perceivable comprehensible things and that in the process of being formed they were subject to a specific magnitide that was imposed on them. As for those things which are formed then this is clear in their inability to form from nothing and also in their submission against their will to a certain order that is imposed on them. This order does not come from them, otherwise they would be capable of departing from it and of not submitting to it; therefore it comes from other than them. Thus the inability of the sensorially perceivable comprehensible things in the world, that is, the inability of the world to form (create) from nothing and their submission to a specific order that comes from other than themselves is definite evidence that the world is not eternal or interminable but it is created by the Eternal and Timeless. As for those who say that creating is proportioning and conditioning and thus deny the existence of the Creator, (who creates) from nothing, then the meaning of this is that the sensorially perceivable, comprehensible things and the specific order that is imposed on them are the ones who create, because proportioning and conditioning cannot take place except in the presence of a tangible sensorially perceivable, comprehensible thing and a specific order that comes from someone other than this thing. This entails that creating comes from these two things: the sensorially perceivable, comprehensible things and the specific order, and thus they are the creators. This is what is entailed by the saying that creating is proportioning and conditioning; and it is definitely false. This is because the specific order does not come from the things or from itself, but it is imposed on the things by other than themselves, which is not sensorially perceivable. Thus it is clear that proportioning and conditioning is not creating, because it is not possible for formation to be completed/achieved solely by that: rather the existence of something which is not sensorially perceivable or tangible, which imposes a specific order for the sensorially perceivable, comprehensible things, is indispensable for creation to happen. From this it is apparent that proportioning and conditioning is not creation and that it is not possible for creation to take place with these only.
Agar Yaratuvchi sezgilar orqali idrok etiladigan, anglash mumkin bo'lgan narsalarni yo'qdan yaratmaganida, U Yaratuvchi bo'lmas edi, chunki U faqat o'z irodasi asosida narsalarni yarata olmagan bo'lar edi; U aksincha, o'zi bilan birga narsalarni shakllantirish uchun biror narsaga muhtoj bo'lib qolar edi. Shunday qilib, U ojiz va abadiy bo'lmagan bo'lar edi, chunki U o'z-o'zidan narsalarni yarata olmaydi, balki tashqi yordamga muhtojdir; ojiz va biror narsaga muhtoj bo'lgan zot esa abadiy emas. Bundan tashqari, aslida "Yaratuvchi" degan ma'no yo'qdan narsa yaratuvchi zotni anglatadi. Yaratuvchi bo'lishning ma'nosi shundaki, narsalar o'z mavjudligi uchun Unga tayanadi, U esa hech narsaga tayanmaydi. Agar U narsalarni yo'qdan yaratmasa yoki narsalar mavjud bo'lmagan paytda yarata olmasa, U narsalarni yaratishda ularga bog'liq bo'lar edi va narsalar faqat Unga bog'liq bo'lmas edi. Bu esa U yagona Yaratuvchi emasligini va demak, umuman Yaratuvchi emasligini bildiradi. Demak, Yaratuvchi bo'lishi uchun narsalarni yo'qdan yaratishi kerak va U hech qanday narsaga bog'liq bo'lmagan holda qudrat va iroda sifatlariga ega bo'lishi lozim; U hech narsaga tayanmasligi, narsalar esa mavjudligi uchun Unga tayanishi kerak. Shunday ekan, shakllantirish yaratish bo'lishi uchun u yo'qdan shakllantirish bo'lishi kerak, shakllantiruvchi Yaratuvchi bo'lishi uchun esa yo'qdan shakllantirishi kerak.
If the Creator did not create the sensorially perceivable, comprehensible (things) from nothing, he would not be the Creator, because he would be incapable of creating things on the basis of his will alone; he would rather be subject to requiring some thing with him with which he can form (things). He would thus be incapable and not eternal, because he is incapable of creating (things) by himself, rather is needy of external support: and the one who is incapable and who needs (something) is not eternal. In addition, as a matter-of-fact, the meaning of the ‘Creator’ is the one who creates (something) from nothing. The meaning of being a Creator is that things rely on him for their existence, and that He does not rely on anything. If he did not create things from nothing, or was incapable of creating when (other) things did not exist, he would be dependent on things in creating (things), then the things would not be solely dependent on him. This means that he is not the sole Creator and thus not a Creator (at all). So, a Creator must create things from nothing in order for him to be a Creator and has to be characterised with capability and will, independent of any thing; He should not depend on anything, and things should depend on him for their existence. Hence, for formation to be creation it must be formation from nothing, and for the one who forms to be a Creator, he must form from nothing.
18 Islom aqidasi
Farishtalarga iymon keltirishning dalili nassdir. Alloh subhanahu va taolo aytadi:
18 The Islamic ‘Aqīdah As for the evidence of imān in the angels, it is textual; Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ says,