The Ninth Premise
It is most definitely true according to those of sound mind that good is essential to creation and evil is secondary. Good is universal and evil particular.
It appears that a science has been formed about every realm of being (lit. species – nev‘) and is being formed. The sciences consist of universal laws. The universality of the laws disclose the fine order in the field concerned. That is to say, each science is a faithful witness to the fine order. Yes, universality points to order. For if there is no order in a thing, the rule cannot be in force universally; it will be all awry with numerous exceptions.
It is inductive reasoning and the teleological view (nazar‑i hikmet) that pronounces those witnesses acceptable. But sometimes the order is not visible, for it extends farther than can be envisaged and cannot be completely comprehended and conceived of. So the incomparable picture of the order does not reveal itself.
In consequence, it is established by the testimony of all the sciences and affirmed by inductive reasoning, which is born of the view of wisdom, that it is good, beauty, truth, and perfection that are intended in the creation of the world and that predominate absolutely. As for evil, ugliness, and futility, they are secondary, subordinate, and overwhelmed. If sometimes they transgress, they do so temporarily.
It is also established that the noblest of creation is humankind. Man’s inborn disposition and art testifies to this. And the best of humankind are true Muslims, who are the people of truth and reality. Just as the truths of Islam are witness to this, so will the events of the future bear witness to it.
It is also established that the most perfect in every way was Muhammad (Upon whom be blessings and peace), as is testified to by his miracles and excellent morals, and is affirmed by the authoritative scholars (muhakkikîn) among humankind. His enemies even had to admit to this truth, and are compelled to do so.
At one time it was thus. I wonder, will mankind despite its wretchedness be able to refute the testimony of the sciences, and annul and invalidate the inductive reasoning, and obstinately oppose divine will? No! They are not able and will not be able. I swear by the names Merciful and Compassionate of the Absolutely All‑Wise and Just One that humankind will not easily be able to swallow and digest evil, ugliness, and futility. In any case, divine wisdom would not permit it.
Indeed, the person who transgresses the general rights of beings is not forgiven. Thousands of years during which evil predominates will result in at least a thousand years of its total defeat in this world alone, and in the next world, good will sentence evil to eternal extinction. Otherwise all the orderly, perfect species and sorts of beings in the world, which comply with the divine commands, will not agree to having wretched, disorderly humankind amongst them, and will request that human beings are denied the rights of existence, are banished to the dark abode of non‑being, and dismissed from the duties of creation.
This would necessitate the futility and meaninglessness of all the human potentialities, and all the abilities and talents with which human beings have been decked out in order to hold sway over this world and experience everlasting bliss in the next. Futility is contrary to inductive reasoning, just as it is at variance with the All‑Wise Maker’s wisdom and opposed to the Truthful Prophet’s (UWBP) word. The future will refine a part of these assertions, but complete clarification will be in the hereafter. It is as follows:
not taking into account individual persons, it is in the future that general, universal good will preponderate. If we die, our nation will live. We will not accept forty years, we want at least a thousand years’ supremacy. However, the supreme tribunal and place of ascendancy of beauty, truth, good, and perfection, which are both personal and general, and particular and universal, is the hereafter, where humankind will be set in order like the rest of its brothers, the orderly universe, and will receive reward and punishment commensurate with its innate capabilities. For it is there that truth and absolute justice will be manifested. This narrow world is not suitable for the sprouting of the unlimited abilities lodged in man’s essential being, and of his desires and inclinations, which are created for eternity. He will be sent to another world where they may be nourished and trained.
Man’s essential being is great, his nature is lofty, his crimes too are vast. His order is important, he does not resemble other beings; he cannot exist without order. Yes, one destined for eternity is great; he cannot be meaningless, he cannot be futile. He cannot be doomed to absolute oblivion. He cannot escape to pure non‑being. Hell has opened its jaws and Paradise has thrown wide its sweet arms. Both are awaiting him.
Conclusion
From afar, Islam’s future and that of Asia appear to be brilliant, for four or five irresistible strengths have united allowing the supremacy of Islam, which is the first ruler of Asia and its last.
First Strength: Islam’s true strength, which is its being decked out with civilisation and the teaching of knowledge.
The Second: Severe need, which is equipped with the perfecting of ways and means.
The Third: Envy, competition, and hidden rancour, which are equipped by a total awakening resulting from seeing the utter deprivation of Asia and the affluence of other places.
The Fourth: Its innate disposition, which is equipped with the rule of the affirmers of divine unity – unity of word; the characteristic of the place – moderation and a balanced temperament; the light of the times – the enlightenment of minds; the law of civilisation – the conjunction of ideas; the inherent quality of a primitive way of life – unspoilt natures; and the fruits of exigency – bold enterprise and unencumberedness.
The Fifth: The longing for civilisation and desire for renewal, which are equipped with the upholding of the Word of Allah. This, at the present time, is contingent on material progress, and on hope, which has sprung to life at Islam’s command at the death of despair, the annihilator of every desire, and is demanded by the times and necessitated by our intense poverty.
The above strengths will also be assisted by the evils of civilisation overcoming its virtues and causing decline and revolution among the Europeans, and by their human labour and effort being unequal to vice and dissipation. There are two reasons for this:
The First: Permissiveness and leniency towards the lusts of the soul, which result from failing to make religion and virtue the bases of civilisation.
The Second: The appalling inequality in livelihoods, which arises from a lack of compassion, which in turn results from pandering to the appetites and impiety.
Yes, impiety has become interlarded with the inner face of European civilisation to such an extent that it has given birth to numbers of revolutionary and seditious groups. If recourse is not had to the firm rope of Islam and the truth of the Illustrious Shari‘a, which resembles the barrier of Dhu’l‑Qarnayn, those forces of corruption will overturn the world of their civilisation, just as they are now threating to do so.
If zakat, the purification tax, which is only one of the thousands of matters of the reality of Islam (hakikat‑i İslâmiye), were to be taken as a basic principle of civilisation, for its assistance, would it not be the healing remedy for the calamity and snakes’ lair of this appalling inequality in incomes? It would indeed the most effective and incorruptible cure.
If It Is Asked: Why shouldn’t whatever made Europe dominant up to the present continue to ensure its dominance?
The Answer: Study the introduction to this book, then study the following attentively: the causes of their progress were the cold climates of their countries, which make people slow to act and be unprecipitant and constant; the smallness of those lands; the idea of education and desire for crafts and industry, arising from their numerous inhabitants; and the co‑operation and mutual assistance allowed by the seas, mines, and other means of development. But now just as with the development of means of transport the world has become like a single town; so with such means of communication as the press and telegraph, the world’s people have become like the members of a council.
In short: because their loads are heavy and ours are light, we shall catch up with them and overtake them – if we are accompanied by divine assistance.
Conclusion of the Conclusion
It is only constitutional government and liberty that will disclose the good fortune of Asia and reveal the prospects of Islam. But only on condition the Illustrious Shari‘a is adhered to.
Reminder: The matters known as the virtues of civilisation are each ordinances of the Shari‘a put in another form.