R ESULTS AND D ISCUSSION

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WKH ZRUOG EHJLQ"¶ $QG PDQ\ FRVPRORJLVWV JR DORQJ ZLWK WKHVH TXHVWLRQV DQG

give estimates for the age of the physical universe (today, usually about 15 ELOOLRQ \HDUV $Q\ DQVZHUV WR VXFK TXHVWLRQV ZLOO TXLFNO\ OHDG WR D PRGHUQ

YHUVLRQ RI WKH VWLOORQJRLQJ GHEDWH EHWZHHQ 3ODWR¶V DQG $ULVWRWOH¶V VFKRROV

already mentioned in Chapter 1: i.e. whether time was created in or before the ZRUOG RU YLFH YHUVD RU ZKHWKHU WKH\ DUH ERWK HWHUQDO 0DQ\ ULGGOHV DQG SDUD-GR[HVTXLFNO\HPHUJHRXWRIWKLVGHEDWH)RUH[DPSOHRQHPD\DVNLIWKHZRUOG

started at a certain point of time, why God chose that time in particular? Could the world have been created ten minutes before or after that designated time?

$QG ZKDW ZDV *RG GRLQJ RU ZKDW ZDV KDSSHQLQJ EHIRUH WKH EHJLQQLQJ RI WKH

world?

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ZRUOGLVFUHDWHGRXWRIWLPHDQGWLPHLWVHOILVSDUWRIWKDWFUHDWHGZRUOG$OODK

GLGQRWFUHDWHWKHZRUOGLQWLPHEHFDXVHQRWKLQJH[LVWHGµEHIRUH¶WKHZRUOGDSDUW

from Him Who is also out of time, and therefore the creation of the world can

  ,EQµ$UDEî’s concept of time

not be compared to other events in time. The existence of the Creator precedes the existence of the world ORJLFDOO\, and not chronologically, so it is like when ZHVD\µWKHGD\VWDUWVZKHQWKH6XQULVHV¶WKHUHLVQRGXUDWLRQRIWLPHWKDWVHSD-UDWHVVXQULVHIURPWKHVWDUWRIWKHGD\>,$O0DVk¶LO, no. 25], but logically WKHGD\ZRXOGQRWVWDUWLIWKH6XQGLGQRWULVH7KHH[LVWHQFHRI$OODK:KRLV

Pre-Existent (Qadîm or $]DOv DQG 6HOI([LVWHQW 4D\\€P), is a precondition – not a cause – for the existence of the world. Therefore, because the world was FUHDWHG RXW RI WLPH QRW µLQ¶ WLPH WKH DERYH TXHVWLRQV DUH LQYDOLG $OO VXFK

TXHVWLRQV XVH WLPH SKUDVHV WKDW KDYH QR PHDQLQJ RXWVLGH RI WKDW WLPH ZKLFK

appeared in or with the world and not before it.

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The fact of the matter is that the existence of the Real is not determined (temporally or causally) by the existence of the world: not temporally before, with, or after, because temporal or spatial precedence with relation WR$OODKLVFRQIURQWHGE\WKHUHDOLWLHVFRQIURQWLQJZKRHYHUVSHDNVDERXWLW

factually – unless they say something by the way of illumination, as had EHHQVDLGE\WKH0HVVHQJHUSHDFHEHXSRQKLPRULWZDVH[SUHVVHGLQWKH

(divine) Book. For not everyone is able to experience the unveiling of these realities. We can only say that the Exalted Real exists by Himself and for +LPVHOI+LVH[LVWHQFHLVDEVROXWHLVQRWFRQ¿QHGE\DQ\RWKHUWKDQ+LP

and is not caused by something nor is He the cause of anything – But He is the Creator of causes and results, WKH.LQJWKH0RVW+RO\2QH

Who always is and has been.

The world exists WKURXJK$OODK, not by itself or for itself. Therefore the existence of the Real Who exists by Himself is a determining condition for the existence of the world, which would not exist at all without the existence RIWKH5HDO$QGVLQFHWLPHFDQQRWH[LVWZLWKRXWWKHH[LVWHQFHRIWKH5HDO

DQGWKHGLYLQH6RXUFHPDEGD¶) of the world, therefore the world comes to H[LVWµLQRWKHUWKDQWLPH¶6RDFWXDOO\ZHFDQQRWVD\LQWKHWUXHUHDOLW\RI

WKLQJVWKDW$OODKH[LVWHGEHIRUHWKHZRUOG±EHFDXVHLWKDVEHHQHVWDEOLVKHG

WKDWµEHIRUH¶LVDWLPHSKUDVHDQGWKHUHZDVQRµWLPH¶EHIRUHWKHH[LVWHQFH

of the world). Nor can we say that the world existed after the existence of WKH 5HDO VLQFH WKHUH LV QRWKLQJ RWKHU WKDQ WKH 5HDO µDIWHU¶ RU µZLWK¶ WKH

existence of the Real, because He caused (everything else) to exist and is PDNLQJLWDQGRULJLQDWLQJLWLQWKHZRUGVRIDIDPRXVKDGLWKµZKLOHWKHUH

ZDVQRWKLQJZLWK+LP¶

 6RDVZHVDLGWKH5HDOH[LVWVE\+LPVHOIDQGWKHZRUOGH[LVWVthrough the Real. But if someone governed by his imagination (wahm) should ask µ:KHQZDVWKHZRUOGFUHDWHGDIWHUWKH5HDO"¶ZHZRXOGVD\WKDWµZKHQ¶LV

DWLPHTXHVWLRQ%XWWLPHEHORQJVWRWKHUHDOPRIUHODWLRQVQLVDE, see: SDK:

DQGDVVXFKLVFUHDWHGE\$OODKEXWQRWOLNHWKHFUHDWLRQRIH[LVWHQFH

EHFDXVH WKH UHDOP RI UHODWLRQV LV FUHDWHG E\ RXU KXPDQ µHVWLPDWLRQ¶ RU

consideration:WDTGvU), not by the creation of what exists . . . Therefore this TXHVWLRQLVQRWYDOLG6R\RXVKRXOGEHFDUHIXOKRZ\RXDVNDQGGRQRWEH

,EQµ$UDEî’s concept of time  

veiled by the tools of (conventional human) expression from actually realiz-ing and fully comprehendrealiz-ing these realities in yourself.

 6R WKH RQO\ WKLQJ OHIW LV  D SXUH DQG DEVROXWH ([LVWHQFH ± QRW RQH

coming into existence) after non-existence – and that is the existence of the 5HDOPD\+HEHH[DOWHG$QGDQH[LVWHQFHWKDWRQO\FRPHVWREHDIWHU

the non-existence of the essence of that existent thing itself – and that is the H[LVWHQFHRIWKHZRUOG6RWKHUHLVQRWDQ\FRPSDUDELOLW\RUFRH[WHQVLYH extension between those two existences, apart from that imagined, presumed RQHWKDWLVUHPRYHGE\WUXHNQRZOHGJH6RQRWKLQJLVOHIWRIWKDWIDOVHO\

supposed comparability of God and the world) but absolute Existence (of

*RG DQG GHWHUPLQHG H[LVWHQFH RI WKH ZRUOG $FWLYH ([LVWHQFH RI *RG and passive existence (of the world). This is what is given by the realities, DQGSHDFHLHWKDW¶VDOO

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µ7KHZRUOG¶ IRU ,EQ µ$UDEv LV ERWKVSLULWXDODQG PDWHULDODQGDV ZH KDYHVHHQ

above there are two corresponding kinds of time, spiritual and physical. The spiritual world preceded the creation of the material universe (nature) as we know it (stars and planets), so there was spiritual time before the creation of the physical world. He indicates that spiritual time is necessary to describe the rela-tion between spirits and the divine Names before the creating of the physical ZRUOG6RLQWKLVUHVSHFW,EQµ$UDEvGRHVUHVSRQGWRWKHDERYHPHQWLRQHGTXHV-WLRQLQJDERXWZKDWZDVµEHIRUH¶WKHFUHDWLRQRIWKHSK\VLFDOZRUOG⁹ but he still FRQVLGHUVVXFKTXHVWLRQLQJLQYDOLGEH\RQGWKHVHWZRFUHDWHGUHDOPVRIWKHZRUOG

,Q IDFW ,EQ µ$UDEv H[SODLQV WKDW WKH ZRUOG KDV WKUHH GLVWLQFWLYH RQWRORJLFDO

µOHYHOV¶µDODPDOPXON or µDODPDOVKDKkGD, which is the visible world; µDODP

DOPDODN€W, which is the realm of meanings; and µDODPDOMDEDU€W, which is the DOOHQFRPSDVVLQJ UHDOP RI WKH GLYLQH µ,PDJLQDWLRQ¶ EDU]DNK >,

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SPK±DQGDOVR$O0DVk¶LOQR

 $FWXDOO\,EQµ$UDEvFRQVLGHUVWKHDJHRIWKHZRUOGDVVSLULWXDODQGPDWHULDO

WRJHWKHU WR EH LQ¿QLWH IURP ERWK GLUHFWLRQV LH LW KDV DOZD\V EHHQ DQG LW ZLOO

always be; it is eternal without beginning and eternal without end. However, this is not saying that the material (and even the spiritual) world is eternal, but the ZRUOGKDVVRPHVRUWRISUHH[LVWHQFHLQWKHIRUHNQRZOHGJHRI$OODKDQG$OODK¶V

NQRZOHGJH LV HWHUQDO LQ ERWK GLUHFWLRQV ,Q DGGLWLRQ ,EQ µ$UDEv DOVR FRQVLGHUV

those two ends to coincide with each other, so time as a whole is like a circle that can not be described to have a beginning or an end, but when we set a point WKH SUHVHQW DQG D GLUHFWLRQ WR WKH SDVW RU IXWXUH RQ WKLV FLUFOH ZH GH¿QH D

EHJLQQLQJDQGDQHQG>,,,,@:HVKDOOGLVFXVVWKHFRQFHSWRIFLU-FXODUDQGF\FOLFDOWLPHLQVHFWLRQ

 ,EQµ$UDEv±IROORZLQJ,EQ6vQk¶VIDPLOLDUWKHRORJLFDOFDWHJRULHV1DVU

±±GLYLGHVDOOWKLQJVLQWHUPVRIWKHLUW\SHRIH[LVWHQFHLQWRWKUHHLQFOX-VLYH FDWHJRULHV QHFHVVDU\ SRVVLEOH RU µFRQWLQJHQW¶ mumkin), and impossible

  ,EQµ$UDEî’s concept of time

>,, ,,±@ 2QO\ $OODK¶V H[LVWHQFH LV GHVFULEHG DV µ1HFHVVDU\¶ RU

6HOI([LVWHQW ZKLOH DEVROXWH QRQH[LVWHQFH LV LPSRVVLEOH 7KH ZRUOG RQ WKH

RWKHU KDQG LV FDOOHG µSRVVLEOH¶ EHFDXVH LW LV SRVVLEOH to exist, but in order to actually come into existence it needs a determining cause (PXUDMMLK) who has to EHSUHH[LVWHQWDQGVHOIH[LVWHQWRUQRQHRWKHUWKDQ$OODK^ Therefore, the world (the possible) is originally non-existence (but not absolute non-existence, only a QRQH[LVWHQFHWKDWLVSRVVLEOHWRH[LVWDQGLWLVDOZD\VLQQHHGRI$OODKLQRUGHU

WREULQJLWLQWRH[LVWHQFH7KXVLWFDQEHVDLG±DVLQWKHORQJTXRWDWLRQDERYH±

that it exists E\ or through$OODKDQGQRWWKURXJKLWVHOI7KHGLIIHUHQFHEHWZHHQ

absolute non-existence and possible non-existence is that the latter exists (even EHIRUHLWFRPHVLQWRUHDOH[LVWHQFHLQ$OODK¶V.QRZOHGJHDQGWKLVIRUHNQRZO-HGJH LV HWHUQDO EHFDXVH +LV NQRZOEHIRUHLWFRPHVLQWRUHDOH[LVWHQFHLQ$OODK¶V.QRZOHGJHDQGWKLVIRUHNQRZO-HGJH LV QRW RWKHU WKDQ +LPVHOI >,

,,@VHHDOVRVHFWLRQ

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6R ZKHQ$OODK EURXJKW WKH HQWLWLHV LQWR H[LVWHQFH +H EURXJKW WKHP IRU

them not for Him. But (for Him) they are still as they were on their spatial DQG WHPSRUDO VWDWHV ZLWK WKHLU GLIIHUHQW WLPH DQG VSDFH FRRUGLQDWHV 6R

+HUHYHDOVWRWKHPWKHLUHQWLWLHVDQGVWDWHVOLWWOHE\OLWWOHLQ¿QLWHO\DQGVXF-FHVVLYHO\ 6R WKH LVVXH IRU$OODK LV RQH DV +H VDLG DQG 2XU &RPPDQG LV

EXWRQHDVWKHWZLQNOLQJRIDQH\HDQGPXOWLSOLFLW\LVRQO\IRUWKH

countables themselves.

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However, despite this pre-existence, we can not say that the world is eternal and only developed from one state to another. It is not exactly clear how Henry

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QLKLOR DQ DEVROXWH EHJLQQLQJ SUHFHGHG E\ QRWKLQJ¶ &RUELQ   ZKHQ

,EQµ$UDEvVWDUWHGWKH)XW€KkWE\VD\LQJµ3UDLVHEHWR$OODK:KRFUHDWHGWKLQJV

DIWHULWVEHLQJQRQH[LVWHQFH¶>,@,Q$O'XUUDW$O%D\Gk¶ he also declares WKDW µWKH GHSHQGHQW H[LVWHQFH WKH SRVVLEOH PD\ RQO\ EH DIWHU QRQH[LVWHQFH

otherwise it would not be a “possible” whereas it is possible, and it would not be DQ H[LVWHQFH E\ WKH 6HOI([LVWHQW ZKLOH LW LV LQ IDFW DQ H[LVWHQFH E\ WKH 6HOI

([LVWHQW:KRFDXVHGLWWRH[LVW¶$O'XUUDW$O%D\Gk¶

If Corbin means what we explained in the previous paragraph – i.e. that eve-U\WKLQJH[LVWHGLQWKHIRUHNQRZOHGJHRI$OODKHYHQEHIRUHLWUHDOO\H[LVWHGLQWKH

world – then we have to stress the difference between the essence or entity (µD\Q) RIDWKLQJLQ*RG¶V.QRZOHGJHDQGLWVDFWXDOH[LVWHQFH:LOOLDP&KLWWLFNGHYRWHG

a full chapter in his book 7KH6X¿3DWKRI.QRZOHGJH to explaining this impor-WDQWFRQFHSWLQ,EQµ$UDEv¶VRQWRORJ\SPK±7KHHQWLWLHVRIWKHZRUOG

DUH LQ $OODK¶V IRUHNQRZOHGJH HWHUQDOO\ EXW WKH\ DUH EURXJKW LQWR H[LVWHQFH ±

after they were not existing – one after the other. This is a very important dis-WLQFWLRQ,EQµ$UDEvFRQWLQXHVE\H[SODLQLQJWKDW

,EQµ$UDEî’s concept of time  

(YHU\WKLQJLVLQQHHGRI$OODKWKH([DOWHGIRUWKHH[LVWHQFH of its essence (or entity: µD\Q), not for its essence, because its immutable essence (µD\QXKX

DOWKkELWDPRVWZLGHO\WUDQVODWHGDVµSHUPDQHQWDUFKHW\SH¶VHHSPKLV

not determined in its immutability; it is not determined by a determiner, for there is no determination in eternity . . . so the existence of the possible may only be after non-existence, which means it was not, and then it is.

($O'XUUDW$O%D\Gk¶VHHDOVR$O0DVk¶LOQR

$FWXDOO\ZHVKDOOVHHODWHULQVHFWLRQWKDWWKLVLQWULQVLFQHHGE\WKHµSRVVLEOH¶

±LHRIDOOWKHUHDOPVRIFUHDWLRQ±IRU$OODKWREULQJLWLQWRH[LVWHQFHFRQWLQXHV

to be necessary at every single moment, because the world is continuously EURXJKWLQWRH[LVWHQFHLQHYHUUHQHZHGIRUPVLHLWLVFRQVWDQWO\µUHFUHDWHG¶

However, it is still not easy for the human mind to imagine the existence of the created world (DOPXKGDWKDQGWKHHWHUQDOH[LVWHQFHRI$OODKWKH(WHUQDORU

Pre-existent (DOTDGvPZLWKRXWDUHÀHFWLRQRIVRPHWLPHVHSDUDWLRQ$QGHYHQ

IRU,EQµ$UDEvWKHLVVXHLVQRW\HWFORVHG$VKHVXJJHVWHGLQWKHORQJSDVVDJH

TXRWHGDERYHVRPHKRZXQGHUVWDQGLQJWKLVP\VWHULRXVSRLQWVHHPVWREHEH\RQG

QRUPDOKXPDQSHUFHSWLRQDQGUHTXLUHVDGLYLQHO\LQVSLUHGNQRZOHGJHDFFHVVLEOH

only to rare individuals with the very highest spiritual attainments. This same GLI¿FXOW\ FDXVHG PDQ\ 0XVOLP SKLORVRSKHUV DQG RWKHU WKHRORJLDQV WR FRQWLQXH

WRVSHFXODWHRQPDQ\WKHRULHVWKDW,EQµ$UDEvGLVDJUHHVZLWK.LWkE$O$]DO

 ,EQµ$UDEvH[SODLQVIXUWKHUWKHUHODWLRQEHWZHHQWKHH[LVWHQFHRI*RGDQGWKH

existence of the world in chapter 59 of the )XW€KkW, which is the same chapter in ZKLFKKHWDONVVSHFL¿FDOO\DERXWWKHWRSLFRIWLPH,EQµ$UDEv¶VDUJXPHQWSUH- VHQWHGDWWKHEHJLQQLQJRIWKLVFKDSWHULVH[WUHPHO\FRPSOLFDWHGDQGYHU\GLI¿-cult to understand, even in its original language. However, because of its importance, we are obliged to translate it here, with some necessary explanations in parentheses.

 $W WKH EHJLQQLQJ RI FKDSWHU  DIWHU WKH RSHQLQJ SRHP TXRWHG DW WKH YHU\

EHJLQQLQJRIWKLVFKDSWHU,EQµ$UDEvVD\V

<RXVKRXOGNQRZ¿UVWWKDW$OODKWKH([DOWHGLVWKH)LUVW (DODZZDO), and WKHUHLVQR¿UVWQHVVDZZDOL\\D) to anything before Him nor to anything else – whether that exists through Him or independent of Him – with Him: but He is WKH2QHLHWKH8QLTXHDOZkKLG), Glory be to Him, in His Firstness.

6RWKHUHLVQRWKLQJWKDWLVVHOIH[LVWHQWDSDUWIURP+LPEHFDXVH+HLV the

$OO6XI¿FLHQW (DOJKDQv) in Himself, absolutely, and Independent of all other beings. He said: DQG $OODK LV 6HOI6XI¿FLHQW ZLWK UHVSHFW WR DOO WKH ZRUOGV DQGWKLVLVWUXHDFFRUGLQJWRERWKWKHLQWHOOHFWDQGUHYHODWLRQ

 7KHUHIRUH WKH H[LVWHQFH RI WKH ZRUOG FDPH DERXW E\ $OODK HLWKHU IRU

+LPVHOIRUIRUµRWKHU¶WKDQ+LPVHOI%HFDXVHLIWKLVµRWKHU¶ZDV+LPVHOILW

ZRXOGQRWEHµRWKHU¶DQGDOVRLIWKLVµRWKHU¶ZDV+LPVHOI+HZRXOGEHQHF-HVVDULO\ FRPSRVHG LQ +LPVHOI DQG WKH ¿UVWQHVV ZRXOG EH WR WKLV µRWKHU¶

WKHUHIRUHWKLVZRXOGYLRODWHRXUSUHYLRXVVWDWHPHQWWKDWWKHUHLVQR¿UVWQHVV

WRDQ\WKLQJZLWKRUEHIRUH$OODK

  ,EQµ$UDEî’s concept of time

 6RLIWKLVµRWKHU¶LVQRW+LPVHOIWKHQLWZRXOGEHHLWKHUH[LVWHQFHRUQRQ

existence. But it is impossible to be non-existence, because non-existence can not bring the world (from its non-existence) into existence because there LVQRDQ\SULRULW\WRDQ\RQHRIWKHPLHWKHZRUOGDQGWKLVµRWKHU¶WKDWLV

non-existence) to come into existence, since both of them are non-existence, and non-existence has no effect because it is null.

 2QWKHRWKHUKDQGWKLVµRWKHU¶FDQQRWEHH[LVWHQFHEHFDXVHWKHQLWHLWKHU

H[LVWVE\LWVHOIRUQRWLHWKURXJKVRPHWKLQJHOVH$QGLWLVLPSRVVLEOHWKDW

WKLVµRWKHU¶H[LVWVE\LWVHOIVLQFHLWKDVDOUHDG\EHHQSURYHGWKDWWKHUHFDQ

not be two self-existent beings.

 6RLWUHPDLQVWKDWWKLVµRWKHU¶H[LVWVE\VRPHWKLQJHOVHDQGWKHPHDQLQJ

of the possibility of the world is nothing but that it exists by something else.

7KHUHIRUHWKLVµRWKHU¶LVWKHZRUOGRUVRPHSDUWRIWKHZRUOG

 $OVRLIWKHH[LVWHQFHRIWKHZRUOGE\$OODKLVGXHWRµVRPHWKLQJ¶ZLWKRXW

ZKLFKWKHZRUOGZRXOGQRWH[LVW±ZKHWKHUWKLVµVRPHWKLQJ¶LVFDOOHGµZLOO¶

(irâdaµZLVK¶mashî’a¶µNQRZOHGJH¶µLOP) or anything you want which LVUHTXLUHGE\WKHµSRVVLEOH¶LQRUGHUWRH[LVW±WKHQWKH5HDOZRXOGQRWEH

DEOHWRGRDQ\WKLQJZLWKRXWWKLVµVRPHWKLQJ¶%XWWKDWLPSOLHVQRWKLQJEXW

QHHGIXOQHVVZKLFKLVLPSRVVLEOHIRU$OODKEHFDXVH$OODKLVDEVROXWHO\6HOI

6XI¿FLHQWVLQFH+HLVDV+HVDLG6HOIVXI¿FLHQW(Independent) with respect WR DOO WKH ZRUOGV  $QG LI LW LV FODLPHG WKDW WKLV µVRPHWKLQJ¶ LV WKH

Essence Himself, then we say that it is impossible for anything to be µLQ QHHG RI¶ LWVHOI DQG VLQFH +H LV 6HOIVXI¿FLHQW LQ +LPVHOI WKHQ WKLV

IDOVH VXSSRVLWLRQ ZRXOG OHDG WR WKH VDPH FRQWUDGLFWLRQ ± LH EHLQJ 6HOI

VXI¿FLHQW DQG \HW QHHGIXO LQ +LPVHOI DW WKH VDPH WLPH ± DQG DOO WKLV

is impossible.

 7KHUHIRUHVLQFHZHKDYHDOUHDG\GLVSURYHGWKHH[LVWHQFHRIDQ\µRWKHU¶

(determining cause of the existence of the world), we conclude that the existence of the world, inasmuch as it exists through something else, is FDXVDOO\UHODWHGWRWKH1HFHVVDULO\6HOI([LVWHQWZkMLEDOZXM€GOLQDIVLKL:

LH$OODKRUWKH5HDODQGWKDWWKHHVVHQFHµD\QRIWKHµSRVVLEOH¶LWVHOILV

WKHORFXVIRUWKHHIIHFWRIWKH1HFHVVDULO\6HOI([LVWHQW¶VEULQJLQJWKHSRVVL-ble into existence. It can only be properly comprehended like this.

 +HQFH VXFK LQWULQVLF GLVWLQFWLRQV DV *RG¶V µ:LVK¶ mashî’a µ:LOO¶

(irâda µ.QRZOHGJH¶ µLOP DQG µ$ELOLW\¶ TXGUD) are (all) Himself – may He be exalted far above any multiplicity within Himself! Indeed His is DEVR

OXWH8QLFLW\DQG>LQWKHZRUGVRIWKHIDPRXV6XUDDO,NKOkV] He µis the 2QH (DO:kKLG),WKH8QLTXH (DO$KDG), $OODKWKHRQHRQ:KRPDOOGHSHQG

DO6DPDG; +H GLG QRW JLYH ELUWK – for then He would be a preceding (cause);QRULV+HERUQ – since He would then be a result; nor is there any

³RWKHU´ HTXLYDOHQW NXI¶ WR +LP¶ ± IRU LQ WKDW FDVH WKH H[LVWHQFH RI WKH

world would be the result of twoSUHFHGLQJFDXVHVWKH5HDODQG,WVµHTXLYD-OHQW¶ ± PD\ $OODK EH H[DOWHG DERYH WKDW 6R WKLV LV KRZ +H GHVFULEHG

Himself in His Book when the Prophet, peace be upon him, was asked to GHVFULEHKLV/RUGWKHQ+HVHQWGRZQWKH6XUDDO,NKOkVMXVWTXRWHGKHUH

,EQµ$UDEî’s concept of time  

(according to the circumstances described in a hadith.DQ]WRJHWULG

of all (supposed) sharing (shirkZLWKRWKHUWKDQ$OODKE\WKRVHKLJKTXDOL-WLHV DQG GHVFULSWLRQV 6R WKHUH LV QRWKLQJ $OODK QHJDWHV LQ WKLV 6XUD RU

DSSURYHV EXW WKRVH QHJDWLRQV RU DSSUREDWLRQV DUH VRPH SHRSOH¶V RSLQLRQV

DERXW$OODK

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The importance of this long paragraph comes from the fact that it shows the EDVLVRI,EQµ$UDEv¶VGLVWLQFWLYHYLHZRIFUHDWLRQWKHGLVWLQFWLYH±DQGH[WUHPHO\

controversial – view that many scholars have traditionally calledµWKHRQHQHVVRI

being (ZDKGDWDOZXM€G¶EXWZKLFKKDVEHHQZLGHO\PLVXQGHUVWRRG,EQµ$UDEv

himself could not describe it plainly, simply because it is a reality whose direct SHUFHSWLRQ GHSHQGV QRW RQ ORJLF EXW ± DV ,EQ µ$UDEv VWUHVVHG LQ WKH SDVVDJH

TXRWHG DW WKH HQG RI VHFWLRQ  ± RQ D UDUH LQVSLUHG H[SHULHQWLDO µWDVWLQJ¶

UHVWULFWHGWRWKHVSLULWXDOHOLWHRIWKHµ6ROLWDU\2QHV¶$VVRRQDVLWLVVSRNHQLWLV

OLNHO\WREHPLVXQGHUVWRRG:KDW,EQµ$UDEvWULHVWRSURYHLQWKHSDVVDJHVMXVW

TXRWHGDVLQPDQ\FKDSWHUVRIWKH)XW€KkW and other books, is that the existence of the world is solely dependent on the existence of the Real, Who is One and

TXRWHGDVLQPDQ\FKDSWHUVRIWKH)XW€KkW and other books, is that the existence of the world is solely dependent on the existence of the Real, Who is One and

In document Diseño y validación de un índice para medir el Desarrollo Rural (página 107-117)