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In reality, however, all these philosophical speculations are foreign to Islam
itself. They have been indulged in simply because thoughtful Muslims realized
that the conception of a barren and absolute unit
(وحدة) did not in any way explain
the creation of the world, but seemed rather to negative the idea of any action
on the part of the deity, lest it should abolish His transcendency
(تنزيه). Being
unwilling to learn from the word of God, they turned rather to the guidance of
heathen philosophers, who had never themselves attained to the true knowledge of
God. Two examples will show the resemblance which exists between the Muslim
speculations above quoted and those of the Greeks. Thus Aristotle says: 'The
1 highest philosophy or theology deals with the Being that is
eternal, immutable, transcendent. It is plain that there must be some one and
eternal Being which is the originator of all movement, something which, while
itself changeless, is the source of all change, an eternal and essential energy.
On such a first principle heaven and all nature depend . . . . Since God contains
all good and is independent, He will be occupied in contemplation; for this is
the highest mode of life; and since there can be nothing better than Himself, He
will contemplate Himself.' A later philosopher, who wrote in Greek, though born
in
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DOCTRINE OF THE HOLY TRINITY
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Syria, Numenius
(ابن
الهلال) by name, says more fully: 'The 1 Being is fixed
and eternal, ever the same in itself, hath never perished or increased or
decreased, is susceptible of no accidents or movements or locality . . . . That
primary or highest God, being in Himself, is altogether simple
(بسيط), conversing
altogether with Himself, nowise to be divided. But the God who is the second and
third is one. Moving about, however, in matter which is dual, he unites it and
yet is divided by it, seeing that it is fluxional and has a certain appetitive
character. Therefore, not being in direct communication with the purely noeticfor
so He would be wholly occupied with Himselfby looking upon matter He becomes
occupied with that, and as it were unobservant of Himself. And He touches and
deals with that which is sensible
(محسوس), and draws it up into His own proper
character, stretching himself out to the material
(هَيُولّي
ـ مادّيّ). The primary God must be
free from all works, and a king. But the Demiurgus
(الصّانِع) must exercise government,
going through the heavens. Through Him comes this our condition, through Him
reason being sent down, in transit to hold communion
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