Early Writings — Page 12
12 THE nature, and the infinite cannot be encompassed by the finite, for this would necessitate the limiting of that which is limitless. Fifthly, it is not possible for a person to be independent and beyond the command of another. For the human self is in need of a perfecter for its own perfection. Hence, one who is in need of another cannot be independent. This would be contradiction in terms. Hence, while it is absolutely and categorically impossi- ble for creation to come into being without a Creator, it must be admitted that all things as are confined within and restricted to a limit have been created by a Creator who is God Almighty. And, the final form of this inference which logically develops on account of the minor and major premise is that we understand it to be an established fact that nothing can come into being except through the agency of a Self-Existing being. And, if this is not true, its opposite, i. e. everything can come into being without the agency of a Self-Existing being, would have to be true. And, the proposition that any possible existent coming into being is impossible without the help of a Self-Existing being, has already been proved to be valid in light of the five parts of the preceding argument I have cited above. In short, if the conclusion that nothing can come into exist- ence without the agency of a Self-Existing being is invalid, we will have to conclude that the existence of all things is established by the five impossibilities mentioned above. However, the existence of all things through the five impossibilities aforementioned is itself an impossibility. Hence, the conclusion is that the existence of all things without the agency of a Self-Existent being is a sheer impossibility. Quod erat demonstrandum. The Fourth Argument: The Holy Quran also puts forth