The Mirror of the Excellences of Islam — Page 225
224 Ā'ĪNA-E-KAMĀLĀT-E-ISLĀM―DĀFI‘UL-WASĀWIS the argument from observation was to be looked upon with suspicion, all such knowledge will be totally disrupted. The objection that may assail some minds, that if the heavens have a material existence why are we not able to see it, may be answered by saying that it is not necessary that all things should be visible to our eyes. How can that which is so very fine and expansive be seen? How can any telescope discover it? God Almighty describes the heaven as a very refined substance, as pointed out by the verse: كُلٌّ فِي فَلَكٍ يَسْبَحُونَ Meaning that every star [i. e. celestial body] is gliding in its own heaven which is its defined orbit. God Almighty, indeed, does not declare His Throne to be like the circumscribing heaven of the Greeks, nor has He described it as lim- ited. Rather, He has called it the highest region which no other region can surpass in its qualities or size. To be so is not forbidden and impos- sible for something that is created and present. Rather, it is more likely that a region which is called the 'Throne of Allah' should bear a similar- ity with the Infinite God in its expanse and be unlimited. If the objection is raised that the Noble Quran also says that at some time the heavens will be cleft asunder, and there will be holes made in it, then what does it mean if the heaven is only a fine sub- stance? The answer to this is that by the heavens the Noble Quran fre- quently means all that is in the heavens; that is, the Sun, the Moon and all stars. Apart from this, every material body, whether thick or thin, is capable of being cut asunder, the fine things being especially susceptible of being cut asunder. Would it be strange, therefore, if in accordance with the command of the Powerful and All-Wise God the And] وذلك على الله يسير. : heavens experience some kind of cutting asunder this is easy for God]. 1. Surah Ya Sin, 36:41 [Publisher]