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Extracted Pages from Tabari Volume Everything Perishes But God 193 According to Bishr b. Mu'adh` -Yazid197 -Sa'id'98 - [241 Qatadah, commenting on: "And He revealed in every heaven its commandi199 : He created in it its sun, its moon, and its stars, and what is good for it .200 These reports, mentioned by us on the authority of the Messen- ger of God and those who mentioned them on his authority, have made it clear that God created the heavens and the earth before He created time, day and night, and the sun and the moon. God knows best! Explaining the Annihilation of Time and Night and Day and That Nothing Remains Except God Proof of the soundness of this statement is the words of God: "Ev- eryone on it is annihilated, but the face of your Lord, Majestic and Venerable, remains, "201 and: "There is no God but He. Everything perishes but His face. "202 If everything perishes but His face , as God says, and night and day are darkness and light created by Him for the well-being of His creation, there can be no doubt that they will perish and be annihilated. Thus, God informs (us) and says: "When the sun shall be rolled up,"203 meaning that it shall be obscured, so that its light will be gone. That will take place at the Coming of the Hour. No further elaboration is needed, since it is acknowledged by all those who confess God's oneness, the Muslims, the people of the Torah and the Gospel, and the Magians. It is denied only by others who do not confess the oneness of God. We do not intend to explain the erroneousness of their statements in this book. All those whom 196. Bishr died in or before 245/859. See Tahdhib, 1, 458; Horst, 301, n. 16. 197. Abu Mu'iwiyah Yazid b . Zuray' lived from 101 /719)20) to ca. 798. See Tahdhib, XI, 325-28; Horst, 301, n. U. 198. Said b. Abi 'Arubah was "confused" for a number of years before his death in the 15os/ca. 772. See Tahdhib, TV, 63-66; Horst, 301, n. 18. 199. Qur. 41:12. The meaning of "its command " is debatable. It seems to be "what was going to happen there " (R. Paret) or "what God commanded to hap- pen there." 200. The suffix in wa-salahahd could hardly be intended to mean "them (their well-being)." For the tradition, see Tafsir, XXIV, 64. 2o1. Qur. 55:26 f. 202. Qur. 28:88. See above, n. 16. 203. Qur. 81:1. 194 From the Creation to the Flood we have mentioned as acknowledging the annihilation of the en- tire world until there remains only the One Eternal and Unique, (25J acknowledge that God revives and resurrects them after they have perished, except idol worshipers, for they acknowledge annihila- tion but do not acknowledge resurrection. The Proof for God Being Eternal and First before Everything and for His Originating Everything by His Power The proof for this statement (is as follows): There is nothing in this world that is observable except a body or something subsisting in a body.'A' There is no body that is not either separate or connected. There is no separate body that cannot be imagined as becoming joined to some other like forms, and there is no connected body that cannot be imagined as becoming separated. When one of the two is deprived of existence, so, too, is the other. If two parts of it become connected after having been separate, one concludes that the connection of the two originated in them after it did not exist, and if separation originates in them after connection, one concludes that the separation in them originated after it did not exist. Now, this is so with everything in the world. What is not observ- able is to be judged as being of the same kind's as what we do ob- serve in the sense of body or subsisting in a body. What cannot be free from having origination is no doubt originated through com- position by someone composing it if it is connected, or through separation by someone separating it if it is separated; the conclu- sion is that the one who connects it if it is connected, and sepa- rates it if it is separated, is someone not similar to it and for whom being connected or being separated is not permissible. This is the One Unique and Powerful, the One Who establishes connections between different things, the One to Whom nothing is similar. He "has power over everything."206 204. On jism "body, material substance," see EI2,11, 553-55, S. v. d ism. 205. Read mim-mv, as in two manuscripts. fins "kind, genus," is hardly the proper term here. Tabari means that there is no other way to observe the super- natural (which cannot really be done) except by analogy with the physical world which we can observe by means of the senses. 2o6. Qur. 2:20, etc. God Eternal the Creator of Everything 195 Thus, our description has made it clear that the Creator and [26) Originator of all things was before everything, that night and day and time and hours are originated, and that their Originator Who administers and manages them exists before them, since it is im- possible for something to originate something unless its originator exists before it. (It is also clear that) God's word: "Don't (the un- believers) look at the camels (and reflect) how they were created, and at the heaven how it was raised, and at the mountains how they were set up, and at the earth how it was spread out flat?i207 contains the most eloquent evidence and the most effective proofs for those who use reason to reflect and the mind to be instructed, that the Creator of all those things is eternal and that everything of their kind is originated and has a Creator that is not similar to them. That is because everything mentioned by our Lord in this verse, the mountains, the earth, the camels, is dealt with and administered by man, who may move it around and manage it, who may dig, cut, and tear down, none of which he is prevented from doing. Yet, beyond that, man is not able to bring anything of that into existence without a basis (to work from). The conclusion is that the one who is incapable of originating those things could not have originated himself and that the one who is not prevented from managing and organizing whatever he wishes could not have been brought into existence by someone like himself and he did not bring himself into existence. Further, the One Who brought (man) up and gave him substantial ('ayn) existence is the One Who is not incapable of (doing) anything He wishes, and He is not pre- vented from originating anything He wants. He is "God Unique and Forceful. "208 Someone might ask: Why should it be disapprovable to assume that the things you have mentioned result from the action of two eternal (beings)?209 The reply would be: We disapprove of that be- cause we find that the administration is continuous and the cre- ation perfect. We say: If the administrators were two, they would necessarily either agree or disagree. If they agree, the two would conceptually be one, and the one would be made two merely by [27) 207. Qur. 88:17-20. 208. Qur. 12:39, etc. 209. Dualism was probably very much on Tabari's mind, but what is meant here is not dualism as such but polytheism. 196 From the Creation to the Flood positing two. If they differ, it would be impossible to find the exis- tence of the creation perfect and (its) administration continuous. For each one of two who differ does what is different from what his fellow does. If one gives life, the other causes death . If one of them produces existence, the other produces annihilation . It would thus be impossible for anything in creation to exist in the perfection and continuity it does. God's words: "If there were other gods ex- cept God in (heaven and earth), both would be ruined. Praised be God, Lord of the Throne, (who is above) what they describe";210 and: "God has not taken to Himself a child , and there has been no god together with Him. Otherwise, each god would have gone off with what he created and risen over the others. Praised be God (who is above) what they describe. He knows what is unseen and what is observable, and He is exalted above their associating (other gods with Him)" -these words of God are the most eloquent evidence and the most concise explanation as well as the most effective proof for the falsehood of those falsehood-mongers who associate (other gods) with God. That is because, if there were an- other god except God in the heavens and the earth, the condition of the two as to agreement and disagreement would necessarily be the one I have described. Saying that there may be agreement im- plies that saying they are two is wrong. It confirms the oneness of God and is an absurd statement in as much as the one who makes it calls the one two. Saying that there may be disagreement indi- cates ruin for the heavens and the earth, as our Lord says : "If there were other gods except God in them, both would be ruined."' 12 For if one originates and creates something , it would be the other's business to put it out of existence and invalidate it.
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