The relationship between cause and effect.

“Divine Power operates in the inner, incorporeal dimension of things (the metaphysical kingdom). Like a mirror, the universe has two sides: corporeal (resembling a mirror’s colored face) and incorporeal (resembling the mirror’s shining face and looking to the Creator). Opposites exist in the corporeal side, which manifests beauty and ugliness, good and bad, big and small, difficulty and ease. The All-Majestic Creator of the universe veils His Power’s acts behind the veil of observed causes in this side so that those who lack understanding do not regard His Power’s relation to simple things as unbecoming to Him. His Dignity and Majesty require this. Causes have no real effect upon creation, for that would violate His Oneness and Unity. The incorporeal world, absolutely clear and transparent, contains none of the physical world’s grossness. As Divine Power operates directly there, cause and effect have no effect, obstacles cannot interfere, and creating a particle is as easy as creating a sun.”¹⁾

“According to the unwavering laws of physics—particularly the principle of proportionality of causation—there must exist a reasonable correspondence between cause and effect. That is, from the Earth’s being rendered suitable for life to the emergence of a reflective, thinking human being, one must identify a cause for every outcome—and not just any cause, but one proportionate, plausible, and powerful enough to bring about such an effect.”²⁾

“Having comprehended the principle of causality well, reason can collect from God’s signs—the facts of the creation and operation of the universe—countless witnesses and proofs for His Existence, His Oneness, and the comprehensiveness of His Mercy by means of the processes mentioned. It can also obtain some clues about its own position, responsibility, and final end.”³⁾

“The considerations of Elmalılı Hamdi Yazır concerning the subject are also worth quoting. After setting forth a powerful defense in his monumental Qur’anic commentary against the thinkers and philosophers who deny miracles, he gives invaluable explanations, which we can summarize as follows:

We do not have substantiated or confirmed information about how the ‘law of causality,’ which we regard as responsible for the apparent continuity of ‘natural’ events, works in nature. We have only partial and relative knowledge about this matter. For this reason, we have no right either to deny the forces originating in Divine Acts and Wisdom, and the substantial causes the Almighty creates and employs, or to regard the law of causality as an absolute principle responsible for everything that happens, thus attributing impotence to the Absolute Divine Power by claiming that ‘that thing is impossible.’”⁴⁾

“The relationship between contentment with God and God’s contentment with the servant does not conform to the law of proportional causality, which operates in the material world, where specific causes lead to proportionate effects. Here, it is as though you offer but a single drop—yet that drop mysteriously evaporates, expands, and eventually returns to you as a vast ocean. In terms of causal logic, a mere drop cannot yield a sea. But in His infinite grace and boundless mercy, God transforms your humble contentment with Him in this world into a majestic ocean of His pleasure in the Hereafter.”⁵⁾

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