Intellectual Proof for the Existence of Allah

1. Intellectual Proof for the Existence of Allah

This universe runs in perfect order which cannot be interrupted. Its parts do not clash or collide into one another. “It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.” [Soorah Ya-Sin (36): 40]
Is it logical that this enormous universe with its perfect order could be the creator of itself?
No, it is not. This universe cannot be the creator of itself because this would mean that nothingness brought the creation into existence whereas nothingness cannot originate. So, it is impossible that this universe could be the creator of itself.
It is also not possible that this great universe could be a result of coincidence because it is running in a steady and marvelous order. Whenever there is a coincidence, it is more likely that it will not cause order. It is not possible that there occurs a coincidence except that it brings interruption.
Abu Hanifa (rahimahullah) was known for his intelligence and so there came to him a group of atheists asking him to prove the Existence of Allah.
Imam Abu Hanifa said, “Let me think,” then he remarked, “I am thinking about a loaded ship that was tied to a port. The cargo unloaded itself without
porters and the ship sailed away without a captain.”
(Upon hearing this,) the atheists declared, “How can you say something like this! This is impossible. We cannot believe in it.”
Imam Abu Hanifa (rahimahullah) replied, “If you do not believe in this then how do you believe in the sun, the moon, the stars, the sky and the earth – how can you believe that all these came into existence without an Originator?”
Allah points out this intellectual proof in His Saying, “Were they created by nothing or were they themselves the creators?” [Soorah at-Tur (52): 35]
A Bedouin was asked, “How do you know your Lord?”
The Bedouin could only reply with (the example of) that which was before him, so he said, “Droppings tell of a camel. Foot-prints tell of a traveler. The sky, the earth with mountain passes, seas with waves -do they not tell of the All-Hearer, the All-Seer?”
-Yes (they do), without doubt.
Shaikh Saleh ibn Fawzan al-Fawzan writes in Aqeedah at-Tawheed,
“Itisnecessarilyknownthateveryeffecthasacause.
It is instinctively known even to a young child that if he is hit then there surely exists someone (or something) which caused it. So although he may have not seen the doer, he will ask, ‘Who hit me?’
If he is told, ‘Nobody hit you,’ – it will not be acceptable to his mind that the hitting occurred without a doer…
This is why Allah says, ‘Were they created by nothing, or were they themselves the creators?’ [Soorah Toor (52): 35]
This verse mentions limited possibilities. Moreover, Allah mentions them in a negative form in order to assert that (the answer to) this is known by necessity and cannot be denied. He says, “Were they created by nothing?” meaning without a Creator? or did they create themselves? Verily, both these matters are false.
It is thus established that there exists a Creator Who Created them and He is Allah -there is no creator other than Him. Allah says, “This is the creation of Allah. So, show Me that which those (whom you worship) besides Him have created.” [Soorah Luqman (31): 11] “Verily! Those whom you call upon besides Allah, cannot create (even) a fly, even if they combine together for the purpose.” [Soorah al-Hajj (22): 73]
Although this challenge has been repeatedly brought up, no one has ever claimed to create anything. So, it is established that Allah is the Sole Creator, Who has no partners.”
[end quote from Aqeedah at-Tawheed]

A System Planned in Its Every Detail

Breathing, eating, walking, etc, are very natural human functions. But most people do not think about how these basic actions take place. For example, when you eat a fruit, you do not contemplate on how it will be made useful to your body. The only thing on your mind is eating a satisfying meal; at the same time, your body is involved in extremely detailed processes unimaginable to you in order to make this meal a health-giving thing.
The digestive system where these detailed processes take place starts to function as soon as a piece of food is taken into the mouth. Being involved in the system right at the outset, the saliva wets the food and helps it to be ground by the teeth and to slide down the esophagus.

The esophagus transports the food to the stomach where a perfect balance is at work. Here, the hydrochloric acid present in the stomach digests the food. This acid is so strong that it has the capacity to dissolve not only the food but also the stomach walls. Of course, such a flaw is not permitted in this perfect system. A secretion called mucus, which is secreted during digestion, covers all the walls of the stomach and provides a perfect protection against the destructive effect of the hydrochloric acid. Thus the stomach is prevented from consuming itself.
The point that deserves attention here is that evolution can by no means explain the system briefly summarized above. Evolution maintains that today’s complex organisms have evolved from primitive cellular forms by the gradual accumulation of small structural changes. However, as stated clearly, the system in the stomach could in no way have been formed step by step. The absence of even one factor would bring about the death of the organism.
When food is received into the stomach, the ability of the gastric juices to break down food is effectuated as a result of a series of chemical changes. Now, imagine a living being in the so-called evolutionary process in whose body such a planned chemical transformation is not complete. This living being, unable to develop this ability autonomously, would not be able to digest the food it ate and would starve to death with an undigested mass of food in its stomach.
In addition, during the secretion of this dissolving acid, the stomach walls simultaneously have to produce the secretion called mucus. Otherwise, the acid in the stomach would destroy the stomach. Therefore, in order for life to continue, the stomach must secrete both fluids (acid and mucus) at the same time. This shows it was not a step-by-step coincidental evolution that must, in effect, have been at work, but rather a conscious creation with all its systems intact.
What all this shows is that the human body resembles a huge factory made up of many small machines that work together in perfect harmony. Just as all factories have a designer, an engineer and a planner, the human body has an “Exalted Creator.”
Source: www.religionislam.com

The Ability to See the Signs of God

“Say: ‘Praise be to God. He will show you His Signs and you will recognize them. Your Lord is not heedless of anything you do.'” (Quran 27:93)
“This is a communication to be transmitted to mankind so that they can be warned by it and so that they will know that He is One God and so that people of intelligence will pay heed.” (Quran 14:52)
In many other verses, God emphasizes that one of the most crucial purposes of the Quran’s revelation is to invite people to ponder.

In the Quran, God invites people to reject blindly accepting the beliefs and values society imposes on them and to ponder by pushing aside all the prejudices, taboos and constraints on their minds.
Man must think on how he came into being, what the purpose of his life is, why he will die and what awaits him after death. He must question how he, himself, and the whole universe came into existence and how they continue to exist. While doing this, he must relieve himself of all constraints and prejudices.
By thinking while isolating his conscience from all social, ideological and psychological obligations, the person should eventually perceive that the entire universe, including himself, is created by a superior power. Even when he examines his own body or any other thing in nature, he will see an impressive harmony, plan and wisdom at work within its design.
Concerning this point again, the Quran guides man. In the Quran, God guides us as to what we should reflect on and investigate. With the methods of reflection given in the Quran, he who has faith in God will better perceive God’s perfection, eternal wisdom, knowledge and power in His creation. When a believing person starts to think in the way shown in the Quran, he soon realizes that the whole universe is a sign of God’s power and art, and that, “nature is a work of art, not the artist itself”. Every work of art exhibits the exceptional skills of the one who has made it and conveys his messages.
In the Quran, people are summoned to contemplate numerous events and objects that clearly testify to the existence and uniqueness of God and His attributes. In the Quran, all these beings that bear witness are designated as “signs”, meaning “tested evidence, absolute knowledge and expression of truth”. Therefore, the signs of God comprise all the beings in the universe in that they disclose and communicate the being and attributes of God. Those who can observe and remember will see that the entire universe is entirely composed of the signs of God.
This, indeed, is the responsibility of mankind: to be able to see the signs of God. Thus, such a person will come to know the Creator who created him and all other things, draw closer to Him, discover the meaning of his existence and his life and so prosper.
Each thing, the breath a human takes; political and social developments; the cosmic harmony in the universe; the atom, which is one of the smallest pieces of matter, is each a sign of God, and they all operate under His control and knowledge, abiding by His laws. Recognizing and knowing the signs of God calls for personal effort. One will recognize and know the signs of God in accordance with his own wisdom and conscience.
Undoubtedly, some guidelines may also help. As the first step, one can investigate certain points stressed in the Quran in order to acquire the mentality that perceives the whole universe as an articulation of the things created by God.
God’s signs in nature are emphasized in a chapter call “The Bee”:
“It is He who sends down water from the sky. From it you drink and from it come the shrubs among which you graze your herds. And by it He makes crops grow for you and olives and dates and grapes and fruit of every kind. Therein is certainly a sign in that for people who reflect. He has made the night and the day subservient to you, and the sun, the moon and the stars, all subject to His command. Therein are certainly signs in that for people who use their intellect. And also, the things of varying colors He has created for you in the earth. There is certainly a sign in that for people who pay heed. It is He who made the sea subservient to you so that you can eat fresh flesh from it and bring out from it ornaments to wear. And you see the ships cleaving through it so that you can seek His bounty, and so that perhaps you may show thanks. He cast firmly embedded mountains on the earth so it would not move under you, and rivers, pathways, and landmarks so that perhaps you might be guided. And they are guided by the stars. Is He Who creates like him who does not create? O will you not pay heed?”(Quran 16:10-17)
In the Quran, God invites men of understanding to think about the issues which other people overlook or just dismiss using such barren terms as “evolution”, “coincidence”, or “a miracle of nature”.
In the creation of the heavens and the earth, and the alternation of night and day, there are Signs for people of intelligence: those who remember God standing, sitting and lying on their sides, and reflect on the creation of the heavens and the earth:
“Our Lord, You did not create this for nothing. Glory be to You! So guard us from the punishment of the Fire.” (Quran 3:191)
As we see in these verses, people of understanding see the signs of God and try to comprehend His eternal knowledge, power and art by remembering and reflecting on them, for God’s knowledge is limitless, and His act of creating flawless.
For men of understanding, everything around them is a sign of this creation.
Source:www.religionislam.com

The Scientific World is turning to God

“As people have certainly been influenced by me, I want to try and correct the enormous damage I may have done.” (Anthony Flew) The newspapers these days are echoing with these regret-filled words by Antony Flew, in his time a well-known atheist philosopher.

The 81-year-old British professor of philosophy Flew chose to become an atheist at the age of 15, and first made a name for himself in the academic field with a paper published in 1950. In the 54 years that followed, he defended atheism as a teacher at the universities of Oxford, Aberdeen, Keele and Reading, at many American and Canadian universities he visited, in debates, books, lecture halls and articles. In recent days, however, Flew has announced that he has abandoned this error and accepts that the universe was created.

The decisive factor in this radical change of view is the clear and definitive evidence revealed by science on the subject of creation. Flew realized, in the face of the information-based complexity of life, that the true origin of life is intelligent design and that the atheism he had espoused for 66 years was a discredited philosophy.
Flew announced the scientific reasons underlying this change in belief in these terms:
“Biologists’ investigation of DNA has shown, by the almost unbelievable complexity of the arrangements which are needed to produce [life], that intelligence must have been involved.”[1]
“It has become inordinately difficult even to begin to think about constructing a naturalistic theory of the evolution of that first reproducing organism.”[2]
“I have been persuaded that it is simply out of the question that the first living matter evolved out of dead matter and then developed into an extraordinarily complicated creature.”[3]
The DNA research which Flew cites as a fundamental reason for his change of opinion has indeed revealed striking facts about creation. The helix shape of the DNA molecule, its possession of the genetic code, the nucleotide strings that refute blind chance, the storage of encyclopedic quantities of information and many other striking findings have revealed that the structure and functions of this molecule were arranged for life with a special design. Comments by scientists concerned with DNA research bear witness to this fact.
Francis Crick, for instance, one of the scientists who revealed the helix shape of DNA admitted in the face of the findings regarding DNA that the origin of life indicated a miracle:
An honest man, armed with all the knowledge available to us now, could only state that in some sense, the origin of life appears at the moment to be almost a miracle, so many are the conditions which would have had to have been satisfied to get it going.[4]
Based on his calculations, Led Adleman of the University of Southern California in Los Angeles has stated that one gram of DNA can store as much information as a trillion compact discs.[5] Gene Myers, a scientist employed on the Human Genome Project, has said the following in the face of the miraculous arrangements he witnessed:
“What really astounds me is the architecture of life… The system is extremely complex. It’s like it was designed… There’s a huge intelligence there.”[6]
The most striking fact about DNA is that the existence of the coded genetic information can definitely not be explained in terms of matter and energy or natural laws. Dr. Werner Gitt, a professor at the German Federal Institute of Physics and Technology, has said this on the subject:
A code system is always the result of a mental process… It should be emphasized that matter as such is unable to generate any code. All experiences indicate that a thinking being voluntarily exercising his own free will, cognition, and creativity, is required… There is no known natural law through which matter can give rise to information, neither is any physical process or material phenomenon known that can do this.[7]
Creationist scientists and philosophers played a major role in Flew’s acceptance of intelligent design, backed up by all these findings. In recent times Flew participated in debates with scientists and philosophers who were proponents of creation, and exchanged ideas with them. The final turning point in that process was a discussion organized by the Institute for Metascientific Research in Texas in May, 2003. Professor Flew participated in the discussion together with the author, Roy Abraham Varghese, a physicist, and the molecular biologist, Gerald Schroeder. Flew was impressed by the weight of the scientific evidence in favor of creation and by the convincing nature of his opponents’ arguments and abandoned atheism as an idea in the period following that discussion. In a letter he wrote for the August-September, 2003, edition of the British magazine Philosophy Now, he recommended Schroeder’s book “The Hidden Face of God: Science Reveals the Ultimate Truth” and Varghese’s book “The Wonderful World.”[8] During an interview with the professor of philosophy and theology Gary R. Habermas, who also played a major role in his change of mind,[9] and also on the video “Has Science Discovered God?” he openly stated that he believed in intelligent design.
The “Intelligence Pervading the Universe” and the Collapse of Atheism
In the face of all the scientific developments outlined above, the acceptance of intelligent design by Anthony Flew, famous for defending atheism for many years, reflects a final scene in the process of collapse which atheism is being subjected to Modern science has revealed the existence of an “intelligence pervading the universe,” thus leaving atheism out of the equation.
In his book “The Hidden Face of God,” Gerald Schroeder, one of the creationist scientists who influenced Flew, writes:
A single consciousness, a universal wisdom, pervades the universe. The discoveries of science, those that search the quantum nature of subatomic matter, have moved us to the brink of a startling realization: all existence is the expression of this wisdom. In the laboratories we experience it as information that first physically articulated as energy and then condensed into the form of matter. Every particle, every being, from atom to human, appears to represent a level of information, of wisdom.[10]
Scientific research into both the functioning of the cell and the subatomic particles of matter has revealed this fact in an indisputable manner: Life and the universe were brought into being from nothing by the will of an entity possessed of a superior knowledge and wisdom. There is no doubt that the possessor of that knowledge and wisdom that designed the universe at all levels is Almighty God. God reveals these truths in many verses of the Quran.
Source:www.religionislam.com

Scientists and Religion Is Religion and Science in Conflict?

The attributes of the universe which have hitherto been discovered by science point to the existence of God. Science leads us to the conclusion that the universe has a Creator and this Creator is perfect in might, wisdom and knowledge. It is religion that shows us the way in knowing God. It is therefore possible to say that science is a method we use to better see and investigate the realities addressed by religion. Nevertheless, today, some of the scientists who step forth in the name of science take an entirely different stand. In their view, scientific discoveries do not imply the creation of God. They have, on the contrary, projected an atheistic understanding of science by saying that it is not possible to reach God through scientific data: they claim that science and religion are two clashing notions.
As a matter of fact, this atheistic understanding of science is quite recent. Until a few centuries ago, science and religion were never thought to clash with each other, and science was accepted as a method of proving the existence of God. The so-called atheistic understanding of science flourished only after the materialist and positivist philosophies swept through the world of science in the 18th and 19th centuries.

Particularly after Charles Darwin postulated the theory of evolution in 1859, circles holding a materialistic world view started to ideologically defend this theory, which they looked upon as an alternative to religion. The theory of evolution argued that the universe was not created by a creator but came into being by chance. As a result, it was asserted that religion was in conflict with science. The British researchers Michael Baigent, Richard Leigh and Henry Lincoln said on this issue:
For Isaac Newton, a century and a half before Darwin, science was not separate from religion but, on the contrary, an aspect of religion, and ultimately subservient to it. … But the science of Darwin’s time became precisely that, divorcing itself from the context in which it had previously existed and establishing itself as a rival absolute, an alternative repository of meaning. As a result, religion and science were no longer working in concert, but rather stood opposed to each other, and humanity was increasingly forced to choose between them. (Michael Baigent, Richard Leigh, Henry Lincoln, “The Messianic Legacy”, Gorgi Books, London: 1991, p. 177-178.)
As we stated before, the so-called split between science and religion was totally ideological. Some scientists, who earnestly believed in materialism, conditioned themselves to prove that the universe had no creator and they devised various theories in this context. The theory of evolution was the most famous and the most important of them. In the field of astronomy as well certain theories were developed such as the “steady-state theory” or the “chaos theory”. However, all of these theories that denied creation were demolished by science itself, as we have clearly shown in other articles.
Today, scientists who still keep to these theories and insist on denying all things religious, are dogmatic and bigoted people, who have conditioned themselves not to believe in God. The famous English zoologist and evolutionist D.M.S. Watson confesses to this dogmatism as he explains why he and his colleagues accept the theory of evolution: “If so, it will present a parallel to the theory of evolution itself, a theory universally accepted, not because it can be proved by logically coherent evidence to be true, but because the only alternative, special creation, is clearly incredible.” (D.M.S. Watson, “Adaptation”, Nature, no. 124, p. 233)
What Watson means by “special creation” is God’s creation. As acknowledged, this scientist finds this “unacceptable”. But why does he? Is it because science says so? Actually it does not. On the contrary, science proves the truth of creation. The only reason why Watson looks upon this fact as unacceptable is because he has conditioned himself to deny the existence of God. All other evolutionists take the same stand.
Evolutionists rely not on science but on materialist philosophy and they distort science to make it agree with this philosophy. A geneticist, and an outspoken evolutionist from Harvard University, Richard Lewontin, confesses to this truth:
It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, so we cannot allow a Divine Foot in the door. (Richard Levontin, The Demon-Haunted World, The New York Review of Books, January, 9, 1997, p. 28)
On the other hand, today, just as in history, there are, as opposed to this dogmatic materialist group, scientists who confirm God’s existence, and regard science as a way of knowing Him. Some trends developing in the USA such as “Creationism” or “Intelligent Design” prove by scientific evidence that all living things were created by God.
Scientists and Religion (part 2 of 2): Religious Scientists
This shows us that science and religion are not conflicting sources of information, but that, on the contrary, science is a method that verifies the absolute truths provided by religion. The clash between religion and science can only hold true for certain religions that incorporate some superstitious elements as well as divine sources. However, this is certainly out of the question for Islam, which relies only on the pure revelation of God. Moreover, Islam particularly advocates scientific enquiry, and announces that probing the universe is a method to explore the creation of God. The following verse of the Quran addresses this issue:
“Do they not look at the sky above them? How We have built it and adorned it, and there are no rifts therein? And the earth – We have spread it out, and set thereon mountains standing firm, and caused it to bring forth plants of beauteous kinds (in pairs). An insight and a Reminder for every slave who turns to God. And We send down from the sky blessed water whereby We give growth unto gardens and the grain of crops. And tall palm-trees, with shoots of fruit-stalks, piled one over another.” (Quran 50:6-10)
As the above verses imply, the Quran always urges people to think, to reason and to explore everything in the world in which they live. This is because science supports religion, saves the individual from ignorance, and causes him to think more consciously; it opens wide one’s world of thought and helps one grasp the signs of God self-evident in the universe. Prominent German physicist Max Planck said:
Anybody who has been seriously engaged in scientific work of any kind realizes that over the entrance to the gates of the temple of science are written the words: Ye must have faith. It is a quality which the scientist cannot dispense with. (J. De Vries, Essential of Physical Science, Wm.B.Eerdmans Pub.Co., Grand Rapids, SD 1958, p. 15.)
All the issues we have treated so far simply put it that the existence of the universe and all living things cannot be explained by coincidences. Many scientists who have left their mark on the world of science have confirmed, and still confirm this great reality. The more people learn about the universe, the higher does their admirations for its flawless order become. Every newly-discovered detail supports creation in an unquestionable way.
The great majority of modern physicists accept the fact of creation as we set foot in the 21st century. David Darling also maintains that neither time, nor space, nor matter, nor energy, nor even a tiny spot or a cavity existed at the beginning. A slight quick movement and a modest quiver and fluctuation occurred. Darling ends by saying that when the cover of this cosmic box was opened, the tendrils of the miracle of creation appeared from beneath it.
Besides, it is already known that almost all the founders of diverse scientific branches believed in God and His divine books. The greatest physicists in history, Newton, Faraday, Kelvin and Maxwell are a few examples of such scientists.
In the time of Isaac Newton, the great physicist, scientists believed that the movements of the heavenly bodies and planets could be explained by different laws. Nevertheless, Newton believed that the creator of earth and space was the same, and therefore they had to be explained by the same laws. He said:
“This most beautiful system of the sun, planets, and comets could only proceed from the counsel and dominion of an intelligent and powerful Being. This Being governs all things, not as the soul of the world, but as Lord over all, and on account of His dominion. He is wont to be called Lord God, Universal Ruler.” (“Principia”)
As is evident, thousands of scientists who have been doing research in the fields of physics, mathematics, and astronomy since the Middle-Ages all agree on the idea that the universe is created by a single Creator and always focus on the same point. The founder of physical astronomy, Johannes Kepler, stated his strong belief in God in one of his books where he wrote:
“Since we astronomers are priests of the highest God in regard to the book of nature, it befits us to be thoughtful, not of the glory of our minds, but rather, above all else, of the glory of God.” (Dan Graves, Scientists of Faith, p. 51)
The great physicist, William Thompson (Lord Kelvin), who established thermo-dynamics on a formal scientific basis, was also a Christian who believed in God. He had strongly opposed Darwin’s theory of evolution and totally rejected it. In 1903, short before his death, he made the unequivocal statement that, “With regard to the origin of life, science… positively affirms creative power.” (David Darling, Deep Time, Delacorte Press, 1989, New York.)
One of the professors of physics at Oxford University, Robert Mattheus states the same fact in his book published in 1992 where he explains that DNA molecules were created by God. Mattheus says that all these stages proceed in a perfect harmony from a single cell to a living baby, then to a little child, and finally to an adolescent. All these events can be explained only by a miracle, just as in all the other stages of biology. Mattheus asks how such a perfect and complex organism can emerge from such a simple and tiny cell and how a glorious human is created from a cell even smaller than the dot on the letter ‘I’. He finally concludes that this is nothing short of a miracle. (Robert Matthews, Unraveling the Mind of God, London Bridge, July, 1995, p.8)
Some other scientists who admit that the universe is created by a Creator and who are known by their cited attributes are:
Robert Boyle (the father of modern chemistry)
Iona William Petty (known for his studies on statistics and modern economy)
Michael Faraday (one of the greatest physicists of all times)
Gregory Mendel (the father of genetics; he invalidated Darwinism with his discoveries in the science of genetics)
Louis Pasteur (the greatest name in bacteriology; he declared war on Darwinism)
John Dalton (the father of atomic theory)
Blaise Pascal (one of the most important mathematicians)
John Ray (the most important name in British natural history)
Nicolaus Steno (a famous stratigrapher who investigated earth layers)
Carolus Linnaeus (the father of biological classification)
Georges Cuvier (the founder of comparative anatomy)
Matthew Maury (the founder of oceanography)
Thomas Anderson (one the pioneers in the field of organic chemistry)
Source:www.religionislam.com

The Obvious Existence of God

From the moment man opens his eyes to this world a great order surrounds him. He needs oxygen to survive; it is interesting that the atmosphere of the planet on which he lives provides more than just the adequate amount of oxygen he needs. This way, he breathes without difficulty. For the existence of life on this planet, the existence of a source of heat is essential. In response to this need, the sun is located at just the right distance to emit the exact amount of heat and energy human life needs. Man needs nourishment to survive; every corner of the world abounds in astonishingly diversified provisions. Likewise, man needs water; surprisingly, three-fourths of the planet is covered with water. Man needs shelter; in this world of ours, there is land on which it is suitable to build and all sorts of materials with which to make shelters.

These are only a few among billions of details making life possible on earth. In brief, man lives on a planet perfectly designed for his survival. This is certainly a planet “created for human beings”, as God said in the Quran:
“Do you not see that God has subjected for you all that is in the Heavens and all that is on the Earth, and has completed and perfected His Bounties upon you, [both] apparent and hidden?…” (Quran 31:20)
A person’s interpretation of the world rests on “acquired methods of thought.” That is, he thinks in the way he has been taught, or, less kindly, the way in which he is indoctrinated. Under this misguidance, he often dismisses all the aforementioned as “trivial realities.” However, if he does not side-step the matter, and start questioning the conditions making our existence possible, he will surely step out of the boundaries of habitual thinking and start to think:
How does the atmosphere serve as a protective ceiling for the earth?
How does each one of the billions of cells in the human body know and perform its individual tasks?
How does this extraordinary ecological balance exist on earth?
A person seeking answers to these questions surely proceeds on the right path. He does not remain insensitive to things happening around him, and doesn’t plead ignorance about the extraordinary nature of the world. A person who asks questions, who reflects on and gives answers to these questions will realize that, on every inch of the planet, a plan and an order reigns:
How did the flawless order in the whole universe come into being?
Who provided the delicate balances in the world?
How did living beings, incredibly diversified in nature, emerge?
Keeping oneself occupied with relentless research to answer these questions results in a clear awareness that everything in the universe, its order, each living being and structure is a component of a plan, a product of design. Every detail: the excellent structure of an insect’s wing, the system enabling a tree to carry tons of water to its topmost branches, the order of planets, and the ratio of gases in the atmosphere; all are unique examples of perfection.
In every detail of the infinitely varied world, man finds his Creator. God, the owner of everything in the whole universe, introduces Himself to man through the flawless design of His creation. Everything surrounding us, the birds in flight, our beating hearts, the birth of a child or the existence of the sun in the sky, manifest the power of God and His creation. And what man must do is understand this fact.
These purposes owe their existence to the fact that everything has been created. An intelligent person notices that planning, design and wisdom exist in every detail of the infinitely varied world. This draws him to recognition of the Creator.
So you need never plead ignorance that all living beings, living or non-living, show the existence and greatness of God, look at the things around you. Strive to show appreciation in the best manner for the eternal greatness of God. For the existence of God is obvious, and ignoring it would only be the beginning of the greatest damage we could ever do to ourselves. That is simply because God is in no need of anything. He is the One Who shows His greatness in all things and in all ways.
God is the owner of everything, from the heavens to the earth. We learn the attributes of God from the Quran:
“God! There is no god but Him, the Living, the Self-Sufficient. He is not subject to drowsiness or sleep. Everything in the heavens and the earth belongs to Him. Who can intercede with Him except by His permission? He knows what is before them and what is behind them but they cannot grasp any of His knowledge save what He wills. His Footstool encompasses the heavens and the earth and their preservation does not tire Him. He is the Most High, the Magnificent.” (Quran 2:255)
Source:www.religionislam.com

Who is the Creator?

Can It Be Matter?
A very popular question among atheists is, ‘Granted that the existence of temporal things necessitates the existence of an eternal cause, why should that cause be the God of religion? Why can’t matter be eternal and be therefore in no need of an eternal creator?’ I shall argue, on an Islamic basis but at the same time also on a rational basis, that the attribute of eternity entails other attributes, which matter does not and cannot have, and cannot, in view of this, play the role of the original and ultimate cause of temporal things. Muslim theologians say that eternity of existence logically implies everlastingness. This is true because, if something is eternal then it does not depend for its existence on anything outside itself. If this is so then it can never pass away, because only those things pass away that lose some of the external conditions on which they depend for their existence. If the ultimate cause of temporal things is eternal and everlasting, it must of necessity be self-sufficient, [in Arabic] qayyoom and ghanee.

Can there be more than one such creator? The Quran tells us that this is impossible:
“God never had a child, nor have there been any gods beside him. [Had there been any], each of them would have appropriated to himself what he created, and some would have overcome others…” (Quran 23:91)
This Quranic argument was paraphrased by some Muslims theologians in a way somewhat like the following:
The assumption that there are gods beside the one true God leads to false consequences and must therefore be false. If there is more than one god, then:
(a) if every detail of everything in the world was the result of the action of one of the gods, it cannot at the same time be the result of the action of another god. But if,
(b) some things in the world were created by some gods, and others by other gods, then each god would rule independently over what he created, which means that nothing in his world can even in principle, be influenced by anything outside it. But this contradicts the observed unity and interdependence of the world. And if that is impossible, then
(c) some gods will overcome others, but if that happens then the ones who are vanquished cannot be true gods. There can, therefore, be no more than one creator.
How does this creator create? Since He is self-sufficient, He cannot be said to depend on anything outside Himself in any actions, and cannot therefore be said to produce His effects the way natural causes do. But if He is not a natural cause, He must be a volitional agent. And since intention implies knowledge, and knowledge and intention imply life, he must be a living being. Since He is an eternal and everlasting being, all His attributes must reflect this quality; thus He must be not only knowing, but all-knowing, not only powerful, but all-powerful, etc.
Since no matter in any form can answer to these attributes, and since all these attributes are implied by the two attributes of eternity and everlastingness, no form of matter can be either eternal or everlasting, and thus no matter of any form can play the role of that ultimate cause. This much of the attributes that an eternal and everlasting creator must have is enough, I suppose, to show that it cannot be matter.
But this conclusion can be further confirmed by what modern science tells us about the nature of matter.
Why should He be the God of Islam?
Some might say, ‘Granted that this god is a personal and living God, and that He has the attributes which you mentioned, why should He be the God of Islam and not, say the Christian or Jewish God?’ The God of Islam is the God of all true prophets of God from Adam down to Moses, Jesus and Muhammad. But it is a basic claim of the religion with which Muhammad came that previous religions (including Christianity and Judaism) have not been kept in their pristine form which those prophets advocated, but have been tampered with and distorted. The only religion whose book has taken upon itself to be preserved from any such distortions is the religion of the last of God’s prophets, namely Muhammad, may the mercy and blessings of God be upon him. This is not to say that everything in those religions is false or bad. No! There is much in them that is good and true; it is only those elements in them that contradict Islam which must be false or bad. But even if they were to be purged of everything that is not in consonance with Islam, they would still be less perfect than Islam is, especially in their conceptions of God, therefore unsuitable for being universal religions.
Having said this, let me give one example of a non-Islamic religious belief which the Quran considers to be a stupendous blasphemy against God, namely that He has children. At the time of the Prophet, some Arabs believed that the angels were the daughters of God, while some Christians believed that Jesus was the son of God, and some Jews believed that Ezra was the son of God. Just as the Quran gave arguments for the impossibility of there being any gods besides the one true God, it also gave elaborate arguments to show the impossibility of Him having a child, whether male or female. If the Creator is one and self-sufficient, then He is also unique, ahad:
“…Nothing is like Him…” (Quran 42:11)
But if so then:
“He neither begets nor is He begotten.” (Quran 112:3)
“…How can He have a child if He has no wife, and if He created everything?…” (Quran 6:101)
The Quran is here saying that the claim that God has children contradicts the facts (acknowledged by those who make this claim) that He is the Creator of everything, that He is self-sufficient, and that He has no spouse. Now if He is the creator of everything, this necessarily includes the one who is claimed to be His child. But if this is created by Him, it cannot be His child; it has to be one of His creations. One does not create one’s child; one begets it. If it is insisted that the child is actually begotten and not created by God, this will entail the following false consequences:
The begotten child must be of the same nature as its father, in which case God will not be unique or one.
God will not be the creator of everything.
God will have to have a spouse, who must of course be of the same nature as He is, otherwise they cannot beget anything.
But in that case the number of beings who are of the same nature as God will be raised to three.
If the child is begotten then it cannot be eternal, i.e. it cannot be of the same nature as the father.
It must therefore be temporal; but in that case it has to have a creator. But if the God who is its father cannot at the same time be its creator, then there must be its creator, then there must be another creator besides that God the father; but in that case, this other creator will be the one true creator because it was through his power that the first one was able to beget its son. This will raise the number of gods to four.
No wonder than that the Quran said about those who claimed that God has a child:
“You have indeed come with something most monstrous, of which the skies almost burst, the earth split asunder, and the mountains fall down in utter ruin. All this because of their attributing a child to God.” (Quran 19:89-91)
Source:www. religionislam.com

Atheism (part 1 of 2): Denying the Undeniable

“Life’s greatest tragedy is to lose God and not to miss him.”
–F.W. Norwood
Atheists might assert that they don’t acknowledge the existence of God, but the view of some Christians and all Muslims is that at some level even the confirmed Atheist affirms God’s presence. The innate but neglected awareness of God typically surfaces in Atheist consciousness only in times of severe stress, as exemplified by the World War II quote “There are no Atheists in a fox-hole.”[1]

Undeniably there are times — whether during the agonizing days of a lingering illness, the seemingly eternal moments of a violent and humiliating mugging, or the split second of anticipating the impact of an imminent car crash — when all mankind recognize the reality of human fragility and the lack of human control over destiny. Who does a person beseech for help in such circumstances other than The Creator? Such moments of desperation should remind every person, from the religious scholar to the professed Atheist, of the dependence of mankind upon a reality far greater than our own meager human selves. A reality far greater in knowledge, power, will, majesty and glory.
In such moments of distress, when all human efforts have failed and no element of material existence can be foreseen to provide comfort or rescue, Whom else will a person instinctively call upon? In such moments of trial, how many stress-induced appeals are made to God, complete with promises of lifelong fidelity? Yet, how few are kept?
No doubt, the day of greatest affliction will be the Day of Judgement, and a person would be unfortunate to be in the position of acknowledging the existence of God for the first time on that day. The English poet, Elizabeth Barrett Browning, spoke of the irony of the distressed human appeal in The Cry of the Human:
“And lips say “God be pitiful,”
Who ne’er said, “God be praised.”
The thoughtful Atheist, full of skepticism but fearful of the possibility of the existence of God and a Day of Judgement, may wish to consider the ‘prayer of the skeptic,’ as follows:
“O Lord–if there is a Lord,
Save my soul–if I have a soul.”[2]
In the face of skepticism blocking belief, how can a person go wrong with the above prayer? Should Atheists remain upon disbelief, they will be no worse off than before; should belief follow a sincere appeal, Thomas Jefferson had the following to say:
“If you find reason to believe there is a God, a consciousness that you are acting under His eye, and that He approves you, will be a vast additional incitement; if that there be a future state, the hope of a happy existence in that increases the appetite to deserve it…”[3]
The suggestion can be made that if an individual doesn’t see the evidence of God in the magnificence of His creation, they would be well advised to take another look. As Francis Bacon is noted to have commented, “I had rather believe all the fables in the legend, and the Talmud, and the alcoran (i.e. the Quran), than that this universal frame is without a mind.”[4] He went on to comment, “God never wrought miracle to convince atheism, because his ordinary works convince it.”[5] Worthy of contemplation is the fact that even the lowest elements of God’s creation, though perhaps ordinary works in His terms, are miracles in ours. Take the example of as tiny an animal as a spider. Does anybody really believe that such an extraordinarily intricate creature evolved from primordial soup? Just one of these little miracles can produce up to seven different kinds of silk, some as thin as the wavelength of visible light, but stronger than steel. Silks range from the elastic, sticky strands for entrapment to the non-adhesive drag-lines and frame threads, to the silk for wrapping prey, making the egg sac, etc. The spider can, on demand, not only manufacture its personal choice of the seven silks, but reabsorb, breakdown and remanufacture–self-recycling from the component elements. And this is only one small facet of the miracle of the spider.
And yet, mankind elevates itself to the heights of arrogance. A moment’s reflection should incline human hearts to humility. Look at a building and a person thinks of the architect, at a sculpture and a person instantly comprehends an artist. But examine the elegant intricacies of creation, from the complexity and balance of nuclear particle physics to the uncharted vastness of space, and a person conceives of…nothing? Surrounded by a world of synchronous complexities, we as mankind cannot even assemble the wing of a gnat. And yet the entire World and all the Universe exists in a state of perfect orchestration as a product of random accidents which molded cosmic chaos into balanced perfection? Some vote chance, others, creation.
Source:www.islamreligion.com

Atheism (part 2 of 2): A Question of Understanding

Most Atheist arguments challenge the compatibility of an all-loving God with the perceived injustices of life. The religious identify such challenges as reflecting an arrogance of intellect — being the assumption that we as mankind, an element of creation ourselves, know better than God how His creation should be ordered — coupled with the failure to appreciate a larger design.
The fact that many of mankind fail to make sense of certain aspects of this life should not dissuade from belief in God. The duty of man is not to question or deny the attributes or presence of God, and not to incline to arrogance through professing to be able to do a better job, but rather to accept human station in this life and do the best that can be done with what we’ve been given. By analogy, the fact that a person does not like the way the boss does things at work, and fails to understand the decisions he makes, does not negate his existence. Rather, each person’s duty is to fulfill a job description in order to be paid and promoted. Similarly, failure to grasp or approve of the way God orders creation does not negate His existence. Rather, humankind should recognize with humility that, unlike the workplace boss, who may be wrong, God by definition is of absolute perfection, always right and never wrong. Humankind should bow down to Him in willing submission and in recognition that failure to understand His design on our part does not reflect error on His part. Rather, He is The Lord and Master of Creation and we are not, He knows all and we do not, He orders all affairs according to His perfect attributes, and we simply remain His subjects, along for the ride of our lives.
The confused and sensitive souls who encounter difficulty reconciling God’s existence with a harsh and often painful life deserve sympathy and explanation. If a person accepts the fact that God knows what He is doing and we don’t, he or she should rest comfortable with the understanding that deep down things may not be what they at first seem. Perhaps the wretched amongst humankind deserve their lot in life for reasons unforeseen, and perhaps they suffer only a short worldly existence to receive an eternal reward in the next life. Lest a person forget, God granted the favorites of His creation (i.e. the prophets) the greatest worldly gift of certainty, guidance and revelation; however, they suffered greatly in worldly terms. In fact, the trials and tribulations of most people pale in comparison to those of the prophets. So although many people do suffer terribly, the message of hope is that the archetypes of God’s favorites, namely the prophets, were deprived of the pleasures of this world in exchange for the rewards of the hereafter. A person might well expect a comparable reward for those who endure the trials and hardships of this life, while remaining steadfast upon true belief.
Similarly, a person cannot be faulted for expecting the disbelieving tyrants and oppressors to have all the enjoyments of this world, but none of the hereafter. Some of the known inmates of Hell spring to mind. Pharaoh, for example, lived a life of posh magnificence to the point that he proclaimed himself to be the supreme god. Most likely opinions changed when he broke wind. In any case, a person can reasonably expect him to be somewhat dissatisfied with his toasty abode of the moment, and the memories of his plush carpets, fine foods and scented handmaidens to have lost their charm of consolation given the heat of the moment.
Most people have had the experience of ending a great day in a bad mood due to some sour event at the conclusion of events. Nobody values a fine meal that ends in divorce, a romantic interlude rewarded with AIDS, or a night of revelry capped off by a brutal mugging or crippling car crash. How good could it have been? Similarly, there is no joy in this life, no matter how great the ecstasy or how long the duration, which is not instantly erased from memory by a 100% full body burn. One side of one hand represents 1% of the total body surface area of a human being, making a kitchen burn of a fraction of a fingertip count for less than a thousandth of the total body surface area. Nonetheless, who doesn’t forget absolutely every little, every big, everything during that moment of painful thermal affliction? The agony of a whole-body burn, especially if there is no relief — no jumping back, no pulling away — is beyond the capacity of human imagination. The few who have survived such burns agree. Not only does the torture of a total burn exceed the boundaries of human imagination, but the agony of the experience surpasses the limits of language. The horror can neither be adequately conveyed by the unfortunate of experience, nor fully understood by those blessed to have escaped initiation. Certainly one looooooong, eternal, full-body bath in fire can be expected to erase any pleasant memories of the past, consistent with the conclusion that
“…the life of this world as compared with the Hereafter is but a brief passing enjoyment.” (Quran 13:26)
With regard to the subject of the present appendix[1], two elements of guiding consciousness deserve consideration, the first being that deep down all people have an innate knowledge of the presence of the Creator. Humankind may intellectualize this awareness away in search of the conveniences and pleasures of this world, but deep down, all mankind know the truth. What is more, God knows that we know, and He alone can calculate the level of individual rebellion and/or submission to Him.
The second element of dawning spiritual awareness is simply to understand that there is seldom a free lunch. Rarely does anybody get something for nothing. Should a man work for a boss whom he does not understand or with whom he does not agree, in the end he still has to do his job in order to get paid. Nobody goes to work (for long, anyway) and does nothing more than saying, “I’m at work,” expecting a paycheck to follow based on nothing more than unproductive attendance. Similarly, humankind must satisfy a duty of servitude and worship to God if hoping to receive His reward. After all, that is not only the purpose of life, it is our job description. For that matter, Muslims claim that such is the job description for both men and Jinn (plural for ‘spirits;’ singular ‘Jinn’ee,’ from which the Western word ‘genie’ is derived), for God conveys in the Holy Quran:
“And I have not created Jinns and men, except that they should serve (worship) Me.” (Quran 51:56)
Many people question the purpose of life, but the position of the faithful of many religions is exactly that stated above – mankind exists for no other reason than to serve and worship God. The proposal is that each and every element of creation exists to either support or test mankind in the fulfillment of that duty. Unlike worldly employment, a person can duck his or her responsibilities to God and be granted a grace period. However, at the end of this probationary period called life, accounts become due and payable, and such is certainly not the best time to find one’s account ‘in the red.’
Francis Bacon provided a wonderful closure to the topic of this appendix, stating, “They that deny a God destroy man’s nobility; for certainly man is of kin to the beasts by his body; and, if he be not of kin to God by his spirit, he is a base and ignoble creature.”[2] Should a person believe that after a few million years something worthy of the barbecue will emerge from the froth of Stanley Miller and Harold Urey’s primordial bouillabaisse, humankind still has to account for that which we all feel within us—the soul or spirit. Each and every element of mankind has one, and here is the metaphysical keystone which separates man from animal.
Again, those who doubt that which cannot be directly experienced may find excuse for denial of the soul, but they will most likely find themselves to have scant company. Furthermore, the discussion then moves into one of the nature of truth, knowledge, and proof, which logically springboards into the next section, on agnosticism.

Contemporary Physicists and God’s Existence (part 1 of 3): The Eternalness of Matter

Whether God exists or not is not as such, part of the subject matter of any empirical science, natural or social. But the facts or what are sometimes assumed to be the facts of the natural sciences, especially physics and biology, are often interpreted to support one view or the other. This is not therefore a paper about physics, but about the relationship between physics and the question of the existence of God. More specifically, it is mainly an Islamic rational critique of the ways modern atheists attempts to meet the challenge posed by the Big Bang theory. It does not deal with positive proofs for the existence of the Creator; it only proves the invalidity of the arguments used to buttress atheism.

One of the main arguments invoked in support of some form or other of atheism has always been the claim that the world, or some part of it, is eternal and, as such, needs no creator. Thus, some Greek thinkers believed that the heavenly bodies, especially the sun, were eternal. The main argument of one of them, Galen, was, according to Al-Ghazali, that it has had the same size for continued for eons and eons,a fact which shows that it is not perishable, for if it were, it would have shown signs of decay, which it doesn’t. Al-Ghazali says that this is not a good argument because:
First…we do not grant him that a thing cannot perish except by decaying; decaying is only one way of perishing; but it is not improbable for something to perish suddenly while it is in its complete form. Second, even if we grant him that there is no perishing without decay, whence does he know that it does not suffer any decay? His reference to observation posts is not acceptable, because their quantities [the quantities known by them] are known only approximately. So if the sun, which is said to be a hundred and seventy times or more the size of the earth[1], were to diminish by amounts the size of mountains, that would not be apparent to the senses. So it might be decaying, and might have decreased by amounts the size of mountains or more, but the senses cannot perceive this …” (Al-Ghazali, 126)
Al-Ghazali’s guess that the size of the sun might be diminishing was, as we can now see, a rare prescience of what science would prove. Scientists now tell us that the sun does indeed decay, but much more than he thought, and that it will ultimately perish.
The amount of energy released by the sun is such that the mass of the sun is decreasing at the rate of 4.3 billion kilograms per second. Yet this is such a small fraction of the sun’s mass that the change is hardly noticeable…
Our sun is believed to be about 4.5 billion years old, and will probably continue its present activity for another 4.5 billion years. (Wheeler, 596)
If the heavenly bodies are not eternal, what is it then that is eternal, the substances from which those bodies are made? But physicists have discovered that these are made of molecules. Is it then the molecules that are eternal? No, because these are made up of atoms. What about the atoms? It was once believed that they were indivisible, and were, as such, the immutable matter from which all kinds of transient forms of material things are made. This seemed, at last, to be the solid foundation on which to erect modern atheism.
Science continued to advance however, and contented in its advancement to embarrass the atheists. It was soon discovered that atoms were not the immutable solid ultimate eternal constituents of matter that they were believed to be for a time. Like everything else, they are also divisible; they are constituted of subatomic particles, which are in turn divisible in yet smaller constituents. Is there an end to this divisibility? No one knows; but even if there was, that would not be of any help to the atheists, for science has not only shown atoms and their constituents to be divisible, it has obliterated the division between matter and energy. Thus, every piece of matter, however small, is not only theoretically but also practically changeable into energy, and vice versa. The end result is that there is no longer any actual existent to which one can point and say with any assurance: this has always been like as it is now, and will continue forever to be.
That discovery should by itself have sufficed to dash any hope of anchoring atheism on the eternity of matter. If it did not, the Big Bang theory certainly did. It was this theory which dealt the final death blow to the eternity of any part of the universe. Why?
Cosmologists believe that the big bang represents not just the appearance of matter and energy in a preexisting void, but the creation of space and time too. The universe was not created in space and time; space and time are part of the created universe. (Davies, 123)
The biggest misunderstanding about the big bang is that it began as a lump of matter somewhere in the void of space. It was not just matter that was created during the big bang. It was space and time that were created. So in the sense that time has a beginning, space also has a beginning.” (Boslouh, 46.)
In the beginning there was nothing, neither time nor space, neither stars nor planets, neither rocks nor plants, neither animals nor human beings. Everything came out of the void. (Fritzch, 3)
The question of the existence or non-existence of God is not, as we said, the concern of any empirical science. But scientists are human beings. They cannot help thinking about the non-scientific yet vital implications of their sciences. They cannot even help having feelings towards those implications.
Jasrow says about Einstein:
He was disturbed by the idea of a universe that blows up, because it implied that the world had a beginning. In a letter to De Sitter, Einstein wrote, “This circumstance of an expanding universe irritates me.” … This is curiously emotional language for a discussion of some mathematical formulas. I suppose that the idea of a beginning in time annoyed Einstein because of its theological implications. (Jasrow, 29.)
Gastro quotes similar reactions by other scientists, like Eddington who says that “the notion of a beginning is repugnant” to him (122), and attributes this emotional reaction to the fact that they do not “bear the thought of a natural phenomenon which cannot be explained”[2] and comments on such reactions of scientists by saying that they provide:
… an interesting demonstration of the response of the scientific mind – supposedly a very objective mind – when evidence uncovered by science itself leads to conflict with the articles of faith in our profession. It turns out that the scientist behaves the way the rest of us do when our beliefs are in conflict with the evidence. We become irritated, we pretend the conflict does not exist, or we paper it over with meaningless phrases. (Jasrow, 15-16.)
Source: www.religionislam.com

… An Invitation to Discover Why Islam is True ?

WhyIslamTrue.com

Archives

Bookmarks