Reasons For GOD
Order in the Universe
When we reflect upon the nature of our world, we see order everywhere from the water cycle to the movement of the earth around the sun. Commenting on the order found in the universe, the physicist Stephen Hawking explains that the overwhelming impression ‘is one of order, the more we discover about the universe, the more we find that it is governed by rational laws.”. This observation is shared by the vast majority of scientists.
Since the universe has order and is governed by the ‘laws of science’, we should question how this order came about. The most effective way to answer this question is to reason to the best conclusion. Take your mobile phone for example, your phone is made of glass, plastic and metal. Glass comes from sand, plastic comes from oil and metal is extracted from the ground. Imagine you were walking in a desert (where there is lots of oil, sand and metals in the ground), and you found a mobile phone lying around. Would you believe that it came together by itself? That the Sun shone, the wind blew, lightning struck, the oil bubbled to the surface and mixed with the sand and metal, and over millions of years the mobile came together by chance?
No one would believe such an explanation. A mobile phone is clearly something that was put together in an organised way, so it would be rational to believe that it must have an organiser. In the same way, when we see the order in the universe, isn’t it rational to say that the universe has an organiser?
This ‘organiser’ is best explained by the existence of God. God is the one who bought about the order in the universe.
BEGINNING OF THE UNIVERSE
If something has always existed it doesn’t need a creator. In the first part of the 20th century some physicists held the view that the universe had always existed. If the universe had always existed it wouldn’t need a creator.
However, according to Cosmology the universe had a beginning some 14 billion years ago with a cosmic event commonly known as the ‘Big Bang’ .
The obvious answer is that he wouldn’t be able to shoot. The only way the sniper can shoot is if someone gives permission without asking for anyone else’s permission. That person would be the first cause of the sniper shooting. In the same way, the Big Bang must have a first cause.
We can conclude that this first cause must be powerful as it bought the whole universe into existence, and it must be intelligent as it caused the ‘laws of science’ which govern the universe. Also, this first cause must be timeless, spaceless and immaterial, because time, space and matter began at the ‘Big Bang’. Finally, since it is uncaused it must have always existed.
All of these attributes of the first cause make up the basic concept of God. God is the uncreated first cause of the universe.
Throughout the history of the world, the majority of people have believed in God. There seems to be something built in the human mind that makes us want to believe.
Over the last decade some really startling facts have been found that show that children have an innate belief in God. Dr Justin Barrett, a senior researcher at the University of Oxford Centre for Anthropology and Mind, states ‘œThe preponderance of scientific evidence for the past 10 years or so has shown that a lot more seems to be built into the natural development of children’s minds than we once thought, including a predisposition to see the natural world as designed and purposeful and that some kind of intelligent being is behind that purpose…’ He adds that ‘œIf we threw a handful [of children] on an island and they raised themselves…they would believe in God’.. To put it simply, his answer as to why anyone would believe in God is that, our minds are designed to do so . Disbelief in God is something which is unnatural to the human being. Oxford University development psychologist Dr Olivera Petrovich, who is an expert in the Psychology of Religion states that, belief in God develops naturally and that ‘atheism is definitely an acquired position’ .
So where did this natural belief in a creator come from? We can’t say it is taught by society as this belief is innate, and studies show that it is independent of societal pressures and is cross-cultural .
The best explanation for this belief is that God has put this into humanity.You have just read three independent reasons why it makes sense to believe in God. Belief in God is not only rational but it’s also part of human nature. There are many questions raised by the existence of God, such as why is there evil and suffering in the world? Doesn’t evolution disprove God? Do we have a purpose in life? For answers to these and other such questions please click on the other articles in this section.
- Antony Flew, There Is a God: How the World’s Most Notorious Atheist Changed His Mind.
- Derek Raine, An Introduction to Science of Cosmology (Astronomy & Astrophysics)
- Justin L. Barrett, Why Would Anyone Believe in God?
- Dr Olivera Petrovich, Childs Theory of World
- Justin L. Barrett, Jonathan A. Lanman, The Science of Religious Beliefs
Knowing Allah (God)
Muhammad, the Messenger of Allah, has said, “One among you who knows Allah best is the one who fears Him most, and I fear Him even more than him.” Ibn `Abbassays that a bedouin once came to the Messenger of Allah and said, “O Messenger of Allah! Teach me of the most unusual of knowledge!” He asked him, “What have you done with the peak of knowledge so that you now ask about its most unusual things?!”
The man asked him, “O Messenger of Allah! What is this peak of knowledge?!” He said, “It is knowing Allah as He deserves to be known.” The bedouin then said, “And how can He be known as He ought to be?” The Messenger of Allah answered, “It is that you know Him as having no model, no peer, no antithesis, and that He is One and only: He is the One Who is Apparent yet Hidden, the First and the Last, having no peer nor a similitude; this is the true knowledge about Him.”
Accurately knowing Allah is the pillar whereupon Islam in its entirety hinges. Without such knowledge, any action in Islam does not have any real value whatsoever: it has neither essence nor value. The Question is: “How can we get to know Allah, and what is the venue for attaining such knowledge?”
The answer is crucially conditional: If we do not know the right course, we can never reach our destination. Any erroneous approach to knowing Allah is a major contributor to distancing a large number of people from accurately getting to believe in Allah. The Holy Qur’an narrates to us stories about those who disbelieved in Allah in every age and time, depicting for us how they insisted, in order to believe in Him, on hearing or seeing Him, relying on their senses. Following are only a few examples: Allah Almighty has said,
And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus did those before them say; (they said) the like of what such people say; their hearts are all alike. Indeed, We have made the signs (leading to belief in Him) clear for people who are sure. (2:118)
And those who do not hope for Our meeting say: Why have no angels been sent down upon us, or (why) do we not see our Lord? Certainly they themselves are too proud and have revolted in great revolt. On the day they see the angels, there shall be no joy on that day for the guilty… (25:21-22)
Pharaoh said: O Haman! Build me a tower so that I may attain the means of access, the means of access to the heavens, then (I may be able to) reach the God of Moses, and I surely think he is a liar. And thus was the evil of his deed made fair-seeming to Pharaoh, and he was turned away from the (right) course. (40:36-37)
“Turned away from the (right) course” refers to the course that ends with acquiring a sound and accurate knowledge of the Almighty. Such a goal should be our first and foremost concern. Without properly knowing Allah, how can we properly worship Him?
The Messenger of Allah Muhammad has said in a qudsi tradition, “For everything there is a path, and the path to Paradise is knowledge.” This is a humble attempt to search for such sound and accurate knowledge, the one that brings us closer to our Lord and leads us to the path of salvation, to happiness both in this life and in the eternal life to come.
Let us now try to answer a number of basic questions about the Almighty:
Numerous verses of the Holy Qur’an point out to His existence. Consider the argument of His Friend Ibrahim (Abraham, as) who said:
“My Lord is the One Who brings life and Who causes death” (Qur’an, 2:258),
and the argument of Moses who said,
“[He is] your Lord and the Lord of your fathers of old” (Qur’an, 26:26).
Also consider these verses:
Our Lord is the One Who gave everything its creation, then He guided it (to its destination). (20:50)
The Lord of the East and the West: there is no god but He; therefore, take Him for a protector. (73:9)
The Exalted One says that He defies definition:
“… nothing at all is like Him” (Qur’an, 42:11).
Pharaoh asked Moses, “And what is the Lord of the worlds?” (Qur’an, 26:23).
Moses answered by saying that He is “Your Lord and the Lord of your fathers of old” (Qur’an, 26:26).
There is no way to know Him by defining “what” He is; rather, one can get to know the proofs of His Existence, Might, Knowledge, Wisdom, Mercy and His being the Creator of everything. “Do not think about Allah,” said Imam `Ali, “rather, think about what Allah has created, for thinking about Allah only increases one’s bewilderment.”
The Glorified One has required the Muslims to
Say: He, Allah, is One. (112:1)
And your God is One God! (2:163)
Had there been in them any gods besides Allah, they would both have certainly been in a state of disorder. (21:22)
The Holy Qur’an tells us that:
He is the Supreme (watching) over His worshippers. (6:61)
They revere their Lord High above them. (16:50)
The Beneficent God is firmly established on the throne (of authority). (20:5)
“Above them” in 16:50 refers to the Almighty being above His servants in His Might, Power, Loftiness, not to being above them in place, space, area, elevation, or physical location; these do not apply to Him. The Messenger of Allah called upon His Lord during his ascension to heavens pleading to Him thus, “You are as You have praised Your own Self,” and Prophet Younus (Jonah) son of Matti, while being in the bottom of the sea, called upon his Lord saying,
“There is no god but You! Glory to You! Surely I have become one of those who commit injustice against their own souls!” (Qur’an, 21:87).
The Messenger of Allah has said, “Do not exalt me over him [over Younus] in nearness to Allah just because I reached the High Throne while he was in the bottom of the sea, for the Adored One is above being confined to a space or a direction.” He has also addressed Him saying, “You and he in the strata of the heavens;” the believers call upon Him saying,
“You and them on earth.” Had He been in a particular area or place, all these persons could not have differed from one another in His regard at any given time. He is above being confined to place or direction:
“All those in the heavens and the earth glorify Allah” (Qur’an, 57:1).
The Praised One has said, He is the First and the Last, the Evident and the Immanent, and He has full knowledge of all things. (57:3)
Everything is to perish except He. (28:88)
Anyone who asks when His existence came to be implies that there was a time when He did not exist, i.e. that void preceded Him. He is not “preceded” by anyone, nor is He “succeeded” by anyone. His continuation is above being tied to time. His existence is too holy to be dependent on time; such are characteristics of things or persons who come to be then perish, or of those whose being is possible in the future, but they do not apply to Him.
Another verse which similarly describes His eternity and perpetuity is this one:
“Everyone on earth will perish but will abide (forever) the Face of your Lord, full of Majesty, Bounty and Honour” (Qur’an, 55:26-27),
and also this:
“Blessed is He in Whose hands is the dominion” (Qur’an, 67:1).
“Blessed,” that is, tabaraka, is derived from baraka, blessing, which connotes constancy and lack of acceptance to change. His existence is everlasting, eternal, perpetual.
The Almighty says,
“Say: O Allah! Master of authority! You give authority to whomsoever You please and take it away from whomsoever You please” (Qur’an, 3:26).
He, and only He, is the King of kings; He grants others authority:
“Blessed is the One in Whose hand is the kingdom” (Qur’an, 67:1).
Vanities and possessions owned by others will all disappear on the Day of Judgment:
“Whose will be the dominion that Day? It is Allah’s, the One, the Subduer (of all)” (Qur’an, 40:16).
He has said,
[He is] the One Who knows the unseen and the seen. (6:73)
And with Him are the keys of the unseen treasures: none knows them except He. (6:59)
Slumber does not overtake Him nor sleep. (2:255)
And your Lord is not forgetful. (19:64)
And you are not (engaged) in any affair, nor do you recite concerning it any portion of the Qur’an, nor do you do anything, except that We are witnesses over you when you enter into it. (10:61)
The Most Glorified and Exalted has said,
Were every tree on earth (made into) pens and the sea (to supply it with ink), with seven more seas to add thereto, the words of Allah would not have been exhausted; surely Allah is Mighty, Wise. (31:27)
Say: Were the sea (turned into) ink for the (recording of the) words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted though We were to bring the like of that (sea) to add thereto. (18:109)
The Exalted One says,
Allah’s is the command before (now) and thereafter. (30:4)
The day on which no soul shall control anything for (another) soul, and the command on that Day shall be entirely Allah’s. (82:19)
The Almighty has said that He is “… the Apparent and the Hidden” (Qur’an, 57:3), that is, His Existence, Might and Wisdom are all evident if one observes the indications thereto, yet His reality is obscured from all intellects.
The answer to this verse is provided by verses such as these:
And you do not please except if Allah [so] pleases. (76:30)
Allah chooses whomsoever He pleases especially for His mercy, and Allah is the Lord of mighty grace. (2:105)
Allah grants His authority to whomsoever He pleases, and Allah cares for all, and He knows all things. (2:247)
Allah sets on the right path whomsoever He pleases. (2:272)
He it is Who shapes you in the wombs as He pleases. (3:6)
If He pleases, He may take you off and make whomsoever He pleases successors after you. (6:133)
He has responded to those who raised such a question by saying, He cannot be questioned concerning what He does while they shall be questioned. (21:23)
All things are destined in the end to the One Who has facilitated their being what they are, the One Who cannot be explained; therefore, the attempt to analyze Him, His Attributes, and His actions, is simply impossible.
The God of Islam and of all mankind has said,
“Say: He, Allah, is One. Allah is He on Whom everyone [and everything] depends. He does not beget, nor is He begotten, and none is like Him” (Qur’an, 112:1-4).
He has said, “Inform My servants that I am the Forgiving, the Merciful” (Qur’an, 15:49).
He has said,
O man! What has beguiled you from your Lord, the Gracious One Who created you then made you complete, then He made you symmetrical? Into whatever form He pleased did He shape you. (82:6-8)
Have they not considered that Allah, Who created the heavens and the earth and was not tired by their creation…? (46:33)
This is Allah’s creation, so show Me what those besides Him have created. (31:11)
He, the Most Exalted, the Most High, has told that
When Moses came to the place appointed by Us, and his Lord addressed him, he said: “Lord! Show (Yourself) to me so that I may look upon You.” Allah said: “By no means can you see Me; but look at the mountain; if it abides in its place, then shall you see Me.” When his Lord manifested His glory to the mountain, He made it like dust, and Moses fell in a swoon. When he recovered his senses, he said: “Glory to You! To You do I turn in repentance, and I am the first to believe.” (Qur’an, 7:143).
Sunnis, however, believe, as the reader will find out in a later part of this book, that the believers will be able on the Day of Judgment to see Allah. Shi`as disagree with them as you will read later in this book, Insha-Allah.
He has said, His command, when He intends anything, is only to say to it: Be, and it is. (36:82)
When He decrees an affair, He only says to it: Be, and it is. (40:68) His creatures have always wondered about His Attributes, Praise and Glory to Him, so He provided them with the following verses wherein they can find the clear answer: And Allah’s are the most Beautiful Names (Attributes), so call upon Him thereby. (7:180)
Allah: there is no god but He; His are the very Best Names. (20:8)
Say: Call upon Allah or upon al-Raman; whichever you call upon, He has the Great Names…(17:110).
He is Allah, besides Whom there is no other god; the King, the Holy, the One Who grants peace, the One Who gives security, the Guardian over all, the Mighty, the Supreme, the Possessor of greatness; Glory to Allah from what they set up (with Him). He is Allah the Creator, the Maker, the Fashioner; His are the most beautiful Attributes; whatever in the heavens and the earth declares His glory, and He is the Mighty, the Wise. (59:21-24)