Philosophers and theologians throughout history have devised a number of rational arguments for the existence of the Creator, such as the ontological argument. However, many of these arguments fall short because human reasoning is itself limited. Rather, the proper way to demonstrate the existence of the Creator is to refer to the arguments mentioned in the Quran: that the universe must necessarily have a Creator, that signs in nature point to the Creator’s design, and that human instinct accepts the existence of the Creator.
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The universe must necessarily have a Creator because it is impossible for the universe to have created itself or to have been created by nothing. Therefore, there must have been a Creator who provided the initial force and energy needed to set the universe in motion. This is sometimes called the cosmological argument.
Allah said:
أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَل لَّا يُوقِنُونَWere they created by nothing, or were they the creators of themselves? Or did they create the heavens and the earth? Rather, they are not certain.Surah At-Tur 52:35-36
Newton’s first law of motion tells us that bodies at rest will stay at rest unless a force acts upon them. Therefore, the initiation of the universe required force and energy to originally set it in motion. This force and energy is the work of Allah the Exalted, the Creator. This argument was used by Imam Abu Hanifa to confound the atheists who challenged him.
Ibn Abu Al-‘Izz reported: It is said that Abu Hanifa, may Allah have mercy on him, was approached by some speculative theologians who intended to discuss with him the oneness of Allah’s Lordship. He said, “Before we discuss this question, tell me what you think about a boat in the Euphrates which goes to shore, loads itself with food and other things, then returns, anchors and unloads all by itself, without anyone sailing or controlling it?” They said, “This is impossible.” Abu Hanifa said:
إِذَا كَانَ هَذَا مُحَالًا فِي سَفِينَةٍ فَكَيْفَ فِي هَذَا الْعَالَمِ كُلِّهِ عُلْوِهِ وَسُفْلِهِIf it is impossible with a boat, then how is it possible for the world, in all its vastness, to move by itself?Source: Sharh Aqidah At-Tahawi 35
This argument agrees with sound reasoning and has been accepted by philosophers and theologians across different religions through history. The argument is so strong that Jubair bin Mut’im said that after he had recited these verses:
كَادَ قَلْبِي أَنْ يَطِيرَI felt my heart was about to fly.Source: Sahih Bukhari 4573, Grade: Sahih
Allah’s saying, “Rather, they are not certain,” refers to the uncertainty inherent in atheist philosophy. In fact, the preeminent “new atheist” philosopher Richard Dawkins admitted in debate that he cannot be certain Allah does not exist. This is because atheism is not based upon any evidence, but rather ignorance of the truth as known through sound reasoning and human nature.
Allah said:
وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُم بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَThey say: There is nothing but our worldly life, and we live and die and nothing destroys us but time. They have no knowledge, but rather they only speculate.Surah Al-Jathiyah 45:24
Next, Allah calls our attention to observe the various signs (ayat) in nature that demonstrate His power and design. This is sometimes called the teleological argument.
Allah said:
إِنَّ فِي اخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللَّهُ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَتَّقُونَVerily, in the alternation of the night and the day and in what Allah has created in the heavens and the earth are signs for a people who would be righteous.Surah Yunus 10:6
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