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Who created God ?

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Who created God ?
http://www.islamic-invitation.com/book_details.php?bID=1284

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Who created God ?

  1. 1. Who Created God?I recall having a very long debate with an atheist, and I tried my best to hear himout, so I can properly pinpoint the logic he works off of. I felt this prudent in orderfor me to be in position to handle the misconceptions he brings forth.He said: If God created the Universe, then who created God?I responded: By asking this very question, or it rather appears to be more of anobjection, it is as though you are affirming that all objects must have a creator.He said: Do not try to beat around the bush; answer my question.I told him: I am not at all beating around the bush. You claim that the universe hasno creator. That is, you believe its existence is of its own self without the need ofcausal intervention. So, why is it that you accept the notion that the universe isthe source of its self-existence, yet you are dumbfounded by the religiousconformity that God – the Creator of the universe- has no origin? Hence, the issuewe are addressing is one, so why is that you submit to this fact when promotingyour beliefs, yet you reject it when it is recounted by others? If you believe that asupreme being that has no creator is a folkloric figment, then according to yourlogic, a universe that has no creator should also be a folkloric figment.He retorted: We live in this universe and we can actually feel its existence. Hence,we cannot reject it.I responded: Who is asking you to reject the existence of the universe? When anyof us ride in an airplanes, ships and cars that transports us over rugged terrains,our questions do not arouse around the existence of such vehicles; rather,speculations may be raised about whether it is self-piloted or steered by a captainThus, I return to your first question/objection to bring to your attention that thesame logic can be used against you. Both of us concur on the presence of thatexistence; there is no logical way to deny that premise. Our difference isspecifically in that you claim that the existing matter has no beginning, and Ibelieve that the creator of that matter has no origin. So, if you want to mock the
  2. 2. idea of an existence that has no origin, ridicule yourself first before ridiculingpeople of faith.He said: So, you mean to say that both parties have the same logical supposition?I said: I am merely following along with your logic to uncover the emptiness andthe shallow claims that atheism is truly based upon. As for logical suppositions,indeed, believers cannot be equated to unbelievers.It is as though you and I are glancing at a palace, and I see that a very skillfulengineer established it, and you believe that its wood, steel, stones and paintwere put in place and prepared for its residents on its own. The variation betweenour different perspectives seem to manifest in that I witnessed satellites orbitingin space, and while you said that it functions without any supervision or direction,I said that it was put into orbit and supervised by a mastermind.Our logical suppositions are not the same. To me, this is the irrefutable truth, andto you, this is unquestionably false. The unbelievers of modern day may be highlyskillful in vilifying believers and ascribing to themselves intellectual superiorityand ingenuity, but that does not change the reality of the equation. We live on aspacious earth, and there is a remarkably engineered and structured sky aboveus, and we have the intellect with which we can research, discuss, conclude andbelieve.With this logic, we reject being senseless followers, just as we reject baselessclaims. Those inclined to mock the ‘backwards’ slaves of tradition and ridiculetheir intellectual narrow-mindedness should also ridicule those who essentiallydismiss logic in the name of intellectualism and those who trample upon thefoundations of knowledge in the name of scholarship. Unfortunately, the majorityof atheists seem to follow this unfair methodology.We, as Muslims, base our faith in Allah on intellectual awareness and logicaldiscernment. We examine the miracles of existence and leave be human thoughtto ponder the universe.
  3. 3. In the Chapter of “Az-Zumar”, we find the Qur’an expressing the role of the mindin three progressive scenes: The first of these scenes conveys the merit ofknowledge and the lowliness of those who are ignorant:{Say, "Are those who know equal to those who do not know?" Only they willremember [who are] people of understanding.} (Quran 39: 9)Then, the second scene describes that a Muslim is not the slave of anunquestionable concept or a habit that controls his path. Rather, a Muslim is anindividual who examines what is presented to him and selects what is mostreliable and most sound:{So give good tidings to My servants. Who listen to speech and follow the best ofit. Those are the ones Allah has guided, and those are people of understanding.}(Quran 39: 17-18)Then, “the people of understanding” are mentioned once again in the samecontext as individuals who contemplate the realms of Allah’s creation; they studythe story of life in its various facets so that they may redirect themselves from thecreation to the Creator:{Do you not see that Allah sends down rain from the sky and makes it flow assprings [and rivers] in the earth; then He produces thereby crops of varyingcolors; then they dry and you see them turned yellow; then He makes them[scattered] debris. Indeed in that is a reminder for those of understanding.}(Quran 39: 21)It is quite apparent from these three scenes from the seal of revelations that truefaith is totally disconnected from blindly following or shallow reflection.A believer recognizes the innovativeness of the Creator in the Earth’s vegetation:How does the plentiful bounties and the tranquility of nature blossom from thedullness of mud and dirt surrounding its beautiful stems and leaves? How is it thatthe harvest of this vegetation, in turn, produces the nourishment and garments ofboth mankind and animals alike? Then, how is it that from the decayed remains of
  4. 4. that vegetation blossoms life that adorns the gardens of nature? Who has createdthis all?!My friend responded as though in a state of hallucination: The Earth created all ofthis!!I questioned: So, did the Earth commanded the sky to pour down rain and the Sunto shine and the leaves of the trees to withhold Carbon Dioxide and releaseOxygen, and the seeds to fill with oil, sugar, perfume and starch??He retorted: I mean to say that all of nature is in the Earth and the sky.I said: Did the Earth and sky cooperate in the production of every grain of rice inyour dinner plate? If so, what is the role of every element in existence? Who isresponsible for making apple’s sweet and peppers spicy? Are the mastermindsbehind all of this the dirt of the ground and the rain of the sky?He emotionally responded: I don’t know, and there is no value in suchknowledge!!I replied: Do you not know that all of this requires impeccable brilliance inplanning and a forthcoming will in categorizing? Where do you presume to be themind that constructed and the will that distinguished between the piles ofmanure and the beams of sun rays?He persisted: The universe came into existence and progressed according to thelaws formation and development; we do not know the origin nor do we know thedetails!I explained: Allow me to reiterate your logic: In ancient times at the dawn of theuniverse, a group of unknown elements were in continuous unrest in space, andwith the passage of time and frequent friction, a never to be repeated occurrencehappened. Thus, the first living particles came into existence in its most basicform. Then, these living atoms continued to increase until it led to the formationof all of what we now see.
  5. 5. This is the sheer ignorance that you have named knowledge; you were notashamed to present your stubbornness to the world! You claim that highlycomplex equations were resolved spontaneously and perfectly designed beingscame into existence by an occurrence of mere chance. This is all a guise used toflee from belief in God, the Supreme.He angrily sneered: If there really was a lord as you say, the world wouldn’t befilled with tragedies and pains. The reality of life is that large amounts of wealthare used to meet the pleasures of the utterly incompetent, and that the mostbrilliant are many a times the most unprivileged; children grow ill and die and thedisabled are forced to live miserable lives.I replied: My presumption of the source of your atheism was correct. Youratheism stems from psychological and social problems more than actually beingfundamental intellectual issues.Since long ago, there always existed people who based their belief upon issues intheir personal lives, whether it is difficulty or ease:{And of the people is he who worships Allah on an edge. If he is touched by good,he is reassured by it; but if he is struck by trial, he turns on his face [to the otherdirection]. He has lost [this] world and the Hereafter.} (Quran 22: 11)He said: We are not selfish, as you are making us out to be. We are not peoplewho merely get angry or pleased for their own personal interests. We presentedthe conditions of humanity as a whole and then issued our conclusions that youreject.I responded: Your problem is that you do not realize the nature of this life and therole of humanity in it. This life is merely a temporary passage to an eternal abode.In order for an individual to cross this passage to one of two possible fates, hemust be tested in a way that should cleanse him and refine his nature. These testscom in many different forms, and when the believers succeed in overcoming theobstacles that have filled their path and maintain a strong relationship with Allah,no matter how immense the hardships and ailments that have befallen them are,
  6. 6. that they shall return to their lord after that very difficult journey, and he will sayto them:{[To whom Allah will say], "O My servants, no fear will there be concerning youthis Day, nor will you grieve,} (Quran 43: 68)He asked: What makes these trials so necessary?I replied: People are so willing to stay awake in the late hours of the night to earnan education and are willing to exhaust their bodies to attain material comfort.High positions are usually given to someone who trained and experienced andwho was exposed to difficulties. If this is the general law of a very brief life thatwe live upon this Earth, what is so strange about this being the proper struggle forthe awaited eternity?He ridiculed: Is this your philosophy in justifying tragedies that fill the lives ofhumanity? Is this what you compel the general public to give into?I told him: I will explain to you in more evident detail the essence of what causesyou anguish. Pains are of two types:The first type is pains that are from God’s will in this life; Life cannot persistwithout it, and an integral part of the role of humanity cannot be achieved exceptwith its presence.Dr. ‘Abbas Mahmud al-‘Aqqad eloquently explained: “There is a sort of mutualitybetween the elements of existence; courage has no meaning without danger;generosity is useless if there is no need; patience has no value if there aren’t anydifficulties. In fact, all good qualities are meaningless if there isn’t a deficiencythat counters and misbalances it.This logic can also be consistently noticed in our material pleasures, just as it isconsist in our personal qualities and our intellectual needs. We would not be ableto sense the pleasure of satiation without the pain of hunger, just as we wouldnot feel the pleasure of quenching our thirst if we did not feel prior to it thedesperation of thirst. Beautiful images will cease to grab our attention, if it is notof our nature to be displeased with awful sights.”
  7. 7. In addition to this explanation of the nature of life in general, Allah, Glorified andExalted, tests every individual with what is appropriate with his nature andsurroundings. There are large discrepancies between individuals. Something thatmay cause one individual to cry of distress may be something not even worthpaying attention to for another, and God has divine purpose in His creation. Mostimportantly, there is no doubt that the incidents in one’s personal or public lifeare dictated by a comprehensive framework of divine justice.It should be noted that this divine justice, as Dr. ‘Aqqad puts it: “Cannot beencompassed by one outlook on one particular issue. One must comprehendmany different situations before he can notice the prospects of justice in theactions of Allah’s divine will. A black stain may very well be one of the essentialcolors of a larger image, and it even may be used to bring unique beauty to thatimage. In day-to-day life, we may initially feel sorrow from a certain incident thatfaces us, and in retrospect, it may remain as an amusing memory or a situationthat we take pride in the stance we took after everything is said and done.”This is the correct outlook on the challenges that befall us that are beyond ourintervention.The second type of harms that you complain of, my dear friend, revolve aroundyour own flaws and deviants similar to you.He responded in denial: Those who share my beliefs and I have nothing to do withthe unruliness that leads the world! How can you make such an accusation?I responded: Rather, you are the ones responsible. Indeed, God has placed asystem that is capable of ensuring the prosperity of the world. This system entailsmaking those of power a source of support for the weak, and it demands of thewealthy to be benevolent to the poor. Its guidelines arouse caution within itsadherents from indulging in their desires or committing acts of oppression ortransgressing the limits. For the adherence to this divine law, Allah has promisedthe best of this life and the hereafter:{Whoever does righteousness, whether male or female, while he is a believer -We will surely cause him to live a good life, and We will surely give them their
  8. 8. reward [in the Hereafter] according to the best of what they used to do.} (Quran16: 97)So, when people wrongfully cut off what God has commanded to remain intact(i.e. bonds of kinship and relationships in general) and they assist one another intransgression, rather than doing so in acts of benevolence, how can they possiblycomplain to their Lord when they have reaped the bitterness of their deeds?Most of the evils that have plagued the world are due to humanity’s tendency toflee from the upright path, and Allah addresses this unfaithfulness:{And whatever strikes you of disaster - it is for what your hands have earned; butHe pardons much.} (Quran 42: 30)Abu Bakr As-Siddiq1 (May God be pleased with him) prepared an army to fight theMuslims who refused to pay Zakah2, and by following this blessed path, he haspreserved the rights of the weaker factions of society and weakened the rule ofselfishness; in essence, he instituted the teachings of Islam. So, if someone elsecame to power after him and did not follow his example, should critics blamedivine will for creating such an unpleasant and depressing reality?!He questioned: What are you trying to say?I responded: I mean to say that the teachings of Allah are enough to bring comfortto the general public. Instead of blaming the individuals who neglected itsapplication, you had the audacity to challenge God and accuse His religion andactions! It is of the lowliness of man to damn the heavens for the corruption ofthe earth. Rather than feeling a sense of responsibility to inflict positive changeand establish justice, some choose to arrogantly speak against religion and theCreator.www.islamic-invitation.com1 He is one of the greatest companions of Muhammad (PBUH) who was given the title “As-Siddiq” for his highdegree of faithfulness.2 Zakah is an annual mandatory payment from able Muslims who have met its minimal savings requirement to bepaid to the less fortunate factions of society.

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