Created 01/30/2014 11:05 How to competently answer people’s question “Prove that Allah exists?”
Answer: The existence of any structure requires the presence of its Creator. Can a reasonable person say that the iPhone 5c could have been created on its own as a result of flying for billions of years in space in the form of space debris? The universe is incredibly more complex than a smartphone.
Question: a s-Salamu alaikum, if Yusuf’s brothers (alaigyi ssalaam) were prophets, then what they did to Yusuf was not a sin? As far as I remember, prophets do not sin. Explain this point.
Answer: Valeikum salaam. There are discrepancies among scholars about the prophecy of Yusuf's brothers. Those who consider them prophets claim that these events happened before their prophecy.
______________________________________________________
Question: As-salamualaikum dear Abu Ali. I have the next question. Recently, I began to be tormented by doubts as to whether I was a Muslim at a certain period of my life or not. And because of these doubts, I began to make up for the obligatory prayers that I had performed before due to doubts about whether I performed them as a Muslim or not. How should I be and what should I do?
Answer: Valeikum salaam. There is a rule in Sharia: “What is clear (yaqyn) is not eliminated by doubt (shakk).” The basis is that a believer is a believer until there is clear evidence to the contrary, and therefore a person’s doubts about whether he has committed some kind of kufr do not eliminate his faith.
This should not be confused with the case when a person doubts his faith in Allah or in some obvious things from religion.
______________________________________________________
Question: As-salamu alaikum. I want to clarify one point - there are words about the kufr of those who attributed to Rasul (sallallahu alayhi wa sallam) the fact that he (sallallahu alayhi wa sallam) was black. Is this an unacceptable quality specifically for him (PBUH) or for all prophets and messengers (PBUH)?
Answer: Valeikum salaam. This is a kufr because we clearly know that the Prophet, sallallahu alayhi wa salaam, was an Arab, and the statement that he is black is a denial of the fact that he is an Arab from among the Quraish.
______________________________________________________
Question: Assalamu alaikum wa rahmatullahi wa barakatug!
Ustaz, here’s a question: I come across people who were born and raised in Russia, but are Muslim by origin. They don’t know anything about Islam and don’t follow it, except maybe their parents are Muslims. Are they obligated to “convert to Islam” or will they be Muslims as long as they recognize this in their language (they have never performed prayer in their life)?
Second question: We have Tatars married to non-Muslim women. They have lived their whole lives without a single prayer and without religion in general, but they consider themselves Muslims. After their death, their wives come to us and say that their husband asked to be buried in a Muslim manner. Is it possible to go to a janaza and bury them completely, with all the talkins and readings, according to Sharia?
Answer: Valeikum salaam. If these people identified themselves as Muslims and did not commit any type of disbelief, then they would be considered Muslims.
Regarding the second question, if it is known from this person that he considered himself a Muslim, and no type of disbelief is transmitted from him, then he should be buried as a Muslim.
______________________________________________________
Question: Assalamualaikum wa rahmatullah wa barakatuh, dear ustaz. The question concerns the Speech of Allah. In one of the lessons you said that Ibn Abi al-Izz al-Hanafi says: Speech is eternal, but every sound and letter has a beginning, but arises in the essence of Allah, and Ibn Taymiyya established the chain of Speech, I cannot connect the eternal chain of sounds and letters and that every sound and letter has a beginning? If possible, please clarify this point, barakAllah.
Answer: Valeikum salaam. Ibn Abi al-Izz was on the madhhab of Ibn Taymiyyah in this matter, but he cites in his book “Nakl” from Abdul-Aziz al-Makki in his dispute with Bishr al-Marisi that Allah cannot create speech in himself because that this would mean changing it, and this is the madhhab of Ibn Taymiyya.
______________________________________________________
Question: Assalamu alaikum va rahmatullagyi va barakatug! As you know, Wahhabis claim that our pronunciation of the Koran is not created, attributing this belief to the Salaf. How to understand such a statement? Aren't our voices, the Arabic language, created?!
Answer: Valeikum salaam. The madhhab of the early Hanbalis is that the sounds and letters with which Allah speaks - according to their aqida - are eternal, therefore it follows from this that the Arabic language is also eternal, for the Koran was revealed in this language. The madhhab of ibn Tayymiyya and modern Wahhabis is that the chain of speech of Allah is eternal, and each of its elements has a beginning, therefore, according to this madhhab, the Arabic language is not eternal.
______________________________________________________
Question: Assalamu alaikum brother! I have several questions about istighasa, I could not really understand this issue, I know that scientists allowed it. I encountered istighasa when I went to the ustaz and he gave me the Shazalian vird, and so in the Shazali rabita there are the following words of the istighasa: “Oh my ustaz, I am looking for help from you in order to get closer to Allah, and for Allah to accept me.”
1) Do I understand correctly when I say these words, that my convictions should be such that the Ustaz will ask Allah for me?
2) How does it prove that the Ustaz will hear me at this moment when I pronounce these words? And if we say that they will hear a request for help, then doesn’t it turn out that we are giving them one of the attributes of Allah, All-Hearingness?
Answer: Valeikum salaam.
1) Yes, our aqida is that the awliya and sheikhs can only help us with their prayers for us.
2) The ability to hear over a long distance is not a quality of Allah, for Allah is not covered by distances or directions. Usually people's hearing is limited to a short distance, but in the form of karamat it is possible that a person can hear an address or see something happening very far away. If this were a quality of Allah, then it would be shirk to consider it possible in the form of karamat. If this is possible in the form of karamat, then these are not “divine qualities” and there is no shirk in asserting them in relation to some awliya.
______________________________________________________
Question: Salaam alaikum. The Almighty has no image, say the Salaf, but there are Ulama who say there is an image, but we do not know what image. Logically, if you think, then they are right, there is an image but we cannot imagine it, since there is nothing like it. In relation to Allah, can the word image be used, or is this word only in relation to creations? It’s just that our mind is created in such a way that everything should have some kind of image. Please explain how it is without an image. Is it possible to draw an analogy, for example, we do not see air, but it does not have an image from creation. There are moments that we do not understand, is it possible to leave them by saying: Allah knows best and know that there is nothing like Him?
Answer: Valeikum salaam. True Monotheism/Tawhid is the worship of one who has no image and direction, and the desire to give an image is a pagan desire to install an idol for oneself so that it is “easier” to worship.
______________________________________________________
Question: Assalamu Alaikum Wa Rahmatullah. BarakAllah for your audio and video lectures, I learned a lot for myself. But I didn’t find what I was looking for, you mentioned atheism and the fact that Darwin’s theory is not entirely successful, so to speak, etc., but my question is a little more complicated. I live and grew up in Makhachkala. I try to call my loved ones to Islam. There is a cousin who asked me a question: “You came to this, but I can’t come, I don’t believe in all this. What is God, and if there is a God, then he doesn’t need our worship, then why did he create us?” ?And he does not recognize any theory of the creation of humanity. He says that none of them have been fully verified, and these are just theories. It’s just that in the depths of their souls, probably everyone who does not read the prayer probably asks this very question, but is not recognized by others.
Answer: Valeikum salaam. Arguing with such people is of no use. We worship Allah because He created us and requires our submission, for it is His right to dispose of His creations as He wishes.
According to some Islamic scholars, there is no need to look for external evidence of the existence of Allah, making logical judgments and compelling arguments, since faith in Allah is an innate quality - an internal feeling that is necessarily present in every person. Every sane person is able to discover and understand that Allah exists and that He is One and One.
The evidence presented on this path has only the goal of awakening in a person his existing knowledge about Allah, about His uniqueness, as well as developing and deepening it. This can be compared to the effect of a magnet: when you approach it, iron is attracted. This property is a hidden feature, and until it disappears, the action inherent in it will be performed.
Likewise, a person who contemplates in his inner and outer world the signs testifying to the existence of Allah, was created by Him with the ability to assimilate this. Along with this, the very creation of man, his nature, his birth are clear proofs of the existence of Allah. These are the beliefs of Imam Al-Ghazzali (died 505 AH/1111 CE) and Ash-Shahristani (died 548 AH/1153 CE).
According to another part of Islamic scholars, people are capable and able to realize the existence of Allah, relying on a number of evidence from the internal and external world that testify to the existence of Allah. However, Allah Almighty cannot be directly perceived through the senses. And this is reported in the verse of Surah Al-An'am 6/103:
لاَ تُدْرِكُهُ الأَبْصَارُ وَهُوَ يُدْرِكُ الأَبْصَارَ
“No eyes comprehend Him, but He comprehends all eyes.”
The senses provide food for our mind, which strives to know Allah. Harmony, order in the Universe, the world around us - all of them are signs that prove the existence of Allah. Thus, a person, reflecting on such manifestations, begins to search for the Creator. The verse of Surah Fussylat 41/53 says this about this:
سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ
وَفِي أَنفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ
"We will show them Our signs both in themselves (their inner world) and in the outer world. Until it becomes clear to them that this is the truth (from Allah)."
1. Proof of the necessity of the existence of Allahin the Koran.
In the Holy Quran, the theme of most of the verses dedicated to Allah Almighty is His Attributes. These verses convey that there is no one like or equal to Allah Almighty, and emphasizes His existence as the One God. The Koran says that knowledge of the existence of Allah is a self-evident natural knowledge given to a person from birth. Those. man, flawless by the nature of his creation, essentially knows his Creator. (Sura Ar-Rum 30/30). When studying the content of the verses of the Holy Quran, a person’s thought should be directed to the following points:
Here are a few verses in which the Almighty calls people to think about His creations:
فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ
خُلِقَ مِن مَّاء دَافِقٍ
يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ
“Let man think of what he was created from! He was created from an overflowing fluid that flows from the loins and breast bones.” (Sura "At-Tariq" 86/5-7).
أَفَلاَ يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ
وَإِلَى السَّمَاء كَيْفَ رُفِعَتْ
وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ
وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ
“Do they really not bother to look at how the camel was created, how the heavens were exalted, how the mountains were raised, how the earth was spread out?”
(Surah Al-Gashiya 88/17-20).
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ
إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَاباً
وَلَوِ اجْتَمَعُوا لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئاً
لاَ يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ
“Oh, people! A parable is given to you - listen to it! Verily, those whom you call besides Allah will never create even a fly, even if they gather together for this. And if a fly steals something from them (from idols ), then they are unable to return what was stolen from her. Both the one who asks and the one from whom they ask are powerless.” (Surah Al-Hajj 22/73).
If you carefully study the 7 groups of verses of the Holy Quran that testify to the existence of Allah, you will notice that, in general, two methods are used in them.
The Universe and everything that we see around is not “necessarily existing”, but is “possible”, because... the probability of the existence of the Universe and the probability of its non-existence are equal. And since this world nevertheless arose and exists, therefore, there is One who gave preference to its existence. Moreover, He cannot be created, like this Universe, which, like nature, is not self-sufficient, and itself needs the one who created it. Consequently, there is One Who does not need anyone for His existence, and Who brought the Universe out of non-existence into existence. And His name is Allah Almighty. ( Proof of possible occurrence).
A person with sound mind accepts that there is an Almighty and All-Powerful Creator. Awareness of the existence of Allah Almighty and faith in Him are natural feelings inherent in man. This feeling and this consciousness can sometimes be dulled when a person is in a state of arrogance, stubbornness and negligence. But they never disappear completely. The emergence of a person’s awareness of the existence of Allah is not influenced by the person’s efforts, his beliefs, or the logical course of his thoughts. As soon as a person finds himself in a difficult situation or begins to worry about something, he begins to seek protection from God, pray and turn to Him. This behavior is inherent in his nature. This is a human need. This is what is said about this natural human behavior in Surah Yunus 10/12:
وَإِذَا مَسَّ الإِنسَانَ الضُّرُّ دَعَانَا لِجَنبِهِ
أَوْ قَاعِداً أَوْ قَآئِماً فَلَمَّا كَشَفْنَا
عَنْهُ ضُرَّهُ مَرَّ كَأَن لَّمْ يَدْعُنَا إِلَى ضُرٍّ مَّسَّهُ
كَذَلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُواْ يَعْمَلُونَ
“And when trouble touches a person, he (feeling his helplessness) calls on Us, both on his side, and sitting, and standing on his feet. When We remove trouble from him, he turns away from the path of Allah, continuing his disobedience, and forgetting mercy Allah to him, as if no sorrow befell him, and he did not cry out to Us."
Surahs “An-Naml” 27/62 and “Az-Zumar” 39/8.49 are also devoted to the same topic. Proof based on human nature is in the nature of beliefs that are understandable to all people.
The most famous argument among theologians used to prove the necessity of the existence of Allah, the so-called “hudus”, can be stated as follows.
The world consists of bodies formed from substances that have certain properties (color, smell, taste, etc.). It is impossible to imagine that substances or bodies could exist without having their own properties - signs. But properties are also non-independent categories, i.e. need some kind of body in order to exist, while at the same time constantly changing and renewing themselves. What is constantly subject to change cannot be eternal. In this case, the world, consisting of substances and their properties, in which constant changes and the appearance of new things occur, is also not eternal and arose once. And since it arose, and it had a beginning, then it had two equal probabilities - to be or not to be. The fact that the world still exists, as well as the fact that it arose at a certain time, testifies to the presence of One who preferred the existence of the world to its non-existence, and brought it from non-existence into existence, i.e. created.
According to the principle of cause and effect, every thing that comes into being must have a Creator. The creator of our world is the Almighty Allah, who exists eternally and has no beginning. It is impossible even to imagine that the Creator could be created and have a beginning, for then He Himself would need a creator, etc. and then such a chain would be endless and fruitless.
Logic defines three categories of existence: possible, necessary and absurd. Possible is an existence whose probability of existence is equal to the probability of its non-existence, i.e. such existence depends on certain reasons. In contrast to this, existence is necessary, the non-existence of which is impossible. Necessary existence is not determined by anyone, does not depend on anything, and does not need other parts. This existence is eternal without beginning or end. An absurdity is something that is impossible to exist.
Our world consists of many parts, each of which consists of smaller parts. The existence of each part depends on the existence of its components, therefore, both each part and the world as a whole belong to the category of the possible.
Since the possible still exists, it means that there is a presence of a cause that influenced it and gave preference and opportunity for its existence. If this reason is “possibly existing”, then it must also have its own reason. Thus, an unbroken chain of causes is formed, which either does not lead to any result, or goes back to the One whose existence is necessary.
Thus, in order for the world to exist, there must be a Creator who gave preference and brought about its existence - the Eternal without a beginning, whose existence does not depend on anything. And this is Allah Almighty.
There is an unmistakable consistency and order in nature and in the processes that occur in it, which we perceive with our senses. This order in the Universe is the result of the activity of the Creator, who created everything - from the first cause to the last effect - and possesses infinite Wisdom and Knowledge. The universe is the work of Allah Almighty, to whom belongs all knowledge, both hidden and manifest. This proof is also called proof of system and purpose (i.e., the wisdom of the hidden meaning and flawless execution).
While the proof of the emergence of the possible and the proof of the beginning of the world may be incomprehensible to some people, the proof of a system and a purpose can satisfy both the scientist and the less educated person. For everyone can see and feel in the creations of the Great Creator, whose Knowledge and Power are infinite, the presence of wisdom and hidden meaning.
Looking at the Universe, we see that it is a system of laws and goals. It is impossible to imagine that these subtle laws, plans, calculations would be a matter of blind chance. The presence of the Creator is necessary, possessing Wisdom and Knowledge, ordering and regulating laws, putting them at the service of all things. This is what is said in Surah Al-Furqan 25/61:
تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاء بُرُوجاً
وَجَعَلَ فِيهَا سِرَاجاً وَقَمَراً مُّنِير اً
"Blessed is He who created the constellations in the heavens, and the Sun - a sparkling lamp, and the Moon, giving light!"
And Surah "Ali Imran" 3/191 reads as follows:
الَّذِينَ يَذْكُرُونَ اللّهَ قِيَاماً وَقُعُوداً
وَعَلَىَ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ
السَّمَاوَاتِ وَالأَرْضِ رَبَّنَا مَا خَلَقْتَ
هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
“They remember Allah standing, sitting, and lying down, and indulge in reflection on the creation of the heavens and earth, saying: “O our Lord! You did not create all this in vain. You are above what is not befitting Your Greatness and Perfection! Protect us from the torment of the flames of Hell."
As history shows, all the peoples of the Earth, regardless of race, place of residence, differences in religious beliefs, have never doubted that the world around them is the work of the Creator. They recognized the existence of the Creator, possessing Wisdom, Knowledge of the obvious and the secret, and worshiped Him. Wherever you are, ideas about God and religion can be found everywhere, even in the crudest and simplest form, along with myths and fables. And even those people who absolutely deny the existence of God, when faced with trouble, prefer to seek protection and protection not from a tree, stone or earth, but from the Almighty Creator. Consequently, the very idea of God and religious feeling, observed in different eras, in different countries and civilizations, testify to the existence of Allah.
We know that everything in the Universe is in motion. Everything that moves has something that motivates them to move, i.e. some kind of mover. If this mover is also in a state of motion, then it also has a mover. So you can continue this chain ad infinitum. For nothing comes into motion on its own. In that case, there must be someone who made them move. The One who gave existence and movement to the entire Universe is Allah Almighty - He whose existence is necessary.
Farabi (died 339 AH/950 CE) formulated this argument and gave it the title “Proof of the Existence of the Possessor of the Most Perfect Attributes.” Much later, Descartes (1596-1650) stated this proof as follows:
“I have a certain idea of perfection. There is no doubt about it. This idea cannot come to me from myself. Because I am imperfect. Also, this thought cannot come from nothingness. For non-existence (nothing) cannot be the cause and cannot create anything. Since the world around us also has shortcomings, it cannot give me an idea of perfection. In this case, the idea of perfection can only be given to me by the Possessor of Perfection – the Lord God.”
From the point of view of the method of argumentation, there is no difference between proofs based on infinity and on perfection. This proof is this: “The idea of infinity lives within me. I think about the One whose existence will not end. This idea cannot come to me from myself. For I am finite. It cannot come to me from the things around me. For they are also finite. The idea of infinity can only be instilled in me by One who has no end to his existence, i.e. Allah Almighty."
Everything that exists in the world is subject to certain laws. There are laws that regulate the existence of living and inanimate nature, and there are moral laws that establish an inextricable connection between a person’s desire for happiness and his performance of virtuous acts that bring joy. If the action of the laws of nature occurs independently of the will of any of the created ones, then a person’s adherence to the moral law is voluntary. That is, a person forces himself to follow the path of difficulties and hardships in the hope of achieving happiness. However, the force that internally directs people to voluntarily follow certain rules can only come from the Holder of the Supreme Power and Absolute Authority. And such is the Lord God.
Every person, deep down in his soul, knows that happiness will definitely come when he commits moral actions (that is, he will experience a feeling of satisfaction that pushes him to do good). But he can perform certain actions that allow him to find happiness, but the desired result will not be achieved, because the onset of happiness is also connected with the outside world and with the will of other people. Therefore, in order for a person to find happiness, a Higher Will is necessary, ruling over everyone. The owner of this Higher Will is Allah Almighty, who instilled in us the inner knowledge of happiness and guarantees its occurrence.
Scholars of Tasawwuf consider it inappropriate to speculate about the existence of Allah. From their point of view, the mind can lead a person astray, so they attach importance to knowledge about Allah obtained as a result of spiritual experience based on knowing Allah in the heart. In their opinion, among everything that exists known to people, the most obvious is the existence of Allah. Man has no knowledge that is more clear, definite, obvious and self-evident than the knowledge of the existence of Allah. And there is no need to prove the existence of Allah Almighty (“isbat-i wajib”). Because trying to prove the obvious is a vain, useless waste of energy.
Also, these scientists are of the opinion that it is impossible to prove the existence of One whose existence is necessary and whose non-existence is impossible. If you make such an attempt, you can end up in an absurd and illogical situation, proving the existence of One whose presence is defined and taken for granted. It is impossible to acquire true, in the full meaning of the word, knowledge about the One Who possesses eternal, absolute and perfect Attributes, relying on the reflections of a created, limited and dependent being with shortcomings.
Modern argumentation for the necessity of the existence of Allah comes down mainly to the denial of materialism and the theory of chance, or to an explanation of the share of the impact of evolution on nature. Let us limit ourselves to mentioning a few of these pieces of evidence.
In accordance with the rules of logic, we can assume the existence of only three probabilities of the origin of the Universe.
The probability that the Universe arose on its own, creating itself out of nothing (out of non-existence). However, based on the law of cause and effect, every effect must have a cause, every work has its own author, and every creature has a Creator. Therefore, since the Universe exists, it means that there is One who ensured its possible existence. The assumption that the Universe arose on its own - created itself - is the same absurd and non-logical proposition as, for example, the belief in the possibility of a beautiful painting appearing without the participation of the artist himself, or the flight of a jet plane without a pilot (control), or accident-free navigation sea vessel without a captain.In addition, part of the Universe consists of inanimate creatures, for example, earth, water, etc. The creator of something must have life and power. As for living beings, at first they too were lifeless and knew nothing about themselves. The creator of something must have life and knowledge.
It is impossible to imagine that things existing in nature could create each other, for they themselves were once absent and subsequently came into being. If a thing had the ability to create other things similar to itself, then it would first of all create itself. Meanwhile, a little earlier we talked about the fact that the Universe cannot create itself. Consequently, there can be no talk of such an origin of the Universe.
The Holy Qur'an proves how unreasonable and doubtful the possibility is that the Universe could have arisen on its own without needing anyone's participation to become what it is today.
أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ
أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ بَل لاَ يُوقِنُونَ
"Were they created without the participation of the Creator? Or did they create themselves? Perhaps they created the heavens and the earth? No, they have no confidence in it ". (Sura "At-Tur" 52/35-36).
The probability of the appearance of the Universe, as well as the order and harmony observed in it, as a result of blind chance. Some might still agree with the role of chance in the occurrence of some minor events. However, what kind of reason and what kind of logic can accept that the creation of the globe, people, animals, plants and inanimate objects, as well as the rotation of stars and planets with enormous speed in the Universe in their orbits that do not deviate from them and do not collide with each other friend, for millions of years, was a pure coincidence?! Undoubtedly, such a grandiose arrangement of things, nature and the unchanging, impeccable and error-free laws that prevail in it, the creation of systems and goals, and the continuation of their functioning, can in no way be associated with blind chance. The Holy Quran also denies this:
وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّلْعَالِمِينَ (Surah Ar-Rad 13/4).
Here are a few examples given by scientists demonstrating that chance can never be a sufficient reason to explain the emergence of nature and order in it.
Protein is one of the main substances of all living organisms. As you know, this protein substance consists of five elements: carbon, hydrogen, nitrogen, oxygen and sulfur. There are about forty thousand molecules in one protein cell. At the moment, more than a hundred chemical elements are known that are found in nature in arbitrary proportions. Now let’s think about what, in percentage terms, is the probability of creating just one protein cell that combines five elements together? And how much time and substance will it take?
Another example of refuting randomness. Let's put 10 numbered stamps in our pocket, and after mixing them together, try to pull them out one at a time according to the numbering. At the same time, we put each elongated stamp with the wrong number back into the pocket and thoroughly mix it with the others. According to the theory of probability existing in mathematics, the probability of drawing a stamp with the number “1” on the first try is one tenth. The probability of drawing stamps with serial numbers "1" and "2" immediately following each other is one in a hundred. The probability of drawing stamps with serial numbers "1", "2" and "3" one after another is one in a thousand, and so on. The probability of drawing these stamps according to their serial numbers from “1” to “10” will be equal to one in a billion, which means zero probability.
One more example. The earth rotates on its axis at a speed of 1000 miles per hour. If that weren't the case, and let's say the earth was spinning at 100 miles per hour, then the days and nights would be much longer than they are now. And this would mean that each extended day would burn the entire plant world, and the extended nights would destroy, by freezing, everything that remained, of course, provided that at least some part of the plant world was preserved.
From all these and similar examples, it becomes obvious that life on Earth is not an accident.
أَفِي اللّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ
“Is there any doubt that there is Allah, who created the heavens and the earth?”(Sura "Ibrahim" 14/10).
We do not deny the presence of the development process in nature and its role. But this process occurs within a certain and limited framework and with its help it is impossible to explain either the appearance of the first creature or the important transformations taking place in nature. Materialists, on the other hand, rely on evolution as the main factor in all processes occurring in nature.
However, as a result of the research, it turned out that neither spasmodic development nor transformations contribute to the emergence of new species of living beings. Transformations and metamorphoses in most cases lead to death, degeneration, or negative mutation. Scientists are of the opinion that in order to transmit any new quality through modification from one generation to another, it is necessary that this quality be passed on from generation to generation a million times. The birth of such living beings in our days and at this rate is simply impossible. The ability of a living creature to develop is another evidence that it was created by the Creator.
Positively minded scientists, whose starting point is not the voice of denial, but objectivity, recognize the existence of Allah Almighty. In the laws revealed by science, they see the creative Power of Allah Almighty. For example, the ex-president of the New York Academy of Sciences A. Gressy Morrison said the following: “In all male and female cells there are chromosomes and genes. Inside the chromosome there is a tiny nucleus containing genes. Genes are the main factor influencing characteristics of every living being, including humans. Cytoplasm, located in the cells of the reproductive organs, is a phenomenal substance consisting of various chemical compounds and surrounding the individual characteristics of all people living on the globe, including psychological ones. Racial characteristics, skin color depend on these genes, which are so small that if they were put together, they would not fill even a thimble or the cup of a flower. Great, but how is it that this so-called gene is able to hide the characteristics and properties of such a huge one. number of people, and how is it that in such a tiny space he manages to preserve completely different psychophysiological characteristics of people? The construction of a system of tiny, invisible, even through a microscope, several million atoms that form genes, the control of these systems can only be the result of the activity of the Omniscient and Omnipotent Creator. There can be no place for other theories and speculations. The Holy Quran explains this truth this way.
Proof of Allah's Existence
There are two ways to prove the existence of Allah: ascending and descending.
The ascending path is when we prove the existence of Allah on the basis of the Koran. But here it is necessary to prove that, firstly, we received the Quran from the Prophet Muhammad (peace and blessings of Allaah be upon him), then we must prove that Muhammad (peace and blessings of Allaah be upon him) received the Quran from Allah. And from here it is already clear and obvious that Allah exists. This means that the difficulty is to prove that the Quran was received from Allah, and we will talk about this in detail in the topics “Faith in Prophets” and “Faith in Books.”
Descending Path - Through proof of the existence of Allah we come to believe that he sent prophets, books, etc. But here we cannot rely on the Koran, because as soon as we tell an unbeliever the verses from the Koran, he will say: “What is the Koran for me? I don’t believe that he is from Allah.” This means that in order to prove the existence of Allah in this way, we must rely on logical axioms.
Before talking directly about the evidence for the existence of Allah, I want to talk about approaches to verifying the reliability of knowledge and information established by Muslim scholars. The fact is that, unfortunately, when it comes to religion and faith, some are careless about these issues, believing that anything can be said here, as if these are fairy tales and a scientific approach is not needed here, although Muslim scientists have laid down the foundations of a very serious scientific approach to verifying information in religion. Therefore, we are forbidden to talk about anything without reason, especially in matters of the pillars of faith. Allah Tagala said:
(36). And do not follow what you have no knowledge about, because hearing, sight, heart - they will all be asked about it. (17:36)
We are also prohibited from drawing conclusions based on questionable assumptions. Allah Tagala said:
(36). Most of them follow their assumptions, but assumptions cannot replace the truth. Indeed, Allah knows what they do. (10:36)
What is the scientific approach of Muslim scientists?
Knowledge can be divided into two groups:
When it comes to transmitted information, the path of information transmission must be verified to prove its authenticity. In this direction, Islamic scientists founded an entire science, the purpose of which was to verify the authenticity and reliability of the sayings of the prophet (peace and blessings of Allah be upon him) - the science of Gilmul Hadith. Many books have been written on this subject, which indicate the mandatory criteria and qualities of people from whom you can receive information. The power of human memory was taken into account here. To call a saying authentic (sahih), an excellent memory of the people who transmitted this hadith was required. The Hadith, transmitted by people with a not very strong memory, went down one level in its reliability and was no longer called Sahih, but Hasan. Also, when checking information, the profession of the hadith transmitter was taken into account, which makes it possible to judge the veracity of this person. For example, there was widespread deception among people raising pigeons, which is why some scientists refused to take sayings from them. In one book called “Tarikh al Islam” you can find other criteria for selecting an authentic hadith. It lists the names and available information about the transmitters of hadiths, and if a person is unknown to anyone, it is written about him: “This person is unknown,” the reliability of the saying conveyed to him decreased. We also studied the chain of people transmitting hadith to each other, the possibility of them meeting and communicating information to each other (hadith). Definitely, we cannot talk in detail about this science here, but I would like to emphasize that Muslim scholars took seriously the verification of information and therefore we have different categories of the reliability of hadiths.
And what path did Muslim scholars choose to test the truth of their worldview?
Worldviews are divided into two types:
Let's consider worldviews that can be proven experimentally. If you have an opinion related to some material issue, you prove the correctness or error of this opinion on the basis of experiment. This is an experimental science to which Muslim scientists have not contributed recently.
For example, if a person says that the sea is salty, all we have to do is come to the sea and try it, no philosophical proof is required here.
The Qur'an does not talk about such matters that can be proven experimentally, this is not because the Qur'an ignores these things, and not because the Qur'an does not want Muslims to deal with these issues, as if it is a charlatan science that Muslims should abandon. No, the Quran does not deal with these issues because the Quran respects the human mind. If these questions were prescribed in detail in the Koran, then we could not accept anything new, and since experimental evidence is related to time and depends on what kind of instrument a person has, it means that it is a matter of time and a question of the human mind, and Of course, the Koran did not deal with this issue, leaving it to the man himself. On the contrary, the Koran calls us to reflect, think, and Allah Subha-nahu wa Tagala in the Koran in many verses praised people who have reason and use it for reflection. Allah Subhanahu wa Tagala tells us to think about material, tangible things with the senses.
(190). Verily, in the creation of the heavens and the earth and in the alternation of night and day are signs for those who have understanding.
(191). Those who remember Allah standing, sitting and on their sides, and reflect on the creation of the heavens and earth: “Our Lord! You did not create this in vain. Praise be to You! Protect us from the punishment of fire." (3:190-191)
The Qur'an deals in detail with immaterial issues, which include issues from the realm of the hidden, because only the mind (without support) cannot understand them, because it is not able to think about it.
For example, if I tell you: “An event happened nowhere (or never).” Neither of you can imagine this event. If I tell you that an event happened in Lebanon, a picture, an idea of this event will appear in your head. But when I say “nowhere” or “never”, we cannot imagine it because our mind has its limits and works within certain limits. And where there are no temporal or spatial boundaries, our mind is untenable.
Most aspects of the foundations of faith relate to that which has no boundaries of space or boundaries of time. And here our mind, without the support of Allah, cannot think to find out about them.
We cannot prove the existence of many things on a material basis or by confirming it with experiment, so many people think when we try to prove the existence of Allah without referring to any experiments: “Is it really true?” It must be emphasized that even in medicine there are moments when we rely not on some material evidence, but on logical reasoning, because mental illnesses are diagnosed not using certain tests, but by logical comparison of symptoms and syndromes.
And questions from the realm of the hidden can be proven in two interconnected ways:
That is, to prove the existence of Allah, I must rely on Allah's words or axioms. These axioms are based on one of two bases:
When you see one thing and not another, but since these things must definitely be together, you can already talk about the existence of the second, despite the fact that you do not see it.
For example, you saw a village where people live. It is already clear that there is water there, because a person cannot live without water. There is no need to go to check if there is water there. And what reasonable person would demand from me proof that there is water there? In this case, no experimental proof is required because reason is already sufficient.
Or, for example, I came to the city and from afar I saw a minaret and did not see crosses, and I tell you: “Only Christians live there!” Of course, this is illogical; it may be that there are several Christians there, but not only Christians. It is clear that since there is a minaret there, it means there are Muslims.
Or, for example, an ambulance is traveling at high speed. My mind understands that there is a seriously ill person there. I don’t need to go and check, my mind is ready to perceive this without physical evidence and without experiments, because for it the combination of these things is clear. On this basis we can build a proof of those things that are unknown to us.
First axiom. In order for change to occur in anything, there must be a changing factor. In order for one state to pass into another, a factor is needed that facilitates this transition. Without a contributing factor, nothing can pass from one state to another. This is clear.
Let's take the scales as an example: if one pan of the scales begins to fall, it cannot be that nothing is put on the other. For one cup to fall, an external factor is needed to upset this balance. The human mind cannot accept that the scales will go down without some external factor. The transition from one state to another must have a contributing factor. Let's move on to our Universe.
Any thing for our mind belongs to one of three:
It may or may not exist. It is not strange for our minds that this world should not exist, and it is not strange that it should exist. But in order for there to be a predominance of one position to another (from a position that it might not have existed to existence), for there to be a change and transition from one position to another, there had to be a factor that made this world exist when it could exist, or it might not exist. This means that in order for our world to move from one state to another and establish itself in it, there must be a factor facilitating this transition. What could be here other than the Creator?
But, let’s say, why don’t we think that this world is eternal and has no beginning? Why should I think that it was empty and became full. In this case, we need to give this person a second piece of evidence.
Second axiom. Any chain must have a beginning, before which there is nothing. For example, you pick up a page on which there are only zeros (0000), and you are asked to name what this number is. You immediately look to the left, because any zero will have no meaning unless there is a digit on the left (1 or 2, etc.), without which we cannot say that this zero refers to a thousand or a million. The value of all zeros depends on the starting digit.
This is the answer to those who say: “Who created Allah?” Something cannot exist before the beginning.
The same thing, you saw a plant on me and asked where it came from, I’ll say that I took a twig from a neighbor. You want to know the beginning of this and go to my neighbor. And his friend gave him a twig, and the friend was given a twig from the third, and the other from the fourth. In the end, there must be someone who will say: “I planted a seed, and from it a plant grew, and I gave one twig to a friend.” There must be a beginning. This means, according to the rules of our mind, a chain cannot occur without a clear beginning, and this beginning can only be the Creator.
Another will ask: “Why should the beginning have an external character? Why didn’t it come from within?” Someone explains the beginning of the world by the interaction of gases. This means that there is no need for someone to start the world, but it will begin with creation itself, but so that then a chain begins, then life appears. This person says: “I believe that there must be a beginning, it can arise from the object itself, and not from the outside.” Then we will come to this situation: who came first - the egg or the chicken? Or another example: you go to get a job, and they ask you for a diploma, but you go to get a diploma, but without experience they don’t issue it. How can you get experience without a diploma? Anyone who thinks that the beginning began from the substance itself must distinguish where did these two things come from that began to interact with each other? There must be a turning point that begins the process. If you say that the Universe began by the interaction of two substances or gases, then you must answer where they came from. He who thinks that the beginning began from the substance itself, he must answer where these two things came from, which began to interact with each other. Unless there is a turning point in the chicken and egg story that starts the process, then we don't care who comes first - the chicken or the egg.
Sometimes we humiliate ourselves when we consider ourselves naive for believing in Allah. On the contrary, science has not been able to answer this question until now. They try in every way to deny that Allah created the Universe, but they have not brought an answer. Although if we rely on laws obvious to the human mind, the existence of Allah becomes obvious.
This base is connected to the first one. This means that if you have a clear situation, you, without knowing the details about another situation, can come to the conclusion that the same thing is expected there if they are similar to each other.
For example, you were in some city and made sure that there was water there. If they tell you that there is another city, then by comparison with this city you can say that there is also water there, because you are comparing two things that are very similar to each other, in which the conditions are the same.
For example, I live in Kazan, and this is a city, so there is water here, and I will not need to go to Moscow to make sure that there is water there, because I know that Moscow is the city where people live, and if water is needed here for existence, then it is needed there too, although I have not been to Moscow and have not seen water there, it is clear to me that there is water there after comparing these two things. I understand one thing with my senses, but I cannot understand another because of some obstacle, but I see that the two things are very similar, so I can come to a conclusion.
Another example, if I pick up some kind of device, for example, a watch, you immediately understand that someone made it, since there is an invention, an object, that is, the one who invented it, who created it.
The same thing, since the world exists, since space exists, it means there must be its creator, despite the fact that I cannot experimentally prove its existence. If absolutely any thing must have someone who created it, regardless of what kind of thing it is, then when it comes to the Universe, based on similarities, I have the right to say that there is also a manufacturer there. The first thing I feel with my senses (the creator of the watch), it was created by someone, but I cannot feel the creator of the Universe, but according to reason, it should obey the same rules. But since here, let’s say, a creator is needed for the appearance of a pen, then it is clear and logical if I assume that for this world, for this Universe, there is also a Manufacturer and a Creator.
Proof of the existence of Allah based on comparison: I have one thing, the essence of which I understand, feel, and it gives me a certain conclusion. Why cannot I, by comparison with this thing, prove another thing which I cannot feel with my own hands, when they have a similarity in their origin?
Let's take a watch. They consist of small parts. These details are assembled together in such a way as to show the time. This means that not a single part here can work without the other. And time cannot be shown without all the details together in their totality, and in the accuracy in which these details should be located. Can you admit that this watch, which works so well with all the parts, could not have been made by a manufacturer so that they could work so clearly with each other? We are not talking about each detail separately, but about the origin of the watch and its task in the future. In order for us to get the function of a clock (to show the time correctly), we need different parts. They are different in origin, material, size, shape, weight, etc., but they must interact with each other, and no part can work without the other. And this is proof that this cannot be accidental. Sometimes one thing may “happen” and have no relation to another. But when we are talking about interconnected details, it is unreasonable to talk about randomness.
Let's move on to our Universe, the creatures that surround us, and man. Our Universe, like a clock, its details - humans, creatures, the Sun, gravity - interact with each other, and none can exist without the other. For example, man is magnificently created. My lungs are created beautifully, but imagine that there is no oxygen in the air at all. What are these lungs for? This means that the perfection of one component of this Universe is not enough if the other is not perfect.
It is illogical for the mind to imagine that this world does not have a Creator, if we accept that such thoughtfulness in a watch is the work of the manufacturer, it will not be logical and conceivable to say that it could have been without the manufacturer.
Also, it cannot be, as some say, by accident. It’s an accidental “maybe” when talking about one thing that has nothing to do with life. For example, I may accidentally take two rubles out of my pocket instead of five. We are talking about one thing that is not related to others. And how many things are there in the world that are interconnected and cannot exist if one of them is missing.
All it takes is for gravity to weaken and we will all fly to Mars. This means that since all this is interconnected, it is difficult to imagine that this could be accidental.
Let's say one scientist talks about randomness: if we take dice with letters and throw them. Let's say that the first time we get one word, we throw it another time - another word, the third time - a third word, and then we have a poem, maybe a hundred years later. And in a thousand years, Pushkin’s poem will appear, and who’s stopping?
Another scientist answered him very cleverly: who guarantees that after you throw the dice a second time and a second word is formed, the first word will remain so that the second can be added to it? This means that you must retain the first word, preserve it, and since we are talking about preservation, it cannot be by chance, there is interference, someone saves it in order to get the second word, otherwise you will never get the poem if you don’t save every word that is formed. And if you're talking about deliberate preservation, it can't be an accident.
These are similar things when there must be interaction: not just one thing must arise, but billions of things must arise interacting with each other, and the mind definitely cannot believe that our Universe was created by chance. Not a single thing in the world can exist by chance.
This is some evidence that, without using experiment, but relying on things that are unambiguous to the human mind, we can say that it is very reasonable to believe that there is a Creator.
Therefore, when they asked Ali (the companion who was the fourth righteous caliph), may Allah be pleased with him: “Have you seen Allah?” He replied: “And how can I worship Him if I don’t see Him!” Ali, may Allah be pleased with him, meant that the existence of Allah had become so clear to him that he no longer needed to see Him with his eyes.
In fact, our entire conversation is centered around two verses. (35). Or are they created without anything, or are they the creators themselves? (36). Or did they create the heavens and the earth? No, they don't know right! (52:35-36)
According to human reason, it is impossible to believe that all this happened without anything, without the Creator.
But I would also like to dwell on the issue of randomness. Let me give you an example of one popular story that we were told at school, and it was about Imam Abu Hanifa. Very easily, without straining, he proved that believing in chance is nonsense, a mental disorder. In the time of Abu Hanifa there was a person who believed that everything happened by chance, Imam Abu Hanifa appointed a time with him to discuss with him before the Caliph. On the appointed day, people gather, this man comes, Abu Hanifa is not there. People wait for a long time, Abu Hanifa came very late. This scientist says: “Your scientist is dishonest, he was appointed at the same time, but he is late, what kind of scientist is he, does not keep his word, etc.” Abu Hanifa says: “Wait, I’ll tell you why I was late. In order to come here, I had to swim across one river, but I came to the shore, and there was no boat. How can I get across? I wait and wait, there is no boat. And then some tree accidentally broke, a boat formed from it, I sat down and arrived.” His opponent says: “Look, your scientist has gone crazy.” Abu Hanifa says: “You cannot believe that the boat was formed by chance, but you want to say that the whole Universe appeared by chance? Which one of us is crazy? Indeed, it cannot be that this world could exist without a Creator.
Many rely on the theory of evolution, which “explains” the origin of man. Very briefly, it sounds like this: once upon a time there was a cell in the water, which, under external influences, was forced to multiply, hence tissue was formed, and then due to some other influences some kind of organ was formed, then a system, then an organism, etc. d. And then life appeared.
The theory of evolution is based on many evidences. Although, even if we do not know anything about them, we can judge it by definition: what is a “theory” from the point of view of science? This is an assumption that does not have one hundred percent evidence. If you want to answer such an important question about the origin of man, you must have not a theory, but an axiom. The name itself says a lot.
And we, believers, having logical axioms that prove the existence of Allah, should not consider ourselves powerless before this theory, since its supporters are only trying to answer the question of the appearance of man, and none of them had the opportunity and will never see with their own eyes how this happened . Therefore, we always have the right to deeply doubt their mere assumption. Allah Tagala said:
I did not make them witnesses to the creation of the heavens and the earth and the creation of themselves. I do not take as assistants those who mislead others. (18:51)
And it must be said that it is inappropriate to talk about faith when we are talking about things that are perceptible to our senses. Imagine someone says to you: “I believe that there is a sun.” I think after such statements, you will doubt his sanity. But if he says, “I believe there is a God, and you disagree, you will argue with him respectfully. After all, Allah Tagala praised precisely those who believe in the secret, because it is with these questions that a person’s faith is tested:
(1). Alif. Lam. Mime.
(2). This Scripture, of which there is no doubt, is a sure guide for the God-fearing,
(3). who believe in the unseen, perform prayer and spend from what We have provided for them,
(4). who believe in what was revealed to you and in what was sent down before you and are convinced of the Hereafter.
(5). They follow correct guidance from their Lord, and they are successful. (2:1-5)
Why did some scientists disagree with the theory of evolution?
Firstly, the age of these finds is constantly changing. How can we determine the age of skulls? We determine their age based on the existence of some radioactive substances in them, which lose their radioactivity after some time. Let’s say that if a substance should lose its radioactivity in a thousand years, but it has not yet lost it, then this skull is definitely not older than a thousand years. Such guidelines.
But every century we discover elements that are older. Scientists have discovered a human skull that is older in age than a chimpanzee skull (even if I’m not mistaken, Euronews showed this). Allahu Akbar!
And even if we assume that there was a time when only dinosaurs existed, and then only chimpanzees, and then humans. But does this mean that they originated from each other? The scientist al-Zandani gives the following example: we will dig and find out that there was only a cart. And then we will find the wreckage of the Mercedes, and then the rocket. So we can conclude that the rocket came from the cart, right? These examples may tell us that other creatures existed before man, but do not necessarily prove that man descended from them.
Materialist scientist Austen Clarke says that until today there is no relationship in the appearance of different living beings, and each creature has for itself a separate chain of development that has no connection with the other.
American scientist Oin says: “Darwinism is scientific nonsense.”
Let's go further. Even if we assume that Darwin's theory is correct, it only explains the origin of living beings, but does not explain the origin of the Earth, the ocean and the cell from which life began. Then where did she come from?
You know, there have been many years of attempts in Moscow, at the Research Institute, to create at least a cell from some substances under the influence of some external conditions (so that Darwin’s path from the cell begins). Even if we imagine that Darwin's theory is correct, this is not a complete answer to the question of the origin of the Universe.
The next question arises: why did this evolution suddenly stop? But, in their opinion, she did not stop. I remember when we were studying anatomy in medical school, and the professor was giving us a lecture on this theory, he said that Darwin's theory of evolution continues to operate, and the next creature after us is expected (he even drew it on the board): this creature will have a very a large head, larger than his body, because a person needs more and more brains to think. After some time, a person will appear with such a brain that there is no need to operate on him. And with three fingers on his hands. Have time to give birth, please. Why does he need five fingers, because new devices will appear, and he won’t need the rest of his fingers! And there will be only three ribs in the chest. Allah forbid, of course. If someone is born like this, do not consider him disabled, he is a new person. I don’t know what else he will need... depending on what country he lives in.
The question of the existence of Allah is clear: Allah exists. If only one scientist, and not me, explained the existence of Allah to you, then it would become even more obvious to us. As you can see, without the help of the Koran, without the sayings of the prophet (peace and blessings of Allah be upon him), but only on the basis of things that are clear to the human mind, we came to proof of the existence of Allah.
God exists? How to prove this? What are its manifestations? These are the questions that atheists and agnostics torment their loved ones and relatives who are believers. But, despite the fact that Islam is called a faith, this religion is based on fairly clear principles.
But I wanted to talk not so much about, but about existence in general. After all, before thinking about what He is like, you need to believe, in fact, in His existence.
Let's start with the usual reasoning that was carried out in ancient times. In nature, everything that exists moves. Even seemingly frozen mountains move - this has been proven by science. Accordingly, nothing can start moving on its own; this requires an external source of influence. An endless search for the source of the previous action is pointless and impossible. Therefore, there must be something that is the beginning of all movement.
We are also convinced of this by Newton’s law, which states that in order to shift a physical body, an external force must be applied to it. What motivates everything in the world? Nature, higher intelligence, heavenly power? There is no limit to the stubbornness of people who invent such definitions. The Creator has enough names, why come up with new ones?
Now let's try to consider the issue of the creation of the Earth from the point of view of evolutionists and materialists. In their opinion, everything happened by itself: the planet was formed as a result of the Big Bang, life on it appeared in the process of the development of some kind of clot that originated in water in the form of algae... There are dozens of similar versions.
But let's ask people who adhere to this particular point of view: if the emergence of something from nothing is simply impossible, according to the laws of physics, then where did that very point of singularity come from, with the expansion of which the Universe was formed, and where did the first living organism come from?
Obtaining living matter from nonliving matter is impossible - this has been proven by numerous scientific researches. Even if we go by the method of elimination and discard all other evidence of the existence of the Creator, we will not find any other reason for the emergence of the first living beings other than the power of God. And whoever can, let him find it and offer it.
Is a person aware of his finitude, limitations and mortality? I think only a fool would say that he is immortal. Where does the awareness of finitude and mortality come from? God constantly reminds people of this through his infinity, limitlessness and immortality.
That is human limb itself is proof of the existence of an infinite God. After all, if He were limited by something, then people would simply cease to exist without His power. But we existed, exist and will exist as long as it is the will of God. And if our life depends on God’s providence, then He exists, and He is the Creator.
The existence of God was confirmed by such great people as Aristotle, Einstein, Isaac Newton, Michael Faraday, Voltaire, Denis Diderot, Immanuel Kant, Robert Boyle, William Shakespeare, Johann Goethe, Victor Hugo, M. V. Lomonosov, A. S. Pushkin and other.
I deliberately did not list Islamic scholars so that everyone could objectively assess the position and thinking of people who have nothing to do with the ummah of the Prophet (peace and blessings of Allah be upon him). Even non-Muslims could not deny the existence of a higher power, which we call Allah.
And one last thing. Let's think about what choice a person who does not believe in God faces: either choose unbelief, which gives him nothing in any case, or believe in God, who promises heavenly blessings for faith in Him.
So isn’t it better to believe if you have “nothing to lose”? The Holy Quran repeatedly says that worldly life is a game in which there are winners and losers. (6:32; 29:64; 47:36; 57:20)
Believe or lose!
Question:
1) How to explain to an atheist “where is Allah”, that He is unlike His creations, and we cannot imagine Him? 2) Is it possible to give a non-Muslim a translation of the Koran to read in order to become familiar with its meaning?
Answer:
Assalamu alaikum wa rahmatullahi wa barakatuh!
You should remember that guidance and guidance on the right path (hidayah) comes from Allah alone. The one whom Allah has gifted with an understanding of the truth realizes the greatness and mercy of Allah, and vice versa, whoever ignores the revelation of the Almighty through His depravity and stubbornness will remain with his delusions.
So only Allah decides who to guide to the straight path. Allah says in the Quran, addressing His Prophet (peace and blessings be upon him):
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
“Truly, you (O Prophet) will not lead (to Faith) those whom you love (and for whom you wish Faith): but Allah (Himself) brings (to Faith) whom He wills. And He knows better those who follow the (true) path." (28, 56).
The existence of Allah is something that every person can realize. Reflecting on the structure of his own body, limbs, organs, a thinking person will understand that all this could not have arisen by itself, without divine help. It is well known that if the heart stops working, there is no technology in the world that can make it work again, except the will of Allah. If a person loses his sight or becomes paralyzed, there is only so much all the doctors in the world can do. In addition, only Allah can restore a person’s vision or mobility - doctors say “only a miracle can cure a person now.”
Allah reminds us in the Qur'an:
“And there are signs on earth for those who are convinced, and (also) in (the creation of) yourselves. Don’t you see (all this) (and don’t you think about it)?” (51, 21)
These are the signs of the existence and power of Allah, and this is only the tip of the iceberg. There are many other creations that testify to the existence of Allah.
It is your duty as a Muslim to try to explain to people the existence and unity of Allah. Refer to the verses of the Koran, which tell about the creation of the Universe, different peoples and languages, that this is not just a coincidence or an accident. Refer to the chapter “Bees”, which tells how Allah guides them to where there is honey, and how milk is produced in a cow. All these are clear signs of the existence of Allah; all this could not arise by itself. If a person understands this, then praise be to Allah. If he rejects, that's his problem.
2) The Koran says that the Almighty is unique and absolutely unlike any of His creations.
لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ
“There is no one like Him. He is the Hearer, the Seeer." (42, 11).
3) There is no prohibition in giving a non-Muslim a copy of the translation of the Quran so that he can learn about Islam. However, the translation should not contain the Arabic text (original) of the Koran.
And Allah knows best.
Mufti Suhail Tarmahomed
