[ابوالوليد المسلم]

The Logic Proof of the Existence of Allah (2/2)

Sheikh Yassin Roushdy





[8] It must be ever living in order to grant life to all living things. Its life must be eternal; it is the life that is neither affected by sleep nor slumber, or else its knowledge, ability and would have been reduced, and this is impossible because all possible beings are in constant need of the absolute existence and presence of the Necessary Being.
[9] It, solely, must have absolute existence, with no other Necessary Being or grantor of existence. If there had been any other Necessary Being it would have been either a helper or a rival. The existence of a helper would mean that the Necessary Being does not have absolute ability, while the existence of a rival would have spoiled the order of all possible things because of differences in wills and choices.
[10] It must have no limited essence, because every essence is restricted to a limited space in which it must either be still or moving; both stillness and motion are incidental, and anything associated with an incident is incidental.
[11] It must have no body. Since it has no limited essence, it must have no body as everybody must have a spatial limit and must be made of a number of matters, and all these qualities apply only to incidental things.
[12] It must not require a body to occupy. Anything that occupies a body is temporal and is not self-existent, but requires the existence of this body preceding its own existence. Everybody is incidental and needs the precedent existence of its creator. How would the Necessary Being occupy a body if its existence had been eternal? This denotes that this Being is self-existent, has neither a limited essence nor a body; is not temporal and does not need a body to occupy.
[13] It must not be restricted to directions. All directions are incidental and described in relation to the human body; they are either above, below, in front, at the back, to the left or to the right. If the human being had been created in a different shape, e.g. as a sphere, there would have been no directions created. Therefore, it is impossible to assume that any direction can be attributed to the Necessary Being, or that it can be restricted to directions. How could any direction be attributed to the Necessary Being if all directions are incidental?
[14] All the epithets of perfection attributed to any created being must be attributed to the Necessary Being in the most perfect manner because it is quite illogical to assume that the created being is more perfect than the creator.
Thereupon, the Necessary Being could only be one, having no partner; unique with no equal; self-existent having no opponent. It must be the first with no beginning, subsisting without cessation, eternal and everlasting with no end. Moreover, it is not a formed body and does not resemble bodies neither in form nor in nature.
This Necessary Being is ever-living, never seized by slumber or sleep; it can never be affected by death, non-existence or annihilation. It has absolute power, having the ability to create and invent; it is omniscient where its all-inclusive knowledge encompasses every single thing. This perfect knowledge is eternal and is neither altered nor corrected according to events. What occurs is only what the Necessary Being wills, and what it does not will never occurs because its will overwhelms its creatures; it accomplishes everything where nothing can escape its all-inclusive knowledge, nor is anything beyond its power.
Thereupon, the mind must perceive the essential inter-relation between the creator of existence and every existing created being. By knowing this co-relation every human being eventually comes to know his creator, his duties, and the wisdom behind his existence. This co-relation must take place through a mediator because it is difficult for the ephemeral to perceive or communicate with the eternal.
The mediator must be selected and qualified by the Necessary Being, and must be of the same race as the people to whom he is sent to instruct. This proves the necessity of sending messengers so that God’s existence is revealed to human beings through legislation and conveyance, after His presence is perceived by logic and mental abilities.
After the truthfulness of the messenger is proved by the mind through evidences, manifestations, and miracles, then he should be believed and listened to, so that what he has to convey is properly understood; here the mind’s role comes to an end and the believer must totally entrust his soul to Allah and submit to His Guidance.
Prophet Muhammad, Allah’s Prayers and Peace be upon him, revealed to us some of Allah’s attributes in which we should believe, such as (the All-Hearing and the All-Seeing Powers, Speaking, and the Firm Establishment on the Throne), as was inspired to him by Allah, “…there is nothing whatever like unto Him, and He is the One that hears and sees all things.” (Surah Ash-Shura’: 11), “…and to Moses God spoke direct” (Surah An-Nisaa’, 164), “…and is firmly established on the Throne” (Surah Al-A’raf, 54).
The Epithet of the All-Seeing Power: Through this epithet all what is seen is revealed to Allah.
The Epithet of the All-Hearing Power: Through this epithet all what is heard is revealed to Allah.
The first verse proves the epithets and attributes them to Allah and negates that these two divine epithets can resemble His creatures’. These two divine epithets do not need an organ but they are two divine epithets of perfection. This is proved in the Qur’an by the story of Abraham, “…why worship that which heareth not and seeth not and can profit thee nothing?” (Surah Maryam: 42). Nothing can ever escape His All-Seeing and His All-Hearing Powers.
The Epithet of Speaking: Allah, Praise and Glory be to Him, is still speaking His Divine Word through His Divine Will and Power. What is said by Allah is self-existent and cannot be separated from the Exalted Self. Allah’s Word follows His Will; it does not resemble His creatures’ words.
The Establishment on the Throne: Allah is firmly established on the Throne in a manner far above settlement, ******** or movement. The Throne doesn’t bear Him but the Throne along with the angels that bear it are subdued by His Omnipotent Grip. We can say what may seem paradoxical: The establishment is not unknown to us, the modality is beyond our logic, yet we must have faith in it.
Prophet Muhammad, Allah’s Prayers and Peace be upon him, instructed us to other epithets that are mentioned in the Qur’an, “Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; and there is none like unto Him.” (Surah Ikhlas: 1- 4)
The One and Only (AL-AHAD): Is that Who is too exalted to be compound, multiple, or what these two epithets may require, such as being corporal, space-limited or having a partner. The word Al-Ahad denounces from every aspect that anyone or anything could resemble Allah as a Being, in His Epithets, or in His Divine Acts; Al-Ahad also denotes that epithets of perfection could only be attributed to Him. That is why only Allah could be named Al-Ahad.
The Eternal, Absolute, Besought of all (AL-SAMAD): Allah, Praise and Glory be to Him, is Self-Existent and Besought of all. He depends on no person, but all beings and all things depend on Him.
He begetteth not: Allah does not need anyone to help or succeed Him.
Nor is He begotten: This is because He needs nothing, had not been preceded by non-existence, and had been derived from nothing.
And there is none like unto Him: All epithets of supremacy, perfection and might are attributed to Him.
Moreover, Allah describes Himself as the Ever-Living and the Self-Existent. The word (the Ever-Living) includes all epithets of perfection of the Supreme Being; the word (the Self- Existent) includes all epithets of perfection of His Divine Acts.
Let us delve in an attempt to reveal lights of the Divine meanings of the Most Beautiful Names of Allah, Praise and Glory be to Him.