situation in which an actualized infinite series of events has
taken place in the past. Logically, it is an impossibility. It
proves that the universe and everything in it must have had
a starting point.
Currently, the most widely accepted scientific theory of the
universe places its origins with the Big Bang, an infinitely
small starting point for everything we know occurring ~14
billion years ago. Although the logical argument of the
universe having a starting point does not rest on the theory
of the Big Bang, it is helpful as a way of understanding
the concept, especially for those already familiar with the
theory. All events in
the universe should be
traceable to the Big Bang.
Thus, the universe did
not exist at one point and
then came into existence
with a, quite literal,
bang. Therefore, it is
contingent.
Naturally, when something comes into
existence, one wonders where it came from
or how it came to be. To assume a cause in
every occurrence except for the universe, as
many posit, is illogical and inconsistent.
Naturally, when
something comes into
existence, one wonders where it came from or how it came
to be. To assume a cause in every occurrence except for
the universe, as many posit, is illogical and inconsistent.
Every Contingent Must Have a Cause
Anything that comes into existence, every contingent,
must have a cause. This is true for several reasons. First,
to think of something coming into existence without a
cause is absurd. Equally absurd is the idea that something
created itself. The Qur’an challenges us to think, “Were
they created without any cause? Were they the creators (of
themselves)” (52:35)?
This ayah makes a rhetorical point that is intuitively
obvious (ma`lum bi al-ḍarura)—everything has a cause. In
other words, it is self-evidently true and does not require
further evidence for a sane mind. Further, the notion that
things just pop into existence is absurd, nor has it been
observed in the entirety of our existence. In this way,
the cumulative experience of humanity makes for robust
inductive proof as well.
Said in another way, the existence of a contingent and its
non-existence are equally possible. Everything originated
is first nonexistent. When it comes into existence, some
cause must have made its existence preponderant over its
non-existence (al-Kifayah: p.59).
The Universe Has a Cause
Once we’ve established that the universe is contingent and
that every contingent must have a cause for its existence,
we are logically forced to accept that the universe must
have had a cause for its existence.
This is true for the universe as a whole and any of its
primordial characteristics like movement, direction, and
size. Returning to our earlier discussion of the originated
and the pre-eternal, the universe must be originated. It
was brought into existence after having been non-existent.
It is entirely dependent on a Cause for its existence.
The Cause or the Creator must be pre-eternal and its
existence necessary. We say necessary, primarily, for two
reasons. First, without
an ultimate first cause,
we would fall into an
infinite regression, and
the universe could not
have existed today.
However, since it does
exist, there must be a first
cause. Second, being of
the universe, space and
time are originated and
contingent too. Their existence rests upon a Creator who
must be outside of the universe and not bound by it. A
Creator not bound by time is not in need of a cause. Let
that sink in.
In summary, the universe is originated and contingent. The
very existence of anything contingent requires a Creator
that is neither originated nor contingent. If the Creator
was either, He would necessitate a creator who would also
necessitate a creator and so on, leading to an impossibility
(al-Kifayah: p. 59). All of creation traces its existence back
to the Creator (`Ilm al-Kalam: p. 43). “The end is to your
Lord” (53:42). Hence, the Creator must be pre-eternal and
uncaused - requiring nothing for His own existence as He
Himself says, “Allah does not need the universe” (3:97).
The Creator has instructed His Prophets and us to refer
to Him as Allah. In the next article, we will discuss some
of what we know about Him. Lastly, I would caution the
dear reader that rational proofs might enlighten the mind
and awaken the fitra, but there are other things necessary
to keep the flame going. One must engage in the many
ibadat – both mandatory and supererogatory – prescribed
by the Shari‘a and implement its rulings. InshaAllah,
the prescribed good deeds and ibadat will solidify belief,
beautify it, and remove any traces of doubt. “Can there
be any doubt about Allah, the Creator of the heavens and
earth? He calls you to Him in order to forgive you your
sins and let you enjoy your life until the appointed hour”
(14:10).
Our Creed
24 March - April 2020 | AL-MADINAH