Atheism (Part 6)

Author: M. Asem Ismail Zahi

Atheism (Part 6)

The Crisis of Purpose and Order

The teleological argument (argument from design or providence) is one of the most vivid and valuable proofs for the existence of an all-knowing, all-powerful, and willing Creator, and the Holy Qur’an relies heavily upon this argument.

In summary, the teleological argument states: Since the general and particular phenomena of this world are, in most cases, harmonious, orderly, and purposeful—and since they have come into being and continue to move with an encompassing knowledge, special providence, and universal will—this is decisive evidence that a knowing, powerful, and purposeful Being created them and set them into motion.

For example, the process of childbirth itself demonstrates the wisdom, knowledge, and will employed for the birth and growth of every newborn. From the beginning until just before birth, the baby’s head is positioned upward and the feet downward. In this position, birth would be impossible, because the legs and arms are apart from each other. Therefore, moments before delivery, the fetus suddenly turns upside down; its arms and legs fold upward, while the head faces downward in a diving posture, ready to emerge into the world. At the same time, a gland containing a sticky fluid bursts, releasing that substance and widening the birth canal, smoothing the way for delivery. Moreover, just before birth, warm and nutritious food, containing all necessary nutrients appropriate for the infant’s fragile stomach and digestive system, is prepared inside the exceptionally clean and hygienic vessel of the mother’s breast, perfectly aligned with the baby’s tiny mouth. The baby is embraced in its mother’s loving arms, and the breast opens with the infant’s suckling and closes immediately afterward. No rational person can consider the fetus’s final turning, the bursting of that fluid-filled gland at the exact moment, the preparation of such food under such perfect conditions, and all these orderly and wise processes as mere accidents or the masterpiece of meaningless matter. Rather, they are undeniable evidence of God’s complete knowledge, power, and wisdom.[1]

Proving God through Accepted Philosophical Arguments

1. The Argument from Motion

   Every natural body certainly possesses motion; therefore, all natural bodies are in motion. For every moving thing, a mover is required. This sequence must terminate in a First Mover, otherwise an infinite regress would result, which is impossible. It is also self-evident that a moving object cannot be its own mover.

   Thus, we are compelled to accept the existence of a powerful, unmoved Mover who is the ultimate cause of all motion. Furthermore, this First Mover cannot be an accident, for accidents lack independence and cannot move other things by themselves. Nor can it be a substance, since every body and substance is necessarily subject to motion and influence. Therefore, the First Mover must transcend both accident and substance, possessing the full power of creation, motion-giving, and influence.

2. The Argument from Contingency

   The universe and everything within it exists contingently, not necessarily. This is because the cosmos is subject to change, transformation, decay, and annihilation—all clearly observable. Whatever is subject to change is contingent, and whatever is contingent is created. Every created being requires an eternal Creator. Thus, the universe and all its components, being subject to alteration, are created and therefore in need of a powerful, eternal Maker.[2]

Knowing God through His Signs, Evidences, and Creatures

Atheists and deniers, by the laws of philosophy and logic and by the demands of reason, have been forced to admit that there must be something that is the source and beginning of the universe. However, since comprehending and fully examining God is beyond the limited scope of human reason—and since He cannot be seen or touched—they deny Him and instead regard matter or nature as the creator. Yet the inability to fully comprehend something is not proof of its non-existence.

Many realities cannot be perceived by the five senses, yet their existence is accepted based on strong evidences—like gravity or electricity. No one has ever seen or touched these forces, yet their effects and evidences are undeniable. Similarly, although God cannot be directly seen or touched, sound reason, pure human nature, divine revelation, the natural order, the universe, and humankind themselves serve as strong signs and guiding proofs of His existence, pointing us toward an eternal and everlasting Being.

If the falling of an apple from a tree is sufficient to reveal the law of gravity, then why should the apple itself—its sweet taste, its marvelous stages of development—not guide us toward contemplation of its Creator, who is God?[3]

The Holy Qur’an highlights many clear signs of God that are understandable and graspable for all human beings:

• “And among His signs is that He created you from dust; then, behold, you are human beings scattered (throughout the earth).” (Surah al-Rum, 20)[4]

• “And among His signs is that He created for you, from yourselves, spouses that you may find tranquility in them, and He placed between you love and mercy. Surely in this are signs for people who reflect.” (Surah al-Rum, 21)[5]

• “And among His signs is the creation of the heavens and the earth, and the diversity of your languages and your colors. Surely in this are signs for those who know.” (Surah al-Rum, 22)[6]

• “And among His signs is your sleep by night and day, and your seeking of His bounty. Surely in this are signs for people who listen.” (Surah al-Rum, 23)[7]

• “And among His signs is that He shows you the lightning, causing fear and hope, and He sends down water from the sky, reviving thereby the earth after its death. Surely in this are signs for people who reason.” (Surah al-Rum, 24)[8]

• “And among His signs is that the heavens and the earth stand firm by His command. Then, when He calls you with a single call from the earth, behold, you will come forth.” (Surah al-Rum, 25)[9]

Continues…

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References

[1] Ahmadian, Abdullah. Analytical Survey of Sunni Theology, p. 266. Tehran: Nashr-e Ehsan, 2021 (1400 AH/solar).

[2] Kandhlawi, Mawlana Idris. Ilm al-Kalam. p. 41. Zamzam Publishers, Pakistan, 2003.

[3] Barshan, Abdul Ghafur. Islam and Contemporary Rationality. p. 66. Ulul Albab Publishers, Zahedan, 2020 (1399 AH/solar).

[4] Qur’an, Surah al-Rum, verse 20.

[5] Qur’an, Surah al-Rum, verse 21.

[6] Qur’an, Surah al-Rum, verse 22.

[7] Qur’an, Surah al-Rum, verse 23.

[8] Qur’an, Surah al-Rum, verse 24.

[9] Qur’an, Surah al-Rum, verse 25.