HOW TO PROVE THE EXISTANCE OF GOD

[Rajaee]

How can the existence of God be proven?

The fundamental question of proving the existence of Almighty God as the Creator and Sustainer of the universe is one of the most critical beliefs in Islam. It serves as the bedrock upon which other beliefs, such as monotheism, prophethood, and Imamate, are built. Therefore, it is essential to note that the proof of God's existence must rely on rational arguments, as the Quran and hadith cannot be used as primary evidence due to the risk of circular reasoning.

Initially, it must be understood that all arguments employed to prove the existence of God are grounded in three fundamental principles that must first be established:

1.    The principle of causality

2.    The principle of avoiding circular reasoning

3.    The principle of avoiding infinite regress

While we will discuss these principles individually, for now, let us assume their validity and explore two of the many rational arguments presented for the existence of God:

The Argument of “Possible and Necessary Being”: This argument, a pioneering concept of Islamic philosophers, is considered one of the most robust.[1] As expressed by Nasir ad-Din Tusi:

• Everything that exists is either contingent or necessary.
• Contingent beings require a cause outside of themselves.
• If that cause is necessary, then the existence of a necessary being (God) is proven.
• If that cause is contingent, it too requires a cause, leading to an infinite regress.
• Infinite regress is impossible.
• Therefore, the chain of contingent beings must terminate in a necessary being.[2]

The Teleological Argument: This argument is one of the most straightforward, as it relies on observations of the natural world rather than complex philosophical concepts. It's no coincidence that the Quran frequently points to the universe and its contents as evidence of a Creator.[3]

Martyr Murteza Motahari defined this argument as the negation of the universe's accidental existence, arguing that accidents lack causes. He categorizes causes into four types: material, formal, efficient, and final. He then refutes the misconception that atheists deny the existence of efficient causes, asserting that both theists and atheists agree on this point. The primary difference lies in the recognition of a final cause. Believers in God posit a purpose and goal for the creation and its marvelous order, because the mere existence of an efficient cause is not sufficient to bring about such precise order! It is necessary that there be a will and a purpose behind this order, otherwise it would be like a child who picks up a pen and draws on a piece of paper. The child's action includes all causes, even an efficient cause, but there is no goal in it, and it is merely engaged in drawing meaningless lines on paper that have neither order nor convey any meaning.

 

Another example for better understanding is a book. The author intends a meaning behind every word he writes, which together lead to sentences, paragraphs, and different pages, which necessarily require a specific order to convey that meaning. Just like the order we observe in the universe!

Just as we infer the existence of a knowledgeable author from a well-structured and informative book, we can deduce the existence of a supreme being from the intricate order of the universe. The teleological argument posits that the universe's design necessitates a designer, much like a book requires an author. This designer, we infer, must possess attributes far beyond our comprehension.[4]

Note: These two arguments represent only a fraction of the many proofs offered for the existence of God. However, due to their simplicity and comprehensiveness, they are presented here. In subsequent discussions, we will explore other arguments Insha’Allah.

 

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[1] Tusi, Sharh al-Isharat wa at-Tanbihat, 1375 SH, vol. 3, pp. 66-67

[2] Tusi, Sharh al-Isharat wa al-Tanbihat, 1375 SH, vol. 3, pp. 18-20

[3] Quran: 2:164, 6:97, 42:29, 39:20-21

[4] Motahari, Murteza, Majmu'eh Asar, 1376, vol. 4, pp. 62-66