Article - The Essence of Allah Most High
The First Pillar
The first among the pillars of belief is the knowledge of the Essence of Allah - the Exalted, the High - and that Allah - the High - is One.
It consists of ten principles:
_______________________________
(i-a) The Knowledge of His Existence
The first principle is the knowledge of the existence of Allah - the High:
The first light which should be used for illumination and the first thing to be followed on the road of admonition are the instructions of the Qur'an, because there is no explanation beyond that of Allah - the Exalted. Allah says in the Qur'an:
"Have We not made the earth a cradle and the mountains as pegs? And We created you in pairs, and We made your sleep a rest, and We made the night a mantle, and We made the day for a livelihood. And We built above you seven strong ones, and placed in them a blazing lamp and have sent down from the clouds pouring rain that We may bring forth with it grain and plants and luxuriant gardens." (Ch.78:6-16).
And again,
"Assuredly in the creation of the Heaven and of the Earth; and in the alternation of night and day; and in the ships which pass through the sea with what is useful to man; and in the rain which Allah sends down from Heaven, giving life by it to the earth after its death, and by scattering over it all kinds of cattle; and in the change of the winds, and in the clouds that are compelled between the Heaven and the Earth; are signs for those who understand."
He - the High - also said:
"Have you not seen how Allah created the seven heavens one above the other, setting in them the moon as a light and the sun as a lantern? Allah has caused you to grow from the earth, and to it He will return you. Then He will bring you forth." (Ch.71:15-18).
And He - the High - said:
"Have you seen what you ejaculate? Did you create it, or are We the Creator? It was We that decreed death among you. We will not be outstripped that We will charge you and cause you to grow again in a fashion you do not know. You have surely known the first creation. Why then, will you not remember! Consider the soil you till. Is it you that sow it, or are We the Sower? If We will, We would make it broken orts and you would remain wondering. (Saying:) `We are laden with debts! Rather, we have been prevented!' Consider the water which you drink. Is it you that send it down from the clouds or We? If We will, We would make it bitter, why then do you not give thanks? Consider the fire which you kindle. Is it you that originated its tree, or are We the Originator?" (Ch.56:58-72 Qur'an).
Anyone with the least bit of intellect is able to reflect upon the import of these verses and reviewing the wonders of the creation of Allah, in Heaven and on earth as well as the beauties of nature in animal and plant, realizes that this wonderful matter with its consummate order cannot be independent from the Creator to direct it and the Maker to govern it and quantify it.
Therefore Allah - the High - said:
"Is there any doubt about Allah, the Creator of the heavens and the earth?" (Ch.14:10).
The prophets - the praise of Allah be upon them - were, therefore, sent in order to call the creation to the Oneness, that they may say, "There is no god except Allah." They were not, however, commanded to say, "We have a god and the world has a god," because such a thing is inborn in their minds from the time of their birth and in the midst of their youth.
For this reason Allah - the High, the Glorified - said:
"If you ask them: `Who has created the heavens and the earth?' They will reply: `Allah.'... (Ch.31:25 Qur'an).
And He - the High - said:
"Therefore set your face to the Religion, purely, the upright creation upon which He originated people there is no changing of the creation of Allah, this is the valuable religion." (Ch.31:30 Qur'an).
Therefore there is in human nature and the testimonies of the Qur'an what will render the task of citing proof unnecessary.
_______________________________
(i-b) The Proof of Reason for His Existence
Nevertheless, by way of preparation and following the example of the learned theologians, we say: One of the obvious logic of the mind is that an originated phenomenon cannot come into existence without a cause. Since the world is an originated phenomenon, it cannot come into existence without a cause.
As for our saying that originated phenomena cannot come into existence without a cause, is obvious. For every originated phenomenon belongs to a certain definite time the precedence or the subsequence of which may be assumed. Its being definite in time and distinct from what preceded it and what succeeded it, will naturally require one who renders things definite.
As to one saying that the world is an originated phenomenon, its proof is found in the fact that bodies are not independent of motion and rest. Both states are originated phenomena; and whatever is not independent of originated things is itself originated.
The proof consists of three claims:
The first is that bodies are not independent of motion and rest. This is readily understood and requires neither meditation nor thinking, for he who conceives of a body being in neither the kinetic state nor in the static state is both ignorant and foolish.
The second assertion is our saying that both motion and rest are originated phenomena, the proof of which is found in their alternation and in the appearance of the one after the other is gone. This is true of all bodies, those that have been seen as well as those that have not been seen. For there is not a static object the potential motion of which is not required by the mind, and there is no moving object the potential rest of which is not required by the mind. The sudden is originated because of its immediate occurrence and that which has gone is also an originated matter since it is no longer due to the fact if it is proven it is ancient it will obligate that it does not turn to nothing - details of which will be explained in proving eternity of the Maker - the High, the Purified.
The third assertion is our statement that whatever is not independent of originated things is itself originated. Its proof lies in the fact that if it were not so, then there would be, before every originated phenomenon, other originated phenomena which have no beginning; and unless these originated phenomena come to nothing in their entirety, the turn for the present originated phenomena to come into being immediately would never arrive. But it is impossible for that which has no end to come to nothing.
Furthermore if the celestial spheres have revolutions, the numbers of which have no end, it is inevitable that their numbers be either odd or even, or both odd and even, or neither odd nor even. But it is impossible that their numbers be both odd and even at the same time, or neither odd nor even for this would be a combination of both the negative and the affirmative, since in the affirmation of the one is the negation of the other, and in the negation of the one is the affirmation of the other.
Furthermore they cannot possibly be even because the even number becomes odd with the addition of one; and how could that which has no end be wanting one? Nor can they possibly be odd because the odd number becomes even with the addition of one; and how could it be wanting one when its number has no end? Therefore the conclusion is that the world is not independent of originated phenomena, and that which is not independent of originated phenomena is itself originated. And when its being an originated phenomena has been established, its need for an Originator becomes a necessity through obvious comprehension.
Taken from: