Who created God ? http://www.islamic-invitation.com/book_details.php?bID=1284

2. Who Created God?
I recall having a very long debate with an atheist, and I tried my best to hear him
out, so I can properly pinpoint the logic he works off of. I felt this prudent in order
for me to be in position to handle the misconceptions he brings forth.
He said: If God created the Universe, then who created God?
I responded: By asking this very question, or it rather appears to be more of an
objection, it is as though you are affirming that all objects must have a creator.
He said: Do not try to beat around the bush; answer my question.
I told him: I am not at all beating around the bush. You claim that the universe has
no creator. That is, you believe its existence is of its own self without the need of
causal intervention. So, why is it that you accept the notion that the universe is
the source of its self-existence, yet you are dumbfounded by the religious
conformity that God – the Creator of the universe- has no origin? Hence, the issue
we are addressing is one, so why is that you submit to this fact when promoting
your beliefs, yet you reject it when it is recounted by others? If you believe that a
supreme being that has no creator is a folkloric figment, then according to your
logic, a universe that has no creator should also be a folkloric figment.
He retorted: We live in this universe and we can actually feel its existence. Hence,
we cannot reject it.
I responded: Who is asking you to reject the existence of the universe? When any
of us ride in an airplanes, ships and cars that transports us over rugged terrains,
our questions do not arouse around the existence of such vehicles; rather,
speculations may be raised about whether it is self-piloted or steered by a captain
Thus, I return to your first question/objection to bring to your attention that the
same logic can be used against you. Both of us concur on the presence of that
existence; there is no logical way to deny that premise. Our difference is
specifically in that you claim that the existing matter has no beginning, and I
believe that the creator of that matter has no origin. So, if you want to mock the

3. idea of an existence that has no origin, ridicule yourself first before ridiculing
people of faith.
He said: So, you mean to say that both parties have the same logical supposition?
I said: I am merely following along with your logic to uncover the emptiness and
the shallow claims that atheism is truly based upon. As for logical suppositions,
indeed, believers cannot be equated to unbelievers.
It is as though you and I are glancing at a palace, and I see that a very skillful
engineer established it, and you believe that its wood, steel, stones and paint
were put in place and prepared for its residents on its own. The variation between
our different perspectives seem to manifest in that I witnessed satellites orbiting
in space, and while you said that it functions without any supervision or direction,
I said that it was put into orbit and supervised by a mastermind.
Our logical suppositions are not the same. To me, this is the irrefutable truth, and
to you, this is unquestionably false. The unbelievers of modern day may be highly
skillful in vilifying believers and ascribing to themselves intellectual superiority
and ingenuity, but that does not change the reality of the equation. We live on a
spacious earth, and there is a remarkably engineered and structured sky above
us, and we have the intellect with which we can research, discuss, conclude and
believe.
With this logic, we reject being senseless followers, just as we reject baseless
claims. Those inclined to mock the ‘backwards’ slaves of tradition and ridicule
their intellectual narrow-mindedness should also ridicule those who essentially
dismiss logic in the name of intellectualism and those who trample upon the
foundations of knowledge in the name of scholarship. Unfortunately, the majority
of atheists seem to follow this unfair methodology.
We, as Muslims, base our faith in Allah on intellectual awareness and logical
discernment. We examine the miracles of existence and leave be human thought
to ponder the universe.

4. In the Chapter of “Az-Zumar”, we find the Qur’an expressing the role of the mind
in three progressive scenes: The first of these scenes conveys the merit of
knowledge and the lowliness of those who are ignorant:
{Say, "Are those who know equal to those who do not know?" Only they will
remember [who are] people of understanding.} (Quran 39: 9)
Then, the second scene describes that a Muslim is not the slave of an
unquestionable concept or a habit that controls his path. Rather, a Muslim is an
individual who examines what is presented to him and selects what is most
reliable and most sound:
{So give good tidings to My servants. Who listen to speech and follow the best of
it. Those are the ones Allah has guided, and those are people of understanding.}
(Quran 39: 17-18)
Then, “the people of understanding” are mentioned once again in the same
context as individuals who contemplate the realms of Allah’s creation; they study
the story of life in its various facets so that they may redirect themselves from the
creation to the Creator:
{Do you not see that Allah sends down rain from the sky and makes it flow as
springs [and rivers] in the earth; then He produces thereby crops of varying
colors; then they dry and you see them turned yellow; then He makes them
[scattered] debris. Indeed in that is a reminder for those of understanding.}
(Quran 39: 21)
It is quite apparent from these three scenes from the seal of revelations that true
faith is totally disconnected from blindly following or shallow reflection.
A believer recognizes the innovativeness of the Creator in the Earth’s vegetation:
How does the plentiful bounties and the tranquility of nature blossom from the
dullness of mud and dirt surrounding its beautiful stems and leaves? How is it that
the harvest of this vegetation, in turn, produces the nourishment and garments of
both mankind and animals alike? Then, how is it that from the decayed remains of

5. that vegetation blossoms life that adorns the gardens of nature? Who has created
this all?!
My friend responded as though in a state of hallucination: The Earth created all of
this!!
I questioned: So, did the Earth commanded the sky to pour down rain and the Sun
to shine and the leaves of the trees to withhold Carbon Dioxide and release
Oxygen, and the seeds to fill with oil, sugar, perfume and starch??
He retorted: I mean to say that all of nature is in the Earth and the sky.
I said: Did the Earth and sky cooperate in the production of every grain of rice in
your dinner plate? If so, what is the role of every element in existence? Who is
responsible for making apple’s sweet and peppers spicy? Are the masterminds
behind all of this the dirt of the ground and the rain of the sky?
He emotionally responded: I don’t know, and there is no value in such
knowledge!!
I replied: Do you not know that all of this requires impeccable brilliance in
planning and a forthcoming will in categorizing? Where do you presume to be the
mind that constructed and the will that distinguished between the piles of
manure and the beams of sun rays?
He persisted: The universe came into existence and progressed according to the
laws formation and development; we do not know the origin nor do we know the
details!
I explained: Allow me to reiterate your logic: In ancient times at the dawn of the
universe, a group of unknown elements were in continuous unrest in space, and
with the passage of time and frequent friction, a never to be repeated occurrence
happened. Thus, the first living particles came into existence in its most basic
form. Then, these living atoms continued to increase until it led to the formation
of all of what we now see.

6. This is the sheer ignorance that you have named knowledge; you were not
ashamed to present your stubbornness to the world! You claim that highly
complex equations were resolved spontaneously and perfectly designed beings
came into existence by an occurrence of mere chance. This is all a guise used to
flee from belief in God, the Supreme.
He angrily sneered: If there really was a lord as you say, the world wouldn’t be
filled with tragedies and pains. The reality of life is that large amounts of wealth
are used to meet the pleasures of the utterly incompetent, and that the most
brilliant are many a times the most unprivileged; children grow ill and die and the
disabled are forced to live miserable lives.
I replied: My presumption of the source of your atheism was correct. Your
atheism stems from psychological and social problems more than actually being
fundamental intellectual issues.
Since long ago, there always existed people who based their belief upon issues in
their personal lives, whether it is difficulty or ease:
{And of the people is he who worships Allah on an edge. If he is touched by good,
he is reassured by it; but if he is struck by trial, he turns on his face [to the other
direction]. He has lost [this] world and the Hereafter.} (Quran 22: 11)
He said: We are not selfish, as you are making us out to be. We are not people
who merely get angry or pleased for their own personal interests. We presented
the conditions of humanity as a whole and then issued our conclusions that you
reject.
I responded: Your problem is that you do not realize the nature of this life and the
role of humanity in it. This life is merely a temporary passage to an eternal abode.
In order for an individual to cross this passage to one of two possible fates, he
must be tested in a way that should cleanse him and refine his nature. These tests
com in many different forms, and when the believers succeed in overcoming the
obstacles that have filled their path and maintain a strong relationship with Allah,
no matter how immense the hardships and ailments that have befallen them are,

7. that they shall return to their lord after that very difficult journey, and he will say
to them:
{[To whom Allah will say], "O My servants, no fear will there be concerning you
this Day, nor will you grieve,} (Quran 43: 68)
He asked: What makes these trials so necessary?
I replied: People are so willing to stay awake in the late hours of the night to earn
an education and are willing to exhaust their bodies to attain material comfort.
High positions are usually given to someone who trained and experienced and
who was exposed to difficulties. If this is the general law of a very brief life that
we live upon this Earth, what is so strange about this being the proper struggle for
the awaited eternity?
He ridiculed: Is this your philosophy in justifying tragedies that fill the lives of
humanity? Is this what you compel the general public to give into?
I told him: I will explain to you in more evident detail the essence of what causes
you anguish. Pains are of two types:
The first type is pains that are from God’s will in this life; Life cannot persist
without it, and an integral part of the role of humanity cannot be achieved except
with its presence.
Dr. ‘Abbas Mahmud al-‘Aqqad eloquently explained: “There is a sort of mutuality
between the elements of existence; courage has no meaning without danger;
generosity is useless if there is no need; patience has no value if there aren’t any
difficulties. In fact, all good qualities are meaningless if there isn’t a deficiency
that counters and misbalances it.
This logic can also be consistently noticed in our material pleasures, just as it is
consist in our personal qualities and our intellectual needs. We would not be able
to sense the pleasure of satiation without the pain of hunger, just as we would
not feel the pleasure of quenching our thirst if we did not feel prior to it the
desperation of thirst. Beautiful images will cease to grab our attention, if it is not
of our nature to be displeased with awful sights.”

8. In addition to this explanation of the nature of life in general, Allah, Glorified and
Exalted, tests every individual with what is appropriate with his nature and
surroundings. There are large discrepancies between individuals. Something that
may cause one individual to cry of distress may be something not even worth
paying attention to for another, and God has divine purpose in His creation. Most
importantly, there is no doubt that the incidents in one’s personal or public life
are dictated by a comprehensive framework of divine justice.
It should be noted that this divine justice, as Dr. ‘Aqqad puts it: “Cannot be
encompassed by one outlook on one particular issue. One must comprehend
many different situations before he can notice the prospects of justice in the
actions of Allah’s divine will. A black stain may very well be one of the essential
colors of a larger image, and it even may be used to bring unique beauty to that
image. In day-to-day life, we may initially feel sorrow from a certain incident that
faces us, and in retrospect, it may remain as an amusing memory or a situation
that we take pride in the stance we took after everything is said and done.”
This is the correct outlook on the challenges that befall us that are beyond our
intervention.
The second type of harms that you complain of, my dear friend, revolve around
your own flaws and deviants similar to you.
He responded in denial: Those who share my beliefs and I have nothing to do with
the unruliness that leads the world! How can you make such an accusation?
I responded: Rather, you are the ones responsible. Indeed, God has placed a
system that is capable of ensuring the prosperity of the world. This system entails
making those of power a source of support for the weak, and it demands of the
wealthy to be benevolent to the poor. Its guidelines arouse caution within its
adherents from indulging in their desires or committing acts of oppression or
transgressing the limits. For the adherence to this divine law, Allah has promised
the best of this life and the hereafter:
{Whoever does righteousness, whether male or female, while he is a believer -
We will surely cause him to live a good life, and We will surely give them their

9. reward [in the Hereafter] according to the best of what they used to do.} (Quran
16: 97)
So, when people wrongfully cut off what God has commanded to remain intact
(i.e. bonds of kinship and relationships in general) and they assist one another in
transgression, rather than doing so in acts of benevolence, how can they possibly
complain to their Lord when they have reaped the bitterness of their deeds?
Most of the evils that have plagued the world are due to humanity’s tendency to
flee from the upright path, and Allah addresses this unfaithfulness:
{And whatever strikes you of disaster - it is for what your hands have earned; but
He pardons much.} (Quran 42: 30)
Abu Bakr As-Siddiq1 (May God be pleased with him) prepared an army to fight the
Muslims who refused to pay Zakah2, and by following this blessed path, he has
preserved the rights of the weaker factions of society and weakened the rule of
selfishness; in essence, he instituted the teachings of Islam. So, if someone else
came to power after him and did not follow his example, should critics blame
divine will for creating such an unpleasant and depressing reality?!
He questioned: What are you trying to say?
I responded: I mean to say that the teachings of Allah are enough to bring comfort
to the general public. Instead of blaming the individuals who neglected its
application, you had the audacity to challenge God and accuse His religion and
actions! It is of the lowliness of man to damn the heavens for the corruption of
the earth. Rather than feeling a sense of responsibility to inflict positive change
and establish justice, some choose to arrogantly speak against religion and the
Creator.
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1
He is one of the greatest companions of Muhammad (PBUH) who was given the title “As-Siddiq” for his high
degree of faithfulness.
2
Zakah is an annual mandatory payment from able Muslims who have met its minimal savings requirement to be
paid to the less fortunate factions of society.