[O Allah, bless Muhammad and prosper him; O ye who believe, you should also invoke blessings on him and salute him with the salutation of peace].After this, I would like to dispel another doubt that arises in the minds of most, and is generally presented by European atheists: If we have to ascertain that God is uncreated and believe that He is Self-Existent and Eternal and without any creator and master, why not bring an end to all of the debates by declaring that this universe is self-existent and uncreated? This is a doubt that can and does arise in the minds of most, and is generally presented by atheists. If pondered carefully, this question is obviously based on lack of deliberation, a conjecture of the naïve, and largely baseless. This doubt is based on the notion that because God is believed to be uncreated, it is therefore also possible for anything to come into existence by itself without the agency of a creator. With this established, there is no reason for us to regard this universe as created and believe in the existence of a God over it; why not pronounce the universe as uncreated and self-existent and call it a day. The answer is: We regard the universe created not because it is a must for everything to be created, but because its properties prove it to have been created. If we had advanced the principle that without exception everything must be created, regardless of its properties, then this criticism—that either consider God to also be a created being, or abandon this principle and accept the possibility that the universe could be uncreated—could have been levelled against us. So this point, that because we are obliged to believe in God’s uncreatedness there is no harm in regarding the universe as uncreated, is invalid. Everything has its own specific properties and one can only form an opinion about them accordingly. The properties of water are different from those of fire and stone and air. It will be naïve for us to regard them under same rules and assess them in the same manner. We cannot form an opinion about God by using the criteria applicable to worldly objects; and we cannot explore the universe using criteria applicable to God. Everything will be judged individually by criteria according to its specific features.
When we apply this principle, it becomes obvious that God is not created but the universe certainly is. We have established in our discussion above that He cannot be created because if we accept Him as such; i.e. admit a creator for Him, Godhood shifts from Him to His creator instantaneously. In other words, as soon as the idea of createdness crosses our mind, God remains God no more. Second, if we believe that God is created, we have to deny all those attributes that are arguably the pillars upon which the Divine Throne rests, without which God remains God no more. In short, it has been established beyond doubt that God cannot be created. The case of the universe has also been discussed above in detail, that its properties prove it to have been created. Had it been otherwise, we would readily accept its uncreatedness. Whereas God, on account of His attributes, convinces us that He was not created, the condition of the universe bears witness that it is a manifestation of the creative power of some Higher Being and is sustained by Him.
First, we do not have to refute fundamental characteristics of any part of the universe by believing it be to be created. But if we believe God to be created, then we have to deny all of His fundamental attributes, vide supra. For instance, if we believe water, fire, and air to be created, we do not have to deny any of their natural particulars; if we believe that man is created, it does no harm to his status as man; if we believe that the earth, the moon, and the sun are created, it has no impact on their fundamental characteristics. Likewise, if we ascribe createdness to other elements, their nature remains unaltered. In short, none of the basic features of anything in this world, high or low, compound or single, is invalidated by assuming that it is created; all of them remain intact as they are. However, if we assume that God is created, all of His attributes that form the pillars of His Divinity are invalidated and He no longer remains God. So it is unwise to suppose that because we believe that God is uncreated, there would be no harm in believing that the universe is uncreated. Water, being a liquid, acquires the shape of the vessel it is poured in, but no wise man can suggest that a stone would do the same. It is all sheer ignorance that cannot engage the attention of any sensible person. God is uncreated because He could not be otherwise; i.e. it is impossible for Him to be created because that would invalidate His Godhood (just as it is impossible for stone to assume the shape of the vessel it is put in, because in that case it would no longer remain a stone), whereas being created does not conflict with any of the basic properties of anything else in the world. The difference is clear.
So far, I have only stated that by assuming createdness of anything in this world, we are not compelled into denying any of its properties, therefore we should believe that it is created. That is the general principle which establishes the fact that this universe is created. Now, I would like to state briefly that not only is there no reason to deny the createdness of this universe, but also the state of this universe compels us to declare that it is created.
First, there is plurality in the universe. The universe is not one thing; it is a collection of innumerable things. This magnificent plurality, which is beyond man’s comprehension, demands that there ought to be a Creator and Master of this universe who can hold this multitude together within a single organisation. By contrast, God is believed to be one and unique, both by religion and by reason, and therefore needs no organiser.
Second, there is variety in the universe; i.e. it is not a collection of one type of thing, but consists of innumerable things of distinct forms and types, each with its individual characteristics, orbiting in its own sphere and operating under separate laws. This variety also establishes the need for a Creator, Master, Omnipotent, and Organising Being who can align all of these innumerable variants operating under different laws on the string of a collective law. As for God, He is One, so there is no question of variety.
Third, everything in this universe is subject to decline and change; i.e. nothing in this universe stays in one condition, but it is changing and decreasing its limited age all the time. That also proves that this universe does not exist on its own but is under the governance of a Higher Being. However, God is unchanging and unaffected by time and that is how it should be.
Fourth, everything in the universe has a limit in terms of its capacity, natural tendencies, and sphere of action. Nothing in this world has even one attribute that is so perfect that it has no limitations or restrictions. This limitation of attributes and qualities is indicative of a Being who determines these limits; i.e. there exists a Being who has set boundaries and limitations on everything in this universe according to a law and who Himself is independent of all limitations.
Fifth, nothing in the universe is self-sustaining, but rather, depends on others for its survival. Modern scientific research has demonstrated that everything in this universe impacts other things and is impacted by other things, which is required for its survival. In other words, nothing in this world can exist by itself. This very fact alludes to the verity that this universe cannot exist by itself and is sustained by a Higher Being who has judiciously organised and set everything in its appropriate place in this world. Sixth, there is a design or arrangement in this universe which demands a Conscious Designer; that is not the case as far as God is concerned.
Seventh, the universe appears to be working to a purpose and a final cause; under a definitive plan, the underlying lifespan of everything, as evidenced by a study of nature, demands another being in the background pulling the invisible strings of the universe and leading it to a specific purpose and end. By contrast, the question of final cause vis-à-vis God does not arise, for He is the One and the Only, the First and the Last (or Alpha and Omega), Self-Sustaining and Independent, and comprehending all excellences. Similarly, all other conditions and particulars of the universe prove its createdness.
In short, the state of this universe compels us to declare that it is created and owned (by a master). By contrast, the attributes of God do not demand being created; Divinity and creations are mutually exclusive connotations and cannot coexist in one being. This question—i.e. if God can be uncreated why then cannot the universe be the same—arises out of naivety and ignorance. The fact is that everything is created except God, who has no creator. Everything is governed except God, who has no governor, and everything is owned except God, who has no master. God is the focal point at which all lines converge and there is no way beyond. Blessed is he who understands this and escapes annihilation.
The Holy Prophet(saw) is reported to have said: You can go on asking about everything as to who created it, but when you reach God, ask no more. A naïve person may think that he closed the door to independent research for his followers and prohibited them from asking this academic question to save them from doubts. But the Holy Prophet(saw) only meant what has been stated above; i.e. the question of being created can arise about everything except God; anyone raising that question about God proves his ignorance. The Holy Prophet(saw) did not close the door on knowledge but on ignorance. He did not block the way to research but forbade pursuing superstition. [O Allah, bless Muhammad and prosper him; O ye who believe, you should also invoke blessings on him and salute him with the salutation of peace].
To summarise, this vast universe—with an extremely judicious organisation that appears to be operating, individually and collectively, in multitude of its distinctly shaped, ever-changing, non-self-existent and limited objects—bears witness to the fact that it is not by itself but has come into existence through the agency of the creative powers of a Higher Being and is sustained and maintained by the same Higher Being, who Himself is uncreated and is without a master. He is the last cause and to Him all else converges. I end this discussion on a very elegant poem by the Promised Messiah(as):
How manifest is the light of the Source of all light,
Turning the Universe into a mirror for eyes to see His reflection.
When I saw the moon yesternight I was overwhelmed with longing,
For it reminded me a little of the beauty of my Beloved Lord.
His eternal beauty has set our hearts afire;
Mention not to us the beauty of the Turk or Tartar.
O Beloved! Present, strange and wonderful, is the spectacle of Your glory all around;
Whichever way we turn is the path that leads to You.
Your own light burns bright in the resplendent fountain of the sun;
In every star can be seen the spectacle of Your glowing beauty.
With Your own hands have You sprinkled salt upon the souls,
Causing a great commotion of love among Your anguished lovers.
You have invested each particle with amazing qualities;
Who can ever decipher Your boundless mysteries?
No one can fathom the extent of Your limitless power;
Nor can anyone unravel the mysteries of this intricate knot.
It is Your beauty that lends charm to every beautiful face;
So are the hues and colours of each flower and garden but a reflection of Your loveliness.
The love-laden glances of a beautiful face ever remind us of You;
Every curly lock points its finger in Your direction.
To every believer and non-believer, Your countenance alone should be the focal point;
But alas! The sightless suffer from a thousand veils.
O my Beloved, Your enchanting glances are like the sharp sword
Which cuts off all bondages of loyalty and love for others.
Only to win Your love have I reduced myself to dust;
Hoping, the pangs of separation may thus be assuaged a little.
Except when I am with You I am ever restless;
Like the sinking heart of a patient, life seems to be ebbing away.
Wherefore this noise in Your neighbourhood? Pray, tarry not!
Lest some love-lorn lover should perish unknown.