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A QUR’ĀN-BASED ARGUMENT FOR GOD:

Insights from Javed Ahmad Ghamidi

By Junaid Hasan (http://www.al-mawrid.org/index.php/articles/ajax_author/28568)

on January 01, 2018

A QUR’ĀN-BASED ARGUMENT FOR GOD: Insights

from Javed Ahmad Ghamidi
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Have they come into being without any agent, or are they their own creators? Or have they
created the heavens and the earth? Nay, they do not have conviction (for they are blinded by
doubt)![i] (Qur'ān 52:35-36)

Our eyes, ears, tongue, brain, intellect, limbs, heart-beat, respiration, due proportion, and so
on, all carry a strong impression of being carefully created. Since the creator is not found
within ourselves, we are compelled to look for an external creator. This, so to speak, intuitive
reasoning is so spontaneous that we need not consciously develop any logical argument for
it. The same a rmation of the creator takes place as we perceive the external world, since it,
too, gives a strong impression of being meticulously made.[ii] This naturally leads us to one
of our most basic inquiries: who is our creator? Its answer, passed down to us as a common
heritage of humankind, is God. Because this answer satis es our intuition and common
sense, we feel predisposed to embrace it without hesitation [1][2].

The Qur'ān (2:34-37, 2:213, and 16:36) informs that the concept of God has become our
heritage because God was an empirical reality for our earliest ancestors; thus, starting from
them, the knowledge of His existence has been handed down to us generation after
generation, as a collective oral tradition. Mankind, therefore, had one religion to begin with
but, with time, there arose disputes about the attributes and will of God[iii]. Thereupon, God
initiated the institution of prophethood. From among each nation,He selected the nest
individuals as prophets and, once again, revealed Himself and His plan to them. Thus, these
prophets, too, bore witness to the existence of one transcendent God, His true attributes,
and the Last Day [2]. Consequently, the mass-transmission of the knowledge of God was
reinforced, such that at no time or place did humankind ever remain deprived of it.

Unlike the at or the young-earth hypothesis, spontaneous creation of man, and other
myths handed down to us, we have no reason to reject the concept of God. Quite the
opposite, it satis es our intellect and is corroborated by empirical evidence: Advancements
in science and technology has made it ever so clear that the awe-inspiring dispositions
(powers) of matter and energy are not self-explanatory. The unfolding of these powers has
shaped a universe exhibiting thorough planning, diligence, deep wisdom, meaning,
bene cence[iv], beauty, harmony, mathematical order, control, self-sustainment, and so on.
All this is impossible without knowledge, wisdom, will, and volition, but matter and energy
are void of these.Hence, the universe ought to have an external mind behind it – the mind of
an all-wise and all-powerful creator[1][2].[v] The Qur'ān (88:17-23 and 2:163-164,
respectively)says:

Then, do they not look at the camels – how they are created? And at the sky – how it is
raised? And at the mountains – how they arerooted and xed rm? And at the earth – how it
is spread out (under their feet)? So, remind (O Muḥammad)! Your duty is only to remind, not
to force them (to believe).[vi]

Your God is one God, there is no god but He; the All-Merciful, the Ever-A ectionate. In the
creation of the heavens and the earth; in the alternation of night and day; in the ships that
sail the seas with goods for people; in the water which God sends down from the sky to give
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life to the earth after it has become barren, scattering all kinds of creatures over it; in the
changing of the winds and clouds that run their appointed courses between the sky and the
earth: there are signs in all these for those who use their intellect.

Earlier, we have mentioned that prophets were sent to bear witness to the existence of God
and warn people of the Judgement Day. To back their claims, they presented such
arguments and evidence that their people were left with no reason to dispute them on
rational grounds. A record thereof – some of which we present here – can be found in the
Qur'ān, the Scriptures, and the Ḥadīth, which contains much light for a seeker.

All this was su cient to establish the existence of God. To eradicate all doubts, however,
God elevated some of His prophets (anbiyā') to the status of messengers (rusul).[vii] Each
messenger warned his people that God had decreed to directly interfere in this world and
deal with them according to their moral conduct. The righteous among them would be
blessed with honour, prosperity, and political power, whereas the wicked would be
disgraced and severely punished.[viii] Mostly, only a minority paid heed and ful lled the
moral commandments of God, whereas a vast majority – with enormous resources, military,
and civil authority – mocked this message. However, after each messenger delivered the
truth with such arguments and evidence that his people were left with no excuse to deny it,
the prophesiedpunishment – no matter how improbable it seemed – came to pass and, in
most cases, utterly destroyed the deniers. On the other hand, each messenger and his
companions – no matter how few, weak, or oppressed – were bestowed with the promised
honour, salvation, and authority in the land [1][2]:

Have the accounts of your predecessors not reached you:the people of Noah, the 'Ād, and
the Thamud, and those who came after them – they who are not known to any except God?
Their messengers came to them with clear signs, but they placed their hands on their
mouths and said, 'We reject the message with which you have been sent and have ba ing
doubts about that you are calling us to.' Their messengers said, 'Can there be any doubt
about God, the creator of the heavens and the earth?He calls you so that He may forgive you
your sins and grant you respite till an appointed time.' They replied, 'You are only a human
being like us. You wish to stop us from worshipping the deities our forefathers have been
worshipping; bring us, therefore, a clear miracle.' Their messengers replied, 'We are indeed
but mortals like you. Yet, God bestows His favour onwhichever of His servants He chooses,
and it does not lie in our power to produce any miracle except by the leave of God…'At last,
these rejecters told their messengers, 'Return to our religion or we shall banish you from our
land.' Thereupon, their Lord revealed to them, 'We will destroy these wrongdoers and then
give you this land to dwell after them. [These are glad tidings for] those who are fearful of
standing before Me and those who fear My warning.' (Qur'ān14:9-14)

The Qur'ān (54:9-45) tells that God set up numerous such miniature days of judgement
throughout human history and, thereby, empirically established the basic claim of religion,
i.e., the existence of God and the advent of the Last Day. The last of such miniature

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judgements took place on the Arabian Peninsula in the seventh century AD, when the last
messenger of GodMuḥammad (‫ )ﷺ‬came to this world. This event, with its details laid bare
before our eyes, invites us all to witness God through the pages of established history.

The Qur'ān (7:172-74) narrates that, in the spiritual realm, God gathered the entire
humankind and asked, 'Am I not your [Creator and] Sustainer?' all unequivocally replied,
'Verily, you are! We bear witness to this.'[ix] Nonetheless, in this worldly life, man sometimes
refuses to acknowledge God. This is mere obstinacy. Thus,on the one hand, he denies the
existence of God but, on the other, he remains eager within his scope of knowledge to seek
an actor for every action; a planner for every plan; a character for every characteristic; an
e ecter for every e ect; and a knowledgeable, wise organiser for every organised system.All
the knowledge he has acquired is a product of such pursuance. This is how the actions of
such a person belie him and fully unveil the obstinacy behind his denial of God [3].

Here, one may argue that this is not always the case. For example, the Atheist-Darwinists do
not seek any wise organiser for the organisation present in a living cell; instead, it is
attributed to 'chance' and 'blind, random, purposeless, and unguided' processes working
over long periods of time. This, in fact, is the very contradiction we intend to point out here.
Nowhere else in their lives would they be intellectually satis ed without nding an actor for
even a simple action[x], let alone such a marvellous unit of life. The Oxford mathematician
John Lennox reminds, 'Carl Sagan thoughtthat a single message from space would be
enough to convince us that there were intelligences in the universe other than our own.'[4,
p. 175]However, when it comes to inherent powers of matter – enabling it to evolve into
numerous awe-inspiring entities (like the cell with semantic information) and to bring about
spectacular phenomena, like mathematical laws of nature[xi] – they are conveniently
explained away as 'by chance'. What can be more unacademic than this? It implies that not
even a decent hypothesis is there to put forward against the idea of God [2][3].[xii]

'But, then,' it is asked,'who created the Creator?' This is a secondary question, with no
bearing on the question at hand, i.e., if the universe is self-explanatory or points to a mind
behind it [1]. A chair from its very being necessitates a carpenter, whether or not the
carpenter himself is created. If upon meeting God, He happens to be created, not self-
explanatory, then we shall look for His creator too, but how can we evade an immediate
question because of the one that has not even arisen yet?

Acknowledgements

I would like to thank Selina Köhr and Razi Allah Lone for their useful comments and
suggestions. – J.H.

References

[1] J. A. Ghamidi, "Ghamidi: Wujud-i-Bārī kae Dalāil (Episodes: 4)," Geo Television Network,
Pakistan, 2006.

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[2] J. A. Ghamidi, " 'Ilm-o-Hikmat: Ghamidi kae Sāth: Arguments for God (Episodes: 3)," Dunya
News, Pakistan, 2016.

[3] J. A. Ghamidi, "Unassailable Knowledge," in Selected Essays of Javed Ahmad Ghamidi,

Lahore: Al-Mawrid, 2015, pp. 343–352.

[4] J. Lennox, God's Undertaker: Has Science Buried God?, 2nd ed. Oxford: Lion Books, 2009.

[5] J. A. Ghamidi, Al-Bayān. Lahore: Al-Mawrid.

[6] R. Dawkins, The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe
without Design. New York: W. W. Norton & Company, 2015.

[7] John C. Lennox and Richard Dawkins, "Has Science Buried God?" Debate. Oxford Museum
of Natural History, the UK: Fixed Point Foundation, 2008.

[8] J. Lennox, God and Stephen Hawking; Whose Design is it Anyway? Oxford: Lion Books,
2011.

[9] I. Douven, "Abduction," The Stanford Encyclopaedia of Philosophy. Metaphysics Research

Lab, Stanford University, 2017.

[10] C. Sagan, "Extraterrestrial Intelligence: An International Petition," Science, vol. 218, no.
4571, p. 426, 1982.

[11] "Breakthrough Initiatives," 2017. [Online]. Available:

https://breakthroughinitiatives.org/About. [Accessed: 11-Nov-2017].

[12] J. A. Ghamidi, Mīzān, 11th ed. Lahore: Al-Mawrid, 2018.

[13] A. A. Islahi, "Ḥaqīqat-i Shirk-o Tawḥīd," 2nd ed., Lahore: Faran Foundation, 2007, pp.
211–231.

[14] E. Andrews, Who Made God? Darlington: Evangelical Press, 2012.

[15] S. Mumford, Laws in Nature. Oxford: Routledge, 2004.

Further Reading

J. A. Ghamidi, Mīzān (http://www.javedahmadghamidi.com/meezan/meezan-urdu/ur), 11th

ed. Lahore: Al-Mawrid, 2018, pp. 85-200.

[i] Originally, the Qur'ān put these questions to the Meccan Polytheists, who believed in God
but denied the Hereafter. The implication is that if they believed in God, they also had to
believe in the Judgement Day because that is a necessary consequence of a just, wise,

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omniscient and omnipotent Creator [5, vol. 4, 2014, p. 58]. These questions, however, are so
fundamental, natural, and universal that all of us can be their addressees, especially those
who deny the existence of God.

[ii] Our creatureliness and that of the universe is so obvious that, owing to it, one of the 'Four
Horsemen of New Atheism', Richard Dawkins, 'could not imagine being an atheist at any
time before 1859, when Darwin's Origin of Species was published.' [6, p. 10]He refers to it
with terms like 'apparent design' and asserts that, eventually, we had to give up the idea of a
purposeful designer as the theory of evolution came along and explained the biological
world's design (We will come to this point later). However, elsewhere he expressed that we
could have 'a serious discussion' about and 'make a reasonably respectable case' for a
deistic creator, 'who devised the laws of physics, god the mathematician, god who put
together the cosmos in the rst place and then sat back and watched everything happen.'
[7]This shows that there can hardly be any disagreement, if at all, as to the creatureliness or
design of the universe and need for its explanation. Religion attributes it to a mindful
external creator but atheism assumes the mindless universe to be its own creator – an
assertion which not only lacks any evidence but, even worse, is self-contradictory (See [8, pp.
29–46]).

[iii] An example thereof is polytheism: When some misfortune strikes, monotheistic religion
teaches us to be patient and invoke God alone. Thus, we see that monotheists do invoke
God to start with, but as their trial prolongs, desperation comes in, making them look
elsewhere. The same happened to our primitive ancestors: when their prayers were not
ful lled in their adversities, they invoked angels with the anticipation that they would
intercede for them with God. Thus, misuse of the concept of angels in monotheistic religion
produced polytheism. For this reason, the study of pure polytheistic traditions reveals the
concept of one Sky God therein, held together with the worship of idols and depictions of
angels, angel-like creatures, or jinns [2].

[iv] However, we also nd bloodshed, disease, genetic disorders, pain, distress, natural
disasters, and other such apparent evils in the world. The Qur'ān elucidates that such things
seem evil because of man's limited knowledge and perspective (See, for example, 18:60-82
and 2:216). God is all-good, and everything He does or allows to happen has a good purpose
behind it. Consider a mother forcibly waking her little girl every day before sunrise and
pushing her out of the house in bitter cold. It may seem evil to the little girl; however, when
she would realise the importance of school with age, she would eventually acknowledge it as
an act of care, wisdom, and dutifulness. Similarly, although we cannot yet make sense of
everything that happens, we must not lose our trust, hope, and faith in God. He deserves to
be thought about positively because of His countless blessings upon us, myriad good things
He has created, and all the good purposes He has revealed (or we have discovered) behind
the ups and downs of this world.

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[v] Here, we have inferred the existence of God to explain the existence of the universe. Such
an inference to the most likely or best explanation of some observation(s) is formally called
'abductive reasoning'or'abduction'. Abduction is ubiquitous in all elds of study, including
science. The Stanford Encyclopaedia of Philosophy states, 'Philosophers of science have
argued that abduction is a cornerstone of scienti c methodology; see, for instance, Boyd
1981, 1984, Harré 1986, 1988, Lipton 1991, 2004, and Psillos 1999. According to Timothy
Williamson (2007), "[t]he abductive methodology is the best science provides" and Ernan
McMullin (1992) even goes so far to call abduction "the inference that makes science."' [9]An
example of abductive reasoning is the theory of evolution, wherein common descent is
inferred as the most likely explanation of available data (showing variation within species;
homologous structures among species; and similar or, sometimes, identical genes across
species etc). Another example is the discovery of sub-atomic particles, whose existence
cannot be directly perceived but inferred from their e ects. Yet another interesting example
is the search for extra-terrestrial intelligence (SETI), wherein radio signals are monitored
from the outer space for semantic messages. The underlying idea here is based on
abductive reasoning that if such a message is received or intercepted, it would be indicative
of other intelligent beings in the universe. In 1982, a petition from Carl Sagan advocating
SETI was published in one of the most prestigious scienti c journals, Science [10]. The
petition was signed by 68 scientists, with seven Nobel Prize winners among them. Since
then, many expensive projects have been undertaken and much collective e ort is dedicated
to SETI. Recently, a Stephen Hawking-backed programme, 'Breakthrough Initiatives', is
launched for this purpose with $100 million cash investment [11]. One project of the
programme, 'Breakthrough Listen', is dedicated to probe over one million stars for radio or
laser signals in anticipation of intelligent life.

[vi] Here, too, the Meccan Polytheists are the primary addressees. The aim is to establish the
advent of the Judgement Day by reminding them of the extraordinary providence, wisdom,
power, and control of God [5, vol. 4, 2014, pp. 442–446].

[vii] A prophet is he who, upon receiving divine revelation, preaches God's will to his people
and proclaims that those who would live by it shall have a good fate in the Hereafter,
whereas those who would deviate from it shall have to face its consequences on the
Judgement Day. In contrast, a messenger is a prophet who, in addition, warns his people of a
miniature judgement awaiting them right in this world [12, pp. 71-72].

[viii] This is a recurrent topic in the Qur'ān; see, for example, 10:47, 24:55, 58:20-21, 61:8-9,
and Chapter 54. For a detailed discussion, see[12, pp. 534–552].

[ix] God has erased this vow from our memories and has also kept Himself invisible in the
wake of His grand scheme. As per this scheme, this world is created as a temporary place of
trial to select individuals for the forthcoming eternal world(Qur'ān 67:2). Only those will be
selected therefor who listen to their conscience, let evidence lead them to truth, and adhere
to good moral conduct despite having a choice to do the opposite (Qur'ān 4:135, 103, 2:256,
and 76:3). But our free will would have been subdued and real attitude towards evidence

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could never come to the surface if God were perceivable or such vows, made in the presence
of God, persisted in our memories. Nonetheless, the Qur'ān insists that this vow will be used
against all deniers of God and polytheists on the Judgement Day. That is because, even if
God is not visible, the awareness of our creatureliness and that of the universe is deeply
ingrained in our nature as a constant reminder of a creator. 'A creator' not 'creators' because
our nature is monotheistic, predisposing our minds to the idea of one Supreme Being. This
predisposition is so strong that even among many gods of polytheistic mythologies, the
greatest is always only one. (See [5, vol. 2, 2015, pp. 340–343]and [13].)

[x] For example, for actions like theft, murder, or even a few symbols found on a cave's wall.
One may argue that the human agency or mind is sought here simply because these are
empirically known actions of intelligent beings. Let us use the same argument to analyse, for
example, DNA of the cell. Each DNA molecule contains complex speci ed information – a
feature not simply analogous but identical to language.Since the only source of any language
is intelligence, we are compelled to infer a mind behind DNA [4, pp. 135–192][14].

Note that we are not proposing a 'god of the gaps' here, i.e., a god postulated because we
cannot explain how DNA or RNA originated, and who would perish as soon as our scienti c
research will ll this knowledge gap. Firstly, the explanation or, rather, description of
mechanisms through which DNA came about is one thing and the explanation of the whole
show of life is quite another, i.e., the ability of matter to transform into chemical elements,
DNA, ribosomes, proteins, a functional cell and, then, evolve into higher animals with brains
capable of appreciating this whole show. This complete story of life – with information
(genetic code) lying at the heart of it as an obvious indicator – requires a metaphysical
explanation, irrespective of any scienti c descriptions. Secondly, this inference is based not
on ignorance (gap), but on knowledge of DNA gained through scienti c research. (For details,
see [4, pp. 31–46 and 174–192].)

Also, note that the same abductive inference – namely from semantic information to an
intelligent source – is central to SETI (Search for Extra-Terrestrial Intelligence), backed by Carl
Sagan, Stephen Hawking, and other prominent scientists (See footnote 5). Now, suppose if
one of the dedicated radio-telescopes receives a book like Hawking's 'A Brief History of Time'
(any genome, at least, is as information-rich), should that be dismissed as no evidence for
the existence of extra-terrestrial intelligence and labelled 'alien of the gaps' [4]? After all,
what's good for the goose is good for the gander!

[xi] Some eminent physicists believe that laws existed when there was nothing and brought
into existence the universe and all we have herein. This idea is based on misconception of
laws. Laws of nature are nothing but descriptions of how entities in the universe are
predisposed to behave in a certain, consistent manner because of their inherent causal
powers(See [15]). Since causal powers are dispositions or properties, there is no question of
them without a prior existence of matter, energy and/or space.

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[xii] In his book 'The Blind Watchmaker', Dawkins argues that the 'apparent design' in the
biological world can be fully explained by the theory of evolution, rendering any purposeful
designer irrelevant or redundant. Again, Lennox can help us get rid of this myth: Firstly, this
thesis commits a 'category mistake' in that it confuses two di erent levels of explanation,
i.e., God (an agent) and evolution (a mechanism). The mechanism of, say, assemblage of cars
in some automated car-plant can be explained solely in scienti c terms. However, it does not
make the other level of explanation of the plant redundant, namely that it is there because
some intelligent minds carefully set it up and are constantly supervising it. Both these
complementary explanations are necessary to give a holistic explanation of the plant. 'It is
the same with explanations of the universe,' writes Lennox. 'God does not con ict or
compete with the laws of physics (or evolution) as an explanation. God is actually the ground
of all explanation, in the sense that he is the cause in the rst place of there being a world
for the laws of physics to describe… O ering people the choice between God and science is
therefore illogical.' ([8, p. 37]; parentheses mine.) Secondly, numerous pre-requisites for
evolution – such as the inherent potential of matter or laws of physics – are taken for
granted in such narratives which, as we have discussed, clearly indicate the involvement of
an intelligent source. There is no alternative explanation for these, except blind chance.
Thirdly, it is pseudoscience anyway to claim that 'natural selection… is the explanation for
the existence and apparently purposeful form of all life.' [6, p. 9]Natural selection does not
explain the existence of life; rather, life (a mutating replicator, at least) must rst exist for
any selection to take place. Also, if the available evidence is not extrapolated, it suggests that
mutation and natural selection only explain some of biological world's observations, by far
not all of life's complexity. (For details, see [4, pp. 44-46, 69-77, and 86-134].)

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