Allah created everything. Who created Allah then?
“Allah created these creatures. Who created Allah then?”
There is no question that can be left unanswered? There is no delusion that cannot be eliminated by an answer. There is no suspicion that cannot be convincingly explained. However, some people who think their questions are left unanswered go away from belief and sometimes lose their belief due to the questions that they think are unanswered.
Especially Satan and people who are like devil, whose sole aim is to steal the belief of people, harm the brains of young people through these questions that are thought to be unanswerable and steal their belief through questions. Our aim in preparing this work is to answer one of the questions that are thought to be unanswerable, to eliminate one of the delusions of the thieves of belief and to remove this suspicion from the brains of young people completely.
The question we are going to answer in this work is this: They say, “Suppose that Allah exists and Allah created everything. Who created Allah then?”
With this question, they look for a creator - God forbid - that created Allah and when they are not shown a creator, they regard themselves as the winner.
We are going to answer this illogical question. We hope this answer will be elixir of life for the harmed hearts and a cure for the destroyed minds. Help and success come from Allah.
1- Who created matter?
ANSWER - 1
The first answer to be given to the question “Who created Allah?” is another question: “Who created matter?”
If an atheist asks you, “Who created Allah?” answer his question with a question and say, “You answer my question first. This is my question: Who created matter? I will answer your question after you answer my question.”
An atheist will answer your question as follows: “Matter was not created; it existed in the pre-eternity. That is, matter existed at the beginning point.”
After he gives the answer above, what you need to do is to replace the subject of his sentences, "matter" with "Allah" and to utter the sentences as, “Allah was not created; He existed in the pre-eternity. That is, Allah existed at the beginning point.”
When he hears your answer, he will say, “What do you mean He was not created? Everything has a creator. You must show a creator.”
You can answer his objection as follows: “You have just said for matter that it was not created, that it existed at the beginning point and that matter had no beginning. That is, according to you, matter has no creation and it is possible to exist without a creator. Why do you not accept it for Allah then? That is, you accept that matter was not created and that it was pre-eternal. If it is possible for matter to be pre-eternal, why is it not possible for Allah to be pre-eternal? If it is possible for matter to exist without a creator, why is it not possible for Allah to exist without a creator? How come you attribute the property of being pre-eternal to matter, which is completely opposite to pre-eternity, but you do not accept it for Allah? That is, according to you, matter can somehow be pre-eternal but Allah cannot be pre-eternal. Then, believe as you wish and let me believe as I wish. You believe in the pre-eternity of matter and let me believe in the pre-eternity of Allah. As a matter of fact, both of us believe in the concept of pre-eternity. The only difference is as follows: You attribute pre-eternity to matter, which cannot be pre-eternal and I attribute pre-eternity to Allah, who is pre-eternal Himself.”
We want to explain this point here: Why do atheists have to accept matter as pre-eternal? How do we know that our conversation with them will take place like that? That is, how do we know that they will say, “Matter was not created; it existed in the pre-eternity. That is, matter is a being without beginning.” when we ask them, Who created matter?" Then, we will replace the subject of his sentences, "matter" with "Allah". How can we be so sure that the conversation will take place like that?
We are sure because atheists have to believe in the pre-eternity of matter. In order to deny Allah, they have to attribute pre-eternity to matter and say, “Matter was not created; it exists on its own.” For, if something is not pre-eternal, it means it occurred afterwards. There is nothing in between. Something is either pre-eternal or occurred later. Something that occurred later needs a creator, a creator that will prefer the existence of that thing to its non-existence.
If the pre-eternity of matter is not accepted, it will be decreed that it was created afterwards. This will necessitate accepting the existence of a creator, that is, Allah. Therefore, atheists attribute pre-eternity to matter in order to be able to deny Allah.
We can understand the issue better through the following example: Let us imagine that we wrote the letter A on this piece of paper with a pen. This letter A occurred afterwards. It was non-existent a few minutes ago but now it exists. That is, it is not pre-eternal; it occurred afterwards. Since the letter A was non-existent a few minutes ago but now it exists, there must be a scribe that wrote it. The scribe preferred the existence of the letter A to its non-existence and he created the letter A with his will. It is not possible for the letter A to exist without a scribe. The existence of the letter A necessitates the existence of a scribe.
If you want to deny the scribe of the letter A, you have to do one of the following two things:
1-You have to deny the letter A. That is, you have to say, “There is nothing like the letter A.” For, when you deny the letter, you can also deny the scribe and say, “The letter A does not exist; so, there is no need for a scribe to write it.” When you deny the work, you can deny the doer of that work easily.
As it is seen in the example, the way to deny the existence of Allah is to deny the existence of this universe, which is like the letter A in the example and to believe that everything is imaginary and that the universe does not exist. For, as we have stated in the example, if the work does not exist, the doer does not exist, either. If the universe does not exist, there is no question like, “Who created this universe?” If something does not exist, its doer is not sought.
Do not think as, “How can the universe be denied?” For, some of the philosophers called sophists did it. They denied the universe, which is like the letter A in the example, and accepted that everything, even themselves, was imagination. They were not asked the question “Who created this universe?” since they denied the universe. That is, if you showed them this beautiful world and asked “Who created this world?”, they would say, “Neither you are real, nor me, nor this world. We do not exist. We are imaginations. Nothing exists. Therefore, you cannot ask a question like “Who created?” There is only one thing we can say about them: They probably understood that they and the universe were not imaginations at their last breath.
If you cannot do what Sophists did and cannot deny the existence of the letter A on the paper, there is only one way to deny the scribe of that letter: To say that the letter A was not written; it has been existent since pre-eternity. For, if it has not been written and if it has existed since pre-eternity, there is no need for a scribe. Then, if a question like “Who wrote the letter A?”, is asked, the following answer is given: “The letter A has existed since the existence of this paper. Nobody has written it. It has always existed.”
The universe is like the paper in the example. The things in the universe are like the letters written on the paper. It is necessary to accept that the paper and letters were not created afterwards, that is, they were pre-eternal, in order to be able to deny the existence of Allah Almighty, the scribe of this page. If pre-eternity is not attributed to matter, it will have to be accepted that matter was created afterwards. When it is accepted that matter was created afterwards, the following question will be asked: “Who created it then?” For, if something was created afterwards, there has to be a creator of it.
Therefore, unbelievers have to attribute pre-eternity to matter. Those who cannot accept the pre-eternity of Allah have had to accept the pre-eternity of matter.
Due to the reasons we have listed above, if an atheist asks you, “Who created Allah?”, you can ask him the question “Who created matter?” Do not worry. He will immediately say and has to say, “Matter was not created; it existed in the pre-eternity. Matter has no beginning.” Then, tell him, “It means you believe in the concept pre-eternity and not being created. You even attribute pre-eternity to things which are impossible to be pre-eternal. I say about Allah what you say about matter. There is no difference between you and me in terms of accepting pre-eternity. The only difference is that you attribute it to matter and I attribute it to Allah, its sole owner. Explain me the pre-eternity of matter first; I will explain you the pre-eternity of Allah then.”
2- Let us answer through examples
ANSWER - 2
Examples are a step and an efficient way to reach profound truths. Therefore, we are going to answer the question “Allah created everything. Who created Allah then?” through examples and attribute each example to the answer to the question. When the examples are understood, the answer to the question thought to be unanswerable will be understood easily.
EXAMPLE 1
Think of a long train. Somebody asks, “Who is pulling the last wagon?”
We answer, “The wagon in front of it is.”
He asks again, “Who is pulling that wagon?”
We answer again, “The wagon in front of it is.”
He asks again, “Who is pulling that wagon then?”
We answer again, “The wagon in front of it is.”
Questions follow one after the other. Finally, it is time for the first wagon. He asks,
“Who is pulling the first wagon?”
We answer, “The locomotive is.”
He asks again, “Who is pulling this locomotive then?”
We answer, “Nobody is pulling it. It moves on its own.”
After our explanation about the locomotive, the person who asks the question still looks for something that pulls the locomotive and asks, “I see what you mean but who is pulling the locomotive?” I did not get it.
We say, “You did not understand it; if you had, you would not have asked the same question. Let me explain it to you again: When we say locomotive, we mean the machine that operates on steam or a motor and that pulls a series of wagons on the rails. You do not know what a locomotive is and you confuse it with a wagon. You think you can ask about a wagon what you can ask about the locomotive and you think you will get the same answer. However, it is not the case. You can ask, "Who is pulling it?" about a wagon but you cannot ask the same question about the locomotive. For, the locomotive is not pulled; it pulls.”
After we make this detailed explanation, he asks again, “Yes, I see what you mean. I have understood it very well but who is pulling the locomotive?”
You have not understood us. If you did, you would see how meaningless your question is and would not ask it again. Let me tell you again. A wagon is the thing that is pulled; the locomotive is the thing that pulls. If the locomotive were to be pulled like a wagon, it would be called a wagon not a locomotive. Look! Their names are different. One of them is called a wagon and the other locomotive. If both of them were subject to the same laws, they would not be given the same names; both would be called wagons. However, it is not the case. You confuse the wagon and the locomotive. I am telling you again. Listen carefully. There is something that pulls the wagon but there is nothing that pulls the locomotive. Besides, the locomotive was given this name not because it is pulled but because it pulls. In your question, you assume that the locomotive is the same as a wagon and you make a mistake. You cannot ask a question like that about a locomotive. This question is contrary to the definition of the locomotive and it is a nonsensical question with no answer.
After we make this detailed explanation, he asks again, “Yes, I have understood it word for word but who is pulling the locomotive?” I have not understood this.
What would you give as an answer to such a person?
Just like the man in the example, the other person asks, “God forbid - Who created Allah?”
We answer, “Allah was not created. Allah is the creator that created these beings and a question like that cannot be asked about Him.”
After this answer, he asks again, “All right. I have understood you but who created Allah?” I have not understood this.
We answer again, “You think you have understood but you have not understood anything. When we say Allah, we mean the being that creates everything but that was not created. If he had been created, we would not call Him Allah. The reason why we call Him Allah is the fact that He creates but He was not created. You are making a mistake and asking a question that can be asked about creatures about Allah. Such a question cannot be asked about Allah.”
After this answer, he says, “All right. I have understood it very well but there is something that I do not understand: Who created Allah?” I have not understood this.
We say, “You act like a mad person. I say something and you understand something else. You say, ‘I have understood’ but you do not understand anything. I will tell you again: Allah is the being that is pre-eternal and that was not created. A being that is not pre-eternal and that was created cannot be Allah. Therefore, when you accept Allah, you have to accept Him with His names and attributes. There is a mistake in your assumption about Allah. You do not accept Allah with His names and attributes. You liken Allah to the creatures He creates; and you ask questions about Allah that you can ask about creatures. The reason why you ask this question is your wrong assumption about Allah. What you need to do first is to correct this wrong assumption about Allah. Know it very well that if there had been a being that created Allah, He would not be called Allah. Allah is the name given to the being that was not created. If you accept the existence of Allah, you need to accept Him with this attribute. You have named an imaginary being Allah and you ask this question about him. If you had known whom you meant when you said Allah, you would not have asked such a question. Your situation is like a person who asks the following question: “How many years younger is your elder brother than you?” Your elder brother is not younger than you. When we say “elder brother”, we mean a person older than us. After accepting this, we cannot ask a question like “How many years younger is your elder brother than you?” However, if a person does not know what elder brother means and thinks he is a brother younger than you, he can ask, “How many years younger is your elder brother than you?” What to do in this situation is to teach him the definition of elder brother not to answer him. When he learns the definition of elder brother, he will give up his question. If he does not give up, it means he is obstinate or he has not learned what elder brother is.
Your question about Allah originates from your obstinacy or the fact that you do not know Allah. If you want to know Allah, come to us and we will help you to know Him. However, if you ask it due to your obstinacy, know it very well that you become ridiculous with your question like the person who asks the following question: “How many years younger is your elder brother than you?” You do not drive the person opposite you into a corner but you make yourself ridiculous. Come on. Give up your obstinacy, know Allah and get rid of this ridiculousness.
EXAMPLE 2
ANSWER -3
Let us analyze the question , "Allah created everything. Who created Allah then?” through another example.
Think of a chain of chairs leaning on one another. The chairs do not have back legs; so, each chair can stand by leaning on the chair behind it. If the chair that it leans on is removed, it will fall down. The last chair does not lean on any chair; it stands on its own legs.
Somebody shows the chair at the front and asks, “Who is upholding this chair?”
We answer, “The chair behind it is.”
He asks again, “Who is upholding that chair?”
We answer again, “The chair behind it is.”
He asks the same question and we give the same answer until we reach the last chair.
He asks again, “Who is upholding the chair at the back?”
We answer, “No chair is upholding it. It stands on its own without leaning on any chairs.”
He asks again, “All right. I have understood it but who is upholding this chair? I have not understood it.”
We answer again, “You say ‘I have understood’ but you have not understood. I say ‘There is no chair that upholds this chair. It stands on its own.’ That is, there is no need to look for another chair that upholds it because this chair is not like the other chairs. It has back legs and it can stand on its legs. Since the other chairs do not have back legs, we can ask about the other chairs, ’Who is upholding them?’ and find an answer to this question. However, we cannot ask the same question about the last chair because it has its own legs and it does not need anything else to stand.”
After this explanation, he says, “You have explained it very well. I have understood everything but there is one thing that I do not understand: “Who is upholding the chair at the back?”
What shall we say to the person who asks this question? It is useless no matter what we say. No matter how many times we show him the back legs. No matter how many times we say, “This chair has legs; it does not need anything else to stand.” Even if we write a book about it, he will still say, “All right. I have understood it but who is upholding the chair at the back? I have not understood it.” He will go on like this unless he changes his reasoning.
Just like the man in the example, the person asks repeatedly, “-God forbid- Who created Allah?”
We answer again, “Allah was not created. All beings are subject to Allah and they can keep living only if Allah upholds them. However, Allah is not subject to anything; His existence is not based on anything; He exists on His own.”
He listens to this answer and says, “All right. I have understood it very well but there is one thing that I do not understand: Who created Allah?” I have not understood this.
We answer again, “Look! You do not understand what we say at all but you think you do. That you ask the same question though I give you the answer proves that you do not understand. If you understood the answer I gave, you would not ask the same question. Let me tell you again: “The difference between Allah and the beings that were created is as follows: The beings need Allah for their creation and living. All of them are subject to Allah. However, Allah does not need anything and He is not subject to anything. If He were, we would call Him something else, not Allah. The being that we accept when we say Allah is the being that creates everything but is not created. A being that is created is not called Allah. Your problem is that you confuse the creator and the created beings; you try to describe the creator with the attributes of created beings. This is a big mistake.
After this explanation, suppose that he spoke as follows: “I swear by Allah that I have understood all of what you have said. I have understood very well. If you also tell me the answer to the question, “Who created Allah?”, it will be very nice.
What shall we say to this mad person? It is useless no matter what we say. For, he compares Allah with the beings He creates and describes Allah using the attributes that belong to creatures. What we tell him will be useless unless he returns from this mistake and gives up the mistake of comparing Allah with the beings He creates. What he needs to do is to give up his reasoning that works in a wrong way and accept Allah with the names and attributes that belong to Him.
EXAMPLE 3
ANSWER - 4
Now, think of a congregation performing a prayer by following an imam.
Somebody asks, showing the congregation, “Who is this congregation following?”
We answer, “They are following the imam.”
He asks again, “Who is the imam following then?”
We answer, “The imam is not following anybody. He is called imam because he is not following anybody and because the congregation is following him. If he followed somebody, we would call him congregation, not imam.”
After listening to our explanation, he asks again, “All right. I understand what you say but I have not understood whom the imam is following.”
We answer again, “You say you understand but you do not understand what we say. Let me tell you again. There are two concepts: One of them is the congregation and the other is the imam. The congregation is the group of people that follow the imam for the prayer. They are called the congregation because they follow the imam. The imam is the person whom the congregation follows and who leads the prayer. He is called the imam because he does not follow anybody and because the congregation follows him. That is, we are talking about two different concepts. One of them is the imam and the other is the congregation. Imam is the person who does not follow anybody and whom the congregation follows. The congregation is the group of people that follow the imam. You are making a mistake and confusing the imam with the congregation. You ask a question that can be asked for the congregation for the imam and make a big mistake with this question. First, you must learn the attributes of the imam and stop making the mistake of confusing the imam with the congregation. When you do it, you will see how illogical your question is.”
Just like the man in the example, the person asks, “-God forbid- Who created Allah?”
We answer, “Allah was not created. Do not confuse Him with the beings. The beings are subject to Allah and they live thanks to His power. They are subject to Allah. Allah is not subject to any being. He is called Allah because He is not subject to any being. If He were in need of any being, we would call Him something else, not Allah. What you must do is as follows: Learn what you mean when you say Allah and find out about His names and attributes. Then, you need to ask questions about Allah. When you know Him, you will see how illogical your question is and you will feel sorry.
Suppose that after this explanation, he says, “I still want the answer to my question “Who created Allah?” You must show me someone.
We will answer as follows: The answer to the question “Who does the imam follow?” is nobody. We do not show anybody and say that the imam does not follow anybody; we do the same thing regarding your question. However, you still ask, “Who does the imam follow?” Can you show us a person that the imam follows? You cannot because there is nobody that the imam follows. We cannot show you a being that creates Allah because there is no being like that. You have nothing else to do but to accept that there is no such being.
We want to ask the following question: What object in the universe can we explain by saying this one from that one, this one from that one, etc? If we are asked, “what do we stand on?”, we will answer, “We stand on our feet.” If we are asked, “What do your feet stand on?” we will answer, “They stand on the ground.” Is it necessary to ask another question after a strong base like the ground is found? If we are asked, “What does the ground stand on?”, how will we answer? Suppose that we answered it, the questions would go on as “What does it stand on?”, “What does it stand on?” etc. It is nothing but nonsense.
Let us think of some other beings; for instance, let us deal with rain. If we are asked, “How does rain occur?” We can answer, “It comes from clouds.” If we are asked, “How do clouds occur?” We will answer, “This and that come from the waves of the sea… They unite in the air in such and such a way… Then, this happens, that happens…” He might ask again, “How do the things that rise from the sea and that unite in the air occur?” Is such a question logical? Definitely not. After the formation of the cloud is explained, the issue is over. Suppose that we answered this question too. How many more questions like that will be asked? How many more steps can we explain?
To sum up, we cannot explain the things that are in front of us all the time in a series of steps; how can we explain the universe, which is millions of years old, in a series of steps that reach Allah and then find a creator that creates Allah? What kind of a mind or mindlessness is it? Any sane person will be surprised by it.
Here, we have reached the end of this work. Anyone who watches it conscientiously will find the answer to his question with the certainty of two plus two equaling four. We cannot say anything to a person who does not act conscientiously. Guidance comes from Allah. Allah will give guidance to a person if he asks. If a person does not ask and if Allah does not will his guidance, he will not believe no matter what we tell him. We ask Allah Almighty to give guidance to those whose hearts are harmed by delusions and ask Him to make this work a means of guidance for them.
May Allah Almighty make this work atonement for our sins! May He accept us as a slave of Him and a member of the ummah of His beloved prophet! May He give the rewards of this work obtained from watching it to all of our brothers who try to convey this work to other people! Amin!
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