Completing the book What is Islam? and following the previous blog. Existence must have a creator .

In addition to the realization that this existence must have

had a creator, one can also notice the equilibrium and balance that

exists throughout the universe. The order is so precise that it is

sometimes referred to as “the delicate balance of nature.” It is truly

amazing how everything works together—even within one’s own

body. Without such cooperation between the different organs of the

body, for example, there would be no possibility of continual life.

This observed phenomenon leads to a number of other important

conclusions.

First, the order and cooperation between the various

inanimate elements of the universe—which have not been trained or

taught—is a sign that they a re still under the control and regulation

of the creator. The different objects of this creation have no power,

ability or goal of their own, as otherwise they would most likely go

against the universal laws and order. They have only what has been

granted to them by the overall Creator and Master of all of the different component parts of the universe.

Their level of interworking

and cooperation is such that it points to their being all under

the authority of one Being, who must have both full knowledge and

complete power to sustain and guide them. If this were not the case,

only chaos could be rationally expected, especially given the large

number of atoms and other particles that make up everything that is

in the universe.

Second, there is a clear sign that the Creator and Master of

the Universe is one and only one—there cannot possibly be more than

one Creator of this balanced and unified cosmos. This follows from

the previous point. If there were more than one creator, each having a

will and power, then it would not be expected that the cosmos would

have the unity, balance and equilibrium that it currently exhibits.

This is known as “the argument of exclusion” and is an issue that has

been discussed by philosophers in detail in the past. For example, in

The Commentary on the Creed of at-Tahawi, one can find,

This argument [of exclusion] runs like this: If there

were two creators and they disagreed about

something, such as one wanted to move X whereas

the other did not want it to be moved, or one liked

to make Y a living being whereas the other liked to

make it lifeless, then, logically s peaking, there are

only three possibilities. First, the wills of the two

are both carried out; second, only the will of one of

them is carried out; third, the will of neither of

them is carried out. The first case is not possible

because it requires the existence of contraries. The

third possibility is also ruled out because it would

imply that a body is neither moving nor not moving

and this is impossible. This would also imply t hat

both of them are incapable of carrying out their

wills, which would disqualify them for being God.

Finally, if the will of one is realized and not of the

other, he alone will deserve to be God and the one whose will is not realized could not be considered

God.

See you in the next blog to complete the book.

Sources :-

A book for calling people to Islam in English is the book .

"What is Islam?" by Jamal Zarbouzo.