Question:-
Can it be proved logically or
scientifically that God exists?
Answer:-
We have three fundamental questions
here: What is Proof? Why do we require it? How do we get it?
We have to start from somewhere.
That Reality exists we have to take for granted. No proof is required. Proof
implies that we wish to explain something unfamiliar in terms of what is familiar.
This implies that we have divided Reality into parts and we are dealing with
relationships. These can be reduced to three terms, two relata and a relating
factor. The three questions above reflect this. There are three kinds of
relationships:- (1) the whole with the parts (2) the part with the whole. (3)
the parts with each other.
What ever is real X, must have a
set of real affects and its existence is proved by these results R. The results
consist of changes C in some medium M which is the difference between a
previous state P and a new state N.
But note that we are assuming a
relationship that causes have effects on something and these are separate
things. This cannot be proved. At the most fundamental level when speaking of
existence as a whole, there is nothing outside it that can be a cause. The
cause is an intention. At this level God is proof of Himself. And man, in so
far as he is conscious and cannot be aware of anything that exists outside his
consciousness including himself, is also proof of himself. However, in so far
as things come into and go out from his consciousness and exert certain
constraints on his consciousness he can infer that there is a greater reality
outside him on which he is dependent. That is an Existential Proof of God.
The idea of causation is a
secondary assumption that comes only after the first assumption that Reality
Is. It leads us to the third assumption that there are parts in which effects
are manifested. Thus, at the most fundamental level we get the triad, God, His
Word and Creation.
The existence of God is proved by
the fact that the Universe exists as does our consciousness which is the
difference between nothing and something in a medium that is also God. That is
a proof in Reality - Proof R.
But when we speak of proof, we
must know who it is proof for. Those who have not experienced the effects R,
for them it is not proof. To experience them, the real effects R must have a
set of effects E on the person. This too, is a difference between the state
before and the state after. But this effect E will depend partly on the nature
of the effects R and the nature of the person P. P is not the same thing as R,
and the set of Effects E may be much smaller than the set R.
There is, therefore, a distinction
between Reality and Experience and between Proof R and Proof E.
Apart from the experiences we must
also be able to conceptualise, describe and think about these effects. The
experience E must have a set of effects T on the mind which is the difference
between a previous and a new state. The effects depend partly on the experience
and partly on the nature of the mind, the ideas and concepts it has and how it
is conditioned or trained. We must have a set of concepts T in order to think
logically. The set T may be smaller than the set E.
Thinking is twice removed from the
real affects and three times removed from the Reality.
There is, therefore, a distinction
between Thought, Experience and Reality and between Proof R, Proof E and Proof
T.
Experience is the mediator. We
have direct knowledge only through experience, but experience depends on real
interactions and thought depends on experience. The sphere of Reality is
greater than that of experience, and sphere of experience is greater than
thought. However, we can experience things that are not real - we can have
hallucinations and we can think of more things than we can experience. We can
have fantasies and we can invent. These consist of re-arrangements of the data
of experience. But experiences and thoughts are also real phenomena. There are,
therefore, three types or spheres of Existence. We have to translate real
events into experiences and experiences into thoughts. We can translate
thoughts into experiences and experiences into realities as when machines and instruments
or organisations are invented.
The only way we can prove the
existence of a Real God in thought is if we first have a Hypothesis or Theory
about the nature of God, which is arrived at by revelation (from a source
outside normal experience) and then we deduce the consequences of this and test
these through observation (experience) which we must translate back into
thought.
In Islam the fundamental creative force is the Word of God which is
defined as Truth. Allah created all things with Truth. This is similar to what
in science is called Information (order, and its opposite is entropy). This is
more fundamental than matter and energy. If the Universe and all things in it
including matter, energy and force have a beginning in the Big Bang, then the
cause of the Big Bang cannot be material. But this cause must also explain
information, life and consciousness. The fact is that we have to begin with
something that is itself self-existent, otherwise we are led into an infinite
regression of causes of causes and so on. But we can proceed as follows:- We
can regard this infinite regression itself as the original cause. We can draw
an illustrative line A.............B................C such that the direction towards A is
infinite and the section B to C represents our knowledge. We can expand this
knowledge by moving B towards A. Thus we obtain knowledge from the
Infinite, i.e. from Allah.
The Universe itself as it expands or unfolds can be seen as an expansion
of the section B to C. It too comes out of the Infinite, from Allah.
Consider Zeno's Paradox. According
to this there are an infinite number of points between two points A.......B. If
it takes time to get from one point to another then it would take an infinite
time to get from A to B. As infinite is a number greater than any number we can
think of then it is impossible to get from A to B. If a tortoise started to run
from a point C in front of A from which a rabbit also started to run, both
towards B, then the rabbit would never catch up with the tortoise. In actual
fact, however, that is not the case. This is because there are in reality only
a finite number of points. So we see that there is a difference between what is
possible in thought and what is experienced. Thought is able to encompass three
things:- (a) what is impossible, (b) possible and (c)actual.
We see also that the world as
described by science or in religion is not like the world we experience. Look
around you. Do you see gravity? You see a colourful world, but science tells us
that there are only electromagnetic waves of various frequencies, wavelengths
and amplitudes.
We experience finite objects in
time and space that are imbedded in greater objects. But do we experience the
Universe as a whole? We do not. So is it finite or infinite? Is it Eternal or
does it have a beginning in time? Does it exist only in thought? If it had a
beginning then before its arising there could have been nothing. But then there
could have been no cause for its arising. We would have a Uniformity where no point
was separate from another and there would be no space or time.
According to Quantum Theory, the
Universe appears to have arisen from "Nothing". But this
"Nothing" could not really have been nothing because there were
quantum fluctuations such that pairs of opposites are constantly arising and
annihilating. There are no external causes for this but it is the cause of all
other things. But as it is non-deterministic and is explained in terms of
probabilities, it includes both what is "possible" and what is
"actual". The actual is merely a particular instance of what is
possible and arises by restricting it. It is this that is the fundamental
Reality underlying all structures. If it is not fundamental but has some other
cause then we come to a still more fundamental factor, a sub-quantum field.
Ultimately we have an infinite reservoir from which all other levels arise.
Even "probability"
implies that there is some restriction of complete freedom and therefore, some
thing that causes the restriction. We must suppose that underlying the field of
potentialities there is also a field of what is normally impossible. That is to
say, there are no rules whatever that govern what is possible or not. We can
then describe four levels:- (1) Absolute Reality. (2) The World of
Potentialities (3) The Causal World of underlying Laws. (4) The Particular
Worlds of phenomena.
Note that this is not something
experienced but it is something that exists in thought. There is a
correspondence between thought and fundamental reality. Indeed, that
"change" needs a "cause" is an idea connected with the
structure of the mind. We are normally unaware of homogeneity and require a
contrast or change as a stimulus to awareness. If the arising of the Universe
does not need a cause then no process in the Universe requires a cause. It is
just a pattern in space-time, an event in the Universal Mind and, in so far as
we are aware of it, in ours minds. Objectivity then means that our minds should
be aligned with the Universal mind. This is described as a "State of Surrender".
However, no thought is possible
without a thinker. Thought is a process that takes place in a medium. The
fundamental cause cannot be a natural or mechanical one as that refers to the
created world. It is by definition super-natural. In Islam it is named Allah.
However, these verbal arguments
are in thought and far removed from experience and reality and being only in
the intellect have little religious significance. Religion, as the name Islam
(Surrender to Allah) implies, requires that we experience Allah, and even more,
Realise Him. Thought must correspond to experience and lead to it, and that
must correspond to reality and lead to it.
Question:-
This
seems satisfactory. However, having given us Thoughts should there not also be some
application in the two other fields?
Answer:-
(1) The
level of "Thought" has the application of giving us intellectual
understanding. But here are some applications in other two fields:-
(2)
Corresponding to these three modes of interaction with the rest of the world,
there are also three types of techniques constituting three levels and stages.
The
techniques for purely verbal logical thinking are attributed to the ancient
Greek Civilisation. But it is probably more accurate to say that they first
became conscious of it as distinct from associative and other forms of thinking
and described it in a rigorous form. This allowed the removal of confusion and
disputes to a certain extent, mainly at a naïve and superficial level. However,
arguments could proceed at a more sophisticated level because people could use
different sets of concepts and select different sets of premises to reach their
different conclusions.
It was
necessary to relate thought to experiences and expand experiences through
observation and experiment and the systematisation of observation. Disputes
could then be settled by “asking nature”. This is where Islam
places its emphasis and it is the influence of this Islamic attitude that
entered Europe as the Enlightenment and
gradually transformed the world. This is what science does. However, experience
is more than observation through the outer senses. Feelings and motives are
also sources of information as are actions and interactions that cause
reactions from the environment. These faculties also need rectification,
purification and refining.
Differences of opinion could also still exist because of the limitations
of the faculties for experience and the fact that people could have and
emphasise different sets of data.
“And give full measure when you measure
out, and weigh with a right balance; that is better and fairer in the final
determination. And follow (or pursue) not that of which you have no knowledge;
verily, the hearing, the sight, and the heart, of all of these it shall be
asked (to give an account). And walk not on the earth proudly (insolently);
verily, you can not rend the earth asunder, nor can you stretch to the height
of the mountains.” Quran 17:35-37
A third
level requires that the spiritual faculty for consciousness, conscience and
will (self-control) should be purified and enhanced such that it becomes more
like a mirror reflecting Reality.
This too is part of Islam teachings and requires special techniques.
“Say: I exhort you only to one thing that
you awake for Allah's sake (or stand up before Allah) in twos or singly, then
ponder:.” Quran 34:46
“And the soul and Who fashioned it, and
enlightened it with what is wrong and right for it! He indeed is successful who causes it to
grow (or purifies it)! and he indeed is a failure who corrupts it!”
91:7-10
“Is he who was (spiritually) dead and
We have quickened (given him life) him, and made for him a light, wherein walks
amongst men, like him whose likeness is one walking in utter darkness whence he
cannot emerge? Thus is their conduct made seemly to the disbelievers.”
6:123
(3)
Corresponding to these three levels we can also describe three levels of
civilisation. We have the level of the ordinary life of the community, the
level of culture and the level of the states of being of people. At the
cultural level we have the triad Industry, Organisation and Ideologies. Western
Civilisation can be described as consisting of the triad Capitalism, Democracy
and Science. These are characterised by a shift of emphasis from direct action
to Method. These are not consciously co-ordinated but are, nevertheless
mutually inter-dependent. They belong to a Unity of which people are seldom
conscious. In fact, it is embedded in an unconscious religious attitude consisting
of the worship of, a self-subordination to a Trinity or can be described as
such. This system is wholly
dependent on Thought.
When
assessing and criticizing other civilisations, cultures or political systems
the Western mind is to a large extent incapable of escaping the parameters of
thought that justify Western Civilisation. But this is likely to change as
Science makes progress and the emphasis changes from the study of Physical
systems to Biological ones and then to Psychological ones. The notions of
Democracy and Capitalism must then also change. The emphasis must shift from
Method to Principles based on experience rather than ideas. A civilization
based on Experiences rather than Thought must necessarily be quite different.
Experiences are inter-connected and need to form a unified self-consistent
system such that the parts are seen in relation to a unitary whole. There ought
to be a feeling of discomfort when there is inconsistency or contradiction and
that should stimulate activity designed to restore Unity.
At the
third level human beings should see themselves as an interdependent part of the
processes of the Universe, as mediums and agents of Reality through which
things are actualized. There is then the realization of full Unity. That is the
state of Surrender Islam aims for. However, it is something that cannot be
understood at the lower levels.
“Say: Verily, my worship and my
sacrifice, and my living and my dying belong to Allah, the Lord of the Worlds.
He has no partner. This I am commanded, and I am foremost of those who
surrender (unto Him)" Quran
6:163-164
“Seek they other than Allah's religion
(or Way of Life)? When to Him surrenders whoever is in the heavens and the
earth, willingly or unwillingly, and unto Him shall they return!” 3:84
“And unto Allah do prostrate whoever is
in the heavens and the earth, willingly or unwillingly, as do their shadows in
the morning and the evening.” 13:15
“We will try you with something of
fear, and hunger and loss of wealth, and lives and fruits (of toil); but give
good tidings to those who patiently persevere’ who, when there falls on
them a calamity say: Verily, we are Allah's and, verily, to Him is our
return.” 2:155-156
See also
9:108-112
Question:-
You
wrote that in Islam Allah is the Fundamental Self-existing Reality. But, as
someone said, we cannot prove that reality exists. Is there an answer to that?
Answer:-
I have
dealt with this before.
Proof
usually refers to a rational or logical process which connects something to be proved
with something already known or accepted. But, if you wish to prove that some
object, e.g. a chair exists you do not have to prove it logically to others,
you only need to point to it and they can either see it if he has sight, or if
not he can feel it and use it. When it comes to abstract things it is necessary
to show that things should fit into a self-consistent system of inter-connected
things. This requires conscious insight. There are, therefore, three kinds of
proof, all based on a fundamental set of assumptions.
Reality
is the First Fundamental Assumption (FA-1). It requires no proof. We prove
other things by showing that they are real. This is even so if we think that
reality is only in our minds and that there is nothing external to it. We must
then suppose that our minds are the fundamental reality.
The
Second Fundamental Assumption (FA-2) we must make is that consciousness exists.
If Reality did not exist, consciousness would not exist either. But we know
Reality because consciousness exists, so these two are related.
The
Third Fundamental Assumption (FA-3) must be that the contents of consciousness
exist and relate to Reality. We have three types of experience:- (1) Things we
regard as being external to us, E(p) and we think of them as physical. We have
things such as characteristics, structures, objects and events. (2) Things we
regard as being within our minds E(c), such as thoughts, images, feelings,
motives, values, faith. (3) Things
that we regard as concerned with interactions between the other two E(i) and
concerns certain physiological processes such as movements, which we understand
as life.
It is
only at the fourth stage that the question of the processes of reason and logic
arise.
Let us suppose
as a result of scientific research we do come to find the Unified Theory that
explains all things. Let us suppose that we state it as Reality consists of the
mathematical relationship between several variables. R = xyz. We could not
explain this formula in terms of anything else. We would have to take it as
describing Fundamental Reality. But this description would be true only because
we can point to a set of conscious experiences connected with Reality.
However,
it is possible to prove that Reality is not just in the mind of the Individual.
There are experiences coming into our mind and going out of it. And there are
constraints such that we have no control on these experiences. This suggests
that there is a greater world W outside our Consciousness C, which is a small
part of it. This inference depends on the experiences we have of systems
containing sub-systems. But W might well be another greater mind of which ours
is a small part. This world must be considered to be infinite because it is
unpredictable what might enter from it into C.
We know
the world only because we are conscious. We cannot know the world external to
us, but only its affects on our minds. It is an image in our minds. We also
know ourselves in the same way. We are an entity in our own minds. A person P1 experiences
himself as having the three aspects, namely a physical body E1(p), an
experiencing consciousness E1(c) and an interacting life E1(i). He may also
experience another person P2 and an object O1. As P1 resembles P2 outwardly, he
makes the hypothesis that P2 also has the three kinds of experiences E2(p),
E2(c) and E2(i). He can communicate with P2 through a common language which
both understand and they discover that both see the object O1 as outside their
bodies E1(p) and E2(p) and outside their minds also, but both can interact with
the object. So even though P1 cannot experiences the experiences of P2, there
is a correspondence between P1 and P2 in all respects. It is inferred that O1
lies outside P1 and P2. The collection of all objects experienced that way,
therefore, form the external world, W. However, as all objects O are
experienced as related to each other and to the observers P, it is a Unitary or
Absolute World, A.
It is
not, however, possible to prove that A is a Physical or Material world. This is
because the experience of physicality or materiality lies within consciousness.
In fact, the notion of "matter" is only a projection of the property
"inertia" or resistance by which we know the objects in E(p). Nor is
world A a purely mental or relative one, because these notions refer to E(c)
and E(i). But it must have the potentialities of all three.
It is
not difficult to see that the persons P1, P2 etc. have the same relationship to
their consciousness C1, C2 etc. as the First Fundamental Assumption has to the
Second. They, as Realities are, therefore, ultimately part of the Absolute
Reality and agents of it.
It is
not difficult to see that these arguments establish the rational for the Fundamental
Islamic Thesis about humanity and its relationship with the Creator. (32:9,
2:30, 6:163-166, 30:30)
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