Monotheism in the Quran - Part 7
As a matter of fact such baseless reasonings remind us of a person who had found out the reason for the hot climate of Kashan when he said: "Do you want to know why the climate of Kashan is hot? In the word "Kashan" the letters"sh" are present and in the word "Shimr" these very letters are present. And the day when Shimr was in Karbala, its climate was hot and, therefore, the climate of Kashan is hot".
One among such scholars is Betrand Russell. He says: "Formerly I had a belief in one God but later on I thought over that when everything was created by God who created God? When I did not arrive at a definite conclusion I gave up my belief in God" To a question as to whom he believed in, he replied, "Now my belief is that the Creator of the Universe is not God but matter". At this point we can ask him to find out for himself, from where did matter come into being? He says that matter exists from the very beginning. Similarly we also say that Allah exists from the very beginning. Then the question arises as to why Russell did not accept the existence of the First Cause and the Omniscient Being who is Allah? Why did he believe in innumerable old and unconscious beings contained in matter?
The communists argue that unless something is perceived and comes under observation it cannot be accepted as being present, and as such Allah, angels, revelations and similar other things cannot be believed in because according to them they only recognize senses and observation as identifying media.
Now we ask as to why in historical analysis and explanation they say that several hundred thousand years ago men used to live together, hunt animals together and eat their flesh together when the foundation of government was not yet laid nor was there any sense of individual ownership. Thereafter, an era of slavery came and long afterwards the feudal system came into existence. To our question as to whether they can touch upon or analyse that period of centuries when people led a gregarious life, they say 'no', but by historical remains one can trace those periods. Similarly we tell them that as they can trace out the history of the past events through relics and ancient monuments in the same way we recognize Allah through His creation and signs. Thus if the principle of accepting a thing on the basis of signs and symbols is correct it will be immaterial if we trace the ancient history through historical ruins or relics or recognize the existence of Allah through signs. The question therefore arises whether our senses and our observations are the only means of confirming a certain thing or problem or can we trace the root of the problem through signs'? If we just ponder over it a bit carefully we shall notice that most of our recognitions and confirmations are based on signs or identifying factors.
Another Baseless Argument
Some people who do not admit intellect and instinct as means of the recognition of Allah have given a different meaning to belief and reality. They say that the basis of belief in Allah is ignorance and further that whenever man is unable to trace causes of his problems he has supposed a Supreme Being for himself so that whenever they are unable to give explanation to a certain problem they just attribute it an act of that Being and hence such problems have been associated with Allah. But the time for this is now the thing of the past, and in fact nobody ever gave any credence to it, because:
(a) If the belief in Allah was based on ignorance then it would become necessary that the one who is more ignorant should have more belief in Allah.
(b) If the belief in Allah was based on ignorance then Divine Books should have encouraged people towards ignorance.
(c) If the belief in Allah was based on ignorance then he, whose knowledge exceeds and whose ignorance is reduced, would be the most faithless person, and then as and when man would keep on making discoveries and knowing the causes of incidents would keep on losing his faith gradually. Is it possible that Abu Ali Sina, Galelio and Einstein who were discovers of many scientific phenomena and who had faith in Allah also, and their scientific expositions and discoveries would distract us from that Being, that is Allah, Who is the Creator of the laws of nature?
Suppose you have discovered a certain law governing a natural phenomenon, would it then prevent you from having a belief in the Creator of such law? If you have found a lost coin on the road-side should you not inquire about the owner of that coin? Or would it suffice that you have just found the coin?
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