The Problem of Proofing the Existence of the Creator in Islamic Philosophy

The Problem of Proofing the Existence of the Creator in Islamic Philosophy

December 22, 2019 0 By Felso

In Islamic philosophy, the problem of proofs of the existence of the creator is shaped by bringing reasonable evidence of the existence of the Creator. The issue is the mental basis of the existence of the Creator. Theologians and Islamic philosophers gave various explanations to this problem. Ashari, one of the Islamic theologians, and El Kindi, Ibn Sina and Ibn Rushd are among the philosophers.

Ash’arî provides the following proof for the existence of the creator: He argues that man goes through different biological processes from birth to death and becomes a mature being, but says that man cannot reach this maturity on his own and that there must be a creator. He says he is the creator of everything. He shows the verses from the Holy Quran about the creation of man and tells them their meaning and provides evidence for the existence of the creator.

Al-Kindi , like many Islamic philosophers, resorted to delil evidence of boundaries için to prove the creator’s existence. Borders means that they are created later, and the evidence of the boundaries is based on the logic that the creation must necessarily require a creator. According to al-Kindi, the universe is the hadith, not the ancient one. It is actually hadith that it is actually happening. To prove that the world is created later, he argues that there is change in the world and that the existence of time is proof that the world is finite. Since the world is finite, it has a beginning and an initiator. He argues that order and harmony in the realm are another evidence for the existence of God.

Ibn Sîna divides existence into three: obligatory (vacib-ul-body), possible (possible-ul-body) and impossible (possible-ul-body) beings. Ibn Sina accepts only beings that are not possible in terms of logic. His being ontologically concentrated is the first two. Mandatory asset is an eternal and eternal being whose existence is not in need of another asset. Being possible; they are those that are seen around, that are constantly present but then disappear. These assets are the result of overflow from the required assets. The compulsory being is the creator and creates the mind first, the first mind creates the second mind, and this creation continues continuously. This view is also known in Islamic philosophy as the theory of sudûr.

According to Ibn Rushd , there is two evidence for the existence of the creator: grace and passion. Ibn Rushd bases his reasoning on the verses of the Qur’an at the same time.

Everything is in harmony with human. Fire, air, water and soil are suitable for human existence. The entity that ensures this conformity is creative.

Evidence of Passion Everything has been created out of nothing in the realm, so it has to be a creator of things created.

Prepared by:  Sociologist Ömer YILDIRIM
Source:  Ömer YILDIRIM’s Personal Lecture Notes. Atatürk University Department of Sociology 1st Grade Giriş Introduction to Philosophy ”and 2nd, 3rd, 4th Grade Tarihi History of Philosophy” Lecture Notes (Ömer YILDIRIM); Open Education Philosophy Textbook, MEB Textbook