Why was I created without my permission?

In this article, we will determine whether or not God needs anything. Because if he had not, why would he have created everything? If he needs it, he is not God. What is the purpose of this? Therefore, we explore the reasons behind this and determine whether this question is necessary or not.

Therefore, our questions are as follows:

1. Does God need anything? And if he needs it, then is he not God?
2. Why did he create everything? And what’s the purpose behind it?

Let us start with the first question:

Does God need anything? And if he needs it, is he not God? 

What is the definition of need? 

Need does not have a universal definition. It is a complicated concept that can be approached from various perspectives. Let us consider both logical reasoning and philosophical considerations: 

Logical Perspective: Needs and Deficiencies 

Lack and Functionality: Deficits that impair our capacity to operate normally produce needs. Consider an automobile. The engine needs fuel, lubrication, and properly inflated tires. If any of these are absent, there is a deficiency, and the intended function—transportation—is hampered. Similarly, humans require food, water, and shelter for biological reasons. Lack of energy, water, and protection hinders our capacity to survive and perform essential duties. 

A good example is a marathon runner who requires cars to fuel his/her long run. Their body might not function at its best without this vital fuel source (deficiency), which could result in fatigue or injury.

Philosophical Perspective: Needs as Motivators

Internal Drives: Needs can also be viewed as internal motivators that push individuals toward specific actions. When a need arises, it creates a state of discomfort or tension that compels us to seek a solution. This discomfort acts as a driving force, directing human behavior toward fulfilling human needs and restoring equilibrium.

Example: The need for social connections motivates people to interact with others, build relationships, develop families, create societies, and avoid isolation.

Beyond Basics: Needs and Desires

Needs vs. wants: It is important to distinguish between needs and wants. Needs are essential for survival and well-being. Not fulfilling them can lead to negative consequences. Wants, on the other hand, are desires that would be nice to have but are not essential. Not getting a new phone might cause disappointment, but it will not lead to physical or emotional harm.

Contextual Needs:

Situational Demands: Needs can also be situational. Imagine a construction worker needing a specific tool (e.g., a hammer) to complete a task. This tool is necessary in specific contexts; however, it is not universal.

Conclusion: There is no universal definition.

The concept of need is nuanced and multifaceted. While logical arguments can be made on the basis of deficiencies and motivation, there is no single, universally accepted definition. Needs encompass biological needs, psychological well-being, and even situational requirements. Understanding individual and contextual needs is crucial for making informed choices and leading fulfilling lives.

Additional Notes:

The concept of “need” might not be fully applicable to beings beyond our human comprehension, like God (as discussed in the previous prompt).

Human language may limit the definition of “need” by attempting to define a complex concept using earthly terms.

In Islam, God’s concept, known as Allah, is absolutely self-sufficient. Here is why, based on logic and the Quran, this holds:

Argument 1: Dependence vs.Independence

Logical Premise: By definition, a being that depends on something external for its existence or well-being cannot be considered the ultimate power or creator. Dependence implies a limitation or deficiency.

Quranic Support: The Quran emphasizes Allah’s independence as follows: “Say, “He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'” (Surah Al-Ikhlas 112:1-4). This verse highlights Allah’s self-sufficiency, which is independent of birth and any external source.

Argument 2: Omnipotence and Perfection

Logical Premise: A truly omnipotent (all-powerful) and perfect being would not have any needs or limitations. Needs arise from deficiencies that are incompatible with absolute power and perfection.

Quranic Support: The Quran affirms the following attributes: “Say, ‘Who is the Lord of the heavens and earth?’ Say, ‘Allah.’ Say, ‘Have you taken besides Him [other] protectors who cannot benefit themselves or avert harm from themselves?’ Say, ‘Is the blind equal to the seeing, or is darkness equal to light?'” (Surah Al-Zumar 39:38) This verse highlights Allah’s absolute power and control, implying that He does not need external protectors or assistance.

Argument 3: The Source of All Existence

Logical Premise: If Allah is the creator of everything, including all resources and beings, He would not need anything from His creation. He is the source, not the recipient.

Quranic Support: “He is the First and the Last, the obvious and the Immanent, and He is of all things knowing.” (Surah Al-Hadid 57:3). This verse establishes Allah as the originator and sustainer of everything, thus strengthening his self-sufficiency.

Conclusion

These logical arguments, supported by the Quran, paint a clear picture: Allah, in Islam, is a self-sufficient being who does not rely on creation. This concept forms the foundation of Islamic monotheism, highlighting Allah’s absolute power and independence.

Then why did he create everything? What is the purpose of this?

Therefore, there is a question underlying this. We will start from here: Is this question really important or not? If this question is important, it should be asked; if it is not, it should not be asked. 

Is this question really important or not?

Let us understand this question with an example by considering its necessities and all aspects. Imagine you and another person standing on the shore of the sea, and both of you are pushed into the water. The wise one would say, “When I reach the shore, I will determine who pushed me right now. I should try to save myself, and the other person will say, ‘While drowning, I want to know who pushed me first.” Who’s right? We all know that the first one is correct. Similarly, this question is similar. Because we are in this world and everything has already happened, we are already in this world. Therefore, our primary task is to do what God has commanded us to do, rather than asking questions that have no bearing on our practical lives because it is an established fact that we exist in this world. Therefore, we should now think about our future, which will be better for us, instead of just thinking about who pushed us into this world. However, we can see different reasons and possibilities behind this.

The second point of view is that this question becomes clear when we know whether we have come into this world by our own will, whether it is our responsibility in the world, or whether we have taken it up by our own will. The answer is yes. According to the verses of the Qur’an:

إِنَّا عَرَضْنَا ٱلْأَمَانَةَ عَلَى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱلْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا ٱلْإِنسَـٰنُ ۖ إِنَّهُۥ كَانَ ظَلُومًۭا جَهُولًۭا ٧٢

Indeed, We offered the trust to the heavens, the earth and the mountains, but they all declined to bear it, being fearful of it. But humanity assumed it, for they are truly wrongful ˹to themselves and ignorant of the consequences.

Quran 33:72

We have taken this responsibility out of our own free will; therefore, when we have taken it out of our own free will, the question no longer arises as to why we were sent here in this world. Ask because we have taken responsibility for our own free will. A human being can argue that humans were created not of our own free will. Or not to be made, this question did not hold importance until when we decided to ourselves that now we had to come into the world; only after that did all these questions arise, and when we actually faced these questions, otherwise this Before, i.e., before we took responsibility, did I exist or was I doing, all these questions were not there.

One can argue that God really needed something. Did God create us for that? No, if God needs something, he will not go to him. It is clear from this that we know that everything needs God; however, nothing requires God. This is a very clear Islamic concept.

Throughout history, philosophers have neglected these reasons and continue to attempt to explain the reasons and concepts behind creation. Therefore, we explore the following points:

Philosophical Concepts

• The Expression of Divine Potential: Imagine Allah as a being of infinite power, creativity, and love. Creation can be seen as a natural expression of these qualities. Just as an artist is compelled to create, or a wellspring overflows, Allah’s existence might necessitate a universe to showcase potential and essence.
• The Exploration of Possibility: Perhaps creation is a vast experiment, a way for Allah to explore the potential for different realities and experiences. Humans, with free will and the ability to make choices, become participants in this grand exploration.
• The Joy of Sharing Existence: While Allah is self-sufficient and needs nothing, the concept of sharing existence with creation can be considered an act of generosity and love. The beauty and complexity of the world can be seen as a gift for beings like humans to appreciate and experience.
• The Journey of Learning and Growth: Maybe creation serves as a vast learning ground. Humans, through their struggles, triumphs, and interactions with the world, evolve spiritually and intellectually. This ongoing learning process might contribute to the dynamism and richness of creation as a whole.
• Companionship and Relationship with Creation: Allah, the all-knowing, might find companionship and a form of relationship with creation. Humans, with their capacity for love, devotion, and good deeds, can become conscious participants in this relationship, enriching the experience for all.
• The Theatre of Divine Attributes: Imagine creation as a grand stage where Allah showcases His infinite attributes. Humans, with their capacity for reason, faith, and action, become active participants in this play. Through our choices and deeds, we reflect Allah’s attributes like mercy (by helping others), justice (by upholding fairness), and creativity (through innovation).
• The Mirror of the Divine: Some Islamic scholars have proposed that creation acts as a mirror reflecting Allah’s beauty and perfection. Humans, with their inherent desire for goodness and truth, are capable of perceiving this reflection. Our striving to live a moral life is akin to polishing this mirror, allowing us to see the divine essence ever more clearly.
• The Co-creational Dance: A more nuanced perspective views creation as a co-creational dance between Allah and humanity. While Allah sets the stage and provides the resources, humans are entrusted with the responsibility to shape the world through their choices and actions. This collaboration allows for a dynamic and ever-evolving creation, reflecting both divine will and human agency.

Random Philosophers

• The Prime Mover (Aristotle): In his concept of the “Prime Mover,” Greek philosopher Aristotle proposed an uncaused first cause, a perfect being that set everything in motion without being affected itself. Creation, in this view, isn’t for the benefit of the Prime Mover but rather a necessary consequence of its existence.
• The Overflowing Source (Plotinus): Plotinus, a Neoplatonist philosopher, used the analogy of an overflowing source. Just as a full cup naturally overflows, the ultimate reality (the One) emanates creation without any depletion. This creation isn’t for one’s benefit but a natural expression of its perfection.
• The Eternal Dance (Leibniz): Gottfried Wilhelm Leibniz, a rationalist philosopher, posited the concept of a perfect world created by God. He argued that this world, with its diversity and complexity, represents the “best of all possible worlds.” Creation, in this view, isn’t for God’s benefit but demonstrates God’s perfection in choosing the optimal reality.
• The Unexplainable Mystery (Existentialism): Existentialist philosophers like Jean-Paul Sartre emphasized the absurdity of existence. They argued that there is no inherent meaning or purpose in life. Creation, from this perspective, may not have a specific reason beyond simply existing. Humans then create their own meaning and purpose through their choices and actions.
• The Argument from Design and Islamic Teleology (Kalām): Connection: Islamic theology (Kalām) developed arguments for God’s existence based on the order and design of the universe, similar to the Argument from Design. The intricate details of creation in nature, from the delicate balance in ecosystems to the awe-inspiring vastness of the cosmos, all point to a purposeful and intelligent Creator. Kalām thinkers like al-Ghazali elaborated on this concept, arguing that the order and beauty of the world serve as evidence for God’s attributes of wisdom (حکمة, hikmah) and benevolence (عدل, ‘adl). The inherent functionality of the universe, with its intricate laws of physics and chemistry, suggests a design that allows life to flourish and creation to operate according to a grand plan ( نظامnizām).

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