Complex Reasoning in Proving the Existence of God is Detrimental (The Contingency Argument an Example)
- Mashhoor M. AlSuhaibi
- Mar 5
- 7 min read
Scholars of ahlus-sunnah (Sunni) derived from the Qur’an multitude of logical -direct and indirect- argumentations of Allāh’s existence. These argumentations are simple, coherent, robust and rational to people of all caliper.
Allāh the Exalted, praised Himself by saying:
(And who is more truthful than Allāh in statement.) (an-Nisaa’ 5:87)
When one is in a position attempting to call an atheist or agnostic, who questions or doubts Allaah’s existence, to Islam, it would be extremely wise to use the Qurānic approach in presenting the supportive evidences rather than resorting to a complex one. Surprisingly, some Muslims in debates declare that they will not use proofs from the Qur’an! And this is not wise, because logic is logic, whether it was part or alien from the Qur’an. In fact, like stated earlier, the most coherent and rational proofs are the one stated by the Creator of the heavens and earth.
When presenting complex arguments to convince an atheist, we ought to remember that we are not addressing the topic to a stubborn atheist alone but to an audience whom the majority are lay people.
Through experience we find using complex arguments leads to the following:
1. You hardly convince an atheist in God’s existence, whether you use simple or complex arguments.
2. Although the audience may be impressed by how you articulate the argument, yet they come out not comprehending your complex argument. Let alone attempting to use it to convince others.
3. It gives the impression to the audience that proofing God’s existence is not a simple task and that only those who are deep into philosophy and kalam can proof that.
4. There are atheists trained to stubbornly dismiss your complex argument arguments with sophistry and ultimately confusing the audience. And eventually to your surprise discover that this approach backfires on Muslims!
The Story of the Contingency Argument
The contingency argument is attractive to many, especially the youth, but let us not be deceived, we need to realize the context in which this argument was coined in and what was it used for?
This argument was formulated by the Islamic philosopher Ibn Sina (Avicenna d. 427 A.H) , but both the Mu'tazilites and the Ash'arites have their own formulations of the argument. The argument is based on affirming a necessary existent and possible (contingent) existent. Ibn Sina said God’s existence is necessary based on using the cause (al-illah العلة) and effect (al-ma’lool المعلول) reasoning and without observing the effect we will not be guided to the cause. This is why Ibn Sina came to a conclusion to affirm an eternal/ancient effect (a necessary existence of the effect yet dependent on the cause - God!) And he said the world or matter are ancient -qadeem قديم), yet the world is eternally dependent on God, but there was never a time where God existed and the world did not! By this he affirmed the co-existence of the world with God. Of course, kalam theologians did not approve his position. This is why al-Ghazali wrote his book ‘tahafutul falaasifa’ )The Incoherence of the Philosophers( in refutation to Ibn Sina and his ilk.
The contingency argument is used merely to proof an absolute existing God, which does not affirm any attributes to Allāh whatsoever. This supports his position in interpreting Allāh’s attributes. Both the philosophers and kalam theologians have a deviated position when dealing with Allāh’s attributes. The philosophers fully deny Allāh’s attribute (Ta’teel), while the kalam theologians present their own deviated interpretation known as (Ta’weel. This is why this argument will not backfire at their position when dealing with Allāh’s attributes.
So, why not use an argument which proofs Allāh’s existence and similarly affirm the greatness of His attributes? Logically speaking, wouldn’t affirming both be more convincing and harder to debunk?
The Qurānic Approach
People may vary in the level of required convincing evidence to proof God’s existence. This is why if we look to the beginning of surat al-Jahthiah we will find the Qurānic approach considers the level of convictions. Let us follow the verses 3 to 5 and see how the Qurān gradually increase people’s faith and certitude.
1. (Indeed, within the heavens and earth are signs for the believers.) (al-Jathiah 45:3)
Here people of straight and sound fitrah (innate disposition), merely pondering upon the heavens and earth is convincing enough for them to venerate the Creator of this universe.
2. (And in the creation of yourselves and what He disperses of moving creatures are signs for people who are certain [in faith].) (al-Jathiah 45:4)
Here Allāh is directing us to more signs which are closer, personal and we relate to them more in order to gain more certitude.
3. (And [in] the alternation of night and day and [in] what Allāh sends down from the sky of provision and gives life thereby to the earth after its lifelessness and [in His] directing of the winds are signs for a people who reason.) (al-Jathiah 45:5)
Here Allāh is presenting to us more signs but of a different nature, which change almost on a daily basis. The previous signs are almost stable, where we do not observe immediate alteration in them. Unlike the day and night which change on a daily basis, this may draw more reflection. By this Allāh is leaving no room for a sane human being to question His existence.
Of Course, when Allāh mentions in the Qurān the universal signs and invites us to ponder upon His creation, the primary purpose is not to prove His existence, for that is self-evident and innately instilled in us, but rather to emphasize that the one who creates and causes this existence is the one who deserves to be worshipped alone without associating with Him any partners whatsoever. Practically, the atheists deep down know that there must be a Wise, All-Knowing, All-Powerful cause for this universe, but their rebellion against the divine laws and pride leads them to refuse to admit.
To neglect the abundant diverse signs mentioned in the Qurān and resort to others, may imply that there are better arguments and proofs than the Qurānic one. And it is truly saddening to hear who confirms this by openly declaring that the contingent argument is the best argument for God’s existence!
The logical Islamic proofs are straight forward and comprehensible to all, whether it is presented before an illiterate shepherd or a rocket scientist.
Here are plenty of types of simple proofs of diverse nature used by Ahlus-sunnah; each type comprises multitude of supporting individual examples. And of course, modern scientific discoveries have left no excuse for the atheists.
Argument from Creation and Causing Existence - دليل الخلق والإيجاد
Law of Causality (Ch53: 35)
Argument from Perfection and Design - دليل الإحكام والإتقان
Fine Tuning, Irreducible Complexity (Michael Behe), Specified Complexity (William Dembski)
Argument from Providence - دليل العناية
The universe was prepared as if to receive us (gravity, weather, pressure, water…)
Argument from Divine Guidance (Instinctive Guidance) - دليل الهداية
Every creature is guided to the means of providence, sustenance, existence, procreation
Moral Argument - دليل الأخلاق
Morals are objective, which implies the divinity of the source.
Evidences of Prophethood - دلائل النبوة
Proves of prophethood necessitates God’s existence
Evidences of Divinity of the Qurān
Consistency, historical events, prophecies, high linguistic eloquence, miracles…etc.
Argument from Innate Disposition - دليل الفطرة
Teleological Argument – دليل الغاية
Why are we here? Who brought us here? Who are we? And where are we going?
Consciousness Argument – برهان الوعي
How can the materialistic existence (which is the subject of science) cause human consciousness?
Spouse hood argument – برهان الزوجية
No spouse entails no creatures existence. How long a creature will have to wait for coincidence to cause a spouse for it in order to procreate.
You can easily shower an atheist with few examples from some of the above types of arguments, which are sufficient to make him stutter and declare that he believes, unless pride and arrogance holds him back.
When Allāh said in the Qur’an: (And in yourselves. Then will you not see? i.e. enough signs) (adh-Dhariat 51:21), He is opening widely the world of His creation to reflect on and see the vast complex creatures and more closely our bodies and the mind blowing intricate design.
Let us take this single example, which we may use in convincing the stubborn atheist or agnostic and to consolidate the faith of the believers.
Your body has a network of blood vessels over 60,000 miles in length and 400 miles of that is in our brain (1)! Isn’t that a mind-blowing fact that compels the soul and mind of every rational person to submit to the Designer and Creator of this body? These are functional vessels; they are not merely useless packed vessels inside a body. Imagine having this many long of wires that carry electricity to your entire body. Can any unbiased atheist convince us that this body is a product of a blind and dumb coincidence? A mere tiny clot can cause the 60,000-mile-long vessels to collapse!
(And in yourselves. Then will you not see?) (adh-Dhariat 51:21)
If you look at the human anatomy, one is amazed of the level of complexity, yet perfection and harmony in which this body operates. If you think the 60,000-mile-long blood vessels is convincing enough, wait until you hear the following. The human body comprises of around 34 trillion functional cells (which are, of course, incredibly complex(. Each cell contains chromosomes made of coiled DNA within its nucleus. If we are to extend the coiled DNA of one cell it will be almost two meters long; connect the DNA of all cells; and multiply the 2 meters by the number of cells (37 trillion); the outcome will be 496 times the distance from here to the sun! Note, the distance from here to the sun is 150 million kilometers (93 million miles)! Again, these are functional DNA.
Every cell, organ, limb, bone, joint, muscle, blood vessel …etc. in this human body is in itself phenomenal and every existing creature is not less fascinating in its anatomy than the human body. Then how dare a sane human claim that there is no creator for this beauty and that this was caused by coincidence.
By Allāh, do we really need the complex philosophical approach to proof Allāh’s existence, which in many cases confuses the audience and eventually we find that we are shooting fire at our foot.
Under the pretext that contemporary atheists need sophisticated arguments to be convinced, you ultimately discover that this atheist is never truly convinced. Why? Because pride consumes him, and you find yourself listening to pointless fallacies and sophistry, concluding that these atheists are no different from the early kuffar (disbelievers) who witnessed miracles firsthand, yet still chose disbelief!
Resources:
(1) 60000 miles blood vessels:
400 miles in brain:
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