How should we give an answer to those who do not accept the act of creation out of nothing?
Creation happens in two ways: One is through invention, that is, the act of direct creation without intermediaries; the other one is through composition, that is, to strain a new one from the existing beings, to bring a new thing into existence by means of causes. The most beautiful examples of both of them exist in our creation. Our spirit is an example to the invention and our body is an example to the composition. The spirit is created directly without intermediaries, without using any other things. As for the body, it is created by the straining of the food that has been distilled from the universe, in two different factories called mother and father. Both these two creations are distinct miracles and they proclaim different Divine Names of Allah.
Since the bodies of the beings we see around us are always created through composition and we cannot see the world of spirits and the world of angels, some people limit the creation only to composition and they deny the act of creation from the nonexistence with an erroneous logic.
The phrase Nonexistence does not come into existence and what exists does not go to nonexistence is true in one aspect, and false in another aspect. It is of course impossible to agree with the ones using this phrase to deny the creation by assigning pre-eternality to the matter. The true aspect is this:
None of the beings we see at present has come into existence from nonexistence because, existence is the opposite of nonexistence. It is impossible for something to be transformed into its opposite. So, when you say Nonexistence comes into existence, you are to accept something called nonexistence and it is a contradiction. Then, we can express the truth in this way: there is nothing called nonexistence. The seen and unseen worlds have come into the field of existence not from nonexistence while they were nonexistent.
Almighty Allah also granted the criteria to comprehend many of the facts to man that He created for belief, worship and knowledge. That is, we see the best example of the case of existence in human spirit. When you plan and form a sentence in your mind, that sentence is in the existence field for you at that moment. It is not nonexistent any more. However, the same sentence is nonexistent for the people except you. That sentence comes into existence for the others and is accepted by them only if you write or tell it. There was not such a sentence before you planned it in your mind, but it was not in nonexistence, either. You did not make it come into existence from a world called nonexistence.
Nonexistence is not the field, workbench or raw material of any being. The entire of the world of existence we see was created while it was nonexistent, but not from nonexistence. As this wonderful order, regularity, wisdom and benefit of every being show obviously that it arises from a perfect plan, that is, it arises from the Divine Determining, so something that was determined in the Divine Knowledge was not in absolute nonexistence. However, we can see a being only after it has been created and we can say it exists only then. When this being is erased from the page of this world, it is absent for us but it does not go to nonexistence.
Since nothing comes from nonexistence, nothing goes to nonexistence accordingly. Then, the phrase What exists does not go to nonexistence. is true only with the meaning Beings going from this world do not end up in absolute nonexistence; they continue their existences in Allahs knowledge.
Here is a lesson from the Nur Collection: There is no absolute non-existence, for His knowledge is all-embracing. The non-existence within the sphere of His knowledge is external non-existence and a title for something concealed but existent in Divine knowledge. Some scholars have called these beings existent in Divine knowledge latent realities. Latent realities are described as the constant realities of the things in the Divine knowledge from the pre-eternity. It is also called as essence.
The essence of Almighty Allah is unique, but He has hundreds, thousands of names. Moreover, according to some people, the Divine Names are infinite. The differences between these Names necessitate the beings that they manifest in to have different natures.
We have moved one step forward in this expression. The differences between the Divine Names result in the differences between the natures and the differences between the natures result in the differences between the creatures. The things in the sphere of knowledge do not possess independent existence. The stone in the sphere of knowledge is not hard and the human being in the sphere of knowledge does not have life.
Only when the beings in the Divine knowledge of Allah are created, the attributes special to this world are attached to them. Everything exists in the Divine knowledge of Allah before they are created. Allah, who is free from time, does not acquire knowledge about the things afterwards.
In the sentence Things do not go to non-existence, they rather pass from the sphere of power to the sphere of knowledge, the judgment Things do not come from non-existence and nothingness, but they pass from the sphere of Divine knowledge to that of Divine power. is also hidden. It is because One does not go to nonexistence also means that it does not come from nonexistence.
Then, the people claiming the phrase What exists does not go to nonexistence and nonexistence does not come into existence. were mistaken by considering the existence only as the material world. They assigned pre-eternality to the matter instead of considering the stability of the basic components of this world as a Divine order; they deviated from the truth and grew distant from belief by claiming that matter makes everything itself. However, they would have expressed the truth if they had used that expression in the meaning The coming of the beings whose essence have been determined in the Divine knowledge to this world is not from the absolute non-existence and their passing away from this world is not going to non-existence, either..
- What is non-existence?
- What do you say about the claim that Big Bang does not prove the creation from nonexistence?
- Can human beings create something out of nothing when technology advances? Does the property of creating something out of nothing belong to Allah?
- Will you explain the issue of Allah’s creating the beings in the form of ibda and insha?
- Sixth Question: Does the verse, ‘Everything will perish save His countenance’ (al-Qasas, 28:88) include the hereafter, Paradise, and Hell?
- Twenty-Fourth Letter: It explains an important secret of the obscure secrets of the universe, and wisdoms behind the manifestations the divine names of ar-Rahim (All- Compassionate) al-Karim (The Generous) and Wadud (Loving). It consists of two stations.
- How can we explain the concepts of existence and non-existence? Can they be described?
- What does Allah’s existence being from His own essence mean?
- Fifth Allusion: It explains the reality of the Unity of Existence and the Unity of Witnessing.
- First Topic: Divine Determining, the power of choice (partial free will); the creation of good and evil; the responsibility of man.