In this article, we will determine whether or not God needs anything. If God didn’t require anything, then why would he have created everything? If he needs it, then is he God or not? 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:
- Does God need anything? And if he needs it, then is he not God?
- 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?
Let, discuss this question in detail with critical thinking without any conclusions which is a job of researcher and truth seekers.
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.
Why did he create everything? And what’s the purpose behind it?
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:
َّإِنا ع َر َضنا ٱ ْْلَ َمانَ ع َلى ٱلس َم ٰـ ٰ َوت وٱ ْْلَ ْرض وٱ ْل ِجبَا ِل فأَ َب ْين َأن ح ِم ْلنَ َها وأَشفَ ْقن م ْن َها وح َملَ َها ٱ ْ ِْلنس ٰـن ۖ نَّ ۥهُ كان ظ ُلو ًۭ ˝ما جهو ًۭ ˝ًل
٢٧
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 and Theological Perspectives
1. The Expression of Divine Potential
Introduction: One perspective on why God might create is that creation is an expression of divine potential. This viewpoint suggests that God’s infinite power, creativity, and love naturally manifest in the act of creation.
Explanation: According to this perspective, just as an artist feels a compulsion to create art as an expression of their inner creativity, God’s essence naturally leads to the creation of the universe and everything within it. This manifestation is not out of necessity but a natural overflow of divine attributes.
Example: William C. Chittick explores how divine creativity and love are inherent attributes that find expression in the multiplicity of creation. This perspective aligns with the view that God’s creative act is a reflection of His inherent qualities[1].
2. The Exploration of Possibility
Introduction: Another perspective posits that creation serves as a grand experiment for God to explore different realities and experiences.
Explanation: In this view, the universe is a dynamic and evolving entity where each element, especially humans endowed with free will, contributes to the unfolding of divine possibilities. This exploration allows for a rich tapestry of existence, filled with varied experiences and outcomes.
Example: Seyyed Hossein Nasr discusses creation as an exploration of divine possibilities within Islamic philosophy. This view sees the world as a field where potentialities are realized through the interaction of divine will and human action[2].
3. The Joy of Sharing Existence
Introduction: While God is self-sufficient and requires nothing, the act of creating and sharing existence can be viewed as an act of divine generosity and love.
Explanation: The beauty and complexity of the world can be seen as gifts for beings like humans to appreciate and experience. This perspective suggests that creation is an expression of divine benevolence.
Example: Martin Lings highlights the Sufi view of creation as an expression of divine love and generosity, meant to be appreciated by the creation[3].
4. The Journey of Learning and Growth
Introduction: Creation might serve as a vast learning ground where humans evolve spiritually and intellectually through their struggles, triumphs, and interactions with the world.
Explanation: This ongoing learning process contributes to the richness of creation, allowing humans to grow and develop in ways that reflect divine wisdom.
Example: Al-Ghazali emphasizes the importance of spiritual growth and learning as essential components of human existence in his works[4].
5. Companionship and Relationship with Creation
Introduction: God, in His omniscience, might seek a form of companionship and relationship with creation.
Explanation: Humans, with their capacity for love, devotion, and good deeds, become conscious participants in this relationship, enriching the experience for all involved.
Example: Ibn Arabi discusses the relationship between the divine and creation, emphasizing the idea of creation as a reflection of divine attributes[5].
6. The Theatre of Divine Attributes
Introduction: Creation can be viewed as a grand stage where God showcases His infinite attributes.
Explanation: Humans, through their choices and deeds, reflect God’s attributes such as mercy, justice, and creativity. This perspective sees human actions as a means of manifesting divine qualities in the world.
Example: Fazlur Rahman explores how the Qur’an presents the world as a stage for demonstrating God’s attributes through human actions[6].
7. The Mirror of the Divine
Introduction: Some Islamic scholars propose that creation acts as a mirror reflecting God’s beauty and perfection.
Explanation: 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 more clearly.
Example: Rumi uses the metaphor of the mirror to describe the human heart’s potential to reflect divine beauty and truth[7].
8. The Co-creational Dance
Introduction: A more nuanced perspective views creation as a co-creational dance between God and humanity.
Explanation: While God 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.
Example: Seyyed Hossein Nasr discusses the idea of human responsibility in shaping the world within the context of divine guidance and resources[8].
- William C. Chittick, The Sufi Path of Knowledge: Ibn al-Arabi’s Metaphysics of Imagination (1989). ↑
- Seyyed Hossein Nasr, Islamic Philosophy from Its Origin to the Present: Philosophy in the Land of Prophecy (2006). ↑
- Martin Lings, What is Sufism? (1975). ↑
- Al-Ghazali, The Revival of the Religious Sciences (Ihya’ Ulum al-Din). ↑
- Ibn Arabi, The Bezels of Wisdom (Fusus al-Hikam). ↑
- Fazlur Rahman, Major Themes of the Qur’an (1980). ↑
- Rumi, The Masnavi. ↑
- Seyyed Hossein Nasr, Man and Nature: The Spiritual Crisis of Modern Man (1968). ↑