The Existence of God and Human Intellect: The Intellectual Depth of the Kalam Cosmological Argument (Argument for the Temporal Origin of the Universe)

Looking at the vastness of the universe, the question always arises in the human mind: Where did all this come from? Is this magnificent system a mere accident, or is there a metaphysical reality behind it? Throughout the history of philosophy and theology, many rational arguments have been presented to prove the existence of God, but among them, the most robust, logical, and widely discussed argument in academic circles is the "Kalam Cosmological Argument."

This argument traces its origins back to the era of Muslim theologians (especially Imam Al-Ghazali) and extends to modern contemporary philosophy. Let us understand the various aspects of this argument deeply through the lenses of logic, science, and human consciousness.

1. The Fundamental Premise: Nothing Comes into Being by Itself

The foundation of this argument rests on an extremely simple yet immutable rational principle: "Whatever begins to exist has a cause." In our daily lives, we see that no building stands up on its own, and no car creates itself. The journey from non-existence (nothingness) to existence (everything) is impossible without an external force or agent. If we apply this principle to the universe, the situation unfolds as follows:

·       The universe has not existed eternally; it had a beginning.

·       Modern science, particularly the Big Bang Theory, has proven that approximately 14 billion years ago, space, time, and matter came into existence from a single point.

·       Since the universe had a beginning, it is logically necessary to acknowledge that it must have a "cause" or a Creator.

2. The Termination of Regress (The Impossibility of Infinite Regress)

Here, a question arises: If the universe has a cause, then must that cause also have a cause? In this way, the chain would continue backward indefinitely. In philosophical terminology, this is called an "Infinite Regress," and sound intellect does not accept it. This chain of causes must stop somewhere.

A Practical Example: Suppose a girl receives a marriage proposal. She says, "I will ask my father and let you know." The father says, "I will ask my friend," and the friend says, "I will ask my teacher." If this chain of asking continues backward infinitely and never ends, will there ever be a final response ("yes" or "no") to the proposal? Never! An answer is only possible when this chain stops at one ultimate authority.

In exactly the same way, if we say that this universe was made by God, and that God was made by another God, and that one by another... then this chain would never end, and the consequence would be that this universe would have never come into existence in the first place. Therefore, reason is compelled to accept that this chain of causes must terminate at a Being who is Himself the "Uncaused Cause" (the Cause of all causes)—meaning He was not created by anyone, but is Himself the Creator of everything.

3. The Question of Consciousness and Intention (Will)

Some people object that the cause of the universe could be an inanimate or blind material force. The Kalam Argument answers this by proving that the Creator of the universe must necessarily be conscious and possessing a free will. It is impossible for the Creator of the current universe to be an inanimate or blind material force. To understand this easily, consider the following example:

·       Unconscious Cause: The sun is an unconscious object. As soon as the sun came into existence, its light began to emanate automatically. The sun cannot decide whether it will give light today and not tomorrow, because it lacks volition (will). If the cause of the universe were a similar unconscious and eternal law, then the universe would also have existed eternally.

·       Conscious Cause: The universe is not eternal; rather, it began at a specific point in time. This is clear evidence that the Creator of the universe decided through His free will and consciousness to bring it from non-existence into existence at a specific moment. This "choice" can only be made by a Being possessing volition.

In the Muslim scholarly tradition, this is expressed by saying that when non-existence and existence are balanced, existence requires a "Preponderant Factor" (Murajjih), and that Preponderant Factor must possess free will.

4. Attributes of the Creator and Intervention in the Universe

There is a major difference between a cosmic power (a Deistic God) and a religious God (a Theistic God). The Kalam Cosmological Argument does not merely stop at a mathematical First Cause; rather, it clarifies the attributes of this Being as well.

A true Creator is one who does not distance Himself after creating the universe, but instead possesses the power to govern and intervene (interfere) in it. The principle states that if an attribute (such as kindness, wisdom, or power) exists in an entity, it is necessary for that attribute to manifest at some point in time. The Creator bringing life into His universe, sending revelation for the guidance of humanity, and sustaining the laws of the universe are practical manifestations of these very attributes.

5. An Infinite and Non-Spatial Existence

What should the Creator of the universe be like? Can He be like us? Absolutely not! Why can't He be like us? Because if He were like us, He would be bound by space and time, besides being in a specific shape and direction, and:

·       Anything that exists in a specific direction or material form becomes limited (finite).

·       Anything that exists within space and time would be called a part of the universe, not the Creator of the universe.

Since the Creator Himself created space and time, He is free from the constraints of space and time. He is non-spatial and infinite (eternal and everlasting). He cannot be confined to any specific direction or material existence.

Conclusion: The Journey of Reason and Surah Al-Ikhlas

If we bring together all the points of the Kalam Cosmological Argument, reason leads us to a conclusion where we must acknowledge a Being who:

1.     Is One (because an endless chain is impossible; infinite regress is invalid).

2.     Is independent of everything (rather, everything depends on Him).

3.     Is conscious and possesses volition (free will).

4.     Is pure from the boundaries of space and time.

All these philosophical and logical details are, in reality, the intellectual reflection of a short chapter of the Holy Quran, Surah Al-Ikhlas. When the Quran states:

·       Qul Huwal-lahu Ahad (Say, He is Allah, [who is] One - meaning the chain of causes terminates with Him).

·       Allahus-Samad (Allah, the Eternal Refuge - meaning He stands in need of no one, while everything else depends on Him).

·       Lam Yalid Wa Lam Yulad (He neither begets nor is born - meaning He is free from Infinite Regress).

Therefore, the Kalam Cosmological Argument proves that faith is not merely a matter of emotions, but is the ultimate demand of human intellect and logic.