Firstly, it is important to understand 2 things:
(1) Scientific theories do not reach the level of facts.
(2) Cause and effect is a rational idea, which agrees with the reality.
(1) Science deals with the answers to how things happen. So Science is useful where the subject matter is tangibly observable i.e. something which can be tested in a laboratory environment. Science can measure and observe chemical reactions or phenomena that can be tested or experimented upon. This is important to understand the natural world and explore creation. Aside from this, Science has its limitations, as it can only propose theories as to how things came about. Theories are different from fact, because they are the conclusion of an individual scientist or group of scientists about a studied matter. They are often rubbished, evaluated or replaced by a new theory. I mention this as the basis for our discussion. Science must not be the criteria for determining the truth of the life of this world and its origin, what must be the basis is the reality we can perceive.
(2) Let us explain a few things. The basis for our discussion is built as I mentioned upon what we can rationally perceive. The question you asked about quantum physics and whether the theory concerning the ability of particles to be in more than one place at the same time, this needs to be clarified. I do not want to go too deeply into the specifics of this theory as it is not necessary to understand why theorising about the ability of particles to exist at more than one place at one time disproves the reality of cause and effect, dependency, limitations etc.
I’m going to take this subject slowly, but to provide you with enough detail to understand the basis of the Aqeeda.
The point is that enough that is dependent on another thing by definition has to have been created and is not a creator.
Once a thing is dependent on some "other", it is proven as not eternal and thus it is created.
Matter cannot depend upon another measure of matter alone, something other than matter is needed to complement it.
For example, water needs heat in order to transform into vapour. Even if we conceded that heat is matter and water is matter, the mere availability of heat is not adequate for water to transform; a specific proportion of heat is needed for transformation to take place. So water is dependent on this specific proportion of heat. Something other than matter itself imposes this proportion and compels matter to behave according to it. Thus matter is dependent on that which/who determines the proportion for it and so it is dependent on someone that is not matter. Hence the dependence of matter on non-matter is a definite fact; so it is needy and thus is created by a creator. Thus the tangible perceptible things are created by a creator.
The creator has to be eternal with no beginning, since if He were not eternal He would be a creature and not a creator. Thus being a creator necessitates being eternal. The Creator is eternal by necessity. Upon examining the things that might be suspected of being the Creator, it is concluded that the only candidates are matter, nature or Allah (subhanahu wa ta’aala). To say matter is the creator is false because of what has just been explained, i.e. the fact that matter is dependent on the one who determines for it the proportion in order for the transformation of things to happen; hence it is not eternal; and that which is not eternal cannot be a creator.
To say that nature is the Creator is also false, because nature is the aggregate of things and the system that regulate them such that every thing in the universe behaves in accordance with this system. This regulation does not come from the system alone, because without the things to be regulated there can be no system. It does not come from the things either, because the mere existence of things does not inevitably and spontaneously produce a system; nor does their existence cause them to be regulated without a regulator. Nor does it come from the sum of things and the system, because regulation does not happen except in accordance with a specific situation that compels both the system and the things. This specific situation of the things and the system is what makes regulation possible. The specific situation is imposed on the things and the system and regulation can happen only in accordance with it. It does not come from the things or the system or the sum of both of them; hence it comes from "something" other than them. Thus nature, which cannot function except in accordance with a situation that is imposed on it, is dependent, and thus it is not eternal; and that which is not eternal cannot be a creator. Thus we conclude that the Creator is that whose attribute is eternality by necessity. That is Allah Subhanahu wa Ta’ala.
The existence of Allah (subhanahu wa ta’aala) can be perceived and comprehended via the senses, because the dependence of the tangible perceptible things on an eternal "thing" indicates the existence of the Creator. When man deeply reflects on the creatures of Allah (subhanahu wa ta’aala), and examines closely the universe and attempts to comprehend time and place, he will see that he is only a very tiny atom in relation to these ever-moving worlds. He will also see that these many worlds are all functioning in accordance with a specific way and fixed laws. Thus he will fully realise the existence of this Creator and comprehend His oneness and see His grandeur and capability. He will realise that all what he sees of the contrast between the day and the night, and the direction of the winds and the existence of the seas and the rivers and celestial orbits are indeed rational proofs and expressive evidences of the existence of Allah (subhanahu wa ta’aala) and His oneness and capability.
QUOTE
"Behold! In the creation of the heavens and the earth; in the alteration of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah (subhanahu wa ta’aala) sends down from the skies, and the life which he gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds and the clouds which they trail like their slaves between the sky and the earth, (here) indeed are signs for a people that are wise." [Al-Baqarah 164].
Allah (subhanahu wa ta’aala) also says,
QUOTE
Were they created of nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay they have not firm belief." [Attoor 35-36].
It is through the ration that the existence of Allah (subhanahu wa ta’aala) is comprehended, and it is itself that is employed as the method of arriving at Imaan (positive belief). Hence Islam ordered the use of ration and deemed it the evidence regarding Imaan in the existence of Allah (subhanahu wa ta’aala) . Thus the proof of the existence of Allah (subhanahu wa ta’aala) is rational.
Those who advocate the timelessness of the world, and that it is eternal with no beginning, and those who claim that matter is eternal, and that it has no beginning; they say that the world is not dependent on anything but is self-sustained, because all the things that exist in this world are different forms of matter; they are all matter. When any of these things depends on the other, this is not dependence, because when something depends on itself, this is not dependence but independence. Thus matter is eternal and has no beginning, because it is self-sustained, i.e. the world is eternal and self-sustained.
The answer to this is twofold: firstly, the things that exist in this world are incapable of creating (anything) from nothingness, whether individually or collectively. Each thing of them is incapable of creating from nothingness. If another thing complemented it in one or more aspects, it would still be, together with the other thing, be incapable of creating. Its incapability to create from nothingness is tangibly conspicuous. This means that it is not eternal, because an eternal (thing) must not be characterised with incapability; it must be characterised with ability to create from nothingness, i.e. the effected things must depend on it in order for it to be deemed eternal. Consequently, the world is not eternal and not timeless because it is incapable of creating. The incapability of something to create from nothingness is definite evidence that it is not eternal.
Secondly, is what we have affirmed that a thing is dependent on a proportion that it cannot surpass in the process of complementing any other thing's dependence. Here is an explanation of this. (A) is dependent on (
and ( is dependent on © and © is dependent on (A). Their dependence on one another is evidence that each one of them is not eternal. The fact that each complements the other or satisfies the needs of the other does not happen in an unregulated manner but in accordance with a specific proportion, i.e. in accordance with a specific order/law. And the fact that it cannot fulfil this complementation except in accordance with this order/law and that it is incapable of surpassing it, this indicates that the thing which complemented (the other) did not fulfil the complementation on its own but fulfilled it according to an order that was imposed on it by an "other" and it was compelled to conform to it. Thus the thing which complemented and that which was complemented both depended on that which determined for them the specific order in order for the complementation to happen. Both of them are incapable of surpassing this order. And the satisfying of the need cannot occur except in accordance with this order. Hence, the one who imposed the order on both of them is the satisfier of the need. Thus things collectively, even though each complements another, remain in need for an "other", i.e. in need to that who compelled them to conform to the specific order.
For example, in order for water to transform into ice, it needs temperature. They say that water is matter, temperature is matter and ice is matter; thus in order to transform into another form, matter needed matter, i.e. needed itself and did not need another thing. But the reality is contrary to this. In order for water to transform into ice, it needs a specific temperature not only a temperature. Temperature is one thing and the fact that it does not act except at a certain level is another thing, and this is different from temperature itself. That is, the proportion that is imposed on temperature in order to act and on water to be affected does not come from water; otherwise it would have chosen to be affected, as it wanted. It does not come from temperature either; otherwise it would have chosen to act, as it wanted. That is, it does not come from matter itself; otherwise it would have chosen to act or be affected, as it wanted. It has to come from something other than matter. Hence, matter needs something/one who determines for it the specific proportion that it needs in order to act or be affected. The one who determines the proportion for it is other than the matter. So matter needs something/one other than it to organise this.
Thus the dependent matter is not eternal because that which is eternal and not bound by time does not need an other because it is independent of others; all things depend on it, it depends on no one. The lack of independence of matter is definite evidence that it is not eternal and it is thus created. One single glance at the world makes any human realise that effecting things, whether they be of the type that occupies space or of the energy type, can only result from tangible perceptible things and a specific order between these tangible perceptible things in order for the effecting of things to happen. There is nothing in this world that came from nothingness. Nothing is effected in this world without being regulated and in conformity with this proportion. That is, nothing in this world is effected from nothingness or without proportion, i.e. without a specific order.
Thus things that are effected and those that were effected in this world are not eternal or timeless. As far as things that are affected are concerned, this is obvious in that they are effected from tangible perceptible things and it is obvious that in the process of being effected, they were submitted to a specific proportion that was imposed on them. Concerning things that were effected, this is obvious in that they are incapable of creating from nothingness and also in their submission against their will to a certain order that is imposed on them. This order does not come from them; otherwise they would be capable of departing from it and of not submitting to it; therefore it comes from other than these things. The incapability of the tangible perceptible things in the world, i.e. the incapability of the world to create from nothingness and their submission to a specific order that comes from an other is definite evidence that the world is not eternal or timeless but it is created by the one who is eternal and timeless.
It should be noted that if a creator did not create the tangible perceptible things from nothingness, he would not be a creator indeed. Because he would be incapable of effecting things according to his will alone; he would rather be subject to something in company with which it can effect things. He would thus be incapable and not eternal, because he was incapable of effecting (things) by himself but needed something else. The one who is incapable and who needs (something) is not eternal. In addition, as a matter-of-fact, the meaning of a creator is the one who effects (something) from nothingness. The meaning of being a creator is that things depend in their existence on him, and that he does not depend on anything. If he did not create things from nothingness, or was incapable of creating when things did not exist, he would be dependent on things in effecting (things), and things would not be dependent solely on him. This means that he is not the sole creator and thus not a creator at all. So, a creator has to create things from nothingness in order for him to be a creator and has to be characterised with capability and will, independent of things, He should not depend on anything, and things should depend on him for their existence. Hence, effecting (things) has to be effecting from nothingness in order for it to be creation. The one who effects has to effect (things) from nothingness in order for him to be a creator.
I think that should do it for now and should have answerd all of your Questions about God(Allah) Existing, I am Terribly Sorry i went off topic but this had to be said sometime.
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