God is One, Eternal and Absolute. He is everything, everything is from Him. God, the Creator of all things is the Sustainer of the universe.

Allah: there is no god but Him, the Living, the Eternal One. Neither slumber nor sleep overtakes Him. His is what the heavens and the earth contain. Who can intercede with Him except by His permission? He knows all about the affairs of men at present and in the future. They can grasp only that part of His knowledge which He wills. His throne is as vast as the heavens and the earth, and the preservation of both does not weary Him. He is the Exalted, the Immense One. (2:255)

Say: ‘Allah is One, the Eternal God. He begot none, nor was He begotten. None is equal to Him.’ (112: 1-4)

Chapter 112 of the Qur’an, entitled Ikhlas, gives us the essence of monotheism. Not only does it tell us of the oneness of God, but it also makes it clear what the oneness of God means. This chapter presents the concept of God, purified of all human interpolation, for, prior to the advent of Islam, tampering with the sacred text had caused this concept of God to be distorted for all would-be believers. God is not many. He is only one. All depend upon him. He depends on none. He, in his own being, is all powerful. He is above to ‘beget’ or ‘begotten’. He is such a unique being who has no equal or compeer. All kind of oneness belongs to this Almighty Being. The concept of One God is the actual beginning point and also the only source of Islamic teachings.

We have the entire universe before us. We see it, we experience it, and so are forced to believe in its existence. Even when a man rejects the godhead, he still believes in the universe. But when and how did it come into being? Explaining its existence as the creation of God is no final answer—so it is generally held—since the very next question which arises is if God made the universe, then who made God?

Can we believe in a causeless universe and a causeless God? Belief in a causeless God as the Creator of all things has more logic to it, in this world of cause and effect, than belief in a causeless universe and a non-existent God. It is by believing in a causeless Creator that we save ourselves from believing in the impossibility of a causeless universe.

Belief in God seems to many to be a very strange thing. But disbelief is even stranger. Sometimes it is argued that belief must rest on proof. But, from the purely scientific standpoint, nothing in this world can be proved or disproved. So far as believing in anything is concerned, the option is not between the proved and the unproved, but between the workable and the non-workable.

For instance, scientists in general believe in the concept of gravity. They do so, not because of proof of its existence, but because of the demonstrable predictability of effects. They do not know why gravity has the effect it has, or how it came into existence. They simply accept its existence as a useful theory.

This is the case with all scientific concepts, and belief in them does not mean uncritical acceptance of established as opposed to unestablished ideas. It simply means believing in a working hypothesis as opposed to an unworkable theory. Exactly the same principle is applicable to the concept of God.

In the matter of gravity, the choice for us is not between matter with gravity and matter without gravity, but between matter with gravity and non-existent matter. Since the concept of non-existent matter is untenable, because unworkable, we have opted for matter with gravity. From the purely academic angle, the same is true of the concept of God.

The universe itself does not have the ability to create. It can neither increase nor decrease itself by so much as a particle. As with all other scientific concepts, we must choose not between the universe with God and the universe without God, but between God and a non-existent universe. Since a non-existent universe is inconceivable, we must perforce opt for the concept of the universe with God.