Breaking Down Mental Idols (1) Has God Been Compelled to Create Us?

This series aims to respond to the doubts spread by atheists across platforms like TikTok, YouTube, and other social media, which are deliberately targeted at youth and young audiences who may lack deep Islamic knowledge or the skills to refute the falsehoods and fallacies of atheists.

In this episode, we address the common atheist objection: “Why did Allah create us?”—a claim that supposedly reveals a contradiction in the concept of divine will and perfection. It presents arguments that seem rational but are filled with serious fallacies and weak reasoning. We will prove the invalidity of this objection, affirming that Allah’s act of creation is rooted in wisdom and perfection—not in need or frivolity, as the atheists falsely claim.

The Atheist Claim:

“Why did Allah create us? The traditional answer is: because one of His attributes is creation, so He created.

Now, we ask: is the attribute of creation intrinsic to the divine essence, eternal and inseparable from it? Or is it a temporary trait He chose at a certain time? If the attribute of creation is eternal, then Allah creates because He must, just as a human reaches puberty without choice. This implies that Allah is compelled to create—not by will, but by nature. But if the attribute of creation is acquired, then He chose it for a reason, and reason implies need, and that would imply a deficiency.

And if He chose to create without a need, then this is meaningless action—frivolity that contradicts wisdom. In all scenarios, the concept of divine perfection is undermined.” [End of claim]

Refutation of the Claim:

1. False Analogy Between the Creator and the Created:

The objection is flawed from the start, as it applies human standards to the Divine. Allah is not to be compared to His creation, because analogy assumes similarity in nature and limits—and Allah says: “There is nothing like unto Him” (Ash-Shura: 11). To say that His attribute of creation compels Him to act—like human puberty—is a form of anthropomorphism that is rejected both rationally and scripturally.

This is a false analogy fallacy, assuming that laws governing limited beings (such as humans reaching puberty due to biological necessity) apply to Allah, who is exalted beyond time, space, body, likeness, or peer. This is invalid. For instance, to claim an engineer must build bridges just because he has the skills is incorrect; having a skill doesn’t imply compulsion. Similarly, Allah’s attribute of creation doesn’t mean He is compelled to create—it expresses His absolute power, exercised freely.

2. The Distinction Between “Attribute” and “Its Action”:

The attribute of creation is eternal—it stems from Allah’s omnipotence—but its manifestations (acts of creation) are subject to His will. In other words, Allah is the Creator by attribute, eternally so, but He creates when He wills, what He wills, how He wills, and where He wills.

Just as humans possess the ability to speak but do not speak continuously, does that mean they are “forced” into silence? No. Ibn Taymiyyah said: “Allah is characterized by eternal attributes inherent to His essence, and His actions occur in accordance with His will.”

This resolves the objection: the attribute of creation is like the human ability to write—it’s always present, but actual writing only happens by choice. If possessing an ability necessitated its constant use, that would contradict the concept of freedom. Likewise, Allah possesses the eternal attribute of creation but exercises it freely and willfully—reflecting His perfection, not deficiency.

3. Does Allah Need to Create?

Absolutely not. Allah created the universe not out of need, but to manifest the perfection of His Names and Attributes—The Creator, The Provider, The Merciful, The Just, The Forgiving, The Loving, The Bestower… These attributes become known and appreciated through creation. If there were no creation, these Names would remain veiled—not due to deficiency, but because perfection finds its fullest expression in action, not in inaction.

Allah does not create to complete His essence, but rather, His perfection overflows into creation—like the sun that shines not out of need but because radiance is part of its nature. Likewise, Allah's creative act flows from His perfection, not out of necessity. The objection wrongly assumes that all action implies need, when in reality, a perfect being can act purely to manifest perfection, as is evident in the universe’s intricate design—with trillions of galaxies, stars, planets, and cosmic systems.

4. Frivolity Is Attributed to the Ignorant—Not the All-Knowing, All-Wise:

Allah did not create the world in vain: “Then did you think that We created you uselessly and that to Us you would not be returned?” (Al-Mu’minun: 115), “And We did not create the heaven and earth and that between them in play. Had We intended to take a diversion, We could have taken it from [what is] with Us – if [indeed] We were to do so.” (Al-Anbiya: 16–17)

If actions were truly purposeless, that would be frivolity. But we know Allah created creation for a great purpose—to worship Him: “And I did not create the jinn and mankind except to worship Me.” (Adh-Dhariyat: 56)

This objection also commits a Strawman Fallacy, assuming that creation is either the result of need or meaningless action, ignoring the third and true alternative: wisdom. Divine wisdom means that every act has a purpose—even if we, as limited beings, cannot fully comprehend it. Consider the perfect balance in nature—from ecosystems and water cycles to biodiversity and planetary orbits. If creation were frivolous, such precision would be inexplicable.

Secondly: The Qur'an Speaks Clearly

Allah is utterly independent of creation: “Indeed, Allah is free from need of the worlds.” (Al-‘Ankabut: 6), “While Allah is the Free of need, the Praiseworthy.” (Fatir: 15)

The attribute of creation is eternal, yet its actions follow His will: “Indeed, your Lord- He is the Knowing Creator.” (Al-Hijr: 86)

Creation is based on wisdom: “[It is] the work of Allah, who perfected all things. Indeed, He is acquainted with that which you do.” (An-Naml: 88), “And it is Allah who is [the only] deity in the heaven, and on the earth [the only] deity. And He is the Wise, the Knowing.” (Az-Zukhruf: 84)

The Qur’an affirms that creation is not random, but a system of precision and balance reflecting Allah’s knowledge and wisdom. The verse: “[And] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency.” (Al-Mulk: 3)

—underscores this mastery and refutes the idea of chaos or frivolity. The repetition of the Names All-Knowing and Wise in the Qur’an confirms that every divine act is bound by profound wisdom—even if we do not fully grasp it.

Thirdly: The Words of Scholars and Commentators

Imam Al-Ghazali said in Ihya’ ‘Ulum ad-Din: “Allah did not create creation out of need for them, but to manifest His power and knowledge, to extend His mercy and justice, to test them with good and evil, so that they may return to Him, and so He may reward them with His justice and grace.”

Ibn al-Qayyim said: “The attributes of divine perfection necessitate their effects. Just as the attribute of mercy calls for bestowal, and the attribute of power calls for creation, the attribute of wisdom calls for placing everything in its proper place.”

These statements align with the principle of Occam’s Razor—preferring the simplest, most coherent explanation. Rather than imagining a needy or whimsical Creator, scholars offer a rational view: Creation is an expression of divine perfection.

For instance, the system of gravity or the harmony of the solar system reflects deliberate design and wisdom—proving that creation was not random, but intentional and meaningful.

A Question for the Atheist

Do you, trembling skeptic, believe that the Perfect One should not create—lest He be accused of “need”? Or is true perfection manifested in wise creation, in the outpouring of justice and mercy—as Allah has done?

Your very existence is proof of divine perfection—not imperfection. You were not brought into being by chance, but by will—upon a natural disposition that recognizes truth from falsehood. As Allah says: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?” (Fussilat: 53)

If perfection meant not creating, then that would be a contradiction—it would suggest that divine power is incapable of expression. But reason dictates that perfection is shown in the ability to create a vast, complex, orderly cosmos—and within it, a being like man, endowed with thought and questioning. The human brain alone, in all its intricate design, could never be the result of accident or chaos—but reflects a deliberate, wise Creator.

In conclusion, Allah is the Eternal Creator by attribute, who creates by His will, with perfect wisdom—not out of need or frivolity. This objection is built upon flawed logic—false analogies and a denial of divine wisdom—and collapses in the face of rational and scriptural evidence.

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