The Truth The Universe Proclaims La İlaha İllallah

The most striking fact about the observable universe is the deep unity that exists despite its immense diversity. The laws of physics operate consistently in every corner of the universe. The laws of gravity, electromagnetism, and thermodynamics do not contradict one another but complement one another. In chemistry, millions of different substances arise from combinations of a limited number of elements. In biology, despite the vast difference between a bacterium and a human being, every living thing uses the same genetic language, DNA. Mathematics retains its validity at every point in the universe. This unity is not accidental. If there were more than one will creating and governing the universe, and these wills were in conflict, it would be impossible for the laws to be this consistent and harmonious. Even the narratives of ancient polytheistic religions betray this logical difficulty: the myths of conflict and rivalry among the gods intuitively acknowledge that the inevitable result of multiple absolute wills would be chaos. Yet the universe is not chaotic; it is orderly. This order necessitates the existence of a single absolute will, that is, Allah. The historical course of science also supports this argument. Newton explained seemingly independent motions with a single law. Maxwell unified electricity and magnetism. Einstein treated space and time within a single framework. The essence of scientific progress is, in fact, the effort to reveal hidden unity. The "theory of everything" that physicists are still searching for today is the clearest expression of this tendency. Without realizing it, science is tracing the path of tawhid (divine oneness). Every being in the universe depends on something outside itself. A tree depends on soil, water, and sun; a human being on air, food, and other people; planets on physical laws. When examined carefully, this chain of dependence leads to a striking conclusion: an infinite chain of causes is logically impossible. Consider this: if every being depends on another being and this chain extends to infinity, nothing should exist at all. For even if an infinite number of "contingent existences" were brought together, the total could not form a genuine ground of existence. It is like an infinite number of people, none of whom has any money, borrowing from one another: in the end, no one gains any money. Therefore, at the head of the chain there must be a necessary and absolute being that needs nothing, whose existence comes from its own essence. This being, which Islamic theology (kalam) calls Wajib al-Wujud (the Necessary Being), is Allah. The materialist worldview regards the universe as consisting solely of matter and energy and tries to explain consciousness as a product of these material processes. However, this approach faces a serious predicament. Matter has mass, carries energy, and moves. But matter does not produce meaning, create moral values, or seek truth. Human beings do exactly the opposite: they seek meaning, question death, contemplate eternity, and demand justice. A being who asks, "Did this universe have to exist?" cannot be entirely within that universe. A consciousness that asks a question that transcends matter must have a source that transcends matter. Indeed, modern neuroscience can correlate consciousness with brain activity, but it cannot explain how subjective experience, that is, "what it feels like" to feel something, arises from purely physical processes. Philosophers call this problem "the hard problem of consciousness." This problem is a strong indication that consciousness points to a transcendent, non-material source. If human consciousness comes from a source beyond matter, from Allah, then this inexplicable gap finds its meaning. Humanity's shared moral judgments display a remarkable universality. Judgments such as "Killing the innocent is wrong," "Children must be protected," and "Injustice must be opposed" find a response in all cultures, regardless of geography and era. Moreover, these principles are considered "right" even when they run counter to the interests of the majority, which shows that they are not merely a social contract. So where do these absolute moral values come from? In a universe made up of relative, changing, and finite beings, how can an absolute and unchanging moral law exist? Materialism cannot give a satisfactory answer to this question. The question "Why shouldn't I commit an injustice, even if it benefits me?" cannot be answered within a materialist framework. The source of absolute moral values must be a superhuman and absolute being. Allah, as the possessor of absolute justice and wisdom, represents this source. In societies dominated by shirk (associating partners with God), that is, in structures where certain beings are deified or power is regarded as divine, one can observe that oppression and injustice have historically increased. Pharaoh's claim, "I am your highest lord," is highly meaningful in showing how the logical extreme of shirk appears at the societal level. Modern psychology shows that commitment to multiple and conflicting values causes anxiety, identity crisis, and a lack of meaning in a person. This is called "cognitive dissonance" or "value conflict." Conversely, individuals who organize their lives around a single, coherent center are observed to be more peaceful and resilient. This psychological reality actually points to a deep metaphysical truth. The human mind seeks wholeness, not fragmentation. The pursuit of unified theories in science, the first cause in philosophy, and personality integration in psychology all point in the same direction: a single explanatory center. This universal and deep human tendency cannot be a coincidence. In nature, there is no fundamental need that goes unanswered; eyes find their answer in light, lungs in air. The human being's deep need for an absolute center is likewise not unanswered. The belief that fulfills this need most perfectly is tawhid, that is, the belief that the single center of life is Allah. The modern world's dependence on the idols of money, fame, status, and social approval confirms this argument from the opposite direction. These "invisible idols" constantly produce anxiety, dissatisfaction, and an emptiness of meaning. The historically high rates of depression and meaninglessness in societies where materialism has reached its peak are a practical reflection of this reality. The universe is built upon extraordinarily sensitive parameters that allow life. A tiny change in the gravitational constant would either scatter the stars or cause them to collapse. If the electromagnetic force had a different value, atomic bonds would be impossible. The fact that water becomes denser at four degrees ensures that lake bottoms do not freeze, and thus that aquatic life can continue. All of these parameters together form a single configuration suitable for life. When the probability of this fine-tuning arising by chance is calculated mathematically, the numbers shrink astronomically; they approach zero. "Chance" can explain a single event, but it cannot explain the chance emergence of a system in which billions of parameters perfectly complement one another. Moreover, chance does not produce purpose and meaning; it remains only at the level of probability calculations. Yet the universe does not merely "exist"; it offers a ground on which human beings can live, think, and search for meaning. This is a sign of a conscious and purposeful creation.

The existence of two or more absolute gods is logically impossible. If there are two gods and one can exercise a will that the other cannot prevent, the other is not absolute. If both are absolute, then because they limit each other, neither is truly absolute. This contradiction is unconsciously acknowledged even in the mythologies of polytheistic systems; the power struggles among the gods are an intuitive acceptance of this impossibility. Materialism carries a similar contradiction. A system that accepts matter as absolute runs up against its own limits when it confronts phenomena that transcend matter, such as consciousness, morality, and meaning. By deifying matter, materialism turns into a kind of secular version of shirk and shares the same logical fragility. By contrast, tawhid displays an inner harmony in terms of logical consistency, psychological wholeness, and moral soundness alike. The belief in a single, absolute, all-knowing, and all-powerful Allah coherently explains, within a single framework, the unity of the universe, the source of consciousness, the absoluteness of morality, and the human search for meaning. The evidences examined here are not independent of one another; they are arguments that support and complement each other. The unity observed in the universe points to a single will. The chain of causality requires a necessary and independent being. Human consciousness points to a source that transcends matter. The universality of morality necessitates an absolute moral lawgiver. The human being's existential need is fulfilled by the belief in tawhid. The fine-tuning of the universe makes blind chance impossible. And the logical contradictions of shirk indirectly confirm the oneness of Allah. When all these arguments are considered together, the picture that emerges is this: an absolute source, which is the foundation of existence, consciousness, morality, and meaning, is necessary. This source is the being who needs nothing for its own existence, who is all-knowing, all-powerful, the possessor of absolute justice, and who created the universe with a definite purpose. This truth, proclaimed by Islam's declaration of tawhid, "La ilaha illallah" ("There is no god but Allah"), is not merely a statement of religious belief; it is the ultimate truth that reason, conscience, and the universe itself tell us.