Who Created Allah? Refuting the Doubt and Strengthening Certainty

Introduction

At the beginning of reflection, a person may wonder about the origin of existence and the foundation of the universe that surrounds them. A deep love for knowledge stirs within the heart, and countless questions cross the mind. Among these questions, some may ask: “If Allah created everything, then who created Allah?” This question is not new to humanity; it has crossed the minds of thinkers since the earliest times.

But is this question truly a key to understanding reality, or is it merely a trap designed to entangle the mind in an endless cycle of questioning? The Sunnah has warned us against succumbing to such whispers, as if the noble Prophet ﷺ sought to set a clear boundary for this inherent human confusion. It’s no surprise, then, that this question is nothing more than a test of certainty—a challenge for the human intellect to recognize its limits, acknowledging its inability to fully grasp the divine essence.

From this perspective, it becomes clear that this question should not open the doors of doubt. Rather, it should reinforce our faith that Allah is Al-Awwal (The First), with nothing before Him, and the Creator who is never to be questioned with “Who created Him?”

Answering the Question: “Who Created Allah?”

This is a question that crosses the minds of some people. How can we respond to it? Here are four key points that help in refuting this question:

First Point: The Concept of Eternity in Islam

To understand the answer to this question, we must first define the intellectual and logical framework within which the question is posed. Some attempt to use this question as a means to cast doubt on belief in Allah. However, upon deeper reflection on the logic behind this question, it becomes clear that there is a fundamental misunderstanding of our faith in Allah.

Allah, the Exalted, is Al-Awwal (The First), with nothing before Him. He is the Creator of everything and, therefore, is not created. Allah is not part of creation, and thus, He cannot be measured by the characteristics of created beings. The concept of eternity means that Allah has no beginning, and therefore, the question “Who created Him?” is invalid because it assumes a beginning and a cause—concepts that do not apply to Allah.

Allah is the Creator, unlike anything in existence. He is Wājib al-Wujūd (necessarily existent), meaning that His non-existence is impossible. In contrast, created beings are mumkin al-wujūd (contingent beings)—they may exist, or they may not. Their existence depends on an external cause, but Allah’s existence is inherent and independent.

Second Point: The Limitations of the Human Mind

The human mind, with its simultaneous simplicity and complexity, is capable of understanding many material phenomena and the relationships between cause and effect. However, there are matters beyond its capacity to fully comprehend—such as eternity and infinity. Allah, the Exalted, is not a created being with a beginning; He is eternal, with neither a beginning nor an end.

This concept transcends the human mind’s framework, which relies on perceiving things through the lenses of time and causal sequences. In other words, the human mind is conditioned to understand events within the boundaries of time. But when it is tasked with imagining something beyond this framework, it finds itself incapable of doing so.

Belief in Allah is rooted in innate human nature (fiṭrah), sound reasoning, and the truths revealed through divine revelation that surpass our limited capacities. Allah has instilled within us a natural disposition to recognize His existence and revere Him. He sent messengers and revealed scriptures to clarify what our intellects alone cannot fully grasp.

This balance between reason and revelation is crucial: the intellect leads us to believe in the existence of the Creator, while revelation completes our understanding of matters beyond human comprehension.

From this perspective, we must recognize that the question “Who created Allah?” is fundamentally flawed. Allah is Al-Awwal—the First, with nothing before Him—and the Creator who cannot be asked, “Who created Him?” Simply put, He is the origin of all existence and does not require an origin, because His existence has no beginning. This understanding brings inner peace and liberates us from the endless cycle of questions that do not lead to certainty but rather to confusion and unrest.

Third Point: The Contradiction with Innate and Rational Principles

It is important to understand that this question contradicts innate human disposition and rational principles. One of the basic rules of logical thinking is that every event has a cause. However, this does not mean that every existing thing requires a cause. The rational principle states that everything with a beginning needs a cause. Allah, however, is eternal, without a beginning, and thus does not require a creator.

This is the essence of the argument for the “necessary existence” (Wājib al-Wujūd), which scholars use to demonstrate that there must be an entity whose existence is independent of anything else—that is, Allah, the Exalted.

Those who pose this question fall into a logical fallacy known as the “infinite regress of causes.” This is the idea of an endless chain of causes extending backward without a starting point. Such an infinite regress is intellectually impossible because it leads to the impossibility of reaching any point of origin. Therefore, this chain must terminate at a first, uncaused cause—and that cause is Allah.

Thus, the question of “Who created the Creator?” is inherently invalid because Allah’s existence did not arise from non-existence to require a creator. Posing such a question is like asking, “What is the name of the bachelor’s wife?”—a question that makes no sense because, by definition, a bachelor cannot have a wife. Likewise, Allah is the eternal, uncreated First Cause, and therefore, the question of His creator is meaningless.

Fourth Point: Prophetic Guidance in Dealing with This Doubt

The Prophet ﷺ provided clear guidance on how to address this doubt, reflecting a profound understanding of human nature and its susceptibility to intrusive thoughts. It is narrated in a ḥadīth by Abu Huraira (may Allah be pleased with him) that the Messenger of Allah ﷺ said:

Satan comes to one of you and says, ‘Who created this? And who created that?’ until he says, ‘Who created your Lord?’ When he reaches this point, let him seek refuge with Allah and stop thinking about it.

al-Bukhārī: 3276, Muslim: 134

In this ḥadīth, we find two key directives: seeking refuge with Allah and ceasing to dwell on the question.

• Seeking Refuge with Allah involves asking for protection from Allah against the whispers of Satan. This is a critical step because such doubts often originate from Satan, whose aim is to shake the believer’s faith and cast doubts into their creed. The Prophet ﷺ encouraged turning to Allah for protection, instilling reliance on and trust in Him.
• Ceasing to Dwell on the Thought means halting the mental spiral triggered by such doubts. When a person reaches the question, “Who created Allah?” the mind can enter an endless loop of inquiries that do not lead to certainty but rather deepen confusion and anxiety. Thus, the Prophet ﷺ instructed us to stop entertaining such thoughts and instead shift our focus to what benefits the heart and mind.

In another ḥadīth, the Prophet ﷺ said: "Satan will continue to come to one of you and say, ‘Who created the heavens and the earth?’ He will reply, ‘Allah.’ Then Satan will say, ‘Who created Allah?’ If this happens to any of you, let him say: ‘I believe in Allah and His messengers.’” (Ṣaḥīḥ Ibn Ḥibbān: 150).

Here, an additional directive is provided: verbally affirming one’s faith in Allah and His messengers. This declaration serves as a renewal of one’s covenant with Allah and a reinforcement of faith when facing such intrusive thoughts.

In a third ḥadīth the Prophet ﷺ said:

People will soon question one another until someone asks: ‘Allah created the creation, but who created Allah?’ When they say this, respond: ‘Allah is One, Allah is the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.’ Then spit lightly to your left three times and seek refuge with Allah from the accursed devil.

Al-Sunan al-Kubrā: 10422

This ḥadīth introduces two additional practices:

1. Reciting Surah Al-Ikhlāṣ, which beautifully describes Allah’s attributes, affirming His oneness and His transcendence beyond having offspring or partners.
2. Spitting lightly to the left three times, symbolically rejecting and expelling the intrusive thoughts.

Practical Steps from Prophetic Guidance

The prophetic teachings for handling this doubt involve five practical steps:

• Seeking refuge with Allah from Satan.
• Ceasing to entertain the thought any further.
• Affirming faith by declaring belief in Allah and His messengers.
• Reciting Surah Al-Ikhlas, which emphasizes Allah’s absolute oneness.
• Spitting lightly to the left three times, as a symbolic act to repel Satan’s whispers.

These directives reflect the wisdom of the Prophet ﷺ in providing a holistic remedy—spiritually, mentally, and psychologically—against such doubts. They combine turning to Allah, strengthening faith, and using symbolic actions to ward off Satanic whispers.

Conclusion

In conclusion, it becomes clear that the question “Who created Allah?” is inherently flawed, rooted in a misunderstanding of our belief in the Creator, the Exalted. Allah is Al-Awwal—the Eternal First—without a beginning, and He is Wājib al-Wujūd (necessarily existent), who does not require a cause. Trying to apply the logic of created beings to the Creator is, in reality, an attempt to liken the Creator to His creation.

Islam, through the Quran and the Sunnah, provides a clear framework for addressing such doubts, emphasizing the importance of seeking refuge with Allah and holding firmly to faith. Rather than becoming absorbed in futile questions, we should direct our intellectual efforts toward what strengthens our faith and deepens our knowledge of Allah and His signs in the universe.

The futility of this question lies in its attempt to subject the Creator to the laws of His creation—something that is logically and theologically impossible. Let us always remember that Allah, the Exalted, says:

There is nothing like unto Him.

Al-Shūrā: 11

Our belief in Him is an acknowledgment of His greatness, which surpasses the limits of our finite understanding.