How to recognise Almighty Allah and his existence

1- What I realize through my senses

I cannot doubt its existence This is a rational spontaneous intuition which is taken for granted, but what is witnessed is that when one walks, at midday, in the desert and sees a pond of water at a remote distance, but when he reaches it, he will discover that is a dust because what he saw was a mirage. By the same token, when one puts the straight pen in a cup of water, he will see it as if it is broken, but really it is not. If someone was at an evening party in which people talked about Jinn and ghosts, on his way home, because the road was dark and empty and if he was scared and had an active imagination, he may have thought he saw a Jinn or a ghost, but in fact it was nothing other than his imagination. The magicians and tricksters display strange things which we see, but they have no reality. Therefore, the senses can make mistakes and be deceived, they can imagine or their owner can imagine, but is this a reasonable cause to doubt the existence of what one realizes?No, because if I doubt what I hear, see, or realizes, my reality will be confused with my imagination and I will be like an insane person.Here, there is another prerequisite to attain the knowledge edge (conviction) that what I realize is existed i.e. the mind should not decree according to the previous experiment and consider it as a basis of conviction. What I felt (realized) in the beginning was an imagination or an illusion of the sense. In the first case, the mind was deluded, it thought the mirage to be water, the pen was still straight although it seemed as if it was broken. The matters in which the senses were mistaken or deluded were definite and well known. This does not invalidate or affect the rule. Amongst these things are the magic done by the magicians of Pharaoh and what is done by magicians in circus nowadays.

2- Necessity of Believing in Allah the Almighty

Belief in Allah is a rational, emotional, psychological, social, political and linguistic necessity. You may wonder why it is also a linguistic necessity and you have the right in doing so.Here, we come to the language and ask, which of them come first meanings or words? Or do the words come first then meanings?It is taken for granted that unless the meaning is very clear in our minds, it is impossible to create the word. In other words, if the meaning is not clear in the mind, we will find no word for it in the language. Therefore, if the meaning precedes the word what can we say concerning the modern meanings which were not existent before that such as for example the terminology of new inventions.The linguistic assemblies state that we should create a word for this new term because it is a modern thing such as radio, TV, missile, refrigerator, spaceship, and helicopter etc. These names accrued from a precedent and particular meanings for them in the mind.In the light of what is mentioned above, it is impossible that the concept of ‘divinity’ is a non-existent concept which has no words. If it is believed what non-existent things cannot reach the degree of having words and if the words cannot precede the meanings, then the spread of such words in the language, culture and civilization of the people is considered to be a clear-cut proof on their existence. On the top of these concepts comes the concept of divinity.Thus, we can deduce that the meaning of belief in the existence of Allah precede the language and the words. Its existence in the human languages, in the anthropological studies, and through history, is a decisive proof that his meaning has an existence in the human thought however numerous its names, forms, or patterns.If one contemplates this question, he will find that there is a harmony and cohesion in the essence of the words to such an extent that they have no contradiction altogether. For example, the word of ‘disbelief’ (kufr) may connote the meaning of ‘belief’ (Iman), for the word Kufr, in essence, means covering. So, the word indicates that there was something existent then it was covered. In other words, covering is something temporary in respect of the existent thing. For this reason, the scholars interpreted the phrase ‘they have disbelieved’ (Kafaru) in the glorious Ayah that it is a condition for something which was existent. In the light of the previous mentioned, we can say that disbelief is something temporary to the belief.Only imagine your life without Allah...How it would be???Only imagine how would you feel that you do not know that Almighty Allah exist.I could not live without Allah and Elhamdulliah that Allah showed us the right way because without knowing for Allah we would really be lost.And this is also one of the greatest gift from dear Allah.How mercisfull He is.

3-Do We Need Proof about The Existence Of Allah?

Once, a scholar of sacred knowledge was asked, what is theproof for the existence of Allah. 'Allah', the scholar replied. Then, hewas asked again, what about the apparatus of mind? 'It is deficient andleads only to something like', he replied.Ibn Ata' As-Sakandan said, "O Allah! How can they cite what needs Youas an evidence for You?! Is there anything more evident than You to be cited as an evidence for You?! When did You cease watching the world that we need an evidence for Your existence?! And how far did you go that now we have to pursue Your traces to find You?! How can He be veiled while He disclosed every-thing?! How can He be veiled while He is evident anywhere?! How can He be veiled while He is the ever Evident and the only One Who has no peer?! How can He be veiled while Lie is nearer to us than anything else?! How can He be veiled while we owe our existence to Him?!Thus there is no comparison between those who know Allah as a source of evidence or as an end of evidence. The former return the right to its owner, whereas the latter are misled. When did He cease watching the world thatwe need evidence for His Existence?! How far did He go so that we have topursue His traces?!

4-Between Faith and Atheism

Once, an atheist teacher said to his disciples, "only what you see really exists. They answered, 'yes.' You notice the tablet, the pen, the notebook and the chair? All of them are visible and touchable, aren't they?' 'Yes,' They replied. Then he said, do you see God? They replied, no. hence, God doesn’t exist. The students were perplexed, because they believed in theexistence of Allah by heart. Meanwhile, Allah disclosed the falsehood ofthese teachers at the hands of one of his disciples. A student after having permission asked, do you understand what the teacher has said, they said, yes. Ok, do you see the teacher now? Yes, they replied. Does the teacher havea mind? 'Yes,' they answered. 'Do you see his mind?' They said, 'No,' hesaid, following the teacher method i.e., "Only what we see does exist." Ourteacher has no mind because it is invisible. Then, all students laughed andthe teacher was amazed and never mentioned that again. The following is alsoanother useful discourse: you assume that Allah exists depending totallyon the law of casual influence which states that every thing made or createdshould have a maker or a creator. Likewise, the textile leads to the weaver,the painting leads to the painter, and the statue leads to the sculptor.Following the same law the universe leads to the Omnipotent God. We, then,believe in this Creator, but we might follow the same law and ask, who createsthe Creator? Who created Allah Whom you talked about? Does your evidenceand the law of casual influence not lead to such a result? To refute thisfalse assumption, we can say that it is incorrect analogy, this is becauseyou first acknowledge that Allah is the Creator then you ask about the creatorof Allah. How can you adopt Him as a creator and created at the same time.This assumption can also be refuted in the following manner: How can you imagine that the Creator is subject to human laws. The casual influence is a human law and does not apply but to human beings. Also, time and place on earth differ from time and place outside. Thus, the Creator can never be described in terms of time or place nor their laws. More than that, Allah has created such laws, therefore, it is incredible to describe Allah by the laws created by Him.Aristotle mentioned the sequence of these causes by saying, the chairis made from wood, wood from a tree, a tree from a seed, and a seed is cultivated by a teller. Then, he was obliged to say that this sequential causes in the course of endless time must lead to the necessity of the Creator, so isAllah.lbn Arabi when answering this question "who created Allah?" He said, "It is an incredible question since Allah Himself is a source of evidence. Allah is a supreme Being transcendently beyond all creatures qualities, just as light is a proof for the day-time and not the opposite.

5. Why Is Allah Invisible?

To answer this question, let us refer to science concerning matter and the like in this life. If only what we see does exist, there are many invisible things that are beyond our senses. For example, if you put a magnet opposite to a piece of iron, you will notice that the magnet pulls the iron. Where is that power placed between the iron and the magnet? Is it touchable, visible or testable? We just realize it because of its effect as it pulled the iron. This gravity is created as colors. Colors cannot be visible, because ofits great darkness, before being reflected as an object like a cloth, awall, a plate or something else. For example, if we have a green cloth,we should bear in mind that the matter in the cloth has absorbed all colorssave the green, therefore, we notice it as being green and so on. Electricityalso is invisible. Only after lighting a lamp do we notice electricity conducted through wires. But, where is electricity? It is certainly invisible as are ultra violet rays, gravity and many other things that we can only notice them by the effect they leave. Behold, although these created things, gave a small example with regards to the whole world, are invisible, no wonder Allah Who created such things is invisible.

The same example is soul.She is there but we can not see her.Allah Almighty is always there but we can not see him.