Classical philosophy posits that to change is to move from one state to another over time, suggesting a sequential order where events are distinct and occur within a temporal framework. For instance, Aristotle’s concept of change involves potentiality and actuality: a seed has the potential to become a tree, and the process of growing into a tree is the actualization of this potential, which occurs over time.
However, the concept of change is not a quality befitting of God, as God is outside of time and space, and the idea of actualizing potential does not ever apply to God but only to His creations. This is because God is forever perfect, immutable, and absolute. This is best encompassed in the four verses of Sura 112: Absoluteness (Al-Ikhlaas).
[112:0] In the name of God, Most Gracious, Most Merciful
[112:1] Proclaim, “He is the One and only GOD.
[112:2] “The Absolute GOD.
[112:3] “Never did He beget. Nor was He begotten.
[112:4] “None equals Him.”بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
قُلْ هُوَ ٱللَّهُ أَحَدٌ
ٱللَّهُ ٱلصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ
Change requires being subject to time and space and only applies to created beings, but God remains immutable and perfect and transcends these constraints. Philosophically, whatever God is at any moment is what God has always been and always will be. None of God’s attributes are subject to time and space, just as God Himself is not subject to time and space. For instance, God did not become the Creator, Most Just, or Most Gracious, signifying that there was a time He wasn’t these attributes; rather, God has always been and will always be the Creator, Most Just, or Most Gracious. This understanding underscores God’s absolute nature and eternal perfection, highlighting that God’s essence and attributes are constant and unchanging.
This distinction between God’s absoluteness and the mutability of His creations is evident in the following verses, where God is depicted as transcending all creation and controlling life and death.
[57:1] Glorifying GOD is everything in the heavens and the earth. He is the Almighty, Most Wise.
[57:2] To Him belongs the kingship of the heavens and the earth. He controls life and death. He is Omnipotent.
[57:3] He is the Alpha and the Omega. He is the Outermost and the Innermost. He is fully aware of all things.
[57:4] He is the One who created the heavens and the earth in six days, then assumed all authority. He knows everything that enters into the earth, and everything that comes out of it, and everything that comes down from the sky, and everything that climbs into it. He is with you wherever you may be. GOD is Seer of everything you do.سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ يُحْىِۦ وَيُمِيتُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
هُوَ ٱلْأَوَّلُ وَٱلْـَٔاخِرُ وَٱلظَّـٰهِرُ وَٱلْبَاطِنُ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يَعْلَمُ مَا يَلِجُ فِى ٱلْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعْرُجُ فِيهَا وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
These verses underscore that God, in His perfection and constancy, remains unchanged and eternal, unlike His creations, which are subject to time, space, and change. This philosophical perspective highlights the fundamental difference between the Creator and the created, emphasizing God’s supreme and unchanging nature. Therefore, if God is immutable, we can conclude that anything subject to change is not God. Similarly, if something has undergone change, that something again cannot be called God, just like a triangle with four sides cannot be called a triangle.
Now, contrast this with the contradictory statement found in chapter 1 of the Book of Revelation.
17 When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the first and the last. 18 I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades.
This verse claims that Jesus is the first and the last, but that he was also dead and alive. Since God is unchanging and Jesus is declaring that he has changed, therefore, Jesus cannot be God. Additionally, we see that Jesus grew in wisdom and stature (Luke 2:52), experienced hunger, thirst, and fatigue, and ultimately suffered and died, which are seen as changes and experiences that an immutable God would not undergo. All this indicates that Jesus was not God.
- God does not die (Psalm 90:2, Isaiah 40:28, 1 Timothy 6:16),
- God is not dependent on any other entity for His authority (John 5:19, 30, 8:28, 12:49-50, 14:10, Matthew 28:18),
- God does not need another entity to resurrect Him (Acts 2:24, 3:15, Romand 6:4, 1 Corinthians 6:14).
This immutable nature of the true God is the same argument that can also be found in the Old Testament.
For instance, Numbers 23:19 emphasizes,
“God is not human, that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?”
This verse reinforces that unlike humans, who can be unreliable or change their minds, God is consistent and faithful to His word. Additionally, 1 Samuel 15:29 declares,
“He who is the Glory of Israel does not lie or change his mind; for he is not a human being, that he should change his mind.” This further highlights God’s unchanging nature.
Similarly, Malachi 3:6 states,
“I the LORD do not change. So you, the descendants of Jacob, are not destroyed.”
This verse explicitly underscores that God’s nature and character remain constant, ensuring His faithfulness to His covenant promises.
Psalm 102:25-27 contrasts the transient nature of creation with the eternal and unchanging nature of God, stating,
“In the beginning you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. But you remain the same, and your years will never end.”
The unchanging nature of God is consistent with His sovereign plan and purposes, which unfold over time. His interactions within human history are part of a larger, unchanging purpose. According to the Old Testament and The Quran, God’s essential nature, character, and promises are unchanging. This immutability provides a foundation for trust and faith in God’s reliability and faithfulness. While God’s interactions with humanity can appear dynamic, they are always consistent with His unchanging character and eternal purposes.
[6:34] Messengers before you have been rejected, and they steadfastly persevered in the face of rejection. They were persecuted until our victory came to them. Such is GOD’s system that will never change. The history of My messengers thus sets the precedents for you.
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا۟ عَلَىٰ مَا كُذِّبُوا۟ وَأُوذُوا۟ حَتَّىٰٓ أَتَىٰهُمْ نَصْرُنَا وَلَا مُبَدِّلَ لِكَلِمَـٰتِ ٱللَّهِ وَلَقَدْ جَآءَكَ مِن نَّبَإِى۟ ٱلْمُرْسَلِينَ
| 14 | walā | وَلَا | And no |
| 15 | mubaddila | مُبَدِّلَ | one [who] can alter |
| 16 | likalimāti | لِكَلِمَـٰتِ | [of] (the) words |
| 17 | l-lahi | ٱللَّهِ | (of) God, |
[13:31] Even if a Quran caused mountains to move, or the earth to tear asunder, or the dead to speak (they will not believe). GOD controls all things. Is it not time for the believers to give up and realize that if GOD willed, He could have guided all the people? The disbelievers will continue to suffer disasters, as a consequence of their own works, or have disasters strike close to them, until GOD’s promise is fulfilled. GOD will never change the predetermined destiny.
وَلَوْ أَنَّ قُرْءَانًا سُيِّرَتْ بِهِ ٱلْجِبَالُ أَوْ قُطِّعَتْ بِهِ ٱلْأَرْضُ أَوْ كُلِّمَ بِهِ ٱلْمَوْتَىٰ بَل لِّلَّهِ ٱلْأَمْرُ جَمِيعًا أَفَلَمْ يَا۟يْـَٔسِ ٱلَّذِينَ ءَامَنُوٓا۟ أَن لَّوْ يَشَآءُ ٱللَّهُ لَهَدَى ٱلنَّاسَ جَمِيعًا وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ تُصِيبُهُم بِمَا صَنَعُوا۟ قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ حَتَّىٰ يَأْتِىَ وَعْدُ ٱللَّهِ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ
| 47 | inna | إِنَّ | Indeed, |
| 48 | l-laha | ٱللَّهَ | God |
| 49 | lā | لَا | not |
| 50 | yukh’lifu | يُخْلِفُ | He breaks |
| 51 | l-mīʿāda | ٱلْمِيعَادَ | the promise. |
[17:77] This has been consistently the case with all the messengers that we sent before you, and you will find that our system never changes.
سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا
| 1 | sunnata | سُنَّةَ | (Such is our) system |
| 2 | man | مَن | (for) whom |
| 3 | qad | قَدْ | [verily] |
| 4 | arsalnā | أَرْسَلْنَا | we sent |
| 5 | qablaka | قَبْلَكَ | before you |
| 6 | min | مِن | from |
| 7 | rusulinā | رُّسُلِنَا | our messengers. |
| 8 | walā | وَلَا | And not |
| 9 | tajidu | تَجِدُ | you will find |
| 10 | lisunnatinā | لِسُنَّتِنَا | that our system |
| 11 | taḥwīlan | تَحْوِيلًا | changes. |
[35:43] They resorted to arrogance on earth, and evil scheming, and the evil schemes only backfire on those who scheme them. Should they then expect anything but the fate of those who did the same things in the past? You will find that GOD’s system is never changeable; you will find that GOD’s system is immutable.
ٱسْتِكْبَارًا فِى ٱلْأَرْضِ وَمَكْرَ ٱلسَّيِّئِ وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئُ إِلَّا بِأَهْلِهِۦ فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ ٱلْأَوَّلِينَ فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبْدِيلًا وَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَحْوِيلًا
| 12 | fahal | فَهَلْ | Then are |
| 13 | yanẓurūna | يَنظُرُونَ | they waiting |
| 14 | illā | إِلَّا | except (for) |
| 15 | sunnata | سُنَّتَ | (the) example / precedent of |
| 16 | l-awalīna | ٱلْأَوَّلِينَ | the past [ones]? |
| 17 | falan | فَلَن | But never |
| 18 | tajida | تَجِدَ | you will find |
| 19 | lisunnati | لِسُنَّتِ | in (the) sunnah / system |
| 20 | l-lahi | ٱللَّهِ | (of) God |
| 21 | tabdīlan | تَبْدِيلًا | any change, |
| 22 | walan | وَلَن | and never |
| 23 | tajida | تَجِدَ | you will find |
| 24 | lisunnati | لِسُنَّتِ | in (the) sunnah / system |
| 25 | l-lahi | ٱللَّهِ | (of) God |
| 26 | taḥwīlan | تَحْوِيلًا | alterations / changes. |
[30:30] Therefore, you shall devote yourself to the religion of strict monotheism. Such is the natural instinct placed into the people by GOD. Such creation of GOD will never change. This is the perfect religion, but most people do not know.
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
| 1 | fa-aqim | فَأَقِمْ | So set |
| 2 | wajhaka | وَجْهَكَ | your face / focus / whole being / devotion |
| 3 | lilddīni | لِلدِّينِ | to the religion (of) |
| 4 | ḥanīfan | حَنِيفًا | monotheism. |
| 5 | fiṭ’rata | فِطْرَتَ | Natural instinct |
| 6 | l-lahi | ٱللَّهِ | (made by) God |
| 7 | allatī | ٱلَّتِى | (upon) which |
| 8 | faṭara | فَطَرَ | He created / initiated |
| 9 | l-nāsa | ٱلنَّاسَ | the people |
| 10 | ʿalayhā | عَلَيْهَا | [on it]. |
| 11 | lā | لَا | No |
| 12 | tabdīla | تَبْدِيلَ | [it] change |
| 13 | likhalqi | لِخَلْقِ | for (the) creation |
| 14 | l-lahi | ٱللَّهِ | (of) God. |
| 15 | dhālika | ذَٰلِكَ | That (is) |
| 16 | l-dīnu | ٱلدِّينُ | the religion |
| 17 | l-qayimu | ٱلْقَيِّمُ | the right / perfect, |
| 18 | walākinna | وَلَـٰكِنَّ | but |
| 19 | akthara | أَكْثَرَ | most |
| 20 | l-nāsi | ٱلنَّاسِ | [the] people |
| 21 | lā | لَا | (do) not |
| 22 | yaʿlamūna | يَعْلَمُونَ | [they] know. |
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