Praise be to Allah, and peace and blessings be upon the Messenger of Allah.
The existence of Allah تعالى is known necessarily in the religion. It is firmly established for Him according to the consensus of the Muslims, and it is also something recognized by sound intellects.
Affirming the attribute of existence for Allah does not mean that He must have someone who brought Him into existence, because existence is of two types:
This is existence that is inherent to something itself and is not acquired from anything else.
This is the existence of Allah سبحانه وتعالى. He is the First, before whom there was nothing. He was not preceded by non-existence, nor will non-existence ever follow Him.
Allah تعالى says:
﴿He is the First and the Last, the Manifest and the Hidden, and He is Knowing of all things.﴾ [Al-Hadid: 3]
Allah تعالى exists by His own essence. His existence is not derived from anything else, and He does not need a creator to bring Him into existence, because He سبحانه وتعالى is the Creator of everything.
This is the existence of something that was previously nonexistent and then came into existence. Such a thing necessarily requires one who brings it into existence and a creator who causes it to exist after non-existence.
Allah تعالى is the Creator of all that exists.
He سبحانه says:
﴿Allah is the Creator of everything, and He is Guardian over all things. To Him belong the keys of the heavens and the earth.﴾ [Az-Zumar: 62–63]
And He تعالى says:
﴿Or were they created without anything, or were they themselves the creators? Or did they create the heavens and the earth?﴾ [At-Tur: 35–36]
Thus, the distinction is clear between the eternal, essential existence of Allah تعالى and the originated existence of created beings, which was preceded by non-existence.
Based on this, it is permissible to describe Allah تعالى as “Existing”, and it is permissible to state this when speaking about Him. One may say:
“Allah exists.”
However, a distinction should be made between an attribute and a name. “Existence” is an attribute established for Allah تعالى, whereas the term “Al-Mawjud” (The Existing) is not being affirmed here as one of the Names of Allah.
Likewise, the fact that the word mawjud is grammatically in the passive-participle form does not mean that Allah تعالى is something acted upon or that He has an agent who caused Him to exist. This applies to created, originated existence, whereas the existence of Allah تعالى is essential and eternal. It was not preceded by non-existence and is not derived from anything else.
The existence of Allah تعالى is absolutely established, and it is one of His attributes.
The existence of Allah تعالى is essential and eternal, not something that came into being after non-existence.
Describing Allah تعالى as existing does not mean that He has someone who brought Him into existence; Allah سبحانه وتعالى is the Creator and is not created.
Created beings have originated existence and therefore require a creator and one who brings them into existence.
It is permissible to state that Allah exists.
What is intended here is affirming the attribute of existence for Allah تعالى, not establishing “Al-Mawjud” as one of the Names of Allah.
May Allah grant success, and may Allah send peace and blessings upon our Prophet Muhammad, his family, and his Companions.
And Allah knows best.