A cikin babin da ya gabata, an nuna cewa sanin Ubangiji da ke cikin fitrah yana gabanin bincike da hujja. Wannan sanin da aka dasa a cikin rai yana sa mutum ya amince da Shi, matuƙar hankalinsa yana da ƙoshin lafiya kuma babu wani abin hana shi. Idan mutum ya faɗa cikin shakka ko sakaci, to hankali yana da rawar da zai taka wajen ƙarfafa sanin da ke tushen fitrah, ta hanyar tunatar da rai. Ibn Taymiyyah ya ce: "Babu wani rikici tsakanin ilimin da ke zuwa ta hanyar fitrah kai tsaye, wanda ba ya buƙatar bayani, da kasancewar hujjar da ke goyon bayansa."107

In the previous chapter, it was highlighted that the cognition of the Lord  within the fiṭrah precedes analysis and reasoning. The imprint on the soul requires a man to acknowledge Him, , so long as his senses are of sound nature and the impediments are absent. In the event where a person falls prey to doubt or heedlessness, logic has a role in shoring up fiṭrah-based cognition by reminding the soul. Ibn Taymiyyah said, ‘There is no mutual conflict between instinctive self-evident knowledge and possession of evidence that supports it.’107

Wahayi ya nuna manyan hujjojin hankali a cikin wannan batu da sauran batutuwa. Idan muka yi tunani a kan yadda wahayi ke magance wannan batu, za mu lura da wasu abubuwa da dama.

Revelation points out the main rational arguments in this issue and others. If we contemplate how revelation deals with this issue, we observe a number of points:

1. Kayan aikin hankali na tushen hujja a cikin Alkur'ani da Sunnar Annabi ﷺ a bayyane suke kuma masu sauki. Suna da sauƙin fahimta kuma sun dace da fitrah gabaki ɗaya.

1. The tools of logic-based reasoning in the Qur’an and the prophetic tradition are distinctly simple and clear. They are easy to digest and are in absolute alignment with fiṭrah.

Waɗannan kayan aikin su ne mafi amfani daga cikin hujjojin hankali, kuma sun dace da mafi yawan zukata. ‘Hujjar hankali da ke da sauƙin fahimta da narkewa, kuma a bayyane take ga hankali, ita ce ta fi samun amana.’108 Ibn Rushd ya bayyana sauƙin hujjojin da ke cikin wahayi, da yadda suke jagorantar mutum zuwa ga manufa cikin inganci. Ya ce, ‘Idan aka duba hanyoyin addini, sai a samu yawancinsu suna da halaye biyu: suna da tabbaci, kuma suna da sauƙi, ba haɗaka ba, wato maganganun da suka ƙunsa kaɗan ne. Saboda haka, ƙarshensu zai kasance a kusa da maganganun da suka ginu a kansu.’109

These tools are the most beneficial of rational proofs and are congruent with most souls. ‘Rational proof that is easy to grasp and digest, and is apparent to the mind, is more likely to be trusted.’108 Ibn Rushd reveals the simplicity of the proofs in revelation, and how they efficiently lead a person to the goal. He said, ‘When the religious methods are contemplated, most are found to comprise of two characteristics: they are conclusive, and they are simple and not compounds, i.e., they are few in terms of their propositions. Therefore, their conclusions would be closely aligned to their propositions.’109.

2. Yalwa da iri-iri.

2. Abundance and variety.

Wannan wani sauƙi ne da Allah Ya yi wa bayinsa. Ibn Taymiyyah ya ce: "Duk lokacin da mutane suka fi buƙatar sanin wani abu, Allah yana sauƙaƙa musu hujjojin sanin sa, kamar hujjojin sanin Wanene Shi, hujjojin annabcin Manzonsa, hujjojin ikonsa da saninsa, da sauransu. Irin waɗannan hujjoji suna da yawa kuma suna da tabbas."110

This is a facilitation granted by Allah  to His servants. Ibn Taymiyyah  said, ‘The more people are in need of knowing something, Allah facilitates for them the evidence for its knowledge, such as the proofs for knowing Who He is, the proofs of His Messenger’s prophethood, the proofs of His power and knowledge, etc. Such proofs are numerous and conclusive.’110

Wani bangare na hujjar hankali game da wanzuwar Allah shi ne cewa sakamako yana nuna dalilinsa, kuma wahayi ya zo don ya tunatar da mu wannan hujja da salo daban-daban kuma a yanayi daban-daban. Da wannan a zuciya, za a iya tabbatar da Shi ta dukan halittarsa, domin dukansu sakamako ne na daya daga cikin abubuwan da Ya halitta. Sakamako yana nuna dalili shi ne hujja mai girma wadda ta ƙunshi hujjoji da yawa, waɗanda adadinsu yakan dace da irin bambance-bambancen da ake samu a halitta. Kamar yadda Ibn Rushd ya ce yayin da yake sharhi kan hujjar kirkira don tabbatar da Mahalicci: "Kuma a cikin wannan nau'i akwai alamomi da yawa daidai da adadin abubuwan da aka halitta."111 Haka kuma, "babu wata halitta da ba ta zama alama da kanta da ke nuni ga Mahaliccinta ba, ta hanyar da ta hana duk wani abokin tarayya da ake danganta shi da Shi."112

One aspect of the argument from logic for the existence of God is that the effect is indicative of the cause, and revelation came to remind us of this argument with various wordings and in multiple contexts. With this in mind, it is then possible to prove Him  through His entire creation, as they are all one of His effects, . The effect being indicative of the cause is an umbrella argument for numerous sub-arguments, which number the amount of variety found in the creation. It is as Ibn Rushd said as he commented on the argument from invention for the existence of the Creator: ‘And in this type are many indicators as per the number of invented things.’111 In fact, ‘there is no creation that is not in itself a sign pointing to its Creator, in a manner which disallows any partnership associated unto Him’.112

Mawaƙi Abū al-ʿAtāhiyyah ya ce:

The poet Abū al-ʿAtāhiyyah  said:

"Lo, dukkanmu za mu zama tsoffi."

‘Lo, we are all going to become obsolete.

Wane daga cikin 'ya'yan Adam ne zai iya zama har abada?

Who from the children of Adam can remain forever?.

Asalinsu daga Ubangijinsu take.

Their origin is from their Lord.

Kuma kowa zai koma ga Ubangijinsa.

And everyone shall return unto his Lord.

Kaico, ta yaya za a iya saɓa wa Mai Girma?

Alas, how can the Divine be disobeyed?.

Ta yaya za a iya musanta Shi?

And how can He be denied?.

Allah yana cikin kowane motsi.

Allah has in every motion.

Kuma a cikin kowane lokaci na tsayuwa akwai shaida.

And in every stationary moment a testament.

Kuma a cikin komai yana da wata alama.

And in everything He has a sign.

Yana nuna cewa Shi ne Guda Ɗaya.

Pointing out that He is the One.’.

A bayyana cewa, saboda haka, maganar "Allah yana da hanyoyi zuwa gare Shi daidai da adadin numfashin da halittu ke shaƙa" ba ta nesa da gaskiya ba.113.

It is clear, therefore, that the statement ‘Allah has ways unto Him to the tune of all the breaths taken by the creation’ is not far off from the truth.113.

3. Alƙur'ani galibi yana magance wannan batu ta hanyar fahimta kai tsaye da kuma hujjar a fortiori (ƙarin hujja).

3. The Qur’an mostly deals with this issue by way of implication and argumentum a fortiori.

Yawancin hujjojin da ake ambata a cikin Alƙur'ani don tabbatar da kasancewarSa ana gabatar da su ne don tabbatar da wani babban batu, misali tauhidinSa a cikin ubangijintaka da allahntaka. Irin waɗannan ayoyi suna nuna kasancewar Allah ta hanyar ma'ana mai tilas. Tunda ana gabatar da waɗannan ayoyi don tabbatar da tauhidin Allah da kuma ambaton wasu daga cikin cikakkun siffofinSa, to suna kuma bayar da hujja akan kasancewarSa ta hanyar ma'ana. Wannan hanyar hujja ita ce argumentum a fortiori, kamar yadda yake a bayyane. Domin misali, Allah yana cewa: "Ka ce, ya Annabi, shin zan nemi wani ubangiji banda Allah alhali Shi ne Ubangijin komai?"114 Saboda haka, kasancewar Allah Ubangijin komai yana nuna cewa Yana da siffofin mulki mara iyaka, halitta, da tsara al'amura. Wannan yana bayyana cewa damuwar Alƙur'ani ba ta ta'allaka ne kawai ga tabbatar da kasancewar Allah ba, a'a, sai dai don gabatar da halitta ga Mahaliccinta, bayyana cikakkun siffofinSa, da bayyana girmamawa, tsarkakewa, da ibadar tauhidi da Yake cancanta. Amma ga sanin halitta kawai cewa suna da Ubangiji da ya halicce su, kuma suna buƙatar kasancewarSa, to wannan tuni an riga an sanya shi a cikin fiṭrarsu.

Most proofs in the Qur’an mentioned to demonstrate His existence are presented to prove a wider point, such as His oneness,  in lordship and divinity. Such verses point out Allah’s existence by necessary implication. Since these verses are presented to prove the oneness of Allah  and relate some of His perfect attributes, then they are also offering proof for His existence by implication. This method of evidence is argumentum a fortiori, as is evident. To highlight an example, Allah  says, ‘Say, O Prophet, “Should I seek a lord other than Allah while He is the Lord of everything?”’114 So, for Allah to be the Lord of everything denotes that He is associated with the attributes of ultimate dominion, creation, and planning. This reveals that the Qur’an’s concern was spent not solely on proving Allah’s existence, but rather to introduce the creation to its Creator, reveal His perfect attributes, and explain the reverence, glorification, and monotheistic worship that He deserves. As for the mere cognition of the creation that they have a Lord that created and that they are in need of His existence, then that is already imprinted onto their fiṭrah.

4. Ta cikin salo daban-daban, wahayi yana neman tadawa da tunatar da mutum game da abin da ke cikin fiṭrah.

4. Through its various wordings, revelation seeks to stimulate and remind man of the element of fiṭrah.

Al-Qur'ani yana tada sha'awar rai na neman hanyoyi a cikin yanayi daban-daban da mutum yake fuskanta, domin ya cimma sakamakon da yake so. Misali, Allah (SWT) yana cewa: "Ga waɗanda ba su yi imani da Lahira ba akwai siffofi marasa kyau, amma ga Allah ne siffofi mafi kyau. Shi ne Mabuwayi, Mai hikima."115 Haka kuma yana tunatar da bawa matsayinsa na gaskiya a gaban Ubangijinsa da bukatarsa gare Shi lokacin da masifa ta same shi: "Shi ne Wanda Yake sa ku yin tafiya a ƙasa da teku. Har ma kuna cikin jiragen ruwa, suna tafiya da iska mai kyau, suna murna da ita. Sai ga iska mai ƙarfi ta same su, raƙuma suka zo musu daga ko'ina, suka yi zaton za su halaka. Sai su kira Allah shi kaɗai, suna mai tsarkake addini gare Shi, suna cewa: "Idan Ka cece mu daga wannan, lallai za mu zama masu godiya."116 Al-Qur'ani kuma ya ce: "Duk lokacin da wata cuta ta same mutum, sai ya kira Mu, ko yana kwance a gefensa, ko zaune, ko tsaye. Amma idan Muka kawar masa da cutar, sai ya koma ga tafarkinsa na da, kamar ba shi ya taɓa kiran Mu saboda wata cuta da ta same shi ba! Haka aka ƙawata wa masu ta'addanci ayyukansu."117

The Qur’an evokes the soul’s desire to adopt means in the various situations man faces in order to achieve a desired outcome. For example, Allah  says, ‘To those who disbelieve in the Hereafter belong all evil qualities, whereas to Allah belong the finest attributes. And He is the Almighty, All-Wise.’115 It also reminds the servant of his rightful place in front of his Lord and his need for Him when calamity befalls: ‘He is the One Who enables you to travel through land and sea. And it so happens that you are on ships, sailing with a favourable wind, to the passengers’ delight. Suddenly, the ships are overcome by a gale wind and those on board are overwhelmed by waves from every side, and they assume they are doomed. They cry out to Allah alone in sincere devotion, “If You save us from this, we will certainly be grateful.”’116 The Qur’an also says, ‘Whenever someone is touched by hardship, they cry out to Us, whether lying on their side, sitting, or standing. But when We relieve their hardship, they return to their old ways as if they had never cried to Us to remove any hardship! This is how the misdeeds of the transgressors have been made appealing to them.’117

Abubuwan da ke cikin hujjar daga hankali (ilimin mantiki):

Components of the argument from logic:

Idan muka yi nazari a kan yanayin hujjar hankali da ke nuna wanzuwar Allah, za mu lura cewa ta kunshi manyan sassa guda biyu:

If we analyse the nature of the rational proof that points to the existence of Allah , we will observe that it is made up of two key components:

1. Ra'ayoyi na asali na halitta na ilhama.

1. Instinctive innate concepts.

2. Lura da hankula.

2. Observation and the senses.

Waɗannan hujjoji da ke tabbatar da wanzuwar Allah gaskiya ne na ɗabi'a da ke cikin halittar ɗan adam, kamar rashin dacewar fifiko ba tare da dalili na fifiko ba, buƙatar abin da ya samu ga dalili, da ƙa'idar dalili da sakamako. Sauran hujjoji kuma suna samo asali daga waɗannan. Don haka, wanzuwar wani abu bayan ya kasance ba ya wanzu yana kai ga tambaya game da dalili da fifiko: Menene ainihin ya ba da fifiko ga wanzuwar wannan abu fiye da rashin wanzuwarsa? Menene dalilin da ya fitar da shi daga babu zuwa duniyar wanzuwa? Haka nan, tsari mai kyau da cikakken tsarin halittar duniya abu ne da ke buƙatar dalili, da sauransu. Kasancewar wannan ɓangare na ɗabi'a ne ya sa irin wannan hujja ta zama mai yaɗuwa sosai kuma mai sauƙin fahimta. Hakan ne ya sa Balarabe ya faɗi shahararriyar maganarsa: "Najasar raƙumi tana nuna raƙumi. Sawun ƙafa yana nuna tafiya. To, sama da taurarinta da ƙasa da kwarinta – don me ba za su nuna Maɗaukaki, Masani ba?"

These arguments that prove Allah’s existence are instinctive realities that are innate to man, like the impropriety of preponderance without a cause for preponderance, an effect’s need for a cause, and the principle of causality. Other proofs stem from these arguments. Thus, the existence of something after having been non-existent leads to the question on causality and preponderance: What exactly gave preponderance for the existence of this entity over its non-existence? What was the cause to take it out from nothingness into the world of existence? Likewise, the immaculate design in the construct of the world is an effect that requires a cause, and so on. The presence of this innate component makes this type of argument extremely widespread and easy to understand. It led the Bedouin to utter his famous phrase: ‘Camel dung points to camels. Footprints indicate travel. So the sky with its constellations and the Earth with its valleys – why do they not point to the Sublime, the Omniscient?’

Waɗannan suna ɗaukar abubuwan da ake gani da kuma waɗanda ake iya fahimta na duniya, tare da hasashe da al'amura. Ana amfani da hankali a kan waɗannan abubuwan da ake gani, wanda hakan yana bai wa mutum damar cire ƙarshe-ƙarshe. Wannan shi ne 'ya'yan tsarin tunani bisa hujja. Halittun da suke fahimtar cewa hankula suna nuni ga Allah, sun san cewa su ɗaya ne daga cikin tasirin Sa. Daga wannan mahanga, kowane nau'in halitta a harshen Larabci ana kiransa ʿālam (ma'ana a zahiri: duniya). Ibn Taymiyyah ya tattauna dalilin da ya sa ake kiran ʿālam da ʿālam: 'ʿĀlam shi ne abin da yake bada ilimi, kamar khātam shi ne abin da ake amfani da shi wajen rufewa... Kowane nau'in halitta ana kiransa ʿālam domin alama ce kuma hujja ga Mahalicci – sabanin ʿālim, wanda shi ne mai sani, kamar khātim, wanda shi ne mai rufewa. Ya ce, "...amma shi ne Manzon Allah kuma khātamun-nabiyyīn ﷺ."118

These pick up the observable and perceptible imagery and phenomena of the world. Logic is applied on these observations, enabling a person to derive conclusions – this is the fruit of the evidence-based reasoning process. Creations who understand that the senses point to Allah  know that they are one of His effects. From this viewpoint, each type of creation in Arabic is called ʿālam (literally: world). Ibn Taymiyyah discusses why ʿālam is called ʿālam: ‘ʿĀlam is that which gives knowledge, like khātam is that which is used to seal…Each category of creation is called ʿālam as it is a sign and proof for the Creator – as opposed to ʿālim, who is one who knows, just like khātim, who is the one who seals. He  said, “…but is the Messenger of Allah and the seal of the prophets”118

...shi ne hatimi a gare su.' Ko da yake dukkan halittu suna nuna Shi, sun bambanta a matakin nuna su. Ko da yake abubuwan da ba su da rai suna nuna Allah, nuninsu ya gaza na halittu masu rai. Akwai bambanci tsakanin nunin da dutse guda yake yi zuwa ga Allah da na mutum. Wani ɓangare na bambancin matakan nuni yana komawa ga yanayin abu (fagen da ake yin hujja a kansa) da kuma yanayin mai lura (mai yin hujjar).

because he was the seal to them.’ Though all creations are indicative of Him , they vary in their level of indication. Though inanimate objects are indicative of Allah , their indication is less than that of living creations. There is a difference between the indication to Allah  by a pebble and that of a human. Part of the varying levels of indication goes back to the nature of matter (the subject area for reasoning) and the nature of the observer (the reasoner).

Duk da cewa matsayin masu akida (ma'ana, Musulunci) a bayyane yake game da cewa sanin Allah yana cikin dabi'ar halitta (fitra), kuma cewa yana yiwuwa a yi amfani da hujjojin hankali don tunatar da mutum wannan dabi'ar ta asali da kuma samun natsuwa a kanta, fagen muhawara a cikin da'irorin falsafa shi ne: Shin yana yiwuwa a bayar da hujjar hankali don wanzuwar Allah ko kuwa?

Though the theist viewpoint on the cognition of Allah  being innate is clear, and that it is possible to leverage rational proofs to remind man of that innate predisposition and to gain contentment in that regard, the arena of argument in circles of philosophy is this: Is it possible to offer rational reasoning for Allah’s existence  or not?

Mutane sun kasu zuwa matsaya uku a kan wannan batu: ko dai ana iya sanin Allah, ko kuma ba za a iya ba, ko kuma matsaya ta tsakiya, wadda ko dai ta rikice ko kuma ta yi jinkiri ba tare da ta karkata zuwa kowane bangare ba. Misali, masu shakka (agnostics) ba su da matsaya a kan wanzuwar Ubangiji – ba sa karɓar wanzuwarSa, ba sa kuma ƙin yarda da ita. Ko da yake wasu daga cikinsu suna da wannan ra'ayi ne saboda suna ganin cewa hujjojin ɓangarorin biyu suna soke juna, wasu kuma waɗanda suke da wannan ra'ayi sun bayyana cewa shakkarsu ta samo asali ne daga cewa ba zai yiwu ga hankalin ɗan Adam ya kai ga wata matsaya tabbatacciya a wannan al'amari ba. Suna da'awar cewa kayan aikin tunaninmu ba sa iya ba da amsa ga tambayar wanzuwar Allah. Wannan matsaya tana musanta yiwuwar amsa tambayar wanzuwar Allah. Kafin mu shiga cikin bayanin hujjojin da ke nuna wanzuwarSa, ya kamata mu fara tattauna batun iyakar yiwuwar sanin Allah ta hanyar hujjoji na hankali. Shin za mu iya amfani da ikon tunaninmu wajen kai ga amsa a wannan fanni? Ko da yake mutanen da suka yi imani da Allah ba sa yin imanin nasu ta hanyar gwajin hankali ko kallo kai tsaye, hakan bai hana su yin imani da Shi ba. Suna yin imani ne bisa a) bukatar fiṭrah, da b) hujjoji daban-daban na hankali. Haka kuma akwai shaidun da Annabawa da Manzanni suka kawo, wadanda ke nuna ba wai kawai wanzuwarSa ba, har ma da cikakkun siffofinSa. Domin bayyana cewa ana iya sanin Allah ta hanyar hankali, ya kamata a lura cewa duk abin da ke wanzuwa yana cikin nau'i biyu:

One finds three positions on this: possible; against; and middle positions that are either confused or hesitant to incline either way. Agnostics, for example, do not have a position on the existence of the Divine – they neither accept nor reject His existence. Though some of them are of this view because they feel the evidence on both sides cancel each other out, others of this view state that their agnosticism is because it is impossible for human cognition to arrive at any firm conclusion in this matter. They claim that our cognitive tools are unable to offer any answer to the question of God’s existence. This position negates the possibility that the question of God’s existence can be answered. Before we delve into discussing the details of the proofs that are indicative of His existence, we should quickly deal with the issue of the scope of possibility of knowing God through rational proofs. Can we use our cognitive powers to arrive at an answer in this regard? Though humans who believe in God do not do so by way of empirical or direct sensory means, that has not prevented them from having faith in Him. They believe on the basis of a) the requirement of the fiṭrah, and b) various rational arguments. This is in addition to the evidence brought by the Prophets and Messengers that point not only to His existence but His perfect attributes. To clarify that Allah  can be recognised rationally, it should be noted that everything in existence is one of two types: