A cikin tattaunawar tauhidi, batun wanzuwar Allah yana cikin manyan batutuwa, kuma yana da tasiri mai girma. Shi ne tushen da dukkan tattaunawar tauhidi ke dogara a kansa. Hakika, shi ne mai bambanta asali. Da hasken sa ne ake gina tsarin tunanin mumini gaba ɗaya – game da kansa, rayuwarsa, da duniyar da ke kewaye da shi.

In theological discussions, the existence of Allah is an issue that’s central, and highly consequential. It is the foundation upon which all theological discourses are based. In fact, it is the fundamental delineator. It is in its light that the entire theological outlook of a believer is set up – for himself, his life, and the world around him.

Ina ganin cewa maganar da ke sama a bayyane take, kuma tana cikin ginshiƙan hujjojin tauhidi waɗanda ba sa buƙatar tabbatarwa ta musamman. Imani da Allah shi ne ginshiƙin da duk tunanin mumini ke juyawa a kansa. Babu wani ra'ayin addini da ba shi da wannan jigo. Saboda haka, babu sabani tsakanin masu bin Musulunci – tun daga magabata har zuwa masu zamani – cewa sanin Allah da tabbatar da kasancewarSa ita ce mafi muhimmancin ginshiƙin imani. Yana gaban duk sauran tattaunawar akida. Ba tare da shi ba, ba za a iya kaiwa ga sauran akidun Musulunci ba – kamar tauhidin Allah cikin ibada da ubangijinci, imani da annabcin Manzon Allah ﷺ, da imani cewa Alƙur'ani littafin Allah ne. Duk da wannan ijma'in da ke tsakanin Musulmi, akwai bambanci game da yanayin wannan tabbatarwa, asalinta, da matsayinta a cikin zuciya. Shin tabbatar da Allah an rubuta shi ne a cikin rai, ko ilimi ne da ake samu ta hanyar nazarin hujjoji?

I would hope to believe the statement above is obvious, and that it is part and parcel of the self-evident theological assertions of theism that require no specific proof. Having faith in Allah  is the pivot, around which all the conceptualisations of a believer revolve. There is no religious concept that is void of this element. This is why there is no difference of opinion among the affiliates of Islam – from the ancients to the contemporaries – that recognising Allah and affirming His existence is the most important fundamental of faith. It precedes all other theological discussions. Without it, any other Islamic belief – such as the monotheism of Allah in worship and lordship, belief in the prophethood of the Prophet , and belief that the Qur’an is Allah’s Book – cannot be attained. Though the above consensus exists among Muslims, there is a difference in the nature of this affirmation, its source, and where it is positioned in the soul. Is the affirmation of Allah imprinted on the soul, or is it acquired knowledge that requires analysis of the evidence?

Bari mu duba yadda wahayi ya magance wannan batu, abin da malaman Musulunci na farko suka ce a kai, yadda mutum da yanayinsa suke, da abin da muke samu a cikin kanmu. Za mu ga cewa matsayin da ya dace shi ne sanin Mai Girma (Allah) an haife shi da shi. Sanin Mahalicci wani bayani ne na dabi'a da aka dasa a cikin rai, kuma ya kafu sosai a cikin ruhi. Yana kama da sauran ilimin dabi'a wanda ba ya bukatar hujja. Duk da haka, wannan halitta ta dabi'a na iya lalacewa, kuma ta haifar da rashin daidaito a cikin hankalin mutum. A irin wannan hali, ana bukatar bincike da hujja don tunatar da mutum wannan halitta ta dabi'a, ba don kafa ta a cikinsa ba. "Tabbatar da Mahalicci halitta ce ta dabi'a, na asali, kuma a bayyane take. Ba ta dogara ga bincike ko hujja ba."11 Sai dai, "ko da yake sanin hakan yana cikin wadanda halittarsu ba ta lalace ba, mutane da yawa suna bukatar bincike. Wani lokaci mutum ba ya bukatarsa; a wasu lokuta kuma yana bukatarsa."12

Let us look at how revelation dealt with this issue, what ancient Muslim scholars said about this, how man and his nature are constructed, and what we innately find in our own selves. We would find that the correct position is that knowledge of the Divine is innate. The recognition of the Creator  represents instinctive and imprinted information that is firmly entrenched in the soul. It is like other instinctive knowledge that does not require any proof. Yet, this innate predisposition can become corrupted and cause an imbalance in man’s inner compass. In such a situation, analysis and proof would be required to remind man of that innate predisposition, not to establish it in him. ‘Affirming the Maker is innately predisposed, instinctive, and self-evident. It is not predicated on analysis or evidence.’11 However, ‘even though it is instinctively known to those with uncorrupted predispositions, many people need analysis. Sometimes, man is not in need of it; in other occasions, he is’.12

Don haka, ko da yake an yarda cewa ‘al’amuran da ke cikin ilimi na ciki ana samun su ne idan dabi’ar mutum tana da lafiya kuma babu lalacewa a cikinta, to wannan dabi’a na iya lalacewa ta zama mara lafiya, har ta sa ta ga gaskiya a matsayin karya. Misali na haka shi ne jiki idan ya yi rashin lafiya – yana iya ganin abin zaki a matsayin mai tsami, ko kuma ya sha wahalar ganin abu biyu. Irin wadannan lamura suna bukatar a yi musu magani don cire cutar’.13 Bisa wannan, ‘duk wanda ya samu sanin Allah ko imani…ba tare da bincike ba, ba zai wajaba a kansa ya yi shi ba; amma ga wadanda ba za su iya yin hakan ba, to zai wajaba a kansu.’14

So, even though admitting that ‘the innate aspects of knowledge are gained when the predisposition is sound and uncorrupted, that predisposition can become corrupted and ill, leading it to see the truth as falsehood. An example of this is the body when it becomes ill – it might find that something sweet is sour, or it might suffer from double vision. Such instances would have to be treated to remove the illness’.13 Based on this, ‘whosoever gains gnosis or faith…without analysis, it would not be incumbent on him to do so; for those who cannot do so, it would be incumbent on them’.14

Nazari da ikon samar da hujja a kan wanzuwar Allah ba su cikin wajibai na kowa, domin ana iya sanin hakan ta hanyar ilhami na rai. Sai dai ya zama wajibi a kan mutum idan sanin Mahalicci ba ya cikin fitarwar dabi'arsa ta asali. Wannan tsari zai kasance tunatar da rai abin da fitarwar dabi'arsa za ta bayar. Wajibcin nazari da hujja a nan zai zama hanya ta cimma babban wajibi na tabbatar da wanzuwar Allah. Amma ba shi da tushe a ce nazari da hujja a kan wanzuwar Allah wajibi ne na kowa. Wani da'awar ƙarya kuma ita ce cewa wajibi na farko a kan mutum mai hisabi a addini shi ne:

Analysis and the ability to produce evidence for Allah’s existence are not from the universal obligations, as knowledge of this can be achieved by the soul’s intuition. However, it does become incumbent on man when the recognition of the Divine is absent from his innate predisposition. This process would be to remind the soul what its predisposition would have dictated. The obligation of analysis and evidence here would act as a mechanism to achieve the primary obligation of affirming the existence of Allah.It is, however, unsubstantiated to claim that analysis and evidence for Allah’s existence is a universal obligation. Another false claim is that the first obligation on a religiously liable person is:

• don sanin wanzuwar Allah.

• to know of Allah’s existence.

• don kudurta bincike wanda ke kaiwa ga fahimta.

• to conduct analysis that leads to cognition.

• don'a niyyar gudanar da bincike, ko.

• to have the intention to conduct analysis, or.

• Kasancewa cikin shakku game da wanzuwar Allah kafin niyyar gudanar da bincike.

• to be in two minds about Allah’s existence before intending to conduct analysis.

Mutum na iya sanin wanzuwar Allah ta hanyar fitrarsa ta asali. Duk wanda shakku ya addabi wannan al'amari, to ya yi ƙoƙari wajen kawar da irin waɗannan shakku. Matsayin da aka tabbatar a wannan batu shi ne wanda Ibn Taymiyyah ya ambata: ‘Farillar addini ta farko na iya bambanta bisa ga bambancin yanayin mutane. Abin da zai zama farilla ta farko ga wani mutum bazai zama haka ga wani ba.’15 Haka kuma, takaita hanyoyin nazari don samun ilimi zuwa hanya ɗaya ko kaɗan kuskure ne. Duk wata hujja ingantacciya da ke kai wa ga wannan ilimi an shar'anta ta ga duk wanda ya bukace ta. Mafi girman abin da irin wannan hujja za ta iya yi shi ne tunatar da mutum game da fitrarsa ta asali. Ibn Taymiyyah ya ce, ‘Domin hanyoyin sanin Allah da yarda da Shi sun bambanta, sai ƙungiyoyi daban-daban na masana tauhidi suka ɗauki wata hanya ta neman sanin Shi, suna ganin cewa hanyarsu ita ce kaɗai hanya. Wannan babban kuskure ne. Matsayi ne da ba shi da tushe a ilimi.’16

Man can recognise the existence of Allah  via his innate predisposition. Whoever is afflicted by doubt in this regard must work to expel such uncertainties. The verified position in this regard is that which Ibn Taymiyyah  mentioned: ‘The first religious obligation can differ based on the variety of people’s situations. What might be the first obligation on one person might not be so on another.’15 Likewise, restricting the ways of analysis to acquire knowledge to one or a few methods is incorrect. Any proper evidence that leads to this knowledge is legislated for anyone who requires it. The most such evidence can offer is to remind a person of his original predisposition. Ibn Taymiyyah  says, ‘As the ways of recognising and acknowledging Allah are varied, various groups of theologians adopted a method to ascertain knowledge of Him, believing that their method was the only way. This is a gross error. It is a position not grounded in knowledge.’16

Ya ƙara da cewa: ‘Babu wani Manzo da, a lokacin da ya fara kiran mutanensa, ya ce, “An umurce ku da neman sanin Mahalicci, don haka ku yi bincike kuma ku nemi hujja a kansa domin ku san Shi.” Ba a wajabta musu su fara samun wannan sani ba, haka kuma ba a wajabta musu su kai ga hujjojin da suka kai ga wannan sani ba. Zukatansu sun riga sun san Shi kuma sun tabbatar da Shi. Kowane jariri an haife shi a kan fiṭrah (dabi’ar da aka sanya a cikin rai tun asali). Amma wannan dabi’a za a iya canza ta. Idan aka tunasar da mutum, ana tunasar da shi dabi’arsa. Shi ya sa Allah ya ce wa Mūsā ﷺ... “Ku yi magana da shi a hankali, watakila ya yi tunani” game da ilimin da ke cikin fiṭrarsa, wanda zai ba shi damar sanin Ubangijinsa, yadda Ya ba shi tagomashi, yadda Ya yi masa alheri, da yadda yake dogara gare Shi. Wannan zai kira shi zuwa ga imani.’17

He adds: ‘There is no Messenger who, when he first called his people, said, “You are commanded to seek the recognition of the Creator, so conduct analysis and derive evidence for it so that you may recognise Him.” They were not made liable to first gain that recognition, nor were they made liable to access the evidence that led to that recognition. Their hearts already knew Him and affirmed Him. Every newborn is born upon the fiṭrah (innate and imprinted predisposition of the soul). However, this predisposition can be altered. When man is reminded, he is reminded of his predisposition. This is why Allah said to Mūṣā, “Speak to him gently, so perhaps he may be mindful” of the knowledge that is in his fiṭrah, which will enable him to know his Lord, how He favoured him, how He was good to him, and how he is dependent on Him. That will invite him to faith.’17

Nazari da neman dalili suna da wani ƙarin amfani kuma. Idan an aiwatar da su yadda ya kamata a addinance, hakan na iya kai ga ƙarin imani da kuma tabbatar da fiṭrah a cikin zuciya. Abū al-Muẓaffar al-Samʿānī ya ce: "Ba ma musanta irin nazarin da Alƙur'ani da hadisin Annabi ﷺ suka amince da shi ba, domin hakan yana ba mai imani damar ƙara imani, ya natsar da ransa, kuma ya samu gamsuwa a zuciyarsa."18

Analysis and deriving evidence have an additional benefit as well. If executed in the proper religious manner, this can lead to greater faith and entrench the fiṭrah in the heart. Abū al-Muẓaffar al-Samʿānī said, ‘We do not deny the type of analysis that is endorsed by the Qur’an and prophetic tradition, for this allows a believer to increase in faith, calm his soul, and gain contentment in his heart.’18

Ziyadar imani da kowane bincike mai kyau ke kawowa ba ta takaita ga kawai tabbatar da wanzuwar Allah ba. Maimakon haka, yana baiwa bawa damar samun zurfin fahimta game da kyawawan siffofin Ubangijinsa, da kuma yarda cewa Shi cikakke ne a cikin ikonsa, nufinsa, saninsa, hikimarsa, rahamarsa, da sauran siffofi makamantan haka. Wannan bincike da kwanciyar hankali da yake kawowa yana kama da abin da Ibrahim Al-Khalil ya samu: “Ya Ubangijina! Ka nuna mini yadda kake rayar da matattu.” Sai Allah ya ce: “Ba ka yi imani ba ne?” Ibrahim ya amsa: “Eh, na yi imani, amma domin zuciyata ta natsu.”19

The increase in belief brought about by any proper analysis is not limited to merely affirming the existence of Allah . Rather it allows a servant to gain an enhanced insight into the perfect characteristics of his Lord  and acknowledge that He is complete in His power, will, knowledge, wisdom, mercy, and the like. This analysis and contentment offer similar to what Ibrāhīm al-Khalīl  gained: ‘“My Lord! Show me how you give life to the dead.” Allah responded, “Do you not believe?” Ibrāhīm replied, “Yes I do, but just so my heart can be reassured.”’19

Tare da nazari mai kyau na hankali, mumini zai iya samun ƙarin natsuwar zuciya. Wannan an shar'anta shi, kuma ana ƙara jaddada shi idan akwai shakku da tambayoyi masu yawo a kusa da mutum.

With sound rational analysis, a believer can acquire greater contentment for the heart. This is legislated and is further emphasised in situations when there are doubts and potential objections swirling around a person.

Hujjar fiṭrah tana ba mutum damar samun ilimi gabaɗaya game da Ubangijinsa. Sai dai fiṭrah ba ta iya ba shi cikakken ilimi mai zurfi da kammala game da Shi; a nan ne rawar wahayi ke fitowa, yana bayyana wa bawa cikakkun bayanai game da sifofinSa masu kammala da girma, waɗanda ke ba shi damar samun zumunci mai zurfi da Ubangijinsa.

The argument from fiṭrah allows man to obtain synoptic knowledge of His Lord . However, the fiṭrah is unable to offer him a more rounded and complete knowledge of Him; it is here that the role of revelation kicks into play, revealing to the servant the details of His perfect and magnificent attributes that allow him to have a deeper connection with His Lord .

A cikin nassoshin Shari'a akwai alamomin cewa akwai ɗabi'ar fiṭrah a cikin rai, ko da yake akwai rashin bayyana abin da wannan ɗabi'a take buƙata da kuma ma'anonin da ta ƙunsa. Abin da yake bayyane shi ne cewa waɗannan nassoshin Shari'a suna nuna ta a matsayin alamar addini. Ka yi la'akari da abin da Allah ya ce: {Saboda haka ka kafa fuskarka ga addini da karkata, ita ce fiṭrar Allah wadda Ya halitta mutane a kanta. Babu canji ga halittar Allah. Wannan ita ce addini madaidaici, amma yawancin mutane ba sa sani} ﷺ.20

In the evidence of the Shariah, there are pointers to the element of the fiṭrah existing in the soul, albeit with ambiguity surrounding what this element requires and what meanings it comprises of. What is clear is that these texts of the Shariah depict it as a religious imprint. Consider what Allah  said: ‘So be steadfast in faith in all uprightness O Prophet – the natural Way of Allah which He has instilled in all people. Let there be no change in this creation of Allah. That is the Straight Way, but most people do not know.’20

Ibn Kathīr ya yi bayani a kan haka: ‘Saboda haka ka karkata fuskarka zuwa ga addini madaidaici. Ka ci gaba bisa abin da Allah ya shar'anta maka – addinin tauhidi na Ibrahim, wanda Allah ya shiryar da kai zuwa gare shi, kuma ya cika maka shi. Da wannan, ka riƙe fiṭrarka madaidaiciya, wadda Allah ya halicci halitta a kanta, domin Ya halicci halittunsa don su san Shi, su ɗauke Shi a matsayin Ɗaya, kuma su yi imani cewa babu wani abin bautawa face Shi.’21 Kamar ayar da ke sama ita ce wannan aya: ‘Wannan ita ce hanyar halitta ta Allah. Wa ya fi Allah kyau wajen tsara hanya? Kuma ba mu bauta wa kowa sai Shi.’22 Dangane da maganar Allah ‘Babu canji a cikin halittar Allah’, Ibn Kathīr ya ce a cikin Tafsirinsa, ‘Wasu sun ce yana nufin “Kada ku canja halittar Allah” – mutane sun canja daga fiṭrar da Allah ya halicce su a kanta. Saboda haka, wannan aya za a karanta ta a matsayin umarni a cikin sigar magana ta labari, kamar “Duk wanda ya shiga cikinta yana cikin aminci”23, watau, ku kare waɗanda suka shiga cikinta. Wannan fassarar daidai ce kuma ta dace.’ ‘Wasu kuma sun ce wannan magana ce ta gaskiya ta zahiri, ma'ana Allah ya daidaita dukkan halittunsa ta hanyar halicce su a kan yanayin fiṭrah tsaftatacce, babu wanda aka haifa ba tare da an sa wannan a cikinsa ba, kuma babu bambanci tsakanin mutane a wannan fannin.’24

Ibn Kathīr explained this: ‘So turn your face straight. Continue upon that which Allah legislated for you – the monotheistic religion of Ibrāhīm, which Allah has guided you to and perfected for you. With this, hold fast to your sound fiṭrah, upon which Allah created the creation, for He  created His creation so they could recognise Him, consider Him to be one, and believe there is no god besides Him.’21 Similar to the above verse is the following verse: ‘This is the natural Way of Allah. And who is better than Allah in ordaining a way? And we worship none but Him.’22 As for Allah’s statement ‘Let there be no change in this creation of Allah’, Ibn Kathīr  said in his Tafsīr, ‘Some said it means “Do not change the creation of Allah” – people had changed from the fiṭrah upon which Allah had created them. Therefore, this verse would be read as a command shrouded by a proposition, like “Whoever enters it is safe”23, i.e., protect those who enter it. This is a sound and proper interpretation. Others said that this is an actual statement of fact, which means that Allah  equalised all His creation by creating them on the unadulterated condition of the fiṭrah, nobody is born without this being programmed into him, and there is no disparity between people in this regard.’24

Lokacin da muke cewa ma'anar haihuwar sanin Mahalicci (ma'anar 'fitri' a cikin sanin Allah), abin da ba a nufi ba shi ne cewa yana cikin rai tun lokacin da mutum ya haihu. Allah ya ce a cikin Alkur'ani: {Kuma Allah ya fitar da ku daga cikin cikin uwayenku alhali ba ku san kome ba, kuma ya ba ku ji da gani da hankali, don ku yi godiya.}31 Abin da ake nufi da sanin da aka haifa da shi shi ne cewa alama ce da aka tsoma a cikin rai, wadda a ƙarshe za ta fara aiki idan sharuddan amincewa da Allah suka cika, aka kuma cire cikas a kan hakan. Ba tare da wannan jerin abubuwan ba, yana yiwuwa fitrah ba ta fara aiki ba. Hakan na iya faruwa saboda wani abu na waje da ke lalata rai. Annabi ﷺ ya faɗakar da mutane game da wannan gaskiyar: "Kowane jariri ana haifarsa a kan fitrah. Iyayensa ne ke mayar da shi Bayahude, ko Banasare, ko Bamajusce." Yana bayani a kan haka, Ibn Taymiyyah ya ce: "Idan aka ce mutum an haife shi a kan fitrah ta Musulunci, ko an haife shi mai tauhidi (ḥanīf), da sauransu, ba yana nufin ya san wannan addini ko yana so ta tun lokacin da ya fito daga cikin mahaifiyarsa ba. Allah ya ce: {Kuma Allah ya fitar da ku daga cikin cikin uwayenku alhali ba ku san kome ba.}32 Sai dai abin da fitrah ɗinsa yake yi shi ne tana haifar da imani da Musulunci domin ya gane shi kuma ya so shi. Rai da ke kan fitrah yana haifar da amincewa da son Mahaliccinsa, da ibada mai tsafta ta imani gare Shi. Sharuddan fitrah suna samuwa a hankali gwargwadon yadda fitrah ɗin ta cika tsaro, gwargwadon yadda aka kare ta daga duk abin da ya saɓa mata."33

When we say the innateness of cognition of the Divine, what is not intended is that it is present in the soul ever since man is born. Allah  states in the Qur’an, ‘And Allah brought you out of the wombs of your mothers while you knew nothing, and gave you hearing, sight, and intellect so perhaps you would be thankful.’31 Rather, what is intended from the innateness of cognition is that it is an imprint on the soul, which would ultimately kick into action once the prerequisites of acknowledging Allah are met and the obstacles to that are removed. Without this sequence of events, it is possible that the fiṭrah does not kick into action. This can happen because of an external element corrupting the soul. The Prophet  alerted people to this fact: ‘Every newborn is born on fiṭrah. It is his parents who make him into a Jew, Christian, or Magian.’ Explaining this, Ibn Taymiyyah said, ‘When it is said that a person is born on the fiṭrah of Islam, or that he was born a monotheist (ḥanīf), etc., it does not mean that he knows about – or wants – this religion from the moment he left his mother’s womb. Allah says, “And Allah brought you out of the wombs of your mothers while you knew nothing.”32 However, what his fiṭrah does is that it begets the faith of Islam in order for him to recognise it and love it. A soul upon the fiṭrah triggers an acknowledgement and love of its Creator, and the sincere devotion of faith for Him. The requirements of fiṭrah are gained gradually according to how perfectly intact the fiṭrah is, depending on to what extent it was safeguarded from anything that contradicts it.’33

Gaskiya ta tabbatar da cewa sha'awar mutum ga imani da Allah, da karkata zuwa ga tauhidi, abubuwa ne da ke cikin zuciyarsa. Ɗaya daga cikin alamun wannan lamari shi ne buƙatar fiṭrah da faɗakarwarta a lokacin wahala da mawuyacin lokaci. Duk lokacin da wata masifa ko babbar bala'i ta sauka a kan mutum, sai wani ji da ba zai iya shawo kansa ba ya tashi a cikin ransa, wanda ba zai iya kawar da shi ba. Wannan yana nuna cewa akwai wani ƙarfi mafi girma wanda yake iya kawar da shi kuma ya cece shi. A irin waɗannan yanayi, zai ga a cikin kansa buƙatar roƙon Ubangijinsa ya cece shi daga wannan bala'i. Alkur'ani ya nuna wannan ma'ana a ayoyi kamar: {Idan cutarwa ta same mutum, sai ya kira Ubangijinsa yana mai komawa gare shi kaɗai.}34

Reality testifies that man’s inclination to faith in Allah , and the inclination to theism, are core elements inside him. One indicator of this phenomenon is the requirement and alertness of the fiṭrah when facing hardships and tough times. Whenever any affliction or major calamity befalls man, an incontrollable feeling is sparked in his soul that he cannot repel. This suggests that there is a higher power who is able to repel it and save him. In such situations, he would find within himself the need to beseech his Lord to deliver him from this calamity. The Qur’an points to this meaning in verses such as: ‘When one is touched with hardship, they cry out to their Lord, turning to Him alone.’34

"Kuma sai ga shi kun kasance a cikin jiragen ruwa, kuna tafiya da iskar da ke kadawa a kanku, suna cikin farin ciki da jin daɗi. Ba zato ba tsammani, sai guguwa mai karfi ta tunkari jiragen, mutanen da ke cikinsu kuma sai raƙuman ruwa su mamaye su daga kowane bangare, sai su yi zaton sun hallaka. Sai su kira Allah shi kaɗai, suna masu ikhlasi a cikin bauta, suna cewa: "Idan ka tseratar da mu daga wannan, lallai za mu zama masu godiya."35

‘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.”’35

Bayan ambaton hujjojin wanzuwar Allah, Rāzī ya ce, "Idan mutum ya fuskanci babban jarrabawa ko babbar masifa, sai ya rasa duk wani fata cewa wani a cikin halitta zai iya taimakonsa. Kamar dai shi – yana komawa ga asalin halittarsa da abin da yanayin dabi'arsa ke bukata – yana rokon wanda zai iya ba shi ceto ya fitar da shi daga halin da yake ciki. Wannan ba komai ba ne sai shaidar fitrah daga gare shi, yana amincewa da bukatarsa ga Mahaliccin, Mai tsara komai."36 Karin maganar Turanci ta ce, "Babu masu kafirci a cikin ramukan yaki." Gaba daya, yawancin malamai – har ma wadanda ba su yarda da Allah ba – suna tabbatar da wannan fahimta ta dabi'a da ke cikin rai, duk da cewa masu kafirci a fili ba sa kiranta da fitrah. Imani da Allah ya wuce yanayin tarbiyyar mutum ko tasirin waje da ka iya shafar wannan dabi'a. Hakika, wani muhimmin abu ne cikin dabi'ar dan Adam. Shaidu masu yawa na goyon bayan haka, kuma suna bayyana a fannoni daban-daban na rayuwa. Tarihin dan Adam ya nuna cewa addini muhimmin abu ne a dukkan wayewar kai da al'ummomi. Binciken ilimin dan Adam ya tabbatar da hakan, inda ya nuna cewa al'amarin addini ya yadu a dukkan al'ummomin dan Adam. Ilimin halayyar dan Adam, ilimin zamantakewa, da sauran rassan ilimin zamantakewa sun tabbatar da haka. Ma'ana, yanzu akwai fannonin bincike na musamman da suka mayar da hankali kan wannan al'amari. Daya daga cikin irin wadannan fannoni, wanda kwanan nan ne kawai aka fitar da shi daga ilimin jijiyoyin kwakwalwa, shi ne neurotheology. Yana nazarin yanayin alakar tsarin jijiyoyin kwakwalwar dan Adam da addini. "Addini an dasa shi a cikin dan Adam" karin magana ce da aka sani sosai a wannan fanni, wanda ke nuna cewa addini yana cikin dabi'ar dan Adam kuma muhimmin bangare ne na dan Adam. Wata magana mai ban sha'awa, wacce ke wasa da kalmar homo sapiens (mutum mai hikima), ita ce wadda Karen Armstrong ta yi amfani da ita a littafinta A History of God, inda ta bayyana cewa a zahiri mu homo religious ne (mutane masu addini). A zahiri, an yi nazarin kimiyya sun kai ga matakin neman ainihin kwayar halittar da ke da alhakin dabi'ar addini a cikin mutum. Masanin kwayoyin halitta dan kasar Amurka Dean Hamer ya buga littafi a shekarar 2005 mai suna The God Gene: How Faith Is Hardwired into our Genes. Wasu kuma sun yi binciken yankin kwakwalwa da ke da alhakin wannan dabi'a. Sun gabatar da zato da dama da ke nuna cewa akwai cibiyoyi a cikin kwakwalwar mutum da ke da alhakin bangaren ruhaniyarsa. Daga cikin irin wadannan nazarin akwai wadanda Farfesa Andrew Newberg ya gudanar, wanda yake da tattaunawa, muhawara da lacca da dama a kan haka. Haka kuma ya rubuta littafi tare da Mark Robert Waldman mai suna How God Changes Your Brain.