Ba mu da wata shaida ta kimiyya da ke tabbatar da wanzuwar abubuwan ban mamaki na zahiri ba, amma wannan ba ya nufin ba mu da dalili na imani. Ga wasu daga cikin dalilan da ake bayarwa a tarihi da kuma yau: Dalilin Ilimin Halitta: Akwai masu ganin cewa tsarin duniya da rayuwa suna da tsari da manufa wanda ba za a iya bayaninsa da abubuwa kawai ba, don haka suna ganin akwai wani mahalicci. Dalilin Hankali: Masu tunani sun yi ƙoƙarin nuna cewa sanadin farko na komai dole ne ya kasance wani abu da bai dogara da wani ba, wanda suke kira Allah. Dalilin Shaidar Ruhaniya: Mutane da yawa sun ce sun samu gogewa ta ruhaniya ko ta addini da ke tabbatar musu da wanzuwar wani abu fiye da abin da ake iya gani. Amma ya kamata a lura cewa waɗannan dalilai suna da suka. Masu sukar sun ce tsarin duniya na iya bayanin kansa ta hanyar juyin halitta da dokokin kimiyya, sanadin farko ba lallai ne ya zama mutum ba, kuma gogewar ruhaniya tana iya samuwa daga abubuwan ilimin halittar kwakwalwa ko al'ada. Don haka batun ya kasance a buɗe, kuma mutane suna zaɓar matsayinsu bisa ga hujjojinsu da imaninsu.

Do we have a good reason to think that supernatural entities exist?

Ga dalili: Mafi yawan mutanen duniya a dukkan zamanu sun yi imani a fili da wani abin ɓoye ko wasu abubuwan ɓoye. Kasancewar ba kowa ya yarda kan menene waɗannan abubuwan ɓoye ba, ba ya rage gaskiyar cewa dukkan waɗannan mutane suna imani da wani abin ɓoye ko wani. Haka kuma, waɗannan imani suna kasancewa a wurin mutane a dukkan faɗin duniya da kuma a zamanu daban-daban, ba tare da sun dogara da juna ba.

Here is a reason. The vast majority of human beings throughout time have explicitly believed in some supernatural entity or entities. The fact that not everyone has agreed on what those supernatural entities are does not diminish the fact that these people all believe in some supernatural entity or other. Furthermore, these beliefs are held by people across the world and across time independently of each other.

Ana ɗora nauyi a kan mai ƙaryar Allah, wanda ba ya yarda da Allah, ya bayyana wannan lamari. Idan waɗannan imani ba su samo asali ne daga gogewa ta gaskiya ba, to dole ne su kasance sakamakon wani yanayi na ruɗi da mutane kusan duka suke fama da shi a dabi'ance, ko kuma wata baiwa ta halitta da mutane suke da ita wajen yin babban kuskure game da abin da yake wanzuwa ko ba ya wanzuwa a duniya. Ruɗin dole ne ya kasance mai ƙarfi har ya kai ga tura dukkan waɗannan mutane zuwa ga matsanancin ibada. A wata ma'ana, waɗannan ba kawai ruɗin ɗan lokaci ba ne. Wannan ruɗi, watau "ruɗin Allah," dole ne a ji shi sosai kuma a kai a kai, har ta kai ga cewa mutanen da ke fama da shi ba su ma da ɗan masaniya game da yanayin tabin hankalinsu ba.

The burden is on the materialist atheist to explain this phenomenon. If these beliefs have not been induced by actual experiences, then they must be the result of a state of delusion humans almost universally and naturally suffer from or a predisposition humans have in making big mistakes about what does and does not in fact exist in the world. The delusions must be so strong, in fact, that they drive all these people to great lengths of religious devotion. In other words, these are not simply passing hallucinations. This delusion, i.e., the “God delusion,” must be deeply and consistently felt to such an extent that the people suffering from it don’t even have the slightest clue about their mentally disturbed condition.

Amma ta hanyar iƙirarin cewa ɗan Adam yana iya fama da irin waɗannan ruɗi masu zurfi da ɗorewa, kuma yana iya yin irin waɗannan manyan kuskuren tunani, wannan ba wani abu ba ne face raunana hankalin ɗan Adam kansa da ikonsa na gane duniya da fahimtarta daidai. Kuma wannan, ba shakka, yana raunana hankulan masu kafirci na ɗabi'a (materialist atheists) da kuma matsayinsu, waɗanda suka dogara gaba ɗaya ga ikon hankalin ɗan Adam wajen fahimtar matsayinsa a cikin duniya da gano manyan asiranta.

But by claiming that human beings are prone to suffer from such deep and abiding delusions and are liable to make such significant cognitive errors, this does nothing other than impeach the human mind itself and its ability to accurately recognize and understand the world. But this, of course, undermines the very minds and hence the conclusions of the materialist atheists themselves, who put ultimate stock in the ability of the human mind to understand its place in the universe and discover its greatest secrets.

Wato dai, ana nufin cewa fahimtar abin da ya wuce ƙarfin halitta (na sihiri/ruhaniya) ta yi yawa a duniya, har ta zama tana cikin abin da ya sa mutum ya zama mutum da kuma yadda hankalin ɗan adam yake fuskantar duniyar da ke kewaye da shi. Saboda haka, musanta wannan ra'ayi gaba ɗaya na abin da ya wuce ƙarfin halitta, yana nufin musanta hankalin ɗan adam kansa da ikon ɗan adam na kasancewa cikin duniya da fuskantarta yadda take a zahiri. Wannan shi ne abin da ƙin yarda da Allah na kayan duniya (materialistic atheism) ya ɗauka a kansa, ba tare da fahimtar cewa tsarinsa yana rushe kansa ba.

In other words, the recognition of the supernatural is so universal and hence so inherent to what it means to be human and the human mind’s experience of the world around it that, to discredit that general notion of the supernatural is to discredit the human mind itself and humanity’s capacity to be in and experience the world as it really is. That is what materialistic atheism has committed itself to, not realizing the self-defeating nature of its program.