Katika majadiliano ya kitheolojia, suala la kuwepo kwa Mwenyezi Mungu ni suala kuu, lenye athari kubwa. Ndilo msingi ambao mijadala yote ya kitheolojia imejengwa juu yake. Kwa kweli, ndilo kipambanuzi cha msingi. Ni katika nuru yake ambapo mtazamo mzima wa kitheolojia wa muumini unaundwa, kwa ajili ya nafsi yake, maisha yake, na ulimwengu unaomzunguka.

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.

Ninatarajia kwamba taarifa iliyo hapo juu ni dhahiri, na kwamba ni sehemu ya misingi ya kitheolojia ya uthiyolojia (uamini wa Mungu) inayojitosheleza yenyewe na isiyohitaji uthibitisho maalum. Imani kwa Allah ndiyo kitovu ambacho dhana zote za muumini huzunguka. Hakuna dhana yoyote ya kidini isiyokuwa na kipengele hiki. Ndiyo maana hakuna tofauti ya maoni miongoni mwa wafuasi wa Uislamu – kuanzia wa zamani hadi wa sasa – kwamba kutambua Allah na kuthibitisha kuwepo kwake ndicho msingi muhimu zaidi wa imani. Hutangulia mijadala yote mingine ya kitheolojia. Bila hiyo, imani nyingine yoyote ya Kiislamu – kama vile tauhidi ya Allah katika ibada na ubwana, imani katika unabii wa Mtume ﷺ, na imani kwamba Qur’an ni Kitabu cha Allah (SWT) – haiwezi kufikiwa. Ingawa muafaka huo upo miongoni mwa Waislamu, kuna tofauti katika asili ya uthibitisho huu, chanzo chake, na mahali unapowekwa moyoni. Je, uthibitisho wa Allah umechorwa katika nafsi, au ni maarifa yaliyopatikana yanayohitaji uchambuzi wa ushahidi?

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?

Hebu tuangalie jinsi wahyu ulivyoshughulikia suala hili, wanavyuoni wa kale wa Kiislamu walivyosema kuhusu hilo, jinsi mwanadamu na maumbile yake yalivyoundwa, na kile tunachokiona ndani ya nafsi zetu wenyewe. Tutaona kwamba msimamo sahihi ni kwamba maarifa ya Mwenyezi Mungu ni ya kiasili. Kumtambua Muumba ni maarifa ya kiasili na yaliyopandikizwa, yaliyokita mizizi imara katika nafsi. Yanafanana na maarifa mengine ya kiasili ambayo hayahitaji ushahidi wowote. Hata hivyo, mwelekeo huu wa kiasili unaweza kuharibika na kusababisha kutoelewana katika dira ya ndani ya mwanadamu. Katika hali kama hiyo, uchambuzi na hoja zitahitajika ili kumkumbusha mwanadamu mwelekeo huo wa kiasili, si kuuthibitisha ndani yake. ‘Kumthibitisha Muumba ni mwelekeo wa kiasili, wa asili, na ulio wazi wenyewe. Hauegemei uchambuzi wala ushahidi.’11 Hata hivyo, ‘ingawa unajulikana kiasili kwa wale walio na mielekeo isiyoharibika, watu wengi wanahitaji uchambuzi. Wakati mwingine, mwanadamu hahitaji; katika nyakati nyingine, anahitaji.’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

Kwa hiyo, ingawa anakiri kwamba 'vipengele vya asili vya elimu hupatikana pale kipaji cha asili kilipo salama na kisichoharibika, kipaji hicho kinaweza kuharibika na kuugua, na kumfanya kuiona kweli kuwa uongo. Mfano wa hili ni mwili pale unapougua – unaweza kuona kitu kitamu kuwa chungu, au unaweza kuteseka na kuona vitu viwili kwa jicho moja. Hali kama hizi zinapaswa kutibiwa ili kuondoa ugonjwa huo'.13 Kwa msingi huu, 'yeyote anayepata maarifa ya ndani (gnosis) au imani…bila uchambuzi, haitamlazimu kufanya hivyo; kwa wale wasioweza kufanya hivyo, itawalazimu wao'.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

Uchambuzi na uwezo wa kutoa ushahidi wa kuwepo kwa Allah si miongoni mwa wajibu wa kila mtu, kwa kuwa ujuzi wa jambo hili unaweza kupatikana kwa hisia ya ndani ya roho. Hata hivyo, linakuwa wajibu kwa mwanadamu pale ambapo kutambua Mungu hakupo katika mwelekeo wake wa kiasili. Mchakato huu ungekuwa ni kuikumbusha roho kile ambacho mwelekeo wake wa asili ungeamuru. Wajibu wa uchambuzi na ushahidi hapa ungetumika kama njia ya kufikia wajibu wa msingi wa kuthibitisha kuwepo kwa Allah. Hata hivyo, si sahihi kudai bila ushahidi kwamba uchambuzi na ushahidi wa kuwepo kwa Allah ni wajibu wa kila mtu. Dai jingine lisilo la kweli ni kwamba wajibu wa kwanza kwa mtu mwenye dhima ya kidini ni

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:

• kujua kuwepo kwa Mwenyezi Mungu.

• to know of Allah’s existence.

kufanya uchambuzi unaopelekea kupata maarifa.

• to conduct analysis that leads to cognition.

• kuwa na nia ya kufanya uchambuzi, au.

• to have the intention to conduct analysis, or.

• kuwa na mashaka kuhusu kuwepo kwa Allah kabla ya kukusudia kufanya uchambuzi.

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

Mtu anaweza kutambua kuwepo kwa Allah kupitia silika yake ya asili. Yeyote anayeshambuliwa na shaka katika jambo hili lazima ajitahidi kuondoa kutokuwa na uhakika huo. Msimamo ulio thabiti katika jambo hili ni ule ambao Ibn Taymiyyah alautaja: "Wajibu wa kwanza wa kidini unaweza kutofautiana kulingana na aina mbalimbali za hali za watu. Kile ambacho kinaweza kuwa wajibu wa kwanza kwa mtu mmoja huenda kisiwe hivyo kwa mwingine."15 Vilevile, kuweka mipaka ya njia za uchambuzi wa kupata maarifa katika mbinu moja au chache ni kosa. Ushahidi wowote sahihi unaoongoza kwenye maarifa haya umewekwa kisheria kwa yeyote anayeuhitaji. Kilicho kikubwa zaidi ushahidi huo unaweza kufanya ni kumkumbusha mtu silika yake ya awali. Ibn Taymiyyah anasema: "Kwa kuwa njia za kumtambua na kumkiri Allah ni nyingi na mbalimbali, makundi mbalimbali ya wanatheolojia walipitisha njia moja ya kupata maarifa juu Yake, wakiamini kwamba njia yao ndiyo pekee. Hili ni kosa kubwa. Ni msimamo usiotegemea elimu."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

Anasema: ‘Hakuna Mtume ambaye, alipowaita watu wake mara ya kwanza, alisema, “Mmeamrishwa kutafuta kumtambua Muumba, basi fanyeni uchambuzi na mtafute ushahidi juu yake ili mpate kumtambua.” Hawakufanywa kuwajibika kwanza kupata kumtambua huko, wala hawakufanywa kuwajibika kupata ushahidi uliowaongoza kwenye kumtambua huko. Nyoyo zao zilikuwa tayari zinamjua na kumthibitisha. Kila mtoto mchanga huzaliwa juu ya fitra (mwelekeo wa asili na uliopandikizwa ndani ya nafsi). Hata hivyo, mwelekeo huu unaweza kubadilishwa. Mtu anapokumbushwa, anakumbushwa mwelekeo wake wa asili. Hii ndiyo sababu Allah alimwambia Mūsā, “Zungumza naye kwa upole, labda atakumbuka” maarifa yaliyomo ndani ya fitra yake, yatakayomwezesha kumjua Mola wake, jinsi alivyomfadhili, jinsi alivyomtendea wema, na jinsi anavyomtegemea Yeye. Hilo ndilo litakalomwalika kwenye 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

Uchambuzi na kutafuta ushahidi pia lina faida nyingine ya ziada. Likifanywa kwa namna sahihi ya kidini, linaweza kuleta imani kubwa zaidi na kuimarisha fitra moyoni. Abū al-Muẓaffar al-Samʿānī alisema: "Hatukatai aina ya uchambuzi ambayo inaungwa mkono na Qur'ani na Sunna ya Mtume ﷺ, kwani hilo linamwezesha muumini kuongeza imani, kutuliza nafsi yake, na kupata utulivu na kuridhika moyoni."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

Ongezeko la imani linalotokana na uchambuzi wowote sahihi halikomei tu kuthibitisha kuwepo kwa Allah. Badala yake, humwezesha mja kupata ufahamu zaidi wa sifa kamilifu za Mola wake, na kukiri kwamba Yeye ni mkamilifu katika uwezo Wake, mapenzi Yake, elimu Yake, hekima Yake, rehema Yake, na mengineyo. Uchambuzi huu na utulivu huu unafanana na kile alichokipata Ibrāhīm al-Khalīl: “Mola wangu! Nionyeshe jinsi unavyowahuisha wafu.” Allah akajibu, “Je, hukuamini?” Ibrāhīm akajibu, “Ndiyo, naamini, lakini ili moyo wangu utulie.”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

Kwa uchambuzi sahihi wa kiakili, muumini anaweza kupata utulivu mkubwa zaidi wa moyo. Hili limeamriwa na Sharia, na linasisitizwa zaidi pale ambapo kuna shaka na pingamizi zinazomzunguka mtu.

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.

Hoja inayotokana na fiṭrah inamwezesha mwanadamu kupata maarifa ya jumla kuhusu Mola wake. Hata hivyo, fiṭrah haiwezi kumpa maarifa kamili na yaliyokamilika zaidi kumhusu Yeye; hapa ndipo nafasi ya wahyi inapoanza kazi, ikimfunulia mja maelezo ya sifa Zake kamilifu na tukufu, zinazomwezesha kuwa na uhusiano wa karibu zaidi na Mola wake.

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 .

Katika dalili za Shariah, kuna viashiria vya uwepo wa kipengele cha fiṭrah ndani ya nafsi, ingawa kuna utata kuhusu kile kipengele hicho kinachohitaji na maana zinazojumuisha. Kilicho wazi ni kwamba maandiko haya ya Shariah yanakionyesha kama alama ya kidini. Zingatia alichosema Allah: {Basi elekeza uso wako kwa dini hii kwa unyofu, ni fitra ya Allah aliyowaumbia watu nayo. Hapana kubadilishwa kwa uumbaji wa Allah. Hiyo ndiyo dini iliyo nyoofu lakini watu wengi hawajui.}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 alieleza hivi: ‘Basi elekeza uso wako moja kwa moja kwenye dini. Endelea juu ya kile ambacho Allah amekuwekea kuwa sheria – dini ya tauhidi ya Ibrāhīm, ambayo Allah amekuongoza kuifikia na kukukamilishia. Kwa hili, shikamana na fitra yako safi, ambayo Allah aliumba viumbe juu yake, kwani Yeye aliumba viumbe Wake ili wampambanue, wamuone kuwa mmoja, na waamini kwamba hakuna mungu isipokuwa Yeye.’21 Sawa na aya iliyotangulia ni aya ifuatayo: ‘Hii ndiyo njia ya asili ya Allah. Na ni nani aliye bora kuliko Allah katika kuweka njia? Na sisi hatumwabudu yeyote isipokuwa Yeye.’22 Kuhusu kauli ya Allah ‘Hakuna mabadiliko katika uumbaji huu wa Allah’, Ibn Kathīr alisema katika Tafsīr yake, ‘Baadhi walisema maana yake ni “Msibadilishe uumbaji wa Allah” – watu walikuwa wamebadilika kutoka kwenye fitra ambayo Allah aliwaumba juu yake. Kwa hiyo, aya hii inasomwa kama amri iliyofunikwa na kauli ya masharti, kama “Atakayeingia humo yuko salama”23, yaani, wahifadhi wanaoingia humo. Hii ni tafsiri sahihi na inayofaa. Wengine walisema kuwa hii ni kauli ya ukweli halisi, ambayo maana yake ni kwamba Allah amewasawazisha viumbe vyake vyote kwa kuwaumba katika hali safi ya fitra; hakuna anayezaliwa bila hili kuwekwa ndani yake, na hakuna tofauti kati ya watu katika jambo hili.’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

Tunapozungumzia kuwepo kwa asili ya utambuzi wa Mungu (Mwenyezi Mungu), hatumaanishi kwamba utambuzi huo upo katika nafsi tangu mtu anapozaliwa. Mwenyezi Mungu anasema katika Qur'ani: 'Na Mwenyezi Mungu amekutoa katika matumbo ya mama zenu hali hamjui chochote, na akakupeni kusikia, kuona, na akili ili mpate kushukuru.'31 Badala yake, kinachokusudiwa kwa asili ya utambuzi ni kwamba ni alama iliyochorwa katika nafsi, ambayo hatimaye huanza kufanya kazi pale masharti ya kumkiri Mwenyezi Mungu yanapotimia na vizuizi vya jambo hilo vinapoondolewa. Bila mfuatano huu wa matukio, inawezekana fiṭrah isianze kufanya kazi. Hili linaweza kutokea kwa sababu ya kitu cha nje kinachoiharibu nafsi. Mtume ﷺ aliwatahadharisha watu kuhusu jambo hili: 'Kila mtoto anazaliwa juu ya fiṭrah. Ni wazazi wake wanaomfanya kuwa Myahudi, Mkristo, au Mmajusi.' Akifafanua hili, Ibn Taymiyyah alisema, 'Inaposemwa kwamba mtu amezaliwa juu ya fiṭrah ya Uislamu, au kwamba alizaliwa mwenye imani ya Mungu mmoja (ḥanīf), n.k., haimaanishi kwamba anajua kuhusu dini hii au anaitaka tangu alipotoka tumboni mwa mama yake. Mwenyezi Mungu anasema, "Na Mwenyezi Mungu amekutoa katika matumbo ya mama zenu hali hamjui chochote."32 Lakini kile ambacho fiṭrah yake hufanya ni kwamba huzaa imani ya Uislamu ili aweze kuitambua na kuipenda. Nafsi iliyo juu ya fiṭrah huibua kukiri na kupenda Muumba wake, na kujitolea kwa dhati kwa imani kwake. Mahitaji ya fiṭrah hupatikana hatua kwa hatua kulingana na jinsi fiṭrah ilivyo kamili na isiyoharibika, kutegemea kiwango ilivyolindwa dhidi ya chochote kinachoipinga.'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

Uhalisia unashuhudia kwamba mwelekeo wa mwanadamu kumwamini Mwenyezi Mungu, na mwelekeo wa kuamini uwepo wa Mungu, ni mambo ya msingi ndani yake. Dalili moja ya jambo hili ni hitaji na mwamko wa fitra wakati mtu anakabiliwa na dhiki na nyakati ngumu. Mtu anapopatwa na msiba wowote au janga kubwa, hisia isiyoweza kudhibitiwa huibuka katika nafsi yake, ambayo hawezi kuiondoa. Hii inaonyesha kwamba kuna nguvu ya juu zaidi inayoweza kuliondoa na kumwokoa. Katika hali kama hizo, atajikuta ndani yake akihitaji kumwomba Mola wake amwokoe na msiba huu. Qur’ani inaashiria maana hii katika aya kama hizi: {Mtu anapoguswa na dhiki, humwomba Mola wake, akimrejelea Yeye peke yake.}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

Na ni hivi, mnapokuwa juu ya merikebu, zikisafiri kwa upepo mzuri, na abiria wakifurahi. Ghafla, merikebu zinazidiwa na upepo mkali, na waliomo ndani wanazingirwa na mawimbi kutoka kila upande, nao wanadhani kuwa wameangamia. Wanamwomba Allah peke yake kwa ikhlasi, wakisema: "Ukituokoa na hili, hakika tutakushukuru."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

Baada ya kutaja ushahidi wa kuwepo kwa Allah, Al-Rāzī alisema: "Mtu anapokabiliwa na mtihani mkubwa au msiba mzito, hukata tamaa kabisa kwa kuhisi kwamba hakuna yeyote katika viumbe anayeweza kumsaidia. Ni kana kwamba – akirejea hali yake ya awali ya uumbaji na mahitaji ya maumbile yake ya msingi – anamwomba yule ambaye anaweza kumpa wokovu na kumtoa katika hali yake ngumu. Hii si chochote zaidi ya ushuhuda wa fiṭrah, kwani anakiri haja yake ya Muumba, Mpangaji."36 Msemo wa Kiingereza unasema, "Hakuna wasioamini Mungu katika mashimo ya vita." Kwa ujumla, wanazuoni wengi – hata wale wasioamini Mungu – wanakubali uelewa huu wa ndani ya nafsi, ingawa wasioamini Mungu hawauiti fiṭrah. Imani ya Mungu inapita muktadha wa mazingira ya malezi ya mtu au ushawishi wa nje ambao unaweza kuathiri mwelekeo huu. Kwa hakika ni sifa kuu iliyomo ndani ya mwanadamu. Ushuhuda wa hili ni mwingi na unajidhihirisha katika vipengele mbalimbali vya maisha ya kiakili. Historia ya binadamu inatuambia kwamba dini ni kipengele kikuu katika ustaarabu na mataifa yote. Tafiti za wanaanthropolojia zinathibitisha hili kwa kuonyesha kwamba jambo la dini lilienea katika jamii zote za binadamu. Saikolojia, sosholojia, na matawi mengine ya sayansi ya jamii yanasema hivyo hivyo. Kwa kweli, sasa kuna nyanja maalum za kitaaluma zinazolenga hasa jambo hili. Tawi mojawapo, lililotokana hivi karibuni na elimu ya mishipa ya fahamu (neuroscience), ni neurotheology. Hujadili asili ya uhusiano baina ya muundo wa neva wa mwanadamu na udini. "Dini imewekwa ndani ya binadamu" ni kanuni inayojulikana sana katika nyanja hii ya masomo, ikimaanisha kwamba dini ni ya asili kwa mwanadamu na ni sehemu kuu ya binadamu. Usemi mmoja wa kuvutia, unaocheza na neno homo sapiens (binadamu mwenye hekima), ni ule aliotumia Karen Armstrong katika kitabu chake A History of God, ambapo alipendekeza kwamba kwa hakika sisi ni homo religious (binadamu wa kidini). Kwa kweli, tafiti zimefikia hatua ya kutafuta jeni halisi inayohusika na mwelekeo wa kidini ndani ya mwanadamu. Mwanajenetiki wa Kimarekani Dean Hamer alichapisha kitabu mwaka 2005 kiitwacho The God Gene: How Faith Is Hardwired into our Genes. Wengine wamefanya utafiti wa kutafuta sehemu ya ubongo inayohusika na mwelekeo huu. Wamependekeza dhana kadhaa zinazosema kwamba kuna vituo ndani ya ubongo vinavyohusika na upande wa kiroho wa binadamu. Miongoni mwa tafiti hizo ni zile zilizofanywa na Profesa Andrew Newberg, ambaye ana mahojiano, mijadala na mihadhara kadhaa kuhusu jambo hili. Pia alishirikiana kuandika kitabu na Mark Robert Waldman kiitwacho How God Changes Your Brain.