在神学讨论中，安拉的存在是一个核心且影响深远的问题。它是一切神学论述所依据的基础，实际上也是根本的界定标准。信士的整个神学观，包括他对自身、对生活以及对周围世界的看法，都是在这一认识的光照下建立起来的。

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.

我原本希望这一论断是显而易见的,它属于有神论中不需要具体证明的、不言自明的神学命题之一。信仰安拉是枢纽,一切关于信士的观念都围绕它展开。没有任何宗教概念能脱离这一要素。因此,伊斯兰教的信奉者之间——从古代到当代——在一点上并无分歧:认识安拉并确认其存在,是信仰中最重要的根基。它先于一切其他神学讨论。没有它,任何其他伊斯兰信条——例如在崇拜与主宰上独一安拉、相信穆罕默德ﷺ的先知身份、相信《古兰经》是安拉的经典——都无从建立。尽管穆斯林之间存在上述共识,但在这种确认的性质、其来源以及它在灵魂中所处的位置上,却存在分歧。对安拉的确认是铭刻在灵魂之中的,还是需要通过分析证据才能获得的知识?

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?

让我们来看一看启示是如何处理这一问题的，古代穆斯林学者对此说过什么，人是如何构成的，他的本性如何，以及我们在自身内心所直接感知到的是什么。我们会发现，正确的立场是：对真主的认识是天生的。对造物主的认识是一种本能的、被烙印在灵魂中的知识，根深蒂固。它like其他天生的知识一样，不需要任何证明。然而，这种天生的禀性可能会受到败坏，导致人内在指南针的失衡。在这种情况下，就需要分析和证明来提醒人想起那种天生的禀性，而不是在他身上确立它。"肯定造物主是天生的禀性，是本能的、不言自明的，它不以分析或证据为前提。"11 然而，"尽管这一认识对于禀性未被败坏的人来说是本能所知的，但许多人仍需要分析。有时，人并不需要它；在另一些时候，他则需要它。"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

所以，即便承认"知识中的先天部分，是在禀赋健全、未受污染时获得的"，这种禀赋仍可能受到污染和疾病的侵害，从而使其将真理视为谬误。例如身体患病时，人可能觉得甜的东西是酸的，或者出现复视。此类情况必须加以治疗，以祛除疾病。"基于此，任何不经分析而获得真知或信仰的人，他并无义务去做分析；而对于无法做分析的人，则有此义务。"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

分析和提出证据证明安拉存在的能力，并不属于普遍义务，因为对此的认识可以通过灵魂的直觉获得。然而，当人的天性中缺乏对神圣者的认识时，它便成为人的义务。这一过程旨在提醒灵魂其天性本应指示的内容。在此情况下，分析和证据的义务便起到一种机制的作用，以实现肯定安拉存在这一首要义务。 但是，声称分析和证明安拉存在是普遍义务，是缺乏依据的。另一个错误的说法是：对于负有宗教责任的人而言，第一项义务是

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:

• 认识安拉的存在。

• to know of Allah’s existence.

• 进行分析，从而获得认识。

• to conduct analysis that leads to cognition.

具有进行分析的意图，或者。

• to have the intention to conduct analysis, or.

在着手研究之前，对真主是否存在心存疑虑。

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

人凭借与生俱来的本性能够认识真主的存在。凡在此事上遭受疑惑困扰者，应当努力消除这些疑虑。经过考证的正确立场，正是伊本·泰米叶所说的：“人的第一项宗教义务可以因人的处境不同而有所差异。对某个人来说是第一义务的事，对另一个人未必如此。”[15] 同样，把获得知识的分析方法局限于一种或少数几种，也是错误的。任何能够引导人获得这一知识的正当证据，对于需要它的人都是被允许的。这类证据最多的作用，是提醒人回想他原本的天性。伊本·泰米叶说：“认识和承认真主的途径既然多种多样，各派神学家便各自采用一种方法来求得对真主的认知，并认为自己的方法是唯一的途径。这是一个严重的错误，是一种没有知识依据的立场。”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

他补充道:"没有哪位使者在初次召唤其民众时说过:'你们被命令去寻求对造物主的认识,所以请你们进行思辨并推导证据,以便认识祂。'他们并不被要求首先获得那种认识,也不被要求去获取通向那种认识的证据。他们的心灵本已认识祂并确信祂。每个新生儿都生于**菲特拉**(fiṭrah,即灵魂中天生且烙印其内的禀性)。然而,这种禀性是可以被改变的。当人受到提醒时,他所被提醒的正是自己的禀性。这正是为什么安拉对穆萨说:'你们要对他温和地说话,或许他会觉醒'——唤醒的是他菲特拉中所蕴含的知识,这种知识将使他认识他的主、认识祂如何恩赐他、如何善待他,以及他如何依赖于祂。这将引领他走向信仰。"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

分析与推导证据还有一个额外的益处。如果按照正确的宗教方式进行，这可以带来更深的信仰，并使人的fiṭrah（天然本性）在心中更加稳固。Abū al-Muẓaffar al-Samʿānī说：“我们并不否认《古兰经》与先知圣训所认可的那种分析，因为这能让信士增进信仰，使灵魂平静，并在心中获得安宁。”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

任何恰当的思考与分析所带来的信仰增益，并不仅限于确认真主的存在。它还能使仆人更深刻地认识其主的完美属性，承认祂在大能、意志、知识、智慧、慈悯等方面都是完备的。这种思考与安心所带来的收获，与易卜拉欣·哈利勒所获得的相似："'我的主啊！求你昭示我，你怎样使死人复活。'真主说：'难道你不信吗？'易卜拉欣说：'我确信，但为了使我的心得到安宁。'"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

通过合理而健全的分析，信士能够获得更大的心灵安宁。这是经过立法确定的，在人心中存在疑惑和可能的异议时，这一点尤为强调。

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.

从fiṭrah（天性）出发的论证，使人能够获得关于其主的概括性认识。然而，fiṭrah无法给予他更全面、更完整的认识；正是在这里，启示发挥作用，向仆人揭示真主完美而宏伟的属性的细节，使他能够与其主建立更深的联系。

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 .

在沙里亚的证据中，有一些迹象表明灵魂中存在“菲特拉”（fiṭrah）这一要素，尽管对于它要求什么以及包含哪些含义，仍存在模糊之处。可以明确的是，这些沙里亚文本将其描述为一种宗教印记。试想安拉所说：“故你当正心向教，遵循安拉造人的本性——安拉造人所依据的本性。安拉的创造是不可更改的。这才是正教，但多数人不知道。”{你当正心向教，遵循安拉造人的本性——安拉造人所依据的本性。安拉的创造是不可更改的。这才是正教，但多数人不知道。}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

伊本·凯西尔解释道:"你当正对真道(Dīn)。遵循安拉为你所立的法度——即易卜拉欣的一神教信仰,安拉已引导你走向它,并为你成全了它。以此为凭,坚守你健全的本性(fiṭrah),安拉正是按此本性创造了众生。因为祂创造众生,是为了让他们认识祂、视祂为独一,并相信除祂之外别无应拜之主。"21 与上述经文相似的还有这节经文:"这是安拉的自然法则。谁比安拉更能制定法度呢?我们只崇拜祂。"22 至于安拉的话"安拉所造的万物不容更改",伊本·凯西尔在其《古兰经注》中说:"有人说,这意思是'不要改变安拉的创造'——人们偏离了安拉创造他们时所依据的本性。因此,这节经文应被理解为一种以陈述句形式出现的命令,如同'进入其中的人就得平安'23,即保护进入其中的人。这是一种正确而恰当的解释。另有人说,这是一个实际的陈述,意思是安拉使所有受造物处于平等:祂以纯净的本性创造他们,没有一个人出生时不带着这一本性,人们在这方面也没有差别。"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

在同一主题上,关于fiṭrah(天性)与正确宗教,有一段广为流传的圣训出自Abū Hurayrah:“先知ﷺ说:‘每个新生儿都生来具有fiṭrah。是他的父母使他成为犹太教徒、基督教徒或拜火教徒。这就像动物生下来是完整的——你们看到其中有残缺的吗?’”Abū Hurayrah随后诵读了经文:“这是安拉赋予人类的天性。安拉的创造是不可改变的。这才是正道。”{30:30} 据ʿIyāḍ al-Mujāshiʿī转述,有一天,安拉的使者ﷺ在讲道时说:“看哪,我的主命令我教导你们那些你们不知道的事。今天他教导我的其中一件是:‘我赐予仆人的一切财产都是合法的。我创造了我所有的仆人,使他们天生倾向于崇拜安拉。是邪灵使他们偏离正确的宗教。它禁止了对他们合法的事物,并命令他们把同伴归于我,而它对此并无任何依据……’”26

On the same theme of fiṭrah and the true religion is the famous narration from Abū Hurayrah : ‘The Prophet  said, “Every newborn is born on fiṭrah. It is his parents who make him into a Jew, Christian, or Magian. It is just like a beast that is born as a whole – do you find some among them maimed?”’ Abū Hurayrah  then read: ‘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.’25 It is reported on the authority of ʿIyāḍ al-Mujāshiʿī that, one day, the Messenger of Allah  said in his sermon, ‘Behold, my Lord commanded me that I should teach you that which you do not know. From what He has taught me today is this: “Every property I have conferred upon the servant is lawful. I created all My servants with a natural inclination to the worship of Allah. It is satans who turn them away from the right religion. He makes unlawful what has been declared lawful for them, and he commands them to ascribe partners unto Me, although he has no justification for that…”’26

当我们说对真主的认知是天生的时,并不是指它从人出生时起就存在于灵魂之中。真主在《古兰经》中说:"真主使你们从母腹中出来,那时你们一无所知,并赐给你们听觉、视觉和理智,以便你们感恩。"^31 相反,所谓认知的天生性,是指它是印刻在灵魂上的一种印记,一旦认主的前提条件得到满足、阻碍被排除,它最终就会发挥作用。若缺少这一连串的过程,fiṭrah(天性)就有可能不会发挥作用。这可能是因为有外在因素败坏了灵魂。先知ﷺ曾提醒人们注意这一事实:"每个新生儿都生于fiṭrah(天性)之上,是他的父母使他成为犹太教徒、基督教徒或拜火教徒。"对此,伊本·泰米叶解释说:"当说一个人生于伊斯兰的fiṭrah(天性)之上,或说他生来就是一神论者(ḥanīf)等等时,并不意味着他从离开母腹的那一刻起就知道或想要这一宗教。真主说:'真主使你们从母腹中出来,那时你们一无所知。'^32 然而,他的fiṭrah(天性)所做的是孕育出伊斯兰信仰,使他能够认识它并热爱它。处于fiṭrah(天性)之上的灵魂会引发对其造物主的承认与热爱,以及对祂的虔诚信仰。fiṭrah(天性)的要求会根据其保持完好的程度逐步获得,这取决于它在多大程度上免受与之相悖之物的侵害。"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

现实证明，人对信仰真主的倾向和对有神论的倾向，是他内在的根本要素。这一现象的一个标志，是人在遭遇磨难和艰难时，其天性（fiṭrah）所表现出的迫切需求与警觉。每当任何苦难或重大灾祸降临于人，他的灵魂中便会升起一种无法控制、难以抗拒的感受。这表明存在一种更高的力量，能够消除这灾祸并拯救他。在这样的境况下，他会从内心感到需要向主祈求，请求主将他从这场灾祸中解救出来。《古兰经》正是以这样的经文指明了这层含义："当灾难触及人时，他们便向主祈祷，专心归向祂。"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

"而你们恰好乘船出行，顺风航行，乘客欢喜。忽然，狂风骤起，船只被大浪从四面八方吞没，船上的人以为必死无疑。他们一心诚意地只向真主祈求说：'如果你救我们脱离此难，我们必定感恩。'"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

在提到关于真主存在的证据之后,拉齐说:“当人遭遇重大考验或巨大灾难时,他会完全失去希望,因为他感觉到被造物中没有人能够帮助他。仿佛他——唤起其original状态和其本性的要求——正在恳求那能够赐予他救助、使他脱离困境的主。这无非是fiṭrah通过他对造物主、设计者的需要而做出的见证。”36 英语谚语说:“战壕里没有无神论者。”总体而言,大多数学者,甚至无神论学者,都肯定这种灵魂内在的认知,尽管无神论者显然不会将其称为fiṭrah。有神论超越了一个人成长的环境背景或可能影响这种倾向的外部影响。它确实是人的核心特征。对此的见证众多,并体现在生活的各个认知层面。人类历史告诉我们,宗教是所有文明和民族的核心特征。人类学研究表明,宗教现象广泛存在于所有人类社会中,从而印证了这一点。心理学、社会学以及其他社会科学分支也得出了相同的结论。事实上,现在已经有专门致力于研究这一现象的学科领域。其中一个分支是神经神学,它是最近才从神经科学中分化出来的。它探讨人的神经结构与宗教性之间联系的本质。“宗教是人类与生俱来的”是该领域广为人知的格言,表明宗教对人而言是自然的,是人类的核心组成部分。卡伦·阿姆斯特朗在其著作《上帝的历史》中使用了一个有趣的表述,它是对“智人”(homo sapiens,意为智慧的人)一词的双关运用,她提出我们实际上是“宗教人”(homo religious,意为宗教性的人)。 事实上，相关研究已经发展到寻找人体内负责宗教倾向的那个具体基因的程度。美国遗传学家迪安·哈默（Dean Hamer）于2005年出版了一本名为《上帝基因：信仰如何内置于我们的基因之中》（The God Gene: How Faith Is Hardwired into our Genes）的书。另有一些人则致力于寻找大脑中负责这种倾向的区域。他们提出了若干假设，认为大脑内部存在负责人类精神层面的中枢。这类研究包括安德鲁·纽伯格教授（Professor Andrew Newberg）所做的研究，他在这方面有多次访谈、讨论和讲座。他还与马克·罗伯特·沃德曼（Mark Robert Waldman）合著了一本书，名为《上帝如何改变你的大脑》（How God Changes Your Brain）。

After mentioning the evidence for the existence of Allah , Rāzī said, ‘When man faces a great test or a huge calamity, he loses all hope in that he feels nobody in the creation can come to his aid. It is as if he – invoking his original state of creation and the requirement of his basic nature – is begging the one who can grant him deliverance and take him out of his predicament. This is nothing other than the testimony of fiṭrah by him acknowledging his need for the Creator, the Planner.’36 The English aphorism says, ‘There are no atheists in foxholes.’ Generally, most scholars – even atheist ones – affirm this innate understanding inside the soul, even though atheists obviously do not refer to it as the fiṭrah. Theism transcends the environmental context of one’s upbringing or external influences that may have influenced this predisposition. It is indeed a core feature in man. Testimonies in favour of this are numerous and manifest in various cognitive aspects of life. Human history tells us that religion is a central feature in all civilisations and nations. Anthropological studies underscore this by revealing that the phenomenon of religion was widespread across all human societies. Psychology, sociology, and other branches of social science state the same. In fact, there are now dedicated fields of specialised study that focus specifically on this phenomenon. One such branch of study, which was only just recently spun off from neuroscience, is neurotheology. It discusses the nature of the connection between man’s neuro-structure and religiosity. ‘Religion is hardwired in humans’ is a maxim that is widely known in this field of study, denoting that religion is natural to man and a core human component. One interesting expression, which is a play on the term homo sapiens (wise human), is the one used by Karen Armstrong in her book A History of God, where she suggested that we are in fact homo religious (religious humans). In fact, studies have reached the point where they are searching for the actual gene responsible for the religious disposition inside man. The American geneticist Dean Hamer published a book in 2005 called The God Gene: How Faith Is Hardwired into our Genes. Others have conducted a search for the area of the brain responsible for this disposition. They proposed a number of assumptions which state that there are centres inside the brain responsible for the spiritual side of humans. Such studies include those conducted by Professor Andrew Newberg, who has a number of interviews, discussions, and lectures in this regard. He also co-authored a book with Mark Robert Waldman, called How God Changes Your Brain.