THE INNATE NATURE BETWEEN RELIGION AND SCIENCE

Prof. Saad Ali Al-Shahrani^*
*Correspondence: Prof. Saad Ali Al-Shahrani, Department of Creed-College of Dawah and Fundamentals of Religion-Umm Al-Qura University, Saudi Arabia, Email:

Keywords

Fitrah, Innate Knowledge, Tawhid, Islam, Psychological Studies

Introduction

In the Name of Allah, the Creator of the heavens and the earth, who instilled in His servants the innate disposition to recognize and worship Him, granting them hearing, sight, and hearts so that they may give thanks. May peace and blessings be upon the one whom Allah sent with guidance and the true religion to make it prevail over all other religions, even if the polytheists detest it.

Fitrah (innate nature) in Islamic thought represents the foundation upon which religious and legal knowledge is built. It is the original state in which Allah created mankind, embodying the unity of witnessing the Lordship and Oneness of Allah. Islam emphasizes fitrah as a cornerstone of religious life, illustrating that adhering to it leads to uprightness in both religious and worldly matters. Allah states: {So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people} [Ar-Rum: 30], signifying that religion is founded upon the sound fitrah Allah has chosen for His servants. Additionally, Allah states: {So remind, [O Muhammad]; you are only a reminder} [Al-Ghashiyah: 21], indicating that the prophets and messengers were not sent to alter fitrah but rather to remind people of it and renew the innate knowledge that Allah embedded within them.

Scholars have emphasized that fitrah serves as the foundational principle upon which all rational and religious evidence is based. It acts as a primary standard relied upon by sound reason to derive legal rulings. Imam Ibn Taymiyyah (may Allah have mercy on him) affirmed this, stating: “The messengers came to remind people of fitrah, to strengthen and support it, and to eliminate what alters it. The messengers were sent to affirm and perfect the fitrah, not to change or transform it. Perfection is achieved through the fitrah complemented by the revealed law.”( )

In this context, modern scientific studies have demonstrated that the religious instinct is a universal characteristic shared by all humans, regardless of their civilizations or environments. Research has revealed that the concern for divine meaning and the metaphysical is a deeply rooted and inherent inclination within human beings. This truth was acknowledged in the Qur’an long before modern studies explored it, affirming this established and undeniable reality.

I ask Allah Almighty to make the Qur’an the spring of our hearts, the light of our chests, the remover of our worries, and our guide to the straight path.

The Significance of the Research:

1. Highlighting the relationship between religion and science: The research examines the interaction of fitrah in religious texts with the findings of modern scientific studies on the religious instinct.

2. Understanding the role of fitrah in Islamic law: The research emphasizes how Islam considers fitrah as a foundation for understanding religion and applying its values, stressing the importance of adhering to a sound fitrah.

3. Clarifying the harmony between religion and science: The research demonstrates how religion and science align in explaining human fitrah and forming religious concepts.

4. Enriching academic discussions: The research provides a comprehensive perspective on understanding fitrah and enhances dialogue between contemporary religious and social sciences.

5. Contributing to future studies: The research aids in developing a scholarly foundation for understanding fitrah and improves intellectual approaches concerning the relationship between religion and science.

Research Problem

The research problem canter’s on a pivotal question: In light of religious deviations and misinterpretations that society might encounter, can the emphasis on the inherent sound fitrah in humans be affirmed through both religion and science?

Research Questions

1. What is fitrah, and what is its correct meaning?

2. Is fitrah inherent in all people, or does it vary from person to person?

3. Is fitrah a consistent characteristic among all humans, or are there factors that could alter it?

4. Has modern science confirmed the existence of human fitrah as described by religion?

5. How do science and religion align in interpreting human fitrah?

Research Objectives

1. Clarifying the concept of fitrah: The research aims to determine the correct understanding of fitrah as mentioned in religious texts, distinguishing between sound fitrah and any deviations caused by external influences.

2. Studying the universality of fitrah: The research seeks to investigate whether fitrah is a shared and consistent trait among all humans, regardless of differences in environment, culture, or religious orientations.

3. Identifying factors influencing fitrah: The research explores whether fitrah can be affected by social or environmental changes or if it remains unaltered and inherent in human nature as described by religion and science.

4. Comparing religion and science in explaining fitrah: The research examines religious and scientific evidence affirming the existence of human fitrah and explores how religion and science converge or diverge in their interpretations.

5. Analyzing the impact of deviations on fitrah: The research seeks to understand how intellectual or religious deviations affect fitrah and whether these deviations alter human nature as described by religion or remain superficial phenomena that do not affect the core of fitrah.

Previous Studies

1. Fitrah: Its Reality and People's Views About It by Ali bin Abdullah bin Ali Al-Qarni, Dar Al-Muslim for Publishing and Distribution, 1st edition, 1424 AH.

2. Fitrah and Its Relationship to the Principles of Islamic Legislation by Najiba Abid, International Institute of Islamic Thought.

3. The Pure Fitrah by Thomas Paine, translated into Arabic by Walid Shahada.

My study differs from these works by focusing on the meanings of fitrah and its connection to witnessing (ishhad), as well as the scientific dimension addressed in this research.

Research Outline

• Introduction.

• First Chapter: The Nature and Reality of Fitrah.

• Second Chapter: The Reality of Fitrah through Quranic Evidence.

• Third Chapter: Fitrah from a Scientific Perspective.

• Conclusion: Including key findings and recommendations

Section One: Fitrah - Its Nature and Essence

Linguistic Definition of Fitrah

In the Arabic language, the word fitrah carries several meanings, revolving around concepts such as splitting, creation, initiation, invention, formation, and receptivity. The verb fatar ( رَطَف )َ means to split something, as in "fatar al-shay’a yafṭuruhu fatran fanfaṭar wa faṭṭarahu" ( ,(هَرَّطفو رَطَفْناف ارْطَف هُرُطْفَي ءيشلا رَطَف meaning to cleave or split it. Similarly, tafattara ( رَّطَفَت )َ denotes something cracking or splitting apart. The term faṭr ( رْطَفلا ) refers to a split or a crack( ){The One who created seven heavens in layers. You do not see any in the creation of the Most Merciful any inconsistency. So return your vision to the sky, do you see any breaks?} [Al-Mulk: 3]

Evidence for these meanings is abundant in Arabic dictionaries ( ) and the books of Gharib al-Qur’an and Gharib al-Hadith( )

The reality of innate nature (al-Fitra) according to the Ahl al-Sunnah wa'l- Jama'ah:

The term al-Fitra in its technical usage has several interpretations among scholars, which can be summarized as follows:

The first opinion: Al-Fitra refers to the original nature with which a newborn is created, which includes the innate knowledge of their Lord when they reach the age of comprehension. It signifies a state of innocence, free from either the knowledge or denial of faith, i.e., a state of neither disbelief nor belief.

The most prominent scholars who supported this view are Ibn Abd al-Barr( ), Ibn al-Athir( ), Taqi al-Din al-Subki( ), and others.

The second opinion: Al-Fitra refers to the initial state with which God created creation, including aspects such as life, death, misery, and happiness, and everything known in God’s knowledge regarding what they will ultimately become upon reaching maturity or their final end( ).

And among those who said this from the predecessors are: Abdullah ibn al- Mubarak( ), and Imam Ahmad in one of the narrations from him( ).

The third opinion: That fitrah is what Allah has created the children of Adam upon, of denial and knowledge, disbelief and belief, when He took the covenant from the descendants of Adam.

Among those who said this are: Ishaq ibn Rahwayh, and it was affirmed by al-Azhari( ).

The fourth opinion: The view that fitrah is the covenant, which Allah took from the descendants of Adam before they were brought into this world, and they all affirmed His Lordship.

This opinion was attributed to al-Awza'i, Hamad ibn Salamah, Hamad ibn Zayd, and others( ).

Ibn Abd al-Barr mentioned that the proponents of this view interpret fitrah by two matters: the taking of the covenant when the descendants of Adam were extracted from his back, and then their emergence from the loins of their fathers, created and imprinted with the knowledge of Allah and the affirmation of His Lordship. At this point, this would be the same as the method of the early generations (Salaf), not an independent opinion, as he mentioned while presenting the opinions about fitrah( ).

The fifth opinion: That the meaning of fitrah is Islam.

This is the view held by the majority of the Companions, the Followers, and other scholars from the Salaf, including:

Mu'adh ibn Jabal, Umar ibn al-Khattab, Abu Huraira, Ibn Abbas, Qadi Shuraih, Said ibn Jubayr, Ibrahim al-Nakha'i, Mujahid, Ikrimah, al-Dahhak, al-Hasan al- Basri, al-Baqir, Qatadah, Ibn Shihab, Ja'far al-Sadiq, al-Awza'i, Hamad ibn Zayd( )

Ahmad ibn Hanbal, al-Bukhari(), Ibn Jarir, Abu Bakr al-Khallal, the companions of Abu Hanifa, Ibn Hazm ( ), al-Bayhaqi( ), Ibn Taymiyyah( ), Ibn al-Qayyim( ),

Ibn Kathir ( ), Ibn Hajar( ), al-Shawkani( ), and others.

Ibn Abd al-Barr said: "The child is born free from disbelief, a believer, a Muslim, on the covenant that Allah took from the descendants of Adam when He brought them out of His back and made them bear witness against themselves ()."

Ibn Taymiyyah (d. 728 AH) stated, explaining that fitrah necessitates knowledge, and that when a person is left to themselves and there are no obstacles, they are naturally a believer in the Creator: "It is well-known that if the cause for this is present in the soul and there is no opposing factor, the natural disposition free from opposing obstacles will assert its cause. It is therefore understood that the sound fitrah, if not corrupted, will acknowledge the Creator and worship Him"( ).

on the natural disposition is born in a way that entails the knowledge of God and the recognition of His perfection. This does not mean knowing the details of the Islamic Sharia. The implications of this natural disposition do not appear all at once; rather, they emerge gradually as the child becomes more aware. Ibn Taymiyyah (d. 728 AH) says: "When it is said that he was born on the natural disposition of Islam, or was created as a Hanif (monotheist), and the like, it does not mean that when he came out of his mother’s womb, he knows this religion and desires it. For Allah the Almighty says: {And Allah brought you forth from the wombs of your mothers knowing nothing} [An-Nahl: 78]. However, his disposition inherently leads him towards the religion of Islam, its knowledge, and its love.

This very disposition requires the acknowledgment of his Creator, His love, and the sincerity of religion to Him. The necessities and implications of this disposition occur gradually as the disposition develops, provided it remains free from opposition."( ).

What confirms that Allah has created His servants upon His unity and knowledge is His saying: { ميِوْقَت نَسْحَأ يِف ناَسنِإْلا اَنْقَلَخ دَقَل }ٍ [Al-Ghashiyah: 21], and His saying: { هُعَجَر ءاَمَّسلا يِفَو }ُ [Qamar: 37].

Ibn al-Qayyim said: "This is frequent in the Qur’an, where His book and messenger remind them of what is instilled in their nature, such as knowing Him, loving Him, glorifying Him, revering Him, submitting to Him, being sincere to Him, loving His law, which is justice and purity, and preferring it over everything else."( ).

The Second Topic: The Reality of Fitrah through Quranic Evidence

Many legal evidences establish the true meaning of fitrah, and I will mention the most prominent and clear of these evidences, focusing on the evidence from the Qur'an:

First

His statement, may He be glorified: { رَطَف يِتَّلا هَّللا تَرْطِف اًفيِنَح نيِّدلِل كَهْجَو مِقَأَف 30 :مورلا] {َنوُمَلْعَي اَل ساَّنلا رَثْكَأ نِكَلَو مِّيَقْلا نيِّدلا كِلَذ هَّللا قْلَخِل ليِدْبَت اَل اَهْيَلَع ساَّنلا ]

This noble verse clearly indicates that the requirement of fitrah, to which Allah commanded the face to be inclined and adhered, is the pure religion of Islam. And the creation of people according to this requirement is a consistent practice that does not change or alter. This is supported by the narration of Abu Huraira, may Allah be pleased with him, from the Prophet هيلع هللا ىلص ملسو who said: "There is no new-born except that he is born upon the fitrah, then his parents make him a Jew, a Christian, or a Magian, just as the animal gives birth to a fully-formed animal, do you notice any mutilation in it?" Then Abu Huraira says: ( 30 :مورلا] (اَهْيَلَع ساَّنلا رَطَف يِتَّلا هَّللا تَرْطِف ] the verse ( ). So, the fitrah here is linked to the verse, and it is contrasted with Judaism and Christianity, meaning it refers to Islam. Ibn Abdul-Barr (d. 463H) said: "Others have said that the fitrah here is Islam, and this is what is widely known among the general scholars of the interpretation, who have agreed on the meaning of Allah's statement: ( 30 :مورلا] (اَهْيَلَع ساَّنلا رَطَف يِتَّلا هَّللا تَرْطِف ], stating that the fitrah of Allah is the religion of Allah, Islam. They supported this with the narration of Abu Huraira in this hadith: 'Read, if you wish, the fitrah of Allah which He created people upon.' They also reported from Ikrimah, Mujahid, Al-Hasan, Ibrahim, Al-Dahhak, and Qatadah regarding Allah's statement: 'Fitrah of Allah upon which He created people,' saying: The religion of Allah is Islam ( هَّللا قْلَخِل ليِدْبَت ال )ِ meaning, the religion of Allah"( ). This meaning is also supported by other narrations explaining this fitrah, such as the Prophet's saying: "There is no newborn except that he is upon the millah"( ) and in the narration of Abu Bakr, from Abu Ma'awiyah: "Except upon this millah, until his tongue expresses it"( ) and in the narration of Abu Kreeb, from Abu Ma'awiyah: "There is no newborn except that he is upon this fitrah, until his tongue expresses it"( )( ), and the narrations clarify each other, and the fitrah is interpreted as Islam.

Additionally, the verse says "Haneefan" (a term denoting deviation from falsehood), meaning to turn away from falsehood toward the truth, in other words, to be just and away from shirk (polytheism), as in His saying: { ةَّلِم لَب لُق 135 :ةرقبلا] {َنيِكِرْشُمْلا نِم ناَك اَمَو اًفيِنَح ميِهاَرْبِإ ] ( ).

Other verses that affirm that Hanifiyyah is Islam are His saying: { نَّمِم اًنيِد نَسْحَأ نَمَو 125 :ءاسنلا] {اًليِلَخ ميِهاَرْبِإ هَّللا ذَخَّتاَو اًفيِنَح ميِهاَرْبِإ ةَّلِم عَبَّتاَو نِسْحُم وُهَو هَّلِل هَهْجَو مَلْسَأ ], and His saying: { {َنيِكِرْشُمْلا نِم اَنَأ اَمَو اًفيِنَح ضْرَأْلاَو تاَواَمَّسلا رَطَف يِذَّلِل يِهْجَو تْهَّجَو يِّنِإ 79 :ماعنألا] ], and His saying: { ميِهاَرْبِإ ةَّلِم اًمَيِق اًنيِد ميِقَتْسُم طاَرِص ىَلِإ يِّبَر يِناَدَه يِنَّنِإ لُق 161 :ماعنألا] {اًفيِنَح ].

Also supporting this is the hadith of the Prophet ملسو هيلع هللا ىلص : "I was sent with the easy Hanifiyyah"( ).

It is also affirmed by the statement: " هَّللا تَرْطِف "ِ, meaning the establishment of the face towards the religion of Islam is the fitrah of Allah upon which He created people, and this is a command to follow it either directly or indirectly, as it is mentioned with the addition of praise to Allah, and this highlights the honor and affirmation of its perfection and the perfection of the religion represented by it. He commanded His Prophet ملسو هيلع هللا ىلص to adhere to it, which makes it clear that it refers to Islam().

It is further affirmed by the statement: " مِّيَقْلا نيِّدلا كِلَٰذ ,ُ" this demonstrative pronoun indicates a further distinction and honor for this religion, as in the phrase { 2 :ةرقبلا] {ِهيِف بْيَر اَل باَتِكْلا كِلَذ ], and "al-Qayyim" means upright and free from deviation, from Hanifiyyah to Judaism, Christianity, and other heresies and innovations().

Thus, it appears that the fitrah in this verse necessitates Tawheed (monotheism), and had Allah created people in a way that might or might not lead them to Tawheed, He would not have commanded adherence to its requirement. This proves that the fitrah must necessarily require Tawheed, and this is a law that cannot change, which aligns with the general meaning of the hadith about fitrah in the statement of the Prophet ملسو هيلع هللا ىلص : "Every newborn is born upon fitrah."

Therefore, Allah informed that the steadfastness upon the Hanifiyyah religion, which is the requirement of fitrah, is the upright religion. Thus, the realization of Tawheed and the upright religion can only be achieved by realizing the requirement of fitrah().

Secondly

The Verse of Witnessing, which is the saying of Allah in Surah Al-A’raf:

اَنْدِهَش ىَلَب اوُلاَق مُكِّبَرِب تْسَلَأ مِهِسُفْنَأ ىَلَع مُهَدَهْشَأَو مُهَتَّيِّرُذ مِهِروُهُظ نِم مَدآ يِنَب نِم كُّبَر ذَخَأ ذِإَو} 172 :فارعألا] {َنيِلِفاَغ اَذَه نَع اَّنُك اَّنِإ ةَماَيِقْلا مْوَي اوُلوُقَت نَأ ]

This verse is a challenging verse, as stated by Al-Qurtubi ( ) and Abu Al-Muzaffar Al-Sam’ani( ), and its interpretation is linked to the narrations regarding the covenant in terms of its essence and the scholars’ opinions about it( ).

Scholars have differed on the nature of extracting Adam’s offspring from his loins, leading to several opinions:

The First Opinion

Allah, after creating Adam, wiped over his back, bringing forth his offspring as tiny particles, some of which were pure and white, while others were black like coal. This extraction encompassed all offspring, who were then endowed with intellects to comprehend what was presented to them. Then, Allah directly spoke to them, taking their covenant and pledge that He is their Lord, their sole object of worship. They acknowledged this with their tongues, as Allah said: { 172 :فارعألا] {اَنْدِهَش ىَلَب اوُلاَق مُكِّبَرِب تْسَلَأ ], thus affirming their testimony.

This view is upheld by the majority of the Companions, their successors, the majority of commentators, and the scholars of hadith and Sufism.

Those who held this opinion among the Companions ( (مهنع هللا يضر

Umar ibn Al-Khattab, Ali ibn Abi Talib, Ubayy ibn Ka’b, Abdullah ibn Abbas, Abdullah ibn Umar, Abu Hurairah, Abu Sa’id Al-Khudri, Abu Sarihah Al-Ghifari, Abdullah ibn Mas’ud, Abdullah ibn Amr ibn Al-As, Dhu Al-Lihyah Al-Kilabi, Imran ibn Husayn, Umm Al-Mu’minin Aisha, Anas ibn Malik, Suraqah ibn Ja’tham, Abu Musa Al-Ash’ari, Ubadah ibn Al-Samit, Hudhayfah ibn Al-Yaman, Zayd ibn Thabit, Jabir ibn Abdullah, Abu Dharr Al-Ghifari, Mu’adh ibn Jabal, Hisham ibn Hakim, Abu Abdullah-one of the Ansar- Abdullah ibn Salam, Salman Al-Farsi, Abu Al-Darda’, Amr ibn Al-As, Abdullah ibn Al-Zubayr, Abu Umamah Al-Bahili, Abu Al-Tufayl, Abdulrahman ibn Auf-may Allah be pleased with them all.

Among those after them: Muhammad ibn Ka’b, Al-Dhahhak ibn Muzahim, Al-Hasan Al-Basri, Qatadah, Sa’id ibn Jubayr, Al-Suddi, Al-Kalbi, Sa’id ibn Al- Musayyib, Ikrimah, Al-Tabari, Al-Qurtubi, Fatimah bint Al-Husayn, Abu Ja’far Al-Baqir, Abu Hanifah, Al-Tahawi, Ibn Al-Anbari, Abu Ja’far Al-Nahhas, Ibn Al- Jawzi, Ibn Rushd, Al-Alusi, Al-Shawkani, Al-Qanuji, Mulla Ali Qari, Al-Magnisawi, Al-Khazin, Ibn Al-Munir, Al-Thalabi, Ibn Al-Wazir, and many others ( )-may Allah have mercy on them all.

The evidence for this opinion is abundant. Ibn Al-Qayyim said

The narrations regarding the extraction of offspring from Adam’s back and their being taken in two groups are numerous, impossible to refute or deny. Their reach to the successors suffices, let alone to the Companions. Such reports cannot be derived from mere opinion or conjecture.

Some scholars considered these narrations as mutawatir (masstransmitted). Among them

• Al-Muqbili, who stated: “It is not far-fetched to claim the mutawatir (mass-transmission) of the narrations regarding this.”( )

• Ibn Atiyyah said: “The narrations interpreting this verse from the Prophet are mutawatir.”( )

• Al-Albani stated: “In summary, the hadith is authentic and even mutawatir in meaning.”( )

• Ibn Rushd said: “It is not surprising, in the subtle power of Allah, to give life to them at that moment and bestow intellects upon them to understand His speech and recognize Him as their Lord and Creator, granting them the ability to affirm Him with their tongues.”( )

Among the evidences they cited to affirm this extraction, in addition to the narrations explaiing the verse, are:

1.The verse: { نْبا ىَسيِعَو ىَسوُمَو ميِهاَرْبِإَو حوُن نِمَو كْنِمَو مُهَقاَثيِم نيِّيِبَّنلا نِم اَنْذَخَأ ذِإَو 7 :بازحألا] {اًظيِلَغ اًقاَثيِم مُهْنِم اَنْذَخَأَو مَيْرَم ]

Mujahid said: “{... and from you, and from Noah, and Abraham, and Moses, and Jesus, the son of Mary, and We took from them a solemn covenant} [Al-Ahzab: 7], referring to the covenant taken from them in Adam’s loins.”( )

Ibn Kathir said: “It is said this covenant was taken when they were extracted as particles from Adam’s loins.”( )

2.The verse: { 102 :فارعألا] {َنيِقِساَفَل مُهَرَثْكَأ اَنْدَجَو نِإَو دْهَع نِم مِهِرَثْكَأِل اَنْدَجَو اَمَو ]

Ubayy ibn Ka’b and Mujahid said in its interpretation: “Their covenant, taken from Adam’s loins, which they did not fulfill.”( )

3.The verse: { سيِلْبِإ اَّلِإ اوُدَجَسَف مَدآِل اوُدُجْسا ةَكِئاَلَمْلِل اَنْلُق مُث مُكاَنْرَّوَص مُث مُكاَنْقَلَخ دَقَلَو 11 :فارعألا] {َنيِدِجاَّسلا نِم نُكَي مَل ]

Al-Qurtubi said: “It was said the meaning is: ‘We created you in Adam’s loins, then shaped you when We took the covenant from you.’ This is the view of Mujahid.”( )

This view was also supported by Qatadah, Al-Rabi’, and Al-Dhahhak.( )

4.The verse: { 83 :نارمع لآ] {َنوُعَجْرُي هْيَلِإَو اًهْرَكَو اًعْوَط ضْرَأْلاَو تاَواَمَّسلا يِف نَم مَلْسَأ هَلَو ]

They interpreted the submission of all creation in this verse to refer to the moment when Allah said to them: “Am I not your Lord?” and they replied: “Yes.” Those destined for bliss answered willingly, while those destined for misery responded reluctantly. ( )

Thirdly:

What came in the response of the messengers to the disbelievers when they said to them: { تَلاَق ( 9) بيِرُم هْيَلِإ اَنَنوُعْدَت اَّمِم كَش يِفَل اَّنِإَو هِب مُتْلِسْرُأ اَمِب اَنْرَفَك اَّنِإ ضْرَأْلاَو تاَواَمَّسلا رِطاَف كَش هَّللا يِفَأ مُهُلُسُر }ِ [Ibrahim: 9, 10]

The knowledge of God is established among people, and history has preserved little evidence of denying God's knowledge. In fact, there are those whom God mentioned, stating that they denied it outwardly, while acknowledging His existence within themselves. The phenomenon of religiousness in humanity undoubtedly affirms that the innate disposition (fitrah) of humans requires knowledge of God and acknowledgment of Him. Therefore, the messengers said to their people: ( ضْرَأْلاَو تاَواَمَّسلا رِطاَف كَش هَّللا يِفَأ )ِ [Ibrahim: 10].

Al-Hafiz Ibn Kathir mentioned that the messengers’ statement: “Afi Allah shak?” has two possible meanings

The first: Is there doubt about His existence?

The second: Is there doubt about His exclusive right to be worshiped? ( )

Although the context of the Quran indicates the second, as the doubt pertains to the content of the messengers' call-namely, the oneness of worship-it is understood that the term “shak” can encompass any doubt concerning God, including doubt about His existence. Therefore, the general meaning of the term is to be considered ( )

Thus, the messengers argued with the disbelievers using two reasons:

The first: The innate nature (fitrah), because their statement: " كَش هَّللا يِفَأ "ٌّ is an interrogative for emphasis ( ), meaning God is beyond any doubt, and the doubt regarding His divinity is something that the human fitrah rejects. This argument is internal, arising from the human soul.

The second: Reason, as indicated by the statement: { {ِضْرَأْلاَو تاَواَمَّسلا رِطاَف [Al-An’am: 14], which is an argument from creation to the Creator. This is an external argument, drawn from the effect pointing to the cause.

In any case, both meanings point to the fact that knowledge of God is innate. If it is said that the doubt pertains to God's existence, the people did not respond affirmatively; rather, they shifted their argument to prophecy, claiming it could not be for a human being. If the meaning is doubt regarding His divinity, it implies they acknowledge Him already, or that the interrogative is for confirmation, meaning: There is no doubt about God.

Fourthly

What has been mentioned about the awakening of the innate disposition during times of hardship, the appearance of its effects, and the emergence of its requirements on souls, such as resorting to supplication to Allah, and turning to Him alone for help. People approach Him as one who knows the Master of their salvation, as in the verse: { {ِهْيَلِإ اًبيِنُم هَّبَر اَعَد رُض ناَسْنِإْلا سَم اَذِإَو [Az-Zumar: 8], and others with similar meanings of verses ( ) that alert to the return of people in times of hardship to the requirements of the nature they were created with. This is one of the greatest tangible pieces of evidence for the existence of innate knowledge and its stability in the soul.

Fifthly

Interrogative statements confirming lordship, such as His saying: {And on the Day of Judgment, you will see those who lied against Allah, their faces will be blackened. Is there not in Hell a resting place for the arrogant? (60) And Allah will deliver those who feared Him with their reward; no harm will touch them, nor will they grieve. (61) Allah is the Creator of everything, and He is, over all things, Disposer of affairs. (62) To Him belong the keys of the heavens and the earth, and those who disbelieve in the signs of Allah, they are the losers. (63) Say, 'Is it other than Allah you order me to worship, O ignorant ones?' } [Az- Zumar: 60 - 64]

These verses and similar ones contain an affirmation of something that people inherently know, which is the knowledge of Allah that He has instilled in them ( ).

Sixth

The Sunnah of the Prophet (peace be upon him) indicates what the Qur'an indicates. In the Sahihayn, it is narrated from Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "There is no child born except that he is born on the Fitrah, and then his parents make him a Jew, a Christian, or a Magian, just as the beast produces a perfect offspring; do you see any among them mutilated?" Then Abu Huraira (may Allah be pleased with him) says: { ةيآلا [ 30 :مورلا] {اَهْيَلَع ساَّنلا رَطَف يِتَّلا هَّللا تَرْطِف ( )

Muslim narrated through his chain from `Iyad bin Himar that the Messenger of Allah (peace be upon him) said – in what he narrates from his Lord –: "I created My servants as Hanifs (monotheists) all of them, but the devils came to them and turned them away from their religion, and they prohibited them from what I had made lawful for them, and they ordered them to associate with Me what I had not revealed any authority for"( ).

If it is said: Does not the firm knowledge of Allah in the Fitrah imply that there should be no denial of the Creator? The reality is that denial happens in fact, so how can the denial coexist with the knowledge of the Creator in the Fitrah?

It may also be asked: If the knowledge of the Creator and acknowledgment of Him are fixed in all Fitrahs, how can many of the intellectuals and scholars, who are engaged in establishing rational evidence for the divine claims, deny this?

The reality is that such an objection arises from a misunderstanding of the meaning of being created on the Fitrah of Islam and upon the Hanifiyyah (monotheism), as the intended meaning is not that the person, upon exiting the womb, knows this religion and seeks it immediately, for Allah says: { هَّللاَو 78 :لحنلا] {اًئْيَش نوُمَلْعَت اَل مُكِتاَهَّمُأ نوُطُب نِم مُكَجَرْخَأ ]. Rather, the intended meaning is that his Fitrah is inclined and conducive to the religion of Islam, meaning that the very essence of the Fitrah necessitates acknowledging the Creator, loving Him, and being sincere to Him. This happens gradually based on the completeness of the Fitrah, provided that it is free from opposing factors ( ).

So, the one who denies the Creator denies Him due to a corrupt Fitrah caused by some external factor that prevents it from acting according to its natural disposition. It is explicitly mentioned in the Qur'an that the disbelievers, deep down, know the truth, even if they do not submit to it. As Allah says concerning Pharaoh: { 102 :ءارسإلا] {ِضْرَأْلاَو تاَواَمَّسلا بَر اَّلِإ ءاَلُؤَه لَزْنَأ اَم تْمِلَع دَقَل لاَق ], and regarding the people of the Fire: { 28 :ماعنألا] {ُلْبَق نِم نوُفْخُي اوُناَك اَم مُهَل اَدَب لَب ], and about the disbelievers of Quraysh: { هَّللا تاَيآِب نيِمِلاَّظلا نِكَلَو كَنوُبِّذَكُي اَل مُهَّنِإَف 33 :ماعنألا] {َنوُدَحْجَي ].

Indeed, the very word "Kufr" comes from the meaning of covering and concealing, which is its original meaning in the language ( ). It is attributed to the disbeliever because he covers and conceals the natural inclinations of his Fitrah with veils of doubts and desires. When these veils are removed by proofs and clear evidence, the natural inclinations emerge, as happened with the magicians of Pharaoh, who said: { تاَنِّيَبْلا نِم اَنَءاَج اَم ىَلَع كَرِثْؤُن نَل اوُلاَق 72 :هط] {اَنَرَطَف يِذَّلاَو ]. Thus, the Qur'anic method of using creation to argue for the Creator often comes in the form of reminding, not introducing new knowledge that was not already ingrained in the soul. This is the case with primary knowledge.

As for the denial of some intellectuals, or many of them, regarding the evidence of the Fitrah, the first group known for this in Islam were the people of Kalam (theologians), whom the early scholars unanimously criticized and considered misguided. However, their denial does not mean it is entirely absent from them. A person may have knowledge, desires, and other qualities that they are unaware of, and the existence of a quality in a person is not the same as the person being aware of it. For example, bodily attributes: some of them a person does not see at all, some they only see intentionally, and others they cannot see due to an obstruction in their sight. Likewise, some aspects of the soul ( ).

Ibn Taymiyyah mentions that what illustrates this is that voluntary actions cannot be conceived except through the will that is attached to the doer. It is impossible for a person to do them without intending them, such as praying, fasting, performing Hajj, and ablution. However, many scholars, not to mention the general public, invoke the intention using words they make a point of using, and they doubt its existence again and again until they reach a kind of obsession resembling madness. Similarly, the love of Allah in the heart of every believer cannot be driven out until faith is completely lost. Yet, many theologians denied the love of Allah, claiming that it is impossible for Him to be a lover or beloved, and made this a principle of faith. Thus, they denied it, saying it can only be attained through reasoning, just as they said about love. Denial of such things may prevent knowledge of them from appearing in their souls because the Fitrah can become corrupted and lost, just as it may exist without being seen( ).

Some scholars have excused the theologians for their stance on the Fitrah, arguing that they followed the path of reasoning in emphasizing Lordship and to cut off the hopes of atheists ( ).

It is clear that this excuse applies only to those who acknowledged the sufficiency of the Fitrah's knowledge. As for those who denied its sufficiency, this excuse does not hold for them.

The theologians, despite their complete reliance on rational reasoning to prove Lordship, could not entirely ignore the testimony of the Fitrah. Therefore, some of their scholars admitted to it and affirmed its authority, which contradicts their overall stance.

Raghib al-Isfahani says: "The general knowledge of Allah – i.e., the general knowledge – is ingrained in the soul, and it is the knowledge that everyone has that they are an effect and that they have a cause that has acted upon them, transferring them from different states"( ).

Al-Shahrastani affirms the testimony of the Fitrah about the existence of Allah, preferring its evidence over the evidence of contingency and possibility. He says: "What contingency testifies to, or what possibility indicates after presenting the premises, is not the same as what the human Fitrah testifies to, that its essence is in need of a planner who is the ultimate need, who is resorted to and does not turn away from, and who is called upon in times of distress and critical moments. Indeed, the need of the soul is clearer to it than the need of the possible to the necessary or the event to the originator"( ).

Al-Fakhr al-Razi – the theologian most immersed in rationalism – mentions in his interpretation when explaining the verse { 10 :ميهاربإ} [ٌّكَش هَّللا يِفَأ ] thevarious ways the Fitrah proves the existence of Allah. He mentions the slap of a child, and what some rationalists have said about it proving the existence of the Creator. The child cries, asking who struck him, which shows that he is naturally inclined to believe that every event must have a cause. If the Fitrah testifies to this, it is even more appropriate for it to testify to the need of all events for a Creator.

He also mentions the testimony of the Fitrah regarding the impossibility of a perfectly built house coming into being without a skilled architect and builder. The Fitrah, therefore, more surely testifies to the need of the world for a wise and intentional Creator, and he further discusses the emergence of the Fitrah's inclinations in times of difficulty and other related points as evidence of the Fitrah testifying to the existence of Allah( ).

Even the philosopher Ibn Rushd, after confirming the evidence of creation and care from the Qur'an for the existence of Allah, says: "This is the straight path, which Allah has called people to follow in order to know His existence, and He has reminded them of it through the Fitrah He placed in them to perceive this meaning. The first Fitrah ingrained in the nature of humans is referred to by His saying: { ممُكِّبَرِب تْسَلَأ مِهِسُفْنَأ ىَلَع مُهَدَهْشَأَو مُهَتَّيِّرُذ مِهِروُهُظ نِم مَدآ يِنَب نِم كُّبَر ذَخَأ ذِإَو 172 :فارعألا] {َنيِلِفاَغ اَذَه نَع اَّنُك اَّنِإ ةَماَيِقْلا مْووَي اوُلوُقَت نَأ اَنْدِهَش ىَلَب اوُلاَق ]"( ).

Al-Qasimi also quoted al-Qazwini as acknowledging the Fitrah's knowledge, noting that the people of Kalam recognize that the testimony of the Fitrah is closer to creation and quicker to be understood than the evidence from possibility and contingency ( )

The Third Requirement: Instinct in Scientific Perspective

Instinct is an innate trait within humans, similar to the instinct that allows people to understand essential intellectual principles such as the law of noncontradiction, that the whole is greater than the part, causality, and others. There are many studies that prove the recognition of the existence of God is embedded in the neural and mental structure of humans! ( ), Dr. Justin L. Barrett, Ph.D., authored a book titled "Born Believers: The Science of Children's Religious Belief," in which he mentioned that he and religious scholar Pascal Boyer presented a thesis titled "Naturalness of Religion," which claims that the natural structure of the human mind, under normal circumstances, makes belief in gods entirely expected. Some suggested that the idea is ingrained in children's minds because their parents instill it in them through encouragement and threats, to which he responded: "Religious ideas are very different from imagined or fanciful ideas. Since I began giving public lectures based on the knowledge upon which this book is built, I have received many reports from people telling me how easy it is for their children to adopt religion and how difficult it is to turn them away from belief in God” ().

He also says: "Scientific research into the mental development of children and its connection to belief in the supernatural reveals that children quickly and naturally develop minds that make it easier for them to believe in supernatural forces” (). This is not the only point; studies also show that children clearly understand that the universe is designed with a purpose, that there is something beyond this universe, and that everything we see was designed by a superhuman being with supernatural abilities, and this being is often associated with good and salvation ( ).

Recent studies confirm this innate knowledge. Western researchers have found that the belief in a great Creator exists among all ancient and modern nations and peoples, and that polytheism in those nations is merely a later addition to that original belief.

These researchers found the belief in a Creator present among primitive tribes in Australia, Africa, and America, as well as among ancient Aryan peoples, Semites before Islam, the Bushmen tribes in South Africa, the pygmies of Central Equatorial Africa, who are extremely backward and primitive, and who believe in the existence of a higher being called "Kang," meaning "Lord," also referred to as "Kuba Kakang Teng," meaning "Protector of Beings," who resides in the sky, is unseen, and is capable of everything. Similar beliefs were found among the Hottentot tribes of Africa, where they refer to the being as "Father of Fathers," and among the Bantu tribes, the Native Americans of the northwest Pacific, and in South America. These researchers concluded that the idea of "The Supreme God" exists among all peoples considered to be some of the oldest human races ( ).

Max Müller, in his book "The Origin and Development of Religion," discusses "the ancient Sanskrit religious texts, the oldest and most historic religions, which show that man initially worshipped the Creator may He be glorified – in His unlimited form. These idols and statues are merely creations of imagination brought about by man's desire to connect with all that he feels within himself” ().

God created the human soul to adhere to this psychological necessity, so it can only be at peace through knowing God, loving Him, and drawing nearer to Him. This is a reality that anyone can comprehend from human experience, and thus the fundamental pursuit for every individual and society is the quest for religious peace under any circumstance and in every time and place.

The Larousse Dictionary of the Twentieth Century states: "Religious instinct is common among all human races, even the most primitive and closest to animal life. Interest in the divine meaning and the supernatural is one of the eternal, universal tendencies ().

Recently, some experimental medical research on the human brain has confirmed the existence of areas in the brain that act as centers for faith. Before the revolution in experimental sciences and the availability of necessary modern tools, humans did not know the mechanism of higher mental functions that distinguish them, or the locations in the brain associated with these functions. Gradually, areas related to the senses, speech, and movement were discovered. Emotional systems, involuntary activity systems, and the chemical and electrical basis of neural activity began to be understood. It became possible to record brain activity externally to differentiate various mental activities and perform radiographic imaging of its structures. Some anatomical and functional differences with animals were identified, and mechanisms for higher functions like memory and learning were envisioned. Today, at the dawn of a new century promising intellectual breakthroughs, we are surprised by scientific research discoveries that make belief in God and worship a natural inclination and an innate ability embedded in the brain, with its mechanisms and canter’s. If a person fails to utilize them properly, they risk losing what distinguishes them from animals and face a loss of psychological and physical balance.

Summarizing the research conducted on the brain with new X-ray technology, published in 2001 by a scientific team led by Professor Andrew Newberg () from the Radiology Department at the University of Pennsylvania in Philadelphia, USA, the conclusion was that "belief in God is an internally designed purpose in the brain." Thus, no one can escape this except by ignoring the sound nature that made humans inclined toward religion throughout history and by disabling enormous capabilities and complex, advanced potentials that enable humans to know God through reasoning, contemplation, analysis, and inference.

In a study titled "Is Our Brain Hardwired to Produce God, or Is Our Brain Hardwired to Perceive God? A Systematic Review on the Role of the Brain in Mediating Religious Experience" by researchers Alexander A. Vengel Kurtz and Andrew A. Vengel Kurtz ( ), the researchers discussed the relationship between the brain and innate religious tendencies, citing the opinions of several scientists specializing in neuroscience.

Professor Platerini from the University of Pisa, Italy, says: "Everything we do or feel, from simple actions like finger movement to deep emotional reactions, whether hidden in the soul or visible like anger and love, creates a distinct map for the canter’s affected by the brain. Each feeling corresponds to a specific pattern that can be recorded and analyzed just like organic medical tests." This new field of exploring human emotions, feelings, thoughts, and how they are influenced by religious beliefs is being approached carefully by researchers today, adhering to the scientific method of inquiry and analysis, as is the case in other fields of experimental science.

Professor Michael McClough from the University of Dallas, USA, states: "The spiritual-psychological consciousness is influenced by the external world and affects the physical body. Worship and faith serve as a safeguard for these natural influences." His study found that "the death rate decreases with immersion in prayer and other acts of worship, and this effect is independent of other health-damaging factors such as alcohol consumption and smoking." Professor Newberg commented on these results, saying: "We still do not know for certain how deep faith and immersion in worship contribute to the maintenance of mental and physical health, combatting disease, and delaying death. However, our knowledge of how the body works, especially the brain, allows us to explore new research horizons to one day prove the organic effects of faith and worship, which today include maintaining normal heart rate, blood pressure, hormone levels, and a tendency for calmness resulting from reverence"( ).

Conclusion

At the end of this research, I present the miraculous aspects and the most important findings, asking Allah Almighty to make this work sincere and correct.

I say, seeking the help of Allah:

Recent scientific studies conducted on different groups of people in various regions by scientists from renowned academic universities have proven that "religious instinct is common among all human races, even the most primitive and closest to animal life, and that the interest in the divine meaning and what lies beyond nature is one of the universal and eternal tendencies."

These remarkable scientific findings align with what Islam has conveyed and what the scholars of Islam have affirmed over fourteen hundred years ago!

This is a conclusive evidence of the truthfulness of the Qur'an and its Messenger, Prophet Muhammad (peace be upon him). It is also clear evidence of the correctness of the Islamic belief and its harmony with the nature and innate constitution of man.

When one aligns doctrinally with this ingrained nature, its effects will not only reflect on his hereafter but also benefit him in this world in terms of psychological and physical health.

Allah Almighty says: "And in yourselves, do you not see?" and "Does He not know who created while He is the Subtle, the Aware?" and "The fitrah of Allah upon which He has created mankind; there is no changing the creation of Allah. That is the correct religion, but most of the people do not know."

Now, I summarize in this conclusion the key findings I have reached

1. Fitrah in language has many meanings, such as creation, origin, invention, and others.

2. Scholars have disagreed on the interpretation of fitrah, but the view most widely accepted by the early generations and the majority of scholars is that it refers to Islam.

3. The statement that a newborn is born on the fitrah of Islam does not mean that they are born knowing and desiring this religion, but rather that the fitrah of the newborn requires acknowledging the Creator and loving Him. The prerequisites and implications of fitrah unfold progressively as the fitrah matures and is free from contradictions.

4. The texts of the Qur'an and Sunnah provide abundant intellectual, certain evidence on the fundamentals of belief, contrary to those who claim that they are merely auditory evidences needing external proofs.

5. Knowledge of Allah Almighty is innate, contrary to the theologians who argue that it is theoretical.

6. The Qur'anic proofs clearly elucidate the meaning of fitrah, and the prophetic Sunnah complements this meaning, confirming it.

7. The affirmation and grounding of fitrah responds to secularists who wish to separate religion from all areas of life. This sound fitrah brings together the pursuit of civilization without violating noble values and objectives.

8. There are experimental studies conducted by Western scientists on the human brain, which state that belief has its place in the brain. These studies are still theories, but they may reveal some of what we previously did not know about the human brain, as the Qur'an says, "And you have been given only a little knowledge." Both the transmitted, intellectual, and sensory proofs confirm the innate knowledge, preceding these experimental medical studies.

I recommend at the end of this research

1. Relying on the Qur'anic approach in establishing faith and certainty.

2. Highlighting the Qur'anic evidence in addressing minds, for there is no principle of belief that can be rationally deduced without the transmission pointing to it, whether people know it or not.

3. Purifying the curricula from the issues and proofs of the theologians and philosophers that have hindered Islamic thought, delayed Muslims, and occupied them with issues that do not lead to beneficial knowledge and righteous deeds.

4. More grounded studies highlighting the greatness and miraculous nature of Qur'anic legislation in various fields. A notable observation is the focus of many researchers on scientific miracles, while not giving this area the due attention in studies.

5. A detailed and objective study of the "Covenant Verse" gathering the opinions of interpreters and the Hadiths, distinguishing the authentic ones from the weak.

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The Spirit - The Works of Imam Ibn Qayyim al-Jawziyyah and the Related Works, author: Abu Abdullah Muhammad ibn Abi Bakr ibn Ayyub ibn Saad, Shams al-Din, Ibn Qayyim al-Jawziyyah (d. 751 AH), edited by Muhammad Ajmal al-Islahi, hadiths indexed by Kamil ibn Muhammad Qalmi.

Ruh al-Ma’ani in the Interpretation of the Great Qur'an and the Seven Repeated Verses, author: Shihab al-Din Mahmoud ibn Abdullah al-Husayni al-Alusi (d. 1270 AH), edited by Ali Abdul Bari Atiyah, publisher: Dar Al-Kutub Al-Ilmiyyah – Beirut, First Edition, 1415 AH.

The Series of Authentic Hadiths, by Muhammad Nasir al-Din al-Albani, Al-Ma'arif Library, Riyadh, Revised Edition, 1415 AH.

Explanation of the Tahawi Creed, author: Sadr al-Din Muhammad ibn Alaa al-Din Ali ibn Muhammad ibn Abi al-Izz al-Hanafi, al-Adhri al-Salhi al-Dimashqi (d. 792 AH), edited by Ahmad Shakir, publisher: Ministry of Islamic Affairs, Endowments, Da’wah, and Guidance, First Edition, 1418 AH.

The Cure for the Sick in Matters of Destiny, Will, Wisdom, and Justifications, by Imam Shams al-Din Muhammad ibn Abi Bakr ibn Ayyub al-Dimashqi, known as Ibn Qayyim al-Jawziyyah, edited by Khaled al-Sabe, Dar Al-Kitab al-Arabi, Beirut, First Edition, 1415 AH.

Al-Sihah: The Crown of Language and Authentic Arabic, author: Abu Nasr Ismail ibn Hamad al-Jawhari al-Farabi (d. 393 AH), edited by Ahmad Abdul Ghafour Attar, publisher: Dar Al-Ilm Lil-Malayeen – Beirut, Fourth Edition, 1407 AH – 1987 CE.

The Belief of Imam Ibn Abdul Barr in Monotheism and Faith, author: Suleiman bin Saleh al-Ghassan, Dar Al-Asimah, First Edition, 1416 AH.

The Defenses and Arguments for the Sunnah of Abu al-Qasim, author: Ibn al-Wazir, Muhammad ibn Ibrahim ibn Ali ibn al-Murtadha ibn al-Mufaddal al-Hassani al-Qasimi, Abu Abdullah, Al-Zayn, from the Al-Wazir family (d. 840 AH), edited and clarified by Shu'ayb al-Arna'ut, publisher: Al-Risalah Foundation for Printing, Publishing, and Distribution, Beirut, Third Edition, 1415 AH – 1994 CE.

The Strange Hadith, author: Abu Ubaid al-Qasim ibn Salam ibn Abdullah al-Harawi al-Baghdadi (d. 224 AH), edited by Dr. Muhammad Abdul Ma'id Khan, publisher: Ottoman Encyclopaedia Printing House, Hyderabad – Deccan, First Edition, 1384 AH – 1964 CE.

Fatwas of Ibn Rushd, author: Abu al-Walid Muhammad ibn Ahmad ibn Rushd al-Qurtubi al-Maliki, presented and edited by Dr. Mukhtar bin al-Taher al-Tlili, Dar al-Gharb al-Islami.

Fath al-Bari: Explanation of Sahih al-Bukhari, author: Ahmad ibn Ali ibn Hajar al-Asqalani al-Shafi'i, publisher: Dar al-Ma'arifah – Beirut, 1379, numbered by Muhammad Fuad Abdul-Baqi, edited, corrected, and overseen by Mahbub al-Din al-Khatib, with comments by the scholar Abdulaziz ibn Abdullah ibn Baz.

Fath al-Bayan in the Purposes of the Qur'an, author: Abu al-Tayyib Muhammad Sadiq Khan ibn Hasan ibn Ali ibn Lut al-Allah al-Husayni al-Bukhari al-Kannouji (d. 1307 AH), edited, presented, and reviewed by the servant of knowledge Abdullah ibn Ibrahim al-Ansari, publisher: Al-Maktabah al-Asriyyah for Printing and Publishing, Sidon – Beirut, published in 1412 AH – 1992 CE.

Fath al-Qadeer, author: Muhammad ibn Ali ibn Muhammad ibn Abdullah al-Shawkani al-Yemeni (d. 1250 AH), publisher: Dar Ibn Kathir, Dar al-Kalim al-Tayyib – Damascus, Beirut, First Edition, 1414 AH.

Human Nature and Its Functions, Muhammad Suleiman Faraj, Al-Azhar University.

Innate Faith (How Experiments Prove That Children Are Born Believers in God), author: Justin Barrett, Delail Center.

Innate Knowledge and the Position of Theologians on It, by Ahmed Saad Hamdan, Dar Taybah for Publishing and Distribution, Riyadh, First Edition, 1415 AH.

Kitab al-Ayn, author: Abu Abd al-Rahman al-Khalil ibn Ahmad ibn Amr ibn Tamim al-Farahidi al-Basri (d. 170 AH), edited by Dr. Mahdi al-Makhzoumi, Dr. Ibrahim al-Samarai, publisher: Dar and Library of Al-Hilal.

Every Child Is Born on the Fitrah, by Taqi al-Din Abu al-Hasan al-Subki, edited by Muhammad al-Sayyid Abu Amma, Dar al-Sahabah for Heritage, Tanta, First Edition, 1410 AH.

Lisan al-Arab, author: Muhammad ibn Makram ibn Ali, Abu al-Fadl, Jamal al-Din Ibn Manzur al-Ansari al-Ruwaifi'i al-Afriki (d. 711 AH), publisher: Dar Sader – Beirut, Third Edition, 1414 AH.

Journal "Cognitive Processing" in 2009, publication details: doi: 10.1007/s10339-009-0261-3. Epub 2009 May 27.

Al-Azhar Journal, Part (7), Volume (9), Topic: The Whole World Is Feeling the Religion of Fitrah, by Muhammad Wagdi: p. (434).

Shari’ah and Islamic Studies Journal, Islam is the Fitrah of Creation and the Shari'ah of Existence, by Muhammad Mahmoud Metwally, Volume 10, Issue 27, 1995 CE.

Collection of Fatwas, author: Taqi al-Din Abu al-Abbas Ahmad ibn Abdul Halim ibn Taymiyyah al-Harrani (d. 728 AH), edited by Abdul Rahman ibn Muhammad ibn Qasim, publisher: King Fahd Complex for the Printing of the Holy Qur'an, Medina, Saudi Arabia, published in 1416 AH / 1995 CE.

The Beauties of Interpretation, author: Muhammad Jamal al-Din ibn Muhammad Said ibn Qasim al-Hallaq al-Qasimi (d. 1332 AH), edited by Muhammad Basel Ayyoun al-Soud, publisher: Dar al-Kutub al-Ilmiyyah – Beirut, First Edition, 1418 AH.

Al-Muhrar al-Wajez in the Interpretation of the Noble Qur'an, author: Abu Muhammad Abd al-Haq ibn Ghalib ibn Abd al-Rahman ibn Tamam ibn Atiyyah al-Andalusi al-Muharibi (d. 542 AH), edited by Abd al-Salam Abd al-Shafi Muhammad, publisher: Dar al-Kutub al-Ilmiyyah – Beirut, First Edition, 1422 AH.

Musnad Imam Ahmad ibn Hanbal, author: Abu Abd Allah Ahmad ibn Muhammad ibn Hanbal ibn Hilal ibn Asad al-Shaybani (d. 241 AH), edited by Ahmad Muhammad Shakir, publisher: Dar al-Hadith – Cairo, First Edition, 1416 AH / 1995 CE.

The Authentic Musnad Concisely Transmitted by a Just Person to the Messenger of Allah, Peace Be Upon Him.

Ma'alam al-Tanzeel in the Interpretation of the Qur'an = The Interpretation of al-Baghawi, author: Muhyi al-Sunnah, Abu Muhammad al-Hussein ibn Mas'ud ibn Muhammad ibn al-Farra' al-Baghawi al-Shafi'i (d. 510 AH), edited by Abdul Razzaq al-Mahdi, publisher: Dar Ihya' al-Turath al-Arabi – Beirut, First Edition, 1420 AH.

Al-Mujam al-Kabir, author: Sulayman ibn Ahmad ibn Ayyub ibn Mutair al-Lakhmi al-Shami, Abu al-Qasim al-Tabarani (d. 360 AH), edited by Hamdi ibn Abdul Majid al-Salafi, publisher: Ibn Taymiyyah Library – Cairo, Second Edition.

Al-Mujam al-Qayis al-Lugha, author: Ahmad ibn Faris ibn Zakariya al-Qazwini al-Razi, Abu al-Husayn (d. 395 AH), edited by Abdul Salam Muhammad Haroun, publisher: Dar al-Fikr, published in 1399 AH / 1979 CE.

Knowledge in Islam: Its Sources and Domains, by Abdullah Muhammad al-Qarni, Dar Alam al-Fawa'id, Makkah, First Edition, 1419 AH.

Al-Mufradat in the Rare Words of the Qur'an, author: Abu al-Qasim al-Hussein ibn Muhammad, known as al-Raghib al-Isfahani (d. 502 AH), edited by Safwan Adnan al-Dawudi, publisher: Dar al-Qalam, Al-Dar al-Shamiyyah – Damascus, Beirut, First Edition, 1412 AH.

Methodology of Deduction in the Issues of Creed According to Ahl al-Sunnah wa al-Jama'ah, author: Uthman ibn Ali Hassan, Al-Rushd Library, Fifth Edition, 1427 AH.

Sahih Muslim, author: Muslim ibn al-Hajjaj Abu al-Hasan al-Qushayri al-Naysaburi (d. 261 AH), edited by Muhammad Fuad Abdul-Baqi, publisher: Dar Ihya' al-Turath al-Arabi – Beirut.

The End of Endeavors in Kalam Science, author: Abdul Karim al-Shahrastani, edited and corrected by Alfred Gium, publisher: Library of Religious Culture, First Edition, 1430 AH.

Al-Nihaya fi Gharib al-Hadith wa al-Athar, author: Majd al-Din Abu al-Sa'adat al-Mubarak ibn Muhammad ibn Muhammad ibn Muhammad ibn Abdul Karim al-Shaybani al-Jazari ibn al-Athir (d. 606 AH), publisher: Al-Maktabah al-Ilmiyyah – Beirut, 1399 AH / 1979 CE, edited by Tahir Ahmad al-Zawawi – Mahmoud Muhammad al-Tanahi.