Discovery of God

Historically, humans have forever grappled with three fundamental ontological questions.

1. Who made me and everything around me? What is the nature of this Creator?

2. What is the purpose of my life? What am I doing here and why have I been created?

3. What will happen to me when I die?

The first question seeks answers about yourself, who or what is your Creator and what is the nature and attributes of this Creator. This is a self-assessment. The second question relates to reason and purpose behind existence. And the final question is concerned about discovering certainty about what lies beyond our current existence.

Islam teaches us that there are three tools that God has bestowed upon us to help us discover Him, learn about Him and love Him. They are;

 

a. Natural Disposition (Fitrah),

b. Intellect/Rational thinking (Aql) and,

c. Revelation (Wahy).

 

By default, God has endowed every human being with a natural inclination towards faith, known as Fitrah. Alongside this inherent disposition, He has provided us with sensory faculties—such as sight and hearing—that aid in rational thinking, referred to as Aql.

Aql can lead a person only to probability. Through rational thinking, one can come to a theoretical understanding that God likely exists. However, reaching a state of conviction requires more than just reason; it involves an innate aspect of one's nature. Every person is born with an inherent sense of consciousness of God, much like the innate love a mother has for her child.

However, whilst the Fitrah and Aql offer us general insights, it is Wahy (revelation) that provide complete answers to spiritual guidance. Whilst the Fitrah and Aql endow that belief in a single Creator of the cosmos and that justice must prevail, specific details and comprehensive understanding can only be obtained through Wahy. Ibn Taymiyyah writes, “The Prophets brought that which could not be known by reason alone…” 

Umar al-Ashqar adds, “The relation of the revelation to reason is like that of the sun or light to the eye. If revelation is kept away from reason, one will not benefit from his reason, just as a person cannot benefit from his eyes if he lives in darkness, but when the sun sends its light, he is able to benefit from his eyes.”[1] Revelation, therefore, completes the burden of evidence (Hujjah) upon someone, leaving them with no excuse on the Day of Judgement.

[1] Umar al-Ashqar, Belief in Allah.