Islam Answers Atheism summary

The author of this book, Asrar Rashid, defines atheism as the personal decision of a human being that is characterised by a denial of the belief in Allah (SWT) or the existence of any God at all. A growing number of atheists, alongside former Muslims, believe that Islam is a superstition or a myth just like the other religions or is a development of the earlier superstitions. They perceive Islam as problematic, forming a need to answer questions like how exactly the challenges of atheism can actually be addressed by a so-called dogmatic religion and that atheism is seemingly informed by science and intellect. Within this juncture, two things can be specified; where the first thing is that the majority of interpretations of former Muslims and atheists are either merely straw man claims or a simplified version of extremely intricate problems.

Secondly, new atheism discusses most of the things that are not new at all. Reading through the first chapter of this book, a reader can evidently see that it is a very well-written piece of work that serves as an invaluable resource for Muslims to increase their knowledge and understanding regarding answers to atheistic criticism as well as strengthen their awareness of the role of theology when it comes to critiquing the ideas of atheism. In particular, the cognisance of this book’s author related to western philosophical, geopolitical, and sociological problems standout as the author indicates the hypocrisy of the innovative ideas of atheism, which is nothing but a political restructuring of similar perspectives years and years ago. Additionally, the claims that were made against Allah (SWT)’s existence are not new and are already the topic of debates that have taken place many years before in learning centres such as Baghdad.

The Prime Importance of Kalam

After its development in the beginning years of Islam, the name that is allocated to rational theology is Kalam. From a linguistic point of view, Kalam is used to indicate speech. Since speaking was regarded as a necessity for debating religious creeds and putting forward its critical foundation, it was named this. In addition, the word Kalam became coextensive with rational theology after a few years when the nature of the Holy Quran was a topic of debate among Muslims. Additionally, it contrasted the man’s speech with Allah (SWT)’s speech (the Holy Book). Nevertheless, the author clarified that Kalam is a rational tool and a science that aids in assessing any argument. One of the two groups that used the term Kalam permitted Greek and other philosophies to direct its critical path.

On the other hand, the second group, namely the traditionalists, used critical tools to dismantle the narratives that breached the Holy Quran and beliefs based on consensus. Kalam, in the initial period, was occasionally found to be condemning Kalam. But this only happened because of the absence of a line drawn between rational theologies in favour of the Holy Book, consensus-based belief, and the prophetic custom. In addition, it also included the philosopher Kalam, who defied religious orthodoxy and tried to adjust the teachings of ancient Greek philosophy to the context of Islam.

After the loss of philosophers’ sway over politics as well as orthodox Muslim persecution, the word Kalam was particularly used to indicate the rational theology of the traditionalist Ahl-e-Sunnah. Here, a concern is raised regarding whether the Holy Quran and the prophetic tradition encourage rational belief or encourage what is introduced by theologians out of need. In short, Kalam is a type of Islamic theology that uses reason and debate to defend the faith. Its main goal is to explain and protect Islamic beliefs against challenges, including those from atheism. The Quran and the Prophet Muhammad (peace and blessings be upon him) emphasise the importance of knowledge and rational thinking, not blind faith. Islamic scholars have used Kalam to discuss difficult topics, providing logical arguments to answer questions and doubts about the existence of Allah (SWT), the truth of the Quran, and the role of prophets.

In Islamic history, many scholars debated issues like the existence of Allah (SWT) and how to prove it logically. These debates were important for defending the faith and helping others understand Islamic teachings. Stories like those of Aba Bakr al-Firak and Aba Ishaq al-Isfarayini show how scholars played an important role in defending Islamic beliefs. They worked hard to ensure that Muslims had strong, rational foundations for their faith. Kalam became essential because it helped strengthen the foundations of Islamic belief by using logic and reason to counter-arguments against the faith.

The Categories of Belief

Beliefs in Islam are often divided into three categories. These are:

• Belief through Intellect: These are beliefs based purely on logical thinking. For example, the belief in the existence of Allah (SWT) can be arrived at through reason without needing scripture.

• Belief through Scripture: Some beliefs can only be known through divine revelation, like the Qur’an or the sayings of Prophet Muhammad (peace and blessings be upon him). For instance, knowledge of the afterlife or metaphysical realms comes through these sources rather than reason alone.

• Belief through Both: Some beliefs rely on a mix of rational thought and scripture. In these cases, both the intellect and divine revelation work together to form a belief.

Theologians argue that before accepting the Quran or any of the messages of the prophet (peace and blessings be upon him), there must first be a rational belief in Allah (SWT)’s existence. Once Allah (SWT)’s existence is accepted, scripture becomes essential for understanding things that go beyond human reason, like the afterlife. Kalam plays a key role here by proving both the existence of Allah (SWT) and the truth of revelation, guaranteeing that the foundation of Islamic belief is strong and rational.

Degrees of Proof

The author of this book explained that the proof in Islam varies depending on the person’s level of understanding. Some people are satisfied with simple, everyday examples, like seeing the beauty of nature and believing that it must have a creator. For instance, a Bedouin might argue that just as camel tracks show the existence of a camel, the mountains and valleys show the existence of a creator. However, these simple proofs might fail to convince people who are trained in philosophy or science. For these individuals, more complex arguments, like those offered by Kalam, are needed. Scholars like Imam al-Razi developed detailed, rational proofs to respond to the doubts raised by philosophers and sceptics. He created over a hundred different arguments for the existence of Allah (SWT), customised to those who needed more sophisticated reasoning. This indicates that while simple proofs may be enough for some, others need a more critical kind of reasoning to satisfy their doubts. Kalam provides the deeper responses that are necessary to address these concerns. The responsibility of explaining these rational arguments rests on scholars, but ordinary Muslims are also encouraged to learn basic proofs to strengthen their faith and avoid blind conformity.

Blind Conformity

Blind conformity, or following beliefs without understanding or proof, is discouraged in Islam. Some scholars even argue that this kind of belief is invalid, no matter how devoted the person might seem. In Islam, faith must be based on knowledge and proof, not just on following others or traditions without understanding. But this does not mean that everyone needs to become a philosopher or theologian. Rather, each person is expected to understand the basics of their faith and know at least a simple proof of Allah (SWT)’s existence and the truth of the Qur’an. If someone is exposed to doubts or new arguments against their faith, they are obligated to learn the necessary responses to defend their beliefs. Failing to do so could lead to weak or invalid faith.

The story of the old woman mentioned by Imam al-Razi illustrates that people who have a simple, unwavering belief in Allah (SWT) may not need difficult arguments to confirm their faith. However, when new challenges arise, like philosophical doubts or arguments from sceptics, it becomes necessary to respond with rational arguments. Blind faith, without any rational basis, is not sufficient for salvation in Islam.

Theologians also point out that in earlier times, even though people did not know scientific or philosophical terms, their beliefs were valid because they understood the basic tenets of Islam. Today, with more advanced arguments against religion, Muslims are expected to learn enough to defend their faith if needed. While not everyone needs to become an expert, relying purely on blind faith is not enough.

Some argue that following the simple faith of the early Muslims is good enough, but this only applies to beliefs that were well-known and universally accepted in the community. In situations where new arguments or doubts are raised, it becomes necessary for scholars and ordinary people alike to learn the appropriate responses so that their faith can be defended.

The Intuitive Mind of the Pious Predecessor [Salaf]

Most of the commonly perceived theoretical concepts can be self-noticeable for intellectual people, and this is the most evident reason why most from the starting generation did not indulge in technical dialogue with those who are against Islamic belief. Salafs were pious predecessors who were known for their extraordinary intellect and awareness of critical matters without being required to dive into tough or philosophical conversations. One prime example is that of Caliph Ali, who was considered a highly knowledgeable and wise man. His intelligence enabled him to resolve critical problems swiftly and easily. Caliph Ali had such wisdom that the Prophet Muhammad (peace and blessings be upon him) described him as “the door to the city of knowledge”.

There are many tales that depict the quick thinking and intuitive grasp of Caliph Ali with respect to tough questions. For example, he was once asked a complicated question related to the laws of inheritance during a sermon. He gave a precise answer without any hesitation, which astonished the audience. His answer became so popular that it is known as the "Pulpit Question" in Islamic jurisprudence. In another event, Caliph Ali was approached by two men to solve a dispute about dividing money after sharing bread with a third person. Utilising mathematics and logic, Caliph Ali quickly found the fairest way to divide the money. These examples show how the minds of early Islamic scholars, especially those like Ali, could resolve difficult issues so smoothly. However, in later times, the intellectual capabilities of people weakened, and they became less interested in seeking knowledge. This led to the emergence of scholars who had to explain Islamic beliefs in a more organised and technical manner.

The Mind and the Intellect

The conversation between Caliph Umar and the Prophet Muhammad (peace and blessings be upon him) emphasised the value of the mind and rational thinking. Caliph Umar was concerned about whether he would still have his mental faculties after death when faced with the troubles of the afterlife. He was reassured by Prophet (peace and blessings be upon him) that his mind would stay intact, and Umar expressed confidence that he could handle the questioning in the grave. This story points towards the significance of reason and intellect in the religion of Islam.

Despite the essential role of the intellect, everyone does not need to engage in scientific or philosophical debates to attain belief in Islam. In order to make ideas accessible to those who did not find difficult, complex inherent, early Islamic scholars organised those ideas. The philosophical discussion (Kalam) was correlated with medicine by one of the greatest scholars, Imam al-Ghazali. He advised that it should be used carefully, like only when there is a need to clarify doubts. Kalam helps remove uncertainty and solidify a person’s faith. With growing challenges to religious belief, including the rise of atheism, the study of Kalam is seen as increasingly necessary for defending Islamic beliefs against doubt and scepticism in modern times.

Religious Hypocrisy

Hypocrisy is a critical issue in both Islamic belief as well as religious discourse. In the tradition of Islam, a noticeable distinction is seen between a doubter and a hypocrite. A person who might not have a strong belief is referred to as a doubter. A hypocrite refers to someone who outwardly shows piety but internally disbelieves. This hypocrisy is highly condemned, as witnessed in the prophetic teachings, where the angels in the grave reprimand hypocrites for merely copying the religious statements without understanding them. Famous figures, such as Roald Dahl and Bertrand Russel, highlight the damage caused by hypocrites and conformists. Both of these famous figures mentioned in their writings how they were repelled by religion because of the hypocrisy they witnessed among religious people. Religion has been used by many individuals to commit a range of atrocities, and these individuals lack true conviction. For these actions, atheists blame religion; however, Islam draws a distinction between hypocrites and real believers.

There are two classifications of Hypocrites: 1) Those who know they do not believe but pretend for personal gain, and 2) Those who follow religion only due to their upbringing, in the absence of genuine investigation of the truth for themselves. In Islam, rational investigation holds the significance of a religious obligation in order to curb the chances of falling into blind doubt or faith. For a person to die in a state of belief, Islam encourages and emphasises that a person must seek the truth and stay away from hypocrisy.

Salvation through Kalam

It can be wondered whether a Muslim can attain salvation by simply following the Quran and prophetic traditions without engaging in rational theology (Kalam). The answer to this is that even belief in the Quran and the Prophet Muhammad (peace and blessings be upon him) necessitates a critical understanding related to the existence of Allah (SWT) and that He has sent down the Prophets. Kalam plays an essential role in intensifying this belief and helping to stop the development of any misunderstandings. Islamic teachings often get distorted because people neglect the study of Kalam. Their ignorance makes them end up misinterpreting the Quran and prophetic traditions.

In the absence of a solid grounding in rational theology, it is common for individuals to trap into mistakes and misguide others as well, even if their intentions are good. Some claim that spiritual practices, such as mystics, which are focused on controlling their desires, are sufficient for knowing Allah (SWT). Yet, such practices cannot be termed complete and appropriate without understanding the basics of who Allah (SWT) is and what His attributes are. The worshipping of Allah (SWT) in a proper manner requires a person to mandatorily possess not just intellectual but also spiritual knowledge about Him. A person can develop false and superstitious claims about the visions of miracles if they possess ignorance of rational theology. These types of people might believe that they have attained enlightenment, but without a rational foundation for their belief, they are smoothly misled. Both intellectual cognisance and genuine spiritual practice are needed by true faith.

The Emergence of Dispute

A big disagreement in Islamic thought started during the time of Caliph Ali. A group of young people known as the Khawarij, declared that many Muslims, including Ali, were not true believers. They took the teachings of the Qur’an and the sayings of the Prophet (peace and blessings be upon him) very literally and believed that anyone who sinned was no longer a Muslim. However, in Islam, sin weakens faith but does not make someone an unbeliever. This caused a division, with the Sunni Muslims following the traditional way of the Prophet (peace and blessings be upon him) and opposing the Khawarij’s extreme views.

One of Ali’s students, Hasan al-Basri, became a famous teacher in Iraq. During a debate, a student named Wasil ibn Ata suggested a new idea, saying that a sinner was neither a full believer nor an unbeliever but in between. This idea led Wasil to start a new group called the Mu’tazila, meaning "those who separated”.

The Mu’tazila

The Mu’tazila group gave great importance to human intellect over divine revelation. They were influenced by Greek philosophy and began to question many things that had not been debated before in Islamic teaching, such as the nature of Allah (SWT), the universe, and life after death. They believed that Allah (SWT) had no divine attributes like speech, as this would make Him similar to humans. When the Mu’tazila gained influence, particularly during the time of Caliphs Mamun and Wathiq, they started persecuting Sunni scholars who disagreed with them.

One of the most famous scholars persecuted was Ahmad ibn Hanbal, who argued that the Quran was Allah (SWT)’s speech and not created by Him. Sunni theologians, like Abu al-Hasan al-Ash‘ari, began using rational arguments to defend traditional Islamic beliefs. Al-Ash‘ari had been a Mu’tazili follower but later rejected their ideas after a debate with his teacher. He could not accept the idea that Allah (SWT) was obliged to do good for individuals. His break from the Mu’tazila led him to develop strong arguments defending Sunni beliefs. This resulted in the weakening of the influence of the Mu’tazila.

The Modern Era

New atheism does not bring forward any fresh arguments in the modern era. Rather, new atheism has recycled old debates between Islamic scholars (Kalam theologians) and groups like the Mu’tazila, who raise questions on the existence of Allah (SWT) and the origins of the universe, just like similar to modern atheists. The explanation of a universe without Allah (SWT) has been attempted to be explained by prominent atheists such as Stephen Hawking by utilising theories such as the multiverse. Still, these are not new ideas. During British colonialism, some of the Muslims were influenced by Western philosophies, which led to the rise in “scientism”, the belief that only science can offer truth. This mindset rejected religious views, viewing them as outdated.

However, science itself is neutral, and its misuse by “scientism” results in a misunderstanding of what science can really explain. For example, only a small percentage of species on Earth have been recognised, showcasing that new things are still being discovered by science. The world has been described by science but has not been created by it. The clash between Islam and atheism today is not just scientific but also political. Islamic law (Sharia) has been criticised by several atheists who used controversial issues, including the domestic policies of Saudi Arabia, with a motive to attack the religion. Fear and propaganda are often used by these arguments, similar to how Jews were demonised in Nazi Germany. This modern atheism is embedded in old European attitudes toward Islam, viewing it as outdated, backward, and a danger to the progress of the Western world.

Fifteen Atheistic Fallacies

Fallacies refer to the common mistakes in reasoning which undermine an argument’s logic. Misleading arguments that criticise Islam are often presented by atheists. These are fifteen common fallacies which distort the truth about Islam and mislead people into misunderstanding its teachings. The fifteen fallacies are as follows:

• Generalising something particular

• Specifying something general

• Additions which are not in the original

• Hiding conditions and limits which change the context.

• Using quotes without the previous or following text.

• Playing with the meaning of the text to establish a point.

• The straw man fallacy

• Using an isolated, aberrant opinion or an anomalous juristic opinion and applying that to Islam as a whole.

• Using the position of a sect within Islam as the given position of Islam.

• Texts attributed without verification

• Hiding or sheer ignorance of valid texts

• Science is based on atheism

• The red-berring or ‘the side trimming.’

• Appeal to popularity or authority

• Misusing words