Excerpt, from:
There are certain issues which have to be addressed so as to protect and buffer Muslims from getting drawn into "ape takeover" revolutionary movements, and from being poisoned in a) fitrah, b) aql, c) aqidah and d) deen. It is clear that many Muslims are deceived and hoodwinked by that fake appearance of "objective scientific enquiry" which is amongst the greatest of the contemporary taaghoots of the Malaahidah used to fight fitrah, aql and naql. So in this article we want to explore this subject a little inshaa'Allaah so Muslims have a clear idea of where they stand. First we will develop two themes required at this point.
1.1 The Fitrah
The fitrah is the innate, intuitive disposition of each soul:
It is an inherent capacity through which truth can be realized, recognized and it is simply the soul having been programmed upon certain fundamental universal truths, from which are that whatever is muhdath (originated) must have a muhdith (originator) and the anticipation or expectation of justice (when wronged) and other innate dispositions and feelings. When Allaah took all the souls of all of Banee Aadam from the back of Aadam (alayhis salaam), he made them testify concerning that He is their Lord, (see 7:172). This is an inherent acknowledgement within the soul which does not need anything beyond itself to recognize this fact. It does not even need signs (aayaat), rather, it is an inherent, innate, intrinsic quality. This is the fitrah that Allaah mentions (فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ), "the fitrah of Allaah upon which He created mankind, no change let there be in Allah's creation" (30:30) and this is referring to the souls knowledge that all the makhlooqaat (created things) testify to and are in need of their creator (for their existence).
We want to use a variety of statements from Shaykh al-Islam Ibn Taymiyyah at this point to help us to lay out a framework upon which to build the rest of our discussion. You need to pay careful attention to what is being said. He says in Majmu' al-Fataawaa (1/47):
And the intent here is that: The need of the created things upon the creator, their indication to [His existence] and testification to [His existence] is an innate affair which Allaah has created His servants upon, just as He created them [with an innate disposition] towards affirrmation of His [existence] without (requiring) these signs (aayaat)... and what is verified and ascertained is that the knowledge that the originated (muhdath) necessarily requires an originator (muhdith) is innate, necessary knowledge (ilm fitriyy dhurooriyy) with respect to the particular entities (al-mu'ayyanaat al-juz'iyyah)...
And another statement here as occurs in al-Jawab al-Sahih (3/202):
That the knowledge that the muhdath (originated) must have a muhdith (originator) is innate, necessary knowledge (ilm fitriyy dhurooriyy), and for this reason Allaah, the Exalted said, "ere they created by nothing, or were they themselves the creators?" (52:35)... And it is know by the fitrah upon which Allaah created His servants, [through] sound reason, that what is haadith (originated) does not occur except with an originator that brought it about.
He also says in Bayan Talbis al-Jahmiyyah (1/179 - two volume edition):
... so this evidence comprises [the fact] that what is originated (muhdath) must have an originator (muhdith) and that whatever contains wisdom (hikmah) must have a qaasid, hakeem (one who desired that wisdom, and is wise).
And he says in Dar' al-Ta'aarud (4/241):
... That the actual knowledge that the originated (muhdath) must have an originator (muhdith) is more plain (abyan) and strong (aqwaa) and apparent (adhhar) in reason (aql)...
In this statement (and the one below) Ibn Taymiyyah is comparing the clarity and apparentness of this realization compared to others, such as the argument that what is possible (mumkin) needs what is necessary (waajib), which was being used by the Philosophers (like Ibn Sina), as an alternative to that of the Mutakallimeen.
And later (4/251):
...And this is because the knowledge that the originated (muhdath) must have an originator (muhdith) is more intuitive (matter of fact) to reason (aql) and more firmly-rooted in the heart and more apparent to the special and general folk...
There are many other statements of Shaykh al-Islam on this in most of his works dealing with the Philosophers and the Mutakallimeen, what has been presented is a sample, and we want to remain concise and make the core points to be extracted from them as part of a framework to build upon, even if there are many other statements.
So we establish here that the entities all around us indicate the necessity of a muhdith (originator) and this is firmly established knowledge in the fitrah. It is ingrained within the fitrah, and it is proven by the collective day to day experience in all fields of human activity.
The point we are establishing here then is that as Muslims we include [uncorrupted] fitrah amongst those things that provide certain (sure) knowledge or certain (sure) truths, and this fitrah is the basis upon which the Messengers made their call, they actually appealed to fitrah, primarily and fundamentally, (قَالَتْ رُسُلُهُمْ أَفِي اللّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ), "Their Messengers said: Is there any doubt concerning the originator of the heavens and earth?" (14:10).
So they appealed to the fitrah and this is what is said by the likes of Ibn Taymiyyah. And where fitrah has become corrupt, then rational proofs come into play which appeal to reason (aql) and we see that there are succint expressions of rational proofs in the Qur'an such as what occurs at the end of Surah al-Tur (53:35).
However, this fitrah goes beyond the mere recognition that whatever is originated must have an originator, it actually feeds into the acknowledgement that none has the right to be worshipped except Allaah alone, which is the desired intent. Hence, there are certain states and feelings, that are necessary from the fitrah and which arise from it, (وَمَا لِي لاَ أَعْبُدُ الَّذِي فَطَرَنِي), "And why should I not worship Him (alone) Who has created me (fataranee)..." (36:22), and these are the likes of inqiyaad (compliance), dhull (humility, lowering), tasleem (submission), mahabbah (love) and so on.
Thus, when a person of sound fitrah looks at the mu'ayyanaat (entities) [through what we can loosely call "scientific enquiry" for now (we will touch upon this next)], then it brings about a certain world-view, upon the innately recognized truth "whatever is muhdath must have a muhdith".
This is very different to the kaafir who, by definition, conceals and buries what the fitrah necessitates, and this concealment is through the speech of the heart (takdheeb, juhood) or the action of the heart (kibr, kurh, inaad) of the heart. Upon this, whatever "objective scientific enquiry" the kaafir claims to be operating up, then fitrah has already been made inadmissible to and annulled from it, and thus the conclusions from what are observed of the entities (mu'ayyanaat) in the universe through research and introspection (what they define as "science") are fed from the kufr of the heart that has already buried and concealed the fitrah.
This is a very important point to understand here, a crucial one in fact, when we delve into the fight between atheist scientists who champion naturalism (natural causes explain all life) - [a complete violation of the fitrah] and those who argue for design (created entities point to design), and there are many non-Muslims whose fitrah in this regard is intact, even if they nevertheless remain upon kufr. At the same time, these "ape-intellects" we mentioned earlier who have come out of the jungle and into cyberspace, their fitrah in this regard has been corrupted and this is clearly seen and observed from their speech.
Where we are leading to here then is the battle over the fitrah, because that is what the whole issue revolves around, it is this very matter. It leads into the discussion of the way these people define what is "science" with a rigged definition, one that aims to challenge, fight and annull the fitrah - and unfortunately we see many Muslims going all "ape-intellect" and parroting statements like "science cannot prove nor disprove God" and "science is the domain of what is natural and observable" and "science is whatever is built upon falsfiability", "science can only prove what is observable" and so on.
These people seriously need a few slaps across the face with banana-skins, in fact more than a few slaps because these are not your average Abdullah and Zayd, but self-esteemed university educated people thinking they've come out with an education, whereas in reality they've come out with something of their fitrah warped and corrupted.
This is why Shaykh Salih al-Fawzan has stated often in many of his fatwas that anyone who wishes to study any field, even things like engineering (which appear to be neutral) and so on in the secular institutions, that he must be very thoroughly grounded in aqidah and Eemaan. And we understand the wisdom of this advice when we consider that it is not because of the actual subject content in and of itself (which in many instances is not problematic), but the underlying philosophy of science and materialist world-view upon which secular sciences have developed, are taught and understood.
1.2 A Quick Illustration of The Line of Scientific Inquiry Ordered in the Qur'an
We can give an illustration here of what is manifest in the Qur'an in abundance, namely Allaah's call to observe and introspect in oneself and the universe, and a large part of the Qur'an is like this, appealing to fitrah and aql through the command to observe and reflect. Here is one example.
أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ وَإِلَى السَّمَاء كَيْفَ رُفِعَتْ وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ
Do they not look at the camels, how they are created? And at the heaven, how it is raised? And at the mountains, how they are rooted and fixed firm? And at the earth, how it is spread out?
We mentioned previously that the maf'oolaat (entities, handiwork) give indication to what is maf'ool (that which has been done), which gives indication to the fi'l (the act), which in turn gives indication to the faa'il (the doer). And this is what we find in the Qur'an, and in the example above, we see the call to look at, observe and reflect over four things.
The creation of the camel, the raising of the sky, the fixing of the mountains, and the spreading out of the earth. First of all note that these are not obscure things that only tefal-heads are able to theorize about in labs, rather they are in plain sight and vision of most of mankind, indicating that "scientific" observations and truths are not the exclusive right of an elitist group. Of course, the degree of introspection varies based upon the variation of each person's ability and means.
The call here is to observe and reflect upon these affairs, and upon sound uncorrupted fitrah and aql, arrive at the conclusion of an originator, a masterful creator having utmost precision, wisdom, and unmeasurable creative power.
This conclusion is through sound reasoning, that whatever is muhdath (originated), and has purpose, wisdom, design in its entity, can only have come from an agent with ilm (knowledge), iraadah (wish), qudrah (power) and fi'l (action). This is a universal truth embedded in the psyche, the heart, the soul, the reason, of every human, whether he lived in the Amazon jungle 5000 years ago, or whether he lives in New York today, or 17th century Japan, or 9th century "Australian" outback.
To exclude this from being "scientific reasoning" or a "scientific line of enquiry" is pure mukaabarah (arrogance), and this is the very line of enquiry used in forensic science, historical archaeology, and likewise in insurance fraud claims - where what is merely accidental is distinguished from what amounts to nothing but calculated intent and design. So this line of enquiry (inferring the best possible explanation out of competing explanations) is indeed found in what is otherwise labelled as "#science".
In fact, this is the very #methodology #Darwin uses in Origin of the #Species (inference to best out of competing explanations).
Today, there is a rightful challenge to the core premise of Darwinism that takes the form of "#Natural #selection upon random mutations cannot explain the #complexity and #diversity of life."
Unfortunately, we have many people deceived and not able to see and recognize inherent truths (con-cording to fitrah and aql) found with certain factions of people and dismiss them merely on account of the propaganda coming from atheist militancy.
It really shows the strength of "#peer #pressure" that affects many a self-acclaimed "#intellectual" Muslim whose had a stretch in #academia, #thinking he'll be one of those "#clever #Muslims" hoping to get a #following. Such #people never got "an #education".
They got a #brainwashing (#Programming) and their fitrah (and aql) got boxed senseless.