The Phenomenon of Atheism and Ways to Combat It (Part 21)
Third Topic: The Consequences and Negative Effects of Atheism
Atheism has many negative and dangerous effects, which we will address in the following lines:
Deviation from Nature
Allah, the Exalted, has granted mankind dignity, honor, and a very high status, referring to humanity as the best of creations. The foundation and source of this dignity lies in the way humans are created to recognize their Creator and feel a sense of need and affection for His worship.
Allah, the Exalted, states: “فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ الله الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ الله ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ” Translation: “So set your face toward the religion, inclining to the truth, and never be among the polytheists. And hold firmly to the religion of Allah, which He has instilled in people. There is no changing the creation of Allah. That is the correct religion, but most people do not know.” [Ar-Rum: 30] “صِبْغَةَ الله وَمَنْ أَحْسَنُ مِنَ الله صِبْغَةً وَنَحْنُ لَهُ عَابِدُونَ” Translation: “This is the coloring of Allah, and who is better than Allah in coloring? And we are His worshippers.” [Al-Baqarah: 138]
The Prophet Muhammad (peace be upon him) said: “ما مِنْ موْلودٍ إلا يولَدُ على الفِطرةِ، فأَبواهُ يُهَوِّدَانِهِ أوْ يُنَصِّرَانِهِ أو يُمَجِّسَانِهِ” Translation: “There is no newborn except that he is born upon the innate nature (fitrah), then his parents make him a Jew, a Christian, or a Magian.”
In a narration by Iyad ibn Himar, reported by Muslim, the Prophet (peace be upon him) recounts from his Lord: “وَإِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ كُلَّهُمْ، وَإِنَّهُمْ أَتَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم” Translation: “And I have created My servants as hanifs (monotheists) all, and the devils came to them and turned them away from their religion.”
Atheism is, in fact, a deviation from human nature. In this case, a person deteriorates to such an extent that they become more despicable than animals, as described in the following Quranic verses: “أُولَئِكَ هُمْ شَرُّ الْبَرِيَّةِ” Translation: “Those are the worst of creation.” [Al-Bayyina: 6] “إِنْ هُمْ إِلَّا كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلًا” Translation: “They are nothing but like cattle; rather, they are more astray.” [Al-Furqan: 44]
Thus, atheism signifies a fall from humanity and a descent into degradation and humiliation. The argument made by Islamic scholars about the “innate roots of faith in the human spirit” has been affirmed by contemporary researchers who have explored the study of religions in both the East and the West. Faras al-Sawah, a Syrian researcher in the history of religions, posits that what distinguishes humans from all other beings is that they are “religious beings”; the phenomenon of religiosity is one of the most significant elements that differentiates human groups from their inception.
Plutarch, the historian, observed: “In history, cities without fortresses, palaces, and schools have been found, but cities without places of worship have never been found.” Similarly, Karen Armstrong, a religious scholar, adopted a definition of humanity akin to al-Sawah’s. Her historical studies on religion indicate that humans are spiritual beings and that the discussion of defining humanity as rational should shift to defining it as religious and pious. This led her to argue that religion is not merely a worldly construct manipulated by kings and priests, but rather something inherent to humanity. Contemporary secular inclinations represent a completely new experience without precedent in human history.
Since faith in Allah is an innate aspect of human nature, this inclination manifests during difficult moments when a person reaches a dead end in the realm of external causes. The Holy Quran states in multiple verses that polytheists, when faced with overwhelming terror, sincerely call upon Allah to alleviate their suffering. Similarly, contemporary atheists, when confronted with overwhelming circumstances, humbly turn towards Allah and hope for His grace. Numerous cases illustrate this phenomenon.
One such example is recounted by Mrs. Abla Al-Rawini from Egypt. Abla Al-Rawini, an Egyptian writer and critic, writes in her book titled “South” about the life of her husband, the poet Amal Dongul (1940-1983). Amal, due to his hostility towards Allah following Satan’s refusal to prostrate to Adam, had animosity in her heart towards the divine. However, Abla reports that beside the stretcher carrying Amal to the operating room, she heard him whispering the words of testimony: “أشهد أن لا إله إلا الله وأن محمد رسول الله” Translation: “I bear witness that there is no God but Allah, and Muhammad is the messenger of Allah.”
Thus, in the difficult moments that lay ahead of him, Amal sought refuge in Allah and embraced faith. Abla recounts: “I laughed and told him, ‘Amal, I have caught you in faith.’ He smiled softly and fearfully repeated, ‘I’m afraid that the drug will not affect me.'”
