Final Conclusion of the Series

Atheism is indeed a peculiar stance—one that rests on the denial of rational axioms, such as:

•The axiom of causality: This universe, with all its laws and finely tuned parameters, came into existence suddenly, and therefore must necessarily have a Creator.

•The axiom of perfection: Atheism also denies the evident perfection observable in all things—in the human body, in the provisions of food and drink, in the heavens and the earth, and in everything that surrounds us. Such perfection undeniably points to the existence of a Manager and Sustainer.

•The axiom of one’s own existence: Atheism, in some of its philosophical extremes, even denies the most self-evident axiom that you did not come into existence by nothing or create yourself: {Or were they created by nothing, or are they ˹their own˺ creators? Or did they create the heavens and the earth?} (52:35–36).

•The axiom of knowing that you are mukallaf (divinely accountable): Atheism denies your inherent awareness that you are mukallaf. By virtue of your fiṭrah (innate disposition) and your natural conscience, you know that you ought to do certain things and refrain from others.

There are many rational axioms that atheists cannot continue to be atheists except by rejecting them and pretending they do not matter. Atheism is indeed a strange position. It is built upon disregarding all the evidence for the truthfulness of Prophethood—evidence that is abundant and consistent with one’s innate disposition and essential needs. One may rightly ask: On what basis does the atheist reject all of this? Is there, for instance, any independent evidence for atheism? There is no such evidence. Atheism is based solely on the existence of dubious matters related to religion—this is both its starting point and its conclusion. It is neither an innate position nor an independent rational stance; rather, it is a reaction. In many cases, atheism is a psychological stance—a reaction to familial or societal issues. The atheist adopts a set of speculative ideas, preferring them over the revealed texts, and through them denies the Lord of the Worlds, His Messengers, His Books, and the Last Day.

I swear by Allāh, this book is nothing more than a humble endeavour to prevent those who are tampering with the ship of mankind from sinking it. An-Nuʿmān ibn Bashīr [may Allāh be pleased with them both] narrated that the Prophet (PBUH) said: “The example of the one who upholds the limits set by Allāh and the one who transgresses them is like that of a group of people who cast lots for places on a ship. Some of them occupied the upper deck, while others occupied the lower deck. Whenever those on the lower deck needed water, they had to pass by those above them. So, they said, ‘If we were to make a hole in our part of the ship, we would not inconvenience those above us.’ If the others were to leave them to do what they intended, they would all perish together. But if they restrained them, they would all be saved.”¹ This Prophetic tradition illustrates the principle of enjoining what is right and forbidding what is wrong. The example set by the Prophet (PBUH) is one of profound significance and sublime meaning. With respect to Allāh’s religion, people are like the passengers aboard a ship in the midst of a turbulent sea, tossed about by the waves. The ship is shared by everyone on board, and if one of them attempts to damage it, the others must prevent them from doing so if all are to be saved—to keep the community afloat. If they fail to do so, they will all perish. Such is the nature of Allāh’s religion: if the wise, the knowledgeable, and the religiously committed restrain the ignorant and the foolish from wrongdoing, everyone will be saved, but if they leave them to do as they please, they will all perish. Allāh says: {Beware of a trial that will not only affect the wrongdoers among you. And know that Allāh is severe in punishment} (Qurʾān18:25). Finally, just as I began this project by inviting people to reflect upon the Book of Allāh, I will conclude it with the same invitation. This is because reading the Book of Allāh in its entirety—from Chapter al-Fātiḥah to Chapter an-Nās—and contemplating the meaning of every verse is better than reading piles of lengthy books on increasing faith, strengthening certainty, and refuting specious arguments against the religion of Islam. Contemplating the Book of Allāh is a safeguard against atheism, materialism, nihilism, absurdism, hedonism, and every false doctrine, for it contains a refutation of every specious argument, keeps satanic whispers at bay, and brings reassurance to the hearts. Shaykh al-Islām Ibn Taymiyyah [may Allāh have mercy on him] said: “Reciting the Qurʾān in the manner prescribed instills great faith in the heart and increases it in certainty, reassurance, and healing.”² I swear by Allāh, this is the easiest path to certainty—the highest degree of faith in Allāh—and the foremost fortress of humanity. The Qurʾān is the manifest light that guides to the Truth revealed by Allāh to mankind. It is a conclusive proof that leaves no room for excuse or for falling prey to specious arguments: {O humanity! There has come to you conclusive evidence from your Lord. And We have sent down to you a brilliant light} (Qurʾān 4:174). Mankind is called to believe in the Qurʾān, for salvation is attained only through submitting to its guidance and teachings. Allāh will bestow His mercy upon those who believe in Him and hold fast to His Book. He will guide them to Himself along the Straight Path and admit them into His Paradise: {As for those who believe in Allāh and hold fast to Him, He will admit them into His mercy and grace and guide them to Himself through the Straight Path} (Qurʾān 4:175). Indeed, sincere Muslims are upon the Straight Path in both creed and conduct, which will ultimately lead them to Paradise.