Beyond Denial: How Human Fitrah Refutes Materialistic Atheism

Introduction

In The Atheist’s Guide to Reality, Alex Rosenberg, an atheist and professor of philosophy, presents what he claims are definitive answers to some of humanity’s deepest existential questions. Rosenberg begins by denying the existence of a Creator, a foundational premise upon which he builds the rest of his assertions. He frames the questions and provides the following answers:

• Is there a God? No.
• What is the nature of reality? Whatever physics says it is.
• What is the purpose of the universe? There is none.
• What is the purpose of life? Ditto.
• Why am I here? Just dumb luck.
• Does prayer work? Of course not.
• Is there a soul? Is it immortal? Are you kidding?
• Is there free will? Not a chance!
• What happens when we die? Everything pretty much goes on as before, except us.
• What is the difference between right and wrong, good and bad? There is no moral difference between them.
• Why should I be moral? Because it makes you feels better than being immoral.

Rosenberg’s materialistic outlook strips life of meaning, value, and purpose, presenting an existential void starkly at odds with the innate human yearning for connection, significance, and a higher moral and spiritual truth.

Denying the existence of God is the cornerstone of these responses, leading to a view of life as meaningless, negating true human will, and dismissing moral distinctions between right and wrong.

These are the inevitable consequences of atheism, as even atheist William Provine, a professor of the history of science, acknowledged: “It starts with abandoning belief in a God active in the universe, followed by relinquishing hope for life after death. Once you let go of these two, the rest follows effortlessly. You abandon belief in inherent morality. Finally, you arrive at the conclusion that humans do not have free will. If you believe in evolution, you cannot hope for any free will to exist. There can never be any profound meaning in life. We live, we die, and we are completely finished when we die.[4]”

This article will explore how this materialistic perspective clashes with the deep-rooted human fitrah, which perceives meaning in life, senses the distinction between good and evil, and recognizes genuine free will. No matter how much the atheist argues, human fitrah rejects such shallow claims.

The Universe’s Order and Life’s Meaning

In his presentation of the materialistic atheist worldview, Alex Rosenberg provides a series of interconnected denials:

• What is the purpose of the universe? There is none.
• What is the purpose of life? Ditto.
• Why am I here? Just dumb luck.

This sequence of responses paints human existence as purposeless and views the universe as a random, meaningless event. Yet, this perception directly contradicts what we observe and intuitively understand about the universe and its order.

If the universe were the product of blind chance, as Rosenberg claims, we would expect chaos to prevail. However, reality tells a different story. The universe exhibits remarkable precision and extraordinary design, pointing unmistakably to the existence of a wise Creator.

The vast order we see in the universe, from the arrangement of atoms to the structure of galaxies, defies the notion of randomness. Instead, it confirms that this intricate design stems from a knowledgeable, wise Creator. The universe does not display fleeting or arbitrary harmony; rather, it manifests consistent, dependable order. This alone negates the possibility that blind chance could produce such immense and complex systems.

Allah says in the Qur’an:

You do not see in the creation of the Most Merciful any inconsistency. So, return your vision to the heavens—do you see any breaks?

Al-Mulk: 4

Since ancient times, humans have instinctively recognized the breathtaking order that permeates every corner of the universe. With time and the advancement of science, this awareness has only grown clearer and more precise.

American physicist Paul Davies highlights this cosmic order, emphasizing that the harmony of the universe reflects a fundamental truth far beyond mere random interactions: “The order of the universe seems self-evident. Wherever we look, from distant galaxies to the smallest gaps in the atom, we encounter structure and intricate organization. Matter and energy are not randomly distributed. On the contrary, they are hierarchically arranged: atoms, molecules, crystals, living organisms, planetary systems, star clusters, and so on. Moreover, the behavior of physical systems is not chaotic but governed by systematic and lawful principles.[6]”

This astonishing organization directly challenges Rosenberg’s claim that the universe is the result of a passing coincidence. In reality, human fitrah inherently recognizes that such meticulous order cannot arise from randomness or chaos. It is definitive evidence of a Creator.

The intricate order that governs the universe strongly testifies to its Creator, and human fitrah loudly affirms that our existence is not the result of mere coincidence and that life is not devoid of meaning and purpose. Everything in this universe, from the smallest atom to the largest galaxy, is intricately connected with profound wisdom. How, then, could our lives as human beings lack purpose or meaning? Allah, the Wise Creator, has created us for a grand and clear purpose, as He states in His Noble Book:

And I did not create the jinn and mankind except to worship Me.

al-Dhariyat: 56

This verse reveals that worship is not merely a religious act but the very essence of our existence and the ultimate purpose of our creation. It elevates our lives beyond mere transient existence to a higher meaning and greater purpose, imbuing every moment with profound spiritual significance.

Similarly, Anthony Flew, the philosopher dubbed the "spiritual father of atheism," authored the book There Is a God: How the World’s Most Notorious Atheist Changed His Mind, driven by his realization that the natural order of the universe points to the existence of an all-knowing, wise Creator.

Humans—whether believers or disbelievers—know well that life must have meaning. The Library of Congress ranked Viktor Frankl’s book Man’s Search for Meaning among the ten most influential books in the United States[9]. Frankl developed an entire therapeutic approach known as “logotherapy,” where a psychiatrist helps patients find meaning in their lives as part of the healing process.

Faith and the Power of Supplication: Refuting Materialistic Claims

In his bold assertions, Alex Rosenberg claims that supplication is futile. This reflects a shallow perspective, lacking a deep understanding of the essence of faith in God. It is unsurprising that someone who denies the Creator would fail to see the value in turning to Him through supplication. Such a claim may reflect Rosenberg’s personal experience, but can it be generalized to others? Is supplication truly ineffective?

Reality tells a different story. Life abounds with countless testimonies from believers who have found support and answers in their prayers to God. The scholar Abdul Rahman bin Nasir Al-Sa’di summarized this truth beautifully: “One of the proofs of Allah’s Lordship and Oneness is His answering of supplications at all times. People cannot begin to count what Allah gives to those who ask, nor what He grants in response to the prayers of the supplicants—whether they are righteous or sinful, Muslim or non-Muslim. People achieve numerous goals without knowing of any means except their supplication, their hope in Allah’s bounty, and their reliance on His mercy. This is a witnessed proof at all times, denied only by an obstinate denier.[10]”

The benefit of supplication is a reality acknowledged by countless individuals who, guided by their sound fitrah, recognize that the answers they receive are a blessing from Allah.

It is worth noting that many atheists, even those who deny the value of prayer during times of ease, often find themselves turning to prayer in moments of hardship. This phenomenon is expressed in the well-known saying,

And whatever you have of favor—it is from Allah. Then when adversity touches you, to Him you cry out for help. Then when He removes the adversity from you, at once a party of you associates others with their Lord.

al-Nahl: 53–54

Answering supplications has been a cause for many atheists to embrace faith. Despite their outward denial of God, they have called upon Him in times of distress, and when Allah answered their prayers, they believed. Such stories are too numerous to count. One striking example is the story of Dr. Laurence Brown, an American doctor and former atheist. When his daughter was on the brink of death due to illness, he called upon God, and Allah healed her. This experience was a pivotal moment that led him to believe in God and, eventually, to embrace Islam. His compelling story is worth listening to and can be found online[11].

In conclusion, Rosenberg’s claim that supplication is futile is mere sophistry and does not support atheism. In fact, many atheists—including, perhaps, Rosenberg himself—turn to their Lord in times of distress, calling upon Him in humility and secrecy.

Will, Consciousness, and Eternity: Refuting Materialist Philosophy from an Islamic Perspective

Rosenberg continued his series of responses to existential questions:

• Is there a soul? Is it immortal? Are you kidding?
• Is there free will? Not a chance!
• What happens when we die? Everything pretty much goes on as before, except us.

These questions are closely interconnected. Denying the existence of the soul leads inevitably to denying the existence of true human will. This is because materialism reduces consciousness to mere chemical reactions within the brain, stripping humans of their ability to control their thoughts and actions. Consequently, it also denies life after death; according to this view, the brain ceases to function upon death, and without a soul that continues beyond death, the concept of an afterlife becomes meaningless. This forms the interconnected framework of materialistic atheism, which confines human consciousness to brain biology, disregards the soul, denies genuine human will, and dismisses the hereafter.

Yet do you not instinctively feel that you possess true will, that you are capable of making decisions on your own? Do you not perceive that you chose to read this article of your own volition? Do you not sense something far deeper within you that transcends the mere chemical interactions of the brain? This is the human soul, the essence that grants us a sense of existence and life, pulsating within us with thoughts and emotions.

The materialist perspective’s inability to explain consciousness remains unresolved. Humanity, with its dual composition of body and soul, is a mystery that cannot be unraveled using materialistic principles alone. Despite their advancements, neuroscientists find themselves unable to delve into the mysteries of the soul, as its nature lies beyond their tangible and measurable field of study. The soul belongs to the unseen realities, entrusted to us by Allah. As He states in His Book:

And they ask you about the soul. Say, 'The soul is of the affair of my Lord, and mankind has not been given of knowledge except a little.'

Al-Isrā: 85

Thus, no matter how far science reaches in exploring the human body, the truth of the soul remains hidden. This confirms that the secrets of humanity cannot be reduced to its material aspects alone.

From this understanding, belief in the afterlife is deeply rooted in the recognition of the soul as an integral part of human existence, continuing beyond death. Religion asserts that this worldly life is but a transient phase, followed by an eternal existence where the soul plays its enduring role. This enriches our understanding of life and death as components of a broader context shaped by the wisdom of the Creator.

In conclusion, when debating an atheist about genuine human will, one might ask: Do you truly believe what you claim? If so, why do atheists try to convince others of their atheism if those others have no real will to choose atheism? Why did Rosenberg author The Atheist’s Guide to Reality? What does he want to guide people toward if they lack the ability to choose? And why do atheists criticize the actions of religious people? Are not those believers merely compelled to act as they do?

In reality, atheists adopt their stance based on materialistic atheism, but their fitrah (innate disposition) vehemently rejects it.

The Fitrah Challenges: A Moral Critique of Rosenberg’s Materialist Philosophy

At the core of Rosenberg’s arguments, two pivotal questions echo throughout his philosophy:

• What is the difference between right and wrong, good and bad? There is no moral difference between them.
• Why should I be moral? Because it makes you feel better than being immoral.

Rosenberg boldly asserts that there is no moral distinction between actions such as killing children and practicing medicine or between the deeds of tyrants and reformers. How, then, can he emphasize the importance of morality while maintaining that all actions are morally equal? Do you agree with this view, or does your innate fitrah instinctively reject it as profoundly flawed? While his stance aligns with his atheistic framework, it stands in stark contradiction to the human fitrah that Allah has instilled in all people.

Cave recognizes that the skeptical arguments of his fellow atheists lead to the conclusion that killing an innocent child for amusement is not morally wrong, yet his fitrah refuses to accept this position. However, he cannot justify this stance within his atheistic framework and ultimately terminates the discussion. Does atheism provide any grounding for this belief? The answer is no.

The atheist feels, by their fitrah, the importance of morality and the clear distinction between justice and injustice. However, they are incapable of explaining this within the confines of their atheistic worldview.

Conclusion

In light of the discussion presented in this article, it becomes evident that atheism poses a direct challenge to the innate human fitrah. Atheism begins by denying the existence of the Creator, thereby rejecting the foundation for meaning, morality, and spiritual life—core aspects of human nature, which is intrinsically inclined toward the pursuit of knowledge and connection with the eternal.

The consequences of atheism extend beyond this fundamental denial to a sweeping rejection of profound meanings and moral values that form the cornerstone of human existence. With every attempt to justify their stance, the intellectual and spiritual void of atheism becomes increasingly apparent. What atheism offers is nothing more than an illusion that dissolves when confronted with sound fitrah and enduring spiritual truths.