Atheists claim that spirits, deities, and similar things are created by our brains, and that Allah, gods, and spirits are products of our brains and remnants of the dreams, thoughts, and faiths of people who came before us.
Dear Brother / Sister,
First, the following point must be considered: On what scientific and objective evidence does someone who claims that “God is a concept created mentally or socially by humans” base this claim?
In particular, a person who claims to base his views on scientific principles must be able to prove this claim using experimental or observational methods. However, such a claim is not a scientifically established fact; rather, it is an interpretation based on certain philosophical, psychological, and sociological approaches.
As a matter of fact, when it is said that “Belief in God is a remnant of ideas inherited from previous generations,” one might ask by what scientific method this has been definitively proven. Similarly, someone else might claim “Your denial of religion is also a way of thinking inherited from previous generations of deniers.” As it can be seen, both claims require proof.
Therefore, providing a psychological or sociological explanation for a belief does not, in itself, prove whether that belief is true or false.
There is an important principle of logic here:
The fact that a belief benefits man does not prove that it is false. People also use their beliefs in mathematics, logic, or the existence of the external world to organize their lives. The fact that these beliefs make life easier does not mean that they are mere constructs produced by the human mind.
Similarly, the fact that belief in God gives people hope, helps them cope with difficulties, or supports moral order in society does not prove that God is a product of the human mind. These factors can only explain some of the consequences of this belief; they do not answer the question of whether God actually exists.
On the other hand, we have never observed any being in the universe to have emerged without a cause or of its own accord. Throughout human history, no meaningful writing has ever been created without an author; not even the simplest tool has ever been witnessed to come into being spontaneously. The highly ordered and complex structure of the universe and human existence is, from this perspective, an important fact that deserves consideration. The human brain, in particular, stands out with its extraordinary structure and functions. The existence of such a structure leads man to contemplate the source of his own existence.
Furthermore, if belief in God were entirely a product of the human mind and emotions, it would be expected that each person would have a completely different conception of God, with nothing in common.
However, although there have been significant differences among religions throughout history, the belief in a transcendent and supreme Creator is shared by the vast majority of humanity. According to Islam, the fact that people have turned to different deities does not indicate that God was created by humans, but rather that people, having strayed from the truth, have been able to develop different forms of faith and worship.
Therefore, even when viewed solely from the perspective of reason and logic, the claim that “God is a concept created by humans” is not a necessary conclusion. Based on the same evidence, the view that God truly exists independently of the human mind and that humans can comprehend Him to varying degrees can be defended just as rationally.
The understanding presented by Islam goes even further. According to Islam, Allah Almighty is not a concept created by humans later on. He is the true Creator, who existed before all beings, who is eternal and everlasting. The following is stated in the Quran:
“He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things.” (al-Hadid, 57/3)
Allah Almighty also says:
“Allah. There is no god but He, the Living, the Self-subsisting, Eternal.” (al-Baqara, 2/255)
The Quran does not state that man invented Allah; rather, it states that Allah created man and endowed him with a nature that is suited to knowing Him:
“So set thou thy face steadily and truly to the Faith: (establish) Allah’s handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah. that is the standard Religion...” (ar-Rum, 30/30)
Furthermore, the fact that man spontaneously turns to God in times of distress is also mentioned as an indication of this innate nature.
“When some trouble toucheth man, he crieth unto his Lord, turning to Him in repentance...” (az-Zumar, 39/8)
The Messenger of Allah (peace and blessings be upon him) said:
“Every child is born in a state of natural disposition. Then his or her parents raise him or her to be Jewish, Christian, or Zoroastrian.” (Bukhari, 1358; Muslim, 2658)
This hadith demonstrates that belief in Allah is not a concept developed later on, but rather an innate ability and inclination embedded in human nature.
Islamic scholars have also offered explanations in line with this view. Imam Ghazali states that man possesses a nature capable of recognizing the truth, and that revelation guides this nature in the right direction. Fakhruddin ar-Razi explains in detail that by using his reason and starting from created beings, man can arrive at the existence of an eternal and necessary Creator.
In conclusion:
The concept of God is not a construct created by humans to explain the unknown, to establish social order, or to fulfill their psychological needs.
It is certainly possible for people to derive psychological and social benefits from religious beliefs; however, these benefits are not the reason for Allah’s existence, but rather some of the natural consequences of believing in Him. God Almighty is the pre-eternal and post-eternal Creator who truly exists independently of the human mind. Man, on the other hand, either recognizes Him correctly through the guidance of revelation, or may stray from this truth for various reasons.
For those wishing to learn more about this topic, the rational arguments found in Badiuzzaman Said Nursi’s works, particularly “Âsâ-yı Mûsâ”, are also a useful reference source.
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