Imagine someone argued that because there are many theories about the assassination of John F. Kennedy, they must all be false. Their reasoning would be: since these theories contradict one another, none can be true. You would likely reject this argument, pointing out that while some theories are indeed wrong, it doesn’t follow that all are false—some could be correct.

Now apply this same reasoning to religion. When someone claims that all religions must be false simply because there are many of them, this argument is equally flawed. The existence of multiple theories or beliefs does not automatically invalidate them all. So, how do we determine which religion, if any, is true?

This discussion will explore a perspective, rooted in the Islamic intellectual tradition, that suggests humans are equipped with a natural religion while also requiring revealed religion. These two aspects must harmonize to guide us toward truth.

Natural Religion and Revealed Religion

To identify the true religion, we rely on these two concepts:

1. Natural Religion – An innate sense or intuition of God.

2. Revealed Religion – Knowledge communicated by divine revelation.

The harmony of these two elements can help us discern the true faith. To illustrate this, let’s draw on the works of David Hume, one of the most celebrated atheist philosophers. While his ideas were skeptical of religion, they inadvertently help clarify key concepts.

David Hume’s Ideas on Experience.

Hume poses a simple thought experiment: have you ever seen a golden mountain? Likely not. However, you can imagine one because you have experienced two simpler ideas: gold and a mountain. By combining these, your mind creates the complex idea of a “golden mountain.”

Hume argues that all our concepts arise from such combinations of simpler ideas, which in turn come from direct experience. For instance, a blind person cannot conceive of the color red because they have never experienced it.

This leads to an important principle: we cannot conceive of something we have not experienced, even in a basic form.

Applying Hume’s Principles to Theology

This principle relates directly to the Abrahamic experience described in the Quran. Abraham (peace be upon him) reflects on the nature of God by observing celestial phenomena. First, he considers the stars, then the moon, and finally the sun as potential deities. Each time, he concludes that these cannot be his God because they are finite—they rise and set. Ultimately, Abraham realizes that God must be a simple idea, uncompounded and perfect.

This mirrors the insight that just as the blind cannot conceptualize red, humans cannot conceive of God without some form of inherent or intuitive experience of Him. The concept of God as Perfection is an innate, irreducible idea shared by all people, even if they do not explicitly acknowledge it.

The Fallacy of Augmentation

Hume critiques the concept of God by suggesting it is merely an “augmentation” of human traits. For example:

We see someone with knowledge and imagine “all-knowing.”

We see someone with power and imagine “all-powerful.”

This process of magnifying human qualities, Hume argues, leads to the idea of God. However, this critique applies only to conceptions of God that rely on augmentation, such as anthropomorphic gods. It does not apply to the Islamic conception of God as absolute Perfection, which is neither derived from nor comparable to anything finite.

The Nature of Perfection

In Islamic theology, God is not an “augmented” version of anything we know. He is absolute Perfection—One, indivisible, and beyond any addition or subtraction. Perfection, by definition, cannot be compounded or altered. This is why the Quran emphasizes pure monotheism (Tawheed), rejecting any notion of God as a composite being or part of a trinity.

Philosophers from Socrates to Descartes have argued similarly: perfection cannot be experienced directly in this world, yet our ability to conceive of it points to an innate awareness of something beyond our sensory and intellectual experience.

The Hard Problem of Consciousness

Modern philosophy also points to limits in reason and science. Consider the “hard problem of consciousness,” which highlights the gap between observable brain processes and subjective experience. For example:

A scientist can map the neurons firing in your brain when you feel pain, but this does not explain the experience of pain itself.

Similarly, consciousness cannot be fully understood through empirical science or intellect alone. This suggests there is a reality beyond the physical and intellectual—a spiritual dimension.

The Intuitive Nature of God

Consciousness offers a profound parallel to understanding God. Just as we experience consciousness directly but cannot reduce it to physical processes, our awareness of God is an innate experience, not derived from external observation. This is why all humans can engage in dialogue about God—because they share this intuitive awareness.

To illustrate further:

Imagine trying to explain the concept of “red” to a blind person. Without direct experience, they cannot truly understand it.

Similarly, if someone claims to have no concept of God, they are like a blind person denying the existence of light—not because light doesn’t exist, but because they lack the experience to recognize it.

The Unique Nature of Consciousness

Consciousness defies categorization and points to something beyond the material world. Islamic thinkers often argue that just as the intellect surpasses the senses, there must be something that surpasses the intellect: a higher, spiritual authority.

Leibniz, the German philosopher, offers an analogy: imagine walking inside a brain and observing its physical processes. You might see neurons firing and blood flowing, but you would never perceive the person’s thoughts or emotions. Similarly, consciousness—and by extension, God—cannot be reduced to physical or intellectual terms.

Monotheism and Simplicity

The idea of God as One, indivisible, and perfect is central to monotheism. Before you can imagine multiple gods or compound deities, you must first understand the concept of one God. Polytheism, then, is secondary and derivative, while monotheism is primary and intuitive.

Conclusion

In summary:

All human ideas arise from experience, and the concept of God as Perfection is rooted in an innate, universal experience.

God is not an augmented being but a simple, indivisible idea of absolute Perfection.

Consciousness and the awareness of God transcend intellect and science, pointing to a spiritual reality that cannot be fully explained or denied.

This argument has stood the test of time, explored by thinkers from Socrates to Islamic scholars to modern philosophers. For many, this understanding is not just belief—it is knowledge.

God is One, indivisible, and perfect. To know Him is to recognize this simple, intuitive truth.

By @Firas_Zahabi