Da’wah to Atheists

General Arguments

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Now we have an important chapter about many of the questions that we may face while spreading the proper information about Islam.

So we will start with the easiest

It is crucial to remember again that our goal is to invite and inform in the best manner possible. So to facilitate our work we have selected a number of questions and provided answers to these questions as example of how we should provide the information. The content must be in accordance with the textual authentic evidences from the Quran and Sunnah.

Historical Events

Also it is very  important as we increase our knowledge and experience in Da’wah (invitation to Allah) to also study the historical events that have marked the country from which our invitee is from. Because to build our arguments and our dialogue with the person we are inviting using examples that the invitee can relate too can be very useful.

For example with a common argument issued from media propaganda that some westerners often use against Islam and Muslims is that Muslims are terrorist and Islam is violent.

If we are working to inform some non muslims from south America about Islam it might be useful to know how the western Christians colonized the south American continent and how many millions of indigenous people were slaughtered in the name of a superior civilization that came to teach the poor “savages” the real meaning of life.

For example with a common argument issued from media propaganda that some westerners often use against Islam and Muslims is that Muslims are terrorist and Islam is violent.

Similar arguments can be used with north America and slavery trade in both south and north America. Likewise if we research just in recent European history the death toll of world war I and world war 2 that did not involve any muslim “terrorist “ we can bring out the argument of who are the terrorist . We can add also the use of the atomic bombs that was dropped on civilian populations in Hiroshima and Nagasaki.

There is also the stealing of natural resources in many countries colonized by European nations in many different parts of the world throughout the last 200 years. And there is no such events in the history of Islam and how it propagated to Africa Asia and far east Asia and some European countries. It is the hearts that were conquered because the Islamic creed and social system that it implements is a liberation from mental and material slavery.

Reason And Logic As Tools For Da’wah

In Islam reason is the fundamental pillar on which faith is build. And the search of knowledge is an obligation for all male and female believers.

Reason (al-‘aql), the God-given ability to acquire knowledge and recognize truth, has been assigned an exalted status in Islam. Rational thought and the resultant disciplines of logic and science are essential for understanding the divine revelation and its relationship to the natural world.

In contrast, indulgence in irrationality and unreasonable thinking is a means of disgrace, violence, and destruction.

It is by reason that we may know with certainty that Allah created the world and has subjected its nature to universal laws.

Allah said:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ مَاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ

Verily, in the creation of the heavens and earth, and the alternation of the night and the day, and the ships which sail through the sea with benefits for people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every creature, and in His directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason. [Surah Al-Baqarah 2:164]

Allah said:

وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ

He has subjected for you the night and day and the sun and moon, and the stars are subjected by His command. Verily, in that are signs for people who reason. [Surah An-Nahl 16:12]

It is by reason that we may know the truth of divine revelation and the teachings of all of the prophets.

Allah said:

لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ

We have certainly revealed to you a Book in which is your mention. Then will you not reason? [Surah Al-Anbiya 21:10]

It is by reason that we may recognize right and wrong as it is presented in the scripture and as it is known to the innate instinct (fitrah) that Allah embedded within the human soul.

An-Nawwas ibn Sam’an reported: I asked the Messenger of Allah about righteousness and sin. The Prophet, peace and blessings be upon him, said:

الْبِرُّ حُسْنُ الْخُلُقِ وَالإِثْمُ مَا حَاكَ فِي صَدْرِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ

Righteousness is good character and sin is what waivers in your heart and you hate for people to find out about it.

Source: Sahih (authentic) Muslim 2553, Grade: Sahih (authentic)

In another narration, the Prophet said:

اسْتَفْتِ نَفْسَكَ اسْتَفْتِ قَلْبَكَ

Consult your soul, consult your heart

Source: Sunan Ad-Darimi 2533, Grade: Hasan

Sufyan ibn Uyaina, may Allah have mercy on him, said:

لَيْسَ الْعَاقِلُ الَّذِي يَعْرِفُ الْخَيْرَ وَالشَّرَّ إِنَّمَا الْعَاقِلُ الَّذِي إِذَا رَأَى الْخَيْرَ اتَّبَعَهُ وَإِذَا رَأَى الشَّرَّ اجْتَنَبَهُ

The reasonable person is not one who merely recognizes good and evil. Rather, the reasonable person is only one who follows good when he sees it, and who avoids evil when he sees it.

Source: Hilyat al-Awliya 12893

Reason is, in fact, the foundation of a righteous Muslim’s character and the pillar upon which the soundness of his or her religion rests. Umar ibn Al-Khattab, may Allah be pleased with him, said:

أَصْلُ الرَّجُلِ عَقْلُهُ وَحَسَبُهُ دِينُهُ وَمُرُوءَتُهُ خُلُقُهُ

The foundation of a man is his intellect, his honor is in his religion, and his chivalry is in his character.

Source: Adab al-Dunyā wal-Dīn 17

And Al-Ghazali writes:

والعقل منبع العلم ومطلعه وأساسه والعلم يجري منه مجرى الثمرة من الشجرة والنور من الشمس والرؤية من العين فكيف لا يشرف ما هو وسيلة السعادة في الدنيا والآخرة أو كيف يستراب فيه

Reason is the source and fountainhead of knowledge, as well as its foundation. Knowledge sprouts from it as the fruit does from a tree, as light comes from the sun, and as vision comes from the eye. How then could that which is the means of happiness in this life and the Hereafter not be considered the most honored? Or how could it be doubted?

Source: Iḥyāʼ Ulūm al-Dīn 1/83

The use of reason extends beyond religion to the study of creation and its natural sciences.

It was the Prophet Idrees who was the first human to write script and to study the movement of the stars, which led to the development of mathematics and astronomy. Muslims who study science today and intend to benefit humanity by them are actually following the footsteps of the prophets.

Mua’wiya ibn Al-Hakam reported: I said, “O Messenger of Allah, among us are men who write script.” The Messenger of Allah, peace and blessings be upon him, said:

كَانَ نَبِيٌّ مِنْ الْأَنْبِيَاءِ يَخُطُّ فَمَنْ وَافَقَ خَطَّهُ فَذَاكَ

There was a prophet among the prophets who wrote script, so whoever writes according to his way is right.

Source: Sahih (authentic) Muslim 537, Grade: Sahih (authentic)

Al-Qurtubi elaborates on the identity of this prophet, saying:

إِدْرِيسُ عَلَيْهِ السَّلَامُ أَوَّلُ مَنْ خَطَّ بِالْقَلَمِ وَأَوَّلُ مَنْ خَاطَ الثِّيَابَ وَلَبِسَ الْمَخِيطَ وَأَوَّلُ مَنْ نَظَرَ فِي عِلْمِ النُّجُومِ وَالْحِسَابِ وَسَيْرِهَا

Idrees, upon him be peace, was the first to write with the pen, the first to sew and stitch his clothing, and the first to study knowledge of the stars, their calculations, and their movements.

Source: al-Jāmiʻ li-Aḥkām al-Qurʼān 19:56

For this reason, many classical scholars accepted the validity of natural sciences and encouraged their study for the benefit of the community and humanity.

Al-Ghazali writes:

وأما علم الطبيعيات: فهو بحث عن عالم السماوات وكواكبها وما تحتها من الأجسام المفردة: كالماء والهواء والتراب والنار، وعن الأجسام المركبة، كالحيوان والنبات والمعادن، وعن أسباب تغيرها وامتزاجها، وكذلك يضاهي بحث الطب عن جسم الإنسان، وأعضائهم الرئيسية والخادمة، وأسباب استحالة مزاجه وكما ليس من شرط الدين إنكار علم الطب، فليس من شرطه أيضاً إنكار ذلك العلم

As for natural sciences, they consist of examining the world of the heavens and the stars and the distinct substances that lie beneath them such as water, air, dirt, and fire, and the contingent substances such as animals, vegetation, and minerals, and the causes that alter them, transform them, and blend them. That is like the doctor’s examination of the human body, its primary and secondary parts, and the causes of change in its disposition. Just as it is not a condition of faith to reject medicine, neither is it a condition of faith to reject this knowledge.

Source: al-Munqidh min al-Dalāl 42

Muslim scholars throughout history have undertaken the challenge of reconciling reason (aql) and revelation (naql), the divine scripture with the findings of natural law and science. The health and well-being of Muslim societies depends upon the proper balance of religion and science such that these two great bodies of knowledge and truth perform their necessary social functions in harmony with each other.

Ibn Taymiyyah writes:

الْعَقْلُ شَرْطٌ فِي مَعْرِفَةِ الْعُلُومِ وَكَمَالِ وَصَلَاحِ الْأَعْمَالِ وَبِهِ يَكْمُلُ الْعِلْمُ وَالْعَمَلُ لَكِنَّهُ لَيْسَ مُسْتَقِلًّا بِذَلِكَ بَلْ هُوَ غَرِيزَةٌ فِي النَّفْسِ وَقُوَّةٌ فِيهَا بِمَنْزِلَةِ قُوَّةِ الْبَصَرِ الَّتِي فِي الْعَيْنِ فَإِنْ اتَّصَلَ بِهِ نُورُ الْإِيمَانِ وَالْقُرْآنِ كَانَ كَنُورِ الْعَيْنِ إذَا اتَّصَلَ بِهِ نُورُ الشَّمْسِ وَالنَّارِ وَإِنْ انْفَرَدَ بِنَفْسِهِ لَمْ يُبْصِرْ الْأُمُورَ الَّتِي يَعْجِزُ وَحْدَهُ عَنْ دَرْكِهَا … فَالْأَحْوَالُ الْحَاصِلَةُ مَعَ عَدَمِ الْعَقْلِ نَاقِصَةٌ وَالْأَقْوَالُ الْمُخَالِفَةُ لِلْعَقْلِ بَاطِلَةٌ

Reason is a requirement for acquiring knowledge and performing righteous deeds, through which knowledge and deeds are perfected, but it is not enough on its own. Rather, it is a faculty of the soul and an ability like the ability within the eye to see. If it is connected with the light of faith and the Quran, then it is like the eye receiving the light of the sun and torch. If it is left to itself, it cannot gain insight into matters that it cannot know alone… Thus, the circumstances resulting from the denial of reason are defective, and ideas that contradict reason are false.

Source: Majmūʻ al-Fatāwá 3/338

And he also writes:

مَا جَاءَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلُّهُ حَقٌّ يُصَدِّقُ بَعْضُهُ بَعْضًا وَهُوَ مُوَافِقٌ لِفِطْرَةِ الْخَلَائِقِ وَمَا جُعِلَ فِيهِمْ مِنْ الْعُقُولِ الصَّرِيحَةِ والقصود الصَّحِيحَة لَا يُخَالِفُ الْعَقْلَ الصَّرِيحَ وَلَا الْقَصْدَ الصَّحِيحَ وَلَا الْفِطْرَةَ الْمُسْتَقِيمَةَ وَلَا النَّقْلَ الصَّحِيحَ الثَّابِتَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Every reliable narration from the Prophet is the truth and confirms one another. It agrees with the natural instinct of creatures, sound reason that has been placed within them, and noble purposes. It cannot contradict sound reason, nor a noble purpose, nor an upright instinct, nor an authentic and established revelation from the Prophet.

Indeed, one of the trustworthy methods by which a narration falsely or mistakenly ascribed to the Prophet can be recognized is whether or not it contradicts sound reason.

Ibn Al-Jawzi writes:

إِذَا رَأَيْتَ الْحَدِيثَ يُبَايِنُ الْمَعْقُولَ أَوْ يُخَالِفُ الْمَنْقُولَ أَوْ يُنَاقِضُ الْأُصُولَ فَاعْلَمْ أَنَّهُ مَوْضُوعٌ

If you find a prophetic narration disagreeing with sound reason, contradicting established revelation, or conflicting with the principles, then know that it is inauthentic.

Source: Tadrīb al-Rāwī 1/327

Conversely, Allah has blamed those who forsake the use of their God-given reason. Irrationality is the characteristic of unbelief, idolatry, and hypocrisy, as the betrayal of reason hinders the ability of people to recognize the value of religion or causes them to cynically abuse religion for some worldly purpose. Allah said:

وَإِذَا نَادَيْتُمْ إِلَى الصَّلَاةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ

When you call to prayer, they take it in ridicule and amusement. That is because they are people who will not reason. [Surah Al-Ma’idah 5:58]

And Allah said:

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ ۚ أَفَلَا تَعْقِلُونَ

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? [Surah Al-Baqarah 2:44]

The betrayal of reason opens the door to sin and leads people down the paths of destruction. The worst people are those who forgo logic and facts when the truth opposes their desires.

Allah said:

وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ

It is not for a soul to believe except by permission of Allah, and He will disgrace those who will not reason. [Surah Yunus 10:100]

And Allah said:

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ

Verily, the worst of living creatures in the sight of Allah are the deaf and dumb who will not reason. [Surah Al-Anfal 8:22]

And Allah said:

وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ

They will say: If only we had been listening or reasoning, we would not be among the companions of the Blaze. [Surah Al-Mulk 67:10]

In its most evil manifestations, the betrayal of reason leads to violence, bloodshed, and crimes against humanity.

Allah said:

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ

Do not kill the soul which Allah has forbidden except by right of justice. This He has enjoined upon you that perhaps you will reason. [Surah Al-An’am 6:151]

The enemies of Islam in the time of the Prophet not only persecuted and killed practicing Muslims, but they also persecuted their own people. The cause of their oppression was their abandonment of reason. And Allah said:

بَأْسُهُم بَيْنَهُمْ شَدِيدٌ ۚ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ

Their violence among themselves is severe. You imagine they are united, but their hearts are divided. That is because they are people who do not reason. [Surah Al-Hashr 59:14]

Hence, the Prophet warned us of a time that would come in which violence and bloodshed would be widespread because people would no longer apply their ability to reason.

Abu Musa reported: The Messenger of Allah, peace and blessings be upon him, said:

إِنَّ بَيْنَ يَدَيْ السَّاعَةِ لَهَرْجًا

Verily, before the Hour will come an upheaval and killing.

Some of the people said, “O Messenger of Allah, will we be reasonable on that day?” The Prophet said:

لَا تُنْزَعُ عُقُولُ أَكْثَرِ ذَلِكَ الزَّمَانِ وَيَخْلُفُ لَهُ هَبَاءٌ مِنْ النَّاسِ لَا عُقُولَ لَهُمْ

No, reason will be removed from most of the people in that era and the remaining people will not have their ability to reason.

Source: Sunan Ibn Majah 3959, Grade: Sahih (authentic)

Therefore, Muslims should never be blind followers of a nation, a movement, or a charismatic leader who invokes vulgar prejudice, bigotry, and demagoguery. We should always examine the good and evil of every situation in light of the guidance of scripture and our natural moral intuition.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

وَمَنْ قَاتَلَ تَحْتَ رَايَةٍ عُمِّيَّةٍ يَغْضَبُ لِعَصَبَةٍ أَوْ يَدْعُو إِلَى عَصَبَةٍ أَوْ يَنْصُرُ عَصَبَةً فَقُتِلَ فَقِتْلَةٌ جَاهِلِيَّةٌ

Whoever fights under the banner of one who is blind, raging for the sake of tribalism, or calling to tribalism, or supporting tribalism, and is killed will have died upon ignorance.

Source: Sahih (authentic) Muslim 1848, Grade: Sahih (authentic)

Hudhaifa reported: The Messenger of Allah, peace and blessings be upon him, said:

لَا تَكُونُوا إِمَّعَةً تَقُولُونَ إِنْ أَحْسَنَ النَّاسُ أَحْسَنَّا وَإِنْ ظَلَمُوا ظَلَمْنَا وَلَكِنْ وَطِّنُوا أَنْفُسَكُمْ إِنْ أَحْسَنَ النَّاسُ أَنْ تُحْسِنُوا وَإِنْ أَسَاءُوا فَلَا تَظْلِمُوا

Do not let yourselves become blind followers, saying that if the people are good then we will be good, and if they are unjust then we will be unjust. Rather, make up your own minds. If the people are good then be good, but if they are evil then do not be unjust.

Source: Sunan At-Tirmidhi 2007, Grade: Hasan

The true Muslim strives to apply his or her mind to the study of religion, science, and ethics. Muslims should value knowledge, intelligence, and logical thought as these virtues in no way contradict Islam. Rather, the blessed faculty of reason is fundamental and indispensable to our faith.

Scientific Arguments

In Islam reason is the fundamental pillar on which faith is build. And the search of knowledge is an obligation for all male and female believers.

Reason and logic are the feathers of the same bird of science… One argument that can be study and can be of great use when having a dialogue with scientists and even atheists is this remarkable article that I will reproduce as is (please read)

Is there definitive proof of the existence of God?

By Islam & Science The 10 August 2018

When Kurt Gödel, one of the greatest mathematicians of the 20th century, died in 1978 he left mysterious notes filled with logical symbols. Towards the end of his life a rumour circulated that this enigmatic genius was engaged in a secret project that was not directly relevant to his usual mathematical work. According to the rumour, he had tried to develop a logical proof of the existence of God. The notes that Gödel left, which were published a decade after his death, confirmed that the rumour was indeed correct. Gödel had invented a version of the so-called modal ontological argument for God’s existence.

The modal ontological argument purports to establish the astounding thesis that the mere possibility of the existence of God entails its actuality. That is, the argument says, once we agree that God can in principle exist we can’t but accept that God does actually exist. There are many distinct versions of the modal ontological argument but one of the most straightforward can be presented as follows.

According to ‘perfect being theism’, a form of theism most widely accepted among Judaeo-Christian-Islamic theists, God is a being that exists necessarily. Such a being is distinct from contingent beings like tables, cars, planets and people, which exist merely by chance. If God exists at all, there is no possible situation in which he fails to exist. Proponents of perfect being theism also typically say that God is all-powerful, all-knowing, and morally perfect because he is perfect in all respects. This observation suggests that the thesis ‘it is possible that God exists’ is equivalent to ‘it is possible that, necessarily, an all-powerful, all-knowing and morally perfect being exists.’ At this point the modal ontological argument appeals to a principle in modal logic that is widely accepted by logicians: If it is ‘possible’ that something is ‘necessary’, then that thing is simply ‘necessary.’

In other words, if we have the sentence ‘it is possible that something is necessary’ we can drop the phrase ‘it is possible that’ without changing the meaning. If we apply this logical principle to what we have derived so far, namely, the thesis ‘it is possible that, necessarily, an all-powerful, all-knowing and morally perfect being exists’, we can derive the thesis ‘it is necessary that an all-powerful, all-knowing and morally perfect being exists.’ This is equivalent to saying that God exists necessarily. If God exists necessarily, then God actually exists. Hence, the mere possibility of the existence of God logically entails its actuality.

Theists’ attempts to demonstrate the possibility of God involve some of the most creative ideas in philosophy. Clement Dore and Alexander Pruss, for example, try to establish the possibility that God exists by appealing to the fact that many people have encountered God in religious experiences. Dore and Pruss do not assume that these religious experiences are veridical – they are willing to accept that some (or even all) of them are hallucinations. However, according to them, if the existence of God is impossible then God cannot even appear in hallucinations. The fact that people encounter God in religious experiences suggests that, even if they are hallucinations, the existence of God is at least possible.

To take another example, Carl Kordig tries to establish the possibility that God exists by appealing to the so-called ‘ought implies can’ principle. If we ought to rescue a drowning child we can rescue that child. Conversely, if we cannot for some reason rescue a drowning child, then it is not the case that we ought to rescue that child. Kordig says that God ought to exist because he is a perfect being. And given that God ought to exist we can infer with the ‘ought implies can’ principle that he can exist as well. Hence, it is possible that God exists.

How does Gödel try to show that God’s existence is possible?

He argues that it is possible because God has only positive properties. If God were to have both positive and negative properties simultaneously it would seem impossible for him to exist because they would contradict each other.

For example, it would seem impossible for God to exist if he were to have the property of being all knowing (a positive property) and the property of being ignorant (a negative property) simultaneously. Therefore God, as the greatest possible being, has only positive properties, such as the properties of being all knowing, all powerful and morally perfect, which, according to Gödel, do not contradict each other.

Whether the abovementioned arguments for the possibility of God succeed is disputed. Yet the modal ontological argument is important because it seems to reduce the burden of proof on theists dramatically. They no longer need to rely on traditional arguments for the actuality of the existence of God, which appeal to the origin of the universe, the source of morality, the apparent design in nature, testimonies of miracles, and so on. All they need to do is show that the existence of God is at least possible. If we can show that, we can simply plug it into the modal ontological argument and derive, as a matter of logic, that the existence of God is actual. Hence, the modal ontological argument places us only a half-step away from a definitive proof of the existence of God.

By Yujin Nagasawa, published in OUPblog, November 8th 2017.

Yujin Nagasawa is Professor of Philosophy and Co-Director of the John Hick Centre for Philosophy of Religion at the University of Birmingham. His books include God and Phenomenal Consciousness: A Novel Approach to Knowledge Arguments (CUP, 2008), The Existence of God: A Philosophical Introduction (Routledge, 2011) and Miracles: A Very Short Introduction (OUP, 2017). He is currently President of the British Society for the Philosophy of Religion, Philosophy of Religion Editor of Philosophy Compass, and a member of the editorial board of Religious Studies, the International Journal for Philosophy of Religion and the European Journal for Philosophy of Religion. He is also the author of “Maximal God”: A New Defence of Perfect Being Theism (OUP, 2017).

Other Scientific Arguments Are Related Directly From The Quran

There are as we will show many verses in the Quran that describe scientific fundamentals or situations that have been proven true in this past century even thought in the time of the revelation there was no possibilities to verify or clearly understand the meaning of these verses .

Faith is a complex phenomena built on different factors , emotional , logical , reason , experience , knowledge , rituals , culture , and the binder of these elements is the harmony between these factors.

There is no such thing as blind faith in Islam

Da’wah to Atheists - Previous Testimonies About The Prophet Muhammad
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