IN SEARCH OF THE TRUTH (IST)

Volume 1 - Foundations
(Version 1, March 2012)

Abdullah Rahim
Understanding Islam UK
Al-Mawrid Foundation for Islamic Research and Education

IN SEARCH OF THE TRUTH (IST) - PREFACE

A number of years ago a very dear friend of mine brought to my attention that there was a need
for some clear, brief, easy and straightforward documents that would discuss our beliefs and
understanding of Islam in an effective and efficient way. My friend is a knowledgeable and a learned
Muslim. I could only assume that he did not find what he was looking for in what was available at the
time. I thought I might be able to contribute to this cause. I cannot claim that I have produced exactly
what my friend thought was needed, but I certainly tried.
In Search of the Truth (IST) is an attempt to share the reasoning and evidences about Islam and what I
have found to be the correct understanding of Islam, based on pure logic and based on references that
we can rationally consider to be reliable. The aim of IST is to produce brief but logical arguments to
prove God, Islam and what can be seen as correct understanding of Islam. Some of the features of IST
are as follows:
-

IST starts from a very fundamental question and moves on to prove the existence of God. It
then continues from that point to prove the Quran and the truth of Islam and then starts
exploring the religion of Islam.
Each IST argument consists of mainly one page, starting with a question.
A brief answer to the question will be provided based on the Quran and then the answer will
be explained.
Each IST ends by bringing up some practical implications and then introducing the question of
the following IST.
In ISTs 1 to 11 the answer of the Quran is only referred to as a facilitator of the discussion. In
ISTs 10 and 11 the Quran, as we know it today, is proved to be the words of God. Therefore,
from IST12 onwards the answer of the Quran will be taken as the main logically acceptable
proof.

When I finished the first volume of IST (IST1 IST11) and reviewed it, I found that because of the
particular nature of the topics in this volume, at parts the arguments might be seen as a bit too
academic and less appealing to a common reader. In a way, I felt I was going astray from the purpose
for which the whole idea of IST started to emerge. I therefore found myself obliged to add another
section as a second page for each IST. These second pages are called IST Friendly. They are not
adding any arguments to the IST but attempt to repeat the same arguments in a more informal and
common sense form and language. My hope is that the combination of the main ISTs and IST
Friendlys will address the interests and inquiries of those who are looking for simple, yet rational
arguments about the truth pertaining to God, religion and Islam in particular.
IST is prepared in different volumes. Each volume is devoted to a specific category of subjects as
appropriate. These volumes are as follows:
-

IST Volume I: Foundations (here the most fundamental questions related to existence of God
will be discussed)
IST Volume II: Fundamentals of Islam (this relates to the most important premises on which
Abrahamic religion of Islam is built)
IST Volume III: Principles of Understanding Islam (in this volume the main issues pertaining
to the correct methodology in understanding Islam will be discussed)
IST Volume IV: Main premises of Islam (here the main subjects of interest in Islam will be
brought up)
IST Volume V: Islam for Today (some of the most controversial issues in the minds of both
Muslims and Islam critics will be addressed here)

IST can be used either as a booklet, containing the whole questions in one volume, or each question
can be published and used separately as a poster or an information sheet. The pages are intentionally
not numbered and different background colours are used to single out each IST.

Volume 1
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Volume 1
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The right corner of every IST is marked version 1. This implies that I am hoping that with the use of
feedbacks and reviews that I will receive from my friends, colleagues and anyone who might care to
read these lines, I will be able to correct any mistakes, amend any weaknesses, and produce an
improved version of IST in the next versions. Furthermore, human beings are capable of bringing
forward new arguments and counter arguments on any topic. I cannot, in any way, claim that the
arguments I provided for each question are perfect and flawless. I am sure that many counter
arguments will be provided and I hope to be able to see these counter arguments, study them, and to
comment on them (for or against) in the future versions of IST, even if this requires me to revise my
stance on what I think the truth is.
I would also like to make it clear that the ultimate goal of IST series is not to convince anyone about
what I have found to be the truth, but it is to have an opportunity to share what I think is the truth with
others. As far as I am concerned, if the reader fully understands my arguments then I have reached my
goal, no matter if my arguments are taken as convincing or not. Likewise, through feedbacks and
criticisms that I may receive, I hope to have the benefit of knowing the views of those who differ with
my conclusions.
I am forever in debt to all my teachers and learned colleagues for the opportunity of learning and
networking that was provided to me. I pray to God, the Almighty, to lead us all in the path of truth, to
give us enough honesty to accept the truth no matter who says it and to give us enough courage to
reject the false, no matter how popular or admired its source might be.

Abdullah Rahim
17 March 2012

(please send any comments to abdullahrahim@gmail.com)

IN SEARCH OF THE TRUTH (IST)

INTRODUCTION TO IST VOLUME 1
The IST Volume 1 deals with the most fundamental questions pertaining to God, His definition and
His existence. The series start with an initial inquiry, that is, why at all to be bothered about what the
truth is. From there, the question of what existence means is tackled and as its logical outcome the
definition of God and His existence is discussed. After proving the concept of God in IST4, a number
of important subjects that will naturally follow from this point are raised. These are topics like the
oneness of God, the purposefulness of our being, whether we need guidance and whether this guidance
might have been provided by God. In IST10 and IST11 the position of the Quran as the word of God
is discussed and the series finishes by concluding that the Quran that we have today is indeed the
word of God and is the same book that was revealed originally with no alteration.
This volume of IST is the most challenging volume. This is because the authority of the Quran is
proved only at the end of this volume. Therefore most of the ISTs are discussed based on pure
rational reasoning. Precisely because of this some readers might find some of the ISTs in this volume
to be a bit complicated. The author hopes that the IST Friendly section, which comes after each IST,
makes up for this and brings the arguments to an easy and usable level for all.
The IST volume 1 includes the following questions:
IST1: Why should we bother?
IST2: What is existence?
IST3: What is God?
IST4: Does God exist?
IST5: Can God be defective?
IST6: Can we have more than one perfect God?
IST7: Is there any purpose in the creation of human beings?
IST8: Are human beings in need of any guidance?
IST9: Is it unlikely for human beings to receive any direct divine guidance?
IST10: Is the Quran the guidance of God?
IST11: Is the Quran that we have today the same that was revealed to the Prophet (pbuh)?

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IN SEARCH OF THE TRUTH (IST) - 1

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Question 1: Why should we bother?

Discussion: It is very logical to ask ourselves why we should even make an effort to find the truth. Is there any truth at
all? Why should we even bother reading a series of In Search of the Truth? There are many people who are living

without any worries about the truth and they appear to be leading a happy life. Is it wise to bother ourselves
with a thought that might be of no relevance or use to our lives? Only after answering this question we can
continue with this series, otherwise we are investing on a subject that is not yet proved worthy of investment.

Quran answers1: The Quran (like many other religious books) asserts in 38:27 and 23:115 that the heavens and the
earth have not been created in vain and without purpose, the book warns us that we have not been created for nothing and
that we will return to God eventually. In 3:191 the Quran encourages us to think about the world we see around us. From
the Qurans perspective therefore, there is a truth, and that truth not only directly affects us, but in fact dominates our
whole life as it is the core part of the design of the world we are living in. This is a warning and we can decide to dismiss
it or to at least try to examine it. Any rational mind examines a warning that comes from a source that is not yet proved as
a source of false news. The answer to the above question therefore is: we need to bother, because any rational mind reacts
with cautiousness about a warning like the one above. Moreover human being has a very playful curiosity that prompts
him to figure out the truthfulness of news that can potentially change his whole perspective of life and the world we are
living in.

Explanation: This is not about accepting or not accepting a word of warning. It is about whether paying attention to a
warning in order to investigate its truth is rational. There are two undeniable attributes in the human being that should
make us answer positively to the question of Why should we bother?. One is cautious and the other one is
curiosity. Human being demonstrates these attributes extensively and sometimes with too much exaggeration when
dealing with even the most minor aspects of the daily life. There is no reason why we shouldnt react the same when it
comes to the most fundamental subject in our life, i.e., the truth about our existence and our life.
A typical atheist believes that life has no purpose so we need to live it full while observing universal morals. A
Buddhist believes that life brings us never ending sufferings and that we need to follow certain methods to stop the
cycle of re-birth. A follower of Abrahamic religions typically believes that a creator has made us and that we will find
our permanent destination after this life in accordance to the way we live. Obviously, it makes a tremendous difference
to subscribe to each of the above sentiments. It certainly does not help us if we follow a view that is not correct, and it
will certainly result in tremendous loss if we do not hold the correct view. In our daily life, we are cautious enough not
to do something that is not to our entire benefit and we are curious enough not to let anything relating to us to remain
unknown. The same attitude should also prompt us to bother about our existence and its possible purpose by
studying arguments that may help us reach some answers. It will be against our human nature to make an exemption
here and not to care about any of this.

Practical Implementations:
- It really doesnt matter what background we come from and what our belief is. As a human being we should always
remain cautious and curious about the truth.
- Even if someone somehow has a confidence that does not prompt him to be cautious, his natural curiosity should still
prompt him to search for the truth.
- It is rational to make and to study arguments that attempt to fulfill our curiosity and our feeling of cautiousness. IST
series is simply an attempt towards this endeavor.

Next Question: The whole IST series is to tackle the issues related to human beings and his life. This will involve
discussions about human beings coming to existence, as well as life and death. The next question might sound too obvious
but it is a very important one:
IST2: What is existence?
1.

We are referring to the Quran here only as a facilitator for the discussion and not as an undisputable reference, obviously because
we have not yet established the authority of the Quran. The argument on the authority of the Quran will appear in IST10.

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IST1- Friendly
Question 1: Why should we bother?
You! Yes I am talking to you, the reader of these lines. Do you know that there is some sort of
mystery in this writing? Whenever someone reads these lines a spider approaches him from
the wall behind. If you do not believe me thats fine, keep reading and the spider will find its
way onto your neck and down to your shirt and did I mention that it is one of those spiders
that actually stings?
Did you turn back? Were you not even tempted to turn back and check? Do you know why
you were tempted (or if not you, many of those who read these lines?). Because you are
cautious! Dont worry about it, this is not a weakness, this is totally natural.
Now let me tell you. Some people (in fact many) say that there is something out there, named
God. Okay, maybe you are one of those post-modern individuals who only believe in what can
be seen. Fair enough, but remember the spider? If stupid lines like the above at least tempt
many to look behind, then what stops you from checking it out when you read and hear that
many believe there is God and that there were God sent people in the history and that there are
books that are revealed by God and that we might lose tremendously if we do not know all
these things and do not act accordingly?
Are you a very brave and risk taking person who has never been cautious?
Not advisable but fair enough.
How about being curious?
If a naughty kid tells you hey did you check out that box at your door step, do you not feel
enough curiosity to at least look out to see if there is a box?
Well, there are many who say there is God. Do you know that among them there are scientists,
philosophers, engineers, doctors? You cannot simply say Oh that is an old stupid story of past
generations, it is still there. It is still alive. Many intellectually gifted people persistently
believe in it and lead their life based on their belief and they seem to be very happy.
So, either have some cautious, or at least have some curiosity, or both get out there and
spend some time trying to make sense of your life and the world. Just as some people think
that jumping into believing in God is stupid, jumping into rejecting His existence is also
stupid. Remaining on the fence, undecided too does not seem rational. Let us not waste our
life by making it oriented only around our routine day to day businesses. In fact, why not
starting from here, in this journey of In Search of the Truth?

In the next IST Friendly I want to discuss existence versus non-existence: What is
Existence?

IN SEARCH OF THE TRUTH (IST) - 2

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Question 2: What is Existence?

Discussion: We exist because we are aware of our existence. We are also aware of the existence of the universe, animals,
plants, objects and the rest of what we can see around us or are aware of. No doubt there is tremendous difference between
the different types of beings in this world. An object, a plant, an animal and a human being are very different. There is
however one thing in common between all of them, that is, they all exist. The Question is what some of the main features
or possible features of existence are.

Quran answers1: The Quran in 2:117 and 16:40 (and many other verses) implies that there is non-existence versus
existence. In other words, there was a situation where things that currently exist , did not exist. Also in 35:15 and 28:88
the Quran categorizes existence into two types, an existence that is limited, dependent and in its way to being perished and
the existence that is limitless, independent and never perishing.

Explanation:
There are three important points that need to be appreciated at this stage:
First: the fact that we are surrounded by existing things should not blur our vision to deny the possibility of nonexistence (which is different from existing in another form). We can certainly say that a horse which is bigger than the
Eiffel Tower and can fly does NOT exist. This easily proves that we can appreciate the concept of non-existence and
that there are things that can be categorized as non-existing in the real world although they may exist in our
imagination.
Second: what we see around us are all limited and dependent beings. We can clearly see and are aware that things are
depending on each other and if what they are dependent on does not support them, they will perish and cease to exist or
at least they will cease to exist in the form that they used to be.

Third: the above does not negate the possibility that there can be a being that depends on nothing; a being
that everything else is dependent on, and has always existed and never perishes. Note that at this stage, we
are not discussing whether such a being really exists. We are only making the point that it is possible to have
such a being.

Practical Implications:
- The main practical implication of the above is that it is only when a being depends on other things and is limited in its
abilities, that we can expect to see what it depends on and where it is coming from. In other words, when there is a being
that by definition is limitless and fully independent, it is not rational to expect to see a source of dependence for that being
or to see where it is coming from. We will come back to this in IST3.

Next Question: Soon we will be tackling the important inquiry of whether God exists. It will be pointless to do this
unless we have some understanding of what we mean by God. This is the subject of the next IST:
IST3: What is God?

1.

We are referring to the Quran here only as a facilitator for the discussion and not as an undisputable reference, obviously because
we have not yet established the authority of the Quran. The argument on the authority of the Quran will appear in IST10.

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IST2 - Friendly
Question 2: What is Existence?
Close your eyes and try to imagine a situation where there is no time and there is no space and
there is nothing, in fact a situation where there is no situation!
You cannot do that! Normally when we want to think about a timeless situation we think about a
time still situation and when we want to think about a space less situation we think about darkness!
We have every right not being able to imagine non-existence because we are so used to existence.
However to try to bring this closer to mind, think about something that you for sure know does not
exist in reality, for instance a horse that flies! This brings the concept of non-existence closer to
mind.
Now the point I am trying to make is that the overwhelming sighting of existence around us,
should not stop us questioning where this existence is coming from. We should not take
existence for granted. We should not forget that just like a flying horse every other thing could
have also been non-existed.
When we look at things around us we see how they are all one way or another limited. How a
limited being can bring itself into existence independently? This naturally brings up the question
that where these limited things have come from. What is their source?
There is only one condition that stops us from asking this question about a being, and that is when
we consider that a being is absolutely limitless and therefore fully independent. Only then the
question of where is this coming from and what is its source will be irrelevant.
You know where I am going with this dont you? I am trying to bring to your mind the fact that for
us, limited beings, there should be a source of creation. However if we define a being to be
limitless, then no source of creation for that being is required. This is the subject of the next two
ISTs.
In the next IST - Friendly I want to define what we, followers of Abrahamic religion, mean by God:
What is God?

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IN SEARCH OF THE TRUTH (IST) - 3

Question 3: What is God?

Discussion: In IST4 we are going to discuss the most important question in this series: Does God exist? Logically it is
not possible to answer this question unless we first determine what the features of the God, whose existence we are
arguing for, are. After all, looking at different faiths and religious groups, there are beings in the form of human, animals,
stones, etc. that are considered as gods. There are beliefs in gods who assumingly have sons or partners or gods that seem
to have the same ups and downs and mishaps as us human beings. When someone questions the existence of god, he first
needs to appreciate the definition and the features of the god that he is questioning, just as the person who reasons for his
god needs to make his reasoning based on how he has defined his god.

Quran answers1: There are a number of places where the definition of the God that we are arguing about is given in the
Quran. One of the most important features of this definition is given in 57:3 where it says, He is the First One of
the implications of Him being the First is that nothing precedes Him. This means nothing has existed before Him. This
implies that nothing could have created Him, meaning that the god that is defined in the Abrahamic religion is Not
Created. He was always there. In fact, in the Quran, as a counter argument to those who believe in different gods, being
created is referred to as one of the weaknesses of these gods (7:191, 16:20, 25:3).

Explanation: God, as defined in the Abrahamic religion, is a superior being that has always existed and never had any
creator. In fact, even the use of words like always, before and never is deceiving here because even time was
created by Him. This is yet another implication of He is the First (57:3). As we will see in the latter question and
answers, not being created is an essential feature of a being that is supposed to be the ultimate creator of everything. If
we argue that everything is created by a god and yet that god himself was created by something else, then we are not
referring to the ultimate god that is supposed to be the creator of everything. It would be like asking for the person who
is responsible for a company and in response being given the name of the vice chairman rather than the chairman!
What allows us to accept the definition of a god that is not created is the principle that we discussed in IST2, that is,
when there is a being that by definition is limitless and fully independent, then it is not rational to expect to see a source
of dependence for that being or to see where it is coming from.

Practical Implications:
- We are still to try to prove the existence of God in the next IST. However at this stage we can argue that the concept of
God, as we define it, refers to a being that was the First and nothing precedes Him. This means that the question Who
created God is irrelevant to the God that we define as it is based on a wrong assumption about our defined God.

Next Question: Now that we have defined what we mean by God, the next logical question and in fact the most significant
question in the IST series will be:
IST4: Does God exist?

1.

We are referring to the Quran here only as a facilitator for the discussion and not as an undisputable reference, obviously because
we have not yet established the authority of the Quran. The argument on the authority of the Quran will appear in IST10.

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IST3 Friendly
Question 3: What is God?

Mr. B argues that there are angels walking around us every day. Mr. C argues that this is not
possible, because angels do not even need to walk! Mr. B answers that to him every mother is an
angel. Obviously, with this definition of angels, as put forward by Mr. B, the whole argument about
angels walking around us or not will find a different shape. What Mr. B meant by angel was very
different with what Mr. C had in mind.
One of the mistakes that believers in God often do, is that they jump into proving God with atheists
before first defining what they mean by God. We need to appreciate that there are numerous
religions out there and that their understanding of what God is, is not necessarily the same. How can
we prove a concept when we have not yet clarified what we mean by it?
So if you agree that it is important to define what we mean by God before trying to prove it, then
how do you define God? There are many ways to define God and I am not after finding a robust and
an academically correct definition here. I am only trying to think about those features of God that
are unique to Him and will help us through the rest of our search for the truth.
Accordingly, I want to use two words for God:
-

Limitless
Independent

The above two are in fact interrelated; I mean if one is limitless then one is also independent. Since
the God that I know is limitless and independent, therefore if you agree with what I wrote in IST2,
no one can ask me who created my God. Well, of course any one can ask me that, but it would be a
question based on a wrong assumption, that is, the assumption that my God too has some of the
limited attributes of other limited beings. Well, the God that I am arguing for, is limitless and
therefore the question of who created Him is irrelevant. God as I define it (learning from the Quran)
was always there, even when there was no dimension of time (and you see how limited is the human
language: when there was no dimension of time!).
Now that I have defined what I mean by God, I will argue that not only He exists but that in fact His
existence is logically necessary, so:
In the next IST Friendly I will answer the most fundamental question of the IST series: Does God
exist?

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IN SEARCH OF THE TRUTH (IST) - 4

Question 4: Does God exist?

Discussion: This is the most fundamental question of the IST series. If the answer to this question is proved to be No, then
there will be no point in reading the rest of the IST series! Why does it not seem straightforward to prove the existence of
God to someone who does not believe in God? If God exists, why does he not make his existence explicitly evident for us
so we do not need to ask these kinds of questions? Why, for instance, is there no signature on the sky that somehow
miraculously says God is Watching You!? Where should be the starting point when answering this question? If the idea
of evolution fully defeats the idea of creation how does that affect the answer to this question?

Quran answers1: The Qurans answer to this question is surprisingly and understandably very simple! The Quran says
(quoting from the messengers of God in response to their rejecters): Is there any doubt about God, the Originator of
Heaven and Earth? (14:10). The Quran expresses amazement and puzzlement from the thought that the universe can
come to existence by itself. In other verses of the Quran some of the functions and complexities of the world are reminded
to us. These verses can be seen as complementary verses to the above verse.

Explanation: God, as defined in the Quran, is the one and the only one that is limitless and independent in its
existence and He is the one that controls every other thing. This is what we discussed in IST3. Appreciating this
understanding of the concept of God, the amazement that is embodied in the above verse is targeted at the idea that
something that is limited in its abilities and is not fully independent in its existence could come to being by itself.
Scientists have done a great job in exploring the origins of the universe and human beings. What many of them are
doing with all honesty is to show that there are rules embodied in things that allow them to come to being and to
evolve to more complex beings in time. The accuracy and truth of such theories are yet to be established, however
assuming these theories are correct, the question will be: How?.
How do these rules and the initial substance of the universe came to existence and where did they come from? Any
answer to these questions will have to face the next question, that is: How?. These How questions will never end
until we receive an answer that points to an independent limitless being that is not made by another being and is the
ultimate controller of everything and every rule. That independent limitless being is what we call God!
It is the obvious nature of the above line of thinking that makes any requests to have a more explicit evidence of God
irrelevant, redundant and inappropriate. The fact is, the universe (including ourselves and our heart) is so full of Gods
signature, that demanding to see a literal signature on the face of sky is as thoughtless as a man who asks for a torch to
be able to see the sun! The best advice will be: Throw out the torch, look up, and be careful of your eyes, as the sun is
shinier than what you think!

Practical Implications:
- We need not to worry about any scientific discovery or theory. Concepts like evolution, timeless universe, having no
starting point, etc. may change our understanding of some of the narratives of the Quran but will never change our
appreciation of the existence of God, for the same reason that our understanding of how babies are made will never
change our appreciation of existence of parents. If anything, such scientific discoveries can only help us to appreciate
Gods complex creation more.
- It is the sheer obvious nature of the existence of God and His mark in our heart that allows individuals to find their
own way of appreciating and connecting to Him. For some, logical reasoning works, for others personal experiences and
feeling work. There are also those who come to appreciate God by appreciating the divine nature of Books that are
revealed by Him.
- Exactly because of the above, there is not a single best way to argue for God with those who do not believe in Him. The
above may work only those who consider rational reasoning to be their only way of recognizing God.

Next Question: We have defined what we meant by God in IST3. It is important to fully appreciate some of the outcomes
of this definition. This starts with the following question:
IST5: Can God be defective?
1.

We are referring to the Quran here only as a facilitator for the discussion and not as an undisputable reference, obviously because
we have not yet established the authority of the Quran. The argument on the authority of the Quran will appear in IST10.

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IST4 Friendly
Question 4: Does God exist?
It is very easy to confuse ourselves and others by trying to provide complicated scientific or
philosophical arguments to prove God. I prefer a very simple approach. Look at the first thing you
can see and ask how this has come to being!
Let us try this with an example:
A stone! How has a stone been made? Well I am not an expert but this argument works for any
answer, so lets say the answer is that a stone is coming from Earth. Okay, next question, How was
the Earth made? As far as I know the most agreed upon answer to this is that Earth and other planets
were the result of an explosion that is known as big bang. Okay so How was the big bang made?
Now here is where my knowledge of science starts lagging, although to be fair to myself there does
not seem to be an agreed upon answer to this question among scientists any way. A review of some
of the great theories I managed to find reveals a number of answers to this. However the point is that
it does not really matter what the answer is. Whatever the answer is, I would still like to know
How. My How question only stops when I reach a being that has always been there because it is
limitless and independent to any other thing. That is what I call God.
This is why the existence of God is so obvious for someone who thinks with a clear mind about
what he sees around. This is why the Quran shows amazement to those who reject God, and this is
why the Book simply asks us to deliberate on the world around us.
I think one of the reasons that some people do not get this simple argument is that they get
existence as granted. I have already explained in IST3 what I mean by this.
It is also worth mentioning that rational reasoning like the above is not the only way of being
convinced about the existence of God. For many, a moment of reflection might do the same, for
some, reading a passage of a book that is known as a divine book may do the job. God can be found
in many ways.
In IST5 I will discuss Can God be defective.

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Question 5: Can God be defective?

Discussion: Appreciating that God exists, the next question will be if it is possible to have a God that is imperfect, limited,
weak, prone to error and misjudgment or any other of the attributes of an imperfect being. The fact is accepting God per se
is not enough for someone to accept God in his life and to live accordingly. If God is imperfect then we might as well
decide to ignore Him or to revolt against Him or to doubt His words.

Quran answers1: The Qurans descriptions of the god that we are supposed to believe in are all pointing to a perfect
limitless being. God is described with attributes like all-powerful, all-knowing, sustainer, the most high, the most glorious,
the self-subsisting and eternal. Further the Quran differentiates between God and any other being by saying that there is
nothing like Him (42:11). What is interesting is that the Quran does not provide reasoning for these attributes, they are
assumed to be obvious.

Explanation:
We have already discussed in IS3 and IS4 that God, the creator of the universe, is not dependent on anything else and that
(as the creator) everything else depends on Him. If one is totally and fully independent to other beings that can only mean
that one is limitless and perfect in every aspect. It is being limited and lacking perfection that makes one dependent on
others.
In other words, if we accept that God does not depend on anything yet assume some defective behaviour or attributes for
God, then we are inconsistent in our thinking. This is like saying that this teacher knows everything and asks all his
questions form his mentor!

Practical Implications:
The above rather obvious question and answer was raised to make these very important points here:
- God being perfect means that He does everything in the best possible way and for the most perfect purpose.
- God being perfect means that He does not have, what can be considered as, bad intentions and a destructive attitude.
Appreciating the above is very important as there are gods who people believe in which are not perfect. There are gods
that by definition are cruel and destructive. Often without realizing it, we try to defend our belief in God against
arguments that are not really relevant to God, as we define it. These arguments are really applied to those imperfect gods
and not the perfect God that we believe in.

Next Question: Is it possible to accept more than one God? Are there any logical arguments that negate polytheism? This
will be the subject of the next IST:
IST6: Can we have more than one perfect God?

1.

We are referring to the Quran here only as a facilitator for the discussion and not as an undisputable reference, obviously because
we have not yet established the authority of the Quran. The argument on the authority of the Quran will appear in IST10.

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Question 5: Can God be defective?
Well this is almost obvious isnt it?
The only reason I thought bringing this up, was to make sure that we appreciate the attributes of
God after defining what we mean by God in IST3.
A not very thoughtful reading of IST3 may result in the thought that there might be a being that is
limitless and independent, yet, defective. A defective god is a limited god because defect brings
limitation.
We also need to appreciate that when we say that God, as we define it, is perfect and without defect,
we mean it in every sense. This means that He does not have defective attitudes either, like being
cruel and destructive.
Many nations in the past believed in gods who could be categorized as bad or at least not very
caring gods. These were gods who were known as cruel and unjustly destructive towards human
beings. It seems like some of the arguments against the concept of God are still coming from this
historical and mythical understanding.
IST5 only makes it clear that once we accept that a being is limitless, then that being cannot be
defective in any way, because having a defect means to have a limit. Being bad is a defect.
Thats all!
In IST6 another rather obvious point will be discussed: Can we have more than one perfect God?

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Question 6: Can we have more than one perfect God?

Discussion: What stops us from believing that there is more than one god as the creator? Is there any problem to accept that
there are more than one limitless perfect beings who do not depend on anything?

Quran answers1: The Quran assertively introduces God as one being and one being only (chapter 112 of the Quran).
According to the Quran, belief in more than one God is the greatest injustice and oppression (31:13). Why?

Explanation:
It seems like what makes the Quran introduce polytheism as the greatest injustice is the fact that someone who has
come so far to accept God is then ascribed to a belief that fully contradicts with the very concept of God and all the
outcomes of the concept.

We have already discussed and have reached to the point to understand that God (as we define it) is the
perfect limitless being. The question is, if there are two ultimate, perfect, limitless beings.
Those who are familiar with philosophy may appreciate that this cannot be. Here we try to explain this in
simple words with the use of an example. When we say a being is perfect and limitless in every sense, that
means he will be able to do whatever he wants to do. Now imagine that there are two perfect limitless beings,
A and B. Can A stop B from what B is doing? If yes, then B cannot be perfect and limitless. If no, then A
cannot be perfect and limitless. Either way, only one of them can be perfect and limitless.
To summarise this in a statement, the concept of having more than one perfect being is itself against the
concept of perfection. Note we are not referring to perfection here in its human form. What we call perfect
among us is only relatively perfect. We are referring to the concept in its ultimate and abstract meaning. This
is why we are adding the word limitless to clarify what we mean by perfect here.

Practical Implications:
- The above is equally true when someone argues that there is only one perfect being but that he has some assistance and
partners. Again, how can a being be perfect when that being needs assistance and partners?
- It needs to be appreciated that God may design things to happen in a process. Other beings may have a role in this
process. This however does not mean that God is in need of any of these processes or beings who are involved in the
processes.

Next Question: One might easily appreciate the above and accept that one perfect God exists. However there can still be
doubts about whether God, the creator of the universe, needs to have any wisdom in His creation. Is it not possible that an
independent being creates the universe with no wisdom and no plans and aims? So the next question will be:
IST7: Is there any purpose in the creation of human beings?

1.

We are referring to the Quran here only as a facilitator for the discussion and not as an undisputable reference, obviously because
we have not yet established the authority of the Quran. The argument on the authority of the Quran will appear in IST10.

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Question 6: Can we have more than one perfect God?

I will try to illustrate this with a simple imaginary dialogue between two gods:
god 1: I am limitless and I can do whatever I want.
god 2: I am also limitless and I can do whatever I want.
god 1: Since I am limitless, I can stop you from doing whatever you want.
god 2: Since I am limitless, you cannot stop me from doing whatever I want
god 1: But then this means I will not be limitless.
god 2: Well, what you said you could do, would mean that I am not limitless.
god 1: This means only one of us can be limitless.
god 2: This means only one of us can be the true god.
god 1: or maybe none of us is the true god!

Got it?
So the next question to discuss in IST7 will be: Is there any purpose in the creation of human
being?

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Question 7: Is there any purpose in the creation of human beings?

Discussion: After establishing that there is only one God, it is important to understand whether God created human being
with any purpose. The answer to this question will open up a number of other questions that will be discussed in the next
ISTs.

Quran answers1: According to the Quran, human beings are indeed created for a purpose (51:56) and are put on the face
of the Earth for a reason (67, 2). The Quran asks us with a rather astonishing gesture, whether (and in fact how come) we
think that we have been created in vain and for no reason (33:115).

Explanation:
Once we accept that there is a creator, then it can only follow that there is a purpose for creation (or as far as we concern,
for creation of human being). This is simply because it is impossible to argue that a being, capable of doing something,
does it with no purpose. Even a lazy man who sits in a corner and throws dust into the air to kill time, is doing this for a
purpose: to kill time! How then is it possible to argue that God created us with absolutely no purpose?
Moreover, the quality of perfection that we attributed to God can only result in Him having a very specific and elevated
purpose for creation.
One may ask, purpose is only for those who need to do something in order to reach a goal. Does God having a purpose,
means that He too is in need of planning in order to reach a goal? This question only arises because we (with our limited
human being terminology) are using the word purpose in this discussion. Purpose here does not mean a goal that
needs to be reached. If this was the meaning of purpose then the above objection was justified. Purpose here simply
means for a reason. This in no way negates Gods perfection. This purpose will be discussed in the later ISTs.

Practical Implications:
- What the above implies is that once we appreciate that there is God, we should immediately appreciate that there is a
purpose in our creation. This can be appreciated even before being exposed to any direct guidance from God.
- From IST5 we can easily conclude that once we establish that there should be a purpose for our creation, then this
purpose can only be a wise, blessed and a compassionate purpose, rather than a lousy, wicked and a destructive one.
- Understanding that there is a purpose for our creation is enough to keep us keen to know what this purpose is.

Next Question: Now that we established that the universe and the human being have been created for a reason (a purpose)
it is an appropriate time to enter human being into this plot and to try to understand whether the fact that he has been
created for a reason in any way affects him:
IST8: Are human beings in need of any guidance?

1.

We are referring to the Quran here only as a facilitator for the discussion and not as an undisputable reference, obviously because
we have not yet established the authority of the Quran. The argument on the authority of the Quran will appear in IST10.

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Question 7: Is there any purpose in the creation of human beings?
Even a small kid has some purpose when he throws food around! Even animals do things with
purpose.
How then it might be possible that God who is perfect and without any defect would do something
for no reason?
Therefore there should be a reason that the universe and specially we human beings are created. God
is not like a machine that has no choice but to create. He creates with wisdom. Being God, His
wisdom is far more advanced than hours and in fact beyond our comprehension.
For us as human beings, what is important to appreciate is that we have not been made just to work
in order to live or to live in order to work, and then simply die. We are part of a system that is made
because of a reason, by the Wise God.
We also understand from IST5 that this reason is not going to be against us, is not going to be a
destructive one, but is something that is for our own good.
It is only obvious that if we appreciate the above then, we should look to see what that reason is, at
least as far as it concerns us.
Can we figure out that reason on our own?
Thats what I will discuss in IST8, Is human being in need of any guidance?

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Question 8: Are human beings in need of any guidance?

Quran answers1: We are yet to prove that the Quran is the word of God, this does not change the fact that according to
the Quran, the prophet of Islam was a role model for his followers (33:21). Yet we read in 42:52 that even the prophet of
Islam needed guidance from God in order to fully understand what he was expected to do and believe in. When this is the
situation of the role model, the situation of the rest of people in terms of need for guidance (according to the Quran) is
obvious.

Discussion:

What we are trying to discuss here is whether human beings are good and capable enough to lead a life that is in
line with the purpose of his creation. There will be no need for religion if we believe that human beings are selfsufficient in terms of guidance.

Explanation:
Once we accept that God has created human being for a purpose, it will only make sense if human beings are at least
partially aware of this purpose. This is because human beings have intellect and a reasonable degree of freedom and
without knowing the purpose of creation he might by mistake commit something that goes against the purpose of his
creation.
Human beings are very capable and, no doubt, have much potential, yet the same capability sometimes works against the
overall health of societies. The history is evident to the fact that people can go to many directions and can lead totally
different lives. At times, the vast majority of people on the face of earth have been affected (positively or negatively) by
the behavior of a few individuals. Atrocities have been committed by human being (sometimes in the name of religion)
and many more will be committed. If there is a purpose for our creation, then no doubt a bit of guidance from the
above will be extremely helpful!
.

Practical Implications:
- Many argue that human beings are in no need of divine guidance and that we are capable enough to look after ourselves.
What needs to be appreciated is that this might be true if we do not believe in God and therefore do not hold that there is a
purpose for our creation. However once it is established that there is indeed a purpose for our creation then a whole new
paradigm will be open to us. This new paradigm relates our life to things that are beyond our accessible knowledge. This
is where guidance will become relevant.
- The question of need for guidance therefore can best be tackled when we first establish that there is a divinely arranged
purpose for our life.

Next Question: What is our understanding of Gods relationship with the human being? For many, a god who
communicates with a human being in order to guide him is very unrealistic. It is therefore appropriate to look at this in the
next IST:
IST9: Is it unlikely for human beings to receive any direct divine guidance?
1.

We are referring to the Quran here only as a facilitator for the discussion and not as an undisputable reference, obviously because
we have not yet established the authority of the Quran. The argument on the authority of the Quran will appear in IST10.

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Question 8: Are human beings in need of any guidance?
Well look around, dont you think we do?!
I do appreciate that with our intellect we have overcome many problems and have reached many
good solutions. However, once we accept that there has been a purpose for our creation then the
obvious question will be: Do we know this purpose? Can we figure it out ourselves?
Well, there are of course many signs in our life to lead us towards understanding that purpose.
However the complicated life of an ordinary human being often does not allow him to take full
benefit of these signs. Also to be fair, these signs are not that explicit. They are in fact quite implicit
and can be interpreted in many ways.
We have different faiths and beliefs among people and each of them or each category of them
proposes a different purpose for our life, and therefore a different guidance on how to lead our lives.
What will happen when I die?
Do I become a dust?
Do I get reincarnated in the form of an animal or another human?
Do I join the world of spirits (wherever they are)?
Do I become an angel?
What are the effects of my deeds in this life, on what I will see or get after my death?
No effect whatsoever?
It will determine what form of being I will be reincarnated to?
It will connect me with those whose deeds were like myself?
What exactly should I do to be in line with the purpose of my creation?
We cannot come to know the exact answers to the above questions on our own. We definitely need
some guidance here.
Maybe if we were like animals then we didnt need any guidance, because then we would just do
things naturally in the way that we were supposed to do them. However we can see that as human
beings we have choice. The question is, with this wide scale of choices that we have, how we can
make sure that we are not choosing a life style that is out of line with the purpose of our creation. In
fact, how can we know that it even matters (as far as the purpose of our creation concerns) what
kind of life style we have?
Do we need guidance? Well look around, dont you think we do?!

IST9 will discuss: Is it unlikely for human being to receive any direct divine guidance?

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Question 9: Is it unlikely for human beings to receive any direct divine guidance?

Discussion:
In IST8 we discussed that human beings are indeed in need of divine guidance. Here we want to see whether it is unlikely
for human being to receive this guidance. Note that the question here is not whether God should guide us, as we are in no
position to judge about that. Here we are addressing only a very simple question, that is, should we be surprised if we hear
that God has sent any divine guidance to a human being.

Quran answers1: The Quran is full of stories about the direct divine guidance that have been sent to human being
throughout history. In fact, according to the Quran, divine guidance was promised to the first human beings on the face of
the Earth (2:38). According to the Quran (4:165) this divine guidance was an essential part of the purpose of creation of
human being.

Explanation:
There are many signs around us to guide us towards God and to give us a hint of what the purpose of our creation might
be. However, as discussed in IST8, it is evident that we are still in need of guidance. We agree that God is perfect and
wise and that he has created us for a reason. We admit that human beings are indeed in need of divine guidance.
We know that human beings have the ability of thinking and communication. Why then should we be hesitant and find it
unlikely when we hear that there has been divine guidance in the past?
In fact the hesitance should come if one (who believes in God and his purposeful creation) hears that there has been no
divine guidance in the past!

Practical Implications:
- There are many who believe in God but do not find it rational that God may want to guide people. The concept

of God for them is more like a mere original source rather than a source of guidance. This can be easily
questioned if we establish that God was not just a source of life that decided to create us for no reason. Once
there is a reason for our creation, there will also be justification to see guidance from the creator and the being
behind that reason.

Next Question: Now that we accept that it is not unlikely that God directly sends guidance to human beings, it is time for
one of the most important and determining questions of the IST series, that is:

IST10: Is the Quran the guidance of God?

1.

We are referring to the Quran here only as a facilitator for the discussion and not as an undisputable reference, obviously because
we have not yet established the authority of the Quran. The argument on the authority of the Quran will appear in IST10.

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Question 9: Is it unlikely for human beings to receive any direct divine guidance?
I am asking if this is unlikely because there are many out there who do believe in God but find it
strange and unrealistic that God may communicate with us. They often state that they do believe in
God but not in the God that religions are describing. It seems like their understanding of God is that
He is so elevated that He does not bother about what is going on down here.
I would have found it unlikely as well if I was thinking that God was simply a producing machine
whose only function was to produce, or that He is too busy with managing more important things
and therefore does not have time for us. This is not the wise and the limitless God that I know and
the one that was described in the previous ISTs.
The God that I know is a perfect being who has created us for a reason and for that very reason has
given us ability to think, ability to communicate and ability to choose. All the elements are there to
make it perfectly sensible to see communication between the creator and the created.
It is therefore very likely (and not at all unlikely) to see guidance from God about how best we
should use the life that He has provided for us. In fact we should be keen and be looking around for
such guidance.
This is exactly what we are going to do in the next IST.
Every simple product comes with a manual, do we have any manual for life?
In IST10 I want to address the following question: Is the Quran the guidance of God?

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Question 10: Is the Quran the guidance of God?
Discussion: We have already discussed the need of human beings for divine guidance and that it is not at all unlikely, and
in fact very much expectable to see God sending us a divine guidance. This is one of the most important ISTs and a
milestone in this series.
Quran answers1: The Quran challenges those who do not believe in its divine source in three main ways. First, it
repeatedly asks its direct addressees to produce something like the Quran (2:23, 17:88). Second , it reasons to show how
baseless the claim of those who attribute the Quran to sources other than God is (16:103). Third, the Quran argues that if
the book was authored by a fallible being, then it would have been full of many inconsistencies (4:82). Apart from this, the
Quran from the very beginning of the mission of Islam when Muslims were in their weakest position, gave the promise of
victory to its followers (47:7, 94:5, 24:55, 58:21). A promise that despite all apparently rational equations became true in a
short time (48:1). This too can be seen as evidence to its divine nature.

Explanation: The explanation of the above is given in four points:

1. It is a known historical fact that the man who introduced himself as the prophet of Islam was illiterate. There is
some debate on whether he was fully illiterate or illiterate, meaning that he was not a man of studying books, in
particular the past scriptures. The point that remains unanimous among the historians is that he was never seen as a
poet or as someone who would talk in a very high eloquent language. The Arabs of the time were very much fond
of poetry and eloquent writings and used to highly value the great poets and orators of their era. We know that the
man who introduced himself as the prophet of Islam was never counted as one of them. Suddenly at the age of 40,
the same man starts delivering orations that make the most skillful poets and orators of Arab completely speechless
and defeated by their beauty, eloquence, clarity and yet complexity. The history reveals that no one among the
Arabs of the time, who were familiar with the language of the Quran, dared to take on the challenge of the Quran
in producing something similar. Just as we read and hear that people at the time of Moses or Jesus were amazed by
the miracles that they were seeing, we also read (in a much more recent and reliable historical texts) that the Arabs
who were the direct addressees of the Quran were amazed by the miraculous language of the Book.
2. We have already established that it is not unlikely that God sends divine guidance to human beings. Now, if the
Quran is not a divine guidance of God then where is it coming from? It cannot come from the person who
delivered it as we discussed above. To try to stretch the possibility, not even an illness can make a person a source
of such eloquent language and at the same time a very successful leader of his community. It cannot come from
any of the People of the Book as they were not around all the time and in all the occasions and their language was
not Arabic. Also how can they be the authors when the Quran is full of criticisms about them? By this process of
elimination we arrive at the only possible explanation, that is, the Quran is in fact a divine guidance.
3. Any human being, as the result of going through new experiences, changes his mind several times during his life
and expresses different views. The Quran was revealed in 23 years in locations varied from war field and traveling
paths to houses and gathering places. Analysis of the Quranic themes and topics reveals an astonishing
consistency and a complex interrelation in the book, from its start to the end. We are not referring to the technical
level here where differences of time or occasion may require different instructions or statements. We are rather
referring to the general premises of the book and its key messages.
4. As evident from numerous verses of the Quran, from the very beginning of the mission of Islam in Arabian
Peninsula the promise of a grand victory was given to those who followed the message of Islam. This victory then
expanded over almost half of the civilized world in less than a few decays. None of this was in any way predictable
through any political or historical calculations. It was all an extra ordinary victory, news of which was given extra
ordinarily in the Quran, when the followers of the message of the Quran were less than handful.

Practical Implications:
- When facing arguments that question the authorship of the Quran, one good way of thinking is to explore what the
possibilities are. IST10 argues that when doing this, it will be seen that being from God is the most acceptable possibility,
while other explanations end up with contradictions. The best approach therefore is to ask for other explanations and to
discuss whether those explanations fit.
Next Question: We have now established the authority of the Quran. This however does not guarantee that the Quran that
we have today is the same book that was revealed more than 1400 years ago. The next question therefore will be:
IST11: Is the Quran that we have today the same that was revealed to the Prophet (pbuh)?
1. We are referring to the Quran here only as a facilitator for the discussion and not as an undisputable reference, obviously because
we have not yet established the authority of the Quran.

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Question 10: Is the Quran the guidance of God?
Imagine two people in a room. One of them cannot read and write and has no talent of poetry. The
other one does not even know the language. Suddenly we find a letter in the room in which a very
elegant and high level piece of poetry is written. Our rationality tells us that this letter must have
been dropped inside the room by someone from outside. Why? Because the two people who are
inside the room could in no way write such poetry.
The above is exactly the situation we have for the Quran and its author. If the Quran has not been
revealed by God, then who has written it? Orientalists have failed to agree on any single theory
about this because no single theory ticks all the required boxes:
-

Muhammad (pbuh) wrote it?

How is it possible that an unlearned man turns to the best orator of his time in one night, at the
age of forty? How is it possible that such person, who was never known as an orator or writer,
starts saying verses so linguistically eloquent and high level, that the Arabs of the time would
consider them either miracle (as powerful as the miracles of Moses and Jesus - pbut) or magic?
Muhammad (pbuh) wrote it as the result of having a hallucinating disease?
What kind of hallucinating disease makes an illiterate person both the greatest orator of his
time and the strongest leader of his people?
Someone else wrote it? Exactly who?
If this means the people of the book, they were not Arabs, how could they say such rich and
advanced Arabic verses and why would they include so much criticism of their own faith in the
Book? If it was another Arab, then who was this greatest orator of the time that the history has
no mentioning of him? Also we know from the history that Muhammad (pbuh) used to narrate
the Quran in different occasions throughout 23 years. No one from the people of the book or the
great orators of his era used to be around Muhammad (pbuh) all the time during 23 years to pass
him the verses of the Quran.

Looking at the above, only one explanation can tick all the boxes (at least for one who believes in
God and His guidance) and that is, the Quran was revealed by God.
Two other facts make the authorship of the Quran beyond the access of human being. First, the
Quran was revealed in 23 years. Have you seen how people publish new editions of their books
almost every year? This is natural for the human being because people change their minds as they
experience. However the Quran remained consistent in its core message and principles throughout
23 years. Those who do analysis of the Quran become amazed with how coherent and interrelated
the Book is. Second, from the very start of the mission of Islam, when Muhammad (pbuh) and his
very few companions were under severe torture and pressure, the Quran announced with the most
definite language that the victory will be with believers and that God will bless them with authority
on the earth like the chosen nations before them. In less than 15 years from the start of revelation of
the Quran, Muslims started gaining more power day by day. In less than 23 years most of the
Arabia was in the hand of Muslims. In less than 40 years Persia and Iraq went under the domination
of the Muslim state and within a century extensive parts of Africa, Asia and Europe were part of the
Muslim empire. While this extra ordinary victory is beyond any political calculations, giving its
news at day one is certainly beyond the knowledge of human being.
In IST11 I will discuss: Is the Quran that we have today the same that was revealed to the Prophet
(pbuh)?

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Question 11: Is the Quran that we have today the same that was revealed to the Prophet (pbuh)?
Discussion: We have discussed in IST10 why we believe that the Quran is a divine book. This however does not prove that
the copy of the Quran that we have today is the same divine book that was revealed more than 1400 years ago. After all,
after the passing of so many years the question of authenticity of the text that is now available to us is a very relevant
question.
Quran answers: The copy of the Quran that we have today contains very explicit and clear verses that guarantee that the
book was fully received and possessed by the prophet of Islam (pbuh) (75:16-18) and that it is under the protection of God
after revelation (15:9). If we can argue that these verses were not added later to the Quran, then this will be the strongest
proof (for one who believes in the Quran) for the authenticity of the Quran, as we have it today. This is discussed below. It
is also worth mentioning verse 73:20 where Muslims are advised to read the Quran as much as they can. The implication of
this verse too is explained below.

Explanation: A. There are some speculations by some orientalists about the authenticity of the text of the Quran
that is available today. Interestingly enough almost all of these theories and doubts are about whether anything has
been missed from the current Quran or whether certain words have been changed. There are no significant theories
(let alone proof) that would suggest anything has been added to the Quran. Even a few unproven theories here and
there, that have suggested that there were additions to the original Quran, do not include the verses mentioned above
(75:16-18; 15:9) as one of them. In other words, there is no evidence and no reason to question the authenticity of
those verses of the Quran that guarantee its protection. Therefore, for one who believes in the divine nature of the
Quran, these verses alone are proof that the Quran, as we know it today, is the same that was gradually revealed at
the time of the prophet (pbuh).
B. Looking at this from a more technical and less divine perspective, a number of factors worked together and
resulted in the situation where it was practically impossible to change anything in the Quran:
1. As evident from 73:20 and established history, Muslims were encouraged to read the Quran extensively and
repeatedly. The Book was not just to be used occasionally as a mere reference, or only as a book to recite in special
occasions or gatherings. The Quran was being read by Muslims whenever there was an opportunity, and especially
in length during the daily prayers and at the time of night prayers.
2. Arabs used to learn the Quran by heart and they were very good at this. In fact, according to the historical records,
the ability of the Arabs at the time to memorise poems and sermons was extra ordinary. Many could memorise
lengthy texts just by hearing them once.
3. This knowledge of the Quran was passed to the next generation by the consensus of the numerous closed
companions of the prophet (pbuh) and it was then passed through, by the consensus of each generation, till it reached
us. In technical terms, the Quran has reached us through uninterrupted successive narration (Tawatur). A
successive narration is a narration that is conveyed, in the exact same way, by narrators so numerous that it is not
practically conceivable that any errors or fabrications could have occurred. (In comparison, the narrations that suggest
any flaws in collection of the Quran are all narrated by single narrators, some of whom are not at all reliable).
4. Beside the above, there were also scribes who used to write the Quran at the time of the prophet (pbuh). Later, the
written copies of the Quran facilitated the above process of successive narration of the Book.

Practical Implications:
- It should be noted that none of the previous scriptures, that are known as divine books, have enjoyed such thorough
process of successive narration throughout the history (as described above) and therefore none of them come even nearly
close to the condition of the Quran when it comes to authenticity.
- It is important to appreciate the difference between the two arguments of A and B, as described above. Argument A can
only make sense for Muslims and in fact should be the main reasoning (Hujjah) for a Muslim. This is while argument B
can relate to anyone.
- It should be noted that verses 75:16, 17 mean that the placement of the verses of the Quran was also divinely ordained.
Further, verse 15:9 not only means that all the verses of the Quran have been preserved, but also means that divinely
ordained position of the verses in and within every chapter of the Quran is preserved.
Next Question: This is the end of the first volume of the IST series. In the second volume the topics related to the concept
of Islam and the purpose of life according to the Quran will be discussed. The first three questions to be answered are:
IST12: Why God creates?, IST13: Why God created human being?, IST14: Why we are supposed to worship God?
1.

We are referring to the Quran, that is available to us today, only as a facilitator for the discussion and not as an undisputable
reference, obviously because we have not yet established the authenticity of the copy of the Quran that is available today.

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IST11 Friendly
Question 11: Is the Quran that we have today the same that was revealed to the Prophet
(pbuh)?
As a Muslim there is an easy way to answer the above question. No I dont mean by faith only, but if
you believe in the Quran that was revealed to the prophet (pbuh) then you need to believe in the
news given in these verses of the Quran:
75:16-18: (oh Prophet) do not move your tongue to hastily acquire this (Quran). Indeed upon us is
its collection and recital. So when We have recited it, follow this recital
15:9: Surely We have revealed the Reminder and We will most surely be its guardian.
Yes I do understand your reservation. It does not sound logical to bring evidence about the
authenticity of a text from within that text. In other words, one may easily argue that the above verses
were added to the Quran later. The only thing is, no one has ever said that!
Almost all of the discussions among the orientalists on the authenticity of the copy of the Quran we
have today are about whether anything is missed from the Quran. There are very few who have
claimed possibility of additions to the Quran and yet none of them have considered the above verses
to be added or forged verses. Therefore as Muslims we can argue that the above verses are part of the
Quran. Therefore based on these verses, the Quran that we have today is the same that was revealed
to the prophet (pbuh).
There is of course another way of proving this as well which does not require the person to be
necessarily a believer in the Quran in order to appreciate the argument:
Imagine a number of people who have attentively memorised a certain text that they consider to be
holy. Imagine they have also made written formats of this text. Now imagine these people devotedly
and carefully narrate that text to the rest of the people and through them to the next generation. These
people do not look at the text only in special occasions; they practically fill out their day and night by
reciting and memorising this text. Imagine that at this point the documented format of the text is also
becoming numerous and easily accessible. Now both the documentation and the oral narration are
passed from generation to generation till it reaches us. What is the chance that the text could be
corrupted in the process? The Quran has reached us through the above process that can be called
uninterrupted successive narration (Tawatur). It is this thorough process that makes even the fiercest
critics of the Quran to admit that the authenticity of the Quran is in a totally different league,
compared to the collection of the previous divine books and their authenticity.
To conclude, there is a divine promise and there is a worldly process. The divine promise is that the
Quran will be protected (in both content and arrangement). The worldly process is that this promise
was materialised by means of uninterrupted successive narration of the Quran. So take your pick, if
you are a believer in the Quran then the above verses should satisfy you and the above explanation
of the process should enlighten you. If you are not a believer in the Quran then the above argument
of process should at least convince you that the Quran is the most authentic book among the major
books that are considered divine at our time and then the above verses might enlighten you!
This is it! We managed to prove the Quran as the ultimate authority here. From this point on we will
use the Quran as the main criteria for false and truth. This will be very helpful when we try to
discuss some of the main issues pertaining to the purpose of life and the role of religion, as we will
see in the next volume of IST.

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IN SEARCH OF THE TRUTH (IST) CONCLUSION FOR VOLUME 1

As human beings we are supposed to be cautious and keen. It goes against the sense of being
cautions and being keen to simply ignore the thought that there might be something beyond what we see and
that there might be a purpose for our existence that could be more than just being a good and helpful citizen.
After some deliberations we will come to understand that all the things we see around us, including ourselves,
are limited, imperfect dependent beings. We then come to understand that there needs to be a limitless, perfect
independent being that has created the first beings from which other things have come to existence. This, we
can only appreciate by keep asking how with regard to the existence of what we see around us. We also
appreciate that since God (as we define it) is limitless, therefore the same how question does not apply to
Him. By little deliberation we can also understand that such a limitless perfect being cannot be defective, does
not have, what we know as, bad intentions or destructive attitude and does not have partners or equals. An idea
of having two or more gods is in conflict with the concept of God being limitless in His power and authority.
Another consequence of God being perfect, is that He would not create things with no purpose and in vain.
Once we appreciate that the perfect God will not create without purpose, then the next question will be if we
know what that purpose might have to do with us and if we can make sure that, having power of thinking and
choosing, we are in line with the purpose of our creation. Accordingly it is not strange to hear that God, the
Wise, may communicate with human being to help the human being know the purpose of his life.
This is the point where we are ready and happy to look at what we have around in a hope to find Gods
communication with us and in this search for Gods communication the Quran stands out with unique
features. Other than appreciating that God is the source of the Quran, no other explanation survives the test of
justification. This can be appreciated by taking into the account the style, the language and the content of the
Quran vis a vis the circumstances of the time of revelation and the limitations of the sources other than God.
Finally when we look at the Quran, we find that there are verses that guarantee that the book will be protected
from any changes. A little deliberation on the writings of the harshest critics of the Quran reveals that hardly
ever any one has argued that things might have been added to the Quran and that even then, no one has ever
claimed that these particular verses were forged or added to the Quran. This is enough for a Muslim to accept
that the Qutan that we have today is the same that God wanted us to have. The way this divine protection has
been materialized is the process of successive narration (Tawatur) of the Quran from one generation to the
next generation. No other previous books, known as divine books, have reached us through such uninterrupted
process. This process of uninterrupted successive narration itself can be seen as another proof for the
authenticity of the Quran; a proof that is understandable for non-Muslims as well.
The required foundations to move on with more specific inquiries in search of the truth are now established.
We have established the fact that there is God, life has purpose and that the Quran is the preserved word of
God. We used the Quran in this volume only as a book containing information to be explored and verified.
This is obviously because we couldnt use the Quran as a reference when we had not yet proved the authority
of the Quran. From volume two onwards we will be able to reach conclusions easier and faster with the use of
the Quran as the first and foremost point of reference.
God willing we will continue the search for the truth in volume two by addressing some of the fundamental
questions about the purpose of life, religion and Islam in particular. Why God creates? Why were we created?
Why should we worship God? Why are we here and where are we going? What is expected from us in this life
and why?
These are some of the questions that I try to answer in IST volume 2.