Dialogue of Reason and Revelation:
Gustav's Journey from Doubt to Certainty
Prepared by: Dr. Raji Redha-Allah
www.islamic-invitation.com
Under the roof of a quiet café that sat wrapped in stillness in one of Finland’s cities, two minds met, each representing a different world: Gustav, the educated young man who had chosen the path of atheism, and Mustafa, the young Muslim whose calm temperament had refined his thinking and given it a distinctive depth. Their meeting was not driven by a desire for argument, but was a response to the call of a sincere and impartial dialogue that had long been awaited.
Before the conversation began, Mustafa set the ground rule for the discussion:
Mustafa: If it becomes clear to you that something is true, even if it contradicts what you believe today, would you be willing to accept it?
Gustav: Yes, of course, provided the evidence is convincing.
Mustafa: Then we are in agreement from the very first moment: we are searching for the truth, not seeking to defeat one another.
Gustav smiled, sensing that this conversation was different from every discussion he had had before.
Mustafa: Let me begin with a simple question: this universe around us… has it always existed, or did it have a beginning?
Gustav: Modern science, through the Big Bang theory, indicates that the universe began at a certain point in time.
Mustafa: So it is not eternal. And here the question imposes itself: who brought this universe into being? For something that begins to exist cannot be the cause of its own existence; because before it existed, it was nothing at all — so how could it grant itself what it did not possess?
He paused briefly, then added in a calm voice:
“Or were they created by nothing, or were they the creators [of themselves]? Or did they create the heavens and the earth? Rather, they are not certain.” [Surah At-Tur 52:35–36]
There are three possibilities, and no fourth: either the universe was created without a creator, which is intellectually impossible; or it created itself, which is a contradiction; or it has a Creator who brought it into being. Sound reason accepts only the third possibility.
Gustav: But modern physics speaks of quantum fluctuations — perhaps the universe emerged from “nothing” as a result of a random quantum phenomenon.
Mustafa: That is an important point, but let us examine the word “nothing” here carefully. “Nothing” in these physical models is not absolute nothingness; rather, it is a quantum framework that already contains laws, energy fields, and an existing physical structure.
So the question remains: where did these laws come from? And why does a system that allows for quantum fluctuations exist in the first place? To say that the universe came from a quantum system does not answer the question — it merely pushes it one step back: where did that quantum system itself come from? True nothingness possesses no laws, no energy, no fields, and no capacity whatsoever to produce anything.
Gustav: All right, what if there is a Multiverse — countless universes, each with its own laws? Then it would not be strange for us to find ourselves, purely by chance, in a universe suited for life.
Mustafa: Even if we granted this assumption, the fundamental question does not disappear — it only grows larger. For these multiple universes themselves would require:
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A mechanism that produces universes
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Laws governing the operation of that mechanism
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A system determining the probabilities of their emergence
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An underlying structure allowing for the existence of universes in the first place
So the question becomes: where did those “higher laws” that produced all these multiple universes come from?
Then he gave a simple example:
Imagine an infinite number of printed numbered probability tickets. Does their mere existence explain who made the printing machine, and who established the laws by which it operates? The multiplicity of universes does not explain why anything exists at all — it merely multiplies the number of things that need to be explained.
Now look at the universe we live in. It is not random chaos; rather, it is governed by precise, constant laws: gravity, the four fundamental forces, and the mathematical equations that allow stars, galaxies, and planets to form — and then life itself.
So why does this astonishing order exist instead of absolute chaos?
“[It is] the work of Allah, who perfected all things.” [Surah An-Naml 27:88]
“You do not see in the creation of the Most Merciful any inconsistency. So return your vision [to the sky]; do you see any breaks?” [Surah Al-Mulk 67:3]
Gustav: Perhaps these laws are simply brute facts with no explanation — they just exist.
Mustafa: Every chain of explanations must ultimately terminate in a self-existent reality. But the question is: which explanation is more reasonable? Is it impersonal laws with no will and no awareness, or an All-Knowing, All-Powerful, All-Wise Creator who brought the universe and its laws into being together?
A mathematical equation describes how things work, but it is not itself a conscious power that created them. Description is one thing; the Creator of reality is something else entirely.
Mustafa: Now let me ask another question. Do you believe there are evil acts — such as torturing an innocent child purely for pleasure?
Gustav: Yes, of course.
Mustafa: Well, is this act evil merely because we, as human beings, dislike it, or is it evil in itself, even if the entire world approved of it?
Gustav: No… it is evil in itself, regardless of any society’s opinion.
Mustafa: Then you believe, without realizing it, in the existence of an objective moral reality that transcends individual opinions and governs human conscience. But if the universe had come into being purely by chance, and man were merely a random collection of atoms produced by blind physical processes, then where would human worth come from in the first place? And from where would this moral obligation derive its authority?
Material evolution may explain the instinct of fear or aversion that allows us to survive, but it has no authority to tell you: “This act is right, and you must do it,” or “This act is wrong, and you must abandon it.” Evolution describes animal instinct, but it does not create human moral obligation.
The moral law necessarily requires the existence of a supreme Lawgiver who established it, and this is the calling of the innate human nature (fitrah) upon which Allah created mankind. Establishing that good and evil exist as objective, fixed realities demolishes atheistic materialism from its very roots, and affirms with certainty that morality is not a meaningless material accident. Rather, it is an innate conscience and a divine legislation issued by a Wise, All-Knowing, Merciful God—who made this moral obligation a witness to His existence and authority, and a fixed standard He instilled within souls to distinguish between truth and falsehood.
Gustav: All right… let us assume, for the sake of argument, that I am convinced of all this. What attributes can I know about this Creator?
Mustafa: We can deduce, through clear reason and pure innate perception that agrees with what revelation has brought, that this Creator is utterly distinct from His creation; for the Creator does not resemble His creatures, and the Originator does not dwell within what He originates. And since He, glorified is He, is the One who brought this existence into being, then both reason and revelation testify to His complete self-sufficiency from all creation and His possession of the attributes of perfection:
He, glorified is He, is the Creator of time and the One who causes it to run its course — the First, before whom nothing existed, and the Last, after whom nothing will remain. Allah existed and nothing existed with Him. He is exalted above change, alteration, and defect; rather, He is the Ever-Living, the Sustainer of all existence, whom neither drowsiness nor sleep overtakes, and who is neither subject to extinction nor to passing away.
And He, glorified is He, is the Creator of all matter and elements, utterly distinct from His creation — resembling nothing among His creatures, and nothing resembling Him. He is Allah, the One, the Self-Sufficient Master, of whom it is said:
“There is nothing like unto Him, and He is the Hearing, the Seeing.” [Surah Ash-Shura 42:11]
And He, glorified is He, is Free of all need of the worlds, exalted above His creation, established above His Throne, distinct from His creation, in need of nothing that He has created — rather, everything is in need of Him and subsists by His command.
And He, glorified is He, is the All-Powerful; for He brought this vast existence into being after it was nothing. And He is the All-Knowing, the All-Wise; for His creation is founded upon the utmost order and precision, free from chance and futility.
Gustav: If reason alone is capable of reaching all of this, then why do we need religion or revelation at all?
Mustafa: An excellent question. Reason is exactly like the eye: the eye is capable of sight, but it needs light in order to actually see. Reason is capable of reaching the existence of the Creator and some of His attributes, but it cannot, on its own, answer questions such as:
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Why did Allah create us?
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What is the purpose of this life?
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What does our Creator want from us?
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What happens to us after death?
It is precisely here that the need for revelation appears. Islam never asks a person to set aside his reason; rather, it calls him, in many verses, to reflect and contemplate the horizons and within himself, and then presents him with revelation, which answers what reason alone was unable to grasp.
Gustav: But how can I trust that there is truly a real “revelation” in the first place, and that Allah did not simply leave man to himself?
Mustafa: Think with me: if the Creator is All-Knowing, All-Wise, and Merciful, is it conceivable that He would create man, grant him reason and free will, and then leave him bewildered and lost regarding the greatest questions of his existence, without any guidance at all? That would contradict both wisdom and mercy together.
“[We sent] messengers as bringers of good tidings and warners, so that mankind would have no argument against Allah after the messengers.” [Surah An-Nisa 4:165]
Gustav: Let us assume that Allah did indeed send messengers — how do I distinguish the true prophet from any person who falsely claims prophethood?
Mustafa: A person is not required to believe everyone who claims prophethood; rather, he is required to examine, with his own reason, clear signs that distinguish the truthful from the false:
First — his truthfulness and trustworthiness: It is not conceivable that a man known among his people for lying and deception would suddenly become truthful when speaking on behalf of Allah. So his conduct and character, both before and after his call, must be examined.
Second — the content of his message: Does he call people to worship himself, or to worship Allah alone? The true prophet does not make a god of himself, nor does he ask anyone to worship him.
Third — the agreement of his message with reason and innate nature: True revelation does not bring anything intellectually impossible, nor does it contradict sound human nature — even if it includes matters of the unseen whose details reason cannot grasp on its own.
Fourth — signs and miracles: Allah supports His prophets with signs that testify to their truthfulness, to serve as proof that their message is not a human invention.
Gustav: And how do these criteria apply specifically to the Prophet of Islam, Muhammad?
Mustafa: When we examine his biography, ﷺ (peace and blessings of Allah be upon him) , we find that before his prophethood he was known among his people by the title “the Truthful, the Trustworthy,” even by his opponents. Then he came with a message that never, even for a single moment, called people to worship himself; rather, his call was clear and explicit: “Worship Allah alone.”
And because of this call, he endured severe harm, persecution, siege, and boycott — it was by no means an easy path to worldly gain, status, or power.
Then Allah, the Exalted, revealed to the Messenger Muhammad ﷺ, the Noble Qur’an — a book that continually calls man to reflect and ponder, to look into the universe, to use his reason, to know his Creator, and to worship Him alone, without any partner.
So the question that every sincere seeker of truth ought to ask himself is this:
Which explanation of the life and message of Muhammad ﷺ, is closer to reality? Was he a liar, though he was known for truthfulness throughout his life? Was he deluded, though he carried a coherent, steadfast message despite all the harm he suffered? Or was he indeed a true messenger from Allah?
Gustav: Let us assume I am convinced of the existence of a Creator, of the need for revelation, and of the truthfulness of the Prophet of Islam, Muhammad… so why Islam specifically, rather than any other religion?
Mustafa: Because Islam provides the purest and clearest understanding of the true nature of the Creator, Glorified and Exalted is He.
Allah is One and Unique. He has no partner, no likeness, and no equal. He is the Creator, distinct from His creation, uniquely possessing the perfection of all His attributes, and exalted above everything He has brought into existence and created. He is the Creator, and we are the created beings. He is the Absolutely Self-Sufficient, while we are dependent upon Him in every moment.
“Say, ‘He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.’” [Surah Al-Ikhlas 112:1–4]
Islam does not make Allah into a man, nor does it make man into a god. It categorically rejects the belief that God indwells His creatures or unites with them, just as it does not divide divinity among multiple partners. Rather, He is the Creator, distinct from His creation, who calls, simply and clearly, to the worship of the One Creator alone—and this is the very same message carried by all the prophets, until Allah sealed it with Muhammad ﷺ.
Silence fell for a few moments. Gustav sat staring into his cold cup, and his face bore the features of a man reordering everything he had once believed.
