This is for people who are curious about how we could ever figure out conclusively what is the most rational thing to believe about the existence of God, or who are interested in a philosophical approach to belief or disbelief in God and how that relates to Islam and the Quran.

We can begin by asking ourselves some questions.

If we were not conscious, would God exist? This question is based on the false premise that consciousness is a determinant of the existence or nonexistence of God. Consciousness entails the assessment of God’s existence. Being unconscious eliminates both propositions of acceptance and rejection from an individual perspective.

How does consciousness relate to the actual existence of God then? This question is posed from the assumed premise that consciousness is related to the actual existence or nonexistence of God at all, and cannot be soundly answered from reason since the answer could only be from conjecture when already given one of the two realities as it ties to the conclusion. The premise of being in relation to God’s existence disqualifies the entry of any strictly deductible answer. The answers would otherwise be that consciousness is necessarily dependent on God or that consciousness is independent of God. Neither proposition is a deductible standalone statement if we were to start our discussion of evaluating God from the existence of consciousness.

Finally then, how can we know if God exists or does not exist? Reason is the only individual faculty a consciousness has to determine Truth. Therefore, we must use reason.

We question ourselves, what is possible to firmly, certainly, and deductively conclude about God given the nature of consciousness and reason existing in reality and in relation to what is a part of reality?

DEDUCTIVE PROOF OF ISLAM BY METAPHYSICAL FINALITY

Metaphysical Finality is the singular, ultimately True nature of reality as it relates conscious being to the concurrent existence and acceptance of God or the concurrent nonexistence and rejection of God, either option being only concurrent as a necessity of the ultimate determination of sound reason being Truth.

Atheism has no ontological or metaphysical soundness due to the fact that one can never prove or substantiate the nonexistence of God, but it can be accepted as a faith or belief from a position of Ego. We cannot deductively assert Atheism. This statement is sound due to the metaphysical impossibility of proving the nonexistence of God, which is the main assertion and definition of Atheism. Atheism is not a valid contention on the premise of there being inference from observation enough to negate the existence of God since the nature of this argument is metaphysical in reference to God and necessarily requires metaphysical inferences and proof outside of what would otherwise be an invalid and circular naturalistic framework of assessment. Moreover, supposed claims on God as a reality being impossible based upon presumed limitations to the nature of God is a fallacious act of circular reasoning embedded in one’s own imagined premises of what that God is then. We know that in Islam and even broadly speaking about God in reference to the ontological proof and hierarchies of Being, God is without contingency and outside of the hierarchy of Being as he is not limited to any construct but is the founder of all physical and abstract constructs. But to reiterate the point, it is not valid reason in pointing to a lack of apparent supernatural influence from God in the world to form a substantial inference suggesting that God is nonexistent, because metaphysically, one can also simply understand that everything in the world is actively from God, making everything equally a proof for God’s existence - a stark parallel to atheist logic, although what makes Belief more valid than Disbelief here is that Belief follows the principles of understanding Hierarchies of Being whereas Atheism defers to no known explanation for why existence exists as it does and essentially devolves into hindsight.

Agnosticism is the framework of disbelief which more so attempts to harmonize ontological and epistemological conflict within the world model of disbelief, and it is from this position that disbelief in this discussion can be initially addressed. Agnosticism largely contends against belief in God as part of a consideration between both belief and disbelief, although agnosticism ultimately coming from a position of disbelief, like atheism, ontologically and epistemologically fails to assess belief from within the assumption of philosophical naturalism, which is independently ontologically unsound when examining metaphysical realities (eg. metaphysical naturalism posits that all things can be proven physically while grossly ignoring how experiential consciousness can never be physically proven to exist outside of the Self). As philosophical naturalism is often argued as being against verifying the existence of God from a position of Disbelief, there is in fact a fatal misunderstanding about the nature of proof here, since the nature of proof is not based on physical material, but inference requiring the utilization of reason to then determine what constitutes proof, the overall process of which may draw upon both physical and abstract material. Abstract material is in fact the more necessary component to proof as well, because there can be no conceptual acceptance of proof using only physical material without an abstract linkage between the physical material and the physical or abstract implication inherent to what we prove and determine is reality — proof is itself an abstract because logic is abstract, not physical. Hence, we are not opposed to philosophical naturalism, because in fact, Belief in God dominates a perspective in philosophical naturalism since Belief utilizes logic properly, as we will discuss. However, it should already be noted that Disbelief taken from a position other than philosophical naturalism is an ontologically unsound degradation of reason and an imaginary alternative, since all ontological and epistemological consideration then entirely comes from Ego without reference to the natural, physical world outside of Ego (eg. solipsism), a self defeating admission of failure to Reason (ie. a rejection of metaphysics and what ties our conscious Being to Reality). Still, the rejection of both assumed metaphysical naturalism and any assumed Belief creates a pathway to meta-assess methodologies of reason, which is the only way to begin soundly ascertaining Truth.

Our position is now distinct from agnosticism because we no longer incorrectly make assumptions on foundational a priori knowledge or what the process of sound a posteriori knowledge-making entails. We also no longer assume that what we do not know will remain unknowable from the incorrect, premature choice to reject potential conclusions on metaphysical reality from a position of Ego, which would be a rejection stemming from a lack of either consideration from knowledge or adherence to pure reason. In other words, a lack of knowledge or lack of reason cannot soundly reject what there is of knowledge ascertained through reason. This is a basic contradiction and what defines our foundation of knowledge and truth. It is why Atheism which makes an assertion based upon a lack of knowledge or lack of adherence to reason in failing to provide any metaphysically admissible proof is unequivocally a false assertion when one has the proper awareness of what reality is by considering what true knowledge is in its adherence to Pure Reason. One should understand that submission of Free Will and Ego to Reason is a necessary component of Pure Reason. Pure Reason is the unfettered, sound ontological and epistemological assessment of metaphysical reality as necessarily follows from an evaluation of true conditions and the negation of potentially incorrect premises.

Pure Reason gives way to the elimination of metaphysical uncertainty, a contention on Metaphysical Finality ultimately based on the unsound premise that Pure Reason could prove that the ultimate nature of reality is conclusively, metaphysically uncertain. Pure Reason is itself the epistemologically sound method of ontological assessment operated under metaphysical uncertainty, and that which verifies that metaphysical uncertainty cannot be Metaphysical Finality as follows:

Metaphysical Uncertainty, by definition, is neither a metaphysical position of actual Metaphysical Reality nor a methodology of reasoning, and so it cannot thereby be ontologically adopted soundly as either Metaphysical Finality or a methodology of assessment under transient, subjective metaphysical uncertainty. On the other hand, Truth (knowledge and assessment of knowledge) comes from Reason; Reason cannot be that which contradicts the true nature of Metaphysical Reality. In other words, Reason cannot reject the ontological necessity of assessing that which may provide coherent Metaphysical Finality when we evaluate Metaphysical Reality, because only a coherent Metaphysical Finality is the Truth and not arriving at a conclusion means we must continue to pursue it in the path of Pure Reason which necessarily drives to Truth. Following this, Pure Reason cannot ever maintain a rejection of that which is ultimately found to be an entirely coherent Metaphysical Finality, ontologically necessitating final acceptance of a Metaphysical Finality since it would be a contradiction in Pure Reason to reject it.

In summary, this means that Pure Reason leads one to search for Metaphysical Finality and to accept only a wholly complete metaphysical model as reality. Meanwhile, conclusive uncertainty will always be unsubstantiated and false, a sound conclusion of Pure Reason, because one must always default to the methodology of Pure Reason for a continuously open assessment of available conclusions on Metaphysical Finality when in uncertainty instead of positing absolute uncertainty is a Finality. Only a debased Ego can cut off the unknown availability of a conclusion with the assumption of having Finality in uncertainty, an epistemologically unsound position not derived from Pure Reason because it is built upon the false premise that there can exist no proof to lead one to Metaphysical Finality. This is actually a denial of the utilization of proof itself – so one who denies the existence of proof cannot have any proof prove anything to them. They do not use reason properly and cannot even identify proof to be proof because of their flaw in reasoning and logic which first rejects the existence of such proof – proof again which is simply defined as logic, an abstract linkage, a utilization of reason. They simply reject using reason and logic to evaluate Metaphysical Finality. From Ego, incongruous contentions against Pure Reason and proof can be made due to the very nonadherence to Pure Reason – so one can never prove anything to such a person who is not able to discern Truth or value it.

Although it has already been stated in this section that atheism is ontologically unsound and incongruous, upon reinstating our analysis with zero assumptions in favor of Belief or Disbelief, sound examination of Belief and Disbelief can begin. In this analysis, we can call this a position of Free Thought. Free Thought is a state in which the methodology of assessment one uses is Pure Reason, and it includes within it the harmonization of Practical Reason (that which is from Ego) as it aligns and submits to Pure Reason. Free Thought is not an ontological metaphysical assertion; it as yet resolves no metaphysical necessities (eg. on the existence of consciousness as part of reality). It is simply the true intermediate between Belief and Disbelief as opposed to the invalid, uncertain agnosticism (admission of failure to Reason by accepting Finality in uncertainty). We have substituted agnosticism with the metaphysically sound Free Thought, a disposition that acknowledges that the only metaphysically valid states of reality are in Belief or Disbelief in accordance to God’s actual existence or actual nonexistence. Free Thought will by necessity cede itself to one or the other after examination if Metaphysical Finality is concluded and that other than that as metaphysical reality is contradiction.

Upon examination of Disbelief, we immediately again find the same ontologic incongruities which had been deleted directly before our examination since those incongruities are ultimately essential to Disbelief as had been ascertained previously through ontological assessment. One cannot actively be in a state of Disbelief without rejecting Pure Reason, as one must always submit to a state of Free Thought in Disbelief to remain metaphysically sound according to Pure Reason which rejects the unsound adoption of Finality in uncertainty, since the nonexistence of God can never be metaphysically certain and metaphysical uncertainty is ultimately not a metaphysical state of Reality. Moreover, Belief is then never contradicted by Pure Reason in Disbelief.

Upon examination of Belief and its metaphysical monotheistic position, considerations between the binary ontological positions of Disbelief and Belief are greatly unbalanced, with Free Thought naturally lending itself to Islamic Belief.

Islam substantiates itself with a sound model of ontology and addresses what follows of other ontological alternatives and epistemological considerations (explicit within the Quran). This definitively contrasts between points of incongruity in the persistent maintenance of Disbelief through Atheism such as in its imaginary displacement of the soundness of true consciousness, free will, and morality into an unsound state of perpetual uncertainty or in its perpetual rejection of such things being real in an absolute metaphysically pertinent sense, with absurd contentions against Pure Reason itself if one were to argue that a state of Atheism is more metaphysically sound than a state of Free Thought.

Examination reveals that in the acceptance of Islam as a Muslim, all metaphysical necessities in the consideration of Belief and Disbelief in Free Thought are soundly met.

In examination of Islam, to first argue that the Quran is not from God is an unsubstantiated claim if one approaches the Quran with Pure Reason, since first suggesting that the Quran is not from God would be a falsely assumed premise. The determination that the Quran is from God must ultimately be made after having evaluated the Quran, but the Quran should be first evaluated with it already in mind either that it is from God or that the verses are Truth in order to have a soundly independent evaluation of the Metaphysical Finality presented by it (in which the Quran professes it is the word of God, and so in other words, to have sincerity in transitioning your perspective to examine it as potentially the Truth when reading it). While of course, we might not be able to truly think the Quran is from God when first examining the Quran as “potentially true,” what is required is that we are aware that it is from God within Islam as a point of the sincere approach that we may have, which leads thereafter, to sincere and proper understanding of the belief as a whole.

It is superbly impressive to note how this metaphysically necessary prerequisite in approaching the Quran from Pure Reason establishes a sound metaphysical world model connecting the Quran directly to our reality — since Pure Reason actually integrates sincerity into it as a logical clause in the negation of one’s own Ego that may be wrong about the Quran as not from God to properly assess it as that which at least may be True and from God. This is in stark contrast to other holy books or beliefs that are not from within their own world model delivered as the direct words of God, ultimately making them metaphysically liable to doubt and collapse under Pure Reason since the methodology by which assessment of Reality is conducted in such models (divinely inspired interpretation or message) is inherently subverted into another explanatory layer of Being. Since the Quran is the direct word of God, if we rightly take it to be directly from God in the shift to a sincere alignment of our individual Metaphysical Reality when approaching the Quran, there is no incongruity born from a separate Divinely inspired third party which gives a paraphrase of what Belief metaphysically constitutes. This means that any individual who has access to the Quran has access to the direct word of God equivalent to that of a Messenger himself, all from within his own Metaphysical Reality. While the Prophet Muhammad (pbuh) is indeed a Messenger, the “black box” that is a messenger or other divinely inspired being obscuring input and output of Absolute Truth is void in Islam since the very words transmitted to the Messenger and which one is reading are one-to-one directly from God. Meanwhile, what is analyzed thereafter as in the hadith or tafseer (exegesis) remains — and is acknowledged within Islam to remain — in the same metaphysical framework and contingencies as our individual reality where we can assess its authenticity separately (as Islamic scholars have done). Given the Quran which eliminates obscurity by interpretation of the Divine, we thereby directly connect our faculties of Pure Reason to the Quran and accept it as part of our Metaphysical Reality seamlessly upon evaluating it. In so doing, God actualizes to us when the believer recognizes that the Quran itself utilizes Pure Reason and answers all questions and concerns of metaphysical being. One must actually read through the Quran to understand the maximal perfection of its Pure Reason in doing so. The methodology of assessment that is the Quran itself is uniquely and perfectly placed to meet Pure Reason, thereby becoming an extension of it as Pure Reason crosses the bridge to Metaphysical Finality.

One should also note that even if the idea that the Quran is not God's words was initially maintained in one’s reading of it, Islam through the Quran and what is related in the Quran explicitly returns outward from one’s assumed belief that the Quran is true to address alternative modes of disbelief and belief in alternative ontological and epistemological considerations with Pure Reason.

“Then at this statement do you wonder?” [53:59].

“Say, ‘Have you considered: if the Qur’an is from Allah and you disbelieved in it, who would be more astray than one who is in extreme dissension?'” [41:52].

The Reason why the Quran often talks about the condition of Disbelievers is to inform potential Believers about the incorrect thought processes of Disbelievers as well as to make Believers self aware of their own difficulties in following Pure Reason to accept it. The Quran actually maps out the reasoning process. Simultaneously, it is reinvigorating to the firm Believers because they are reassured God is aware of their Pure Reason, and so distinguishes the Believers from those who do not follow Pure Reason, firmly affirming the Quran and God in their hearts.

Simply by reading it Sincerely, one begins to unravel their presumptions on Islam and the Quran and understand how it is True. This begins one’s true enlightenment in the shift from viewing the Quran as “potentially true” to “the truth” as they begin to align wholly to Pure Reason as it presents itself within Islam and the Quran.

This continuously makes us accept Islam by actual metaphysical necessity, since contentions from our Ego cannot ever soundly reject the conclusions of Pure Reason in Free Thought and uncertainty cannot reject certainty — the certainty that the Quran requires and integrates Pure Reason into Belief in such a way that Belief is realized solely using Pure Reason. There is no actual “leap of faith” in Islam.

※ One naturally comes to the conclusion that the Quran is from God using Pure Reason due to the Quran’s uniform assessment of reality entirely through Pure Reason. The Quran elucidates that with its concurrent and inverse superpositioning of the Quran onto the methodology of Pure Reason itself, the Quran establishes an entirely whole Metaphysical Finality with just the affirmation of one God. ※

Let us unpack this monumental reality and reiterate how Pure Reason from without any assumed premises linearly, deductively concludes that Islam is true (with a few examples from the Quran as guideposts):

1. Approach the Quran understanding that it may be the word of God or that the verses may be True in order to void the adoption of false premises (ie. the premature assertion that it is not from God) and to make a sound evaluation of Metaphysical Finality in ascertaining if Islam is true or not from within its Metaphysical Reality

2. Evaluate what is in the Quran with an independent assessment of reality following what is presented by the Quran, given the understanding that the Quran is the word of God in Islam and should not assert additive or incorrect metaphysical realities from this point of view

3. Assess how the Quran’s utilization of Pure Reason in examining reality as the one-to-one word of God does not assert anything metaphysical in contradiction to there being one God or in contradiction to Pure Reason, as the Quran itself comes directly from that same God to an ordained messenger with an explanation of reality or circumstances by God thereby. This messenger is identified and verified in the Quran as being a sound messenger. The Quran also verifies itself as incorruptible or unchangeable. There is no gap exterior to the Quran from which transitional metaphysical error arises as someone who believes that the Quran is the word of God.

4. Assess how the Quran addresses modes of belief outside of Islam and, with explanation using Pure Reason which can be ascertained and followed independently outside of Islam with one’s own Pure Reason in alignment of the Quran, negates belief outside of Islam

"Allah has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have [sought to] overcome others. Exalted is Allah above what they describe [concerning Him]" [23:91].

"And to warn those who say, 'Allah has taken a son.' They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie" [18:4-5].

"Indeed, those who do not believe in the Hereafter name the angels female names, And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all. So turn away from whoever turns his back on Our message and desires not except the worldly life. That is their sum of knowledge. Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of who is guided" [53:27-30].

“Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], ‘We only worship them that they may bring us nearer to Allah in position.’ Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever. If Allah had intended to take a son, He could have chosen from what He creates whatever He willed. Exalted is He; He is Allah, the One, the Prevailing. He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the Perpetual Forgiver. He created you from one soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates. He creates you in the wombs of your mothers, creation after creation, within three darknesses. That is Allah, your Lord; to Him belongs dominion. There is no deity except Him, so how are you averted?” [39:1-6].

“And whoever invokes besides Allah another deity for which he has no proof – then his account is only with his Lord. Indeed, the disbelievers will not succeed” [23:117].

5. Assess how the Quran addresses modes of disbelief and, with explanation using Pure Reason which can be ascertained and followed independently outside of Islam with one’s own Pure Reason in alignment of the Quran, negates disbelief

"Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?" [45:23]

"And they say, 'There is not but our worldly life; we die and live, and nothing destroys us except time.' And they have of that no knowledge; they are only assuming. And when Our verses are recited to them as clear evidences, their argument is only that they say, 'Bring [back] our forefathers, if you should be truthful.'" [45:24-25]

"But as for those who disbelieved, [it will be said], 'Were not Our verses recited to you, but you were arrogant and became a criminal people? And when it was said, 'Indeed, the promise of Allah is truth and the Hour [is coming] - no doubt about it,' you said, 'We know not what is the Hour. We assume only assumption, and we are not convinced'" [45:31-32].

"Surely Allah does not shy away from using the parable of a mosquito or what is even smaller. As for the believers, they know that it is the truth from their Lord. And as for the disbelievers, they argue, 'What does Allah mean by such a parable?' Through this ˹test˺, He leaves many to stray, and guides many. And He leaves none to stray except the rebellious— " [2:26].

6. Assess how the Quran addresses its own validity as the word of God using Pure Reason in the consideration of all alternatives, negating how the Quran could be from anything except God and that it would be contradiction to baselessly reject it, thereby affirming itself, and affirming it within one’s own Pure Reason in alignment to the Quran

"The revelation of the Book is from Allah, the Exalted in Might, the Wise. Indeed, within the heavens and earth are signs for the believers. And in the creation of yourselves and what He disperses of moving creatures are signs for people who are certain [in faith]. And [in] the alternation of night and day and [in] what Allah sends down from the sky of provision [i.e., rain] and gives life thereby to the earth after its lifelessness and [in His] directing of the winds are signs for a people who reason. These are the verses of Allah which We recite to you in truth. Then in what statement after Allah and His verses will they believe?" [45:2-6].

“Then at this statement do you wonder?” [53:59].

“Say, ‘Have you considered: if the Qur’an is from Allah and you disbelieved in it, who would be more astray than one who is in extreme dissension?'” [41:52].

"Then have they not reflected over the word [i.e., the Qur’ān], or has there come to them that which had not come to their forefathers? Or did they not know their Messenger, so they are toward him disacknowledging? Or do they say, 'In him is madness?' Rather, he brought them the truth, but most of them, to the truth, are averse. But if the Truth [i.e., Allah] had followed their inclinations, the heavens and the earth and whoever is in them would have been ruined. Rather, We have brought them their message, but they, from their message, are turning away" [23:68-71].

“Then do they not give thought? There is in their companion [Muhammad] no madness. He is not but a clear warner. Do they not look into the realm of the heavens and the earth and everything that Allah has created and [think] that perhaps their appointed time has come near? So in what statement hereafter will they believe?” [7:184-185].

"Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner - He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination. But they have taken besides Him gods which create nothing, while they are created, and possess not for themselves any harm or benefit and possess not [power to cause] death or life or resurrection. And those who disbelieve say, 'This [Qur’ān] is not except a falsehood he invented, and another people assisted him in it.' But they have committed an injustice and a lie. And they say, 'Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon.' Say, [O Muḥammad], 'It has been revealed by He who knows [every] secret within the heavens and the earth. Indeed, He is ever Forgiving and Merciful.' And they say, 'What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner? Or [why is not] a treasure presented to him [from heaven], or does he [not] have a garden from which he eats?' And the wrongdoers say, 'You follow not but a man affected by magic.' Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way" [25:1-9].

“But they wonder that there has come to them a warner from among themselves, and the disbelievers say, ‘This is an amazing thing. When we have died and have become dust, [we will return to life]? That is a distant return.’ We know what the earth diminishes of them, and with Us is a retaining record. But they denied the truth when it came to them, so they are in a confused condition. Have they not looked at the heaven above them – how We structured it and adorned it and [how] it has no rifts? And the earth – We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind, Giving insight and a reminder for every servant who turns to [to Allah]” [50:2-8].

“And We have certainly diversified for the people in this Qur’an from every [kind] of example, but most of the people refused [anything] except disbelief. And they say, ‘We will not believe you until you break open for us from the ground a spring. Or [until] you have a garden of palm trees and grapes and make rivers gush forth within them in force [and abundance] Or you make the heaven fall upon us in fragments as you have claimed or you bring Allah and the angels before [us] Or you have a house of gold or you ascend into the sky. And [even then], we will not believe in your ascension until you bring down to us a book we may read.’ Say, ‘Exalted is my Lord! Was I ever but a human messenger?’ And what prevented the people from believing when guidance came to them except that they said, ‘Has Allah sent a human messenger?’ Say, ‘If there were upon the earth angels walking securely, We would have sent down to them from the heaven an angel [as a] messenger.’ Say, ‘Sufficient is Allah as Witness between me and you. Indeed he is ever, concerning His servants, Acquainted and Seeing.’ And whoever Allah guides – he is [rightly] guided; and whoever He sends astray – you will never find for them protectors besides Him, and We will gather them on the Day of Resurrection [fallen] on their faces – blind, dumb and deaf. Their refuge is Hell; every time it subsides We increase them in blazing fire. That is their recompense because they disbelieved in Our verses and said, ‘When we are bones and crumbled particles, will we [truly] be resurrected [in] a new creation?’ Do they not see that Allah, who created the heavens and earth, is [the one] Able to create the likes of them? And He appointed for them a term, about which there is no doubt. But the wrongdoers refuse [anything] except disbelief. ” [17:89-100]

“O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed – that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind” [22:5].

“So remind [O Muhammad], for you are not, by the favor of your Lord, a soothsayer or a madman. Or do they say [of you], ‘A poet for whom we await a misfortune of time?’ Say, ‘Wait, for indeed I am, with you, among the waiters.’ Or do their minds command them to [say] this, or are they a transgressing people? Or do they say, ‘He has made it up’? Rather, they do not believe. Then let them produce a statement like it, if they should be truthful. 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” [52:29-36].

“And when a sign comes to them, they say, ‘Never will we believe until we are given like that which was given to the messengers of Allah.’ Allah is most knowing of where He places His message. There will afflict those who committed crimes debasement before Allah and severe punishment for what they used to conspire” [6:124].

“There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing” [2:256].

“And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination. When they are thrown into it, they hear from it a [dreadful] inhaling while it boils up. It almost bursts with rage. Every time a company is thrown into it, its keepers ask them, ‘Did there not come to you a warner?’ They will say, ‘Yes, a warner had come to us, but we denied and said, ‘Allah has not sent down anything. You are not but in great error.’ And they will say, ‘If only we had been listening or reasoning, we would not be among the companions of the Blaze’” [67:6-10].

7. Affirm that we approached the Quran without falsely assuming that it was not from God in order to ascertain whether it was true and if there was valid reason except premade assumption to reject it.

8. Affirm that there is no longer any metaphysically reasonable basis for which we could reject Islam or the Quran as from God because all reasonable rejections have been addressed and negated soundly within the Quran’s Metaphysical Finality, already in conjunction with our reality by metaphysically asserting nothing from which Pure Reason could contend against it except that the Quran is from God

9. Affirm that the only way remaining to reject that the Quran is from God and to maintain that Islam is not true is to reject approaching the Quran from Pure Reason and Sincerity in Step 1, which is now unsubstantiated as it would be a contention against that which wholly provides Metaphysical Finality, and is a contradiction to the intention in Step 1 of giving assessment from Pure Reason to that which may provide Metaphysical Finality and the Truth

10. Affirm that rejection of the Quran and Islam to adopt Disbelief or Belief other than Islam in the return to Free Thought is a contradiction of Free Thought being that which submits itself to Metaphysical Finality

11. Accept that the Quran is the word of God and that Islam is Metaphysical Finality.

12. Take additional steps as needed in cross examinations of Disbelief and other Beliefs and re-readings of the Quran in understanding Islam; the Quran from exteriorly being the direct word of God and interiorly negating every possible rejection using Pure Reason within it is found consistently superior to all alternatives in Belief and Disbelief

The only stimulus for the full action potential that is belief in Islam is in oneself soundly evaluating the Quran, which is already a metaphysical necessity by Pure Reason. The barest stimulus required then is only the sincerity to understand Islam in simple conformation of one’s Pure Reason adhering to actual metaphysical necessity in Free Thought for true Metaphysical Finality. Why Islam thereafter always remains superior is because no other belief or disbelief absolutely substantiates itself and negates all alternatives with Pure Reason from a way presented as independent yet integrated into the belief itself, with the belief itself only maintaining the barest and most minimal assertion possible in the simple affirmation of its own validity (as from within the Quran), the outer affirmation of which is already a necessary result of appropriately approaching and assessing the Quran, something recognized and also again verified within the Quran. These two threads of reason – the way that the Quran continuously examines us as it utilizes Pure Reason and how we examine the Quran as we utilize Pure Reason – superposition over each other and form whole Metaphysical Finality as an actual map of reason - pure proof of what is Truth. To reiterate this as an overarching reflection, this barest minimal assertion that one God exists is the only foundational assertion made by Islam, and is in fact not even an assertion made from God insofar as it is outside of one’s metaphysical reality because of the fact that it is found in the necessary premise of soundly evaluating the Quran. The following metaphysical reality of Islam described is only a direct consequence of this single, minimal assertion which voids cyclic reasoning and actually takes the form of a linear extension of Pure Reason. Therefore, Islam is absolutely valid and unchallengeable from further independent examination by Pure Reason, which voids premade and not logically graspable metaphysical contentions.

We could here discuss and compare where other religions are lacking and how Islam is superior, but that is something one can easily do if one is sincere. Out of all possible belief systems (including atheism and agnosticism), Islam is the most evidence based, founded in the analysis and reality of human reason itself, and this is why it is simply reason to accept Islam and not even "a leap of faith."

And in essence, the only way you could reject Islam and the Quran is actually to not reason, or to avoid taking your reasoning through the full process of appropriately and fairly evaluating reality, touched upon in our analysis of what proof actually is. You actually do not reason or are avoiding Reason's synthesis of this conclusion if you avoid the consideration and acceptance of Islam.