There is an important reason why this book is entitled "Allah is Known Through Reason". The majority of people say that they know Allah and believe in Him. In truth, however, they do not know and measure Allah with His true measure. For this, one needs to have "reason and wisdom."

The point that needs to be recalled here is that when it is said that one needs "wisdom" in order to grasp Allah and know Him with His true measure, this does not mean "intelligence". Wisdom and intelligence are two entirely different concepts. Intelligence is the brain capacity one possesses biologically. Intelligence neither increases, nor decreases. Wisdom, however, is a trait peculiar to believers alone. It is given as a great favour by Allah to believers who have taqwa (fear of Allah). Wisdom is a standard to judge between right and wrong, which Allah gives to His true servants. One's ability to judge, that is, his wisdom, increases in direct proportion to his taqwa.

The most distinct characteristics of a wise person are his fear of Allah, his listening to his conscience, his assessment of every event he experiences in line with the Qur'an and his seeking Allah's good pleasure at all times.

Even if someone is the most intelligent, wise and knowledgeable person in the world, he will still be "unwise" if he lacks these characteristics, and lacking the faculty of comprehension, he will be unable to grasp many facts.

We can clarify the difference between intelligence and wisdom with an example: A scientist may have made lengthy and very detailed research on the body's nervous system. He may be the most knowledgeable person in the world on the extraordinary nerve transmissions taking place in the body. If he lacks wisdom, however, he will go no further than being someone who possesses a lot of information on the processes taking place between nerve cells. In other words, he will not be able to grasp the important reality lying behind this information. Someone with wisdom, however, seeing the miraculous events taking place in the nervous system and the perfect mechanisms in its details, understands that such a flawless structure must have a Creator, a designer with supreme wisdom. He says: "The power who has created the nervous system in such a flawless way must certainly be the creator of all other living things. And He has power to create the abode of the hereafter after death."

The main thrust of this book is to allow the reader to witness the existence of Allah with his wisdom. Some people do not believe in the existence of Allah, and others say that they do believe in His existence, yet not with their wisdom and conscience, but because they were taught to do so. Yet because they do not think and use their wisdom, they do not fulfill the requirements that believing in Allah with certainty demands. Believers with wisdom, however, see the details of Allah's existence and creation with their mind and reason, and fear Allah, Who has eternal might.

After referring to the signs of creation in the Qur'an, Allah states that these signs are only for those who are wise:

And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down rain from the sky and with it gives life to the earth after it is dead: verily in that are Signs for those who are wise. (Surat ar-Rum: 24)