From Sight to Insight

A Dialogue Between Ahmed and Kaplan —

From Atheism to Islam

A conversation about reason, the unseen, the Creator, revelation, and the truth of Islam

Prepared by: Dr. Raji Redha-Allah

www.islamic-invitation.com

It was a cold evening in Austria.

Ahmed and Kaplan were sitting together in a quiet café. They had known each other for some time, and although they disagreed about religion, they respected one another enough to speak honestly.

Kaplan was an atheist.

He considered himself a rational and skeptical person. He did not want to accept religious claims simply because he had been told to accept them.

Ahmed was a Muslim.

He did not want Kaplan to accept Islam because of pressure, emotion, or social influence. He wanted him to think, investigate, and sincerely seek the truth.

Their conversation began with a simple statement.

“I Don't Believe in God Because I Can't See Him.”

Kaplan:
Ahmed, I'll be completely honest with you.
I don't believe in God.

Ahmed:
Why not?

Kaplan:
Because I have never seen God.
I believe in what I can see with my own eyes. If God really exists, why can't I see Him?

Ahmed:
I appreciate your honesty.
And I agree with you about one thing: we should not accept enormous claims without evidence.
But let me ask you a question.
Is your rule really: “If I cannot see something with my eyes, I will not believe that it exists”?

Kaplan:
Yes. That's basically my position.

Ahmed:
Then let's examine that principle carefully.
Not emotionally.
Not by appealing to tradition.
Not by saying, “Just believe.”
Let's use the same reason you use in everyday life.

Is Seeing the Only Way of Knowing?

Ahmed:
Can you see gravity with your eyes?

Kaplan:
No.

Ahmed:
But you know that gravity exists because of its effects.
You see objects fall.
You observe predictable behavior.
You measure it.

Kaplan:
Yes.

Ahmed:
Can you see a magnetic field with your naked eyes?

Kaplan:
No.

Ahmed:
But you can observe its effects.
Can you see a radio signal travelling through the air?

Kaplan:
No.

Ahmed:
Yet your phone can receive information through electromagnetic signals that you cannot see with your eyes.
Can you see your own thoughts?

Kaplan:
Not directly.

Ahmed:
But you know you are thinking.
Can you see another person's pain itself?

Kaplan:
No.

Ahmed:
Yet you can know that a person is in pain from evidence.
So perhaps the real rule we use is not:
“I believe only what I see.”
Perhaps it is:
“I believe what there is sufficient evidence to believe.”

Kaplan:
That is a more accurate description.

Ahmed:
Exactly.
And this distinction is fundamental.
Not seeing something is not the same as proving that it does not exist.

Invisible Does Not Mean Imaginary

Ahmed:
Look at the wind.
Can you see the wind itself?

Kaplan:
No.

Ahmed:
But you see its effects.
Trees move.
Leaves fly.
Waves form.
Dust is carried.
Would you say: “There is no wind because I cannot see it”?

Kaplan:
No.

Ahmed:
Why?

Kaplan:
Because I can see its effects.

Ahmed:
Good.
Now notice the principle.
You do not see the thing itself, but you recognize it through what it does.
Of course, I am not saying that Allah is like the wind. Allah is the Creator, while wind is one of His creations.
I am making a more limited point:
The inability of your eyes to perceive something does not prove that it does not exist.
That is all.

The Qur'an Does Not Tell You to Abandon Reason

Kaplan:
But Islam asks people to believe in an unseen God.
Isn't that blind faith?

Ahmed:
No.
Islam teaches belief in al-ghayb — the unseen.
Allah praises the believers by saying:
“Those who believe in the unseen…”
— Noble Qur'an 2:3

But believing in the unseen does not mean believing in anything someone invents.
Islam calls you to think, reflect, observe, and use your reason.
Allah says:
“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.”
— Noble Qur'an 3:190
Notice the word:
signs.
The universe is not presented as something meaningless that should simply be admired.
It is presented as something that points the thoughtful person toward its Creator.

“Who Created You?”

Ahmed:
Let me ask you something very simple.
Who created you?

Kaplan:
My parents.

Ahmed:
And who created your parents?

Kaplan:
Their parents.

Ahmed:
And the chain continues.
But let us go deeper.
Why does anything exist at all?
Why is there something rather than absolutely nothing?
The Qur'an presents a powerful question:
“Or were they created by nothing, or were they the creators [of themselves]?”
— Noble Qur'an 52:35
Think about those possibilities.
Were you created from nothing?
Did you create yourself?
Or were you created?
Then Allah says:
“Or did they create the heavens and the earth? Rather, they are not certain.”
— Noble Qur'an 52:36

Kaplan:
I cannot say that I created myself.
Ahmed:
Exactly.
You did not choose to exist.
You did not design yourself.
You did not create the universe.
So the question remains:
Why do you and the universe exist at all?

The Universe Is Not God

Kaplan:
Maybe the universe itself is God.

Ahmed:
Then we need to distinguish between the Creator and the creation.
The universe changes.
It contains things that come into existence and cease to exist.
It is governed by physical laws.
It is dependent.
The Muslim does not worship the universe.
The Muslim worships the One who created it.
Allah says:
“Allah is the Creator of all things, and He is, over all things, Disposer of affairs.”
— Noble Qur'an 39:62
And Allah says:
“There is nothing like unto Him, and He is the Hearing, the Seeing.”
— Noble Qur'an 42:11

This verse is extremely important.
Allah tells us about Himself, while at the same time declaring:
“There is nothing like unto Him.”
So Islam does not teach us to imagine Allah as a giant human being in the sky.
Nor does Islam teach that Allah is energy, nature, the universe, or some impersonal cosmic force.
Allah is Allah.
The Creator is distinct from His creation.

“But Why Can't I See Allah?”

Kaplan:
But this brings me back to my original question.
Why can't I see Allah?

Ahmed:
Because Allah has not made seeing Him with our eyes in this worldly life the test of faith.
Allah says:
“Vision perceives Him not, but He perceives vision; and He is the Subtle, the Acquainted.”
— Noble Qur'an 6:103
And when Musa u asked to see Allah, Allah said:
“You will not see Me…”
— Noble Qur'an 7:143

So Islam is completely clear:
We do not see Allah in this worldly life.
But that does not mean that Allah cannot be seen at all.

Will the Believers See Allah?

Kaplan:
Then will anyone ever see Allah?

Ahmed:
Yes.
The Qur'an teaches that the believers will see their Lord in the Hereafter.
Allah says:
“[Some] faces, that Day, will be radiant, looking at their Lord.”
— Noble Qur'an 75:22–23

And the Prophet Muhammad (May Allah’s peace and blessings be upon him) ﷺ explained this further.

N.B. ﷺ is an Arabic honorific abbreviation for صلى الله عليه وسلم “May Allah’s peace and blessings be upon him.” It is traditionally used after mentioning the Prophet Muhammad ﷺ.

Jarir ibn Abdullah (May Allah be pleased with him) narrated that the Prophet ﷺ looked at the full moon and said that the believers would see their Lord as they see the full moon, without difficulty in seeing Him. This is authentically reported in Sahih al-Bukhari.
Another authentic narration states:
“You will definitely see your Lord with your own eyes.”
It is recorded in Sahih al-Bukhari.

Kaplan:
So Islam doesn't say God can never be seen.
Ahmed:
Correct.
Rather:
Allah is not seen by us in this worldly life, but the believers will see Him in the Hereafter.
And we affirm what Allah and His Messenger ﷺ have affirmed, without asking how and without comparing Allah to His creation.

Allah Is Not Like His Creation

Ahmed:
This is one of the most important principles in Islam.
Allah says:
“There is nothing like unto Him.”
— Noble Qur'an 42:11

We affirm what Allah has affirmed about Himself and what His Messenger ﷺ has affirmed about Him.
We do not distort the meanings.
We do not deny His attributes.
We do not ask how His attributes are.
And we do not compare Him with His creation.
Allah is the Creator.
We are created.
Our knowledge is limited.
His knowledge encompasses everything.
Our power is limited.
His power is perfect.
We depend upon Him.
He is free of need.
That is why the Muslim does not say:
“I have to see God as though He were an object inside the universe.”
Rather, the Muslim asks:
“What has my Creator told me about Himself, and what signs has He given me?”

The Qur'an Tells You to Look Outward

Ahmed:
Look at the universe.
Look at the heavens.
Look at the Earth.
Look at life.
Look at yourself.
Allah says:
“He who created seven heavens in layers. 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?”
— Noble Qur'an 67:3
Then:
“Then return your vision twice again. Your vision will return to you humbled while it is fatigued.”
— Noble Qur'an 67:4

The Qur'an is not telling you to close your eyes.
It is telling you to look.
To examine.
To reflect.
To think.

And Look Within Yourself

Ahmed:
But the Noble Qur'an also tells you to look inward.
Allah says:
“And in yourselves. Then will you not see?”
— Noble Qur'an 51:21
And Allah says:
“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.”
— Noble Qur'an 41:53

The signs are in the horizons.
And within yourself.
You are not merely looking at an enormous universe.
You are part of the creation you are trying to understand.
You possess consciousness.
You reason.
You love.
You fear.
You hope.
You distinguish between truth and falsehood.
You ask why you exist.
These are not insignificant questions.

“I Can Explain Things Without God.”

Kaplan:
But science explains many things without God.
Why should I introduce God into the explanation?

Ahmed:
Science is extremely valuable.
Islam does not ask you to reject science.
But science and atheism are not identical.
Science investigates the physical world.
Atheism makes a philosophical claim about reality: that there is no God.
Those are not the same thing.
A scientist can discover how something works physically while still asking:
Why does anything exist?
Why is there a universe governed by intelligible laws?
Why is there consciousness?
Why do human beings reason?
Why do we experience moral obligation?
Science can investigate many mechanisms.
But the existence of mechanisms does not automatically eliminate the need for a Creator.

Cause and Dependence

Ahmed:
Let me ask you another question.
If you find a book lying on a table, do you say:
“The letters arranged themselves accidentally into meaningful sentences”?

Kaplan:
No.

Ahmed:
If you find a working computer in an empty desert, do you say:
“It assembled itself”?

Kaplan:
No.

Ahmed:
Why?

Kaplan:
Because its structure points to an intelligent cause.

Ahmed:
Exactly.
Now I am not saying the universe is literally a computer or a book.
I am asking you to consider the broader principle:
Does order, dependence, and intelligibility rationally raise the question of an intelligent and independent Creator?
Islam answers yes.
Allah says:
“Allah is the One who created everything.”
— Noble Qur'an 39:62

What About Your Consciousness?

Ahmed:
You are conscious.
You don't merely move.
You experience.
You think.
You remember.
You understand language.
You ask questions.
You know that you are having this conversation.

Kaplan:
The brain produces consciousness.

Ahmed:
The brain is certainly connected to consciousness, and studying the brain is important.
But describing brain activity does not automatically answer every question about subjective experience.
Why does physical activity have an inner experience associated with it?
Why does there exist a conscious “I” that experiences the world?
The point is not to pretend that science has no answers.
The point is that consciousness remains a profound question about reality, and it should not be used as an excuse to shut down philosophical inquiry.
And the Qur'an directs our attention back to ourselves:
“And in yourselves. Then will you not see?”
— Noble Qur'an 51:21

What About Morality?

Ahmed:
Let me ask you a difficult question.
Is it objectively wrong to torture an innocent child merely for entertainment?

Kaplan:
Yes.
Absolutely.

Ahmed:
Not merely because society dislikes it?

Kaplan:
No. It is genuinely wrong.

Ahmed:
Then where does objective moral obligation ultimately come from?
If morality is nothing more than changing human preference, then what makes one preference objectively superior to another?
Islam teaches that morality is not invented by human beings.
Allah is the Creator and the Lawgiver.
He commands justice.
He forbids oppression.
He knows what is good and what is evil.
And human beings are accountable to Him.
Allah says:
“Indeed, Allah commands justice and good conduct…”
— Noble Qur'an 16:90

Why Is There a Day of Judgment?

Kaplan:
But why do we need a Day of Judgment?

Ahmed:
Because this life is not the final destination.
Think about this world.
Sometimes the oppressor dies without facing justice.
Sometimes the innocent suffer.
Sometimes the criminal escapes the law.
Sometimes a person spends his entire life doing good but receives very little in return.
If death were simply the end of everything, where would ultimate justice be?
Allah says:
“Did you think that We created you uselessly and that to Us you would not be returned?”
— Noble Qur'an 23:115
And Allah says:
“Does man think that he will be left neglected?”
— Noble Qur'an 75:36

You were not created without purpose.
You were created to worship Allah.
You are being tested.
And you will return to Him.

“What Does God Want From Me?”

Kaplan became quiet.
Then he asked:
Kaplan:
Suppose I accept that there is a Creator.
How do I know what He wants from me?

Ahmed:
That is exactly the next question.
If Allah created us, would it make sense for Him to leave humanity without guidance?
Islam teaches that Allah sent messengers.
Allah says:
“And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid false gods.’”
— Noble Qur'an 16:36

The message of the prophets was fundamentally one:
Worship Allah alone.

Adam, Nuh (Noah), Ibrahim (Abraham), Musa (Moses), and Isa (Jesus) Peace be upon them

Ahmed:
Allah sent many prophets.

Adam (Peace be upon him) .

Nuh (Peace be upon him) .

Ibrahim (Peace be upon him) .

Musa (Peace be upon him) .

Isa (Peace be upon him) .

And finally Muhammad ﷺ.
They were not different gods.
They did not call people to worship themselves.
They called people to worship Allah alone.
The Qur'an says:
“And We sent not before you any messenger except that We revealed to him that, ‘There is no deity worthy of worship except Me, so worship Me.’”
— Noble Qur'an 21:25

That is the heart of the message.
Tawḥīd.
Worship Allah alone.

What About Jesus?

Kaplan:
What about Jesus?
Christians say Jesus is God.

Ahmed:
Islam honors Jesus (Peace be upon him) greatly.
But Muslims does not worship him.
Jesus (Peace be upon him) was the Messiah and a noble Messenger of Allah.
He was born miraculously to Maryam Peace be upon her.
But he was created by Allah.
Allah says:
“Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, ‘Be,’ and he was.”
— Noble Qur'an 3:59

So his miraculous birth does not make him God.
Adam (Peace be upon him) had neither a father nor a mother, yet Adam was not God.

Jesus (Peace be upon him) was a servant and Messenger of Allah.

Did Muhammad ﷺ Call People to Worship Himself?

Kaplan:
And Muhammad?
Did he claim to be divine?

Ahmed:
No.
He was a human being and the Messenger of Allah.
Allah says:
“Say, ‘I am only a man like you, to whom it has been revealed that your god is One God.’”
— Noble Qur'an 18:110
And Allah says:
“Muhammad is only a messenger; other messengers have passed on before him.”
— Noble Qur'an 3:144

Muhammad ﷺ did not call people to worship Muhammad.
He called people to worship Allah alone.

The Pure Concept of God

Ahmed took out his phone.
Ahmed:
Listen to the shortest chapter of the Qur'an.
Allah says:
“Say, ‘He is Allah, [who is] One;
Allah, the Eternal Refuge.
He neither begets nor is born,
Nor is there to Him any equivalent.’”
— Noble Qur'an 112:1–4

One God.
No partner.
No son.
No parent.
No equal.
No rival.
No intermediary who must be worshipped.
No created being shares His divinity.
This is the Islamic concept of Tawḥīd.

“So Islam Is Not Blind Faith?”

Kaplan:
I think I'm beginning to understand.
Islam is not saying:
“Believe in God because you cannot see Him.”
It is saying:
“Look at the signs, use your reason, listen to revelation, and then believe in the truth.”

Ahmed:
Exactly.
But there is another important point.
Reason alone cannot tell you every detail about the unseen.
Reason can establish many truths.
But if Allah has revealed something about Himself, the believer accepts it because Allah is the truthful Creator and His Messenger ﷺ is truthful.
That is why revelation matters.

The Hadith of Jibrīl

Ahmed:
The Prophet Muhammad ﷺ explained the foundations of Islam in the famous Hadith of Jibrīl.
Jibrīl u came to the Prophet ﷺ in the form of a man and asked him about Islam, īmān, and iḥsān.
When he asked about īmān, the Prophet ﷺ explained that it includes belief in:
Allah, His angels, His Books, His messengers, the Last Day, and divine decree.
This is authentically recorded in Sahih Muslim.
And when he asked about iḥsān, the Prophet ﷺ taught:
“To worship Allah as if you see Him, and if you do not see Him, He sees you.”
This is a profound answer to your original objection.
You do not see Allah in this life.
But Allah sees you.

Kaplan's Objection Changes

Kaplan looked at Ahmed.
Kaplan:
I think my original argument has a problem.
I said:
“I cannot see God, therefore God does not exist.”
But I now realize that I was treating my eyes as though they were the ultimate measure of reality.

Ahmed:
Yes.
Your eyesight is a blessing.
But it is not omniscient.
You also possess reason.
You possess hearing.
You possess memory.
You possess testimony.
You use instruments.
You make inferences.
You recognize causes through effects.
You do this every day.
So why suddenly abandon all those methods when the subject is God?

“Then What Is the Real Question?”

Kaplan:
So what should my question be?

Ahmed:
Not:
“Can I see God?”
But:
“What is the evidence for God, and what worldview best explains reality?”
And then another question follows:
“If God exists, has He revealed Himself and His guidance to humanity?”
And then:
“Is Muhammad ﷺ truly the Messenger of Allah?”
If the answer to those questions is yes, then the logical consequence is not merely:
“God probably exists.”
It is:
“I must worship Him.”
That is Islam.

The Qur'an Challenges the Doubter

Kaplan:
But how do I know the Qur'an is really from God?

Ahmed:
Then investigate it.
Don't accept it because I am Muslim.
The Qur'an itself addresses the one who doubts its divine origin.
Allah says:
“Or do they say, ‘He has invented it’? Say, ‘Then bring a surah like it and call upon whoever you can besides Allah, if you should be truthful.’”
— Noble Qur'an 10:38
And Allah says:
“And if you are in doubt about what We have sent down upon Our Servant, then produce a surah the like of it…”
— Noble Qur'an 2:23

Study its message.
Study its language.
Study its coherence.
Study the life of Muhammad ﷺ.
Study what he taught.
Study how he lived.
And then ask yourself honestly:
Could Muhammad ﷺ have been an impostor?

Do Not Follow Islam Because of Ahmed!

Kaplan:
What if I become convinced because of you?

Ahmed:
Then don't follow Islam because of me.
Follow Islam because it is true.
I can make mistakes.
I am a human being.
Every Muslim scholar is a human being.
But Allah's revelation is not dependent upon my personality.
That is why I want you to read the Qur'an yourself.
Ask questions.
Investigate.
And be sincere.

A Sincere Prayer From an Atheist

Kaplan:
But if I don't believe in Allah yet, how can I pray to Him?

Ahmed:
You don't need to pretend.
If you sincerely want the truth, say something like:
“O Allah, if You exist, guide me to the truth and do not let me reject it because of pride.”
Be honest.
Allah knows what is in your heart.
You are not trying to deceive Him.
You are asking for guidance.
Then investigate sincerely.

Kaplan Begins to Read

Over the following days, Kaplan began reading the Qur'an.
He did not read it merely to find arguments against it.
He tried to understand its message.
He read about Allah.
He read about Tawḥīd.
He read about prophets Adam, Nuh, Ibrahim, Musa, and Isa Peace be upon them.
He read about prophet Muhammad ﷺ.
He read about resurrection.
He read about Paradise and Hell.
He read about worship.
He read about repentance.
And he kept returning to one question:
“Why did I assume that something must be visible to my eyes before I could rationally believe it?”
His original objection no longer seemed as strong as it once had.

Kaplan Returns to Ahmed

Several days later, Kaplan returned.
Ahmed immediately noticed that something had changed.

Ahmed:
You look serious.

Kaplan:
I am.
I've been thinking.
A lot.

Ahmed:
Tell me.

Kaplan:
I started with one sentence:
“I don't believe in God because I cannot see Him.”
But I now realize that this was not actually a proof.
It was only an assertion.
I don't see gravity itself.
I don't see thoughts.
I don't see other people's consciousness.
I don't see many things that I accept as real.
What matters is evidence.

Ahmed:
And what did you find?

“I Found a Different Question.”

Kaplan:
I began asking a different question.
Not:
“Can I see God?”
But:
“What best explains the existence of everything?”
Then I asked:
Why is there something rather than nothing?
Why does the universe exist?
Why am I conscious?
Why do I recognize moral obligation?
Why do human beings naturally search for meaning?
And then I read the Qur'an.
It kept calling me to think about creation, myself, life, death, and the Creator.

Ahmed:
And what did you conclude?

Kaplan remained silent for several seconds.

“There Is One God.”

Kaplan:
I believe there is one Creator.
Not the universe itself.
Not nature.
Not multiple gods.
One Creator.
And I believe that He alone deserves worship.

Ahmed:
Alhamdulillah.

Kaplan:
But there is more.
I believe Muhammad was truly a Messenger of God.

Ahmed:
Then you have reached the foundation of Islam.

The Meaning of the Shahādah

Ahmed:
The testimony of Islam is:

(أشهد أن لا إله إلا الله، وأشهد أن محمدًا رسول الله)

Ashhadu an lā ilāha illā Allah, wa ashhadu anna Muhammadan rasūlullāh.
“I bear witness that there is no deity worthy of worship except Allah, and I bear witness that Muhammad is the Messenger of Allah.”

The first testimony means:
There is no one worthy of worship except Allah.
Not nature.
Not Jesus.
Not Muhammad.
Not saints.
Not angels.
Not ancestors.
Not money.
Not human desires.
Allah alone.

The second testimony means that Muhammad ﷺ is Allah's Messenger, whose guidance we accept and follow.

Kaplan Embraces Islam

Kaplan repeated the Shahādah carefully:

(أشهد أن لا إله إلا الله، وأشهد أن محمدًا رسول الله)

Ashhadu an lā ilāha illā Allah, wa ashhadu anna Muhammadan rasūlullāh.

I bear witness that none has the right to be worshipped except Allah. I bear witness that Muhammad is His Messenger.

For a moment, neither man spoke.

Kaplan had begun the conversation as an atheist who demanded:
“Show me God.”

Now he understood that the Creator is not an object to be placed inside a laboratory.

He had learned that not seeing something is not the same as disproving its existence.
He had learned to distinguish between creation and the Creator.
He had learned that Allah is unlike His creation.
He had learned that Islam does not ask him to worship an invisible force.
It calls him to worship Allah, the One Creator, who sent His messengers and revealed His guidance.

And now, sincerely and willingly, Kaplan had embraced Islam.

The Conversation's Final Lesson

The conversation began with:
“I only believe what I can see.”

But that principle could not survive careful examination.

You do not see gravity itself.
You do not see your thoughts.
You do not see another person's consciousness.
You do not see the wind itself.
You do not see radio signals with your eyes.
Yet you recognize many realities through evidence, effects, reason, and reliable information.

So the correct question is not:
“Can I see it?”
The correct question is:
“What evidence do I have, and what conclusion does that evidence justify?”

Then comes the greater question:
“If Allah exists, what does He require from me?”

The Qur'an answers:
“O mankind, worship your Lord, who created you and those before you, that you may become righteous.”
— Noble Qur'an 2:21

You were created.
You are not here without purpose.
You will die.
You will return to Allah.
And you will be accountable.

Allah says:
“Did you think that We created you uselessly and that to Us you would not be returned?”
— Noble Qur'an 23:115

So do not let the statement:
“I have never seen God”
become an excuse for refusing to investigate.

Allah has given you eyes—but also a mind.
He has given you senses—but also reason.
He has given you creation to contemplate—and revelation to guide you.

Allah says:
“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.”
— Noble Qur'an 41:53

Look at the heavens.
Look at the Earth.
Look at yourself.
Think about where you came from.
Think about why you are here.
Think about where you are going.

Then read the Noble Qur'an with sincerity.
Study the message of the prophets.
Study the life and teachings of Muhammad ﷺ.

And ask yourself honestly:
“If there is one Creator who created me, sustained me, gave me reason, and sent guidance to me, what could be more important than knowing Him and worshipping Him alone?”

You may not see Allah with your eyes in this worldly life.
But Allah sees you.

And the Prophet Muhammad ﷺ taught in the Hadith of Jibrīl that iḥsān is to worship Allah as though you see Him—and if you do not see Him, He sees you.

Perhaps, then, the most important question is not:
“Why can't I see God?”

Perhaps the more important question is:
“What if the One I cannot see is the One who sees me, created me, and has already given me signs and guidance?”

If you sincerely discover that Allah is the One true God, then do not stop at acknowledging His existence.

Worship Him alone.

That is Tawḥīd.
That was the call of all the prophets.
That was the message of Muhammad ﷺ.
And that is the invitation of Islam.

Read. Think. Investigate. Ask sincerely.

And when the truth becomes clear, follow it.

Worship Allah alone.

That is Islam.

www.islamic-invitation.com