Hamu ya kushawishiwa na hoja za kimantiki ni sehemu ya asili ya binadamu.

The desire to be convinced by logical arguments is a part of human nature.

Kwa ujumla, wanadamu hupenda kubishana na kujadiliana hata kuhusu mambo ambayo elimu yao ndogo haiwezi kuthibitisha kuwa ni sahihi au si sahihi. Allaah alizungumzia tabia hii katika Qur'aan, akisema,

Human beings, generally speaking, like to argue and debate even about things which their limited knowledge cannot verify to be correct or incorrect. Allaah alluded to this nature in the Qur’aan, saying,

Kwa hiyo, Allah alimwamuru Mtume ﷺ aingie katika mijadala na washirikina, lakini kwa njia ya upole tu ambayo inaweza kuigusa mioyo yao:

Consequently, Allaah ordered the Prophet (r) to enter into debates with the pagans, but only in a gentle way which might move their hearts:

Pia aliwaruhusu Waislamu kujadiliana na Wakristo na Wayahudi ili kuweka ukweli wazi ﷺ.

He also allowed Muslims to have discussions with the Christians and Jews in order to bring the truth to light:

Kwa kuwa Qur-aan inamzungumzia mwanadamu, ni jambo la kawaida kwamba sifa hii ya asili ya binadamu izingatiwe wakati mada zinapowasilishwa. Kwa sababu hiyo, mifano mingi ya mjadala (jadal) inaweza kuonekana katika Qur-aan yote. Hata hivyo, hoja zinazotolewa katika Qur-aan ni rahisi sana na zinaeleweka kwa urahisi, kwa kuwa daima zinategemea, kwa namna moja au nyingine, mambo yanayoonekana ili kuthibitisha yasiyoonekana.

Since the Qur’aan addresses man, it is only natural that this aspect of human nature be taken into account when topics are presented. Hence, numerous examples of debate (jadal) can be found throughout the Qur’aan. However, the arguments raised in the Qur’aan are very simple and easily understood, as they always rely in one way or another on observable facts to prove the unobservable.

Yafuatayo ni aina chache za hoja zinazopatikana katika Qur'aan:

The following are a few types of arguments found in the Qur’aan:

...yangekuwa machafuko isipokuwa wote wangekubaliana au wangetii uamuzi wa mmoja wao. Makubaliano au utii, vyote viwili, vinamaanisha kutokuwa na uwezo na udhaifu ambao muumbaji wa kweli hapaswi kuwa nao. Kwa kweli, maelezo ya udhaifu kama haya yanamshusha Muumbaji wa ulimwengu hadi hadhi ya familia yenye mabishano ya kibinadamu, kama vile Wagiriki, Warumi, Wahindi, na Wamisri, nk., walivyokuwa wakiwazia miungu yao kuwa.

be chaos unless they all agreed or they submitted to the decision of one of them. Agreement or submission both imply an inability and weakness which no true creator should possess. In fact, such descriptions of weakness reduce the Creator of the universe to the status of a squabbling family of human beings in the way that the Greeks, Romans, Hindus, and Egyptians, etc., imagined their gods to be

Ikiwa mtu atatafakari jinsi binadamu walivyoumbwa kwa ajabu na kufinyangwa kutoka asili zilizo duni kiasi hicho, hakupaswi kuwa na ugumu wowote katika kuelewa kuumbwa upya na kufufuliwa kwa binadamu. Kwa maana kuumbwa upya kwa kitu daima ni rahisi kuliko uumbaji wake wa mwanzo, kama Allaah alivyosema waziwazi

If one reflects on how humans are wondrously created and molded from such lowly origins, there should be no difficulty in conceiving the re-creation and resurrection of humanity. For the re-creation of a thing is always easier than its initial creation, as Allaah explicitly stated