Quick Grasp of Faith -1-

8/7/2019 Quick Grasp of Faith -1-

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BACK COVERThere are questions about religion that people seek answers to and hope tobe enlightened in the best way. However in most cases, people base theiropinions on hearsay rather than acquiring them from the real source ofreligion: the Quran. n these booklets, you will find the most accurate

answers to all the questions you seek answers for and learn yourresponsibilities towards your !reator.

About the AuthorThe author, who writes under the pen"name Harun #ahya, was born in$nkara in %&'(. He studied arts at stanbul)s *imar +inan niversity, andphilosophy at stanbul niversity. +ince the %&-s, the author has publishedmany books on political, faith"related and scientific issues. /reatlyappreciated all around the world, these works have been instrumental in

helping many to return their faith in $llah, and, in many others, to gain adeeper insight into their faith. Harun #ahya)s books appeal to all kindsofreaders, regardless of their age, race, or nationality, for they focus on oneob0ective: to broaden the reader)s perspective by encouraging him or her tothink about a number of critical issues, such as the e1istence of $llah andHis unity, and to live by the values He prescribed for them.

QUICK GRASP OF FAITH - 1

2e have made the Quran easy to remember.3ut is there anyone who will take heed45+urat al"Qamar: %67

H$89 #$H#$ $;9$9


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ina$ )#ripture0 and 2rophet (uhammad /ma% A$$ah b$ess him and grant him pea#e0, $ast of the

prophets! Under the guidan#e of the 4ur'an and the )unnah /tea#hings of the 2rophet 6ma%

A$$ah b$ess him and grant him pea#e70, the author makes it his purpose to dispro"e ea#h

fundamenta$ tenet of irre$igious ideo$ogies and to ha"e the 8$ast word,8 so as to #omp$ete$%

si$en#e the obe#tions raised against re$igion! He uses the sea$ of the fina$ 2rophet /ma% A$$ah

b$ess him and grant him pea#e0, who attained u$timate wisdom and mora$ perfe#tion, as a sign

of his intention to offer the $ast word!

A$$ of Harun Yah%a's works share one sing$e goa$: to #on"e% the 4ur'an's message,

en#ourage readers to #onsider basi# faith-re$ated issues su#h as A$$ah's e;isten#e and unit%

and the Hereafter< and to e;pose irre$igious s%stems' feeb$e foundations and per"erted

ideo$ogies!

Harun Yah%a eno%s a wide readership in man% #ountries, from &ndia to Ameri#a, =ng$and to

&ndonesia, 2o$and to >osnia, )pain to >ra?i$, (a$a%sia to &ta$%, ran#e to >u$garia and Russia!

)ome of his books are a"ai$ab$e in =ng$ish, ren#h, @erman, )panish, &ta$ian, 2ortuguese, Urdu,

Arabi#, A$banian, hinese, )wahi$i, Hausa, hi"ehi /spoken in (auritius0, Russian, )erbo-roat

/>osnian0, 2o$ish, (a$a%, U%gur 3urkish, &ndonesian, >enga$i, anish and )wedish!

@reat$% appre#iated a$$ around the wor$d, these works ha"e been instrumenta$ in man%

peop$e re#o"ering faith in A$$ah and gaining deeper insights into their faith! His books' wisdom

and sin#erit%, together with a distin#t st%$e that's eas% to understand, dire#t$% affe#t an%onewho reads them! 3hose who serious$% #onsider these books, #an no $onger ad"o#ate atheism or

an% other per"erted ideo$og% or materia$isti# phi$osoph%, sin#e these books are #hara#teri?ed

b% rapid effe#ti"eness, definite resu$ts, and irrefutabi$it%! ="en if the% #ontinue to do so, it wi$$

be on$% a sentimenta$ insisten#e, sin#e these books refute su#h ideo$ogies from their "er%

foundations! A$$ #ontemporar% mo"ements of denia$ are now ideo$ogi#a$$% defeated, thanks to

the books written b% Harun Yah%a!

3his is no doubt a resu$t of the 4ur'an's wisdom and $u#idit%! 3he author modest$% intends to

ser"e as a means in humanit%'s sear#h for A$$ah's right path! No materia$ gain is sought in the

pub$i#ation of these works!

3hose who en#ourage others to read these books, to open their minds and hearts and guide

them to be#ome more de"oted ser"ants of A$$ah, render an in"a$uab$e ser"i#e!

(eanwhi$e, it wou$d on$% be a waste of time and energ% to propagate other books that#reate #onfusion in peop$e's minds, $ead them into ideo$ogi#a$ #onfusion, and that #$ear$% ha"e

no strong and pre#ise effe#ts in remo"ing the doubts in peop$e's hearts, as a$so "erified from

pre"ious e;perien#e! &t is impossib$e for books de"ised to emphasi?e the author's $iterar%

power rather than the nob$e goa$ of sa"ing peop$e from $oss of faith, to ha"e su#h a great

effe#t! 3hose who doubt this #an readi$% see that the so$e aim of Harun Yah%a's books is to

o"er#ome disbe$ief and to disseminate the 4ur'an's mora$ "a$ues! 3he su##ess and impa#t of

this ser"i#e are manifested in the readers' #on"i#tion!

One point shou$d be kept in mind: 3he main reason for the #ontinuing #rue$t%, #onf$i#t, and

other ordea$s endured b% the "ast maorit% of peop$e is the ideo$ogi#a$ pre"a$en#e of disbe$ief!

3his #an be ended on$% with the ideo$ogi#a$ defeat of disbe$ief and b% #on"e%ing the wonders

of #reation and 4ur'ani# mora$it% so that peop$e #an $i"e b% it! onsidering the state of the

wor$d toda%, $eading into a downward spira$ of "io$en#e, #orruption and #onf$i#t, #$ear$% thisser"i#e must be pro"ided speedi$% and effe#ti"e$%, or it ma% be too $ate!

&n this effort, the books of Harun Yah%a assume a $eading ro$e! >% the wi$$ of A$$ah, these

books wi$$ be a means through whi#h peop$e in the twent%-first #entur% wi$$ attain the pea#e,

usti#e, and happiness promised in the 4ur'an!

TO THE READER


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A spe#ia$ #hapter is assigned to the #o$$apse of the theor% of e"o$ution be#ause this

theor% #onstitutes the basis of a$$ anti-spiritua$ phi$osophies! )in#e arwinism ree#ts the

fa#t of #reation-and therefore, A$$ah's e;isten#e-o"er the $ast 15+ %ears it has #aused

man% peop$e to abandon their faith or fa$$ into doubt! &t is therefore an imperati"e ser"i#e,

a "er% important dut% to show e"er%one that this theor% is a de#eption! )in#e some

readers ma% find the opportunit% to read on$% one of our books, we think it appropriate tode"ote a #hapter to summari?e this sube#t!

A$$ the author's books e;p$ain faith-re$ated issues in $ight of 4ur'ani# "erses, and

in"ite readers to $earn A$$ah's words and to $i"e b% them! A$$ the sube#ts #on#erning

A$$ah's "erses are e;p$ained so as to $ea"e no doubt or room for Buestions in the reader's

mind! 3he books' sin#ere, p$ain, and f$uent st%$e ensures that e"er%one of e"er% age and

from e"er% so#ia$ group #an easi$% understand them! 3hanks to their effe#ti"e, $u#id

narrati"e, the% #an be read at one sitting! ="en those who rigorous$% ree#t spiritua$it% are

inf$uen#ed b% the fa#ts these books do#ument and #annot refute the truthfu$ness of their

#ontents!

3his and a$$ the other books b% the author #an be read indi"idua$$%, or dis#ussed in a

group! Readers eager to profit from the books wi$$ find dis#ussion "er% usefu$, $ettingthem re$ate their ref$e#tions and e;perien#es to one another!

&n addition, it wi$$ be a great ser"i#e to &s$am to #ontribute to the pub$i#ation and

reading of these books, written so$e$% for the p$easure of A$$ah! 3he author's books are a$$

e;treme$% #on"in#ing! or this reason, to #ommuni#ate true re$igion to others, one of the

most effe#ti"e methods is en#ouraging them to read these books!

Ce hope the reader wi$$ $ook through the re"iews of his other books at the ba#k of

this book! His ri#h sour#e materia$ on faith-re$ated issues is "er% usefu$, and a p$easure to

read!

&n these books, un$ike some other books, %ou wi$$ not find the author's persona$

"iews, e;p$anations based on dubious sour#es, st%$es that are unobser"ant of the respe#t

and re"eren#e due to sa#red sube#ts, nor hope$ess, pessimisti# arguments that #reate

doubts in the mind and de"iations in the heart!

CONTENTS

1! How do we rea$i?e the e;isten#e of A$$ahD !!!!!!!!!!!!!!!!!!1E

E! How do we know A$$ahD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!1E

.! Chat is the purpose of our #reationD!!!!!!!!!!!!!!!!!!!!!!!!!!!1.! Ch% are we testedD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!1.

5! How are we to be ser"ants of A$$ahD!!!!!!!!!!!!!!!!!!!!!!!!!!!!1

! Ch% is re$igion ne#essar%D!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!1

F! How does one $i"e oneGs re$igion /deen0D !!!!!!!!!!!!!!!!!!!!15

*! How #an there be mora$s without re$igionD!!!!!!!!!!!!!!!!!!15

9! Chat wou$d happen to the so#ia$ s%stem without re$igionD 1F

1+! Chi#h materia$ and spiritua$ benefits does obser"an#e

of the mora$s of the 4urGan bring to so#iet%D !!!!!!!!!!!!!!!!!!19

11! Chat are the benefits whi#h obser"an#e of the mora$s


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of the 4urGan brings to the fami$%D!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!E1

1E! Chat are the benefits whi#h obser"an#e of the mora$s

of the 4urGan brings to the state s%stemD!!!!!!!!!!!!!!!!!!!!!!!!E1

1.! Chat are the benefits whi#h obser"an#e of the mora$s

of the 4urGan brings to artD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!EE


of the 4urGan brings to the s#hoo$ s%stemD!!!!!!!!!!!!!!!!!!!!!EE


of the 4urGan brings to the work en"ironmentD!!!!!!!!!!!!!!!E.

1! Chat is as#ribing a partnerI to A$$ah, or ido$atr%D!!!!E

1F! Chat is meant b% ido$i?ingI somethingD!!!!!!!!!!!!!!!!!!E5

1*! How is one sa"ed from ido$atr%D!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!E

19! Chat does it mean to seek A$$ahGs appro"a$ on

the highest p$aneD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!E

E+! Chat does ha"ing imp$i#it faith meanD !!!!!!!!!!!!!!!!!!!!!EF

E1! How wou$d & know whi#h one of m% a#tions wi$$meet with A$$ahGs appro"a$D !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!E*

EE! &s there an% other "oi#e in a personGs heart apart from

that of his #ons#ien#eD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!E*

E.! How do we seeD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!E9

E! Chat does it mean not to ha"e dire#t e;perien#e

of the rea$ matterID !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!.+

E5! an we rea#h the origina$ of the e;terna$ wor$dD!!!!!!!.1

E! o we not a$so e;perien#e dreams in the mindD !!!!!!.1

EF! &f we dea$ mere$% with per#eptions of a$$ matter,

then what is the brainD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!.1

E*! Cho or what is the per#ei"erD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!.E

E9! )in#e the materia$ wor$d we ha"e e;perien#e

of is a#tua$$% per#eptions seen b% our sou$, then

what is the sour#e of these per#eptionsD!!!!!!!!!!!!!!!!!!!!!!!!!.E

.+! How is it that A$$ah en#ompasses e"er%thing

and He is #$oser to us than our ugu$ar "einD!!!!!!!!!!!!!!!!!!!..

.1! &s the $o"e of A$$ah not suffi#ientD &s fear of A$$ah a mustD .

.E! How intense must the fear of A$$ah of a sin#ere

be$ie"er beD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!.5

..! An%one who reads the 4urGan #an understand it!!!!!!!.

.! 3he 4urGan and the sunnah of the2rophet /saas0 are the so$e guide for be$ie"ers!!!!!!!!!!!!!!!!.

.5! 3he 4urGan addresses e"er% age!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!.F

.! 3he "erses of the 4urGan ha"e been

preser"ed b% A$$ah unti$ toda% without an% #hange!!!!!!!!!.F

.F! Chat are the s#ientifi# mira#$es of the 4urGanD!!!!!!!!!.*

.*! Chat are the numera$ mira#$es in the 4urGanD!!!!!!!!!!+

.9! How do we know of the e;isten#e of the hereafterD ! 1

+! Chat does rein#arnation meanD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!E

1! &s death a disappearan#eD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!.


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E! Chat does one e;perien#e at the moment of deathD .

.! &s the uni"erse morta$ tooD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

! Ci$$ e"er%one who has e"er $i"ed unti$ the

da% of resurre#tion e;perien#e it or wi$$ on$% those

who are a$i"e at that moment e;perien#e itD!!!!!!!!!!!!!!!!!!5

5! Chat kind of a re#koning wi$$ there be on the

a% of Re#koningD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

! an peop$e take the responsibi$it% for one anotherGs sinsD F

F! an a human being ha"e the #han#e to make up for what he has done when

he sees the truth in the hereafterD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!F

*! Chat kind of a p$a#e is He$$D !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!*

9! Chat do the "erses of the 4urGan te$$ us about He$$D!*

5+! Chat kind of a p$a#e is 2aradiseD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9

51! Cho goes to 2aradiseD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!5+

5E! Chat is true "irtueD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!51

5.! Chat is the #on#ept of $o"e in the 4urGanD!!!!!!!!!!!!!!!!5E5! Chat is the reason for be$ie"ers to be together

a$$ the timeD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!5.

55! Chat kind of a $ife has A$$ah promised the

be$ie"ers in this wor$dD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!5

5! How does one pra% to A$$ahD &s there a spe#ifi#

p$a#e, time, or form for pra%erD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!5

5F! oes A$$ah a##ept e"er% pra%erD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!55

5*! How does one repent to A$$ahD &s sa%ing

& repentI enoughD !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!55

59! oes A$$ah a##ept e"er% a#t or profession of repentan#eD 5

+! &s it right to think sin#e A$$ah is going to forgi"e

me when & repent, & #an do an%thing and then repentD!! !5

1! Ch% is pra%er importantD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!5F

E! Cere other prophets #ommanded to perform the pra%erD 5*

.! At what times has the pra%er been made ob$igator%D 59

! How does one perform the pra%er with khushuGD!!!!!!!1

5! Chat does a person who starts $i"ing b% re$igious

mora$it% ha"e to #hange about himse$fD!!!!!!!!!!!!!!!!!!!!!!!!!!E

! After & start $i"ing &s$am, wi$$ & be responsib$e before

A$$ah for the sins & ha"e #ommitted in m% past $ifeD!!!!!!!!.

F! &s it ne#essar% to e;p$ain the mora$s of &s$am to othersD .*! &n what sense does A$$ah appre#iate patien#eD !!!!!!!!

9! Chat does putting trust in A$$ahI meanD!!!!!!!!!!!!!!!!!!

F+! Chat is taBwaD Cho are those who ha"e taBwaD!!!!!!5

F1! Chat is superiorit% based on in the )ight of A$$ahD !! !

FE! Chat is deep thinkingD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

F.! Re$igion and s#ien#e are in agreement!!!!!!!!!!!!!!!!!!!!!!F

F! Cho are the s#ientists who be$ie"e in A$$ah and re$igionD F

F5! How does one gi"e thanks to A$$ahD!!!!!!!!!!!!!!!!!!!!!!!!!!*

F! Chat kind of a being is satanD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9


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FF! How does satan rea#h peop$eD >% what

methods does he tr% to make them stra% from their #ourseD 9

F*! oes satan ha"e independent power of his ownD !!!!!F+

F9! On whom does satan ha"e no inf$uen#eD !!!!!!!!!!!!!!!!!!F1

*+! Chat is the re$igion of the ignorantID!!!!!!!!!!!!!!!!!!!!!!F1

*1! &s a s%stem pra#ti#ed b% the maorit% a$wa%s rightD! !FE

*E! Chat does one ha"e to do to renoun#e

the re$igion of the ignorantID!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!FE

*.! Chat is the differen#e between wisdom and inte$$igen#eD F.

*! Chat are the fa#tors #$ouding manGs wisdomD!!!!!!!!!!F

*5! &t is stated in the 4urGan that A$$ah does not

$ike those who are boastfu$! Chat is Jbeing boastfu$G

a##ording to the 4urGanD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!F

*! Chat shou$d a humb$e person be $ike a##ording

to the mora$s of the 4urGanD !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!F5

*F! Ci$$ & be responsib$e for m% intentionsD!!!!!!!!!!!!!!!!!!!!!F5**! Chat is meant b% the $ife of this wor$d

is the eno%ment of de$usionID!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!F

*9! Chat are the i"ine reasons /hiBmat0 for

the weaknesses peop$e ha"eD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!F

9+! Chat is the i"ine reason for mentioning

former nations in the 4urGanD !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!FF

91! or what purpose were the inn #reatedD!!!!!!!!!!!!!!!!!!!F*

9E! Chat kind of beings are ange$sD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!F9

9.! How #an we define timeD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!F9

9! Chat does the re$ati"it% of time meanD!!!!!!!!!!!!!!!!!!!!!*+

95! Chat is destin%D!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!*+

9! 2eop$e #annot #hange the destin% determined b% A$$ah! *1

9F! How wi$$ resurre#tion #ome aboutD !!!!!!!!!!!!!!!!!!!!!!!!!!!*E

9*! Ch% isnGt the materia$isti# phi$osoph% "a$idD!!!!!!!!!!!!!*E

99! How did the uni"erse #ome into beingD!!!!!!!!!!!!!!!!!!!!!*.

1++! How do materia$ists e;p$ain the human spiritD!!!!!!!!*

1+1! Chat does the theor% of e"o$ution #$aimD!!!!!!!!!!!!!!!!*5

1+E! o e"o$utionistsG #$aims about the formation

of $ife ha"e an% "a$idit%D!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!*

1+.! Chat are the other pie#es of e"iden#e that

refute e"o$utionD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!*F1+! How does the theor% of e"o$ution e;p$ain

the sudden emergen#e of $ife on earthD!!!!!!!!!!!!!!!!!!!!!!!!!!**

1+5! Chat are the frauds #ommitted b% e"o$utionists

to de#ei"e the pub$i#D!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!*9

1+! 3he primiti"e manI #on#ept is an e"o$utionist nonsense! 9+

1+F! an the formation of #omp$e; s%stems in $i"ing

beings be e;p$ained b% e"o$utionD!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!91

1+*! Ch% is the theor% of e"o$ution defended so persistent$%

b% #ertain #ir#$es, a$though it has no s#ientifi# "a$idit%


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whatsoe"erD !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!91

3H= ==23&ON O =KOLU3&ON!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9.

1. How o we re!"#$e the e%#&te'(e o) A""!h*

The plants, animals, seas, mountains, and people we see

when we look around, and everything else in the micro universe

living or non"living which we cannot see, are all obvious evidence

of a superior wisdom which has brought them into being. +imilarly,

the equilibrium, order, and perfect creation present in the entire

universe also prove the e1istence of a supreme possessor of

knowledge who has brought them into being perfectly. The

possessor of this wisdom and knowledge is $llah.

2e reali>e the e1istence of $llah from the perfect systems He

created and the awesome qualities of living or non"living entities.

This perfection is highlighted in the Quran:

He (re!te the &e+e' he!+e'& o'e !bo+e the other. ,ou w#"" 'ot

)#' !' )"!w #' the (re!t#o' o) the A""-er(#)u". /oo0 !!#'2o

ou &ee !' !3&* The' "oo0 !!#' !' !!#'. ,our ee& w#""

be(o4e !$$"e !' e%h!u&te5 6Sur!t !"-u"07 8-9:

;. How o we 0'ow A""!h*t is again the perfect creation throughout the universe that

introduces to us the supreme power of $llah. However, $llah has

principally introduced Himself to us in the Quran, which He has sent

down to people as a guide to right living. n the Quran, all the

supreme qualities of $llah, His wisdom, knowledge, compassion,

mercy, 0ustice, omnipresence, His seeing and hearing everything,

His being the sole owner and sole /od of the Heavens, the ?arth

and all that lies between and His being the sole sovereign of the

kingdom are conveyed to us.He #& A""!h 2 there #& 'o o but H#4. He #& the K'ower o) the

U'&ee' !' the V#b"e. He #& the Co43!&o'!te !' o&t

er(#)u". He #& A""!h 2 there #& 'o o but H#4. He #& the K#'o#' wh!t A""!h h!& (o44!'e to be

>o#'e !' !re !)r!# o) the#r /or !' )e!r !' e+#" Re(0o'#'

tho&e who !re &te!)!&t #' &ee0#' the )!(e o) the#r /or< !'

!tte' to the#r &!"!t 6reu"!r 3r!er: !' #+e !"4& )ro4 wh!t

=e h!+e #+e' the4< &e(ret" !' o3e'"< !' &t!+e o)) e+#" w#th

oo< #t #& the who w#"" !tt!#' the U"t#4!te Aboe 6Sur!t !r-

R!7 ;-;;:. =h!t wou" h!33e' to the &o(#!" &&te4

w#thout re"##o'*

n an environment without religion, the first concept to be

eliminated is that of the family. Dalues such as loyalty, fidelity,

allegiance, love, and respect, which sustain the family, are totally

abandoned. t must be remembered that the family is the foundation

of society and if the family collapses, so does society. ?ven the

state and the nation have no reason to e1ist, since all moral values

that underpin the state and the nation have been obliterated.

Curthermore, in irreligious societies, there is no reason left for

anyone to feel respect, love or compassion for anyone else. This

leads to social anarchy. The rich hate the poor, the poor hate the

rich. $nger develops against those who are handicapped or needy.

$ggression towards different nations rises. The workers become

aggressive towards their employers and the employers towards

their workers, fathers turn against their sons and the sons against


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their fathers.

The reason for continuous bloodshed and the frequent news

repors of murder in some countries is irreligion.


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conditions does not worry about the harm he may inflict on the

health of the people who eat there. He only cares about the money

he is making. These are a few e1amples that show up in our daily

lives. Here, the main logic is that people are good to each other only

if they can e1pect some profit in return. 3y the moral standards ofthe Quran, however, people value each other as servants of $llah.

They do not e1pect anything in return for a favourE on the contrary,

they try to gain $llahs approval by continuously doing good deeds,

and compete with each other in doing good.

1. =h#(h 4!ter#!" !' &3#r#tu!" be'e)#t& oe&

ob&er+!'(e o) the 4or!"& o) the Qur!' br#' to

&o(#et*

The moral values of the Quran create a profoundly, spiritual,

peaceful, and secure atmosphere of morality. The chaos of anarchy

that causes great damage to the state and the nation definitely ends

because for fear of $llah, people avoid unruliness and causing

mischief. $lso, people with moral values stand up for their state and

nation and do not stop short of any kind of sacrifice. +uch people

always work for the welfare and security of their country.

n a society where the morals of the Quran are practiced,

people are e1tremely respectful towards each other and everyone

tries to ensure the comfort and security of one another because

solidarity, unity, and cooperation are very important according to thetenets of slam. ?veryone has to put the comfort and interest of

others before himself. The following is an e1ample of the morality of

believers:

Tho&e who were !"re! &ett"e #' !#'!h< !' h! !o3te

the F!#th< be)ore the (!4e< "o+e1 tho&e who (!4e to the4 )or

re)ue !' e'tert!#'e 'o ere #' the#r he!rt& )or th#'& #+e'

to the 6"!tter:< but !+e the4 3re)ere'(e o+er the4&e"+e& e+e' #)

the the4&e"+e& were 'ee. It #& the 3eo3"e who !re

&!)eu!re )ro4 the !+!r#(e o) the#r ow' &e"+e& who !re

&u((e&&)u". 6Sur!t !"-H!&hr7 :

n an environment where people go in fear of $llah, everyone

works for the welfare of society. 9o one acts e1travagantlyE

everyone cooperates and works in solidarity watching out for the

interests of the other. The result is a rich society with a high level of

welfare.

n such a society, moral richness as well as material richness

prevails. The state of chaos where all kinds of rebellious attitudes


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are displayed totally disappears. ?veryone behaves with restraint

and every problem is solved in a logical manner. $ll issues are

resolved calmly. Fife is always lived in a peaceful atmosphere, and

is filled with 0oy, sincerity, love, friendship and brotherhood.

11. =h!t !re the be'e)#t& wh#(h ob&er+!'(e o)

the 4or!"& o) the Qur!' br#'& to the )!4#"*

The morality of the Quran requires respect for the mother and

the father. $llah says in the Quran:

2e have en0oined man to be good to his parents, for his

mother bore him with much pain and the period of his weaning took

two years: G/ive thanks to *e and to your parents. To *e shall all

things return. 5+urah Fuqman: %7

n a home where the morals of the Quran are practiced there

are no fights, quarrels or conflicts. $ highly respectful attitude is

displayed towards the mother, the father, and the other family

members. ?veryone lives in a happy and 0oyful environment.

1;. =h!t !re the be'e)#t& wh#(h ob&er+!'(e o)

the 4or!"& o) the Qur!' br#'& to the &t!te

&&te4*

$llah refers in the Quran to obedience as a positive attribute.


14/78

environment that is agreeable and aesthetically beautiful in every

respect. 3ecause of the longing felt for heaven, worldly means are

fully utili>ed to create the most pleasant and cleanest of

atmospheres, which address the eye, the ear, and all senses in the

most beautiful way. Therefore, art and aesthetics develop in all theiraspects.

*oreover, a religious person has a clean conscience. Thus

there is no pressure on his mind and he can produce beautiful,

unique and original works of art. $lso, people working with the

desire to please and present beautiful things to other religious

people, act sincerely and vigorously.

19. =h!t !re the be'e)#t& wh#(h ob&er+!'(e

o) the 4or!"& o) the Qur!' br#'& to the

&(hoo" &&te4*Cirst of all, living the morals of the Quran brings maturity,

wisdom, real 0oy, comfort and peace to children and youngsters.

The insensitive, uncaring behaviour prevalent among young people

in some societies is not present in those who abide by the Quran.

The result is a good"natured, obedient, open minded, self"sacrificing

and productive generation. The dynamism, e1citement, and

aggression of youth are all directed towards good deeds. $

considerable assiduity and intellectual power develop. n such an

environment, students give great importance to their education notonly to pass e1aminations or escape punishment, but happily and

willingly to contribute to their state and nation.

;isciplinary incidents in schools become unheard of. $ very

peaceful, constructive, and productive educational environment is

formed. !ooperation develops between teachers and students

based on obedience, respect, and tolerance. $lso, students become

e1tremely respectful and obedient towards the state and the police.

The student demonstrations that we often see today do not take

place, because there is no necessity for them.

1?. =h!t !re the be'e)#t& wh#(h ob&er+!'(e

o) the 4or!"& o) the Qur!' br#'& to the

wor0 e'+#ro'4e't*

n societies where people lived by the morals of the Quran,

there would be mutual understanding, cooperation, and 0ustice in

the work environment. ?mployers would care about the health of the

employees and maintain the working environment at the most


15/78

sanitary level. They would construct aesthetic and visually attractive

work stations bearing in mind that employees would necessarily be

working in the same environment over very long periods. They

would pay them e1actly what they deserve. They would not let any

employee to be mistreated. They would keep themselves informedabout the living conditions of the families of each employee. They

would act conscientiously and ensure the protection of the

employees. $ situation where the powerful oppressed the weak

would never develop. $lso immoral behaviour like malicious

gossiping, and attempts to prevent others being successful out of

envy would never take place.

The relationship between the employees and the employer

would be based not on self interest and cheating but on cooperation

and trust. The employee would care about the interests of his

company. He would not behave e1travagantly, thinking, @The boss

is paying for it anyway.A He would always do his best, and he would

never be wronged because of his good morals, but would be

protected by his boss.

1@. =h!t #& J!&(r#b#' ! 3!rt'er to A""!hingA only means worshipping

certain things or beings. #et, this concept has a much wider

meaning and is not limited to past ages alone. n every age, there

have been ignorant people who have ascribed partners to $llah,

adopted other gods and worshipped idols or totem poles. t is not

necessary for a person who idoli>es something to say @this is a god,


16/78

and worship thisA about the thing he idoli>es, or to prostrate

himself in front of it.

dolatry is basically a persons erroneous preference for

something or someone over $llah. Cor instance, preferring

someones approval to $llahs approval, or fearing someone as onefears $llah or loving someone as one loves $llah can serve as

some e1amples.

n the Quran, $llah states that the idols that people ascribe as

partners to $llah will not be of any help to them.

I'&te! o) A""!h ou wor&h#3 o'" #o"&. ,ou !re #'+e't#' ! "#e.

Tho&e ou wor&h#3 bee& A""!h h!+e 'o 3ower to 3ro+#e )or

ou. So &ee0 our 3ro+#o' )ro4 A""!h !' wor&h#3 H#4 !'

#+e th!'0& to H#4. It #& to H#4 th!t ou w#"" be retur'e.

6Sur!t !"-A'0!but7 1:

1. How #& o'e &!+e )ro4 #o"!tr*

Cirst of all, one has to confirm from his heart that $llah is the

only god, all power belongs to Him, and no being other than Him

can possess any power to provide help or cause harm. $ person

who affirms these truths conclusively serves $llah alone and never

ascribes partners to Him. $llah advised people that they must turn

completely to Him to be saved from idolatry.

It #& H#4 !"o'e ou (!"" o' !'< #) He w#""&< He w#"" re"#e+e our

!))"#(t#o' the' ou w#"" )oret wh!t ou !&&o(#!te w#th H#4

6our #o"&:. 6Sur!t !"-A'!47 91:The radical change e1perienced by a person who is freed from

ascribing partners to $llah and turns to $llah, first occurs in his

heart. The person who is saved from ascribing a partner to $llah

gains a totally different point of view and mindset. He now leads his

life which, until then, he had pursued under the sway of certain rules

of ignorance, as well as his own wishes and obsessions, for $llahs

approval and pleasure alone.

1. =h!t oe& #t 4e!' to &ee0 A""!h& !33ro+!"

o' the h#he&t 3"!'e*

2hat would you do if the place you lived in suffered a flood

disaster4 2ould you climb to the top floor and wait to be saved, or

would you climb floor by floor as the waters arose4 2hile climbing

to the roof, would you act slowly or try with all your might to reach

the roof as soon as possible4


17/78

other course would be quite out of the question. The person in this

situation would be considered to have done his best by reaching the

top floor in the fastest manner possible. This is @choosing the best

course.A

The believer makes use of all his material and spiritual means,every hour and even every second of his life in accordance with the

will of $llah. n doing so, if he is required to make a choice among

certain alternatives, he draws on his wisdom and listens to his

conscience, thus behaving in a way which would please $llah. This

means that he acts in compliance with $llahs approval at the

highest level.

;. =h!t oe& h!+#' #43"#(#t )!#th 4e!'*

$ny individual would know without doubt that he would be

burned if he stuck his hand into a fire. He would never have to think

whether it was really going to get burned or not. This means that

this person has the implicit belief that the fire is going to burn his

hand. n the Quran, @implicit beliefA is referred to as follows:

Th#& 6the Qur!': #& ! ("e!r #'ht )or 4!'0#'< !' u#!'(e

!' ! 4er( )or 3eo3"e who be"#e+e w#th (ert!#'t. 6Sur!t !"-

L!th#!h7 ;:

@Having implicit faithA means believing in $llahs e1istence and

uniqueness, the day of resurrection, heaven and hell with absolute

certainty, without any doubt, with full confidence as to their truth. tis like believing in the e1istence of the beings around one, whom

one sees and talks to, and the intuitive knowledge demonstrated by

the e1ample of the fire given above. Caith built on believing with

certainty develops in the individual a conscience which will prod him

into spending every moment of his life acting in a way that will

please $llah.

;1. How o I 0'ow wh#(h o'e o) 4 !(t#o'&

w#"" 4eet w#th A""!h& !33ro+!"*

$llah always inspires the most proper course of action through

the conscience of one who fears Him. n a verse, $llah says:

,ou who be"#e+e5 #) ou o #' )e!r 6t!w!: o) A""!h< He w#"" #+e

ou ! (r#ter#o' 6b wh#(h to >ue betwee' r#ht !' wro': !'

w#"" ("e!'&e ou o) our '& !' )or#+e ou. A""!h& )!+our #&

#'ee #44e'&e. 6Sur!t !"-A')!"7 ;:

t should not be forgotten that the first voice the individual

hears in his heart is the voice of his conscience which helps him to


18/78

0udge between right and wrong, and it is this very voice which tells

him the behaviour that will please $llah. Beople who fear $llah

arrive at the truth by listening to the voice of their conscience.

;;. I& there !' other +o#(e #' ! 3er&o'& he!rt

!3!rt )ro4 th!t o) h#& (o'&(#e'(e*

$ll of the other alternatives that surface after the voice of ones

conscience are the @voices of the selfA that try to suppress the

conscience. The self tries with all its might to prevent one from

behaving righteously and to make one do evil deeds.

t may not do this very openly. t may outline certain e1cuses

which may seem sensible. t may cause one to say @all this will

come to nothing.A $llah states this truth in the Quran:

JB the &ou" !' H#4 th!t 4ou"e #t !' #'&3#re #t w#th the

0'ow"ee o) ' !' 3#et7 b"e&&e &h!"" be the 4!' who h!&

0e3t #t 3ure. 6Sur!t !&h-Sh!4&7 -:

$s stated in the verse, man is a prey to sin but knows he has a

duty to guard against it. *an is tested on his choice between good

and evil.

;8. How o we &ee*

A""!h brouht ou out o) our 4other& wo4b& e+o# o) !""

0'ow"ee !' !+e ou he!r#'< ht !' he!rt& &o th!t

3erh!3& ou wou" #+e th!'0&. 6Sur!t !'-N!h"7 :The act of seeing is realised progressively. ;uring the act of

seeing, light clusters 5photons7 travelling from any ob0ect to the eye

pass through the lens at the front of the eye where they are

refracted and fall upside"down on the retina at the back of the eye.

Here, impinging light is turned into electrical signals that are

transmitted by neurons to a tiny spot called the centre of vision in

the back of the brain. This electrical signal is perceived as an image

in this centre in the brain after a series of processes. The act of

seeing actually takes place in this tiny spot in the posterior part of

the brain, which is pitch"dark and completely insulated from light.

2hen we say, @we see,A we are in fact seeing the effects of

impulses reaching our eyes and induced in our brain, after they are

transformed into electrical signals. That is, when we say, @we see,A

we are actually observing electrical signals in our minds.

3oth the book you are now reading and the boundless

landscape you see when you ga>e at the hori>on fit into this tiny

space. This ad0ustment in scale holds true also for the different


19/78

perceptions we obtain through our other senses.

;9. =h!t oe& #t 4e!' J'ot to h!+e #re(t

e%3er#e'(e o) the re!" 4!tter*

$ll the information that we have about the world in which welive is conveyed to us by our five senses. The world we know of

consists of what our eyes see, our hands feel, our noses smell, our

tongues taste, and our ears hear. *odern research reveals that our

perceptions are only responses created in the brain by electrical

signals. n this regard, we merely deal with the copy images

reaching our brains of people, colours, and everything we own in

the e1ternal world.

Cor instance, let us take a piece of fruit: ?lectrical signals

pertaining to the taste, smell, appearance, and hardness of the fruit,

reach our brains through our nerves and build up a picture of the

fruit there. f the nerves that travel to the brain were disrupted, the

perceptions relating to the fruit would disappear. 2hat we perceive

as a fruit is actually a collection of perceptions reaching our brains.

The fruit e1ists in the outside world, but we can never know its

original e1ternal e1istence. n other words, we can never have direct

e1perience of the original of this @collection of perceptionsA that

e1ists on the outside. 2e have no means of getting outside our

brains to contact anything: we have only our perceptions.

;?. C!' we re!(h the or##'!" o) the

e%ter'!" wor"*

2e can never reach the original of the e1ternal world. +ince

throughout our lives we merely deal with the electrical signals

reaching our brains, we merely know the perceptions in the mind.

The only world we know of is the world that e1ists in our minds: the

one that is designed, recorded, and made vivid thereE the one, in

short, that is created within our minds.

;@. Do we 'ot !"&o e%3er#e'(e re!4& #'

the 4#'*

#es, dreaming is an e1cellent e1ample to understand the

sub0ect. n our dreams, we e1perience events, see people, ob0ects

and settings that seem completely real. However, they are all

nothing but mere perceptions. 3oth of the @dreamA and the @real

worldA are e1perienced in the brain. 2hile dreaming there is nothing


20/78

apart from what is in the brain. n the real world, however, the actual

matter e1ists outside us, but we can never reach it and merely know

its version perceived in the mind.

;. I) we e!" 4ere" w#th 3er(e3t#o'& o) !""

4!tter< the' wh!t #& the br!#'*

+ince our brains are a part of the physical world 0ust like our

arms, legs, or any other ob0ect, we deal merely with its perception

0ust like all other ob0ects. $n e1ample about dreams will illuminate

the sub0ect further. Fet us think that we see the dream. n the

dream, we will have an imaginary body, an imaginary arm, an

imaginary eye, and an imaginary brain. f during our dream, we

were asked, @2here do you see4A we would answer @ see in my

brain.A #et, actually, there is not any brain to talk about, but an

imaginary head and an imaginary brain. The seer of the images is

not the imaginary brain in the dream, but a @beingA that is far

@beyondA it.

;. =ho or wh!t #& the 3er(e#+er*

+o far, people have believed that what does the perceiving is

the brain. 2hen we analyse the brain, however, we see that there is

nothing in it but lipid and protein molecules, which also e1ist in other

living organisms. This means that within the piece of meat we call

the @brain,A there is nothing there to observe images, to constituteconsciousness, or to create the being we call @myself.A

t is clear that the being that sees, hears, and feels is supra"

material in nature. This being is @aliveA and it is neither matter nor an

image of matter. This being associates with the perceptions in front

of it by using the image of our body.

This being is the @soul.A n the Quran $llah states:

The w#"" !&0 ou !bout the S3#r#t. S!7 The S3#r#t #& 4 /or&

(o'(er'. ,ou h!+e o'" bee' #+e' ! "#tt"e 0'ow"ee. 6Sur!t !"-

I&r!7 ?:

;. S#'(e the 4!ter#!" wor" we h!+e

e%3er#e'(e o) #& !(tu!"" 3er(e3t#o'& &ee'

b our &ou"< the' wh!t #& the &our(e o)

the&e 3er(e3t#o'&*

The reality that should be noted when answering this question

is that we see matter only as an illusion and we can never have

direct e1perience of its e1ternal e1istence. +ince matter is a


21/78

perception to us, it is something @artificial.A That is, this perception

must have been caused by another power, which means that it must

have been created. There is a !reator, 2ho has created the

material universe and continues His creation ceaselessly. This

!reator tells us, through the 3ook He revealed, about Himself, theuniverse and the reason of our e1istence. This !reator is $llah and

His book is the Quran.

The facts that the heavens and the earth are not stable, that

their presence has been made possible by $llahs having created

them and that they will disappear when He ends this creation, are

all e1plained in the following verse:

It #& A""!h =ho 0ee3& ! )#r4 ho" o' the he!+e'& !' e!rthuu"!r +e#'*

*aterial beings cannot see $llahE but $llah sees the matter that

He created in all its forms. That is, we cannot grasp $llahs being

with our eyes, but $llah has thoroughly encompassed us from the

inside, from the outside, in looks and in thoughts. 2e cannot utter

any word unless it is with His knowledge, nor can we even take a

breath.2hile we watch these sensory perceptions that $llah shows to

us in the course of our lives, the closest being to us is $llah Himself.

The secret of the following verse in the Quran is concealed in this

reality:

JIt #& =e =ho (re!te 4!'< !' =e 0'ow wh!t !r0

&ue&t#o'& h#& &ou" 4!0e& to h#47 )or =e !re 'e!rer to h#4

th!' 6h#&: >uu"!r +e#'. 6Sur!h Q!)7 1@:

2hen a human being thinks that he has e1perience of his

original and actual body, and fails to remember that every moment

he e1periences is actually e1perienced in the mind, he cannot

comprehend this important fact. f he takes his brain to be @himself,A

then the place that he accepts to be the outside is I"J cm away

from him. However, when he understands that he merely deals with

a copy of matter formed in his brain, notions such as outside, inside,

far or near lose their meaning. $llah has encompassed him and He

is @infinitely closeA to him.


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81. I& the "o+e o) A""!h 'ot &u))#(#e't* I& )e!r o)

A""!h ! 4u&t*

$ccording to the Quran, true love requires respect and

avoiding things of which $llah does not approve. 2hen we look at

the lives and actions of people who believe that love alone isenough, we see that they are not steadfast on the point mentioned

above. However, a person who loves $llah sincerely, primarily

follows His commands strictly, avoids the things He prohibits and is

guided towards actions of which He approves. He shows his love by

seeking our Fords approval at every moment of his life by his deep

respect for, trust in, obedience and loyalty to Him.

$s a result of such concern, he deeply fears losing $llahs

approval and incurring His wrath.


23/78

88. A'o'e who re!& the Qur!' (!'

u'er&t!' #t.

$llah has sent down the Quran to all people as a guide. This is

why the Quran is e1tremely comprehensible and clear. $llah thus

stresses this characteristic of the Quran: @$ Fight has come to youfrom $llah and a !lear 3ook.A 5+urat al"*aida: %'7 $nother verse

further clarifies this:

I' th#& w! =e h!+e &e't #t 6the Qur!': ow' w#th C"e!r S#'&.

A""!h u#e& !'o'e He w#""&. 6Sur!t !"-H!>>7 1@:

To be able to see the wisdom in the Quran and to comprehend

its supreme features, one who reads it must be a hundred percent

sincere and always think in accordance with his conscience.

However, it needs to be made clear that *uslims must strongly

avoid producing pronouncements from the Quran on the basis of

their own personal interpretations and opinions. The most

appropriate thing to do for people seeking answers on these

sub0ects is to make use of the catechisms collected by $hl al"

+unnah scholars.

89. The Qur!' !' the &u''!h o) the Pro3het

6&!!&: !re the &o"e u#e )or be"#e+er&.

The Quran is the only guide a believer will have recourse to

throughout his life. n a verse of the Quran where $llah addressed

the wives of the Brophet 5saas7, He commanded them to @rememberthe +igns of $llah and the wise words which are recited in their

homesKA 5+urat al"$h>ab: J7, and urged all believers to recite the

Quran. $s this verse makes clear, the believers read the scriptures

in their homes and remember their verses. However, more

important is reading and then fully practicing and diligently carrying

out the Qurans in0unctions.

The best reference source to see how the Quran has been put

into practice is the life and actions of our Brophet 5saas7, in other

words, his +unnah.

8?. The Qur!' !re&&e& e+er !e.

$llah sent down the Quran as a guide for all worlds and all

times:

Th#& #& ! ("e!r e%3"!'!t#o' )or !"" 4!'0#'< !' u#!'(e !'

!4o'#t#o' )or tho&e who )e!r A""!h. 6Sur!t A"-I4r!'7 18:

$llah gives e1amples in the Quran based on past events so

that people who live throughout the ages may take warning and not


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repeat the same mistakes. u&t#(e.

No o'e (!' (h!'e H#& =or&. He #& the A""-He!r#'< !' the

A""-K'ow#'. 6Sur!t !"-A'!47 11?:

These promises of $llah are sufficient for those who believe.

#et, $llah has shown us that the Quran is the book of truth by

including certain scientific and numerical miracles in it.

8. =h!t !re the &(#e't#)#( 4#r!("e& o) the

Qur!'*

$lthough the Quran was revealed % years ago, it includes

many scientific facts which were absolutely unknown at that time

and have been discovered only in our day by the help of the latest

scientific and technological means. These attributes of the Quran

clearly demonstrate that it originated in $llah. The following are

some of these miracles.

l The constant e1pansion of the universe is one of the greatest

discoveries of the Ith century. #et $llah proclaimed this truth to us

% years ago in the 6th verse of +urat adh";hariyat:

It #& =e who h!+e bu#"t the u'#+er&e w#th 6Our (re!t#+e: 3oweringA property of the winds:

A' =e &e' the )ert#"#$#' w#'&< the' (!u&e w!ter to e&(e'

)ro4 the &0< therew#th 3ro+##' ou w#th w!ter 6#'

!bu'!'(e:. 6Sur!t !"-H#>r7 ;;:

n $rabic, the word @fertili>ingA refers to the effect on both

plants and clouds. *odern science for its part has shown that the

winds do indeed have both of these functions.

l $nother miracle of the Quran is emphasi>ed in the following

verse:

He h!& (re!te the He!+e'& !' the E!rth )or the &!0e o) Truth.

He wr!3& the '#ht u3 #' the !< !' wr!3& the ! u3 #' the

'#htM 6Sur!t !$-u4!r7 ?:

n this verse, the days and the nights wrapping each other up

is described by the word @tekvirA. n ?nglish, this means Lto make

one thing lap over another, folded up like a garment that is laid

awayM. n $rabic dictionaries this word is e1plained as the action of

wrapping one thing around another, in the way that a turban is put

on. mplicit in this verse, therefore, is accurate information about the

shape of the world. The e1pression used can be truly apt only if the

earth is round. This means that in the Quran, which was revealed in

the 6th century, the roundness of the world was hinted at.

8. =h!t !re the 'u4er#(!" 4#r!("e& #' the

Qur!'*

The Quran also has numerical miracles like the insertion of the

number @%&A in the verses in a coded way and the numbers ofrepetitions of certain words.

2ord repetitions in the Quran: +ome related words are

repeated the same number of times in the Quran. Cor instance:

%. The phrase the @seven heavensA is repeated 6 times.

I. The words, @world @ and @hereafterA are each repeated %%'

times.

J. The word @dayA is repeated J(' times while the word @moonA

is repeated %I times.


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. The word @faithA 5iman7 5without genitive7 is repeated I'

times throughout the Quran, as is also the word @infidelityA or the

phrase @covering over the truth.A 5kufr7.

'. 2hen we count the word @sayA, we come up with the result

of JJI. 2e arrive at the same figure when we count the number oftimes the phrase: @they saidA is used.

(. The word @shaytanA is used -- times. The word @angelA is

also repeated -- times.

The miracle of %& in the Quran: The number %& is pointe out

#' the Qur!' #' ! &t!te4e't !bout He""7 JIt #& u!re b

'#'etee' 0ee3er&.5+urat al"*uddaththir: J7. This number is also

encoded in certain other verses of the Quran. Cor instance:

@n the 9ame of /od, The !ompassionate, the *erciful.A This

formula, which is found at the beginning of every surah, has %&

letters.

The Quran consists of %% surahsE %% is a multiple of %&, being

equal to ( times %&.

There are many other such multiples:

The total count of the word @$llahA in the Quran is I(&- 5%& 1

%I7E

The total count of the word @*ercifulA in the Quran is %% 5%& 1 (7E

2hen we add up all numbers in the Quran 5without taking

repetitions into account7, we get the number %(I, %( that is, %& 1

-'JE

The first +urah that was revealed had %& verses.

There are innumerable other e1amples.

8. How o we 0'ow o) the e%#&te'(e o) the

here!)ter*

$llah currently causes people to live in a world, whose original

they do not know and whose perceptions are what they can ever

have e1perience of. $llah, 2ho created this world,Nsuch a perfect

and magnificent creation with three dimensional images that havedepth, and are full of colour and lightNsurely has the power to

create that which is far more beautiful.

Oust as $llah forms an image of the world in mans brain, so

will He transfer him to another dimension after his death and will

show him the image of a different environment. That dimension, to

which man will be introduced, will be the hereafter.

9. =h!t oe& re#'(!r'!t#o' 4e!'*


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8eincarnation is a baseless superstition. t was produced as a

result of the concern felt by certain irreligious people in their

subconscious about @disappearing after deathA or the fear that grips

people with poor religious faith when they think about going to the

hereafter after death. Cor either group, it is an attractive prospect, intheir own eyes, to come back to the world once again after death.

However, in many verses of the Quran, it is stated that there is

only one life in this world where man is tested. t is also stated that

there is no return to the world after death. That man will die only

once is emphasi>ed in the following verse:

The w#"" 'ot t!&te !' e!th there 2 e%(e3t )or the )#r&t o'e.

,our /or w#"" throuh H#& 4er( &!)eu!r the4 )ro4 the

3u'#&h4e't o) the B"!$#' F#re. 6Sur!t !-Du0h!'7 ?@:

91. I& e!th ! #&!33e!r!'(e*

;eath is not a disappearance for man. t is a transfer to the

abode of the hereafter, which is the real truth. ;eath disconnects

ones relation to the setting of this world and the body present in this

setting. 2hen the connection between the body and the soul is cut

off and the soul starts to come in contact with the images of the

hereafter, that is when man diesE the curtain in front of his eyes is

lifted and he reali>es that death is not a disappearance as hethought. Oust as he starts the day every morning waking up from

sleep, so does he start living in the hereafter, resurrected after his

death. t is as proclaimed in the verse: @t is He 2ho gives life and

causes to die. 2hen He decides on something, He 0ust says to it,

G3eP and it is.A 5+urah /hafir: (-7 The transfer of man to the

hereafter happens with a single command of this type uttered by

$llah.

9;. =h!t oe& o'e e%3er#e'(e !t the 4o4e't

o) e!th*

Or o tho&e who 3er3etr!te e+#" ee& &u33o&e th!t =e w#""

4!0e the4 "#0e tho&e who be"#e+e !' o r#ht !(t#o'&< &o th!t

the#r "#+e& !' e!th& w#"" be the &!4e* How b! the#r

>ue4e't #&5 6Sur!t !"-L!th#!h:

How the spiritual death of man takes place has been described

in detail in the Quran, in which it is made clear that it is different

from the clinical death of the body. t is stated that certain events


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take place at the moment of death which are seen by the dying

person but not by others.

Cor instance, an unbeliever who has not been able to make a

0ust estimate of the e1istence of $llah may seem to have died

peacefully in his sleep. 3ut, in reality, his soul that makes thetransition into another dimension e1periences death in great pain.


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Th!t D! 4!' w#"" be to" wh!t he # !' )!#"e to o. 6Sur!t

!"-Q#!4!h7 18:

99. =#"" e+ero'e who h!& e+er "#+e u't#" the

! o) re&urre(t#o' e%3er#e'(e #t or w#"" o'"

tho&e who !re !"#+e !t th!t 4o4e't

e%3er#e'(e #t*

The ! o) re&urre(t#o' &t!rt& b the b"ow#' o) the tru43et.

A"o' w#th ! re!t u!0e !' ! e!)e'#' b"!&t< !"" 3eo3"e o'

the e!rth re!"#$e th!t the !re o#' to )!(e ! horr#b"e #&!&ter.

The e!rth !' the &0 !re re't !3!rt !' the 3h(!" u'#+er&e

#e&. No "#+e be#' #& "e)t o' the e!rth. =he' the tru43et #&

b"ow' ! &e(o' t#4e< 3eo3"e !re re&urre(te !' the !re 3u""e

out o) the#r r!+e&. 6Sur!t !$-u4!r7 87@:

$ll the people who have ever been created witness the events

that develop after resurrection.

However, $llah has stated that He will keep the believers in

safety and peace and will relieve them of the fear of the day of

resurrection:

Tho&e who 3er)or4 oo !(t#o'& w#"" re(e#+e better th!' the4

!' w#"" be &!)e th!t D! )ro4 terror. 6Sur!t !'-N!4"7 :

9?. =h!t 0#' o) ! re(0o'#' w#"" there be o'

the D! o) Re(0o'#'*


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into hell after a dreadful reckoning. 3ut the believers will be given an

easy reckoning, after which they will enter heaven with all the 0oy

and e1citement of a great victory.

9@. C!' 3eo3"e t!0e the re&3o'b#"#t )or o'e

!'other& '&*

$llah has proclaimed in the Quran that everybody will be held

accountable for what he has done. ?veryone will be made to see

what he has done in the world, one by one, and no one will be able

to help another unless $llah so wills. This truth is stated in the

Quran as follows:

No bure'-be!rer (!' be!r !'other& bure'. I) &o4eo'e who #&

we#he ow' (!""& )or he"3 to be!r h#& "o!< 'o'e o) #t w#"" be

bor'e )or h#4< e+e' b h#& 'e%t o) 0#'M 6Sur!t !"-F!t#r7 1:

9. C!' ! hu4!' be#' h!+e the (h!'(e to

4!0e u3 )or wh!t he h!& o'e whe' he &ee&

the truth #' the here!)ter*

e that there is no possibility of atonement, the unbelievers

will feel an unbearable regret. The feelings of hopelessness and

regret e1perienced there is incomparable to anything in this world,

because the unbelievers will reali>e that they will live in the

punishment of hell forever, without the slightest hope of escape,

unless $llah so wills:

I) o'" ou (ou" &ee the4 &t!'#' be)ore the F#re< &!#'< Oh5

I) o'" we (ou" be &e't b!(0 !!#'< we wou" 'ot e' the

S#'& o) our /or !' we wou" be !4o' tho&e who be"#e+e.

No< #t #& +" th!t wh!t the were (o'(e!"#' be)ore h!& bee'

&how' to the4 !' #) the were &e't b!(0< the wou" 4ere"

retur' to wh!t the were )orb#e' to o. Tru"< the !re "#!r&.

The &!< There #& 'oth#' but th#& "#)e !' we w#"" 'ot be r!#&e

!!#'. I) o'" ou (ou" &ee the4 whe' the !re &t!'#'

be)ore the#r /or. He w#"" &!< I& th#& 'ot the Truth* The w#""

&!< ,e& #'ee< b our /or5 He w#"" &!< The' t!&te Our

3u'#&h4e't be(!u&e ou re>e(te the F!#th. 6Sur!t !"-A'!47


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;-8:

9. =h!t 0#' o) ! 3"!(e #& He""*

Cor unbelievers, Hell is a place where there are all kinds of

distress, torment and punishment which last forever. n the Quran,it is said of Hell:

He"" "#e& #' w!#t! ho4e(o4#' )or the 3ro)"#!te who &h!""

re4!#' #' #t )or !e&< 'ot t!&t#' !' (oo"'e&& there or !'

r#'0< e%(e3t )or bo#"#' w!ter !' e(!#' )#"th ! )#tt#'

re(o43e'&e. 6Sur!t !"-N!b!7 ;1-;@:

9. =h!t o the +er&e& o) the Qur!' te"" u&

!bout He""*

n the verses of the Quran, it is related that there is literally a

life in Hell. 3ut it is a life in which all kinds of humiliation, misery,

disgrace, physical and psychological torture are e1perienced.

3y the given standards of life in this world, man cannot fully

comprehend the punishment of Hell. The unbelievers undergo great

punishment in hell in every respect, both physically and spiritually.

*oreover, there is never any interruption in or lessening of this

punishment:

But 'o5 He"" #& ! R!#' B"!$e &tr#33#' !w! the "#4b& !'

&(!"3< wh#(h ("!#4& !"" who rew b!(0 !' tur'e !w!< !'

!4!&&e we!"th !' ho!re #t u3. 6Sur!t !"-!!r#>7 1?-1:

?. =h!t 0#' o) ! 3"!(e #& P!r!#&e*

Baradise is a place where those sincere servants who love

$llah very much, fear and respect Him wholeheartedly, who have

observed the verses of the Quran, obeyed $llahs orders and lived

their lives to gain His approval, will live forever in happiness,

possessing everything they want. n paradise, man will be able to

instantly en0oy whatever beauty he may think of and do anything he

wants, whenever he wants. Baradise holds everything mans selfmay desire and en0oy, and even more. The generous recompense

the believers will receive there is related in these verses:

&er+!'t&< ou w#"" )ee" 'o )e!r to! ou w#"" 0'ow 'o

&orrow.

A& )or tho&e who be"#e+e #' Our S#'& !' be(!4e u&"#4&7

E'ter the G!re'< ou !' our w#+e&< e"#ht#' #' our >o.

P"!tter& !' (u3& o) o" w#"" 3!&&e !rou' !4o' ou !'

ou w#"" h!+e there !"" th!t the he!rt ere& !' the ee )#'&


32/78

e"#ht #'. ,ou w#"" re4!#' #' #t t#4e"e&&"< )ore+er.

Th!t #& the G!re' ou w#"" #'her#t )or wh!t ou #. 6Sur!t !$-

u0hru)7 @-;:

?1. =ho oe& to P!r!#&e*MA""!h h!& #'&(r#be )!#th u3o' &u(h 3eo3"e& he!rt& !' w#""

re#')or(e the4 w#th ! &3#r#t o) H#& ow' !' !4#t the4 #'to

G!re'& w#th r#+er& )"ow#' u'er the4. There the &h!""

re4!#' t#4e"e&&"< )ore+er. A""!h #& 3"e!&e w#th the4 !' the

!re 3"e!&e w#th H#4. Su(h 3eo3"e !re o) the 3!rt o) A""!h.

Tru"< #t #& the 3!rt o) A""!h who !re &u((e&&)u". 6Sur!t !"-

u>!#"!h7 ;;:

+ome other qualities of the believers to whom $llah promises

Heaven are stated in the Quran as follows:

tho&e who be"#e+e !' o oo wor0& 6Sur!t !"-B!!r!h7 ;?:ed. $llah may then

delay His response to a prayer. $llahs decree is always the most

beautiful and is definitely good. The suppliant always has to be

patient and await $llahs will.

?. How oe& o'e re3e't to A""!h* I& &!#'

JI re3e't e'ouh*

t is enough for man to say sincerely that he repents to $llah for

his sins and mistakes, ask forgiveness from $llah and pledge not to

repeat them again. $llah says:But #) !'o'e re3e't& !)ter h#& wro'o#' !' !4e'& h#&

(o'u(t< A""!h w#"" tur' tow!r& h#4. A""!h #& E+er-For#+#'

!' o&t er(#)u". 6Sur!t !"-!#!7 8:

?. Doe& A""!h !((e3t e+er !(t or 3ro)e&o' o)

re3e't!'(e*

$llah accepts every sincere form of repentance which involves

the offender pledging not to repeat his mistake and subsequently


36/78

amending his conduct. The greatness or the pettiness of the sin

makes no difference. The important thing is deciding to root out bad

attitudes. $llahs verdict regarding repentance is as follows:

A""!h o'" !((e3t& the re3e't!'(e o) tho&e who o e+#" #'

#'or!'(e !' the' u#(0" re3e't !)ter o#' #t. A""!h tur'&tow!r& &u(h 3eo3"e #' 4er(. A""!h #& A""-K'ow#' !' A""-

=#&e. 6Sur!t !'-N#&!7 1:

@. I& #t r#ht to th#'0 th!t '(e A""!h #& o#'

to )or#+e 4e whe' I re3e't< I (!' o !'th#'

!' the' re3e't*

This is an e1tremely insincere thought which causes many

people to go wrong. $llah knows all hearts and the secrets hidden in

them. $llah may have proclaimed that He will accept the repentance

of those who truly regret their deeds and who decisively correct their

conduct, but those who commit sins thinking, @$llah will forgive me

anywayA will nevertheless have to account in the hereafter for

everything they have done and they will be recompensed or

punished accordingly.

O) 'o e))e(t #& the re3e't!'(e o) tho&e who 3er&t #' o#' e+#"

u't#" e!th (o4e& to the4 !' who the' &!< Now we re3e'tation of the e1istence and

greatness of $llah. This truth is pointed out by the following verse:

...O'" tho&e o) H#& &er+!'t& w#th 0'ow"ee o #' )e!r o)

A""!h... 6Sur!h F!t#r7 ;:

+ome scientists who refuse to heed their consciences and whopersist in denial, despite seeing the clear proofs of creation by $llah,

are making a grave error. The reason for such peoples attitude is

purely ideological.

*any renowned scientists of our day and the past are known

by their belief and devotion to $llah and religion. +ome of these

scientists are: ?instein, 9ewton, /alileo, *a1 Blanck, =elvin,

*a1well, =epler, 2illiam Thompson, 8obert 3oyle, ona 2illiam

Betty, *ichael Caraday, /regory *endel, Fouis Basteur, Oohn

;alton, 3laise Bascal, Oohn 8ay.

n our day, many scientists confirm the e1istence of $llah and

more, they see science as a means of becoming acquainted with

$llah.

These include Crancis !ollins, one of the directors of the

Human /enome Bro0ect, and the philosopher $nthony Clew, who

stated that he now believed after years of being an atheist.

?. How oe& o'e #+e th!'0& to A""!h*


44/78

To give thanks for all the blessings $llah has given is an

important act of worship. n addition to the verbal e1pression of

thanks, using $llahs blessings in a way that He will be pleased, for

charity and good purposes without being e1travagant, will also be

giving thanks through ones deeds. $lso, the individual must knowthat he needs everything coming from $llah, nothing he owns

belongs to him, and everything has been given to him by $llah, and

he must at all times give thanks for these things. t is stated in the

Quran:

So e!t the oo !' "!w)u" 6h!"!": th#'& th!t A""!h h!&

3ro+#e )or ou< !' be th!'0)u" )or the b"e&' o) A""!h #) ou

tru" wor&h#3 H#4. 6Sur!t !'-N!h"7 119:

@. =h!t 0#' o) ! be#' #& &!t!'*

+atan is one of the 0inn $llah created. $fter $llah created

$dam, who was the first human being, $llah ordered all the angels

to prostrate themselves before $dam.


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think that all this is true. ue4e't o) the T#4e o) I'or!'(e* =ho

(ou" be better !t #+#' >ue4e't th!' A""!h )or tho&e who&e

)!#th #& &te!)!&t* 6Sur!h !"-!#!7 ?:

There is a common false @religionA on earth that all people,

regardless of their ideologies, philosophies or world views, who

have strayed from the religion of truth, adopt. This false religion is

conformed to in all societies where the religion of truth is not

adhered to. n such societies, people accept the value 0udgements,


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norms and mindset offered by this false religion as a result of the

intense inculcation they receive from their environment from the

moment they come into this world. The name of this religion is @the

religion of the ignorantA.

The basic characteristic of people who live the religion of theignorant is their seeking the approval of the society they live in

rather than the approval of $llah, and their building their lives

around the a1is of this aim.

2hat is e1pected of the individuals living in such societies is to

@become a man.A 2hat is meant by the term @to become a manA is

to adopt certain type of culture, attitude and mindset commonly

accepted by society and to e1hibit certain traits that are favoured by

the members of this society. (Further reading on the subject: Harun

Yahyas The Religion of the Ignorant.)

1. I& ! &&te4 3r!(t#(e b the 4!>or#t !"w!&

r#ht*

The conventional wisdom of societies that are far removed

from $llahs religion holds that the ma0ority is always right. #et this

is a totally wrong deduction. $llah has informed us in the Quran

that, @*ost people will not become believers...A 5+urah #usuf: %J7

and He has stated at other points in His verses that those who

follow the unbelieving ma0ority will also be the losers.

I) ou obee 4o&t o) tho&e o' e!rth< the wou" 4#&u#e ou)ro4 A""!h& =!. The )o""ow 'oth#' but (o'>e(ture. The !re

o'" ue&'. 6Sur!t !"-A'!47 11@:

Crom the foregoing, we understand that in every age the

believers will be in the minority, and those standing apart from

$llahs religion will be in the ma0ority. This situation will increase the

value of those who believe in $llah and who live away from the

@religion of the ignorantA many times over.

;. =h!t oe& o'e h!+e to o to re'ou'(e

Jthe re"##o' o) the #'or!'t*

The way to be saved from this system built on the denial of

$llah is, first and foremost, to seek the approval of $llah alone and

to try to strictly practice the morals and the way of life He presents

to us in the Quran.


47/78

8. =h!t #& the #))ere'(e betwee' w#&o4 !'

#'te""#e'(e*

2isdom is an important quality possessed only by believers.

However, there is a great difference between the concept of wisdomas it commonly figures in society and the wisdom entailed by living

by the moral values of the Quran. The wisdom referred to in the

Quran is a concept totally different from intelligence. ntelligence is

the brain capacity a human being biologically possesses.

ntelligence neither increases nor decreases. 2isdom, on the other

hand, is granted to believers, who are pious and who fear $llah, as

a great blessing. The level of wisdom of the individual increases in

parallel with his piety.

The primary characteristics of a man of wisdom is his fearing

$llah and observing his duty to Him, following his conscience all the

time, evaluating everything he sees according to the Quran and

seeking $llahs approval every moment. 9o individual, be he the

most intelligent, most knowledgeable and most intellectual person

on earth, will possess @wisdomA if he lacks these qualities, and,

lacking the ability to understand, he will not be able to see many

truths. $llah has described what damage is done by a lack of

wisdom:

The wor&t o) be!&t& #' A""!h& S#ht !re the e!) !' u4b who

o 'ot u&e the#r re!&o'. 6Sur!t !"-A')!"7 ;;:$ man of wisdom also has vision. He makes correct and proper

decisions. 2isdom enables him to have a grasp of the essence of

events and to see the inner truth of things.

9. =h!t !re the )!(tor& ("ou#' 4!'&

w#&o4*

2hat vitiates a mans heart and mind are his ambitions and

selfish desires. Cor e1ample, fears about the future, 0ealousy, strong

obsessions felt for worldly things, and romanticism so preoccupy

people that they are prevented from thinking about the really

important things, such as the greatness of $llah and the perfection

in His creation. $llah has advised us that success will be possible

only by breaking free from the obsessions of the self:

MIt #& the 3eo3"e who !re &!)eu!re )ro4 the !+!r#(e o) the#r

ow' &e"+e& who !re &u((e&&)u". 6Sur!t !"-H!&hr7 :

?. It #& &t!te #' the Qur!' th!t A""!h oe& 'ot


48/78

"#0e tho&e who !re bo!&t)u". =h!t #& be#'

bo!&t)u" !((or#' the Qur!'*

$ccording to the Quran, the foremost characteristic of a

person who is boastful is his forgetting that everything he owns has

been given to him by $llah, and in his imagined and ignorantsuperiority, boasting about these things. $n important

misconception on this sub0ect is thinking of only e1treme persons as

those who forget $llah and boast arrogantly. n fact, a person is

boastful if he thinks that his beauty is of his own making, if he is

proud of his successes, if, thinking he is adequate, he never asks

himself the question: @!an be more conscientious4A, and if he

behaves arrogantly and conceitedly. Therefore, every individual

should seriously avoid such misconduct and should reali>e that he

is in need and impotent against $llah and that $llah may take

everything away from him if He so wills. $llah has told us what the

ultimate fate of such people will be:

=he' #t #& &!# to h#4< JFe!r A""!h


49/78

. =h!t #& 4e!'t b Jthe "#)e o) th#& wor" #&

the e'>o4e't o) e"uo'*


50/78

our re!&o'* 6Sur!t !"-A'!47 8;:

. =h!t #& the D#+#'e re!&o' )or 4e't#o'#'

)or4er '!t#o'& #' the Qur!'*

$llah states in the Quran that He has shown the right way toall the nations that have e1isted throughout the ages and that He

has reminded them through His prophets that the world is temporary

and that the real abode is the hereafter. #et, again it is revealed in

the Quran that most of the people refused to do anything e1cept

disbelieve and did not listen to the call of the prophets. $llah,

therefore, meted out a harsh punishment to them from une1pected

quarters and wiped some of them off the face of the earth.

#'' !' 4!' to wor&h#3 e. 6Sur!t !h-

Dh!r#!t7 ?@:

;. =h!t 0#' o) be#'& !re !'e"&*

$ngels are beings who never err in their duty to $llah and live

in a different dimension from that of human beings. nlike people,

angels are not created to be tested. $llah created them as faultless


51/78

beings. $llah has assigned each one of them different tasks which

they perform with precision. /abriel has the duty of communicating

the revelations of $llah to His prophets. There are writer angels on

either side of every individual who write down everything he does.

There are angels appointed to take a mans soul at the time ofdeath. $nd there are the demons of Hell, angels who are

responsible for making sure that the inmates of Hell suffer the

greatest punishment.

$llah states that angels are servants to Him:

Chr#&t wou" 'e+er #&!#' to be ! &er+!'t to A""!h< 'or wou"

the !'e"& 'e!r to H#4... 6Sur!t !'-N#&!7 1;:

A""!h be!r& w#t'e&& th!t there #& 'o De#t but H#4< !& o the

!'e"& !' the &!e&. He #& the E%e(utor o) >u&t#(e. There #& 'o

De#t but H#4< the A"4#ht< the A""-=#&e. 6Sur!t A" I4r!'7 1:

8. How (!' we e)#'e t#4e*

Time can be defined as a method by which one moment is

compared to another. Fet us e1plain this with an e1ample. Cor

instance, if anyone taps an ob0ect, he hears a particular sound.

2hen he taps the same ob0ect five minutes later, he hears another

sound. He perceives at that point that there is an interval between

the first sound and the second and he calls this interval time.

#et at the time he hears the second sound, the first sound he

heard is no more than a figment of his imagination. He formulatesthe concept of @timeA by comparing the moment in which he lives

with what he has stored in his memory. f this comparison is not

made, there can be no concept of time.

9. =h!t oe& the re"!t#+#t o) t#4e 4e!'*

$s mentioned above, time is apprehended through a

comparison made between two events. However, this is a

conclusion reached in the brain and is relative. This is plainly

e1perienced in dreams. $lthough what we see in our dreams seems

to last for hours, it lasts, in fact, for only a few minutes, or even a

few seconds.

*any verses of the Quran quote various e1amples on this

sub0ect. +ome verses indicate that people perceive time differently

and that sometimes they can perceive a very short period as a very

lengthy one. The following verse in which $llah addresses the

wrongdoers is an e1ample:

He w#"" &!< How 4!' e!r& # ou t!rr o' the e!rth* The


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w#"" &!< =e t!rr#e there )or ! ! or 3!rt o) ! !. A&0 tho&e

!b"e to (ou't5 He w#"" &!< ,ou o'" t!rr#e there )or ! "#tt"e

wh#"e< #) ou but 0'ew #t5 6Sur!t !"-u4#'u'7 11;-119:

?. =h!t #& e&t#'*

=e h!+e (re!te !"" th#'& #' ue 4e!&ure. Our (o44!' #&

o'" o'e wor< "#0e the b"#'0#' o) !' ee. 6Sur!t !"-Q!4!r7 9-

?:

;estiny is $llahs apprehension of all events past or future as if

they were @a single moment.A *ost people question how $llah can

already have knowledge of events that have not yet been

e1perienced, and this leads to their failing to understand the

authenticity of destiny. However, @events not yet e1periencedA are

only so for us. $llah is unfettered by time or space, for He Himself

has created them. There is no concept of time in the Bresence of

$llah. Cor this reason, past, future, and present are all the same to

HimE for Him, everything has already taken place and is finished.

@. Peo3"e (!''ot (h!'e the e&t#'

eter4#'e b A""!h.

There is a distorted understanding of destiny which is prevalent

in our society. Cor instance, people make superficial statements

about a patient who returns from deaths door, such as @he defeated

his destinyA. 9o one is able to change his destiny. The person whoreturned from deaths door, didnt die precisely because he was

destined not to die at that time. t is, ironically, the destiny of those

people who deceive themselves by saying @ defeated my destinyA

that they should say so and maintain such a mindset.

;estiny is the eternal knowledge of $llah and for $llah, 2ho

perceives time as a single moment and 2ho prevails over the whole

of time and spaceE everything is determined and finished as a

matter of destiny. 2e also understand from what He relates in the

Quran that time is one for $llah: occurrences that are going to take

place after our death 5from our point of view7 are related in the

Quran as past events already e1perienced. $llah is unfettered by

the relative time frame in which we are confined. $llah has willed

these things in timelessness: people have already performed them

and all these events have been lived through and are at an end.

. How w#"" re&urre(t#o' (o4e !bout*

$llah is $ll"powerful and He is the !reator of every being. 9o


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doubt, $llah, 2ho brought everything into being out of nothing, 2ho

created man from a single drop of fluid, has the power to create all

of them once again in a similar way. $llah, castigating the

disbelievers, answers this question in the Quran:

Th!t 6He"": #& the#r re3!4e't )or re>e(t#' Our S#'& !'&!#'< =h!t< whe' we !re bo'e& !' (ru4b"e u&t< w#"" we

the' be r!#&e u3 !& ! 'ew (re!t#o'* Do the 'ot &ee th!t A""!hines, or films are

all drawings based on the imagination of evolutionists. nspired by a

single tooth, evolutionists sometimes give shape to features that do

not actually leave any fossil traces, such as the structure of the

nose and lips, the shape of the hair, the form of the eyebrows, and

they prepare illustrations of half apehalf men creatures and even

draw false pictures depicting the families and social lives of these

creatures. They try to mislead the public by this method.

?volutionists also @produceA fossils which they are unable to

find, whereby they commit fraud. $ few of the most famous of these

forgeries are the following:

Biltdown man: ?volutionists deceived the world of science by

this forgery by attaching the 0aw of a recently dead orangutan to a

'"year"old human skull. The teeth were added later in order to

make the skull resemble that of a man, and the 0oints were filed.

Then all the pieces were stained with potassium dichromate to

make them look old.


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9ebraska man: n %&II, evolutionists claimed that a molar

tooth fossil, which they unearthed, bore the common characteristics

of both man and ape. ?1tensive scientific research was carried out

on this sub0ect and the tooth was called the 9ebraska man. 3ased

on this single tooth, reconstructions of the 9ebraska *ans headand body were drawn. *oreover, the 9ebraska *an was even

pictured along with his wife and children, as a whole family in a

natural setting. However, in %&I6, other parts of the skeleton were

found and it was established that the tooth belonged to a wild pig.

1@. The J3r#4#t#+e 4!' (o'(e3t #& !'

e+o"ut#o'#&t 'o'&e'&e.

There is no such thing as @primitive manA. $ few of the

numerous proofs on this sub0ect are the following:

" The human fossil unearthed in +pain in %&&' utterly

destroyed the tale of the @evolution of manA. The -, year"old

human skull fossil unearthed in the $tapuerca 8egion belongs to

the era in which half"ape creatures allegedly e1isted according to

evolutionists, and it is no different from the modern man. This

means that there is no difference between the man of -,

years ago and the man of today.

" $ news item published in the 9ew +cientist on *arch %th,

%&&-, titled @?arly humans were much smarter than we

suspected...A tells us that the humans called Homo ?rectus byevolutionists were practicing seamanship 6 thousand years ago.

These humans, who had enough knowledge and technology to build

a vessel and possessed a culture that made use of sea transport,

can hardly be called @primitive.A

" The I( thousand year old needle fossils that were unearthed

show that the being which the evolutionists call the 9eanderthal

man, had knowledge of clothing tens of thousands of years ago.

This reveals that 9eanderthals, who were deliberately pictured as

ape"like creatures in false illustrations, were in fact no different from

modern man.

1. C!' the )or4!t#o' o) (o43"e% &&te4& #'

"#+#' be#'& be e%3"!#'e b e+o"ut#o'*

9o, it cannot. !omple1 systems in living beings, like the eye

and the ear, which are made up of multiple components, can

function only when all its components are intact. Cor instance, for an

eye to see, it is necessary that its appro1imately components be


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intact. The eye would not be able to see if any one of these, for

instance the eye retina or the tear glands, was missing. The

conclusion we must arrive at, therefore, is that all the parts of such

systems must have been created simultaneously. This, of course,

proves the invalidity of evolution once again.+o, what would it mean if a comple1 structure were to come

into being in a single moment4

nquestionably, the emergence of many components at the

same time, at the same place could only be the result of a special

creation.

1. =h #& the theor o) e+o"ut#o' e)e'e

&o 3er&te't" b (ert!#' (#r("e& !"thouh #t h!&

'o &(#e't#)#( +!"##t wh!t&oe+er*

Beople who disregard the e1istence of $llah and are reluctant

to admit that they are responsible to Him seek a logical 0ustification

for their stance and a means of convincing other people to agree

with them. !laiming that everything has been formed by chance,

they try to make people deny the evident e1istence of $llah and

therefore they are not responsible to anyone.

$t this 0uncture, the theory of evolution serves as a so"called

scientific mainstay for nonbeliever philosophies. This is why people,

who are obdurate in denying $llah, defend this theory as an

ideological and philosophical possibility although it has no scientificvalidity, and no matter whether they believe that it is right or not.

THE DECEPTION

OF EVO/UTION

;arwinism, in other words the theory of evolution, was put

forward with the aim of denying the fact of !reation, but is in truth

nothing but failed, unscientific nonsense. This theory, which

claims that life emerged by chance from inanimate matter, was

invalidated by the scientific evidence of miraculous order in the

universe and in living things, as well as by the discovery of about

J million fossils revealing that evolution never happened. n


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this way, science confirmed the fact that $llah created the

universe and the living things in it. The propaganda carried out

today in order to keep the theory of evolution alive is based

solely on the distortion of the scientific facts, biased

interpretation, and lies and falsehoods disguised as science.

#et this propaganda cannot conceal the truth. The fact that

the theor o) e+o"ut#o' #& the re!te&t e(e3t#o' #' the h#&tor

o) &(#e'(e has been e1pressed more and more in the scientific

world over the last I"J years. 8esearch carried out after the

%&-s in particular has revealed that the claims of ;arwinism are

totally unfounded, something that has been stated by a large

number of scientists. n the nited +tates in particular, many

scientists from such different fields as biology, biochemistry and

paleontology recogni>e the invalidity of ;arwinism and employ

the fact of !reation to account for the origin of life.2e have e1amined the collapse of the theory of evolution and

the proofs of !reation in great scientific detail in many of our

works, and are still continuing to do so. /iven the enormous

importance of this sub0ect, it will be of great benefit to summari>e

it here.

The S(#e't#)#( Co""!3&e o) D!rw#'#&4

$s ! 3!!' o(tr#'egoing back as far as ancient /reece, the

theory of evolution was advanced e1tensively in the nineteenth

century. The most important development that made it the top

topic of the world of science was !harles ;arwin)s The


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proposed by the theory have any evolutionary power at all.

J7 The fossil record proves the e1act opposite of what the theory

suggests.

n this section, we will e1amine these three basic points in general

outlines:

The F#r&t I'&ur4ou't!b"e Ste37

The Or##' o) /#)e

The theory of evolution posits that all living species evolved

from a single living cell that emerged on the primitive ?arth J.-

billion year

Quick Grasp of Faith -1-

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