What does "being pleased and satisfied with
the life of the world" mean?
This phrase means making plans and living only for this world, thereby
neglecting the life of the Hereafter. Such people prefer the life of this
world, which lasts only some 60 or 70 years on average, compared to the
infinite life of the Hereafter. They forget that life in Paradise is perfect
and endless, whereas this world is full of imperfection. Seeing the life
of this world as near and that of the Hereafter as distant, they desire
to enjoy this world and so make their biggest mistake: failing to prepare
for the Hereafter. However, those who aim at the Hereafter will enjoy
both the gifts of the life of this world and the beauties of Paradise.
On the other hand, those who are satisfied with the life of this world
will benefit only from this world, and will receive their punishment in
the Hereafter. The Qur'an relates the reward of such people:
As for those who do not expect to meet Us and are
content with the life of this world and at rest in it, and those who are
heedless of Our Signs, their shelter will be the Fire because of what
they earned. (Surah Yunus, 7-8)
If a person's close relative or family member performs the prescribed
acts of worship, will he or she benefit from such a connection?
In the verse "Neither your blood relations nor your children will be
of any use to you. On the Day of Resurrection He will differentiate between
you. Allah sees what you do," (Surat al-Mumtahana, 3) Allah informs people
that their close relatives will be of no help on that Day. Another verse
as "... he will come to Us all alone" (Surah Maryam, 80) reminds each
person that he or she will be called to account by himself or herself.
Given such statements, no one will benefit from the worship of another
on the Day of Judgment. Allah gives every person an individual understanding
and an individual conscience, and warns each of them in various ways.
For that reason, the worship of one's closest relatives or family members
will benefit only the person who performs them. If people do not fulfill
their religious responsibilities, despite seeing their closest relatives
and family members doing so, and thus knowing that these pious ones are
on the right path, they will be held responsible by Allah in the Hereafter.
Should those who know the religion inform others, or can they keep it
Everyone who learns about the religion is responsible to convey its message
to others. In the verse "Let there be a community among you who calls
to the good, enjoins the right, and forbids the wrong. They are the ones
who have success" (Surah Al `Imran, 104) Allah informs the believers of
this duty. Therefore, they must strive to persuade others to live by the
religion, as well as live in compliance with the Qur'an's morals and perform
acts of worship throughout their lives.
The Qur'an points out performing this task is an important attribute
of believers, as follows:
The male and female believers are friends of one another. They command
what is right and forbid what is wrong, establish prayer and give alms,
and obey Allah and His Messenger. They are the people on whom Allah will
have mercy. Allah is Almighty, All-Wise. (Surat at-Tawba, 71)
Can one refrain from enjoining the right and forbidding the wrong because
of one's environment or the people one knows?
Allah commands people to call one another to good and to forbid wrong.
When the believers notice a person exhibiting a behavior that Allah does
not like, they should obey His command by calling that person to what
is right. They should never hesitate to remind people of what Allah says
and to invite them to righteousness, because Allah has told the believers
to continue to remind people about His commands:
It is a Book sent down to you-so let there be no constriction in your
breast because of it-so that you can give warning by it and as a reminder
to the believers. (Surat al-A`raf, 2)
How are Allah's attributes of Al-Afuw and Al-Ghaffar manifested?
Al-Afuw means "the One Who is all-pardoning"; al-Ghaffar means "the One
Who has plenty of mercy and forgiveness." People are prone to error and
forgetfulness, and so make countless mistakes and so feel regret countless
times while in this world. Yet each time they sincerely repent, they find
Allah most merciful and all-forgiving, because He is the most merciful
to His servants, and protects and forgives them. Allah informs people
of this truth:
Anyone who does evil, or wrongs himself and then asks Allah's forgiveness,
will find Allah Ever-Forgiving, Most Merciful. (Surat an-Nisa', 110)
Another verse relates that Allah may forgive all wrongdoing except associating
other deities with Him:
Allah does not forgive anything being associated with Him, but He forgives
whomever He wills for anything other than that. Anyone who associates
something with Allah has committed a terrible crime. (Surat an-Nisa',
How is Allah's attribute of Al-Ghani manifested?
O mankind. You are the poor [and thus] in need of Allah, whereas Allah
is the Rich Beyond Need, the Praiseworthy. (Surah Fatir, 15)
As indicated by His attribute of "al-Ghani," Allah is rich and free of
all wants and needs. All beings, including human beings, are in need of
Allah's existence, blessings, mercy, and forgiveness at every instant.
They live only by His will and with His blessings. However, Allah is free
of all imperfections and is the only owner of everything. This attribute
is described in many verses, some are as follows:
- Allah "cannot be withstood in any way, either
in the heavens or on Earth." (Surah Fatir, 44)
- He is the One "Who has no partner in His Kingdom
and Who needs no one to protect Him out of weakness." (Surat al-Isra',
- He is the One "Who created the heavens and Earth
and was not wearied by creating them." (Surat al-Ahqaf, 33)
- "He has not given birth and was not born." (Surat
- "Everything in the heavens and on Earth, and
everything in between them and under the ground, belongs to Him." (Surah
Ta Ha, 6)
- "It is We Who give life and cause to die, and
We are the Inheritor." (Surat al-Hijr, 23)
How is Allah's attribute of Al-Fattah manifested?
Allah manifests this attribute by being "the One Who resolves difficulties."
The verse "… Allah desires ease for you; He does not desire difficulty
for you…" (Surat al-Baqara, 185) points out this attribute by stating
that He will make things easy for His servants who seek refuge with Him,
will help and support them by sending His serenity and peace down upon
them, and will increase their resolution so that their stance will remain
firm. He informs people that He will not impose upon them any more than
they can stand, and promises to support them with His help if they show
steadfastness for Him despite the difficulties that they face. In addition,
He states that "For truly with hardship comes ease" (Surat al-Inshirah,
5) to let people know that He will deliver ease after difficulties.
How is Allah's attribute of ash-Shafi`i manifested?
Ash-Shafi`i means "the One Who heals." Just as Allah creates the illness,
only He can remove it and heal the person. Allah has created many medical
treatments and medicines; however, these are effective only if Allah wills
them to be effective. No doctor or treatment can heal a person on its
own. Prophet Ibrahim's (as) words, as narrated in the Qur'an, express
this fact: "and when I am ill, He heals me." (Surat ash-Shu`ara', 80)
How is Allah's attribute of al-Mundhir manifested?
Al-Mundhir means "the One Who warns." Allah informs humanity of what
is right and wrong through the books of truth that He sends down, and
warns of the punishment of Hell in the Hereafter. The Qur'an was revealed
for the following reason: "This is a communication to be transmitted to
mankind so that they may be warned by it, so that they will know that
He is One God, and so that people of intelligence will pay heed." (Surah
Ibrahim, 52) Allah sent a Messenger to every nation throughout history
for the same reason.
The Qur'an relates that the Prophets show people the right path, warn
them against Allah's punishment, and give them the glad tidings of Paradise:
Messengers bringing good news and giving warning, so that people will
have no argument against Allah after the coming of the Messengers. Allah
is Almighty, All-Wise. (Surat an-Nisa', 165)
What are the characteristics that earn Allah's good pleasure?
Prophet Shu`ayb's (as) words, "Ask your Lord for forgiveness and then
repent to Him. My Lord is Most Merciful, Most Loving," (Surah Hud, 90)
informs us that he reminds his people of Allah's love. Anyone who believes
in Allah, stands in awe of Him, meticulously fulfills the Qur'an's commands,
and strives for the Hereafter with all due respect may expect to earn
His love and good pleasure. Some of the verses that inform us of whom
Allah loves are as follows:
"... And do good: Allah loves good-doers." (Surat
"… And be even-handed. Allah loves those who are
even-handed." (Surat al-Hujurat, 9)
"No, the truth is if people honor their contracts
and are in awe of Him, Allah loves those who guard against evil." (Surah
Al `Imran, 76)
"… Allah loves the steadfast." (Surah Al `Imran,
"… Allah loves those who put their trust in Him."
(Surah Al `Imran, 159)
"… Allah loves those who purify themselves." (Surat
"… Allah loves the righteous." (Surat at-Tawba,
"Allah loves those who fight in His Way in ranks
like well-built walls." (Surat as-Saff, 4)
What characteristics displease Allah?
Some of the verses related to this subject are as follows:
"Allah obliterates usury (riba) but makes alms
grow in value! Allah does not love any persistently ungrateful wrongdoer."
(Surat al-Baqara, 276)
"As for those who believe and do right actions,
We will pay them their wages in full. Allah does not love wrongdoers."
(Surah Al `Imran, 57)
"The repayment of a bad action is one equivalent
to it. But if someone pardons and puts things right, his reward is with
Allah. Certainly He does not love wrongdoers." (Surat ash-Shura, 40)
"Worship Allah and do not associate anything with
Him. Be good to your parents and relatives, to orphans and the very poor,
to neighbors who are related to you and neighbors who are not related
to you, to companions and travellers, and to your slaves. Allah does not
love anyone vain or boastful." (Surat an-Nisa', 36)
"Do not avert your face from people out of haughtiness,
and do not strut about arrogantly on the land. Allah does not love anyone
who is vain or boastful." (Surah Luqman, 18)
"Do not argue on behalf of those who betray themselves.
Allah does not love any evildoing traitors." (Surat an-Nisa', 107)
"... Allah does not love those who go beyond the
limits." (Surat al-Baqara, 190)
"... They rush about the land, corrupting it. Allah
does not love corrupters." (Surat al-Ma'ida, 64)
"Whenever he holds the upperhand, he goes about
the land corrupting it, destroying crops and animals. Allah does not love
corruption." (Surat al-Baqara, 205)
"... Eat of their fruits when they bear fruit,
pay their due on the day of their harvest, and do not be profligate. He
does not love the profligate." (Surat al-An`am, 141)
"O Children of Adam. Wear fine clothing in every
mosque and eat and drink, but do not be profligate. He does not love the
profligate." (Surat al-A`raf, 31)
"Call on your Lord humbly and secretly. He does
not love those who overstep the limits." (Surat al-A`raf, 55)
"... Allah does not love treacherous people." (Surat
"There is no doubt that Allah knows what they keep
secret and what they make public. He does not love people puffed up with
pride." (Surat an-Nahl, 23)
"Allah will defend those who have faith. Allah
does not love any thankless traitor." (Surat al-Hajj, 38)
"... When his people said to him: 'Do not gloat.
Allah does not love people who gloat.'" (Surat al-Qasas, 76)
What is the evolutionist answer to the questions of how a creature innately
possesses the characteristics of its own species and how its conscious,
planned, and intelligent behaviors emerged?
The evolutionists have no clear or absolute answer to such questions.
However, they argue that animals exhibit these behaviors instinctively.
Evolutionary scientists use "instinct" to define some innate behaviors
of animals. Questions as to how this instinct is gained, how it emerged,
and how it is inherited from one generation to another, however, remain
unanswered. The evolutionary geneticist Gordon R. Taylor, explains this
dilemma in his book, The Great Evolution Mystery, as follows:
If in fact behaviour is heritable, what are the units of behaviour which
are passed on-for presumably there are units? No one has suggested an
answer. (London:Sphere Books, 1984, p. 222)
How do the evolutionists define "instinct"?
The evolutionists define instinct as any behavior encoded in a living
being's genes. For example, migratory animals find the direction for their
journey, even if it is the first time that they have undertaken it, by
using their instinct. This same instinct enables birds, freshwater eels,
or turtles to complete their journey of thousands of kilometers. In other
words, all of the necessary information is encoded in their genes.
However, who is responsible for this encoding? Given that every encoding
has an encoder, who is the encoder of the instincts of living beings?
The evolutionists' answer to such questions is nothing more than a mere
delusion. They claim that all living organisms on Earth gained their existing
features because of "Mother Nature." But of what is "Mother Nature" composed:
stones, soil, grass, trees, flowers, and so on. Can a tree teach a bee
how to build a honeycomb, what angle to make the hive's hexagons, or teach
a bird to build a nest? Nothing in nature can make another living thing
perform any act that requires intelligence and consciousness. Such a claim
is entirely irrational and nonscientific. The existence of a Possessor
of Intelligence, One Who makes all beings perform their acts and gives
them their features, is a crystal-clear fact. The possessor of this infinite
intelligence is Allah, the Lord of all the worlds. All behaviors that
the evolutionists define as "instinct" or characterize as "encoding" occur
only by Allah's inspiration.
How do the evolutionists explain altruism, cooperation, and affection
between living things, for we see many examples of such behavior in nature?
They do not provide any consistent explanations to such questions. Let's
go into more detail with some examples: A male horned screamer builds
an incredibly well-sheltered nest and then places the female in it, carries
food to her, and looks after both the female and the eggs until the young
hatch and mature. He never neglects to take care of them. A penguin does
not leave her egg during the freezing polar winter; rather, she incubates
it during all this time without eating anything. Many fish species painstakingly
build nests for eggs and larvae. For example, male sticklebacks gather
bits of vegetation, spout a sticky liquid that is secreted by glands near
their kidneys, and use it to glue these plant pieces together to build
a nest. Then swimming around it, they shape the nest. They ensure that
the females lay their eggs in the tunnel that they construct in the nest,
and undertake the total care of the eggs. The male's duties include repairing
the nest, waving the water in order to provide the eggs with oxygen, keeping
watch, and protecting the eggs.
Many similar examples are observed in nature. Explaining the emergence
of these behaviors in terms of evolutionary mechanisms is impossible.
Therefore, evolutionists cannot answer the question of how such features
emerged. Dr. Cemal Yildirim, an evolutionist professor, acknowledges that
such behaviors as a mother's love for her offspring cannot be explained
by evolutionary mechanisms. He states:
How could the love of the mother to her young be explained by a "blind"
mechanism (that is natural selection) which does not include any psychological
element? One can hardly say that biologists (and Darwinists) provide satisfactory
answers to such questions. (Cemal Yildirim, Evrim Kurami ve Bagnazlik
(The Evolution Theory and Bigotry), Istanbul:Bilgi Publications, 1989,
Why are such behaviors as altruism among living things a significant,
unsolved problem to the theory of evolution?
Altruism and other cooperative behaviors of living beings clearly reveal
that the theory of evolution is invalid. The actual reason for this is
natural selection, the mechanism upon which Darwin based this theory.
According to this mechanism, those living things that are better adapted
to their habitat will survive, whereas those that are unfit and weak will
be eliminated. Thus there is no room for cooperation, only competition
between organisms. However, we see that nature is not an environment in
which only the strong survives and where a merciless struggle for existence
All living beings hunt in order to survive, and fight to protect themselves.
Apart from this, however, many organisms also practice unselfish concern
to protect their offspring or risk their own lives for the safety of the
larger population. Nature provides us with many examples of different
species defending the interests of each other.
Since the theory of evolution argues that nature is merely a battleground,
it cannot explain such altruistic behaviors. For example, the evolutionists
cannot explain why the watcher bird in a flock, who cries out when a predator
approaches, risks its own life, or why another bird species attracts the
enemy toward itself by faking an injury in order to divert it from its
own offspring. Such behavior invalidates the theory of evolution and provides
evidence for Allah's creation of living things.
Why is natural selection invalid?
Natural selection is a process resulting in the selection of an advantageous
change (either structural or behavioral) from others and being permanent
in this being and thus being transferred to subsequent generations. This
claim makes several very important points that need to be analyzed further.
First of all, this thesis attempts to present nature as a power that is
conscious, able to distinguish advantageous and disadvantageous behaviors,
and make decisions.
However, neither nature nor any being in nature have the power to make
such a decision, for such a selection can be made only by the intelligence
who designed all of those beings and, as we have shown earlier, all beings
are under Allah's control.
According to the natural selection mechanism, the acquired traits need
to be inherited by subsequent generations. There is one point, however,
that should not be overlooked: Even if living beings learn something by
experience, they cannot pass it on to subsequent generations. For example,
consider the case of worker ants, who are responsible for carrying out
all tasks in the colony. One of their characteristics is that they are
sterile. In other words, they cannot possibly pass their qualities on
to subsequent generations. Briefly, it is simply impossible for organisms
to acquire increasingly advanced traits and to pass them on to subsequent
Every living thing innately exhibits species-specific behaviors. Can
these be explained by chance?
No, and just one example is enough to disprove this assertion. Consider
a newborn silkworm, a member of the species that can lay the most eggs
at one time. Silkworms, which can lay about 450-500 eggs at one time,
bind their eggs together with a special thread, which they secrete, in
order to protect their eggs and to prevent them from scattering. Caterpillars
hatched from eggs initially attach themselves to a twig using the same
Soon after, they begin to spin their cocoons from another silky fiber
exuded from their body. A single caterpillar secretes a silk thread that
is, on average, about 900 to 1,500 meters long. Innumerable caterpillars
are born every day and act in the same way. It is extremely irrational
to claim that each caterpillar learned such difficult and complex procedures
by chance and taught these to subsequent generations. Allah gives different
characteristics to every creature, and these are identical in every new
generation and do not change or advance. A caterpillar is always a caterpillar,
and always spins the identical cocoon. This is the art of Allah, Who has
power over all things.
Living things are not altruistic only toward their own offspring. In
fact, they care for and look after the offspring of other members of the
same species just as they do for their own offspring. How do the evolutionists
explain this fact?
This fact completely invalidates the "struggle in nature" claims of the
evolutionists, who assert that living things care only for their own offspring
in order to transfer their genes to the subsequent generation. This is
why the theory of evolution cannot explain why living things help other
members of the same species as well as their own offspring. We see many
examples of this in nature. Musk oxen herds protect their young members
from predators. When in danger, a herd closes ranks and the musk oxen
guard the perimeter of the group, facing outward, and move the young to
the center. Likewise, dolphins travel in schools and protect one another
from danger. When a dolphin gives birth, other dolphins accompany the
mother dolphin to help her. African wild dogs live in packs. Both males
and females take care of the young. After killing the prey, adults form
a circle around the young and let them feed first. Similar "unselfish"
behaviors of other animals, such as bees and ants in colonies, invalidate
Darwin's thesis that the strong survive, whereas the weak will disappear.
Many living things in nature successfully perform quite complex tasks,
which no one would ever expect from them. How do theevolutionists explain
this evidence of special design?
They remain silent in the face of such sophisticated mechanisms. One
evident sign of a special design that invalidates their theory is the
so-called bombardier beetle, which defends itself by squirting a special
boiling chemical substance through a hole in its hind section toward its
enemy. But how does this chemical weapon work?
The findings of scientists studying this animal are exceptionally amazing.
The bombardier beetle prepares a concentrated mixture of two chemical
substances (hydrogen peroxide and hydroquinone) in its secretory lobes.
The mixture combines in the storage chamber, which is connected to a second
chamber: the explosion chamber. These two chambers are separated from
one another in a system similar to the valvular muscular system of human
heart. When the beetle senses danger, it contracts the muscles in the
storage chamber and simultaneously relaxes the connection muscles separating
this chamber from the explosion chamber. This causes the valve in between
to open, which allows the secreted chemical mixture to enter the explosion
chamber and mix with the catalyst enzymes that will trigger the explosion.
At that very moment, the valve of the explosion chamber shuts off. Hydrogen
peroxide decomposes into water and oxygen and, interacting with hydroquinone,
the oxygen produces more water and quinone, an irritating chemical. This
interaction engenders a blistering heat and, when the chemical substance
reaches the boiling point, the mixture is squirted with pressure through
a special channel in the beetle's hind section. Thus the beetle scalds
its enemy with quinone, a poisonous chemical substance.
This chain reaction, which takes place within the beetle's body, occurs
in the blink of an eye. It has to operate perfectly, for any fault in
the system would cause the beetle to die, either by its enemy or by exploding.
Briefly, in order for this defense system to operate, all parts of the
system must exist simultaneously and be complete. To put it in another
way, it must have been created.
Is a living thing's ability to treat its own diseases, as the evolutionists
argue, a trait developed by chance?
Let's consider the following example. When a bezoar goat is bitten by
a snake, it eats a plant of the genus euphorbia, such as spurge, and thus
counteracts the snake venom thanks to the euphorbone in the plant's sap.
Interestingly, the animal does not even taste spurges during its usual
daily grazing. This implies that these bezoar goats know the spurge's
chemical structure and that it will heal them if they are bitten by a
snake. How did the goat acquire this knowledge? Of course, a goat cannot
eat all available herbage when bitten by a snake, hoping to find, by trial
and error, which plant will cure it. So how does it know which plant will
counteract the snake's venom and how to treat itself? Who teaches it this
knowledge? There is only one answer to these questions. These goats act
by the inspiration of Allah, as do all other beings in the world. Allah
is the One Who reveals how they should behave.
The evolutionists argue that a primitive bacterium cell started photosynthesis
as a result of natural conditions and evolved into plants over time. Is
such an assertion even possible, or could such a complex process have
come about by chance?
The evolutionists argue that primitive bacteria started photosynthesis
due to food requirements. However, this argument is simply impossible,
for although all living things can go without food for various amounts
of time, the inevitable end of a living being that cannot find food is
death. The evolutionists' claims, when joined with this fact, give rise
to an interesting question: How could an organism deprived of food survive
for millions of years? Moreover, they claim that as a result of this starvation,
bacteria transformed themselves into much more advanced beings and started
photosynthesis, a process that is still not fully understood even today
and has never been successfully imitated.
Plants could not possibly have evolved from bacteria, for bacterium cells
and plant cells are quite different from each other. One merely has to
examine the DNA structures to see how different they are. For example,
a DNA molecule in a plant cell is packed with a double layered membrane,
whereas that of bacterium cell is free within the cell. There are few
proteins in the DNA of a bacterium cell, whereas the DNA of a plant cell
is attached to proteins from one end to the other. A DNA molecule in a
bacterium cell has the information of a single cell, whereas the DNA in
a plant cell has the information of the whole plant.
Bacteria have no organelles, while a plant cell has many organelles,
each of which possesses quite complex structures. The evolutionists are
aware of this fact, and Professor Ali Demirsoy, a well-known evolutionist
scientist, acknowledges it quite frankly, as follows:
Complex cells have never come into existence by means of developing from
primitive cells in the evolutionary process. (Ali Demirsoy, Kalitim ve
Evrim (Inheritance and Evolution), Ankara: Meteksan Publishing Co., 1984,
Evolutionists claim that water moss evolved into land plants. Is this
This claim, like all others, is baseless. They claim that the sea's tides
caused water moss to hang on the shores, where they were transformed,
over time, into land plants and then moved over the land. How close is
this imaginary assumption to reality?
To begin with, numerous factors make it impossible for water moss to
survive on land, even if we were to suppose their transition from water
to land to be true. Let's briefly review the most significant factors:
1- Risk of Withering: For a sea-dwelling plant to survive on land, its
surface needs to be protected against excessive water loss or else it
will wither. To avoid withering, land-dwelling plants are equipped with
special systems that are very complex. It is simply impossible to state
that such a precise system came into being by chance. A plant cannot wait
for millions of years for this system to develop itself, because its absence
causes the plant to wither, decay, and die. Moreover, these very special
systems are too complex to have been developed by chance, no matter how
many millions or billions of years have passed.
2- Nourishment: Sea plants take the water and minerals they need directly
from the surrounding water. Therefore, water moss will experience problems
when looking for nourishment when it tries to live on land. It cannot
survive if this problem is not solved quickly.
3- Reproduction: Water moss cannot reproduce during its brief lifetime
on land, because just as it does for all other tasks, it uses water to
distribute its reproductive cells.
4- Avoiding oxygen's destructive effect: Water moss used to take in oxygen
dissolved in water. Yet according to the evolutionists' claim, once it
began to live on land, it should have developed an entirely new way of
taking in oxygen: directly from the air. Scientists have shown that under
normal conditions, oxygen in the air has a destructive effect upon organic
substances. Land-dwelling creatures have systems that were designed specifically
to protect them from this effect, whereas water moss, which dwells under
water, does not have the necessary enzymes to protect itself from oxygen's
negative effects. Given this fact, how could it protect itself while on
land? Needless to say, it cannot wait for this system to develop over
great stretches of time. Without it, it will soon wither, decay, and die.
As seen, water moss cannot possibly make the transition from water to
land and then live on land. In order to live on land like a land-dwelling
plant, it has to acquire many mechanisms instantaneously. One can easily
conclude that a sea-dwelling plant cannot evolve into a land-dwelling
plant, no matter how many years pass or what the conditions are.
To sum up, the theory of evolution, which asserts that life came into
being as a result of countless coincidences, is nothing but an unreasoning
superstition. The fact is that Allah created all living beings.