Believers, however, live their lives according to the requirements of Qur’anic moral values. They devote their lives to Allah (God) and consider His approval in everything they do. But a very different life style to that of believers prevails in the society of the ignorant. People generally adopt a shared character and moral conception taught to them from childhood. They adopt this defective behavior, which is made up of thousands of unpleasant details belonging entirely to the society of the ignorant, and which definitely has no place in the moral values of the Qur’an, as a life style. Their perspectives, ways of looking at events, modes of speech, gestures and behavioral defects such as insensitivity, mockery or a propensity to gossip are all the same.

The transitory gains they enjoy from this system do not really make them happy at all. They merely cause them to live without love, respect, friendship, real joy and happiness in a wicked world dominated by constant stress, trouble, disorder and conflict. Yet people who live far removed from Qur’anic moral values are blindly devoted to this deception of satan’s. That is why they never abandon their insincere behavior, self-interest and attempts to establish superiority over other people. Since, unlike believers, they do not look at everything auspiciously they feel constant unease and never experience real and profound enjoyment of anything. Expressions such as, “I am not enjoying life,” or “I am fed up,” which they often use throughout the course of the day, make this state of mind crystal clear. But since believers submit to Allah at every moment and know that He creates everything for the best and that it contains much wisdom, they enjoy peace of mind in face of all that happens. Muslims live entirely divorced from this satanic life style of the society of the ignorant and live, with an unsullied faith, for Allah alone. These moral values stemming from believers’ faith are described thus in the Qur’an:

The believers are those whose hearts tremble when Allah is mentioned, whose faith is increased when His Signs are recited to them, and who put their trust in their Lord. (Surat al-Anfal, 2)

Believers are far removed from the satanic and sly life style of the society of the ignorant. Aware that they have come into this world solely in order to be tested, they live in the hope of attaining Allah’s Paradise and pleasing Him, by spending every moment on increasing their closeness to Him, reflecting more deeply, and behaving in the best manner when they encounter a situation that displeases them. Since they know they can only attain the true “salvation” that Allah has promised in the Qur’an through moral virtue and unsullied faith, they strive to live by the moral values of the Qur’an in the most perfect manner and to free themselves of all moral pollution. Our Almighty Lord reveals in the Qur’an that He will grant victory to those of His servants who live by those moral values:

Allah has promised the men and women of the believers Gardens with rivers flowing under them, remaining in them timelessly, for ever, and fine dwellings in the Gardens of Eden. And Allah’s good pleasure is even greater. That is the great victory. (Surat at-Tawba, 72)

It must not be forgotten that people can abandon anytime all the wrong attributes they have learned in the society of the ignorant, turn to Allah’s path, the one true path, and live the rest of their lives according to the moral values of the Qur’an. In the verse “And ask Allah’s forgiveness. Allah is Ever-Forgiving, Most Merciful” (Surat an-Nisa’, 106), Allah promises to forgive the sins of those who repent and turn to good deeds. Everyone must live by the moral virtues of believers, freeing themselves from the life style of the ignorant that brings with it nothing but trouble, stress, unhappiness and loss. Freeing oneself from all behavioral defects that will not be pleasing to Allah and seeking refuge in Him will earn one both His approval and also eternal salvation. These glad tidings of our Lord are revealed as follows in the Qur’an:

Allah has prepared Gardens for them with rivers flowing under them, remaining in them timelessly, for ever. That is the great victory. (Surat at-Tawba, 89)

Allah gives unbelievers time in this world in order to further enhance their sufferings in the Hereafter. The reward awaiting unbelievers, who imagine that they are not submitted to Allah, is eternal torment in the Hereafter.

As revealed in the verse “Those who disbelieve should not imagine that the extra time We grant to them is good for them. We only allow them more time so they will increase in evildoing. They will have a humiliating punishment” (Surah Al ‘Imran, 178), the time extended to them is solely a means by which they can further approach that punishment.

In the Qur’an, Almighty Allah (God) has promised to raise Islam, the final religion of truth, and give it sovereignty. Indeed, Muslims have been told, both in the Noble Qur’an and in the hadiths of our Prophet (saas), the goods news that Islamic moral values will rule the world. One of the verses on the subject reads:

Allah has promised those of you who believe and do right actions that He will make them successors in the land as He made those before them successors, and will firmly establish for them their religion with which He is pleased and give them, in place of their fear, security. “They worship Me, not associating anything with Me.” Any who disbelieve after that, such people are deviators. (Surat an-Nur, 55)

This great promise of Allah’s occupies an important place in the life of Muslims. Indeed, Muslims personally feel and experience this promise of Allah’s in the Qur’an concerning the rise of Islam in everything that happens to them and every report they hear throughout their lives. It is impossible for them to turn their backs on these developments that are instrumental in believers increasing their enthusiasm and feeling a delightful fervor. That is because believers’ souls are created to feel excitement at the growth of the faith and spread of Islamic moral values. Allah, Who causes believers to love the faith and makes it a thing of beauty in their hearts, has also made the rise of the faith a cause of great joy in Muslims’ hearts.

… Allah has given you love of faith and made it pleasing to your hearts, and has made disbelief, deviance and disobedience hateful to you. People such as these are rightly guided. (Surat al-Hujurat, 7)

What concerns or delights people who live far removed from religion, however, is their own advantage or benefit. Even a very small financial gain in this world may cause them enormous joy and excitement. But believers never stoop to such superficial behavior. They always try to adopt the same moral values and behavior as those of the prophets. Their moral values are those of the Qur’an and cause them to long for the profound understanding and faith of the prophets. It is, therefore, always important issues such as the growth and rise of Islam and the interests of the faith that cause Muslims excitement and rejoicing. Believers follow such developments very closely, find out about them, tell other believers of them and take a close interest in them. Believers need all these things, which are delights they feel in their souls. Apathy in the face of the growth and rise of Islam is a characteristic of people who have failed to fully comprehend belief. This apathy and lack of interest create a serious emptiness in the souls of such people. Thus it is that they are as different from believers as night is from day. Developments that delight believers and are instrumental in their drawing closer to Allah and feeling even greater enthusiasm will, by Allah’s leave, continue at an ever greater pace and Islamic moral values will rule the world.

That is because with death, many worldly things that had been of such value up until then, that had seemed so important and had such time expended on them, will lose all significance. The proximity of Paradise and Hell can be better realized with this seriousness of faith that thinking about death brings with it. One obtains a deeper understanding of the proximity of the Hereafter and that the world is merely a place of testing. People who do not understand faith as it requires have a vague view of death and the Hereafter in the life of this world. But when faced with death, this vagueness will become a sharp accuracy, and all these people will grasp the reality of the Hereafter in full clarity. This clear understanding at the moment of death is revealed as follows in the Qur’an:

The throes of death come revealing the truth. That is what you were trying to evade! The Trumpet will be blown. That is the Day of the Threat. Every self will come together with a driver and a witness: “You were heedless of this so We have stripped you of your covering and today your sight is sharp.” (Surah Qaf, 19-22)

The words “… You were heedless of this so We have stripped you of your covering…” in the verse are to be interpreted in terms of people living heedless of the transitory nature of the life of this world, the existence of the Hereafter and the Day of Judgment. At the moment of death, however, even someone who has never thought about Paradise and Hell during his life acquires a far sharper perspective and clear understanding. But that person’s test is now over and the verdict has been given. There is no way back. There is no possibility of one’s wish that “I have understood the reality, so let me start my test all over again” becoming a reality.

Since believers have a great fear of encountering such a situation in the Hereafter they spend their lives looking for ways to draw closer to Allah and have a deeper faith. Believers look only to Allah’s good pleasure, mercy and Paradise. Everyone must achieve a serious comprehension of the proximity of Paradise and Hell before the moment of death arrives, and must turn to our Almighty Lord.

All forms of behavior that conflict with the moral values of the Qur’an harbor an element of vulgarity. In the Qur’an, Allah praises moral virtues, self-sacrifice, humility and submission for believers and condemns selfishness, rebelliousness, bad temper, sentimentality and bad behavior. A Muslim closely bound to the Qur’an is very careful to abide by these commands of Allah’s. But people who have not applied the moral values commanded in the Qur’an to their lives may exhibit ignoble behavior. This behavior may appear when people’s lower selves are thwarted, when they regard themselves as being in the right, when they do not get their way, when they are troubled or when they think selfishly. For example, someone who works the whole day grumbling or complaining about things or watching to see how much work those around him are doing is behavior to which a believer who does everything for Allah’s approval would never stoop.

One form of ignoble behavior is failing to heed advice intended to call them to proper moral values when they have behaved in a manner incompatible with the Qur’an and comparing oneself to other people who display poor moral values and citing them as an example in order to supposedly prove oneself in the right. Sincere believers, on the other hand, know how to avoid future mistakes in the event they make any, heed the good advice and take devout believers as model.

In addition, a believer who fears Allah never forgets that everything is created in destiny and that he must place his trust in Him. He therefore never falls into sentimentality, imagines he has suffered an injustice or becomes angry. Since Allah creates all events, he always exhibits wise behavior compatible with the Qur’an.

The Solution: Noble Behavior Compatible with the Qur’an

As revealed in the Qur’an in the verse “… satan’s scheming is always feeble” (Surat an-Nisa’, 76), it is easy for a person to correct ignoble behavior once he fully abides by the Qur’an. Allah will show His servants who genuinely turn to Him the true path and bestow a feeling of security in their hearts. Therefore, believers must always place their trust in Allah, no matter what arises in their destiny, and must always persevere in behaving virtuously. Allah willing, it is enough to act in the light of one’s conscience, rather than feeling sorrow, becoming angry, thinking one has been disrespected, bothering with minor issues or comparing oneself with someone else possessed of very poor moral values, in order to live virtuously in a manner that will be pleasing to Allah.

In other words, you actually have direct experience, not of the true image of the crystal glass that exists on the outside, but of a copy image forming in your brain. You can never establish a direct connection with the original of the crystal glass on the outside. What you establish a connection with is electric signals coming from the glass and belonging to perceptions of sight and touch. The way the power in the brain perceives these as the image of “a perfect crystal goblet” is a metaphysical miracle. It is the soul, acting by the will of Allah (God), that perceives the electric signals in your brain as a three-dimensional and brightly colored world. Allah shows our souls copy images of the glass, shop windows, streets and the world we live in, the originals of which exist on the outside, in a miraculous manner. There is never the slightest break in the continuity of these images. We watch the world that Allah creates for us every single moment.

Darwin’s theory of evolution was also launched under the name of a “hypothesis.” (In fact, the reason for the launching of the theory of evolution was entirely ideological, but it was presented under the guise of a scientific theory.) In order for this theory to be regarded as valid, its claims would have to be proved, just like those of the Big Bang. For that it would have to be observed whether or not the imaginary mechanisms of evolution did in fact cause evolution. The progress of 20^th-century science proved that “natural selection,” Darwin’s illusory evolutionary mechanism, played no evolutionary role. The science of genetics also inflicted a disappointment on neo-Darwinists, who had lost hope in natural selection and sought to depict mutation as an evolutionary mechanism instead. Following the realization that mutations had no evolutionary effect either, it was now the turn of the fossil record—Darwin and Darwinists’ greatest hope. The conclusion demonstrated by the fossil record, however, came as a terrible shock to Darwinists! None of the imaginary intermediate form fossils that had been sought for so many years existed anywhere on Earth. Deeper research changed nothing. Not one single intermediate form fossil has ever been found as a result of all the research that has been conducted to date.

Unwilling to abandon the false religion they adhered to, Darwinists for years continued to hope that evidence for Darwinism would be forthcoming. But none of the anticipated but illusory evidence ever appeared. Despite this however, Darwinist lies never ended, and pro-Darwinist demagoguery was stubbornly kept up. The interesting thing is that despite the passage of 150 years, the failure to obtain a single piece of evidence, and despite the fact that the conclusion produced by genetics and the fossil record proved the fact of Creation, Darwinists still imagine this false religion can survive. But they are making a terrible error, of course. In fact, even the proponents of the theory are aware that evolution never happened in the history of life. They have clearly seen this as the result of countless pieces of scientific evidence.

Despite all the foregoing, since the theory of evolution is an ideology, a false religion needing to be propped up by its adherents no matter what, Darwinists still need to maintain this false image of their theory having a scientific nature. That is the reason why Darwinists have resorted to fraud, speculation and countless propaganda techniques to keep this false religion alive for the last 150 years. As a requirement of their false religion, Darwinists have no other option to inculcate people with the idea that their theory is “true.” Because there is no scientific evidence for the truth of the theory, they try to give the impression that “scientific evidence does exist.”

In his book Creative Defense, Nicholas Comninellis from the University of Missouri-Kansas City describes the position in which this terrible deception will find itself in the future:

Philosophically, the dogma of evolution is a dream, a theory without a vestige of truth. Within fifty years, children in school will read of extraordinary popular delusions, and this will be mentioned as one of the most absurd. Many a merry jest will be uttered bearing upon the follies of nineteenth century science.¹

Comninellis’s analysis is an accurate one. The theory of evolution consists of a false claim and the history of the theory is filled with countless examples of fraud. Every claim and piece of evidence produced by evolution is a fraud. The true nature, the true face of all these frauds has been exposed. But the supporters of the religion of Darwinism try to gloss over this or make people forget it. But no matter how much they squirm, the whole world has begun to realize that Darwinist propaganda rests on rotten foundations. As Comninellis says, future generations will be amazed at the global effect of this terrible deception and how it was supported by world-renowned professors and scientists, and will ridicule this enormous irrationality for quite a while.

The Dajjal tried to turn people away from Allah (God) through such false methods. But all his plans have now been thwarted. The method he employed, that is Darwinism, has now begun becoming a subject of ridicule, even for children. The whole world will soon remember the nonsense of Darwinism with horror and shame. This is very certainly a snare from our Almighty Lord, a response to those who would rebel against Him. As He reveals in one verse:

The evil actions they did assailed them. They were engulfed by what they mocked. (Surat an-Nahl, 34)

¹ Nicholas Comninellis, Creative Defense, Evidence Against Evolution, Master Books, 2001, p. 254

No difficulty a believer encounters in the way of Allah thwarts his commitment, provided that he has sold “his property and self” to Allah. Nothing but Allah’s approbation has any attraction for him. Aware that he is not the “owner” of his body and property, he never follows the vain desires of the self (nafs). Allah is the owner of his body and everything he owns, and they will be put to service in compliance with Allah’s will.

The only criterion for being a believer is to feel a sincere desire to seek Allah’s approval and not to refrain from making any sacrifices on the way of Allah when circumstances call for such sacrifices. Believers are those who are “purified with a pure thought, remembrance of the Home (of the Hereafter)” (Surah Sad: 46). A believer does not seek any benefit other than Allah’s approbation. He hopes to please Allah, have His mercy and attain Paradise, because “anyone, male or female, who does right actions and is a believer, will enter Paradise. They will not be wronged by so much as the tiniest speck.” (Surat an-Nisa’: 124)

Paradise is the abode of those who “believe with certainty” in Allah and the Hereafter (Surah Luqman: 4) and then “strive with all due striving” in the way of Allah. The end of those who “worship Allah right on the fringe of true faith” and place their trivial worldly interests right next to the pleasure of Allah is described thus in the Qur’an:

Among the people there are some who profess to serve Allah but who stand on the very fringe of good faith. If good befalls them, they are content, but if an ordeal befalls them, they revert to their former ways, losing both this world and the hereafter. That way true perdition lies. (Surat al-Hajj: 11)

Believers are covetous of the Hereafter. Allah promises believers a beautiful endless life in the hereafter. Our Lord promises believers that He will give a good life to His believing servants in this world, too. Yet this in no way means that they will not encounter any hardship and troubles in this world. The afflictions they encounter are devised to put them to the test and make them more mature.

The obstacles a believer encounters are ostensibly difficult situations; but once met with submission, Allah relieves him of all difficulties. For instance, when his people attempted to cast the Prophet Ibrahim (as) into the fire because of his faith, his response was the one peculiar to a Muslim; he favored being thrown into the fire over turning away from his faith or Allah’s commands. Being cast into a fire is the most terrible physical suffering that might befall any human being in this world. However, Ibrahim (as), who faced this trial from Allah in the most submissive manner, was saved from this seemingly trying experience by the will of Allah, and no harm came to him.

He said, “Do you then worship, instead of Allah, what cannot help or harm you in any way? Shame on you and what you worship besides Allah! Will you not use your intellect?” They said, “Burn him and avenge your deities if you are resolved to punish him!” We said, “Fire, be coolness and peace for Ibrahim!” They sought to trap him but We made them the losers. (Surat al-Anbiya’: 66-70)

Conclusively, no distress, difficulty or sorrow affect a believer who seeks Allah’s consent and observes His commands. This is demonstrated in the course of events by which Allah puts a believer’s determination, patience and submission to the test. These are outwardly troublesome and difficult events; but if met with patience and submission they allow the individual to discover Allah’s mercy. This aside, Allah informs us in the Qur’an that He does not burden any soul with more than it can bear:

Allah does not impose on any self any more than it can stand. (Surat al-Baqara: 286)

Allah does not punish a believer who duly serves Him, neither in this world nor in the Hereafter. On the contrary, He rewards him most bountifully both in this world and beyond:

When the righteous are asked, “What has your Lord sent down?” their reply is, “That which is best.” There is good in the world for those who do good, but far better is the reward of the life to come. How wonderful is the abode of the righteous: The Gardens of Eden which they enter, with rivers flowing under them, where they shall have whatever they desire. That is how Allah repays the righteous. (Surat an-Nahl: 30-31)

As a reminder from Allah, torment, difficulty and trouble are inflicted on those who fail to seek the approval of Allah, who do not demonstrate absolute submission to Him but rather observe the wishes of their own souls. When believers make a mistake, they consider the trouble and difficulties they suffer as a consequence as a merciful warning from Allah, carefully derive lessons from them, repent and amend their conduct. Unbelievers, however, never learn from the ordeals they undergo, thereby deserving eternal torment in the Hereafter.

The lives of those lacking true faith, unlike those of the believers, are subservient to countless false deities. Such people devote their entire lives to gaining the approval of countless people, and when they seek help, it is from other people. In reality, however, the creatures an unbeliever idolizes in his mind are nothing but weak “servants,” just like himself. The deadlock these people face is related in the Qur’an as follows:

They have taken [other] deities besides Allah [Alone], hoping that they may be helped. They cannot help them, even though they are an army mobilized in their support. (Surah Ya Sin: 74-75)

Unbelievers base their entire lives on this very distorted rationale. There emerges from this another important difference between believers and unbelievers: Believers adopt the criteria laid down by Allah as their only guidance. They observe the commands of the Qur’an, the just Book and the Sunnah of the Prophet (saas). Their religion is Islam, which is explained in detail in the Qur’an and is presented to us through the exemplary of the life of the Prophet (saas).

People who lead their lives in a state oblivious of Allah will surely accept the criteria laid down by the imaginary deities rather than the criteria set forth by Allah. Unlike Islam, the one and immutable law of Allah, theirs is a polytheistic religion. These people have various conflicting rules and goals imposed by society. This being the case, the polytheistic religions they abide by take various forms.

Some of them aim at money and power, while others desire a prestigious and influential status. Some aspire to find a “good spouse” and have a “happy family life.” This diversity that engenders different life styles and accordingly different “religions” is, in fact, based on the failure to grasp Allah’s existence and His limits.

However, man is, by nature, inclined to trust Allah and be a servant to Him. Unable to fulfill his infinite needs and desires by himself, by nature, he tends to turn to Allah alone. Accordingly, the nature of man is inclined to recognize Allah as his Lord:

So, as a pure and natural believer, set your face firmly towards the faith, Allah’s natural pattern on which He made mankind. There is no changing Allah’s creation. That is the true faith—but most people do not know it. (Surat ar-Rum: 30)

Said Nursi, the renowned Turkish scholar, explains how man fails to understand that his real duty is to be a servant to Allah and adds: “… They unwisely concluded that life is a struggle.”

This rationale, subscribed to by those who do not live according to the values of the Qur’an, is one of the fundamental tenets of their religion. It is due to the rationale in question that these people always suffer feelings of distress and tension:

- The majority of these people, unlike believers, are selfish, self-seeking people whose only concern is to benefit themselves.

- They lack the delicate disposition that develops with self-sacrifice. Their love is based on gaining advantage; they love a person not because of his good values or attributes but because it is in their interest to love him.

- Those whom they consider to be their loved ones, too, approach them with the same rationale, which creates a relationship bereft of loyalty. They always feel concerned about the potential unfaithfulness of their partners, since they know that at any time they may find others who are wealthier or more beautiful…

- They are consumed by jealousy, a trait that prevents them from taking pleasure in beauties and blessings. For example, instead of taking pleasure in someone’s beauty and saying “How beautifully Allah has created him or her,” they feel restless and ask, “Why am I not as good looking and beautiful as him or her?”

- They do not feel grateful to Allah or are not contented with their blessings. With such a disposition, they always want to possess more. This insatiable desire becomes a constant source of uneasiness.

- Unable to accept their feebleness and weaknesses, they do not ask for help from Allah. They assume they will get rid of their weaknesses if they turn away from Allah haughtily without asking Him for help. However, this is not the way to get rid of their weaknesses. At this time too, they turn to others and pin their hopes on them. Yet those they turn to are also weak individuals who only think about their own benefit. Moreover, they are far from being merciful and compassionate. This being the case, they often feel “depressed,” and lose their spirit through a failure to satisfy their expectations.

- They lack forgiveness and tolerance. For this reason, even a minor disagreement among them is likely to develop into a clash or conflict. Most of the time, each party makes it a matter of pride to refuse to accept being the one in the wrong. For this reason, they often feel distressed.

- They do not believe that they live in a world under Allah’s protection and control, but rather in a ruthless jungle where they have to “defeat” others to survive. According to their misguided idea, they assume they have to develop a tough, aggressive and egoist character to be able to survive in this “jungle.” Indeed, their attitude matches what they encounter. They are either, as the society of ignorance calls it, swallowed up, as in the example of the “small fish,” or they grow into a “big and cruel” fish and swallow others.

These laws apply to almost all societies where people do not experience true faith, and behave according to the mistaken morality described above. The Qur’an calls these societies “ignorant and behavent,” because they are entirely unaware of Allah and the Hereafter.

Some people look for character traits such as these in their friendships in order to live comfortably and obtain benefits from other parties. But they do not actually want any of these attributes because they regard them as valuable. Indeed, the other party also exhibits these qualities in order to gain the approval of other people and other worldly benefits, not out of any fear of Allah.

Most of the people who assume the moral values of the society of the ignorant do not adopt any of these spiritual attributes that are based on ignorance. For this vast mass of people, what matters in the friendships they establish with people is their external appearance, wealth and prestige. The main criteria involved are this person having an impressive physical appearance, having a good place in society and doing the kind of work that will cause others to admire them. So long as these are present, the other person’s moral qualities are of no importance at all to them.

The fact that their selection criteria are limited to these is a small reflection of these people’s entire perspectives on life. It is a result of lives lead without the use of reason and conscience, never thinking of the transience of this world, of the eternal nature of the Hereafter or the proximity of death. They live literally like robots programmed by the system of ignorance, according to the prevailing criteria in society, never questioning them and never using their reason. They unthinkingly turn what they see in others into something for themselves. For example, in the same way that they look at the animal’s pedigree when buying a horse or wanting to have the best make when buying a car, so they behave according to that same perspective when choosing a friend or a spouse. For example, they will always say that they like someone who owns a very expensive, latest model of car, who is rich and popular and famous, more than anyone else and will prefer them to anyone else, even if their moral values are exceedingly poor. However, when this wealthy individual suddenly loses all those attributes they no longer feel any closeness to him, even though he still looks exactly the same in appearance. In the same way, they will never have any dealing with someone who is poor, who does an ordinary job that might embarrass them, even if that person is morally highly virtuous.

The fundamental reason for this behavior by the people in question is that rather than love, they look for money, prestige and comfort in their friendships or marriages. Because it is those things, rather than love, that they regard as essential if they are to make a success with those around them. They want the person with whom they will spend the rest of their lives to literally be a “money printing machine,” rather than someone they can find depth in and share loved with.  Indeed, the first thing they ask when they meet someone is “what line of work are you in?” When they receive the kind of answer they are looking for, they then immediately say that they like that person, and even feel a deep affection for them in their hearts. Occupation is one of the main factors in their being drawn to someone. However, if they later hear that that same person’s “firm has gone bankrupt,” they immediately drop them saying: “It has got nothing to do with that, but for some entirely different reason I have gone off them, and I therefore no longer want to have anything to do with them.”

So well-known is this perspective of people in the society of the ignorant that it is even made the subject matter of films. If you have a rapid look back over the films you have seen recently, you will notice that “moral virtue” is never the main idea in those films dealing with closeness between two individuals. Because film producers living within that same system know full well what matters they need to concentrate on. If they make a film totally revolving around moral virtue, the people in question will not be in the slightest bit interested in it. Film-makers know that the physical appearance of the people in the screenplay, their wealth, homes, cars, jobs and social prestige need to kept in the foreground. The people who watch these films will only be interested in the film if it concentrates on those things; and only then will the producers be able to make money.

However, films about personal relations concentrating on criteria such as money, appearance and occupation can attract the hoped-for interest, and as a result it is those films that attract the largest audiences.

In almost all films of this kind, one person inevitably buys gifts such as homes, cars or expensive presents for the other. Similarly, people with this kind of mindset also enjoy films in which someone buys expensive gifts for their family or prepares material surprises for them which will make them happy.  The more details compatible with the criteria of the society of the ignorant a film contains, the higher its ratings will be.

However, nobody will like or be influenced by films about the lives of people with no material means, who fail to make displays of love compatible with the criteria of the society of the ignorant and who regard moral virtues as more important than anything else.

This perspective of the society of the ignorant that we have briefly touched on here is of course a terrible error. The people in question imagine that all these material attributes they attach such importance to will be enough to make them happy. The fact is, however, that they can clearly see the false nature of this perspective in their own lives. Yet since many people do not make proper use of their consciences they continue living by the criteria of the society of the ignorant, despite being aware of the true situation.

The fact that money, physical attributes, occupation, prestige, and expensive and showy homes and cars do not bring happiness is a great opportunity for people, even if they have realized this through personal experience. Allah creates this unhappiness as a blessing for them in order for them to see the truth. As with everyone else, He causes them to feel that they can only experience true love and happiness through faith, love of Allah and by adopting the moral values of which He approves. If they listen to the voices of their consciences then they will enjoy love, happiness, and all forms of blessings and beauty both in this world, and in the Hereafter for eternity.

Otherwise, our Almighty Lord states that people who are passionately attached to the goods of the life of this world will never enjoy any beauty, but will be recompensed with suffering:

Know that the life of this world is merely a game and a diversion and ostentation and a cause of boasting among yourselves and trying to outdo one another in wealth and children:  like the plant-growth after rain which delights the cultivators, but then it withers and you see it turning yellow, and then it becomes broken stubble. In the Hereafter there is terrible punishment but also forgiveness from Allah and His good pleasure. The life of the dunya is nothing but the enjoyment of delusion. (Surat al-Hadid, 20)

Allah teaches the souls of those believers who have a sincere and unsullied belief in Him throughout the life of this world to be worthy of Paradise. Every stage in this instruction is, by Allah’s will, a means whereby Muslims can take another step towards Paradise. Muslims acting in the light of the moral values of the Qur’an regard both events going on around them, their own situations and also their own moral development with the same maturity. They regard any moral deficiencies or behavioral errors that may occur as also being auspicious. Having faith does not mean making no mistakes. Allah creates human beings to be fallible, flawed and weak. Muslims make mistakes the same way as everyone else. But the difference between them and those people who base themselves on the criteria of the society of the ignorant is that when Muslims realize the correct course of action by way of their consciences, or even if they do not but are reminded of it by others, they do not deliberately insist on continuing with their errors. It is immediate repentance and sheltering in Allah and an intention not to repeat one’s error but to learn from one’s mistakes. This is a major indicator of a Muslim’s sincerity. Allah tells us how Muslims should behave in the face of their own mistakes:

Those who, when they act indecently or wrong themselves, remember Allah and ask forgiveness for their bad actions (and who can forgive bad actions except Allah?) and do not knowingly persist in what they were doing. (Surah Al ‘Imran, 135)

Muslims are valuable entities bearing the Spirit of Allah. According to the Qur’an, it is improper for such people to exaggerate their mistakes and regard themselves as worthless because of them. It is Allah Who creates mistakes and causes people to commit them in destiny. Even before a person is born it is already ordained in destiny at what time, on what date and where they will commit that error.  Even if a person were to experience that moment a thousand times over they would still make the same mistake at the same time, on the same date and in the same place. It is therefore wrong for people to lack self-confidence because of errors they have committed. Muslims never, under any circumstances, pay any heed to the approval of other people. They never become preoccupied with such doubts as “I wonder what people will say? What will they think of me? Will they love me any less? Will their trust in me be damaged?” Muslims seek to earn Allah’s approval alone. In the event of an error or imperfection, they beg Allah to forgive them and hope that He will forgive their sins. They know that He is infinitely forgiving.  What matters is whether or not He approves of that person. The Prophet Abraham’s (pbuh) prayer, “[It is] He Who I sincerely hope will forgive my mistakes on the Day of Reckoning…” (Surat ash-Shu‘ara’, 82), is an excellent model on this subject.

Since Muslims have faith and trust in and rely on Allah, they always regard themselves as virtuous and valuable. They always have respect for themselves. They always remember Allah’s verse “Do not give up and do not be downhearted. You shall be uppermost if you are believers” (Surah Al ‘Imran, 139), which represents the way they look at themselves. Muslims want to be loved and trusted by other Muslims. But they also know it is Allah Who will create that love and bestow that feeling of trust in other believers’ hearts. They live in the comfort that comes from this submission to Allah. They know that other believers will not love them any less when they make a mistake or when their deficiencies are exposed. On the contrary, Muslims’ errors are instrumental in strengthening the love felt for those people. That is because the important thing is not the mistake, but the behavior in the face of it of the person committing it. Since Muslims fear Allah, they have uneasy consciences when they make an error. They immediately think as they are shown in the Qur’an and thus see the truth. They then feel regret for their mistakes and strive to make up for their mistake and to improve their moral values by seeking shelter in Allah. The more errors people commit, the more they are able to realize how weak they are. They attain a deeper understanding of how much they need Allah. This mindset increases a person’s submission to Allah and humility. And Allah creates feelings of sympathy and affection for that person in the hearts of other believers.

Although satan tries to whisper to people that they will not be loved, and strives to make them despair and lose enthusiasm and strength when they commit an error, what actually happens in a community ruled by the moral values of the Qur’an is the exact opposite of this.

The responsibility incumbent upon believers is to ensure that the moral values of the Qur’an rule their lives as much as possible and to seek the greatest amount of Allah’s approval in all they do at every moment of their lives. It is impossible, according to the moral values of the Qur’an, for anyone harboring such an intent and who lives for Allah in a determined and fixed manner, not to be loved or trusted. Faith requires that Muslims know this and that other Muslims will love them because of that faith. It also requires that they have trust that only Allah can create that love in others’ hearts. As Allah tells us in another verse from the Qur’an:

As for those who believe and do right actions, the All-Merciful will bestow His love on them. (Surah Maryam, 96)