the importance of conscience in the qur'an

8/7/2019 THE IMPORTANCE OF CONSCIENCE IN THE QUR'AN.

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THE IMPORTANCEOF CONSCIENCE

IN THE QUR'AN

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HARUN 2AH2A


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CONTENTS

3 N T R 1 5 % , T 3 1 N

A 0 0 A H ' 4 3 N 4 2 3 R AT 3 1 N T 1 E ? E R > M A N : , 1 N 4 , 3 E N , E

E ? 3 5 E N , E 1 7 A 0 0 A H ' 4

E @ 3 4 T E N , E , A N E 4 E E N T H R 1 % / H , 1 N 4 , 3 E N , E

T H 1 4 E H 1 Q % E 4 T 3 1 N A N 5 T H 1 4 E H 1 3 / N 1 R E

, 1 N 4 , 3 E N , E A N 5 T H E Q % R ' A N 4 H 1 M A N

T H E R E A 0 2 % R 2 1 4 E 1 7 0 3 7 E

E 0 3 E ? 3 N / 3 N T H E H E R E A 7 T E R 3 T H , E R TA 3 N T >

0 3 ? 3 N / T H E Q % R ' A N > 7 1 0 0 1 3 N / T H E

, 1 N 4 , 3 E N , E AT A 0 0 T 3 M E 4

H 1 5 1 E 4 T H E , 1 N 4 , 3 E N , E % N 5 E R 4 T A N 5

T H AT 3 T H A 4 T 1 E N E A R A 0 0 A H B

T H E N E / AT 3 ? E 2 1 E R 4 A / A 3 N 4 T , 1 N 4 , 3 E N , E

H > 5 1 N ' T 2 E 1 2 0 E 7 1 0 0 1 T H E 3 R

, 1 N 4 , 3 E N , E 3 N 4 2 3 T E 1 7 & N 1 3 N / T H E T R % T H B

T H E A 1 5 E 1 7 , 1 N 4 , 3 E N T 3 1 % 4 2 E 1 2 0 E 3 N

T H E 1 R 0 5 A N 5 2 A R A 5 3 4 E

T H E A 1 5 E 1 7 T H 1 4 E H 1 5 1 N 1 T 7 1 0 0 1 T H E 3 R , 1 N 4 , 3 E N , E

E @ A M 2 0 E 4 1 7 T H E R 3 / H T 0>9 / % 3 5 E 5 3 N T H E Q % R ' A N

E @ A M 2 0 E 4 1 7 T H 1 4 E H 1 E R E A 4 T R A >

2A R T 3 N / T H 1 % / H T 4

T H E E ? 1 0 % T 3 1 N 5 E , E 2 T 3 1 N


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A3OUT THE AUTHOR

T h e a u t ho r ! w h o w r i te s u n d er t h e " e n 9n a m e H A R % N >A H >A ! w a s b o r n i n

A n #a r a i n ( . 8= H a Ci n g $ o m" l et e d h i s " r im ar y a n d s e $o nd a r y e d u$ a t i o n i nA n# ar a ! h e t he n s tu di ed a r t s a t 3 s t an bu l ' s M im a r 4 in an % ni Ce rs i t y a nd

" h i l o s o " h y a t 3 s t a n b u l % n i C e r s i t y 4 i n $ e t h e ( . < + s ! t h e a u t h o r h a s " u b l i s h e d

m a n y b o o #s o n " o l i t i $ al ! f a i th 9 r e la t e d! a n d s $ i e nt i f i$ i s s ue s H a r u n >a h y a i s

w e l l 9 # n o w n a s a n a u t h o r w h o h a s w r i t t e n C e r y i m " o r t a n t w o r # s d i s $ l o s i n g t h e

i m " o s t u r e o f e C o l u t i o n i s t s ! t h e i n C a l i d i t y o f t h e i r $ l a i m s ! a n d t h e d a r # l i a i s o n s

b e t w e e n 5 a r w i n i s m a n d s u $ h b l o o d y i d e o l o g i e s a s f a s $ i s m a n d $ o m m u n i s m

H i s " e n 9 n a me i s m a d e u " o f t h e n a m e s D H a ru n D A a r o n F a s G a n d D >a h y aD

I o h n F a s G ! i n m e m o r y o f t h e t w o e s t ee m e d 2 r o " h e ts w h o f o u g h t a g a i n s t t h e i r

" e o " l e ' s l a $ # o f f a i t h T h e 2 r o " h e t s a a s ' s s e a l o n t h e $ o C e r o f t h e b o o # s i s

s y m b o l i $ a n d i s l i n # e d t o t h e t h e i r $ o n t e n t s 3 t r e " r e s e n t s t h e Q u r ' a n t h e f i n a l

s $ r i " t u r e a n d t h e 2 r o " h e t M u h a m m a d s a a s ! t h e l a s t o f t h e " r o " h e t s % n d e r t h e

g u id a n$ e o f t h e Q u r ' an a n d t h e 4 u nn a h! t he a u t h or m a# e s i t h i s " u r " os e t o

d i s "r o C e e a $ h o n e o f t h e f u n d a m en t a l t e n e t s o f g o d le s s i d e o l o gi e s a n d t o h a C e

t h e D l as t w or d !D s o a s t o $ o m" l et e l y s i l e n$ e t h e o b je $ t i o ns r a is e d a g ai n st

r e l i g i o n T h e s e a l o f t h e f i n a l 2 r o " h e t ! w h o a t t a i n e d u l t i m a t e w i s d o m a n d m o r a l

" e r f e $ t i o n ! i s u s e d a s a s i g n o f h i s i n t e n t i o n o f s a y i n g t h i s l a s t w o r d

A l l o f t h e a u t h o r ' s w o r # s $ e n t e r a r o u n d o n e g o a l : t o $ o n Ce y t h e Q u r ' a n ' s

m e s s ag e t o " e o "l e ! e n $ o ur a g e t h e m t o t h i n# a b o ut b a s i$ f a i th 9 r e la t e d i s su e s

s u $ h a s A l l a h ' s E J i s t e n $ e a n d % n i t y a n d t h e h e r e a f t e r ! a n d t o e J " o s e t h e f e e b l ef o u n d a t i o n s a n d " e r C e r t e d i d e o l o g i e s o f g o d l e s s s y s t e m s

H a r u n >a h y a e n j o y s a w i de r e a de r s h i" i n m a n y $ o u n t r ie s ! f r o m 3 n d i a t o

A m e r i $ a ! E n g l a n d t o 3 n d o n e s i a ! 2 o l a n d t o o s n i a ! a n d 4 " a i n t o r a 6 i l 4 o m e o f

h is b oo #s a re a Ca il ab le i n E ng li sh ! 7 re n$ h! / er ma n! 4 "a n i sh ! 3 ta l i an !

2 o r t ug u e se ! % r d u! A r a b i$ ! A l b an i a n! R u s si a n ! 4 e r b o9 , r o at o s ni a n ! 2 o l is h !

M a l ay! % yg u r T u r# i s h! a nd 3 nd on es ia n! a nd t he y a r e e n j o ye d b y r ea de r s

w o r l d w i d e

/ r ea tl y a "" r e$ ia te d a l l a ro u nd t he w o r ld ! t h es e w o r# s h a Ce b e e n

i n s t r u m e n t a l i n m a n y " e o " l e r e $ o C e r i n g t h e i r f a i t h i n A l l a h a n d i n m a n y o t h e r s

g a i n i n g a d e e " e r i n s i g h t i n t o t h e i r f a i t h T h e w i s d o m ! a s w e l l a s t h e s i n $ e r e a n d

e a s y 9 t o 9 u n d e r st a n d s t y l e ! g i C e s t h e s e b o o # s a d i s t i n $ t t o u $ h t h a t d i r e $ t l y e f f e $ t s

a n y o n e w h o r e ad s o r s t ud i es t he m 3 m mu n e t o o b j e $t i on s ! t he s e w or # s a r e

$ h ar a $ t e r i 6e d b y t h ei r f e at u re s o f r a "i d e f f e $t i Ce n es s ! d ef i ni t e r e su l ts ! a n d

i r r e fu t a bi l i t y 3 t i s u n l i# e l y t h a t t h o se w h o r e a d t h e se b o o #s a n d g i C e s e r io u s

t h o ug h t t o t h e m $ a n a n y l o n ge r s i n $e r e l y a d C o$ a t e m a t e ri a l i s t i $ " h i lo s o "h y!

a t h e i s m ! o r a n y o t h e r " e r C e r t e d i d e o l o g y o r " h i l o s o " h y E C e n i f t h e y $ o n t i n u e t o


5/81

d o s o ! i t w i l l b e o n l y a s e n t i m e nt a l i n s i s te n $ e! s i n $e t h e se b o o #s r e f u te s u $ h

i d e o l o g i e s f r o m t h e i r C e r y f o u n d a t i o n s A l l $ o n t e m " o r a r y m o C e m e n t s o f d e n i a l

a r e n o w i d e o l o gi $ a l l y d e f ea t e d! t h a n# s t o t h e $ o l l e $ t i o n o f b o o #s w r i t t e n b y

H a r u n > a h y a

T h e re i s n o d o u bt t h a t t h e s e f e a t u r e s r e s u l t f r o m t h e Q u r ' a n 's w i sd o m a n d

l u $ i d i t y T h e a u t h o r m o d e s t l y i n t e n d s t o s e r C e a s a m e a n s i n h u m a n i t y ' s s e a r $ h

f o r A l l a h' s r i g ht " a t h N o m a t er i a l g a i n i s s o ug h t i n t h e " u b l i $ at i o n o f t h e se

w o r # s

, o n si d e r in g t h e se f a $ ts ! t h o se w h o e n $ o u r a ge " e o "l e t o r e a d t h e s e b o o #s !

w h i$ h o "e n t h e D e y es D o f t he h ea r t a n d g u id e t h em t o b e$ o me m or e d e Co te d

s e r C a n t s o f A l l a h ! r e n d e r a n i n C a l u a b l e s e r C i $ e

M e a n w h i l e ! i t w o u l d j u s t b e a w a s t e o f t i m e a n d e n e r g y t o " r o " a g a t e o t h e r

b o o # s t h a t $ r e a t e $ o n f u s i o n i n " e o " l e ' s m i n d s ! l e a d t h e m i n t o i d e o l o g i $ a l $ h a o s !

a n d t h a t $ l e ar l y h a C e n o s t r o n g a n d " r e $i s e e f f e $ t s i n r e m oC i n g t h e d o u bt s i n

" e o " l e ' s h e a r t s ! a s a l s o C e r i f i e d f r o m " r e C i o u s e J " e r i e n $ e 3 t i s i m " o s s i b l e f o rb o o # s d e C i s e d t o e m " h a s i 6 e t h e a u t h o r ' s l i t e r a r y " o w e r r a t h e r t h a n t h e n o b l e

g o a l o f s a C i n g " e o " l e f r o m l o s s o f f a i t h ! t o h a C e s u $ h a g r e a t e f f e $ t T h o s e w h o

d ou bt t h i s $ an r ea d i l y s ee t ha t t he s ol e a im o f H ar un >a h ya ' s b oo #s i s t o

o C e r $o m e d i s be l i ef a n d t o d i s se m i na t e t h e Q u r 'a n ' s m o r a l C a l ue s T h e s u $ $ es s

a n d i m " a $ t o f t h i s s e r C i $ e a r e m a n i f e s t e d i n t h e r e a d e r s ' $ o n C i $ t i o n

1 n e " o i n t s h o u ld b e # e "t i n m i nd : T h e m a i n r e as o n f o r t h e $ o n t in u i n g

$ r u e l t y ! $ o n f l i $ t ! a n d a l l t h e o r d e a l s e n d u r e d b y t h e C a s t m a j o r i t y o f " e o " l e i s

t h e i d e o l o gi $ a l " r e C a l en $ e o f d i s be l i e f T h i s s t a t e $ a n b e e n d e d o n l y w i t h t h e

i d e o l o g i $ a l d e f e a t o f d i s b e l i e f a n d b y $ o n C e y i n g t h e w o n d e r s o f $ r e a t i o n a n d

Q u r 'a n i $ m o r a l i t y s o t h a t " e o " le $ a n l i C e b y i t , o n s i de r i ng t h e s t a t e o f t h e

w o r l d t o d a y! w h i $ h l e a d s " e o " l e i n t o a d o w n w a r d s " i r a l o f C i o l e n $ e ! $ o r r u " t i o n

a n d $ o n f l i$ t ! i t i s $ l e a r t h at t h is s e r Ci $ e h a s t o b e " r o Ci d e d m o r e s " e e d i l y a n d

e f f e $ t i C e l y 1 t h e r w i s e ! i t m a y b e t o o l a t e

3 t i s n o e J a g ge r a t io n t o s a y t h a t t h e $ o l l e $ ti o n o f b o o #s b y H a r un >a h y a

h a Ce a s su m ed t h is l e ad i ng r o le y t h e w i l l o f A l l ah ! t he s e b o o # s w i l l b e a

m e a n s t h r o u gh w h i $h " e o "l e i n t h e t w e n t y fi r s t $ e n t u r y w i l l a t t ai n t h e " e a $ e!

j u s t i $ e a n d h a " " i n e s s " r o m i s e d i n t h e Q u r ' a n


6/81

TO THE REA4ER

T h e r e a s o n w h y a s " e $ i a l $ h a " t e r i s a s s i g n e d t o t h e $ o l l a " s e o f t h e t h e o r y

o f e C o lu t i on i s t ha t t h i s t he or y $ o n st i t u t es t he b as i s o f a l l a nt i 9 s " i r i t ua l" h i l o s o " h i e s 4 i n $ e 5 a r w i n i s m r e j e $ t s t h e f a $ t o f $ r e a t i o n ! a n d t h e r e f o r e A l l a h ' s

E J i s t e n $ e ! d u r i n g t h e l a s t ( ) + y e a r s i t h a s $ a u s e d m a n y " e o " l e t o a b a n d o n t h e i r

f a i t h o r f a l l i n t o d o u b t T h e r e f o r e ! s h o w i n g t h a t t h i s t h e o r y i s a d e $ e " t i o n i s a

C e r y i m " o r t a n t d u t y ! o n e t h a t i s s t r o n g l y r e l a t e d t o r e l i g i o n 3 t i s i m " e r a t i C e t h a t

t h i s i m " o r t a n t s e r C i $ e b e r e n d e r e d t o e C e r y o n e 4 o m e o f o u r r e a d e r s m a y f i n d t h e

$ h an $ e t o r e ad o n l y o n e o f o u r b o o# s T he r ef o re ! w e t h in # i t a " "r o "r i at e t o

d e C o t e a $ h a " t e r f o r a s u m m a r y o f t h i s s u b j e $ t

3 n a l l t h e b o o # s b y t h e a u t h o r! f a i t h 9 r e l a t e d i s s u e s a r e e J " l a i n e d i n t h e l i g h t

o f Q u r ' a n i $ C e r s e s ! a n d a l l " e o " l e a r e i n C i t e d t o l e a r n A l l a h 's w o r d s a n d t o l i C e

b y t h e m A l l t h e s u b j e $ t s t h a t $ o n $ e r n A l l a h ' s C e r s e s a r e e J " l a i n e d i n s u $ h a w a y

a s t o l e aC e n o r o om f o r d o u b t o r q u es t io n m a r# s i n t he r e ad e r ' s m i nd T h e

s i n $ e r e ! " l a i n ! a n d f l u e n t s t y l e e m " l o y e d e n s u r e s t h a t e C e r y o n e o f e C e r y a g e a n d

f r o m e C e r y s o $ ia l g r o u " $ a n e a s i l y u n d er s t an d t h e b o o # s T h i s e f f e$ t i Ce a n d

l u $ i d n a r r a t i C e m a # e s i t " o s s i b l e t o r e a d t h e m i n a s i n g l e s i t t i n g E C e n t h o s e

w h o r i g o r o u s l y r e j e $ t s " i r i t u a l i t y a r e i n f l u e n $ e d b y t h e f a $ t s r e $ o u n t e d i n t h e s e

b o o # s a n d $ a n n o t r e f u t e t h e t r u t h f u l n e s s o f t h e i r $ o n t e n t s

T h i s b o o # a n d a l l t h e o t h e r w o r # s o f t h e a u t h o r $ a n b e r e a d i n d i C i d u a ll y o r

d i s $ us s e d i n a g r o u" T h o s e r e a d e r s w h o a r e w i l l i ng t o " r o f i t f r o m t h e b o o # s

w i l l f i n d d i s $ u s s i o n C e r y u s e f u l i n t h e s e n s e t h a t t h e y w i l l b e a b l e t o r e l a t e t h e i ro w n r e f l e $ t i o n s a n d e J " e r i e n $ e s t o o n e a n o t h e r

3 n a d d i t io n ! i t w i l l b e a g re a t s er C i $e t o r e l ig io n t o $ on t r ib u t e t o t he

" r e s e n t a t i o n a n d r e a d i n g o f t h e s e b o o # s ! w h i $ h a r e w r i t t e n s o l e l y f o r t h e g o o d

" l e a s u r e o f A l l a h A l l o f t h e a u t h o r ' s b o o # s a r e e J t r e m e l y $ o n C i n $ i n g 7 o r t h i s

r e a s o n ! f o r t h o s e w h o w a n t t o $ o m m u n i $ a t e t r u e r e l i g i o n t o o t h e r " e o " l e ! o n e o f

t h e m o s t e f f e $ t i C e m e t h o d s i s t o e n $ o u r a g e t h e m t o r e a d t h e s e b o o # s

3 t i s h o " e d t h a t t h e r e a d e r w i l l t a # e t i m e t o l o o # t h r ou g h t h e r e C i e w o f

o t h er b o o #s o n t h e f i n a l " a g e s o f t h e b o o # ! a n d a " " r e $ ia t e t h e r i $ h s o u r$ e o f

m a t e r i a l o n f a i t h 9 r e l a t e d i s s u e s ! w h i $ h a r e C e r y u s e f u l a n d a " l e a s u r e t o r e a d

3 n t h e se b o o #s ! u n l i # e s o m e o t he r b o o #s ! y o u w i l l n o t f i n d t h e a u t h o r 's

" e r s o n a l C i e w s ! e J " l a n a t i o n s b a s e d o n d u b i o u s s o u r $ e s ! s t y l e s t h a t a r e

u n o b s e r C a n t o f t h e r e s " e $ t a n d r e C e r e n $ e d u e t o s a $ r e d s u b j e $ t s ! n o r h o " e l e s s !

d o u b t 9 $ r e a t i ng ! a n d " e s s i m i s t i $ a $ $ o u n t s t h a t $ r e a t e d e C i a t i o n s i n t h e h e a r t


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INTRO4UCTION

3 n this boo#! we are going to tal# about a Coi$e that always ins"ires justi$e! good manners! humility!

honesty! sin$erity! and all that is most righteous This Coi$e! though you may be unaware of it! is always withyou whereCer you go

'To whom does this Coi$e belongB' you may then as# ell! this Coi$e belongs to you! it is within you! it is

the Coi$e of your $ons$ien$eK

The word '$ons$ien$e' is Cery $ommon and mu$h used HoweCer! the a$tual meaning of the word! its

im"ortan$e in the deen religion! how a really $ons$ientious "erson behaCes and what se"arates him or her

from other "eo"le are not so well #nown in general ,ons$ien$e is limited to the meaning a$#nowledged by

so$iety A$$ording to "o"ular belief! those who do not! for eJam"le! dum" rubbish in the streets! who giCe

money to beggars and ta#e $are of stray animals are shown as eJam"les of $ons$ientious "eo"le

HoweCer! the a$tual meaning of the word '$ons$ien$e' is far more subtle and $om"rehensiCe than the

meaning atta$hed to it by so$iety The "ur"ose of this boo# is to introdu$e the real meaning of $ons$ien$e as

eJem"lified in the Qur'an and to draw attention to how a $ons$ientious "erson thin#s! what #ind of insight and

understanding he or she "ossesses! and the im"ortan$e of $ons$ien$e in life after death e will "roCide you

with the ne$essary information to identify the Coi$e of your $ons$ien$e! and distinguish it from the other Coi$es

and suggestions $oming from within you e will also eJ"lain some of the things your $ons$ien$e may ma#e

you thin# and do and how someone who a$ts u"on his $ons$ien$e $an attain the "urest state

The main "ur"ose of this boo# is not only to inform! but also to $all out to "eo"le's $ons$ien$e in order to

s"ur them into a$tion! en$ourage them to liCe the rest of their liCes by their $ons$ien$e! and show them how lost

they will be if they fail to do so


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A55AH'S INSPIRATION TO E6ER2 MAN.

CONSCIENCE

, ons$ien$e is a s"iritual quality that bids man good attitude and thought! and hel"s him thin# straight and

tell right from wrong

1ne of the im"ortant as"e$ts of $ons$ien$e is that it is $ommon to all "eo"le 3n other words! what feels

right to the $ons$ien$e of a man also feels right to the $ons$ien$e of all others "roCided that the same $onditions

"reCail The $ons$ien$e of one man neCer falls out with that of another The reason lies in the sour$e of

$ons$ien$e: it is the ins"iration of Allah Through the $ons$ien$e! Allah lets us #now the best and the most

beautiful behaCiour and manners whi$h it will "lease Him for us to ado"t

That $ons$ien$e is an ins"iration from Allah is mentioned in the Qur'an! in 4urat ash94hams:

And the e$& and "hat pr#p#rti#ned it and inpired it "ith depra7ity #r ta8"a% he "h# puri&ie it

ha ueeded% he "h# #7er it up ha &ai$ed) *Surat ah9Sham. -9/:1

3n the aboCe Cerses! Allah de$lares that He has ins"ired the self with de"raCity to a$t in a sinful manner!

to disobey! to deCiate! to lie! to turn away from righteousness! to stir u" trouble! to de$line in good manners

The o""osite is taqwa awe or fear of Allah whi$h ins"ires a "erson to be on guard against wrong a$tion and

eager for a$tions whi$h "lease Him 3t is this Cery $ons$ien$e that ma#es man guard against eCil deeds and find

the right way

1ne of the most im"ortant as"e$ts of $ons$ien$e is that it hel"s man to find what is right of his own

a$$ord This will be dis$ussed in more detail in forth$oming $ha"ters ,ons$ien$e will surely show man what is

right! eCen if nobody else will HoweCer! what matters for man is to ta#e re$ourse to his own $ons$ien$e! listento what it says! and a$t u"on it 7or this reason! we $an say that $ons$ien$e is the main $om"onent of religion

AboCe all! there is one "oint that must be borne in mindL eCery man! from the moment of gaining

$ons$iousness! is res"onsible for what Allah ins"ires him with and what his $ons$ien$e tells him 7rom the

moment he starts to $on$eiCe the eCents around him and be$omes able to judge for himself! he is eJ"e$ted to

"ossess and be able to eJer$ise the ability to hear and distinguish the Coi$e of his $ons$ien$e! and to haCe the

will to follow it 7rom this "oint forward! he will be questioned about the a$tions he ta#es in the $ourse of his

life 3f he follows his $ons$ien$e! he will be rewarded with an eternal life in Allah's heaCen! but if he follows his

self! he will meet an eternal sealed Cault of fire


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E6I4ENCE OF A55AH'S

E;ISTENCE CAN 3E SEEN THROU


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wisdom is a different $on$e"t to intelligen$e A man! no matter how intelligent and #nowledgeable he is! will

still be unwise if he does not refer to his $ons$ien$e! and is unable to see or $om"rehend the fa$ts that he $omes

a$ross

An eJam"le $an elu$idate the differen$e between intelligen$e and the wisdom attained through

$ons$ien$e A s$ientist may $arry out Cery detailed resear$h about the $ell for years He may eCen be the best in

his field HoweCer! if he is la$#ing in wisdom and $ons$ien$e! he will only retain fragments of #nowledge He

will not be able to fit these fragments together to form a whole 3n other words! he will not be able to draw

$orre$t $on$lusions from this body of information

A man with wisdom and $ons$ien$e! howeCer! "er$eiCes the mira$ulous as"e$ts and "erfe$t details of a

$ell! and a$#nowledges the hand of a $reator! a designer with a su"erior wisdom 3f a man thin#s with his

$ons$ien$e he will arriCe at this $on$lusion: the "ower that $reates a $ell with su$h "erfe$tion must also be the

$reator of all the other liCing and non9liCing beings

3n the Qur'an! there is the eJam"le of 2ro"het 3brahim A4! who found Allah through listening to his

$ons$ien$e:

=hen night #7ered him he a" a tar and aid% 'Thi i my 5#rd>' Then "hen it et he aid% 'I d#

n#t $#7e "hat et)' Then "hen he a" the m##n #me up he aid% 'Thi i my 5#rd>' Then "hen it et he

aid% 'I& my 5#rd d#e n#t guide me% I "i$$ (e #ne #& the miguided pe#p$e)' Then "hen he a" the un

#me up he aid% 'Thi i my 5#rd> Thi i greater>' Then "hen it et he aid% 'My pe#p$e% I am &ree #&

"hat y#u a#iate "ith A$$ah> I ha7e turned my &ae t# Him =h# (r#ught the hea7en and earth int#

(eing% a pure natura$ (e$ie7er) Ne7er ha$$ I gi7e partner t# A$$ah) *Surat A$9An'am. -?9-@1

How 2ro"het 3brahim found Allah through wisdom $an be seen in the Cerses aboCe Through his

$ons$ien$e! he realised that all the things he saw around him $ould only be beings that are $reated! and that the

,reator is far su"erior to the $reated beings Anyone who refers to his $ons$ien$e will see this fa$t eCen if there

is no one to tell him about it ECeryone who thin#s sin$erely! without inColCing his "assions! and only by

em"loying his $ons$ien$e! $an $om"rehend the eJisten$e and glory of Allah 3f someone refuses to see the bare

fa$ts before his eyes! and a$ts as if they do not eJist! then this man will be$ome degraded des"ite his

intelligen$e The reason a "erson who #nows the right in his $ons$ien$e does not want to a$$e"t it is be$ause

this fa$t $onfli$ts with his "ersonal interests A man's a$$e"tan$e of Allah's eJisten$e means his a$$e"tan$e of a

being far su"erior to him to whom he must submit! whom he des"erately needs! and to whom he is answerable

0et us giCe a well9#nown eJam"le of how a $oCered $ons$ien$e $an de$eiCe a man! in s"ite of his

intelligen$e and #nowledge 7ran$is ,ri$# is one of the two s$ientists who dis$oCered the stru$ture of 5NA

during the (.8+'s This was undoubtedly one of the major dis$oCeries in the history of s$ien$eL it required some"ainsta#ing wor#! $onsiderable a$$umulated #nowledge and! no doubt! intelligen$e As a result of all the wor#

he did! this 's$ientist' was awarded the Nobel 2ri6e

5uring his resear$h! 7ran$is ,ri$# be$ame so ama6ed at the stru$ture of the $ell and its hidden design

that! des"ite being an ardent eColutionist! he mentioned the following in his boo#:

An honest man! armed with all the #nowledge aCailable to us now! $ould only state that in some sense!

the origin of life a""ears at the moment to be almost a mira$le! so many are the $onditions whi$h would haCe


11/81

had to haCe been satisfied to get it going (Francis Crick, Life Itself: Its Origin and Nature, New York: Simon &

Schuster, !", #$ ""%

hen ,ri$#! who belieCed in eColution and the idea that life $ame about as a result of $oin$iden$es! saw

the details in the $ell! he wrote the aboCe lines and stated that a $ell $ould not "ossibly be formed by

$oin$iden$e! but $ould only be a mira$le EColutionists! howeCer! do not belieCe in any eJ"lanation other than

$oin$iden$e! for it would require them to a$$e"t the eJisten$e of Allah ,ri$# was so im"ressed with the

"erfe$tion and inta$tness of the $ell that des"ite adCo$ating a different ideology! he had to $onfess his

ama6ement HoweCer! ,ri$# $ould not follow his $ons$ien$e for long and said that he $ould not a$$e"t the

eJisten$e of Allah! so this whole design! whi$h requires a su"erior wisdom and $an by no means be eJ"lained

by $oin$iden$es! was $reated not by Allah! but by 'aliens' 3n other words! it was the aliens! not Allah! who

$reated life Aliens had brought the first 5NA sam"le to the world and thus life had started This is a ty"i$al

eJam"le of what ha""ens when a man! no matter how intelligent and #nowledgeable he may be! im"risons and

re"resses his $ons$ien$e This Nobel "ri6e9awarded 's$ientist' had $oCered his mind to su$h an eJtent that he did

not eCen sto" to thin# how an alien! who allegedly formed su$h a su"erior stru$ture! was itself $reated

A renowned Ameri$an bio$hemistry "rofessor Mi$hael I ehe eJ"lains! without using the word$ons$ien$e itself! the situation of those s$ientists who $oCer their $ons$ien$e:

1Cer the "ast four de$ades modern bio$hemistry has un$oCered the se$rets of the $ell The "rogress has

been hard won 3t has required tens of thousands of "eo"le to dedi$ate the better "arts of their liCes to the

tedious wor# of the laboratoryK

The result of these $umulatiCe efforts to inCestigate the $ell to inCestigate life at the mole$ular leCel is

a loud! $lear! "ier$ing $ry of DdesignD The result is so unambiguous and so signifi$ant that it must be ran#ed as

one of the greatest a$hieCements in the history of s$ien$eK This trium"h of s$ien$e should eCo#e $ries of

DEure#aD from ten thousand throats! should o$$asion mu$h hand9sla""ing and high9fiCing! and "erha"s eCen be

an eJ$use to ta#e a day off

ut no bottles haCe been un$or#ed! no hands sla""ed 3nstead! a $urious embarrassed silen$e surrounds

the star# $om"leJity of the $ell hen the subje$t $omes u" in "ubli$! feet start to shuffle! and breathing gets a

bit labored 3n "riCate "eo"le are a bit more relaJedL many eJ"li$itly admit the obCious but then stare at the

ground! sha#e their heads! and let it go at that

hy does the s$ientifi$ $ommunity not greedily embra$e its startling dis$oCeryB hy is the obserCation

of design handled with intelle$tual gloCesB The dilemma is that while one side of the ele"hant is labeled

intelligent design! the other side might be labeled /od (ichael '$ ehe, )arwin*s lack o+, New York: Free

ress !!-, ##$ ./.0.//%

The signs of Allah's eJisten$e are Cery $lear and manifest for all to see 3t is an eCident truth that the

,reator of the design "reCailing a$ross the uniCerse is Allah 4ome of those who reje$t the eJisten$e of Allah doso not be$ause they really do not belieCe in Him! but be$ause they want to aCoid the moral $ode they would

haCe to obserCe as belieCers ECeryone #nows the eJisten$e and eternal "ower of Allah in his $ons$ien$e

HoweCer! someone who a$#nowledges the eJisten$e of Allah and "er$eiCes His "ower! also #nows that he will

be answerable to Him! and that he must obey His rules and liCe for Him He who insists on reje$ting des"ite his

awareness of these fa$ts! does so be$ause a$$e"ting this great fa$t is not in $om"lian$e with his interests and the

feeling of su"eriority inside him 3n the Qur'an! these "eo"le are des$ribed in 4urat an9Naml:


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They repudiated them "r#ng$y and haughti$y% in pite #& their #"n ertainty a(#ut them) See the

&ina$ &ate #& the #rrupter) *Surat an9Nam$% /01

ECents that too# "la$e between 2ro"het 3brahim A4 and his "eo"le told in the Qur'an! "roCide a Cery

good eJam"le The "eo"le of 2ro"het 3brahim worshi""ed idols 3t is im"ortant to note here that in the Qur'an!

the term 'idols' im"lies all the "owers "eo"le belieCe in other than Allah 3t would be in$orre$t to thin# of idol9

worshi""ers only as those who worshi" statues As in the eJam"le of eColutionists! to loo# u"on atoms! time

and $oin$iden$e as the $auses of life would sim"ly mean to ta#e atoms! time and $oin$iden$e as gods HoweCer!

neither time nor $oin$iden$e $an "ossibly haCe enough "ower to $reate life 1nly Allah $an "ossess su$h "ower

A$$ording to the in$ident mentioned aboCe! 2ro"het 3brahim destroyed the idols to show his "eo"le that the

idols they worshi""ed were just obje$ts haCing no "ower oCer anything 3t is thus des$ribed by Allah in the

Qur'an:

He aid% 'Far &r#m it> 2#ur 5#rd i the 5#rd #& the hea7en and the earth% He =h# (r#ught them

int# (eing) I am #ne #& th#e "h# (ear "itne t# that) 3y A$$ah% I "i$$ de7ie #me heme againt y#urid#$ "hen y#ur (a are turned) '

He (r#e them in piee% eBept r the (igget #ne% # that they "#u$d ha7e it t# #nu$t>

They aid% '=h# ha d#ne thi t# #ur g#d He i de&inite$y #ne #& the "r#ngd#er>' They aid% '=e

heard a y#ung man menti#ning them) They a$$ him I(rahim)' They aid% '3ring him (ere the pe#p$e'

eye # that they an (e "itnee)' They aid% '4id y#u d# thi t# #ur g#d% I(rahim' He aid% 'N#% thi

#ne% the (igget #& them% did it) A them i& they are a($e t# pea>' *Surat a$9An(iya'. D?9?1

Thus the unbelieCers saw that the idols they had been worshi""ing $ould not answer their $alls They

were im"otent effigies la$#ing eCen the "ower to defend themselCes! let alone $reate anythingL so they turned to

their $ons$ien$e:

Then they turned t# theme$7e and aid *t# the id#$1% 'It i y#u y#ure$7e "h# are "r#ngd#er)'

*Surat a$9An(iya'. ?01

H#"e7er% it "a n#t $#ng (ere they "ere ret#red t# their #$d tate) They haughti$y and arr#gant$y

denied "hat they had und in their #niene

3ut then they re$aped (a int# their di(e$ie&. '2#u n#"n &u$$ "e$$ thee id#$ ann#t ta$)' He

aid% '4# y#u then "#rhip% intead #& A$$ah% "hat ann#t he$p #r harm y#u in any "ay Shame #n y#u

and "hat y#u "#rhip (eide A$$ah> =i$$ y#u n#t ue y#ur inte$$et *Surat a$9An(iya'. ?D9?-1

Their $ons$ien$e haCing been eJ"osed! the unbelieCers fall into dismay! and strongly resist what their

$ons$ien$e has a$$e"ted 3n order not to a$$e"t the truth! they feel an intense hatred against those who ma#e the

truth $lear to them! and they eCen ris# trying to murder the messengers to safeguard their false beliefs:


13/81

They aid% '3urn him and upp#rt y#ur g#d i& y#u are re#$7ed t# d# #mething)' *Surat a$9

An(iya'. ?1

The aboCe situation a""lies not only to a $ertain se$tion of so$iety! but to many "eo"le at large A man

may be a distinguished s$ientist! with many dis$oCeries to his name He may be a su$$essful businessman or an

artistL he may also be ri$h! $ultiCated and intelligent HoweCer! instead of em"loying his $ons$ien$e to thin# of

Allah! glorify His "ower and art! and than# Him for giCing him the $han$e to see and understand these things!

he only be$omes "roud and boastful of his intelligen$e and dis$oCeries! and the money he has earned He neCer

thin#s that none of these will be of any use to him after he dies

ECen the names of many "eo"le who were famous in their time for their dis$oCeries! their wealth or the

great states they goCerned! haCe long been forgotten ECen if they are remembered! it is of no benefit to a "erson

who is dead Those "eo"le "aid no attention to the $ommandments of Allah! nor did they a$#nowledge His

"ower or a""re$iate the faCours He bestowed u"on them 4u$h "eo"le went astray be$ause their hearts were

sealed and their $ons$ien$es $oCered 3n the Qur'an! Allah des$ribes those who transgress in "ursuit of their own

interests and "assions:

Ha7e y#u een him "h# tae hi "him and deire t# (e hi g#d G "h#m A$$ah ha miguided

n#"ing$y% ea$ing up hi hearing and hi heart and p$aing a ($ind$d #7er hi eye =h# then "i$$

guide him a&ter A$$ah S# "i$$ y#u n#t pay heed They ay% 'There i n#thing (ut #ur eBitene in the $i&e

#& thi "#r$d) =e die and "e $i7e and n#thing detr#y u eBept r time)' They ha7e n# n#"$edge #&

that) They are #n$y #neturing) *Surat a$9athiyya. ,9,01

As $an be seen in the aboCe Cerses! those who "ut aside their $ons$ien$e in "ursuit of their own self and

transgress be$ause of the qualities they "ossess! are des$ribed as 'deaf and blind' That their hearts are sealed

tells us that they haCe no $om"rehension! that is! they $an neither use their wisdom! nor distinguish between

right and wrong The only reason they get into su$h a state is be$ause they do not use their $ons$ien$e


14/81

THOSE =HO QUESTION AN4

THOSE =HO I


15/81

His wisdom and $ommon sense would definitely tell him to read this message HoweCer! most "eo"le!

due to the state of heedlessness they are in! do not lift a finger to read the most Cital boo# in eJisten$e: the

message of Allah to His "eo"le

The fa$t that "eo"le haCe abandoned the boo# Allah sent is stated as follows in the Qur'an:

The Meenger ay. 'My 5#rd% my pe#p$e treat thi Qur'an a #mething t# (e ign#red)' *Surat a$9

Fur8an. :1

=hen a meenger #me t# them &r#m A$$ah #n&irming "hat i "ith them% a gr#up #& th#e "h#

ha7e (een gi7en the 3## didain&u$$y t# the 3## #& A$$ah (ehind their (a% ut a i& they did n#t

n#") *Surat a$93a8ara./:/1

3n the aboCe Cerse! the eJ"ression 'as if they did not #now' "oints out that although "eo"le #now! they

ignore the boo# of Allah ECeryone! dee" in his $ons$ien$e! #nows that he must read and "ra$tise the Qur'an! but

the majority ignores it The reason for this is that "eo"le do not follow their $ons$ien$e


16/81

CONSCIENCE AN4 THE QUR'AN SHO= MAN THE

REA5 PURPOSE OF 5IFE

'J4id y#u upp#e that =e reated y#u r amuement and that y#u "#u$d n#t return t# U'

*Surat a$9Mu'minun.//D1

4omeone who thin#s through his $ons$ien$e will "onder the "ur"ose of his life and during his sear$h for

the answer! will naturally turn to the Qur'an! Allah's reCelation hen someone intends to read the Qur'an! it is

of the utmost im"ortan$e that his $ons$ien$e remains o"en! and that he reads eCery Cerse with great sin$erity!

with the intention to "ra$tise and liCe by them

He who reads the Qur'an will find the answer for the "ur"ose of his $reation 3n the Qur'an! this "ur"ose is

stated as follows:

I #n$y reated inn and man t# "#rhip Me) I d# n#t re8uire any pr#7ii#n &r#m them and I d# n#t

re8uire them t# n#urih Me) Tru$y A$$ah% He i the Pr#7ider% the P#e#r #& Strength% the Sure) *Surat

adh94hariyat. D?9D1

The "ur"ose of man's life on this earth is his being tested:

He =h# reated death and $i&e t# tet "hih #& y#u i (et in ati#n) He i the A$mighty% the E7er9

F#rgi7ing) *Surat a$9Mu$. ?,1

=e made e7erything #n the earth ad#rnment r it # that "e #u$d tet them t# ee "h#e ati#nare the (et) *Surat a$9Kah&. -1

=e reated man &r#m a ming$ed dr#p t# tet him% and =e made him hearing and eeing) =e guided

him #n the =ay% "hether he i grate&u$ #r ungrate&u$) *Surat a$9Inan. ,91

He who reads the aboCe Cerses will understand that Allah $reated life to test man He will immediately

thin# about his own life! as well as the life of others Most of the "eo"le around him are $onstantly rushing and

struggling for the life of this world They haCe Cery detailed "lans! all $on$erning worldly things: the s$hool

they will go to! the job they will get! their marriage! their $hildren! the house they will liCe in! the $ar they will

buy! how high their salary is! where to s"end the new year! what "resents they will get on their birthday! their

retirement! the holidays they will go on! et$ ECeryone has su$h "lans and goals in mind! though interestingly

enough! no one ta#es the time to thin# of the real "ur"ose of their "resen$e in the world The $ons$ientious man

witnesses this behaCiour and understands it for what it is: heedlessness and folly

3t is Allah ho $reated man! gaCe him life and lets him liCe on Allah made the "ur"ose of $reation Cery

$lear: 'To be a slaCe to Him' The only thing that will ma#e man ha""y is to bow in submission to Allah in

a$$ordan$e with the "ur"ose of his $reation! and to dedi$ate eCerything he owns to Him in order to gain His


17/81

a""roCal >et most "eo"le! as if they do not #now this fa$t at all and as if they haCe $ome into this world only to

enjoy it! liCe on heedlessly and greedily 1n the other hand! a man thin#ing with his $ons$ien$e sees that the

majority of "eo"le are falling into a dangerous state of negligen$e Thus he $omes to realise that other "eo"le

$annot be a referen$e for him! and that his following other "eo"le! saying! 'Most of them do this!' will "reCent

him from following the boo# of Allah and ta#ing the Qur'an as his only guide


18/81

3E5IE6IN< IN THE HEREAFTER

=ITH CERTAINT2

T he man who $omes to realise that he was brought into this world to be tested by Allah! will then moCe

on to another stage of thought 3f we are tested in this life! then death $annot be the end There must also be a

result to this test HoweCer! there is no result in the life of this world Amongst all the "eo"le who haCe liCed in

the "ast! there were tyrants! dissolute "eo"le and murderers! as well as the messengers of Allah and other "eo"le

of Cery high $ons$ien$e who dedi$ated their whole liCes to Allah There were also "oor and miserable "eo"le

who were subje$ted to o""ression Those in the "ast are now all dead and goneL both the good and the bad are

buried in their graCes Today! there is nothing left of them but some s#eletal remains Allah! the 1wner of

Eternal Iusti$e! would not let the life of this world be resolCed in this way

3n short! man's $ons$ien$e will tell him that Allah's Eternal ,ons$ien$e will "ay eCery man in full for

what he has done 4in$e the a$$ounts are not $om"letely settled in this world! then there must be a "la$e to

where this is deferred

2eo"le who thin# through their $ons$ien$e will also find the answer in the Qur'an Allah states in the

Qur'an that He has deferred the settling of the a$$ounts until after death! when eCeryone will be fully "aid for

the things they haCe done in this world:

Eah and e7ery #ne #& y#u "i$$ return t# Him) A$$ah' pr#mie i true) He (ring reati#n #ut #&

n#thing and then regenerate it # that he an repay "ith utie th#e "h# (e$ie7e and did right ati#n)

Th#e "h# di(e$ie7e "i$$ ha7e a drin #& a$ding "ater and a pain&u$ punihment (eaue they

di(e$ie7ed) *Surah #nah. 01

2#ur 5#rd "i$$ pay eah #& them in &u$$ r hi ati#n) He i a"are #& "hat they d#) *Surah Hud.

///1

Those who refer to the Qur'an through their $ons$ien$e understand that eCerything they do is #nown by

Allah! and eCery good and bad a$t will be re"aid No a$tion is oCerloo#ed! as many "eo"le may wrongly

assume Allah ma#es #nown in the Qur'an the day of a$$ount and the real life that awaits eCeryone after their

a$$ount is settled

The life of this world is a tem"orary test ground and the real life is in the hereafter! in "aradise or hell

After death! eCeryone will be questioned on a day determined by Allah about their a$tions Those who liCed

a$$ording to Allah's wishes! will foreCer liCe in Iannah 9 the most marCellous abode "ossible for a human being

As for the others! they will foreCer liCe in hell where the most eJtreme forms of "ain and distress "reCail

3t is a fa$t $ommuni$ated in the Qur'an and also through $ons$ien$e and wisdom that the real life will

begin after death! and eCeryone will meet different $ir$umstan$es in the hereafter a$$ording to his or her

$ondu$t in this world 3t does not suit "eo"le's "ur"oses to follow their $ons$ien$e in a life whi$h they s"end in

jo#ing and "laying around! and by rote! without giCing a thought to it at all ECeryone "ursues "lans they will

benefit from in the life of this world! but none of these "lans $on$ern death or the hereafter 5eath! howeCer! is a


19/81

reality far more absolute than all of these "lanned eCents 2eo"le! howeCer! neCer ta#e death into $onsideration

They try to liCe their liCes as if they will neCer die

hat may then be the reason that the majority of "eo"le liCe by ignoring this im"ortant fa$tB

To answer this question! you must ta#e a moment to thin#L how many times in your entire life haCe you

thought about deathB HaCe you eCer thought that one day you will die! all your loCed ones who buried you

under the earth will then leaCe your graCe and get on with their daily liCes! and eCerything you eCer had will be

gone u"on your deathB HaCe you eCer Cisualised how death ta#es "la$eB >our flesh will rot under the soil! but

what will your soul eJ"erien$eB

Man has a soul and the soul does not disa""ear After man dies! a new life starts for his soul! but has he

eCer ha""ened to wonder what #ind of a new life awaits himB 0i#e the majority of "eo"le! he! too! may haCe

neCer thought about su$h things This is be$ause thin#ing about them ma#es "eo"le feel horrified They try to

aCoid these fa$ts as mu$h as "ossible hen this subje$t is brought u"! they try to dismiss its im"a$t on them

with jo#es or fli""ant remar#s

hy! then! do almost all "eo"le try so strongly to es$a"e this reality whi$h is $ertain to ha""en one dayB

ill ignoring "reCent it from ha""eningB 1f $ourse it will not The reason "eo"le aCoid thin#ing about deathand the hereafter is that it "rods their $ons$ien$e into a$tion! reminding them that they are answerable to Allah

and that they will giCe an a$$ount of their a$tions after death At the moment the $ons$ien$e awa#es! eCerything

that has been done until then loses its im"ortan$e! and man $omes to realise the subje$ts that are really

im"ortant hen he thin#s that he will die one day! what im"ortan$e are the things he has done in the life of this

worldB 3nitially! it may "erha"s be diffi$ult for him to gras" this! but thin#ing of the eJa$t moment of death in

fine detail! will hel" him understand all the truths

5eath may $ome to you when you least eJ"e$t it! and most li#ely you will haCe no $han$e to ma#e any

"re"arations 3t $ould be now or in a few moments! or at a similar moment a few years hen$e

Rea$ #niene i &e$t at the m#ment the

ange$ #& death and the &ire #& he$$ are een

>ou may haCe seen someone die! but what you haCe seen is the death of the body There is also the

eJ"erien$e that the soul goes through during death! whi$h $an only be witnessed by the "erson undergoing it

1nloo#ers will only see the dying of the body! whi$h may a""ear Cery "ea$eful in the $ase of someone dying

naturally in his bed! or indeed agonising in the $ase of a Ci$tim of a $ar a$$ident or disease HoweCer! the death

of the soul! that is! what it goes through during death is Cery different from what it seems to be

3f the "erson who dies is a belieCer! then his soul is ta#en with ease and he is giCen the glad tidings by

two angels that he will start his marCellous eternal life This "erson is neither frightened nor grieCous! for he

"ossesses the immeasurable joy of #nowing that he will be in ha""iness and "ea$e for eternity This fa$t is

stated in the Qur'an as follows:

Th#e the ange$ tae in a 7irtu#u tate) They ay% 'Peae (e up#n y#u> Enter the


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The greatet terr#r "i$$ n#t upet them and the ange$ "i$$ "e$#me them. 'Thi i y#ur 4ay% the #ne

that y#u "ere pr#mied)' *Surat a$9An(iya'. /:1

3n the $ase of a man who has not liCed his life in a$$ordan$e with Allah's a""roCal! no matter how his

body dies! what his soul eJ"erien$es will be the beginning of a life full of torment Allah warns these "eo"le in

the Qur'an:

H#" "i$$ it (e "hen the ange$ tae them in death% (eating their &ae and their (a *Surah

Muhammad. ,-1

7or these reasons! trying to Cisualise the moment of death in your mind's eye will $ause you to behaCe

with one hundred "er$ent sin$erity and $ons$ientiousness

5eath may $ome to you while driCing! or doing something that you do routinely 4uddenly the sight in

front of you will $hange and you will meet two angels of death Angels of death may assume a horrifying

a""earan$e to those who haCe not liCed their liCes in a$$ordan$e with Allah's good "leasure and ignored deathand the hereafter 3n the Qur'an! it is told that they stret$h out their hands to the "erson whose life they haCe

$ome to ta#e away! "ull him $lose to themselCes and de$lare to him a degrading! endless torment! while beating

his fa$e and ba$# 4e"aration of the soul from the body $auses great "ain At that "oint! the man realises what is

to ha""en neJt This moment is des$ribed in 4urat al9Qiyama:

Fae that 4ay "i$$ (e g$#"ering% rea$iing that a (a9(reaing ($#" ha &a$$en) N# indeed> =hen

it reahe the gu$$et and he hear the "#rd% '=h# an hea$ him n#"' And he n#" it i indeed the &ina$

parting% and #ne $eg i ent"ined "ith the #ther. That 4ay he "i$$ (e dri7en t# y#ur 5#rd) He neither

a&&irmed the truth n#r did pray) 3ut rather denied the truth and turned a"ay) *Surat a$9Qiyama. ,09,1

>ou too will $ertainly eJ"erien$e the moment of death hat will be$ome im"ortant! and what will

be$ome meaningless to youB hat will you regret haCing done or not haCing doneB hose adCi$e will you wish

you had ta#enB hom will you wish you had neCer metB How $on$erned will you be about the details of your

jobB 1f what im"ortan$e is a dress you will wear to a "arty! or other "eo"le's o"inions about your a""earan$e! in

$om"arison to the fa$t of the hereafterB

Those who answer these questions in full sin$erity $an $ome to terms with what their $ons$ien$e tells

them 3f a "erson has not heeded Allah's good "leasure throughout his life and has not done his best to gain

Allah's a""roCal! the greatest feeling he will eJ"erien$e in addition to the fear he will feel at the moment of

death! will be an irre$oCerable remorse 4tatements of remorse su$h as '3 wish 3 hadn't listened to su$h and su$ha "erson! 3 wish 3 had #e"t regular "rayers! 3 wish 3 had liCed for Allah!' et$ will #ee" $rossing his mind

Meanwhile! the im"a$t of the moment of death will be$ome more intense! for these two angels will drag

man to hell! as they humiliate him efore entering hell! eCeryone is questioned one by one and they see why

they are to enter hell At this moment! man will feel uns"ea#able horror be$ause all the things he has done and

thought in his entire life will be dis"layed to him one by one The thoughts he su""osed no one #new! and many

other eCents eCen he himself had forgotten will be brought in front of him


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That 4ay pe#p$e "i$$ emerge egregated t# ee the reu$t #& their ati#n) =h#e7er d#e an at#m'

"eight #& g##d "i$$ ee it) =h#e7er d#e an at#m' "eight #& e7i$ "i$$ ee it) *Surat aL9i$La$a. ?91

Thin# what will ma#e you feel regret when your entire life in this world is brought right in front of you in

su$h a manner 7or what #ind of things will you say '3 wish 3 had not done it' or '3 wish 3 had done it'B The

irre"arable regret on that day is eJ"ressed in a Cerse in the Qur'an:

That i the True 4ay) S# "h#e7er "i$$ h#u$d tae the "ay (a t# hi 5#rd) =e ha7e "arned y#u

#& an imminent punihment #n the 4ay "hen a man "i$$ ee "hat he ha d#ne and the un(e$ie7er "i$$ ay.

'Oh% i& #n$y I "ere dut>' *Surat an9Na(a'. @90:1

7urthermore! "eo"le will feel great anger and re"ugnan$e against themselCes for what they haCe done in

the life of this world >et! the anger and resentment that Allah will feel for them will be eCen greater:

The un(e$ie7er "i$$ (e addreed. 'A$$ah' hatred #& y#u% "hen y#u "ere a$$ed t# &aith (ut thenh#e t# re&ue% i e7en greater than y#ur hatred #& y#ure$7e)' *Surah I& #n$y I had prepared in ad7ane r thi $i&e #& mine>' That 4ay n# #ne "i$$ punih a

He punihe and n# #ne "i$$ ha$e a He ha$e) *Surat a$9Far. ,9,?1

All men! eCen the most astray ones! will be able to see Cery $learly eCerything that their $ons$ien$e tells

them at the moment of death and while giCing a$$ount! but sin$e return is no longer "ossible! they will not be

able to $orre$t their situation by following their $ons$ien$e The "ur"ose of this boo# is to reCeal to "eo"le their

$ons$ien$e while there is still time! and to inCite them to liCe a life by whi$h they $an ma#e u" for their "ast and

feel no regret in the hereafter

The differen$e between "eo"le who always follow their $ons$ien$e and "eo"le who do not! is the "ower

of faith the $ons$ientious "eo"le haCe in Allah and the hereafter A $ons$ientious man always a$ts as if he is

being questioned on the brin# of hell y eJam"le! Allah tells us about some of his messengers! who always

remembered the hereafter:

And remem(er Our $a7e I(rahim% Iha8% and 2a'8u(% men #& true trength and inner ight) =e

puri&ied their inerity thr#ugh inere remem(rane #& the A(#de) *Surah Sad. 0D90?1


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5I6IN< THE QUR'AN 32 FO55O=IN< THE

CONSCIENCE AT A55 TIMES

T he sole "ur"ose of a "erson who be$omes aware of the eJisten$e of Allah and the hereafter! is to "lease

Allah and to liCe eternally in "aradise 3t is im"ossible for someone who a$ts u"on his $ons$ien$e and wisdom!

to set an obje$tiCe other than this Another great error of man is to thin# that religion is a belief that $oCers only

a small "ortion of one's lifeL that it is something to be remembered only on $ertain days! and that nothing is

related with it eJ$e"t some rites of worshi" 1n the $ontrary! in the Qur'an! it is stated that man's whole life!

along with all rites! must be for Allah:

Say. 'My prayer and my rite% my $i7ing and my dying% are r A$$ah a$#ne% the 5#rd #& a$$ the

"#r$d)' *Surat a$9An'am. /?,1

This means that in all his words! de$isions and a$tions! man must "ay attention to whether Allah is

"leased with him or not 3f he thin#s that something is not "leasing to Allah! then he must totally aCoid it There

is no other $hoi$e for a man who will be $alled to a$$ount for the life he has led! and whose eternal abode will

be de$ided by the result 7urthermore! someone who is not ungrateful and who thin#s and $om"rehends the

truth! will surely not $onsider anything more im"ortant than "leasing his 0ord! ho $reated him out of nothing!

gaCe him life when he was nothing and bestowed u"on him the faCour to liCe in the "aradise foreCer

He who de$ides to liCe all his life for Allah on$e again turns to his $ons$ien$e in order to find out how to

"lease Allah 3n the Qur'an! Allah has made $lear all His orders and the deeds that He forbids 7irst of all! one

who a$ts u"on one's $ons$ien$e stri$tly obserCes these orders and forbidden deeds He "ays the highest attention

to the deeds that are a""roCed and forbidden! and "ra$tises all the orders he reads in the Qur'an He ta#es themodels of good behaCiour $ommuni$ated in the Qur'an as a guide to himselfL he a$ts with eJtreme sin$erity and

fulfils eCerything written in the Qur'an to the best of his understanding and means

He who reads the Qur'an will see that Allah orders "eo"le to $arry out $ertain rites of worshi" 1ne of

these is to "ra$tise regular "rayers:

=hen y#u ha7e &inihed the prayer% remem(er A$$ah tanding% itting and $ying #n y#ur ide)

=hen y#u are a&e again eep up prayer) Prayer i preri(ed r the (e$ie7er at pei&i time) *Surat

an9Nia'. /:1

This Cerse is a reminder that regular "rayer is obligatory The $ons$ien$e of eCeryone who reads this

Cerse will tell them to stand for "rayers The "erson may either "ra$tise what his $ons$ien$e and the Qur'an

require of him! or he may aCoid "ra$tising the $ommands of the Qur'an by ma#ing Carious eJ$uses 3t must!

howeCer! neCer be forgotten that whateCer eJ$use one may find for not #ee"ing u" "rayer! this eJ$use will not

be a$$e"ted in the hereafter

3n another Cerse! Allah as#s man to a$t justly whateCer the $onditions and $ir$umstan$es may be:


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2#u "h# (e$ie7e> 3e uph#$der #& utie% (earing "itne r A$$ah a$#ne% e7en againt y#ure$7e

#r y#ur pattern and re$ati7e) =hether they are rih #r p##r% A$$ah i "e$$ a($e t# $## a&ter them) 4# n#t

$$#" y#ur #"n deire and de7iate &r#m the truth) I& y#u t"it #r turn a"ay% A$$ah i a"are #& "hat y#u

d#) *Surat an9Nia'. /D1

2erforming Allah's $ommands meti$ulously eCen if they $onfli$t with one's interests is only "ossible

through listening to the Coi$e of one's $ons$ien$e 0et us thin# of some situations that one who is $alled to

attention in the Cerse aboCe! may fa$e 3t may be that a "erson's bearing witness with justi$e may "ossibly $ause

a relatiCe of his to be $onCi$ted of some $rime >et! eCen in su$h a situation! a "erson who #nows that he will

giCe a$$ount after his death! listens to his $ons$ien$e and a$ts in a$$ordan$e with the $ommand in the Qur'an!

for no benefit in this world $an be greater than his benefit in the hereafter

3n another Cerse! Allah states the following about a$ting justly:

2#u "h# (e$ie7e> Sh#" integrity r the ae #& A$$ah% (earing "itne "ith utie) 4# n#t $et

hatred r a pe#p$e inite y#u int# n#t (eing ut) 3e ut) That i $#er t# ta8"a) Ha7e &ear #& A$$ah)A$$ah i a"are #& "hat y#u d#) *Surat a$9Ma'ida. 1

3n order for someone to a$t on this Cerse "ro"erly! he has to $ontrol his anger eCen when he is most

furious! and giCe a just de$ision The "erson he $onCerses with may be someone whom he disli#es be$ause of

his manners and s"ee$h and eCen someone against whom he bears a grudge Regardless of whom that "erson

may be! it is a $ommand from Allah to be just to eCeryone

Another eJam"le is Allah's $ommand to "eo"le to aCoid sus"i$ion and gossi":

2#u "h# (e$ie7e> A7#id m#t upii#n) Indeed #me upii#n i a rime) And d# n#t py and d#

n#t (a(ite #ne an#ther) =#u$d any #& y#u $ie t# eat hi (r#ther' dead &$eh N#% y#u "#u$d hate it)

And ha7e ta8"a #& A$$ah) A$$ah i E7er9Returning% M#t Meri&u$) *Surat a$9Huurat. /,1

3n the aboCe Cerse! Allah guards man against some bad $hara$ter traits A$tually! the three s"e$ifi$

manners mentioned in this Cerse are interrelated 4omeone who ba$#bites has some bad sus"i$ions about the

"erson he ba$#bites 4imilarly! someone who s"ies on someone else does so on the grounds of $ertain

sus"i$ions 4u$h ty"es of behaCiour are Cery $ommon and somehow a$$e"ted by so$iety! though they are

definitely against $ons$ien$e

A good $riterion for $om"arison would be to thin# of one's self in su$h a situation No one would eCer

wish to be s"ied on and haCe his se$rets and mista#es "ried into and reCealed He would not wish to be gossi"edabout! or for other "eo"le to haCe bad and in$orre$t sus"i$ions about him 4omeone who dis$oCered he was

being tal#ed about in this way would be greatly distressed and feel he was being treated unjustly 4ubje$ting

someone to su$h "ain and ma#ing him liCe in su$h $ir$umstan$es is wi$#ed and ineJ$usable 3t is an indi$ation

of a man's $ons$ien$e that he neCer subje$ts someone else to something whi$h he himself would not li#e to be

subje$ted to 7or this reason! Allah $om"ares these manners to 'eating the dead flesh of one's brother' This is


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just as disgusting as ba$#biting! sus"i$ion and faultfinding esides! Allah threatens those who engage in su$h

a$ts with hell:

=#e t# e7ery &au$t&inding (a(iterJ N# indeed> He "i$$ (e &$ung int# the Shatterer) And "hat "i$$

#n7ey t# y#u "hat the Shatterer i The ind$ed Fire #& A$$ah reahing right int# the heart) It i ea$ed in

a(#7e them in t#"ering #$umn) *Surat a$9HumaLa. /9@1

a$#biting! "rying into the se$rets of others! and a$$using "eo"le on the basis of mere sus"i$ion! are

often "rodu$ts of jealousy! enCy and grudges! and are dire$tly o""osed to Qurani$ morals 4u$h behaCiour is

absolutely in$om"atible with $ons$ien$e eCen though it is not greatly renoun$ed by so$iety hen one $onsiders

how Allah will re"ay these a$tions! the most a""ro"riate $ondu$t in a$$ordan$e with Qur'ani$ morals is not to

do them eCen for a moment! and to strongly dis$ourage others from doing them

The behaCiour and thoughts of someone who has gras"ed the essen$e of the Qur'an! will be based on the

good morals "res$ribed by 3slam in general 3n other words! he who liCes this good $hara$ter will always thin#

and a$t $ons$ientiously He will neCer forget death and the hereafter! and this will ma#e all his a$tions beoriented towards the hereafter 4u$h a remar#able man will thin# about the hereafter not only for himself! but

also for his loCed ones and his whole $ommunity All his efforts will be geared towards "re"aring for this eternal

home ECen with regards to seemingly ordinary eCents! the $ons$ientious "erson $omments with referen$e not

to the world! but to the hereafter 7or eJam"le! if he has a Cery wealthy friend! he instantly thin#s that his friend

too will die one day and giCe a$$ount in the hereafter He "arti$ularly aCoids ma#ing s"ee$hes that might ma#e

his friend atta$hed to this world He en$ourages him to be generous! and reminds him of "aradise and hell He

"rays for his good and "ea$e both in the world and the hereafter! and that Allah will $ause them to meet in a

ha""y hereafter A $ons$ientious man dis"lays his loCe for his friend by ma#ing efforts for his hereafter and by

forbidding him the wrong and enjoining the right

At first sight! someone who a$ts u"on his $ons$ien$e and always see#s Allah's good "leasure may seem to

be no different to others He too goes to wor# or s$hool! does sho""ing! and enjoys himself He! howeCer! see#s

Allah's "leasure in eCerything he does 3n a Cerse Allah states:

JThere are men% "h# pr#$aim Hi g$#ry m#rning and e7ening% n#t ditrated (y trade #r

#mmere &r#m the remem(rane #& A$$ah and the eta($ihment #& regu$ar prayer and the payment #&

regu$ar harity+ &earing a day "hen a$$ heart and eye "i$$ (e in turm#i$) *Surat an9Nur. -1

1ne may wonder how it is "ossible to see# Allah's good "leasure in the $ommon! eCeryday a$tions one

does! and how it is "ossible to remember Allah at eCery moment 7irstly! it must be stated that for someone whofollows his $ons$ien$e! the rites of worshi" and Allah's $ommands are aboCe eCerything else He neCer forgets

that Allah is always wat$hing him 3n the trade he engages in! he does not be$ome $on$erned with his benefits in

the world! but his benefits in the hereafter He neCer de$lines in honesty! and neCer stoo"s to $ommit any a$t for

whi$h he will not be able to giCe a$$ount! or be ashamed of in the hereafter ECen if he #nows that he will lose

in$ome! he is not tem"ted to $heat in measure! weight or $al$ulation 3n eCery issue he is most reliable and


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trustworthy He does not delay the "aying of his debts when he has the meansL or if someone who owes him is

in diffi$ulty! he may giCe u" the debt 3n the Qur'an it is adCised thus:

I& *the de(t#r1 i in di&&iu$t irumtane% *$et there (e1 a de&erra$ unti$ thing are eaier) 3ut

maing a &ree gi&t #& it "#u$d (e (etter r y#u i& y#u #n$y ne") *Surat a$93a8ara ,.,:1

A belieCer neCer forgets that the only "ower that will giCe faCour and "ros"erity is with Allah He does

not transgress by being s"oiled with what he has! and on the $ontrary than#s Allah for eCery faCour He grants

him

There are many other eCents whi$h man meets in his daily life through whi$h he $an remember Allah and

see# His good "leasure by relying on the truth and wisdom of His ord $onCeyed by His Messenger in the

Qur'an ECeryone who wants to liCe by the deen should read the Qur'an by using his $ons$ien$e and "ra$tise

what he has read on$e again by em"loying his $ons$ien$e

The #niene $## r the manner

that "i$$ p$eae A$$ah m#t

Man's $ons$ien$e ta#es great "ains in wor#ing for the "leasure of Allah 3t always thin#s! 'How $an 3

"lease Allah mostB' 3t neCer see#s other "eo"le's "leasure! or worries about its "osition in their eyes 3t turns

only to Allah in "eniten$e

4ome "eo"le liCe 3slam not by using their $ons$ien$e! but in a traditional and habitual way as they haCe

seen from their an$estors They "erform $ertain rituals of worshi" that they haCe memorised and with this they

are satisfied They haCe $hosen a lifestyle whi$h "ays li" serCi$e to 3slam The reason for doing this may be toaCoid $onfli$t with their asso$iates or sim"ly be$ause they were raised that way Rather than thin#ing what to do

to "lease Allah most! they thin#! 'hat is the minimum 3 should do to ma#e "eo"le belieCe that 3 am religiousB'

3t is! howeCer! im"ossible to liCe 3slam without em"loying the $ons$ien$e fully A truly $ons$ientious

"erson thin#s about how he $an "ra$tise eCery a$t of worshi" in the best manner He striCes to ensure that

neither his a$tions nor his s"ee$h will "ose a ris# on the 5ay of A$$ount He #nows that he will be re"aid in the

hereafter for what he has done Allah warns "eo"le with res"e$t to this:

Eta($ih regu$ar prayer and regu$ar harity) Any g##d y#u end ahead r y#ure$7e% y#u "i$$

&ind "ith A$$ah) Certain$y A$$ah ee "hat y#u d#) *Surat a$93a8ara. //:1

An eJam"le from the Qur'an to someone see#ing to do something to the best of his ability! and in the

most beautiful way is the $ommand giCen to the belieCers about 'saying the best'

Say t# My $a7e that they h#u$d #n$y ay the (et) The haytan "ant t# tir up tr#u($e (et"een

them) The haytan i an #utright enemy t# man) *Surat a$9Ira'. D1


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He who #nows this $ommand of Allah will find the best s"ee$h by referring to his $ons$ien$e He will not

just say whateCer $omes into his mind 1n the $ontrary! he ma#es the most beautiful and im"ressiCe s"ee$hes!

and he ta#es great $are not to hurt or dishearten the "eo"le he tal#s to He $hooses the s"ee$h whi$h will "lease

Allah most! and while doing it! he em"loys his $ons$ien$e as a #ey referen$e

3n another Cerse! Allah $ategorises man#ind in three grou"s in terms of their atta$hment to 3slam:

Then =e made Our h#en $a7e inherit the 3##) 3ut #me #& them "r#ng theme$7e+ #me are

am(i7a$ent+ and #me #utd# eah #ther in g##d (y A$$ah' permii#n) That i the great &a7#ur) *Surah

Fatir. ,1

As stated in the Cerse! some "eo"le do not liCe by 3slam at all 1thers only follow a "art of what their

$ons$ien$e bids them! and s"end only some of their time and means for 3slam! though not when it $onfli$ts with

their interests They do not ma#e a serious effort for 3slam and good manners to be s"read among the "eo"le

Thin#ing that they already "ay attention to what is forbidden and "ermitted! they ta#e it for granted that the a$ts

of worshi" they "ra$tise ma#e them morally $om"etent3n a$tual fa$t! what suits $ons$ien$e most is to $hoose and "ra$tise the most morally $orre$t and beautiful

deeds of those whi$h are "ermissible and a$$e"table ith relation to this! in the Qur'an! Allah refers with high

regard to those who follow the best of what is said:

Th#e "h# $iten "e$$ t# "hat i aid and $$#" the (et #& it% they are the #ne "h#m A$$ah ha

guided% they are the pe#p$e #& inte$$igene) *Surat aL9umar. /1

The third grou"! who outdo ea$h other in good! are those who a$t in full a$$ordan$e with their

$ons$ien$e They outdo ea$h other to gain the highest reward from their 0ord! and ste" forward willingly in

eCery serCi$e and eCery a$t of goodness! without waiting for anyone else to do it hen there are better things

that they $an do! their $ons$ien$e does not allow them to $ontinue with the lesser! without striCing for

im"roCement

As seen! $ons$ien$e requires not only #nowing Allah and a$$e"ting His eJisten$e! but also "erforming

a$ts that will "lease Him and "aying great attention to this The majority of "eo"le assume that belieCing in

Allah's eJisten$e alone is suffi$ient 3n some Cerses of the Qur'an! these "eo"le are addressed thus:

Say. '=h# pr#7ide r y#u #ut #& hea7en and earth =h# #ntr#$ hearing and ight =h# (ring

rth the $i7ing &r#m the dead and the dead &r#m the $i7ing =h# diret the "h#$e a&&air' They "i$$ ay%

'A$$ah)' Say% 'S# "i$$ y#u n#t ha7e ta8"a' That i A$$ah% y#ur 5#rd% the Truth% and "hat i there a&tertruth eBept miguidane S# h#" ha7e y#u (een ditrated *Surah 2unu. /9,1

As seen in the aboCe Cerses! su$h "eo"le belieCe in the eJisten$e of Allah! and eCen a$$e"t that Allah

"roCides for them! that He giCes life and death! and that He is the ,reator and 1wner of eCerything They

em"loy their $ons$ien$e only so mu$h as to haCe su$h an awareness! and see this suffi$ient for their faith

4omeone who ma#es full use of his $ons$ien$e! howeCer! feels a fear full of res"e$t towards Allah sin$e he $an


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gras" the sublimity of Allah This fear is different from other fears eJ"erien$edL this is the fear of losing Allah's

a""roCal The whole life of a "erson who feels this fear "asses solely by see#ing to gain his 0ord's "leasure He

does not set a limit to himself in drawing near to Allah 3n the Qur'an! Allah shows 3brahim as an eJam"le and

says:

=h# #u$d ha7e a (etter re$igi#n than #me#ne "h# u(mit hime$& #mp$ete$y t# A$$ah and i a

g##d9d#er% and $$#" the re$igi#n #& I(rahim% a man #& pure natura$ (e$ie& A$$ah t## I(rahim a an

intimate &riend) *Surat an9Nia'. /,D1

4omeone who a$ts one hundred "er$ent u"on his $ons$ien$e! will striCe to rea$h the highest leCel of

understanding "ossible for the human mindL he will labour day and night to gras" the might and majesty of

Allah and to draw near Him and be$ome His intimate friend 4in$e he $an neCer be sure to haCe established the

highest degree of friendshi" and nearness! his effort and willingness will $ontinue until he dies

1ne may wonder how it is "ossible to be near to Allah The #ey to this is again our $ons$ien$e! as

eJ"lained in the following "ages


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HO= 4OES THE CONSCIENCE UN4ERSTAN4 THAT

IT HAS TO 3E NEAR A55AH

3 f a man was as#ed about the most im"ortant thing in his life! what would his answer beB ould it be his

house! his family! his job! or "erha"s his idealsB hateCer the answer! he must not forget that there is a far more

im"ortant subje$t whi$h he might haCe forgotten

The most im"ortant subje$t in a man's life is to #now Allah ho $reated him and gaCe him eCerything he

"ossesses and to toil to draw near to Him The majority of "eo"le s"end their liCes by ignoring this fa$t As# this

question to the first "erson you meet! or eCen as# eCeryone you meet the most im"ortant and urgent subje$ts in

their liCes The answers you get will all be related to the life of this world

4omeone who em"loys his $ons$ien$e! howeCer! immediately realises the im"ortan$e of nearness to

Allah and loo#s for ways to draw near 7or in the Qur'an! it is $ommanded:

2#u "h# (e$ie7e> Ha7e ta8"a #& A$$ah and ee the mean #& dra"ing near t# Him% and tri7e in

Hi "ay% # that h#pe&u$$y y#u "i$$ (e ue&u$) *Surat a$9Ma'ida. D1

ECerything around you is $reated a$$ording to the needs of man#ind >our body wor#s "erfe$tly without

any thought from you The heart does not forget to beat! nor do the nerCes fail to transmit the ne$essary

messages to your brain All #inds of food ne$essary for your nourishment and surCiCal are naturally "resent in

the world! and the right amount of oJygen you need is "resent in the atmos"here >ou haCe a mus$ular and

s#eletal stru$ture that hel"s you moCe smoothly without giCing it any thought at all >ou $an "i$# u" and hold

many items and wal# or run great distan$es 3n addition to the minimal fun$tions for your surCiCal! you $an also

feel Cery distin$t senses for whi$h you are giCen the required $ons$iousness The flaCour of Carious #inds offood! the tou$h of fine material! the beauty of a Ciew that you see! or the $onCersation of a friend $an all "lease

you And you haCe a ,reator with su"erior "ower ho has $reated all of these for you He $reated you from

nothing! when you were nothing Had He not willed! you would haCe remained as nothing >et Allah willed and

$reated you in the sha"e of a human being

1nly a few of the blessings Allah grants "eo"le $an be mentioned here To number all the faCours of

Allah would be im"ossible! as stated in the Cerse:

I& y#u tried t# num(er A$$ah' ($eing% y#u #u$d ne7er #unt themJ *Surat an9Nah$. /1

1Cer and aboCe these faCours! Allah has "romised those who follow His way in the life of this world the

most beautiful reward: "aradise foreCer! and eCery wish fulfilled

3n return for Allah's faCours! the most im"ortant res"onsibility on your side is surely to than# Allah for all

that He has giCen to you 3n a Cerse it is said:

A$$ah (r#ught y#u #ut #& y#ur m#ther' "#m( n#"ing n#thing at a$$% and ga7e y#u hearing% ight

and heart # that perhap y#u "#u$d h#" than) *Surat an9Nah$. -1


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All the blessings giCen to you throughout your life are from Allah alone:

Any mery A$$ah #pen up t# pe#p$e% n# #ne an "ithh#$d% and any He "ithh#$d% n# #ne an

a&ter"ard re$eae) He i the A$mighty% the A$$9=ie) Manind> Remem(er A$$ah' ($eing t# y#u) I

there any reat#r #ther than A$$ah pr#7iding r y#u &r#m hea7en and earth There i n# g#d (ut Him) S#

h#" ha7e y#u (een per7erted *Surah Fatir. ,91

Man's $ontinued eJisten$e is only "ossible through Allah's ill! so it stands to reason that the most

im"ortant being will be Allah! and the most im"ortant subje$t will be to draw near to Him HoweCer! more

frequently than not! "eo"le are $arried away by the day to day details of life and rarely s"are a moment to thin#

about this They set great store by what other "eo"le thin# of them! and try hard to earn their admiration and

res"e$t! rather than thin#ing of ways to "lease their 0ord and earn His loCe ithout doubt! this is the greatest

ingratitude Man should #now that to earn Allah's "leasure is not only a duty! but also the only way to giCe

himself ha""iness and "ea$e Those who forget Allah by loo#ing for other "eo"le's "leasure or by getting

$arried away by other Cain obje$tiCes! $an neCer find satisfa$tion and be ha""y Allah's "leasure is the greatestjoy and ha""iness in whi$h man's heart will find "ea$e As stated in the Qur'an! hearts find "ea$e only with the

remembran$e of Allah:

A$$ahJ guide t# Hime$& a$$ "h# turn t# Him. th#e "h# (e$ie7e and "h#e heart &ind peae in

the remem(rane #& A$$ah) On$y in the remem(rane #& A$$ah an the heart &ind peae) *Surat ar9Ra'd.

,1

2eo"le in general are not unaware of Allah and the hereafter! and when "ushed will admit that they #now

this to be true HoweCer! the reason they liCe far away from Allah is that they are forgetful and need to

$onstantly remind themselCes through dhi#r remembran$e and $ontem"lation 1ne who truly remembers at all

times the eJisten$e of Allah and the "unishment of the hellfire will neCer grow la6y or heedless 3s there anyone

who $ould stand to a$$ount on Iudgement 5ay at the brin# of the fire and thin# of any being but AllahB At su$h

a moment! $an the "leasure of someone other than Allah be ta#en into a$$ountB hose loCe and friendshi"

would someone in that "osition li#e to win mostB ill the o"inion of a friend or relatiCe bear any im"ortan$e! or

be of any benefit at allB

That "ossessions and $lose $om"any haCe no im"ortan$e for those who haCe seen the fire of hell is stated

in the Cerses below:

*On the 4ay1 n# g##d &riend "i$$ a a(#ut hi &riend e7en th#ugh they an ee eah #ther) Ane7i$d#er "i$$ "ih he #u$d ran#m hime$& &r#m the punihment #& that 4ay% (y mean #& hi #n% #r hi

"i&e% #r hi (r#ther #r hi &ami$y "h# he$tered him #r e7ery#ne e$e #n earth% i& that #n$y meant that he

#u$d a7e hime$&) 3ut n#> It i a Raging 3$aLe) *Surat a$9Ma'ari. /:9/D1

As we learn from the Qur'an and understand with our $ons$ien$e! a man should liCe his entire life for

Allah 3f you want to lead your entire life in a way "leasing to Allah! it is enough for you to obserCe the Qur'ani$


30/81

$ommands! follow the eJam"le of the 2ro"het 4A! and listen to your $ons$ien$e when fa$ed with life's

eCents >our following the Coi$e of your $ons$ien$e in eCery eCent you fa$e! big or small! means your following

the good "leasure of Allah Therefore! by listening to the Coi$e of the good within you! you "lease Allah in

eCery a$t you do

I e7ery#ne' #niene the ame

2eo"le who do not striCe to "lease Allah may well "erform deeds that seem good to them They $an be

inherently $onsiderate! #ind "eo"le HoweCer! if the good deeds they do are not for the "leasure of Allah! they

may not find faCour and $redit with Allah These "eo"le do goodness not be$ause they truly follow their

$ons$ien$e! but for the sa#e of "ersonal interests! su$h as the feeling of satisfa$tion deriCed from the re"utation

of being a 'beneColent' "erson! or merely a sentimental satisfa$tion

3n other words! the intention to submit to $ons$ien$e is more im"ortant than the a$tion itself 3f a man

wants his whole life to be for Allah! he has to a$t a$$ording to this intention 7or eJam"le! if he does a #ind

deed he should see# the good "leasure of Allah rather than the faCour and a""re$iation of "eo"le! or a "ersonal

sense of satisfa$tion This will hel" him to thin# of Allah $ontinuously! and turn to Him for all his needs 3n the

Qur'an! Allah "raises su$h "eo"le:

3e tead&at in the &ae #& "hat they ay and remem(er Our $a7e 4a"ud% "h# p#eed true

trength) He tru$y turned t# hi 5#rd) *Surah Sad. /-1

Allah states in the Qur'an some ways that will serCe as a means to draw near to Him:

And the F#rerunner% the F#rerunner) Th#e are the #ne (r#ught near) *Surat a$9=a8i'a. /:9//1

Am#ng the deert Ara( there are #me "h# (e$ie7e in A$$ah and the 5at 4ay and regard "hat

they gi7e a #mething "hih "i$$ (ring them nearer t# A$$ah and t# the prayer #& the Meenger) It d#e

indeed (ring them near) A$$ah "i$$ admit them int# Hi mery) A$$ah i E7er9F#rgi7ing% M#t Meri&u$)

*Surat at9Ta"(a. @@1

ECery $ons$ientious a$t "erformed for Allah is a means to draw near to Allah 3t should not be forgotten

that Allah giCes the glad tidings of "aradise to those who are near to Him:

3ut the truth i that i& he *the per#n t# die1 i #ne #& th#e (r#ught near% here i #$ae and

"eetne and a


31/81

THE NEusuf A4 wanted to get rid of him out of enCy! their father 2ro"het >a'qub

A4 said:

'It i mere$y that y#ur $#"er e$7e ha7e uggeted #mething t# y#u "hih y#u didJ' *Surah

2uu&. /1

The lower self $an mislead "eo"le into belieCing that something whi$h is bad is a$tually good

Another eCent where the effe$t of the self is highlighted is related in 4urah Taha 4amiri! one of the

"eo"le of 2ro"het Musa A4! led astray a whole nation of "eo"le during 2ro"het Musa's short absen$e! by

ma#ing a statue of a $alf from the gold medals he had $olle$ted from the "eo"le hen 2ro"het Musa returned

and questioned 4amiri! his re"ly was:

He aid% 'I a" "hat they did n#t ee) S# I gathered up a hand&u$ &r#m the Meenger' #tprint

and thre" it in) That i "hat my inner e$& urged me t# d#)' *Surah Taha. @?1

Another eCent related in the Qur'an too# "la$e between the two sons of 2ro"het Adam A4 1ne of them

#illed the other out of jealousy and then felt remorse 3n the Cerse! Allah says:

S# hi $#"er e$& peruaded him t# i$$ hi (r#ther) *Surat a$9Ma'ida. :1


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Ma#ing a de$ision to #ill someone neCer $oin$ides with human nature HoweCer! a quality in the self

"ersuades some "eo"le and ma#es it a""ear attra$tiCe to them The same holds true for su$h a$ts as theft!

immorality! lying! jealousy and Canity

The Cerse aboCe shows how the negatiCe indo$trination of the self ste"s in 2ro"het Adam's son! 2ro"het

>usuf's brothers and 4amiri $ommitted different $rimes The $ommon "oint in all these a$tions is that they were

triggered by the selCes of the "er"etrators Their selCes "ersuaded them to $ommit these $rimes by showing

them as good! when in fa$t their selCes misled them and dragged them to eCil

hat is the sour$e of the "ower of the selfB The answer is eCident in 4urat ash94hams where it is stated

that fujoor all eCil is ins"ired in the self At this "oint! a question may $ome to mindL if "eo"le's selCes are

ins"ired with eCil! does it not then follow that we haCe to eJ"e$t $orru"t and immoral behaCiour from eCeryoneB

Here we haCe to remember another quality of the selfL negatiCe ins"iration is not the only "ower in the

self A se$ond reading of Cerses O9(+ in 4urat ash94hams will ma#e it $lear that the self is also ins"ired into

guarding against eCil This means that "ositiCe "owers! as well as negatiCe "owers! are "resent in the self The

self of eCery human being "ossesses both a "ower that $ommands eCil and "resents it as good! and a "ositiCe

"ower that $ommands guarding against eCil! and $hoosing what is good and beautiful This "ositiCe "ower is$ons$ien$e hat distinguishes "eo"le from one another is their leading their liCes either by following their

$ons$ien$e or the negatiCe as"e$ts of their selCes

The haytan

7or many "eo"le! the shaytan is a mythi$al notion They do not realise the effe$t he has on "eo"le! and

the role he "lays in daily life 3n this boo#! there is not suffi$ient time to do more than tou$h u"on some qualities

of the shaytan and the negatiCe "ower he eJerts against $ons$ien$e ECen so! it should be suffi$ient to hel" one

realise that the shaytan is not an imaginary being! but a negatiCe "ower who wat$hes man minutely and tries to

drag him to error

The shaytan disobeyed Allah and did not "rostrate to 2ro"het Adam e$ause of his jealousy and

arrogan$e! he de$ided to lead human beings! whom he $onsidered to be inferior to him! astray from Allah's way

3n the Qur'an! it is mentioned that the shaytan giCes false desires to the hearts! tries to ma#e "eo"le doubt the

eJisten$e of Allah and the hereafter! and ma#es the life of this world seem attra$tiCe to "eo"le 3n fa$t! the

shaytan is the re"resentation of the negatiCe "owers that are "resent in the self hile a man's $ons$ien$e

always dire$ts him to the right! the shaytan always dire$ts him to the wrong

HoweCer! the shaytan does not do this self9eCidently He has Carious methods that he uses surre"titiously

7or instan$e! he may whis"er to someone: '>ou are a good "ersonL you say you are a MuslimL if "aradise eJists!you will go there' 2erha"s this "erson neither "ra$tises regular "rayers! nor the other $ommands of Allah! but

the shaytan ma#es him feel $onfident that saying '3'm a Muslim' is suffi$ient He does not ma#e him deny the

eJisten$e of the hereafter outright! but he ma#es him lead a life near to disbelief under the name of 3slam hat

is more im"ortant is that the "erson! unaware that this is a deliberate "lan deCised by the shaytan to drag him

into hell! ta#es the shaytan's whis"ers as his own thoughts Here! it should not be forgotten that $ons$ien$e


33/81

always tells one to liCe the real 3slam! but most "eo"le follow the sayings of the shaytan instead of their

$ons$ien$e be$ause it suits the "ur"oses of their self

This is where we understand the im"ortan$e of $ons$ien$e in the on9going test in this world 3n eCery

eCent! both $ons$ien$e and the shaytan the sour$e of all "ersonal interests! "assions! and eCil show u" oth

$all the "erson to its own way Those who $an distinguish between these two sounds and follow their $ons$ien$e

gain the good "leasure of Allah

Another Cital "oint to be understood is that the shaytan will not leaCe man until death! or eCen beyond

death to the "oint that the soul is led to hell This should neCer be forgotten 4imilarly! man's $ons$ien$e will not

leaCe him until he dies and will bid him eCery a$t he has to "erform to enter "aradise in the hereafter

4omeone who! des"ite his true $ons$ien$e! $hooses to follow his self! has be$ome a friend of the shaytan!

for he has $hosen not Allah's but the shaytan's way ith relation to su$h "eo"le! Allah $ommands:

I& #me#ne hut hi eye t# the remem(rane #& the A$$9Meri&u$% =e aign him a de7i$ "h#

(e#me hi (##m &riend *Surat aL9uhru&. ?1

How the shaytan a""roa$hes those who follow him! and the end of the shaytan and his $omrades is

announ$ed in the Qur'an:

He aid '3y 2#ur miguidane #& me% I "i$$ $ie in am(uh r them #n y#ur traight path) Then I "i$$

#me at them% &r#m in &r#nt #& them and (ehind them% &r#m their right and &r#m their $e&t) 2#u "i$$ n#t

&ind m#t #& them than&u$)' He *A$$ah1 aid% '


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He *the haytan1 ha n# auth#rity #7er th#e "h# (e$ie7e and put their trut in their 5#rd) He #n$y

ha auth#rity #7er th#e "h# tae him a a &riend and a#iate #ther "ith A$$ah) *Surat an9Nah$. @@9

/::1

He *A$$ah1 aid% ' And a r any "h# $$#" y#u% y#ur repayment i He$$% repayment in &u$$> Stir

up any #& them y#u an "ith y#ur 7#ie and ra$$y againt them y#ur a7a$ry and y#ur in&antry and hare

"ith them in their hi$dren and their "ea$th and mae them pr#mie> The pr#mie #& the haytan i

n#thing (ut de$ui#n) 3ut a r My $a7e% y#u "i$$ n#t ha7e any auth#rity #7er them)' 2#ur 5#rd u&&ie

a a guardian) *Surat a$9Ira'. ?9?D1

F#$$#"ing the #niene i the eaiet "ay

The $hoi$e between the $ons$ien$e and the self is by no means diffi$ult for man This is be$ause Allah

$reated man with a dis"osition to ta#e "leasure in following the Coi$e of his $ons$ien$e 7or this reason! to

follow the deen and to liCe by it $om"lies with man's nature 3n the following Cerse! Allah states:

Set y#ur &ae &irm$y t#"ard the deen% a a pure natura$ (e$ie7er% A$$ah' natura$ pattern #n "hih

He made manind) There i n# hanging in A$$ah' reati#n) That i the true Re$igi#n G (ut m#t pe#p$e

d# n#t n#" it G turning t#"ard Him) *Surat ar9Rum. :1

Allah ins"ires all $ons$ien$es with thoughts of this nature! so that eCery man's $ons$ien$e wants to "lease

Allah 3t is diffi$ult and distressful for man to $ommit a$ts $onfli$ting with his $ons$ien$e Things that are done

with no regard to $ons$ien$e $ause the heart to grieCe The heart finds ease only with the remembran$e of Allah

and the see#ing of His "leasure

The ease of following the $ons$ien$e is stated in many Cerses of the Qur'an 3t is also stated that Allah

will show the easy way to those who "ursue His "leasure

JA$$ah deire eae r y#u+ He d#e n#t deire di&&iu$ty r y#uJ *Surat a$93a8ara. /D1

J=h#e7er ha ta8"a #& A$$ah G He "i$$ mae matter eay r himJ *Surat at9Ta$a8. 01

A r he "h# (e$ie7e and at right$y% he "i$$ reei7e the (et #& re"ard and "e "i$$ iue a

#mmand% maing thing eay r him) *Surat a$9Kah&. 1

=e "i$$ eae y#u the Eay =ay) *Surat a$9A'$a. 1

Allah ma#es #nown to His sin$ere slaCes that seemingly diffi$ult eCents will be followed by ease:

J A$$ah d#e n#t demand &r#m any e$& m#re than He ha gi7en it) A$$ah "i$$ ap

the importance of conscience in the qur'an

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