CHAPTER 1 ISLAMIC FAITH AND MORALITY NEVER FORGET THAT THE ONLY

CHAPTER 1
ISLAMIC FAITH AND MORALITY

NEVER FORGET THAT THE ONLY GOD IS ALLAH

... They have forgotten Allah, so He has forgotten them... (Surat at-Tawba: 67)

The following is just common sense: If we see a castle made of sand along the seashore, we are certain that someone has made it. Only a foolish person would claim that it was coincidentally formed by the effect of waves and winds. Everything existing in the universe has evident design. Moreover, this design apparent in every detail of created things is incomparably more perfect, superior and complex than that of a sandcastle. Therefore, we are confronted with a crystal clear fact: The universe is created by a superior Creator. That Creator is Allah, the Lord of all the worlds.

The existence of flawless order in the universe is an undeniable fact. The world on which we live was created to be habitable. The ratio of the gravitational force, the distance between the earth and the sun, the proportion of oxygen in the atmosphere, and hundreds of other delicate equilibrium, have not occurred spontaneously or by chance. They are, without a doubt, the creation of Allah, Who holds control over everything, from the miniscule microorganisms, to the immense planets of the solar system. It is Allah Who created the universe with infinite wisdom and might, and specifically designed the world as an inhabitable place for us:

He makes night merge into day and day merge into night, and He has made the sun and moon subservient, each one running until a specified time. That is Allah, your Lord. The Kingdom is His. Those you call on besides Him have no power over even the smallest speck. (Surah Fatir: 13)

That is Allah, your Lord. There is no god but Him, the Creator of everything. So worship Him. He is responsible for everything. Eyesight cannot perceive Him but He perceives eyesight. He is the All-Penetrating, the All-Aware. (Qur'an, 6:102-103)

Turning our attention now from outer space, let's consider our body. The human body is a structure abounding with amazing wonders. The perfect functioning of the human brain is beyond comparison to the computer, the most advanced product of modern technology. Furthermore, each organ fulfils its specific task perfectly, and works in complete harmony with other organs. For example, in order to take a single breath, one's mouth, nose, trachea, lungs, heart and all blood vessels, must function simultaneously. None of these ceases for a single instant or becomes exhausted. They are all obedient and submissive to their Creator, and dutifully comply with what is ordained for them. Air, purified and warmed as it passes through the nose, is then carried to the lungs through the trachea. This oxygen will be used by our hearts and blood vessels, by every single cell in our bodies. The organs involved in this process skilfully carry out many processes without confusion, error or delay in any way. Should there be any flaw in this harmony, there would be neither respiration, nor life.

The same also holds true for the process of sight. The eye is one of the clearest signs of creation. Both human and animal eyes are remarkable examples of perfect design. This awesome organ provides quality vision, still unmatched by twenty-first century technology. But, never forget that an eye only functions with all its components intact. For instance, if all components of the eye, such as the cornea, conjunctiva, iris, pupil, lens, retina, choroids, muscles and the lachrymal glands were intact, but missing only a single eyelid, the eye would become damaged and unable to see. By the same token, merely the failure of tear production would cause the drying of the eye, and, ultimately, blindness. This fact raises a vital question: Who created the eye and its ability to perceive from nothing?

He is Allah. There is no god but Him. Praise be to Him in this world and the hereafter. Judgement belongs to Him. You will be returned to Him. (Qur'an, 28:70)

Certainly, it is not the possessor of the eye himself who decides to create his own eye. Because, it is indeed illogical to assume that a being, unaware of even the concept of "sight," could decide upon its necessity and for the creation of an eye in its own body. This being the case, the reality is that there is a Being with superior wisdom, Who created living beings with the faculties of sight, hearing and so on. Some people who cannot measure Allah with His true measure claim that unconscious cells acquired sight and hearing, faculties that demand consciousness, by their own will and skill. However, it is clearly evident that it cannot possibly be so. Allah reveals in the Qur'an by whom sight is given as follows:

Say: "It is He Who brought you into being and gave you hearing, sight and hearts. What little thanks you show!" (Surat al-Mulk: 23)

As is seen in the verse above, it is Allah Who creates all of these systems that function in perfect harmony with one another. Countless details within our bodies and in other organisms show forth the might and grandeur of Allah, and reveal to us the truth that He encompasses everything with His knowledge. Nevertheless, rather than reflecting upon it some people find it easier to turn their back to this reality. However, Allah encourages man to look around and reflect on His greatness: It is Allah Who created the seven heavens and of the earth the same number, the Command descending down through all of them, so that you might know that Allah has power over all things and that Allah encompasses all things in His knowledge. (Surat at-Talaq: 12)

You cannot be other than a servant to Allah; because Allah created man to worship Him:

I only created jinn and man to worship Me. (Surat adh-Dhariyat: 56)

Being submissive to our Lord, Who gives us everything we have, Who created us and granted us a life span, to which He will put an end whenever He wills, is like taking hold of the firmest grip, one can never come loose:

Those who submit themselves completely to Allah and do good have grasped the Firmest Handhold. The end result of all affairs is with Allah. (Surah Luqman: 22)

Conclusion: Being able to say: "We hear and obey."

Every time they come to you with an argument, We bring you the truth and
the best of explanations.
(Surat al-Furqan, 33)

Conclusion: Being able to say: "We hear and obey." The kind of questions we have tackled above are just some of the questions that may occur to new Muslims who are still, to a degree, under the influence of the morality practiced by their unbelieving societies. Rather than blaming them for asking such questions or considering their thoughts unusual, we should do our best to answer them. Of course, Allah answers of all these questions in the Qur'an and the life of our Prophet (pbuh) is the best example for believers.  In compliance with the judgment: "Every time they come to you with an argument, We bring you the truth and the best of explanations," (Surat al-Furqan, 33) all of the answers provided by the Qur'an are definite and explicit so that no room is left for questions and hesitation. Those who ask these and other questions out of a sincere desire to receive answers will be satisfied with these answers and obey Allah's commands, and their pursuit of the truth will lead them to find the true answer in the Qur'an, which is the source of guidance for humanity. When they find the answer they will accept it sincerely and do their best to adhere to it. In the Qur'an, this sincerity is related, as follows: The reply of the believers when they are summoned to Allah and His Messenger so that He can judge between them is to say: "We hear and obey." They are the ones who are successful. All who obey Allah and His Messenger, and have awe of Allah and heed Him, are the ones who are victorious. (Surat an-Nur, 51-52) Yet, if those who are told about these truths from the Qur'an acknowledge them to be true by their consciences but still insist upon disobeying Allah and His judgments, this attitude proves that they are insincere. Their behavior shows that they deny a truth that they have acknowledged to be right and insist upon following one that they know to be wrong.  One must not forget the consequences of such a wrongful insistence and must avoid it: Have you seen him who takes his whims and desires to be his deity—whom Allah has misguided knowingly, sealing up his hearing and his heart and placing a blindfold over his eyes? Who then will guide him after Allah? So will you not pay heed? (Surat al-Jathiyya, 23) The end of such an obstinate attitude is Hell, an everlasting abode. However, what is expected from people of understanding and conscience is for them to say "We hear and obey" as the verse relates. This being the case, people of wisdom must be very cautious against those factors that hinder them from saying: "I hear and obey." The most important of these factors is, as the verse maintains, one's whims and desires, which stem from one's lower self. As indicated in the Qur'an: "the self indeed commands to evil acts" (Surah Yusuf, 53). And because the self commands to evil acts, people have to be vigilant against its wrong inculcations. New Muslims will surely be more inclined to listen to the commands from their lower selves that will lead them to evil. This lower self draws one towards obeying personal whims and desires and draws one away from religious morality. Against all of the rights communicated by Muslims and the ones related in the Qur'an, the lower self will try to infect each new Muslim with many unfounded concerns and doubts. While their conscience and intelligence will command them to be with believers, their lower self will encourage them to remain with their former acquaintances. For this reason, new Muslims who are seeking to learn the religion have to control their attitudes and examine their wishes to see whether their acts and attitudes are commanded by personal whims or conscience. Pretexts of the Lower Self Adopting some basic criteria as to "whether certain acts and attitudes stem from one's lower self or conscience" will enable us to distinguish these two sources more clearly. One verse provides us with some important criteria, as follows: Restrain yourself patiently with those who call on their Lord morning and evening, desiring His face. Do not turn your eyes from them, desiring the attractions of this world. And do not obey someone whose heart We have made neglectful of Our remembrance, and who follows his own whims and desires, and whose life has transgressed all bounds. (Surat al-Kahf, 28) This verse informs believers about those acts that comply with Allah's good pleasure and those that stem from one's lower self. "Restraining oneself patiently with those who call on their Lord morning and evening" complies with Allah's good pleasure. On the contrary, turning one's attention to the one who "follows his own whims and desires," and "whose heart Allah has made neglectful of His remembrance" is an attitude that emanates from one's self. And, moreover, it is disobedience to Allah. This is a very important criterion, and one of the issues to which a person who has already embraced Islam must pay the utmost attention. Meanwhile, those who are bereft of this sincerity or remain under the influence of the lower self do not make any effort to be with believers. They find some excuses and try to keep away from believers in an attempt to deceive them. However, these excuses have no validity in either Allah's sight or in the eyes of believers. In daily life, people encounter many examples of such excuses, some of which are listed below: "Family matters" is among the foremost excuses put forward by the lower self to hinder people from fulfilling their acts of worship, observing religious requirements, and being together with believers. Those who listen to the whisperings of the lower self and are not so careful about obeying Allah often make up such excuses as: "My family takes all of my time" or "I cannot observe my religious duties, for my parents do not allow me to do so." Such excuses may have no validity in Allah's sight, for although people need time to deal with their families, such a duty does not impede them from observing the Qur'an's commands. Consequently, such excuses are not sincere. Such people may well be deceiving themselves with these useless excuses, but they surely cannot deceive Allah and believers. Indeed, Allah calls our attention to this matter and makes it clear that this pretext is completely invalid. The Qur'an mentions that a group of people in the time of our Prophet (pbuh) who stayed behind while struggling in Allah's cause came to the Prophet (pbuh) and excused themselves, saying: "Our wealth and families kept us occupied" . But Allah revealed that "they say with their tongues what is not in their hearts." (Surat al-Fath, 11) Yet in another verse, Allah gives the example of those who, in our Prophet's (pbuh) time, tried to avoid fighting by saying: "'Our houses are exposed,' when they were not exposed; it was merely that they wanted to run away." (Surat al-Ahzab, 13) Another excuse put forward by the lower self is that matters related to business or school hinder one from observing Allah's commands. According to them, business or school take so much time that there is no time left for performing the regular prayers, fasting, enjoining the good, living by the Qur'an's morality, and being with believers. In fact, those who put forward this excuse have an important misconception: They think that their school or profession is the most important thing in life, and so prefer to reserve the rest of their time for religion. But it is not possible for a believer to make such a distinction. Of course the believers also have good education, consider their schools important, have professions; but none of these hinder them from living their lives according to religious morality. According to the verse, "Say: 'My prayer and my rites, my living and my dying, are for Allah alone, the Lord of all the worlds,'" (Surat al-An'am, 162) believers lead their lives in a way designed to pursue Allah's approval. Setting apart some time for mundane matters and the remaining for religion is not compatible with the morality in the Qur'an. Thus, believers practice their professions or go to school only to earn Allah's good pleasure; they spend what they earn in Allah's way and place their knowledge at the service of His religion. Since observing one of His commands does not hinder one from observing another command, the excuse of "not finding time to practice one's religion," and others like it, are completely unacceptable. Otherwise, this would mean that such people fear what might happen in the future and thus are concerned about some mundane issues. The Qur'an calls this "preferring the life of this world to Allah's good pleasure and the Hereafter." But next to the Hereafter, the life of this world is extremely worthless, as the Qur'an tells us: The life of the world is nothing but a game and a diversion. The Hereafter is better for those who do their duty. So will you not use your intellect? (Surat al-A'nam, 32) The end of those who are enslaved to the lower self will be as follows: As for those who desire the life of the world and its finery, We will give them full payment in it for their actions. They will not be deprived here of their due. But such people will have nothing in the Hereafter but the Fire. What they achieved here will come to nothing. What they did will prove to be null and void. (Surah Hud, 15-16) Another excuse is the "reactions of other people." Some people worry that their commitment to the Qur'an's morality will cause other people to treat them in a negative manner. We need to make it clear that people who are committed to following Allah's religion and rejecting any other guidance have to face up some tests which look like difficulties in the beginning. Those who claim to have faith should not be surprised to receive negative reactions from the people surrounding them. Furthermore, those who do not face such reactions should consider this an amazing situation. Since new Muslims come from a society that is divorced from the values of the true religion, people who have until then surrounded them, as well as all their society in general, has been following the wrong path, as the verse below maintains: Allah alone is qualified to judge. His order is to worship none but Him. That is in truth the straight and upright religion, but most of mankind simply do not know. (Surah Yusuf, 40) Another verse reads: That is Allah's promise. Allah does not break His promise. But most people do not know it. They know an outward aspect of the life of the world, but are heedless of the Hereafter. (Surat ar-Rum, 6-7) A lack of faith, as the above verse maintains, stems from the weakness of one's ability to think and understand. They only know the outward aspect of the life of the world, and so fail to grasp what is hidden. Meanwhile, they are entirely heedless of the Hereafter. And so expecting the majority of the people to be on the true path is a great mistake. In compliance with the verse "But most people, for all your eagerness, are not believers," (Surah Yusuf, 103) the majority of the people would insist on following the wrong path. In this case, believer must never adopt the thoughts of the majority as a criteria. Indeed, Allah draws our attention to this fact in the Qur'an, saying: If you obeyed most of those on Earth, they would guide you away from Allah's Way. They follow nothing but conjecture. (Surat al-A'nam, 116) The people surrounding a person, as well as the majority of people in the world, are not entitled to a believer's obedience. Once people start to believe and comply with the Qur'an's commands, they may go against this majority and their former unbelieving circle. This stems from the fact that these people do not understand the beauty, generosity, loyalty and faithfulness which comes with the religious morality. However, believers are never afraid of countering these people, or of being frowned upon or condemned by them. That believers do not fear condemnation is especially stressed in the Qur'an: O you who believe! If any of you renounce your religion, Allah will bring forward a people whom He loves and who love Him, humble to the believers, fierce to the unbelievers, who strive in the Way of Allah and do not fear reproach from any critic. That is the unbounded favor of Allah, which He gives to whoever He wills. Allah is Boundless, All-Knowing. (Surat al-Maida, 54) Believers seek Allah's good pleasure; whether people are pleased with them or not is of no importance. Indeed, if they please Allah, this will, if necessary and if Allah wills, also earn them other people's admiration. Consequently, such thoughts as "my family keeps me busy," "my school or my job consumes all my time," or "this will attract the negative reaction of other people" are nothing but excuses. People who offer them in order to avoid believers and not to perform acts of worship are not sincere. In this case, if people make no serious effort to be with believers, to keep themselves occupied with the remembrance of Allah, and to perform the appropriate acts of worship, and yet still try to be accepted by them, for such behavior might mean the following:They are seeking some personal interests from believers. Some of the opportunities that such behavior opens to them may seem attractive, and they may want to benefit from them. While doing this, however, they refrain from any physical or spiritual difficulty. However, believers understand such people's real intentions very well. Yet they often do not mention it, for such insincere people may realize their mistake later on and turn to Allah in repentance for it. Indeed, believers can never be deceived by insincere people. Unbelievers and hypocrites have some attributes in common. The most salient one is their reluctance to remember Allah. The Qur'an refers to unbelievers, as follows: When Allah is mentioned on His own, the hearts of those who do not believe in the afterlife shrink back shuddering; but when others apart from Him are mentioned, they jump for joy. (Surat az-Zumar, 45) This is exactly the attitude of those who strive to be with believers in order to derive some benefit. They do not like to be reminded of Allah's remembrance and His commands, but rejoice at anything that furthers their personal interests. Believers are very compassionate and merciful people; they never treat people unkindly. However, insincere people can never grasp this attitude. Being used to conflicts and quarrels in their own unbelieving societies, they attempt to abuse this leniency and behave arrogantly toward them. In fact, this attitude only causes them to humiliate themselves. Insincere people soon realize that they cannot gain any benefits from believers and start distancing themselves from them and return to their former life. They find a new pretext that allows them to revert to the ignorant life that they really never left. The verse below relates what will happen to them in the Hereafter: But if anyone opposes the Messenger after the guidance has become clear to him, and follows other than the path of the believers, We will hand him over to whatever he has turned to, and We will roast him in Hell. What an evil destination! (Surat an-Nisa', 115) In fact, separating such insincere people from believers is a great mercy for believers, for by doing so Allah purifies believers and makes them into a society whose members "worship Him, not associating anything with Him." (Surat an-Nur, 55) Allah does not let believers and hypocrites remain together. In compliance with the verse "We will test you until We know those who strive among you and those who are steadfast and test what is reported of you," (Surah Muhammad, 31) those who have real faith will be tested and made known by Allah. In return, insincere hypocrites will also be made known. Allah gives the good news that He will sort out the bad from the good, as follows: So that Allah can sift the bad out from the good, and pile the bad on top of one another, heaping them all together, and tip them into Hell. They are the lost. (Surat al-Anfal, 37) If believers remain sincere, Allah opens their hearts to Islam. Saying "I hear and obey" is the greatest pleasure a sincere believer can have in life. Obedience to Allah, the Creator, guides humanity to the right path and promises Paradise. This is the greatest source of peace, happiness, and joy. As the verse "[Have We not] shown him the two highways?" (Surat al-Balad, 10) indicates, each person is faced with a choice: the way of faith, which leads to Allah's good pleasure, mercy, and Paradise, and which is based upon obedience to Allah; and the other way, which is based upon taking one's personal whims and desires as idols, and which may lead the person to abasement and disgrace in this world and to Hell in the Hereafter. The choice rests with each person, for as the Qur'an tells us, "This truly is a reminder, so let anyone who wills take the Way toward his Lord." (Surat al-Muzzammil, 19)

Answer to the "Do believers always have to be together, or can t

Every time they come to you with an argument, We bring you the truth and
the best of explanations.
(Surat al-Furqan, 33)

Answer to the "Do believers always have to be together, or can they live by the religion on their own?" deceit

Every believer who is true in his faith must live according to the Qur'anic morality. In the Qur'an we are frequently reminded that believers always have to be together in order to support and help one another:

Hold fast to the rope of Allah all together, and do not separate. Remember Allah's blessing to you when you were enemies, and He joined your hearts together, so that you became brothers by His blessing. You were on the very brink of a pit of the Fire, and He rescued you from it. In this way Allah makes His Signs clear to you, so that hopefully you will be guided. (Surah Al 'Imran, 103)

Allah loves those who fight in His Way in ranks like well-built walls. (Surat as-Saff, 4)

Restrain yourself patiently with those who call upon their Lord morning and evening, desiring His face. Do not turn your eyes from them, desiring the attractions of this world. (Surat al-Kahf, 28)

Allah's Messenger (pbuh) mentions the same subject by saying that believers are each other's guardians: "Each of you is a guardian, and each of you will be asked about your guardianship." (Bukhari, Muslim)

Clearly, the expression "do not turn your eyes from them" stresses that, apart from being together, believers have to be very attentive to one another and be available to serve other believers so that an Islamic society can be maintained. Another verse describes our Prophet's (pbuh) concern for believers, which is truly exemplary, in the following words:

A Messenger has come to you from among yourselves. Your suffering is distressing to him. He is deeply concerned for you, and is gentle and merciful to the believers. (Surat at-Tawba, 128)

As these verses make clear, "being alone" and "living by the religious morality" are incompatible concepts, and Islam does not support such a model of living. Someone who claims to be able to live by the religion on his or her own has a flawed understanding. As we said earlier, believers are responsible for enjoining good and forbidding evil and for summoning people to the truth. Believers must be together in order to obey this and other commands.

This aside, Islam is founded on the basis of love, for Allah inspires love in believers' hearts for other believers. A believer's love is first for Allah and then for the people who abide by the Qur'an's values. It is unthinkable that people who share such a love based upon Allah's consent, who strive to display the same moral perfection and intend to live together for all eternity, can remain apart and involve themselves in different affairs. Such a mindset is a clear manifestation of the absence of genuine love and faith. The fact is, however, as the verse maintains, that "the believers are brothers…" (Surat al-Hujurat, 10), and brothers do not remain apart.

Our Prophet (pbuh) has stated that believers must always be together and must be attached to each other with a strong friendship and love:

Narrated by Abu Musa: The Prophet (pbuh) said, "A believer to another believer is like a building whose different parts enforce each other." The Prophet (pbuh) then clasped his hands with the fingers interlaced. (Sahih Bukhari, Volume 2, p. 569)

Numan Bin Bashir narrated that the Prophet (pbuh) has said, "The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs is afflicted, the whole body responds to it with sleeplessness and fever". (Sahih Bukhari, Volume 13, p. 6005)

Answer to the question: "Is there any class discrimination in Islam? Are people defined according their wealth, status, and beauty? Do believers convey the message only to a particular section of society?"

As the Qur'an tells us, Islam does not assess people's worth according to their race, descent, family, social status, wealth, gender, appearance, beauty, or physical traits. In Allah's sight, all people are born equal and gain consciousness, after which they are held accountable for their acts and attitudes, and assessed accordingly. The Islamic concept of superiority rests entirely upon that person's awareness of Allah. Allah relates this fact in the following verse:

O humanity, We created you from a male and female, and made you into peoples and tribes so that you might come to know each other. The noblest among you in Allah's sight is that one of you who best performs his duty towards Allah. Allah is All-Knowing, All-Aware. (Surat al-Hujurat, 13)

Consequently, while assessing a person's value, believers have no criterion other than the person's heedfulness of Allah. Indeed, the Prophet (pbuh) also said: "The most beloved to me among you is the one who has the best character and manners" ( Sahih Bukhari ). However, assessing people according to this criterion and employing the most appropriate and useful methods to spread of Islam's morality are two different concepts.

That is because believers convey Allah's message to an unbelieving society. The people of such a society do not assess people according to their consciousness of Allah. On the contrary, they base their concept of superiority on such flawed measures as material wealth, race, or lineage. In societies that are far from religion, the people who hold power and lead people—the Qur'an calls these people "the chiefs of the nation"— generally possess most of these attributes. In short, they are the wealthiest, the most famous and popular people who are often followed blindly by the rest of society. In their eyes, what they say is right and what they condemn is bad.

The Qur'an very concisely defines this unusual relation between leaders and their subordinates. Pharaoh and his people is a clear example: Due to his enormous material and military power, he became his people's leader and imposed his own distorted outlook upon almost all of them. As the Qur'an informs us, he addressed his people with the following words:

Pharoah said: "I only show you what I see myself, and I only guide you to the path of rectitude." (Surah Ghafır, 29)

Pharaoh presented himself as the only guide, and his people, who were utterly ignorant of true religion, followed him. The Qur'anic account of this event is as follows:

In that way, he swayed his people and they succumbed to him. They were a people of deviators. (Surat az-Zukhruf, 54)

The people's submission to Pharaoh is a feature common to almost all societies that are far from religion. The prominent people lead the submitters, who make up the majority of the society. However, as the verse "They followed Pharaoh's command, but Pharaoh's command was not rightly guided" (Surah Hud, 97) maintains, obedience to misguided leaders never leads people to the truth, for the majority of those who follow such prominent people often lack the faculty to see and obey the truth. As long as the prominent people present an appealing life that is far from religion, they can never see the mistaken nature of their ignorant way of living. Or, it would be more accurate to say that they pretend not to see the truth.

For this reason, those who call a society that does not live by the religion to faith must convey the message primarily to its leading elite, for their seeing the truth and embracing the Qur'an's morality sets an example for the other sections of society and leads them to the true religion. Indeed, Allah commands all of His Messengers to warn this section of the society first.

TFor example, Prophet Musa (pbuh) was sent to Pharaoh's ruling circle:

We sent Musa with Our Signs to Pharaoh and his nobles. He [Pharaoh] said: "I am the Messenger of the Lord of the worlds." (Surat az-Zukhruf, 46)

The Qur'an reveals that all of the Prophets followed the same path. Prophet Nuh (pbuh) (Surat al-Muminun, 23-24), Prophet Hud (pbuh) (Surat al-A'raf, 65-66), and Prophet Shu'ayb (pbuh) (Surat al-A'raf, 85-88) were always in contact with the leaders of their people. Like all other prophets, Prophet Muhammad's (pbuh) struggle was also with the leading people of Mecca.

But this does not mean that this mission should be limited to a certain social stratum. One of the reasons why believers communicate religion to the leading people is that the majority of people are unable to think freely, that is, without being led by the elites of their society.

However, this section of society also contains people of conscience and wisdom who incline toward faith. Believers do not neglect them; rather, they convey the message to them and take them as brothers and sisters. It goes without saying that, according to the Qur'an, believers have to communicate Allah's religion to anyone who asks for it.

Another important point is that being honored by Islam and adhering to the Qur'an enhances one's physical and spiritual quality. Concepts of attractiveness or unattractiveness cannot be limited to having certain bodily features, for it is known that some people who embrace faith become more beautiful, or the face of someone involved in wicked deeds is plunged into abasement. This is quite a metaphysical situation, for the spiritual beauty engendered by faith manifests itself in one's physical beauty. For instance, with regard to hypocrites, He says that "you would know them by their mark." (Surah Muhammad, 30) In another verse, believers are also told to be recognized by their "mark." (Surat al-Fath, 29) Indeed, a believer's face contains an expression of modesty, cleanliness, reliability, and honor, which Allah refers to as a "mark."

From the Qur'an, we learn that Prophet Yusuf (Joseph) (pbuh), who is praised for his sincerity and loyalty to Allah, was an extremely beautiful person:

When they saw him, they were amazed by him and cut their hands. They said: "Allah preserve us! This is no man. What can this be but a noble angel here!" (Surah Yusuf, 31)

These verses reveal that Allah makes believers physically attractive, thanks to the light that He grants to them. As is in the example of Prophet Yusuf (pbuh), believers know that this is a blessing bestowed upon them by Allah.

Answer to the question: "Is possessing power, wealth and grandeur incompatible with the essence of Islam?"

Some circles identify being a Muslim with poverty, underdevelopment, rustic manners, passivity or the state of giving up all mundane interests. However, this is not true.

When people actually refer to the Qur'an, it immediately becomes clear that Islam does not suggest such a model. We can see this in the splendid wealth and possessions that Allah granted to many of the Prophets. Over the centuries, Prophet Sulayman's (Solomon) (pbuh) unprecedentedly glorious wealth has become legendary. Sulayman (pbuh), a Prophet praised by the Qur'an for his exemplary conduct, surely pursued nothing but earning Allah's good pleasure and had no guide other than His religion. Indeed, before being endowed with great wealth, he prayed the following prayer:

He said: "My Lord, forgive me and give me a kingdom the like of which will never be granted to anyone after me. Truly, You are the Ever-Giving." (Surah Sâd, 35)

If praying for wealth was a practice to be condemned, then a Prophet praised by Allah in the Qur'an would not have done so. Indeed, the Qur'an states that Allah answered his prayer. As the verse below indicates, Allah always mentions Prophet Sulayman (pbuh) with praise:

And to Dawud We gave Sulayman. What an excellent servant! He truly turned to his Lord. (Surah Sâd, 30)

Prophet Sulayman (pbuh) is not the sole example, for Allah also granted authority and power to his father, Prophet Dawud (David) (pbuh), as well as great wealth to Prophet Ibrahim (pbuh) and his family:

Or do they in fact envy other people for the bounty Allah that has granted them? We gave the family of Ibrahim the Book and Wisdom, and We gave them an immense kingdom. (Surat an-Nisa', 54)

As we see, Allah condemns any feelings of jealousy over the wealth He grants to Muslims as a blessing. The Qur'an reveals that the Prophet Muhammad (pbuh) was also enriched by Allah, for:

Did He not find you impoverished and enrich you? (Surat ad-Duha, 8)

At this point, the difference between wealth as perceived by believers and unbelievers arises: believers are conscious that only Allah, the real owner of property, gives wealth, while unbelievers perceive wealth as claiming ownership over property and disregard the fact that all the property and wealth belongs to Allah. This divergence also emerges when it comes to using property: believers spend their wealth for good causes, whereas unbelieving property owners commonly seek to "cause corruption in the land." (Surat al-Qasas, 77)

Wealth, glory, and authority are blessings that Allah bestows upon His servants. The essential feature here is to use this wealth in the proper way in order to give due thanks to Allah for them, to constantly remember His favors, and thus to draw nearer to Him and seek ways to earn His good pleasure. Indeed, Prophet Sulayman's (pbuh) words below makes his intention clear:

And he said: "Truly do I love the love of good, with a view to the glory of my Lord". (Surah Sâd, 32)

However, we need to remember that this life is a test sent to us by Allah. The level of people's commitment and patience shows when they are confronted with hardships and difficulties, for their reaction reveals the profoundness of their faith. Thus, Allah may test people with such difficulties as death, fear, hunger, poverty, and so on both to reveal their steadfastness and other superior qualities and to reward them. However, while showing patience, Muslims must pray constantly to Allah for relief, increase, and an expansion of blessings. Furthermore, they have to ask for these blessings not only for themselves but for all believers, and ask for vast resources so as to glorify Allah's name. This is the attitude that most complies with the Qur'anic stance.

However, it goes without saying that the criteria used to judge people in Islam is not wealth, for poverty or wealth does not determine a person's worth in Allah's sight. What matters is that believers spend their means, whether abundant or scarce, in compliance with Allah's good pleasure and ask for wealth only to spend for His cause. Believers do not hoard possessions, for they avoid the fate awaiting those who do, which the Qur'an describes in the following verse:

As for those who hoard up gold and silver and do not spend it in the Way of Allah, give them the news of a painful punishment. (Surat at-Tawba, 34)

Believers enjoy spending in Allah's cause just as they enjoy benefiting from His blessings. From this stance, praying for wealth, possessions, and fortune is an act of worship that brings rewards to sincere believers. Allah promises to increase the believers' property provided that they thank Him for them and spend it in His cause.

True believers who comply with the Qur'an are the servants of Allah on Earth. While stating that the real owners of Earth will be believers, Allah mentions the attributes of those who will attain this blessing, as follows:

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 are unbelievers after that, such people are deviators. (Surat an-Nur, 55)

Answer to the question: "Do new Muslims have to abandon their former pleasures and activities?"

Allah wants His servants to lead the most beautiful life. In the Qur'an, Allah gives the news that believers will lead a beautiful life, for:

Anyone who acts rightly, male or female, being a believer, We will give them a good life and will recompense them according to the best of what they did. (Surat an-Nahl, 97)

In the Qur'an believers are encouraged to use lawful and clean things:

O you who believe. Do not make unlawful the good things that Allah has made lawful for you, and do not overstep the limits. Allah does not love people who overstep the limits. (Surat al-Maida, 87)

As long as people observe the limits set by Allah, the Qur'an does not prohibit them from socializing, enjoying the art and aesthetics, being lively and extrovert. The things considered to be unlawful by the Qur'an are obvious, as are the Prophet's (pbuh) exemplary life and advice. Apart from these, the Qur'an condemns the laying down of new judgments, as the following verses indicate:

Do not say about what your lying tongues describe: "This is lawful and this is unlawful," inventing lies against Allah. Those who invent lies against Allah are not successful. (Surat an-Nahl, 116)

Wear fine clothing in every mosque and eat and drink, but do not be profligate. He does not love the profligate. Say: "Who has forbidden the fine clothing that Allah has produced for His servants and the good kinds of provision?" Say: "On the Day of Resurrection, such things will be exclusively for those who had faith during their life in the world." In this way, We make the Signs clear for people who know. (Surat al-A'raf, 31-32)

Those who lack true faith in Allah benefit from Allah's blessings as well as the believers. This is the point where the differences between believers and unbelievers emerge. Unbelievers feel a strong attachment to favors bestowed upon them (e.g., money or property), forget to remember Allah, and feel ungrateful for His blessings. On the other hand, believers, who are aware that they are from Allah, use these blessings for Allah's cause in the best way and draw nearer to Him. The Qur'an sets the following criterion for this issue:

Seek the abode of the Hereafter with what Allah has given you, without forgetting your portion of the world. And do good, as Allah has been good to you. And do not seek to cause corruption in the land, for Allah does not love corrupters. (Surat al-Qasas, 77)

Briefly, a believer who embraces the Quranic morality and the sunnah of our Prophet (pbuh), is always very clean, noble, good humored, joyful, pleasant, well mannered, extrovert, moderate and appreciates art and aesthetics. These characteristics were obvious in our Prophet's (pbuh) and his companions' lives.

However, apart from all of these, remember that as people adopt the Qur'an's values and make them an integral part of their lives and assume more of the believers' attributes, they will acknowledge the existence of very different tastes and pleasures. For members of a society that does not live by the religion, for instance, the greatest pleasure in life is to enjoy themselves. Believers however, have more noble and permanent pleasures, such as striving to earn Allah's good pleasure, conveying Allah's message to people, communicating the beauties of the Qur'an's morality to people, and carrying out an intellectual struggle against unbelievers.

As people experience more strongly the morality of a believer described in the Qur'an, they see that the real pleasures attained through sincere faith are incomparably superior to those enjoyed by unbelievers.

Answer to those who ask "Once people embrace faith, can they still befriend the people with whom they used to associate?"

A person cannot hold two opposing views simultaneously. Given that faith and unbelief are two distinct concepts, it is unlikely that a person can share the views, thoughts, and feelings of both believers and unbelievers.

The basic element underlying relations between people, such as friendship and fellowship, is love. The believers' most important attribute is their strong love for Allah, which the Qur'an relates in the following verse:

Some people set up equals to Allah, loving them as they should love Allah. But those who believe have greater love for Allah. If only you could see those who do wrong at the time when they see the punishment, and that truly all strength belongs to Allah, and that Allah is severe in punishment. (Surat al-Baqara, 165)

Believers direct the love they feel for Allah to His servants, who seek to earn His good pleasure. For this reason, those who have faith in Allah and the Qur'an and have grasped Islam's essence cannot possibly feel any attachment to those who have no love for Allah. If someone does not acknowledge or appreciate Allah—Whom believers love more than their own selves; for Whose cause they spend whatever they have; Who shows them the right path, gives them abundant blessings and the good news of Paradise, as well as infinite rewards in the afterlife; and in Whom they have profound faith—a bond of love cannot form between that person and a believer. As a result, there can be no true friendship between them. One verse states that:

You will not find people who believe in Allah and the Last Day having love for anyone who opposes Allah and His Messenger, though they be their fathers, their sons, their brothers, or their kindred. (Surat al-Mujadala, 22)

Despite this, however, some people, especially those who are in the process of learning the Qur'an's values, may still feel close to their former friends or their acquaintances before they embraced Islam. Thus it is not inconvenient to treat them in a good way with compassion and understanding. But as the Qur'an makes clear, a believer's sole friends are Allah and other believers:

Your friend is only Allah, His Messenger, and those who believe: those who establish prayers, pay alms, and bow. As for those who make Allah their friend, and His Messenger and those who believe: it is the party of Allah who is victorious! (Surat al-Maida, 55-56)

In these verses, Allah indicates that making friends only with believers is also the key to the success of the good deeds performed only to gain Allah's good pleasure. Likewise, many verses relate that associating with true believers and supporting one another is essential for success. To the contrary, however, the Qur'an also expounds that non-compliance with Allah's commands and recommendations will result in difficulty and hardship for believers, for:

Those who are unbelievers are the friends and protectors of one another. If you do not act in this way [protect each other], there will be turmoil in the land and great corruption. (Surat al-Anfal, 73)

Obey Allah and His Messenger and do not quarrel among yourselves, lest you lose heart and your momentum disappears. And be steadfast. Allah is with the steadfast. (Surat al-Anfal, 46)

Despite all of this clear evidence and information, the hypocrisy of those who try to be on good terms with both sides and approach the faithful to draw personal benefits will be disclosed:

Or did you suppose that you would be left without Allah knowing those of you who have struggled and who have not taken anyone as their intimate friends besides Allah and His Messenger and the believers? Allah is aware of what you do. (Surat at-Tawba, 16)

This also has to be mentioned that as long as the limits established by Allah are observed, it is normal for Muslims to maintain their social, economic, and cultural relations with other people. The Qur'an sets the following criterion about this issue:

Allah does not forbid you from being good to those who have not fought you in the religion, or driven you from your homes, or from being just toward them. Allah loves those who are just. (Surat al-Mumtahana, 8)

Answer to those who say "I want to live as a Muslim, but I am worried about my family's and my circle's reactions."

Before experiencing the morality of the Qur'an, people live according to some social false rules outside of the criteria that Allah has laid out in the Qur'an. Many false rituals formed in a society that is heedless of religion define the relations of its members with other people.

However, the only guidance for humanity is Allah, His Book and the sunnah of Allah's Messenger (pbuh). Those people who grasp this fact have to leave the period of ignorance behind, abandon all behaviors related to ignorance, and follow only the path revealed in the Qur'an and the Sunnah of the Prophet (pbuh). This surely also applies to one's relations with his or her family and circle.

In some countries, some families may react negatively to family members who want to live by the Qur'an's values. Some families might have severe reactions if their children display even a small amount of interest in religion. Moreover, in order to keep their children away from religion, they distort some religious commands. Trying to draw them back to ignorance, they tell their children that "The rights of the parents upon their children are above anything else," "It is the greatest sin to oppose parents," and similar unfounded assertions. The resulting psychological pressure may well engender feelings of guilt in children who are not well informed about Islam.

We have instructed man to honor his parents … (Surat al-'Ankabut, 8)

However, this does not mean that children must fulfill or obey all of their parents' wishes unconditionally. Rather, they are to assume a respectful, measured, tolerant, and kind attitude, and to avoid doing anything that will hurt or bother them. But this does not extend to making concessions in matters concerning Allah's commands and prohibitions. In the latter part of the above verse, Allah defines the limits of this respect and understanding in the following terms:

… but if they endeavor to make you associate with Me something about which you have no knowledge, do not obey them. It is to Me that you will return, and I will inform you about the things that you did. (Surat al-'Ankabut, 8)

As explained in the Qur'an if parents say that: "You have to comply with my wish rather than Allah's," which clearly means, "Your deity is not Allah but me," their children should disobey them, for adopting such an attitude means associating partners to Allah, which is forbidden.

However, along with disobeying one's parents if and when they encourage rebellion against Allah, He encourages believers to be kind to them, although they are unbelievers, and to be tolerant toward them in mundane matters:

We have instructed man concerning his parents. Bearing him caused his mother great debility, and the period of his weaning was two years. "Give thanks to Me and to your parents. I am your final destination. But if they try to make you associate something with Me about which you have no knowledge, do not obey them. Keep company with them correctly and courteously in this world, but follow the Way of him who turns to Me. Then you will return to Me, and I will inform you about the things that you did." (Surah Luqman, 14-15)

When discussing one's parents, Allah especially calls upon believers not to ascribe partners to Him and not to serve anyone or anything other than Him. As the verse above also makes clear, believers must not obey their parents if they ask them to return to their old ways; rather, they must remain among those who turn to Allah.

We see in the examples given in the Qur'an that some believers, including the Prophets, were tested through their families or close relatives. Prophet Ibrahim (pbuh), for instance, employed the Qur'an's method of "not obeying yet getting along well" against his father, who called him to the ignorant way of living:

Mention Ibrahim in the Book. He was a true man and a Prophet. Remember when he said to his father: "Father, why do you worship what can neither hear nor see and is not of any use to you at all? Father, knowledge that never reached you has come to me, so follow me and I will guide you to the right path. Father, do not worship satan. Satan was disobedient to the All-Merciful. Father, I am afraid that a punishment from the All-Merciful will afflict you, and turn you into a comrade of satan." He [his father] said: "Do you forsake my gods, Ibrahim? If you do not stop, I will stone you. Keep away from me for a good long time." He [Ibrahim] said: "Peace be upon you. I will ask my Lord to forgive you. He has always honored me." (Surah Maryam, 41-47)

The wives of Prophet Lut (Lot) (pbuh) and Prophet Nuh (pbuh) also became unbelievers, and thus Allah punished them. Allah warned Prophet Nuh (pbuh) that his son was an unbeliever: "Nuh, he is definitely not of your family. He is someone whose action was not righteous. Do not, therefore, ask Me for something about which you have no knowledge." (Surah Hud, 46)

While fulfilling his duty of communicating Islam's message, our Prophet (pbuh) also faced the severe reactions of his close relatives, reactions that extended to the point of hostility. His uncle Abu Lahab, who had a great aversion toward and grudge against our Prophet (pbuh), made propaganda against him and in their foolishness tried to impede his efforts by placing various difficulties and hardships in his path. Indeed, Allah devoted a special chapter in the Qur'an to denouncing this man. During the first years of Islam's spread, many Muslims endured similar reactions and torments from their own families, yet never swerved from the true path. Later, many parents who had been influenced by their children's resoluteness and sincerity embraced Islam.

The relentless commitment of Muslims in this matter stems from the Qur'an's encouragement of rationalism, as opposed to sentimentality. Muslims are kind, humble people full of love. But once Islam's interests are concerned, they show not the slightest emotional sentiment and never swerve from following Allah's guidance. Since their main goal is to earn His good pleasure, they harbor no prejudice or fixed ideas about any issue, person, or thing. What lies at the bottom of sentimentalism is channeling love to the wrong people. Real believers show their love only to Allah and to those with whom He is pleased. Any love nourished by something other than Allah's good pleasure is associating partners with Allah. In the Qur'an, this situation is explained in the following verses:

He [Ibrahim] said: "You have adopted idols apart from Allah as tokens of mutual affection in this world. But then on the Day of Resurrection you will reject one another and curse one another. The Fire will be your shelter. You will have no helpers." (Surat al-'Ankabut, 25)

O you who believe, do not befriend your fathers and brothers if they prefer unbelief to faith. Those among you who do befriend them are wrongdoers. Say: "If your fathers or your sons or your brothers or your wives or your tribe, or any wealth you have acquired, or any business you fear may slump, or any house which pleases you, are dearer to you than Allah and His Messenger and striving for His sake, then wait until Allah brings about His command. Allah does not guide people who are deviators." (Surat at-Tawba, 23-24)

The Qur'an refers to believers who had to abandon their homes and families in order to fulfill Allah's commands. One of these people was Maryam (Mary) (pbuh), a young and unprotected woman, who trusted only in Allah and took refuge in Him. She abandoned her family and people in order to attain His good pleasure. The Qur'an refers to her in the following terms:

Mention Maryam in the Book, how she withdrew from her people to an eastern place. (Surah Maryam, 16)

Another example is a group of young people called "the Companions of the Cave." Since their people rebelled against Allah, they abandoned their people and took refuge in a cave. The Qur'an provides the following account:

Our people have taken deities apart from Him. Why do they not produce a clear authority concerning them? Who could do greater wrong than someone who invents a lie against Allah? When you have separated yourselves from them and everything they worship except Allah, take refuge in the cave, and your Lord will unfold His mercy to you and open the way to the best for you in your situation. (Surat al-Kahf, 15-16)

In brief, new Muslims who have abandoned their former ignorance need to communicate the true path to their parents if they are bereft of the Qur'an's values and try to block their children from earning Allah's good pleasure. If this communication is ineffective, then again they must be treated with courtesy and patience. But if they strive to make a believer associate others to Allah, then the correct attitude is not to obey them.

Answer to those who ask "Am I responsible for my previous actions after I start to live by Islam?"

According to the Qur'an, people who do not know about Islam are "ignorant" and cannot distinguish between what is right and what is wrong. Once they embrace Islam, however, they obtain this knowledge, leave their former un-Islamic ways behind, ask for Allah's forgiveness, and repent. As a manifestation of Allah's infinite mercy, He promises to accept all people's repentance and transform their wrong actions into good, provided that they sincerely turn to Him, repent for their sins, and follow the righteous path:

… [E]xcept for those who repent and believe and act rightly: Allah will transform the wrong actions of such people into good—Allah is Ever-Forgiving, Most Merciful (Surat al-Furqan, 70)

But I am Ever-Forgiving to anyone who repents and has faith and acts rightly and then is guided. (Surat al-Anbiya', 82)

Repentance is an act of worship that is not unique to new Muslims. In reality, it is a lifetime worship performed by all Muslims, one that guides them to Allah's infinite mercy and forgiveness, for no believer is immune to committing sins and making mistakes.

In Allah's presence, believers strive to maintain a balance between hope and fear. Given that they cannot know their situation until they die and face Allah on the Day of Judgment, there is no way for them to feel secure against Allah's punishment. This aside, no matter how desperate their situation or how great their sin, they do not despair of Allah's mercy.

One of satan's greatest tricks is to infect people with hopelessness by causing them to believe such things as: "It is too late," "No one can save you now," or "You have already immersed yourself in sin." By insinuating such false claims, satan and his followers seek to distance people from Allah's mercy. Allah warns people against this trap in many verses and calls them to ask for repentance and forgiveness:

Say: "My servants, you who have transgressed against yourselves, do not despair of the mercy of Allah. Truly Allah forgives all wrong actions. He is the Ever-Forgiving, the Most Merciful." Turn to your Lord and submit to Him before punishment comes upon you, for then you cannot be helped. Follow the best that has been sent down to you from your Lord before the punishment comes upon you suddenly, when you are not expecting it. (Surat az-Zumar, 53-55)

Allah desires to turn toward you, but those who pursue their lower appetites desire to make you deviate completely. (Surat an-Nisa', 27)

Anyone who does evil or wrongs himself and then asks Allah's forgiveness will find Allah Ever-Forgiving, Most Merciful. (Surat an-Nisa', 110)

Seeing these verses, those who have true faith in the Qur'an can escape the trap of hopelessness.

However, those who insist upon their sins and continue to disobey Allah's commands and prohibitions on the grounds that "Allah forgives in any case" fall into another trap of satan. As long as they do not regret what they have done and turn to the right path, their repentance will have no worth, for Allah makes clear in the following verse what type of repentance He accepts:

Allah only accepts the repentance of those who do evil in ignorance and then quickly repent after doing it. Allah turns toward such people. Allah is All-Knowing, All-Wise. (Surat an-Nisa', 17)

To conclude, those who forsake their former actions and resolutely turn toward Islam are not held responsible for what they did in the past, no matter how sinful their activities were. This assessment also holds true for believers. In other words, believers pay no attention to what people might have done before embracing Islam, for from then on, the Qur'an will regulate their days and they will be held responsible for this in Allah's sight.

Answer to the "I want to live by the religion, but I cannot find the internal strength to do so." deceit

This sentence is truly an expression of insincerity. People who utter such words actually know that they are seeking a way to avoid complying with Islam's regulations so that they can continue to follow their selfish desires and passions. Religion does not impose a burdensome way of living upon anybody. Moreover, since Allah created humanity to serve Him, doing so is each person's main duty and is inherent in his or her very nature. In the Qur'an, Allah relates that He created humanity to serve Him, as follows:

I only created jinn and man to worship Me. (Surat adh-Dhariyat, 56)

Claiming that one does not have enough willpower, self-discipline, and self-control to live by Islam's regulations is nothing but an insincere way of evading one's obligations, for:

We do not impose on any self any more than it can stand. With Us there is a Book that speaks the truth. They will not be wronged. However, their hearts are overwhelmed by ignorance about this matter, and they do other things as well. (Surat al-Muminun, 62-63)

As for those who believe and do right actions—We impose upon no self any more than it can bear—they are the Companions of the Garden, remaining in it timelessly, forever. (Surat al-A'raf, 42)

As the verse "Struggle for Allah with the struggle due to Him. He has selected you and not placed any constraint upon you in the religion—the religion of your forefather Ibrahim…" (Surat al-Hajj, 78) stresses, Islam does not place any unbearable burden upon anyone. Its acts of worship, which are very easy to perform, pose no physical difficulties. The morality and the way of life which Allah established in the Qur'an, grant the believers the inner peace, trust, joy and comfort, enable them to experience the true love and friendship, and make them free from concerns, fears and ambitions. Accordingly, Qur'an proclaims that Allah's Messenger (pbuh) "relieves them [his followers] of their heavy loads and the chains that were around them" (Surat al-A'raf, 157). This is also apparent in the Prophet Muhammad's (pbuh) words: "Make thing easy, and do not e make them difficult, and give good tidings and do not make people  run away." (Bukhari)

Consequently, it is senseless to say: "I have no strength to live by the religion." Only one thing explains the state of those who, even after all of the truths explained above, still assert such weakness: Under the influence of their selfish desires, they are looking for a pretext that will allow them to evade the Qur'an's morality. The Qur'an points out that "those with a sickness in their hearts" make up such excuses to evade the ordeals that believers sometimes undergo.

The verse below explains the state of those who display a similar mentality:

Those who associate others with Allah will say: "If Allah had willed, we would not have associated anything with Him, nor would our fathers; nor would we have made anything unlawful." In the same way, the people before them also lied until they felt Our violent force. Say: "Do you have some knowledge that you can produce for us? You are following nothing but conjecture. You are only guessing." (Surat al-A'nam, 148)

The greatest mistake of such insincere people who offer such excuses is their assumption that they can deceive Allah and believers. However, they can never deceive Allah, Who knows "what the hearts contain" (Surah Fatir, 35:38) or believers, to whom Allah grants "a standard [by which to judge between truth and falsehood]." (Surat al-Anfals, 29)