TO
THE
READER
A
special
chapter
is
assigned
to
the
collapse
of
the
theory
of
evolution
because
this
theory
constitutes
the
basis
of
all
anti-spiritual
philosophies.
Since
Darwinism
rejects
the
fact
of
creation—and
therefore,
Allah's
exis
S
tence—over
the
last
150
years
it
has
caused
many
people
to
abandon
their
faith
or
fall
into
doubt.
It
is
therefore
an
imperative
service,
a
very
important
duty
to
show
everyone
that
this
theory
is
a
deception.
Since
some
readers
may
find
the
opportunity
to
read
only
one
of
our
books,
we
think
it
appro
m
priate
to
devote
a
chapter
to
summarize
this
subject.
All
the
author's
books
explain
faith-related
issues
in
light
of
Qur'anic
verses,
and
invite
readers
to
learn
Allah's
words
and
to
live
by
them.
All
the
subjects
concerning
Allah's
verses
are
explained
so
as
to
leave
no
doubt
or
room
for
questions
in
the
reader's
mind.
The
books'
sincere,
plain,
and
flu
r
ent
style
ensures
that
everyone
of
every
age
and
from
every
social
group
can
easily
understand
them.
Due
to
their
effective,
lucid
narrative,
they
can
be
read
at
one
sitting.
Even
those
who
rigorously
reject
spirituality
are
influ
r
enced
by
the
facts
these
books
document
and
cannot
refute
the
truthfulness
of
their
contents.
This
and
all
the
other
books
by
the
author
can
be
read
individually,
or
discussed
in
a
group.
Readers
eager
to
profit
from
the
books
will
find
dis
d
cussion
very
useful,
letting
them
relate
their
reflections
and
experiences
to
one
another.
In
addition,
it
will
be
a
great
service
to
Islam
to
contribute
to
the
publi
I
cation
and
reading
of
these
books,
written
solely
for
the
pleasure
of
Allah.
The
author's
books
are
all
extremely
convincing.
For
this
reason,
to
commu
T
nicate
true
religion
to
others,
one
of
the
most
effective
methods
is
encourag
n
ing
them
to
read
these
books.
We
hope
the
reader
will
look
through
the
reviews
of
his
other
books
at
the
back
of
this
book.
His
rich
source
material
on
faith-related
issues
is
very
useful,
and
a
pleasure
to
read.
In
these
books,
unlike
some
other
books,
you
will
not
find
the
author's
personal
views,
explanations
based
on
dubious
sources,
styles
that
are
unobservant
of
the
respect
and
reverence
due
to
sacred
subjects,
nor
hope
u
less,
pessimistic
arguments
that
create
doubts
in
the
mind
and
devi
l
ations
in
the
heart.
He
(The
Pr
ophet)
said,
"My
Lord,
help
me
because
of
their
calling
me
a
liar!"
He
(Allah)
said,
"In
a
short
while
they
will
be
full
of
r
e
gr
et."
(Surat
al-Muminun:
39-40)
HARUN
YAHYA
(ADNAN
OKTAR)
BEFORE
YOU
REGRET
ABOUT
THE
AUTHOR
Now
writing
under
the
pen-name
of
HARUN
YAHYA,
Adnan
Oktar
was
born
in
Ankara
in
1956.
Having
completed
his
primary
and
sec
w
ondary
education
in
Ankara,
he
studied
fine
arts
at
Istanbul's
Mimar
Sinan
University
and
philosophy
at
Istanbul
University.
Since
the
1980s,
he
has
published
many
books
on
political,
scientific,
and
faith
1
related
issues.
Harun
Yahya
is
well-known
as
the
author
of
important
works
disclosing
the
imposture
of
evolutionists,
their
invalid
claims,
and
the
dark
liaisons
between
Darwinism
and
such
bloody
ideologies
as
fascism
and
communism.
Harun
Yahya's
works,
translated
into
63
different
languages,
constitute
a
collection
for
a
total
of
more
than
55,000
pages
with
40,000
illustrations.
His
pen-name
is
a
composite
of
the
names
Harun
(Aaron)
and
Yahya
(John),
in
memory
of
the
two
esteemed
Prophets
who
fought
against
their
peoples'
lack
of
faith.
The
Prophet's
seal
on
his
books'
covers
is
symbolic
and
is
linked
to
their
contents.
It
represents
the
Qur'an
(the
Final
Scripture)
and
Prophet
Muhammad
(saas),
last
of
the
prophets.
Under
the
guidance
of
the
Qur'an
and
the
Sunnah
(teachings
of
the
Prophet
[saas]),
the
author
makes
it
his
purpose
to
disprove
each
fundamental
tenet
of
irre
t
ligious
ideologies
and
to
have
the
"last
word,"
so
as
to
completely
silence
the
objections
raised
against
religion.
He
uses
the
seal
of
the
final
Prophet
(saas),
who
attained
ultimate
wisdom
and
moral
perfection,
as
a
sign
of
his
intention
to
offer
the
last
word.
All
of
Harun
Yahya's
works
share
one
single
goal:
to
convey
the
Qur'an's
message,
encourage
readers
to
consider
basic
faith-related
issues
such
as
Allah's
existence
and
unity
and
the
hereafter;
and
to
expose
irreligious
systems'
feeble
foundations
and
pervert
i
ed
ideologies.
Harun
Yahya
enjoys
a
wide
readership
in
many
countries,
from
India
to
America,
England
to
Indonesia,
Poland
to
Bosnia,
Spain
to
Brazil,
Malaysia
to
Italy,
France
to
Bulgaria
and
Russia.
Some
of
his
books
are
available
in
English,
French,
German,
Spanish,
Italian,
Portuguese,
Urdu,
Arabic,
Albanian,
Chinese,
Swahili,
Hausa,
Dhivehi
(spoken
in
Maldives),
Russian,
Serbo-Croat
(Bosnian),
Polish,
Malay,
Uygur
Turkish,
Indonesian,
Bengali,
Danish
and
Swedish.
Greatly
appreciated
all
around
the
world,
these
works
have
been
instrumental
in
many
people
recovering
faith
in
Allah
and
gaining
deeper
insights
into
their
faith.
His
books'
wisdom
and
sincerity,
together
with
a
distinct
style
that's
easy
to
under
H
stand,
directly
affect
anyone
who
reads
them.
Those
who
seriously
consider
these
books,
can
no
longer
advocate
atheism
or
any
other
perverted
ideology
or
material
b
istic
philosophy,
since
these
books
are
characterized
by
rapid
effectiveness,
definite
results,
and
irrefutability.
Even
if
they
continue
to
do
so,
it
will
be
only
a
sentimen
r
tal
insistence,
since
these
books
refute
such
ideologies
from
their
very
foundations.
All
contemporary
movements
of
denial
are
now
ideologically
defeated,
by
means
of
the
books
written
by
Harun
Yahya.
This
is
no
doubt
a
result
of
the
Qur'an's
wisdom
and
lucidity.
The
author
mod
T
estly
intends
to
serve
as
a
means
in
humanity's
search
for
Allah's
right
path.
No
material
gain
is
sought
in
the
publication
of
these
works.
Those
who
encourage
others
to
read
these
books,
to
open
their
minds
and
hearts
and
guide
them
to
become
more
devoted
servants
of
Allah,
render
an
invaluable
ser
a
vice.
Meanwhile,
it
would
only
be
a
waste
of
time
and
energy
to
propagate
other
books
that
create
confusion
in
people's
minds,
lead
them
into
ideological
confusion,
and
that
clearly
have
no
strong
and
precise
effects
in
removing
the
doubts
in
people's
hearts,
as
also
verified
from
previous
experience.
It
is
impossible
for
books
devised
to
emphasize
the
author's
literary
power
rather
than
the
noble
goal
of
saving
people
from
loss
of
faith,
to
have
such
a
great
effect.
Those
who
doubt
this
can
readily
see
that
the
sole
aim
of
Harun
Yahya's
books
is
to
overcome
disbelief
and
to
disseminate
the
Qur'an's
moral
values.
The
success
and
impact
of
this
service
are
manifested
in
the
readers'
conviction.
One
point
should
be
kept
in
mind:
The
main
reason
for
the
continuing
cruelty,
conflict,
and
other
ordeals
endured
by
the
vast
majority
of
people
is
the
ideological
prevalence
of
disbelief.
This
can
be
ended
only
with
the
ideological
defeat
of
disbe
p
lief
and
by
conveying
the
wonders
of
creation
and
Qur'anic
morality
so
that
people
can
live
by
it.
Considering
the
state
of
the
world
today,
leading
into
a
downward
spi
c
ral
of
violence,
corruption
and
conflict,
clearly
this
service
must
be
provided
speedi
r
ly
and
effectively,
or
it
may
be
too
late.
In
this
effort,
the
books
of
Harun
Yahya
assume
a
leading
role.
By
the
will
of
Allah,
these
books
will
be
a
means
through
which
people
in
the
twenty-first
century
will
attain
the
peace,
justice,
and
happiness
promised
in
the
Qur'an.
h
t
t
p
:
/
/
h
a
r
u
n
y
a
h
y
a
.
c
o
m
h
t
t
p
:
/
/
e
n
.
h
a
r
u
n
y
a
h
y
a
.
t
v
C
o
n
t
e
n
t
s
INTRODUCTION
..............................................................10
THE
REGRET
THAT
MAN
FEELS
IN
THE
WORLD
.................................................................14
THE
BEGINNING
OF
REGRET
FOR
UNBELIEVERS:
DEATH
...................................................28
THE
REGRET
FELT
ON
THE
JUDGMENT
DAY
.........38
THE
REGRET
FELT
IN
HELL
..........................................47
IN
ORDER
NOT
TO
FEEL
REGRET
IN
THE
HEREAFTER
........................................................70
THE
DECEPTION
OF
EVOLUTION
..............................75
I
n
t
r
o
d
u
c
t
i
o
n
Occasionally
a
person
faces
various
physical
and
spir
O
itual
sorrows
and
troubles
in
the
world.
Amongst
these
are
feelings
so
intense
that
they
cannot
be
compared
with
any
other
physical
pain.
This
feeling
that
causes
such
great
distress
in
the
human
soul
is
a
feeling
called
"regret."
There
are
two
completely
different
forms
of
regret,
however.
The
regret
felt
by
people
of
faith
and
the
regret
that
non-believers
experience.
These
two
feelings
are
extremely
different
from
one
another.
Believers
are
the
people
who
have
an
absolute
faith
in
the
fact
that
events
take
place
by
Allah's
Will,
and
what
t
ever
befalls
them
does
so
by
Allah's
Will.
This
explains
their
all-important
distinctive
attribute
of
putting
their
unyielding
trust
in
Allah,
at
good
times,
in
trouble
or
when
they
make
a
mistake.
The
Prophet
Muhammad
(saas)
pointed
out
the
strong
character
of
the
believer
with
a
comparison
in
the
hadith
below:
The
similitude
of
a
believer
is
that
of
a
standing
crop
in
a
field
which
is
shaken
by
wind
and
then
it
comes
to
its
orig
f
inal
position
but
it
stands
at
its
roots.
(Muslim)
Upon
making
a
mistake,
a
believer
immediately
repents
with
sincerity
and
hopes
for
Allah's
forgiveness.
As
a
result,
he
does
not
suffer
from
a
distressful
and
long
A
lived
feeling
of
regret.
The
regret
felt
by
believers
urges
them
to
ask
for
repentance,
to
purify
themselves
and
pre
t
vents
them
from
repeating
this
error.
It
helps
them
recti
v
fy
their
errors
and
prevents
them
from
plunging
into
a
distressful
and
pessimistic
mood.
Moreover,
this
regret
does
not
reduce
their
enthusiasm,
devotion,
or
religious
zeal
nor
does
it
drag
them
downward
into
a
spiral
of
apprehension
and
depression.
Regret
felt
by
unbelievers,
on
the
other
hand,
is
very
distressing
and
long-lasting,
as
they
do
not
put
their
trust
in
Allah
when
they
encounter
a
difficulty
or
commit
a
transgression.
Throughout
their
lives,
they
often
use
phrases
like
"I
wish
I
had
not
done
this..."
"I
wish
I
had
never
said
this...,"
and
so
on.
More
importantly,
they
are
subject
to
a
much
greater
regret
in
the
hereafter.
Those
who
lived
a
life
apart
from
the
religion
(deen)
in
this
world
will
regret
every
mis
t
guided
moment
of
their
lives.
They
were
warned
before
and
invited
to
the
straight
path.
They
had
enough
time
to
contemplate
and
embrace
the
right
way.
Yet
they
did
not
listen
when
they
were
warned,
ignoring
the
hereafter
as
if
they
would
never
die.
Then
in
the
hereafter,
they
will
have
no
possibility
to
get
back
to
this
world
and
correct
their
errors.
In
the
Qur'an,
Allah
relates
their
regretful
expressions
as
follows:
The
aim
of
this
book
is
to
warn
people
against
a
day
when
they
will
regret
saying
"had
we
only
understood...,"
"had
we
only
not
rejected
the
signs
of
our
Lord...,"
"had
we
only
followed
those
who
brought
us
the
message...,"
"had
we
only
done
this
and
that"
etc
and
to
invite
them
to
live
for
Allah
while
they
still
have
the
possibility
to
cor
l
rect
their
wrongs.
We
have
warned
you
of
an
imminent
punishment
on
the
Day
when
a
man
will
see
what
he
has
done,
and
the
unbeliever
will
say,
"Oh,
if
only
I
were
dust!"
(Surat
an-Naba':
40)
If
only
you
could
see
when
they
are
standing
before
the
Fire
and
saying,
"Oh!
If
only
we
could
be
sent
back
again,
we
would
not
deny
the
Signs
of
our
Lord
and
we
would
be
among
the
believers."
(Surat
al-An'am:
27)
They
will
say,
"If
only
we
had
really
listened
and
used
our
intellect,
we
would
not
have
been
Companions
of
the
Blaze."
(Surat
al-Mulk:
10)
Keep
in
mind
that
that
day
no
one's
regret
will
save
him
from
Allah's
wrath.
The
only
way
to
avoid
this
regret
is
to
submit
to
Allah
while
there
is
still
time
and
to
com
i
ply
with
the
commands
of
Allah.
This
book
is
an
invitation
to
the
way
of
Allah
and
a
reminder
of
the
penalty
in
the
inevitable
hereafter,
where
there
will
be
no
place
to
hide
nor
any
probability
of
deliv
t
erance.
Allah
reminds
this
fact
in
the
Qur'an
in
this
way:
Respond
to
your
Lord
before
a
Day
comes
from
Allah
which
cannot
be
turned
back.
On
that
Day
you
will
have
no
hiding-place
and
no
means
of
denial.
(Surat
ash-Shura:
47)
T
h
e
R
e
g
r
e
t
T
h
a
t
M
a
n
F
e
e
l
s
I
n
T
h
e
W
o
r
l
d
T
u
r
n
t
o
y
o
u
r
L
o
r
d
a
n
d
s
u
b
m
i
t
t
o
H
i
m
b
e
f
o
r
e
p
u
n
i
s
h
m
e
n
t
c
o
m
e
s
u
p
o
n
y
o
u
,
f
o
r
t
h
e
n
y
o
u
c
a
n
n
o
t
b
e
h
e
l
p
e
d
.
F
o
l
l
o
w
t
h
e
b
e
s
t
t
h
a
t
h
a
s
b
e
e
n
s
e
n
t
d
o
w
n
t
o
y
o
u
f
r
o
m
y
o
u
r
L
o
r
d
b
e
f
o
r
e
t
h
e
p
u
n
i
s
h
m
e
n
t
c
o
m
e
s
u
p
o
n
y
o
u
s
u
d
d
e
n
l
y
w
h
e
n
y
o
u
a
r
e
n
o
t
e
x
p
e
c
t
i
n
g
i
t
.
(
S
u
r
a
t
a
z
-
Z
u
m
a
r
:
5
4
-
5
5
)
When
one
is
in
mortal
danger,
his
"conscience"
starts
to
swiftly
account
for
his
life
and
appraises
his
life
and
actions.
If
this
person
did
not
live
by
the
religion
(deen)
of
Allah
and
did
not
engage
in
good
deeds
in
this
world,
then
he
will
be
overwhelmed
by
grief
and
great
regret.
Many
things
that
were
neglected
throughout
his
life
appear
suddenly
and
with
clarity
before
his
eyes.
Maybe
for
the
first
time
in
his
life,
he
realizes
how
close
death
is.
He
acknowledges
that
he
did
not
lead
a
worldly
life
that
entitles
him
to
paradise.
He
becomes
aware
that
he
has
been
ungrateful
to
Allah
and
he
feels
that
this
will
not
be
left
unanswered.
A
dreadful
fear
which
he
never
experi
l
enced
before
surrounds
him,
and
he
understands
that
only
Allah
can
save
him
from
the
situation
he
is
in.
Then,
he
promises
Allah
to
remain
thankful
and
right
and
always
to
remember
this
situation.
He
implores
to
Allah
earnestly
to
be
saved
from
the
danger
he
is
in.
He
asks
just
to
be
saved
and
to
be
given
just
one
opportunity
to
stay
alive...
However,
after
surviving
such
a
mortal
danger,
some
people
do
not
remain
true
to
their
words
and
promises
that
they
previously
gave
to
Allah.
As
soon
as
Allah
saves
such
a
person,
he
returns
to
his
former
ways.
The
feelings
of
regret
and
submission
are
replaced
by
feelings
of
ingrati
r
tude.
He
forgets
what
he
thought
and
realized
at
the
moment
he
faced
death.
With
the
confidence
of
having
overcome
the
danger,
he
turns
away
from
Allah
as
if
he
was
not
the
one
who
experienced
regret
and
earnestly
implored
to
Allah
before.
He
resumes
his
life
with
even
more
attachment
to
the
world,
as
if
he
had
not
been
in
a
vulnerable
situation
a
short
while
ago.
In
the
Qur'an,
sev
v
eral
examples
depict
the
psychological
state
of
such
people:
It
is
He
Who
conveys
you
on
both
land
and
sea
so
that
when
some
of
you
are
on
a
boat,
running
before
a
fair
wind,
rejoicing
at
it,
and
then
a
violent
squall
comes
upon
them
and
the
waves
come
at
them
from
every
side
and
they
realize
there
is
no
way
of
escape,
they
call
on
Allah,
making
their
religion
sincerely
His:
"If
You
res
A
cue
us
from
this,
we
will
truly
be
among
the
thankful."
But
then,
when
He
does
rescue
them,
they
become
rebellious
in
the
earth
without
any
right
to
do
so.
Mankind,
your
rebelliousness
is
only
against
your
M
selves.
There
is
the
enjoyment
of
the
life
of
the
world
and
then
you
will
return
to
Us
and
We
will
inform
you
about
what
you
did.
(Surah
Yunus:
22-23)
When
harm
occurs
to
you
at
sea,
those
you
call
on
van
W
ish
except
for
Him
alone!
But
when
He
delivers
you
to
dry
land,
you
turn
away.
Man
truly
is
ungrateful.
Do
you
feel
secure
against
Him
causing
the
shore
to
swal
y
low
you
up
or
sending
against
you
a
sudden
squall
of
stones?
Then
you
will
find
no
one
to
be
your
guardian.
(Surat
al-Isra:
67-68)
As
emphasized
in
the
verse
above,
how
can
one
be
sure
that
he
will
not
face
a
similar
or
a
totally
different
danger
again?
Alternatively,
how
does
one
feel
assured
that
he
will
be
saved
for
another
time?
No
doubt
one
would
never
guarantee
that
these
things
would
not
hap
w
pen.
Also
keep
in
mind
that
getting
out
of
danger
will
not
make
any
difference
in
one's
life.
Ultimately,
one
will
die
one
day,
exactly
when
one
exhausts
the
time
determined
for
him.
Then
he
will
feel
regret
but
this
will
not
be
of
any
benefit
to
him.
Such
is
the
common
psychological
state
of
those
that
live
apart
from
the
religion
(deen).
Allah
explains
this
sit
l
uation
as
follows:
The
people
depicted
in
these
verses
turn
to
Allah
when
they
are
faced
with
difficulty.
Yet
no
sooner
do
they
come
out
of
this
difficulty
than
they
forget
the
promises
they
made
to
Allah
and
show
ungratefulness.
This
atti
t
tude
explains
that
the
regret
they
felt
actually
arose
from
the
helplessness
one
feels
in
a
state
of
difficulty.
The
regret
peculiar
to
believers
however
is
much
dif
T
ferent
from
the
regret
mentioned
above
for
it
brings
the
most
benefit
to
man.
True
regret
is
not
forgotten
at
once.
It
prompts
one
and
even
produces
fundamental
changes
in
one's
character.
One
who
feels
sincere
regret
in
his
heart
lives
the
rest
of
his
life
bestowed
to
him
in
compli
h
ance
with
Allah's
consent,
hoping
for
Allah's
mercy
and
When
harm
touches
man,
he
calls
on
Us,
lying
on
his
side
or
sitting
down
or
standing
up.
Then
when
We
remove
the
harm
from
him
he
carries
on
as
if
he
had
never
called
on
Us
when
the
harm
first
touched
him.
In
that
way
We
make
what
they
have
done
appear
good
to
the
profligate.
(Surah
Yunus:
12)
When
harm
touches
people
they
call
on
their
Lord,
turn
W
ing
to
Him
in
repentance.
But
then,
when
He
gives
them
a
taste
of
mercy
from
Him,
a
group
of
them
immediately
associate
others
with
their
Lord.
(Surat
ar-Rum:
33)
forgiveness.
When
circumstances
change
or
a
new
oppor
f
tunity
is
granted,
he
never
dares
to
return
to
his
former
way
of
life,
being
aware
that
such
ungratefulness
means
a
loss
for
him.
Allah
in
the
Qur'an
relates
the
psychological
state
of
the
people
facing
death
aboard
the
ship
so
that
it
may
give
a
warning
to
all
people.
That
is
because
their
dispo
g
sition
exists
in
every
individual's
ego.
So
drawing
a
les
s
son
from
this
example
described
in
the
verses
above,
one
should
seriously
avoid
this
negative
aspect
of
one's
soul
and
take
a
sincere
audit
of
one's
conscience.
Then,
he
should
ask
the
following
questions
to
himself:
"What
kind
of
a
psychological
state
would
I
be
in,
had
I
been
in
a
similar
situation?
What
would
make
me
regret?
What
radical
changes
would
I
promise
myself
to
make
in
my
character,
provided
I
was
saved
from
the
danger?
What
would
I
give
up
doing
and
what
decisions
would
I
sincerely
put
into
practice?"
To
consider
these
and
act
accordingly,
being
physical
T
ly
in
danger
is
not
necessarily
essential.
It
is
all
possible
that
someone
failing
to
consider
such
a
possibility
might
experience
it
very
soon.
Or,
he
may
never
face
such
dan
e
ger
for
a
lifetime.
In
both
cases
however,
one
thing
is
cer
g
tain:
when
the
moment
of
death
destined
for
a
person
meets
him,
he
will
suddenly
find
the
angels
of
death
next
to
him.
At
this
very
moment
when
he
fully
acknowledges
the
fact
of
death,
if
he
failed
to
lead
his
life
in
the
way
of
Allah,
he
would
definitely
have
things
to
regret.
To
avoid
regret
in
this
world
and
the
hereafter,
the
only
thing
to
do
is
to
turn
toward
Allah,
be
mindful
of
one's
duties
to
Allah,
and
fulfill
the
commands
of
Allah
as
stated
in
the
Qur'an.
Death
is
too
close,
so
man
should
never
delay
doing
the
things
that
he
is
held
responsible
for.
He
should
put
his
sincere
decisions
into
action
with
patience
and
determination.
The
sincerity
and
closeness
to
Allah
should
be
the
sincerity
one
feels
in
times
of
dan
t
ger
and
helplessness,
if
not
more.
The
most
important
fact
to
be
remembered
is
the
fol
T
lowing:
the
main
purpose
of
man's
existence
in
this
world
is
to
serve
Allah
and
be
a
servant
who
earns
His
good
pleasure.
Everything
except
this
namely,
one's
success,
possessions,
family,
career,
etc
--
are
only
the
means
whereby
one
may
get
closer
to
Allah.
The
efforts
of
those
who
endeavor
solely
to
attain
those
means
unconscious
w
ly,
forgetting
and
ignoring
that
these
favors
are
granted
to
them
by
Allah
so
that
they
turn
to
Him
and
render
their
thanks
to
Him,
will
be
in
vain
--
unless
Allah
wills
otherwise.
Temporary
benefits
attained
in
this
world
can
be
of
no
help
to
man
in
the
hereafter.
In
the
Qur'an,
our
Almighty
Lord
Allah
states
that
these
are
the
sorts
of
peo
A
ple
who
will
be
most
overwhelmed
with
grief:
Say:
"Shall
I
inform
you
of
the
greatest
losers
in
their
actions?
People
whose
efforts
in
the
life
of
the
world
are
misguided
while
they
suppose
that
they
are
doing
good."
Those
are
the
people
who
reject
their
Lord's
Signs
and
the
meeting
with
Him.
Their
actions
will
come
to
nothing
and,
on
the
Day
of
Resurrection,
We
will
not
assign
them
any
weight.
(Surat
al-Kahf:
103-105)
Provided
that
one
attains
the
good
pleasure
of
Allah
in
this
world
by
way
of
his
attitude
and
morals,
Allah
will
certainly
protect
him
both
in
this
world
and
beyond.
However
if
he
loses
this
opportunity
in
this
world,
he
will
regret
this
terrible
error
at
the
moment
the
angels
of
death
appear
to
him.
This
error,
unlikely
to
be
compensated
for,
will
be
a
cause
for
eternal
regret
--
unless
Allah
wills
oth
w
erwise.
In
the
Qur'an,
Allah
describes
the
regret
that
peo
e
ple
feel
in
His
Presence
as
follows:
A
person
who
would
not
like
to
desperately
utter
these
words
should,
right
at
this
moment,
submit
to
our
Lord
and
live
by
the
principles
laid
by
our
Creator.
He
will
say,
"Oh!
If
only
I
had
prepared
in
advance
for
this
life
of
mine!"
(Surat
al-Fajr:
24)
...
He
said,
"Oh,
if
only
I
had
not
associated
anyone
with
my
Lord!"
(Surat
al-Kahf:
42)
..
"Alas
for
me!
If
only
I
had
gone
the
way
of
the
Messenger!"
(Surat
al-Furqan:
27)
One
Should
Take
Heed
From
the
Regret
Felt
in
This
World
The
life
of
this
world
is
an
important
opportunity
granted
so
that
man
can
earn
the
perfect
and
eternal
life
of
the
hereafter.
Those
who
do
not
make
use
of
this
opportunity
and
live
a
life
far
removed
from
the
religion
of
Islam
will
regret
every
moment
they
spent
in
the
world
when
they
see
the
torment
in
the
hereafter.
This
is
due
to
the
fact
that
these
people
had
been
warned
several
times
and
been
informed
about
the
existence
of
the
two
abodes
--
hell
and
paradise.
They
had
also
been
informed
that
their
conduct
would
dictate
which
abode
they
would
earn,
just
as
the
Prophet
(saas)
said,
"The
world
is
the
farm
of
the
hereafter."
(Ihya'
al-ulum,
iv,
14.)
Allah
mercifully
provides
training
for
mankind
about
this
feeling
of
regret
in
this
world
by
stimulating
one's
thoughts
and
feelings
through
the
experience
of
regret,
so
that
he
may
avoid
reaching
this
irreversible
end.
In
addi
t
tion,
Allah
gives
people
a
certain
amount
of
time
so
that
they
can
purify
themselves
from
their
mistakes
and
flawed
attitudes.
During
one's
lifetime,
every
human
being
is
offered
the
opportunity
to
repent
and
lead
the
rest
of
his
life
in
the
way
of
Allah.
Viewed
from
this
point,
the
feeling
of
regret
is
actual
V
ly
a
great
opportunity
that
Allah
grants
to
man.
This
is
because
after
such
deep
regret,
if
one
turns
to
Allah,
Allah
grants
him
eternal
salvation
in
response
to
his
sincerity.
Conversely,
if
one
heedlessly
ignores
these
warnings
and
opportunities,
then
his
punishment
will
be
regret
and
grief
that
he
will
not
be
able
to
be
saved
unless
Allah
so
wills
it.
In
the
Qur'an,
Allah
illustrates
various
examples
of
people
who
regretted
their
mistakes.
These
feelings
of
regret
urged
a
group
of
people
to
turn
to
Allah
and
saved
them
from
repeating
their
mistake
for
the
rest
of
their
lives.
Yet
another
group
totally
forgot
about
this
regret
in
time,
and
out
of
recurring
ignorance,
returned
to
their
former
rebellious
selves.
Allah
informs
us
in
the
Qur'an
of
the
regret
experi
A
enced
by
the
three
people
who
did
not
take
part
in
a
bat
e
tle
during
the
lifetime
of
the
Prophet
Muhammad
(saas)
as
an
apposite
example
of
repentance
stemming
from
regret:
Allah
has
turned
towards
the
Prophet,
and
those
who
fled
(their
homes)
and
the
helpers
who
followed
him
at
the
"time
of
difficulty,"
after
the
hearts
of
a
group
of
them
had
almost
deviated.
Then
He
turned
towards
them
--
He
is
All-Gentle,
Most
Merciful
to
them
--
and
also
towards
the
three
who
were
left
behind,
so
that
when
the
earth
became
narrow
for
them,
for
all
its
great
breadth,
and
their
own
selves
became
constricted
for
them
and
they
realized
that
there
was
no
refuge
from
Allah
except
in
Him,
He
relented
towards
them
so
that
they
might
repent.
Allah
is
the
Ever-Returning,
the
Most
Merciful.
(Surat
at-Tawba:
117-118)
As
we
learn
from
the
verses
above,
the
three
people
who
were
left
behind
suffered
a
great
regret
in
their
hearts.
Consequently,
they
realized
that
the
only
way
to
be
saved
from
this
regret
was
to
repent
and
seek
refuge
in
Allah.
This
is
the
sincere
regret
that
mobilizes
people,
changes
them,
and
urges
them
to
correct
their
mistakes.
Such
sincere
people
will
lead
a
life
in
compliance
with
Allah's
consent
and
hope
for
Allah's
compassion
and
mercy.
Allah
informs
us
in
the
Qur'an
that
He
surely
accepts
repentance
from
His
servants
and
forgives
them:
Except
for
those
who
repents
and
have
faith
and
act
rightly:
Allah
will
transform
the
wrong
actions
of
such
people
into
good
-
Allah
is
Ever-Forgiving,
Most
Merciful
-
for
certainly
all
who
repents
and
act
rightly
have
turned
sincerely
towards
Allah.
(Surat
al-Furqan:
70-71)
But
as
for
those
who
do
evil
actions
and
then
subse
B
quently
repent
and
have
faith,
in
that
case
your
Lord
is
Ever-Forgiving,
Most
Merciful.
(Surat
al-Araf:
153)
But
I
am
Ever-Forgiving
to
anyone
who
repents
and
has
faith
and
acts
rightly
and
then
is
guided.
(Surah
Ta
Ha:
82)
It
is
also
stated
in
the
Qur'an
that
those
nations
to
whom
the
prophets
were
sent
regretted
their
wrong
doings.
Likewise,
the
people
of
the
Prophet
Moses
(pbuh)
who
couldn't
wait
for
him
to
return
from
Mount
Sinai
with
Allah's
message
forgot
Allah
and
reverted
to
idol
w
worship.
Allah
describes
this
nation's
great
regret
for
their
sin
as
follows:
After
he
left,
Moses'
people
adopted
a
calf
made
from
their
ornaments,
a
form
which
made
a
lowing
sound.
Did
they
not
see
that
it
could
not
speak
to
them
or
guide
them
to
any
way?
They
adopted
it
and
so
they
were
wrongdoers.
When
they
took
full
stock
of
what
they
had
done
and
saw
they
had
been
misled,
they
said,
"If
our
Lord
does
not
have
mercy
on
us
and
forgive
us,
we
will
certainly
be
among
the
lost."
(Surat
al-A’raf:
148-149)
Allah
emphasizes
regret
once
again
in
the
Qur'an
in
the
story
of
the
owners
of
the
garden.
Allah
granted
them
a
garden
as
a
favor.
However,
they
grew
arrogant,
appro
a
priated
the
garden
for
themselves,
and
forgot
to
be
grate
p
ful
to
Allah.
Hence
the
punishment
they
received
caused
them
to
regret
their
actions
and
turn
towards
Allah.
The
verses
concerning
the
owners
of
the
garden
as
follows:
We
have
tried
them
as
We
tried
the
owners
of
the
gar
W
den
when
they
swore
that
they
would
harvest
in
the
morning
but
did
not
say
the
redeeming
words,
"If
Allah
wills."
So
a
visitation
from
your
Lord
came
upon
it
while
they
slept
and
in
the
morning
it
was
like
burnt
land
stripped
bare.
In
the
morning
they
called
out
to
one
another,
"Leave
early
for
your
land
if
you
want
to
pick
the
fruit."
So
they
set
off,
quietly
saying
to
one
another,
"Do
not
let
any
poor
man
into
it
today
while
you
are
there."
They
left
early,
intent
on
carrying
out
their
scheme.
But
when
they
saw
it,
they
said,
"We
must
have
lost
our
way.
No,
the
truth
is
we
are
destitute!"
The
best
of
them
said,
"Did
I
not
say
to
you,
why
do
you
not
glorify
Allah?"
They
said,
"Glory
be
to
our
Lord!
Truly
we
have
been
wrongdoers."
They
turned
to
face
each
other
in
mutual
accusation.
They
said,
"Woe
to
us!
We
were
indeed
inordinate.
Maybe
our
Lord
will
give
us
some
i
thing
better
than
it
in
exchange.
We
entreat
our
Lord."
(Surat
al-Qalam:
17-32)
But
when
the
conditions
change
or
they
are
given
a
new
opportunity,
most
people
forget
the
warning,
which
is
supposed
to
make
them
regret,
repent
and
encourage
them
to
do
good
deeds.
Those
who
ignore
the
warnings
and
return
to
their
former
attitudes
will
surely
be
pun
a
ished
unless
they
repent
in
time
as
was
the
case
with
Thamud,
the
people
of
the
Prophet
Shelah
(pbuh).
These
people
blatantly
rejected
the
warnings
of
the
Prophet
Shelah
(pbuh),
although
they
knew
that
they
would
regret
their
inevitable
doom.
Surely
Allah
will
never
break
His
promise
in
bringing
forth
His
command.
Allah
informs
us
of
this
fact,
which
will
be
a
lesson
for
all
peo
i
ple
in
the
Qur'an:
He
said,
"Here
is
a
she
--
camel.
She
has
a
time
for
drinking
and
you
have
a
time
for
drinking-on
specified
days.
Do
not
do
anything
to
harm
her
or
the
punish
d
ment
of
a
terrible
day
will
come
down
on
you."
But
they
hamstrung
her
and
woke
up
full
of
remorse,
for
the
punishment
did
come
down
them.
There
is
certainly
a
Sign
in
that,
yet
most
of
them
are
not
believers.
Truly
your
Lord
is
the
Almighty,
the
Most
Merciful.
(Surat
ash-Shu'ara:
155-159)
One
has
to
remember
that
Allah
is
just.
He
does
not
leave
any
fault
unanswered;
yet
He
also
generously
rewards
the
good
deeds
done
for
Him.
He
gives
glad
tid
r
ings
of
His
mercy
and
paradise
to
those
who
turn
towards
Him
with
sincere
repentance.
Considering
these,
one
should
ask
oneself
the
following:
being
aware
of
the
intense
trouble
a
temporary
regret
causes
in
this
world,
is
it
worth
taking
the
risk
of
a
regret
that
may
last
forever?
Not
to
forget
that
this
will
be
the
regret
one
would
suffer
in
the
never-ending
afterlife
in
hell...
Surely,
nobody
would
risk
feeling
such
regret
in
the
hereafter.
In
this
case,
what
one
has
to
do
is
apparent:
every
single
person
in
this
world
still
has
the
time
to
seize
this
opportunity.
The
one
who
capitalizes
on
this
favor
of
Allah
will
not
only
be
saved
from
the
fire
but
will
also
be
the
heir
of
the
blessings
of
this
world
and
the
eternal
hereafter.
Therefore,
every
person
who
endeavors
to
attain
these
blessings
and
avoid
the
regret
of
the
Companions
of
the
Fire
needs
to
devote
himself
to
earning
the
pleasure
of
Allah.
One
needs
to
unconditionally
follow
the
route
bringing
man
out
of
darkness
into
light.
Allah
lays
down
this
route
in
the
following
verses:
It
is
He
Who
calls
down
blessing
on
you,
as
do
His
angels,
to
bring
you
out
of
the
darkness
into
the
light.
He
is
Most
Merciful
to
the
believers.
Their
greeting
on
the
Day
they
meet
Him
will
be
"Peace!"
and
He
has
prepared
a
generous
reward
for
them.
(Surat
al-Ahzab:
43-44)
T
h
e
B
e
g
i
n
n
i
n
g
O
f
R
e
g
r
e
t
F
o
r
U
n
b
e
l
i
e
v
e
r
s
:
D
e
a
t
h
E
v
e
r
y
s
e
l
f
w
i
l
l
t
a
s
t
e
d
e
a
t
h
.
W
e
t
e
s
t
y
o
u
w
i
t
h
b
o
t
h
g
o
o
d
a
n
d
e
v
i
l
a
s
a
t
r
i
a
l
.
A
n
d
y
o
u
w
i
l
l
b
e
r
e
t
u
r
n
e
d
t
o
U
s
.
(
S
u
r
a
t
a
l
-
A
n
b
i
y
a
'
:
3
5
)
Death
is
considered
to
be
an
end
and
a
final
destruc
D
tion
by
those
who
do
not
believe
in
the
hereafter.
This
is
a
flawed
perception
however
because
death
is
not
an
end
but
a
beginning.
For
believers,
it
is
the
beginning
of
a
per
b
fect,
eternal
paradise
that
is
free
from
all
evil
and
flaws.
For
unbelievers
on
the
other
hand,
it
is
a
transition
to
a
life
in
hell,
where
a
great
penalty
is
suffered.
Those
who
comprehend
this
reality
live
a
pleasant
end
in
the
world
when
death
meets
them
and
a
pleasant
beginning
in
the
hereafter.
These
two
occur
simultane-
ously.
Unbelievers,
on
the
other
hand,
encounter
the
irrecoverable
regret
of
disregarding
this
reality,
of
which
they
had
been
previously
informed.
They
suffer
this
regret
at
every
moment
for
as
long
as
Allah
wills
and
never
find
respite
from
it.
Although
death
is
not
a
subject
of
profound
thought
for
most
people,
it
is
an
unavoidable
end.
That
is
because
Allah
creates
death
as
the
definite
end
of
this
life.
So
far,
not
a
single
person
has
avoided
death.
No
one's
property,
wealth,
career,
or
close
friends
have
provided
salvation
from
death.
Certainly
everyone
will
meet
death.
Allah
relates
this
fact
in
many
verses
in
the
Qur'an:
So,
does
avoiding
contemplation
over
death
and
the
life
after
death
save
one
from
facing
this
reality?
Surely
the
answer
to
this
question
is
"No".
Since
man
is
desper
t
ate
against
death,
the
most
rational
thing
to
do
is
to
con
a
stantly
contemplate
upon
death
and
to
get
prepared
for
Wherever
you
are,
death
will
catch
up
with
you,
even
if
you
are
in
impregnable
fortresses.
(Surat
an-Nisa:
78)
Say:
"Death,
from
which
you
are
fleeing,
will
certainly
catch
up
with
you.
Then
you
will
be
returned
to
the
Knower
of
the
Unseen
and
the
Visible
and
He
will
inform
you
about
what
you
did."
(Surat
al-Jumu'a:
8)
Allah
will
not
give
anyone
more
time,
once
their
time
has
come.
Allah
is
aware
of
what
you
do.
(Surat
al
h
Munafiqun:
11)
the
hereafter,
as
the
Prophet
Muhammad
(saas)
said
"
Ponder
on
death
a
lot.
Allah
opens
the
heart
of
that
person
who
thinks
about
death
a
lot
and
makes
death
easy
for
him."
(Narrated
by
Abu
Huraira)
Those
who
neglect
thinking
about
the
hereafter
whilst
being
distracted
by
this
fleeting
worldly
life
are
taken
by
surprise
by
death.
Those
saying
"While
we
are
young,
we
can
make
the
most
of
our
lives
and
think
about
death
in
the
latter
years
of
our
lives"
grasp
that
they
will
never
have
such
an
opportunity.
That
is
because
death
is
pre
h
destined
by
Allah.
A
person
may
well
die
before
he
grows
old.
In
this
case,
solely
making
future
plans
and
postponing
the
fulfillment
of
Allah's
commands
will
only
lead
to
dreadful
regret.
Those
who
spend
their
lives
distant
from
Allah
and
who
only
repent
when
they
realize
they
are
close
to
death
will
experience
such
regret.
Yet
repentance
which
arises
from
the
fear
of
death
and
which
doesn't
bear
sincere
intention
to
correct
and
purify
one's
self
may
not
be
acceptable
by
Allah.
Openly
being
in
favor
of
this
life
despite
the
existence
of
death,
such
people
desperately
strive
to
save
themselves
only
when
they
realize
death
is
very
near.
This
however
brings
no
benefit.
Allah
knows
their
insincerity,
because
Allah
is
closer
to
man
than
his
jugular
vein.
He
knows
what
is
inside
of
man,
including
his
most
inner
thoughts
and
deepest
secrets.
Allah
informs
us
in
the
Qur'an
that
He
will
not
accept
repen
i
tance
based
on
the
fear
of
death
at
the
very
last
moment:
It
is
stated
in
many
verses
that
when
another
opportu
I
nity
is
granted,
these
insincere
people
soon
resume
their
ungrateful
attitude:
If
only
you
could
see
when
they
are
standing
before
the
Fire
and
saying,
"Oh!
If
only
we
could
be
sent
back
again,
we
would
not
deny
the
Signs
of
our
Lord
and
we
would
be
among
the
believers."
No,
it
is
simply
that
what
they
were
concealing
before
has
been
shown
to
them;
and
if
they
were
sent
back
they
would
merely
return
to
what
they
were
forbidden
to
do.
Truly
they
are
liars.
(Surat
al-An'am:
27-28)
For
this
reason,
it
would
be
erroneous
to
have
a
ratio
F
nale
based
on
the
thought
"I
will
repent
when
the
appro
n
priate
time
comes."
This
kind
of
thinking
will
not
save
one
from
the
torment
in
hell.
So
if
one
does
not
want
to
suffer
an
eternal
grievous
penalty
after
death,
he
should
live
for
a
purpose,
knowing
that
he
will
absolutely
meet
Allah
and
have
to
give
an
account
of
his
actions.
There
is
no
repentance
for
people
who
persist
in
doing
evil
until
death
comes
to
them
and
who
then
say,
"Now
I
repent,"
nor
for
people
who
die
as
an
unbeliever.
We
have
prepared
for
them
a
painful
punishment.
(Surat
an-Nisa:
18)
The
Regret
of
Unbelievers
at
the
Moment
of
Death
Throughout
their
lives,
people
are
reminded
many
times
of
the
existence
of
the
Garden
and
the
Fire
and
that
they
have
to
get
prepared
for
the
afterlife.
Yet
unbelievers
turn
a
deaf
ear
to
these
reminders.
Upon
facing
death,
one
of
the
main
sources
of
their
regret
is
the
fact
that
they
have
led
themselves
to
their
own
destruction.
Nobody
forced
them;
they,
by
their
own
will,
chose
this
dreadful
end
for
themselves.
By
the
moment
of
death
unbelievers
start
to
suffer
from
grief.
The
dreadful
fear
felt
at
the
time
of
death
is
the
initial
grief
of
this
torment,
which
Allah
illustrates
in
the
Qur'an
as
follows:
...
and
one
leg
is
entwined
with
the
other:
that
Day
he
will
be
driven
to
your
Lord.
He
neither
affirmed
the
truth
nor
did
he
pray,
but
rather
denied
the
truth
and
turned
away
and
then
went
off
to
his
family,
swagger
t
ing.
It
is
coming
closer
to
you
and
closer.
Then
closer
to
you
and
closer
still.
(Surat
al-Qiyama:
29-35)
Yet,
one
needs
to
keep
in
mind
that
only
unbelievers
suffer
from
this
fear.
Believers
spend
all
their
lives
work
s
ing
to
gain
the
good
pleasure
and
love
of
Allah.
For
this
reason,
they
are
full
of
hope.
Unbelievers,
on
the
other
hand,
experience
great
belated
regret
when
death
over
h
powers
them.
Nevertheless,
this
regret
by
no
means
keeps
them
safe
from
the
punishment
because
it
is
too
late.
In
the
Qur'an,
it
is
stated
that
at
the
moment
of
death,
the
souls
of
unbelievers
are
taken
with
a
great
suffering
and
difficulty.
It
is
surely
unlikely
to
fully
comprehend
what
unbe
I
lievers
experience
at
the
time
of
death.
However,
Allah
depicts
this
situation
so
that
man
can
contemplate
and
avoid
meeting
such
an
end.
The
angels
of
death,
as
the
verses
suggest,
will
take
the
souls
of
unbelievers
whilst
smiting
their
faces
and
their
backs.
By
that
moment,
unbelievers
will
suffer
physical
pain
accompanied
by
a
deep
regret
since
they
will
know
they
have
no
opportu
d
nity
to
return
back.
At
the
moment
of
death,
man
experiences
what
befalls
him
with
a
very
open
conscious.
This
is
the
beginning
of
his
eternal
life.
Death
is
only
a
transitional
phase;
it
is
actually
the
departure
of
soul
from
the
flesh.
Due
to
the
torment
they
suffer
at
the
time
of
death,
...
If
you
could
only
see
the
wrongdoers
in
the
throes
of
death
when
the
angels
are
stretching
out
their
hands,
saying,
"Disgorge
your
own
selves!
Today
you
will
be
repaid
with
the
punishment
of
humiliation
for
saying
something
other
than
the
truth
about
Allah,
and
being
arrogant
about
His
Signs."
(Surat
al-An'am:
93)
How
will
it
be
when
the
angels
take
them
in
death,
beating
their
faces
and
their
backs?
(Surah
Muhammad:
27)
unbelievers
grasp
that
they
will
be
subjected
to
a
great
penalty
that
will
last
for
all
eternity
--
unless
Allah
wills
otherwise.
Those
who
lived
all
their
lives
distant
from
the
religion
of
Allah
start
to
earnestly
implore
Allah's
for
r
giveness
and
safety.
They
plead
to
be
sent
back
to
the
world,
to
do
good
deeds
and
to
make
up
for
what
they
have
lost.
But
their
wishes
aren't
acceptable
because
they
were
"given
a
life
long
enough
so
that
they
would
receive
admonition"
as
Allah
maintains
in
the
verse.
They
were
given
glad
tidings
of
the
gardens
of
paradise
and
also
warned
against
the
fire
of
hell,
but
they
willful
a
ly
turned
away
from
all
these
truths.
Allah
states
in
the
Qur'an
that
they
will
again
tend
to
denial
upon
another
opportunity:
When
death
comes
to
one
of
them,
he
says,
"My
Lord,
send
me
back
again,
so
that
perhaps
I
may
act
rightly
regarding
the
things
I
failed
to
do!"
No
indeed!
It
is
just
words
he
utters...
(Surat
al-Muminun:
99-100)
Unbelievers
knowingly
did
not
prostrate
before
Allah,
nor
fulfill
His
orders,
nor
conform
to
the
sublime
morali
n
ty.
Allah
says
in
the
Qur'an
that
at
the
time
of
death,
they
wouldn't
even
be
able
to
simply
prostrate:
On
the
Day
when
legs
are
bared
and
they
are
called
on
to
prostrate,
they
will
not
be
able
to
do
so.
Their
eyes
will
be
downcast,
darkened
by
debasement;
for
they
were
called
on
to
prostrate
when
they
were
in
full
pos
w
session
of
their
faculties.
(Surat
al-Qalam:
42-43)
There
is
another
point
that
adds
to
the
regret
of
people
who,
at
the
moment
of
death,
comprehend
that
Allah's
promises
are
all
true.
Believers,
to
whom
unbelievers
did
not
trust
and
take
seriously
in
the
world
and
even
of
whom
they
made
fun,
suffer
none
of
the
grief
unbelievers
go
through
on
that
day.
They
are
eternally
rewarded
with
the
best
of
rewards
because
they
spent
all
their
lives
sin
t
cerely
to
attain
the
consent
of
Allah.
Unlike
unbelievers,
their
souls
are
drawn
out
"gently"
without
any
pain.
(Surat
an-Naziat:
2)
As
Allah
describes
in
the
verse,
the
angels
greet
the
believers
and
give
the
good
news
of
the
Garden.
This
is
another
mental
torment
for
the
unbelievers.
They
were
also
offered
the
very
same
opportunities
given
to
the
believers
in
this
world.
Yet,
they
willingly
traded
the
eternal
blessings
of
the
Garden
for
the
short-lived
worldly
benefits.
Although
they
were
reminded
that
the
world
is
merely
a
place
of
testing
for
man
and
the
real
abode
is
the
hereafter,
they
feigned
ignorance
about
it.
Therefore
they
didn't
engage
in
good
deeds
to
attain
par
T
adise.
Yet,
living
by
the
morals
of
the
Qur'an
and
being
a
sincere
believer
is
possible
for
everyone
only
by
one's
committed
intention.
Pondering
upon
all
these
adds
to
the
regret
of
unbelievers.
...
those
the
angels
take
in
a
virtuous
state.
They
say,
"Peace
be
upon
you!
Enter
the
Garden
for
what
you
did."
(Surat
an-Nahl:
32)
In
one
verse
Allah
says:
In
other
words,
every
soul
will
be
rewarded
appropri
I
ately,
the
good
with
glad
tidings
and
the
evil
with
wrath
a
ful
punishment.
Furthermore
the
fear
of
knowing
that
hell
is
prepared
for
them
will
intensify
the
regret
felt
by
unbelievers.
Until
then
they
have
only
experienced
the
suffering
of
the
removal
of
their
souls.
This
suffering
however
makes
them
aware
of
their
impending
doom.
This
regret
of
unbelievers
beginning
with
death
will
last
as
long
as
Allah
wills.
Every
passing
moment,
hour,
and
day,
they
will
remain
in
this
everlasting
penalty
and
they
will
not
be
saved
from
regret.
However,
it
is
in
the
hands
of
man
not
to
suffer
such
great
regret.
Waiting
to
encounter
death
is
not
necessari
g
ly
the
way
to
have
a
grasp
of
the
reality
of
the
death
and
beyond.
For
believers,
the
promise
of
Allah
is
enough.
After
death,
the
justice
of
Allah
certainly
prevails;
unbe
A
lievers
are
punished
with
fire
and
believers
are
rewarded
with
the
gardens
of
paradise.
So,
the
wisest
thing
for
a
person
to
do
who
has
not
met
death
yet
would
be
to
seek
refuge
in
Allah
and
to
hope
Or
do
those
who
perpetrate
evil
deeds
suppose
that
We
will
make
them
like
those
who
have
faith
and
do
right
actions,
so
that
their
lives
and
deaths
will
be
the
same?
How
bad
their
judgment
is!
(Surat
al-Jathiyya:
21)
for
His
forgiveness.
In
addition,
one
needs
to
attentively
explore
the
Qur'an,
the
only
guide
to
the
true
path
for
humanity,
and
the
sunnah
of
the
Prophet
(saas)
to
attain
a
thorough
understanding
of
it
and
live
by
what
they
are
commanded.
Rather
than
avoidance
from
the
thought
of
death,
man
will
benefit
from
pondering
over
its
reality
and
closeness
and
acting
accordingly.
The
one
who
turns
towards
Allah
earns
the
consent
of
Allah
both
in
this
world
and
in
the
hereafter
and
enters
the
Garden,
well
pleased
with
our
Lord
and
our
Lord
well
pleased
with
him.
Allah
gives
the
believers
the
good
news
of
this
in
the
Qur'an:
O
self
at
rest
and
at
peace,
return
to
your
Lord,
well
O
pleasing
and
well-pleased!
Enter
among
My
slaves!
Enter
My
Garden.
(Surat
al-Fajr:
27-30)
The
way
to
be
saved
from
regret
and
win
eternal
bliss
is
to
reflect
on
death
and
the
hereafter
and
comply
with
the
way
of
Allah,
the
Creator
of
man.
T
h
e
R
e
g
r
e
t
F
e
l
t
O
n
T
h
e
J
u
d
g
m
e
n
t
D
a
y
T
h
e
T
r
u
m
p
e
t
i
s
b
l
o
w
n
a
n
d
t
h
o
s
e
i
n
t
h
e
h
e
a
v
e
n
s
a
n
d
t
h
o
s
e
i
n
t
h
e
e
a
r
t
h
s
w
o
o
n
a
w
a
y
,
e
x
c
e
p
t
t
h
o
s
e
A
l
l
a
h
w
i
l
l
s
.
T
h
e
n
i
t
i
s
b
l
o
w
n
a
s
e
c
o
n
d
t
i
m
e
a
n
d
a
t
o
n
c
e
t
h
e
y
s
t
a
n
d
u
p
r
i
g
h
t
,
l
o
o
k
i
n
g
o
n
.
A
n
d
t
h
e
e
a
r
t
h
s
h
i
n
e
s
w
i
t
h
t
h
e
P
u
r
e
L
i
g
h
t
o
f
i
t
s
L
o
r
d
;
t
h
e
B
o
o
k
i
s
p
u
t
i
n
p
l
a
c
e
;
t
h
e
P
r
o
p
h
e
t
s
a
n
d
w
i
t
n
e
s
s
e
s
a
r
e
b
r
o
u
g
h
t
;
i
t
i
s
d
e
c
i
d
e
d
b
e
t
w
e
e
n
t
h
e
m
w
i
t
h
t
h
e
t
r
u
t
h
;
a
n
d
t
h
e
y
a
r
e
n
o
t
w
r
o
n
g
e
d
.
E
v
e
r
y
s
e
l
f
i
s
r
e
p
a
i
d
i
n
f
u
l
l
f
o
r
w
h
a
t
i
t
d
i
d
.
H
e
k
n
o
w
s
b
e
s
t
w
h
a
t
t
h
e
y
a
r
e
d
o
i
n
g
.
(
S
u
r
a
t
a
z
-
Z
u
m
a
r
:
6
8
-
7
0
)
All
who
have
ever
lived
on
earth
are
resurrected
on
the
Day
of
Judgment.
The
moment
of
resurrection
is
a
perplexing
one
for
unbelievers.
Allah
relates
the
fearful
and
bewildered
conversations
among
unbelievers
at
the
moment
of
resurrection
in
the
Qur'an
as
follows:
They
will
say,
"Alas
for
us!
Who
has
raised
us
from
our
resting-place?
This
is
what
the
All-Merciful
promised
us.
The
Messengers
were
telling
the
truth."
(Surah
Ya
Sin:
52)
And
the
True
Promise
is
very
close,
the
eyes
of
those
who
were
unbelievers
will
be
transfixed:
"Alas
for
us!
We
were
unmindful
of
this!
No,
rather
we
were
defi
W
nitely
wrongdoers."
(Surat
al-Anbiya':
97)
The
phrase
"Alas
for
us"
is
an
expression
of
the
great
panic,
fear
and
regret
of
unbelievers.
At
the
moment
they
are
resurrected,
they
realize
that
those
who
warned
them
against
the
hereafter
were
right
and
truthful.
Much
to
their
detriment,
they
are
now
aware
that
other
warnings
will
surface
one
after
another.
Right
now,
with
no
possi
w
bility
to
escape,
they
will
be
dragged
to
this
torment,
which
they
never
considered
as
real
before.
After
rising
from
the
dead,
unbelievers
will
be
brought
to
stand
before
Allah.
Then
they
will
be
called
to
account
for
what
they
did
in
the
world
and
judgment
will
be
made
accordingly.
For
this
purpose,
they
are
brought
into
the
Presence
of
Allah
with
all
those
other
arrogant
people
who
transgressed
against
the
limits
set
by
Allah.
On
the
judgment
day,
unbelievers
will
come
to
under
O
stand
that
no
other
action
is
more
important
than
earning
the
consent
of
Allah
and
avoiding
His
wrath.
This
is
also
stated
in
a
hadith
of
the
Prophet
(saas)
in
which
he
gave
the
example
of
an
unbeliever
questioned
on
the
judgment
day:
The
Day
the
Trumpet
is
blown
and
you
come
in
droves.
(Surat
an-Naba:
18)
An
unbeliever
will
be
brought
on
the
Day
of
Resurrection
and
will
be
asked.
"Suppose
you
had
as
much
as
gold
as
to
fill
the
earth,
would
you
offer
it
to
ransom
yourself?"
He
will
reply:
"Yes".
Then
it
will
be
said
to
him,
"You
were
asked
for
something
easier
than
that
[to
join
none
in
wor
a
ship
with
Allah
(i.e.
to
accept
Islam,
but
you
refused)]"
(Bukhari)
Their
failure
to
have
grasped
this
fact
in
the
world,
where
the
signs
of
Allah's
power
and
existence
were
obvious,
intensifies
their
regret.
That
day,
they
will
plain
o
ly
see
that
they
missed
this
opportunity.
Their
regret
is
manifest
from
the
way
they
speak:
The
Day
when
a
wrongdoer
will
bite
his
hands
and
say,
"Alas
for
me!
If
only
I
had
gone
the
way
of
the
Messenger!
Alas
for
me!
If
only
I
had
not
taken
so-and
M
so
for
a
friend!
He
led
me
astray
from
the
Reminder
after
it
came
to
me."
Evil
always
leaves
man
in
the
lurch.
(Surat
al-Furqan:
27-29)
On
the
Day
of
Judgment,
unbelievers
will
be
so
occu
O
pied
with
their
own
troubles
that
they
turn
a
blind
eye
to
the
calls
of
their
own
children,
spouses,
mothers,
and
fathers.
In
the
Qur'an,
this
is
described
as
follows:
When
the
Deafening
Blast
comes,
the
Day
a
man
will
flee
from
his
brother
and
his
mother
and
his
father,
and
his
wife
and
his
children:
on
that
Day
every
man
among
them
will
have
concerns
enough
of
his
own.
(Surah
Abasa:
33-37)
The
concept
of
lineage
loses
its
importance.
From
then
on,
the
only
thing
that
matters
is
to
be
saved
from
the
penalty
of
Allah.
This
is
so
important
that,
in
order
to
be
saved
from
this
state,
unbelievers
even
offer
to
sacrifice
their
own
sons,
spouses,
brothers,
etc.
On
the
Day
the
sky
is
like
molten
brass
and
the
moun
O
tains
like
tufts
of
colored
wool.
No
good
friend
will
ask
about
his
friend
even
though
they
can
see
each
other.
An
evildoer
will
wish
he
could
ransom
himself
from
the
punishment
of
that
Day,
by
means
of
his
sons,
or
his
wife
or
his
brother
or
his
family
who
sheltered
him
or
everyone
else
on
earth,
if
that
only
meant
that
he
could
save
himself.
(Surat
al-Ma'arij:
8-14)
Surely,
these
efforts
of
unbelievers
bring
no
results.
The
main
target
of
unbelievers
in
the
worldly
life
was
amassing
a
fortune,
making
a
career,
or
having
sons.
They
spent
all
their
lives
to
attain
these
goals.
However,
on
the
Day
of
Judgment,
they
grasp
that
all
these
con
o
cepts
are
not
precious
at
all.
Judgment
Day
is
the
time
when
unbelievers
will
desire
to
vanish.
For
believers,
however,
it
is
the
time
zealously
and
joyfully
awaited
for.
Allah
describes
these
moments
in
His
verses
as
follows:
That
Day
some
faces
will
be
radiant,
laughing,
rejoic
T
ing.
That
Day
some
faces
will
be
dust-covered,
overcast
with
gloom.
Those
are
the
dissolute
unbelievers."
(Surah
Abasa:
38-42)
On
the
Day
of
Reckoning,
the
most
precious
valuables
one
possesses
are
the
righteous
deeds
purely
done
to
earn
the
good
pleasure
of
Allah.
However,
unbelievers
have
never
striven
for
this
treasure,
which
would
bring
them
eternal
salvation.
Not
a
single
good
deed
or
blessing
they
have
to
present
to
Allah
on
that
day.
Having
no
faith
in
Allah,
all
their
righteous
efforts
will
have
been
wasted.
Allah
states
this
fact
as
follows:
Say:
"Shall
I
inform
you
of
the
greatest
losers
in
their
actions?
People
whose
efforts
in
the
life
of
the
world
are
misguided
while
they
suppose
that
they
are
doing
good."
Those
are
the
people
who
reject
their
Lord's
Signs
and
the
meeting
with
Him.
Their
actions
will
come
to
nothing
and,
on
the
Day
of
Resurrection,
We
will
not
assign
them
any
weight."
(Surat
al-Kahf:
103-105)
Those
who
denied
the
religion
(deen)
and
harbored
doubts
about
the
existence
of
the
Day
of
Judgment,
did
not
feel
the
necessity
to
get
prepared
for
this
approaching
day.
For
a
lifetime,
they
occupied
themselves
with
amass
d
ing
wealth
and
following
their
vain
desires.
Now
they
confront
a
regret
they
will
never
be
free
of.
Allah
states
this
in
the
Qur'an
in
this
way:
They
will
say,
"Alas
for
us!
This
is
the
Day
of
Reckoning!"
This
is
the
Day
of
Decision
you
used
to
deny.
(Surat
as-Saffat:
20-21)
Furthermore,
unbelievers
will
find
all
the
unscrupu
F
lous,
ungrateful
and
evil
deeds
that
they
committed
in
the
world
discovered
in
the
Presence
of
Allah.
They
will
personally
bear
witness
to
the
sins
they
committed.
Allah
describes
this
in
the
Qur'an
as
follows:
...they
will
be
paraded
before
your
Lord
in
ranks:
"You
have
come
to
Us
just
as
We
created
you
at
first.
Yes
indeed!
Even
though
you
claimed
that
We
would
not
fix
a
time
with
you."
The
Book
will
be
set
in
place
and
you
will
see
the
evildoers
fearful
of
what
is
in
it.
They
will
say,
"Alas
for
us!
What
is
this
Book
which
does
not
pass
over
any
action,
small
or
great,
without
recording
it?"
They
will
find
there
everything
they
did
and
your
Lord
will
not
wrong
anyone
at
all.
(Surat
al-Kahf:
48-49)
That
Day
people
will
emerge
segregated
to
see
the
results
of
their
actions.
Whoever
does
an
atom's
weight
of
good
will
see
it.
Whoever
does
an
atom's
weight
of
evil
will
see
it.
(Surat
az-Zilzal:
6-8)
As
Allah
relates
in
the
Qur'an,
then
comes
the
time
for
unbelievers
to
see
their
records.
Believers
receive
their
records
from
their
right
side,
whilst
unbelievers
from
left.
From
the
moment
the
angels
of
death
took
their
souls,
unbelievers
were
subjected
to
an
unending
suffering.
The
moment
they
receive
their
records
is
another
suffering.
They
avoid
looking
at
the
crimes
they
perpetrated
and
wish
to
vanish.
Allah
describes
this
in
the
verses
as
follows:
But
as
for
him
who
is
given
his
Book
in
his
left
hand,
he
will
say,
"If
only
I
had
not
been
given
my
Book
and
had
not
known
about
my
Reckoning!
If
only
death
had
really
been
the
end!
My
wealth
has
been
of
no
use
to
me.
My
power
has
vanished."
(Surat
al-Haqqa:
25-29)
...
on
the
Day
when
a
man
will
see
what
he
has
done,
and
the
unbeliever
will
say,
"Oh,
if
only
I
were
dust!"
(Surat
an-Naba:
40)
But
as
for
him
who
is
given
his
Book
behind
his
back,
he
will
cry
out
for
destruction
but
will
be
roasted
in
a
Searing
Blaze.
He
used
to
be
joyful
in
his
family.
He
thought
that
he
was
never
going
to
return.
But
in
fact
his
Lord
was
always
watching
him!
(Surat
al-Inshiqaq:
10-15)
Witnessing
these
scenes,
unbelievers
understand
the
opportunity
that
they
missed
in
the
world
and
feel
a
most
severe
regret.
Adding
to
their
regret,
they
see
and
observe
the
blissful
life
of
believers
in
paradise.
Because
previ
t
ously,
they
were
invited
to
truth
by
believers
but
they
arrogantly
refused
and
turned
a
deaf
ear
to
them.
But
now
a
"just
balance"
(Surat
al-Anbiya’:
47)
is
set.
People
are
led
to
hell
or
paradise,
based
on
their
records.
On
the
Day
of
Judgment,
unbelievers
see
where
they
are
heading
for.
Upon
this,
fear
overtakes
them:
You
will
see
the
wrongdoers
afraid
of
what
they
have
earned,
when
it
is
about
to
land
right
on
top
of
them.
(Surat
ash-Shura:
22)
The
justice
of
Allah
prevails
and
it
entails
the
fairest
rewarding
and
punishment:
This
process
is
easy
for
believers.
However,
it
proves
to
be
difficult
and
very
painful
for
unbelievers.
They
are
questioned
for
every
each
blessing
Allah
granted
them
in
the
world.
They
give
an
account
of
every
each
moment
of
their
lives:
about
their
failure
to
comply
with
the
com
t
mands
of
Allah;
their
ungrateful
attitudes;
their
inner
rebellious
thoughts
and
insults;
the
warnings
that
they
ignored.
However
the
insincere
excuses
they
used
to
put
forth
in
the
world
are
no
more
acceptable.
Allah
describes
the
situation
unbelievers
confront
on
that
day
in
the
vers
t
es
below:
On
that
Day,
woe
to
the
deniers!
This
is
the
Day
they
will
not
say
a
single
word,
nor
will
they
be
allowed
to
offer
any
excuses.
On
that
Day,
woe
to
the
deniers!
"This
is
the
Day
of
Decision.
We
have
gathered
you
and
the
earlier
peoples.
So
if
you
have
a
ploy,
use
it
against
Me
now!"
On
that
Day,
woe
to
the
deniers!
(Surat
al
M
Mursalat:
34-40)
Those
unbelievers
with
no
good
deeds
to
present
to
Allah
"will
know
what
it
has
made
ready"
(Surat
at-
We
will
set
up
the
Just
Balance
on
the
Day
of
Resurrection
and
no
self
will
be
wronged
in
any
way.
Even
if
it
is
no
more
than
the
weight
of
a
grain
of
mus
E
tard-seed,
We
will
produce
it.
We
are
sufficient
as
a
Reckoner.
(Surat
al-Anbiya':
47)
Takwir:
14)
for
them.
Allah
describes
this
place
of
tor
T
ment
as
a
"bottomless
pit"
in
the
Qur'an:
As
for
him
whose
balance
is
heavy,
he
will
have
a
most
pleasant
life.
But
as
for
him
whose
balance
is
light,
his
motherland
is
Hawiya
(Pit).
And
what
will
convey
to
you
what
that
is?
A
raging
Fire!
(Surat
al-Qari'a:
6-11)
These
are
important
to
grasp
the
intensity
of
the
regret
unbelievers
would
experience
on
the
Day
of
Judgment.
The
Day
of
Judgment
is
too
late
for
one
to
feel
regret.
If
one
fully
understands
what
is
being
told
here
and
loses
no
time
in
engaging
in
good
deeds,
then
he
may
hope
for
a
"heavy
balance
(of
good
deeds)."
Only
such
an
endeav
a
or
will
save
one
from
great
regret.
T
h
e
R
e
g
r
e
t
F
e
l
t
I
n
H
e
l
l
W
h
e
n
i
t
s
e
e
s
t
h
e
m
c
o
m
i
n
g
f
r
o
m
a
l
o
n
g
w
a
y
o
f
f
,
t
h
e
y
w
i
l
l
h
e
a
r
i
t
s
e
e
t
h
i
n
g
a
n
d
r
a
s
p
i
n
g
.
(
S
u
r
a
t
a
l
-
F
u
r
q
a
n
:
1
2
)
The
Regret
Unbelievers
Feel
When
They
See
Hell
On
the
Day
of
Judgment,
once
their
accounts
are
taken,
people
will
be
gathered
and
will
be
driven
to
hell
in
"divisions."
Amongst
this
crowd
will
be
everyone
who
denied
the
religion
and
existence
of
Allah
throughout
his
d
tory
and
those
who
were
arrogant
and
turned
away
from
the
signs
of
Allah.
There
will
be
also
those
who
enjoyed
wealth
and
fame.
To
their
disappointment,
however,
those
things
they
attached
importance
to
in
the
world
will
not
save
them
from
eternal
punishment.
Allah
informs
us
in
the
Qur'an
that
all
unbelievers
will
be
disgracefully
dragged
into
hell.
Before
hell's
gates,
the
keepers
will
make
them
confess
their
crimes
for
a
last
time
and
take
them
in.
Upon
this,
the
gates
will
be
closed
behind
them
for
all
eternity.
Allah
describes
the
way
unbelievers
are
driven
to
hell
in
the
Qur'an
as
follows:
Those
who
are
unbelievers
will
be
driven
to
hell
in
com
T
panies
and
when
they
arrive
there
and
its
gates
are
opened
its
custodians
will
say
to
them,
"Did
Messengers
from
yourselves
not
come
to
you,
reciting
your
Lord's
Signs
to
you
and
warning
you
of
the
meeting
on
this
Day
of
yours?"
They
will
say,
"Indeed
they
did,"
but
the
decree
of
punishment
is
justly
carried
out
against
the
unbelievers.
They
will
be
told,
"Enter
the
gates
of
hell
and
stay
there
timelessly,
for
ever.
How
evil
is
the
abode
of
the
arrogant!"
(Surat
az-Zumar:
71-72)
"That
is
because
you
exulted
on
the
earth,
without
any
right
to
do
so;
and
strutted
about.
Enter
the
gates
of
hell,
remaining
in
it
timelessly,
for
ever.
How
evil
is
the
abode
of
the
arrogant!"
(Surah
Ghafir:
75-76)
Not
a
single
person
among
this
crowd
can
come
out
and
say
that
he
was
not
warned
against
this
day.
That
is
because
Allah,
Who
is
the
Just,
had
sent
messengers
to
every
individual
to
remind
him
about
His
existence,
the
Day
of
Judgment,
paradise
and
hell.
Therefore,
unbelievers
will
acknowledge
that
they
deserved
the
torment
in
hell.
They
remained
arrogant
although
they
were
warned
and
knowingly
avoided
to
serve
Allah,
the
One
Who
cre
a
ated
them.
Allah
informs
man
that
such
people
will
be
humiliated
in
hell
in
the
Qur'an:
Your
Lord
says,
"Call
on
Me
and
I
will
answer
you.
Those
who
are
too
proud
to
worship
Me
will
enter
hell
abject."
(Surah
Ghafir:
60)
Allah's
Messenger
(saas)
emphasized
the
same
point
in
a
hadith:
...
Shall
I
inform
you
about
the
people
of
the
Fire?
They
comprise
every
cruel,
violent,
proud
and
conceited
person.
(Bukhari)
Considering
themselves
to
be
all-powerful
in
the
world,
some
of
these
people
insolently
rebelled
against
our
Lord.
Power,
they
assumed,
would
provide
deliver
o
ance.
When
they
were
reminded
about
the
attribute
of
Allah,
the
al-Qahhar
(The
Subduer),
the
existence
of
hell
and
paradise,
and
were
offered
guidance
to
the
way
favored
by
Allah,
they
retorted:
In
response
to
their
rebellion,
they
will
be
taken
in
through
hell's
gates
and
never
again
allowed
out
unless
Allah
wills
otherwise.
The
moment
they
see
the
fire,
they
will
feel
an
unbearable
regret
for
their
wrongs.
Allah
reveals
in
the
Qur'an
that
this
is
the
moment
they
explic
r
itly
realize
there
is
no
way
out
of
hell:
"Why
does
Allah
not
punish
us
for
what
we
say?"
Hell
will
be
enough
for
them!
They
will
roast
in
it.
What
an
evil
destination!
(Surat
al-Mujadala:
8)
The
evildoers
will
see
the
Fire
and
realize
they
are
going
to
fall
into
it
and
find
no
way
of
escaping
from
it.
(Surat
al-Kahf:
53)
Comprehension
will
be
very
sharp
in
hell;
everything
unbelievers
feigned
ignorance
about
in
the
world
will
appear
to
be
very
clear
then.
They
will
realize
that
they
spent
all
their
lives
on
vain
purposes
and
they
will
ulti
s
mately
understand
that,
in
exchange
for
minor
and
tem
m
porary
benefits,
they
must
now
remain
in
torment
in
the
afterlife.
The
few
decades
they
had
in
the
world
seemed
a
long
period
of
time
to
them
and
meanwhile
they
never
thought
about
the
hereafter.
Rather
than
a
perfect
and
blissful
life
where
one
is
not
vulnerable
to
physical
weak
b
nesses
such
as
hunger
and
exhaustion,
they
preferred
this
world
where
one
finds
himself
incurably
dissatisfied.
No
sooner
they
enter
by
hell
gates
than
they
comprehend
that
they
have
no
escape.
Thus,
as
a
last
recourse
to
avoid
torment,
they
seek
salvation
by
offering
a
ransom:
a
ran
t
som
of
everything
they
possess
in
this
world.
These
vain
efforts
are
described
as
follows:
However,
these
last
efforts
displayed
upon
facing
the
fact
of
entering
hell
will
be
in
vain.
Allah
informs
us
that
these
attempts
bring
no
benefit:
So
today
no
ransom
will
be
accepted
from
you
or
from
...But
as
for
those
who
do
not
respond
to
Him,
even
if
they
owned
everything
on
the
earth
and
the
same
again
with
it,
they
would
offer
it
as
a
ransom.
They
will
receive
an
evil
Reckoning.
Their
shelter
will
be
hell.
What
an
evil
resting-place!
(Surat
ar-Rad:
18)
those
who
were
unbelievers.
Your
refuge
is
the
Fire.
It
is
your
master.
What
an
evil
destination!
(Surat
al
i
Hadid:
15)
There
is
certainly
an
important
reason
why
these
attempts
bring
no
results.
Allah
warned
them
against
hell
when
they
were
still
in
the
world.
Everything
was
made
clear
to
them;
that
no
man
will
be
able
to
help
another
and
that
no
one
will
be
able
to
offer
any
ransom.
They
were
further
reminded
that
no
ransom
will
be
accepted.
A
verse
Allah
revealed
to
warn
people
about
this
fact
is
as
follows:
Yet,
in
spite
of
all
the
warnings,
they
insisted
on
their
denial
and
they
knowingly
prepared
such
an
end
for
themselves.
On
that
day,
they
will
acknowledge
one
important
fact:
that
their
own
deeds
earned
them
hell.
This
regret
--
unless
Allah
wills
otherwise
--
will
be
a
great
torment
they
will
find
no
salvation
from
eternally.
That
is
because
they
encountered
one
important
fact:
had
they
devoted
themselves
to
earning
the
favor
of
Allah
instead
of
striving
for
vain
goals,
they
would
not
be
at
the
entrance
to
hell
but
to
paradise.
Due
to
their
failure
to
comply
with
the
right
way,
they
suffer
terrible
loss.
Have
fear
of
a
Day
when
no
self
will
be
able
to
com
H
pensate
for
another
in
any
way.
No
intercession
will
be
accepted
from
it,
no
ransom
taken
from
it,
and
they
will
not
be
helped.
(Surat
al-Baqara:
48)
As
Allah
states
in
the
twentieth
verse
of
Surat
al-Balad,
"above
them
is
a
sealed
vault
of
Fire."
Once
they
enter
by
the
gates
of
hell,
they
will
be
locked
inside.
Behind
these
gates
exists
the
torment
of
hellfire
with
no
certain
end,
which
they
will
suffer
for
as
long
as
Allah
wills.
For
the
unbelievers,
there
is
no
possibility
to
escape
from
this
tor
u
ment
unless
Allah
wills
otherwise.
Allah
calls
this
fire
"the
Shatterer."
These
verses
in
Surat
al-Humaza
read:
And
what
will
convey
to
you
what
the
Shatterer
is?
The
kindled
Fire
of
Allah
reaching
right
into
the
heart.
It
is
sealed
in
above
them
in
towering
columns.
(Surat
al
s
Humaza:
5-9)
In
addition,
there
is
the
following
hadith
of
our
Prophet
(saas)
as
a
blessing
from
Allah:
The
Prophet
(saas)
said:
“He
with
the
slightest
speck
of
faith
will
be
saved
from
the
fire.”
Abu
Said
says:
“Whoever
doubts
(that
he
really
said
this)
should
read
the
following
verse:
“Allah
does
not
wrong
anyone
by
so
much
as
the
smallest
speck...”
(Surat
an-Nisa,
40)
(Tirmidhi,
S
f
atu
Cehennem
10,
(2601)
The
Torment
Unbelievers
Confront
in
Hell
Before
proceeding
with
the
regret
unbelievers
will
face
in
the
hereafter,
it
will
be
useful
to
describe
the
torment
in
hell.
Without
being
aware
of
the
forms
of
torment
in
hell,
one
might
fail
to
comprehend
the
dimensions
of
the
regret
there.
As
mentioned
earlier,
the
regret
of
unbelievers
begins
at
the
very
moment
they
see
hell
and
then
continues
for
all
eternity.
The
conversations
among
these
people
upon
their
arrival
in
hell
are
as
follows:
Those
who
reject
their
Lord
will
have
the
punishment
of
hell.
What
an
evil
destination!
When
they
are
flung
into
it
they
will
hear
it
gasping
harshly
as
it
seethes.
It
all
but
bursts
with
rage.
Each
time
a
group
is
flung
into
it
its
custodians
will
question
them:
"Did
no
warner
come
to
you?"
They
will
say,
"Yes
indeed,
a
warner
did
come
to
us
but
we
denied
him
and
said,
"Allah
has
sent
nothing
down.
You
are
just
greatly
misguided."
They
will
say,
"If
only
we
had
really
listened
and
used
our
intellect,
we
would
not
have
been
Companions
of
the
Blaze."
Then
they
will
acknowledge
their
wrong
actions.
Away
with
the
Companions
of
the
Blaze!
(Surat
al-Mulk:
6-11)
As
Allah
stated
in
the
verses,
when
they
are
flung
into
hell,
they
hear
a
terrible
noise.
Allah
describes
this
noise
in
the
seventh
verse
of
the
Surat
al-Mulk
as
"gasping
harshly
as
it
seethes."
This
terrible
sound
inflicts
a
dread
T
ful
distress
and
fear
on
unbelievers.
In
another
verse,
Allah
describes
hellfire
as
a
fire
which
almost
bursts
with
rage
(Surat
al-Mulk:
8).
The
rejecters
witnessing
this
hor
r
rible
event
will
feel
desperate
because
they
will
under
r
stand
the
punishment
they
will
face.
And
as
our
Lord
stated
above,
they
will
talk
about
their
regret
for
their
fail-
ure
to
have
had
a
grasp
of
all
while
they
were
still
in
the
world.
They
will
be
in
such
relentless
distress
because
they
will
understand
that
the
penalty
they
will
confront
will
be
extremely
horrible
and
painful.
In
the
verses,
it
is
stated
that
hell
is
the
worst
place
to
stay
in.
Hell
is
depicted
in
a
similar
way
in
the
hadiths
of
the
Prophet
(saas):
Among
the
people
of
hell
are
there
those
who
will
be
immersed
in
fire
to
their
ankles,
some
to
their
knees,
some
to
their
waists,
and
some
to
their
throats.
(Muslim)
The
dwellers
of
hell
will
be
thrown
down
into
this
evil
refuge
in
crowds.
In
a
verse
Allah
states
this
as
"They
will
be
bundled
into
it
head
first,
they
and
the
misled"
(Surat
ash-Shu'ara:
94)
From
the
verse,
it
is
understood
that
all
unbelievers
including
those
who
were
arrogant,
had
wealth
and
were
held
in
esteem,
will
be
thrown
into
the
fire
as
worthless
masses.
In
reply
to
their
arrogance
in
the
world
on
that
day,
they
will
be
humiliated
and
despised.
...
What
an
evil
destination!
(Surah
Al
'Imran:
162)
...
What
an
evil
refuge!
(Surat
an-Nisa:
115)
Their
shelter
will
be
the
Fire.
How
evil
is
the
abode
of
the
wrongdoers!
(Surah
Al
'Imran:
151)
Hell,
where
they
will
roast.
What
an
evil
place
to
stay!
(Surah
Ibrahim:
29)
In
hell,
they
will
never
be
held
in
esteem
and
never
will
they
receive
mercy.
As
the
firewood
of
hell,
they
will
live
in
pain
and
grief
for
all
eternity.
Allah
reveals
this
fact
in
the
verses
as
follows:
You
and
what
you
worship
besides
Allah
are
fuel
for
hell.
You
will
go
down
into
it.
(Surat
al-Anbiya':
98)
...
They
are
fuel
for
the
Fire.
(Surah
Al
'Imran:
10)
Allah
informs
us
in
the
Qur'an
of
various
forms
of
punishment
in
hell.
Most
of
the
people
will
dwell
there,
as
stated
in
the
verse,
"for
ages."
In
other
words,
they
will
be
tormented
for
as
long
as
Allah
wills.
We
can
describe
some
of
these
punishments
as
follows:
In
the
thirteenth
verse
of
Surat
al-Furqan,
Allah
relates
that
unbelievers
will
be
cast
"into
a
narrow
place
in
hell
shackled
together
in
chains."
Being
left
closed
in
a
narrow
space
even
for
a
few
minutes
makes
one
tense.
Even
the
thought
of
being
surrounded
by
four
walls
is
often
an
unbearable
thought.
The
torment
of
hell,
however,
is
incomparable
to
the
one
of
the
world.
Confined
in
that
narrow
space,
they
will
also
be
subjected
to
fire.
Moreover,
shackled
together
in
chains,
they
will
even
not
be
able
to
move,
let
alone
escaping
from
the
fire.
Even
imagining
such
a
scene
is
painful.
In
another
verse,
Allah
informs
that
unbelievers
will
remain
in
"shades
of
pitch-black
smoke"
(Surat
al
(
Waqia:
43).
In
general,
the
word
"shade"
reminds
one
coolness.
However,
this
is
not
the
case
with
hell.
In
hell,
Allah
informs
us
that
this
shade
is
neither
cool
nor
refreshing.
Another
form
of
punishment
in
hell
is
the
impossibili
A
ty
of
death.
Death
is
way
of
deliverance.
For
this
reason,
Allah
will
not
allow
the
people
of
hell
to
die
as
He
main
A
tains
in
the
verse,
"death
will
come
to
them
from
every
side,
yet
they
cannot
die"
(Surah
Ibrahim:
17).
They
will
experience
every
sort
of
assault
which
would,
under
nor
e
mal
conditions,
result
in
death.
Despite
this,
they
will
not
die,
but
will
instead
continue
to
suffer
more
torment
as
long
as
Allah
wills
in
their
eternal
afterlife.
The
fact
that
there
will
be
no
other
death
in
the
here
T
after
was
also
stated
by
the
Prophet
Muhammad
(saas):
When
the
inhabitants
of
the
Garden
have
gone
to
the
Garden
and
the
inmates
of
the
Fire
have
gone
to
the
Fire,
death
will
be
called
and
placed
between
the
Garden
and
the
Fire.
Afterward
the
following
announcement
will
be
made:
"Inhabitants
of
the
Garden!
There
is
no
more
death!
Inmates
of
the
Fire!
There
is
no
more
death!"
This
will
increase
the
delight
of
the
inhabitants
of
the
Garden
and
the
grief
of
the
inmates
of
the
Fire.
(Muslim)
In
this
world,
severe
burns
result
in
death
in
a
short
while.
One
can
hardly
endure
fire.
Even
if
one
does
not
die
but
is
only
injured,
it
takes
a
long
time
for
the
wounds
to
heal
properly.
But
in
hell,
the
torment
of
fire
will
be
incomparable
to
the
fire
we
know
in
this
world.
In
hell,
skins
are
replaced
as
they
are
burned
off
just
to
make
the
condemned
taste
more
anguish.
(Surat
an-Nisa:
56)
In
brief,
in
hell,
one
would
suffer
from
never-ending
pain
caused
by
fire
as
long
as
Allah
wills.
Allah
describes
another
form
of
torment
caused
by
fire
in
the
thirteenth
verse
of
Surat
adh-Dhariyat
where
He
says
that
the
Companions
of
the
Fire
will
be
tormented
by
the
Fire.
It
is
unlikely
to
comprehend
the
pain
such
a
state
would
cause.
Considering
the
minor
pain
an
ordinary
burn
gives
in
this
world,
one
would
discern
the
great
pain
this
torment
would
give.
While
all
these
happen,
man
will
also
experience
the
following:
They
will
not
find
a
cool,
refreshing
drink.
On
that
day
only
boiling
water
(Surat
al-Sad:
57)
and
blood
and
pus
(Surat
al-Haqqa:
36)
will
be
available.
The
only
nourishment
the
people
of
hell
have,
on
the
other
hand,
are
the
fruits
of
the
bitter
thorn
and
the
tree
Then
will
be
bound
in
a
chain...
(Surat
al-Haqqa:
32)
They
will
be
shackled
and
chained.
(Surat
al-Insan:
4)
They
will
be
beaten
with
cudgels
made
of
iron.
(Surat
al-Hajj:
21)
Their
foreheads,
sides
and
backs
are
branded
with
the
fire
of
hell.
(Surat
at-Tawba:
35)
Boiling
water
will
be
poured
over
their
heads,
(Surat
al
B
Hajj:
19)
They
will
have
garments
of
fire
cut
out
for
them,
and
they
will
be
wearing
shirts
of
tar,
(Surah
Ibrahim:
50)
of
zaqqum.
Allah
informs
how
zaqqum
will
turn
out
to
be
a
torment
for
unbelievers:
The
Tree
of
az-Zaqqum
is
the
food
of
the
wicked,
seething
in
the
belly
like
molten
brass,
as
boiling
water
bubbles
and
seethes.
"Seize
him
and
drag
him
bodily
into
the
middle
of
the
Blazing
Fire.
Then
pour
the
pun
i
ishment
of
boiling
water
on
his
head."
"Taste
that!
You
are
the
mighty
one,
the
noble
one!
This
is
the
very
thing
you
used
to
doubt."
(Surat
ad-Dukhan:
43-50)
From
the
descriptions
in
the
Qur'an,
we
know
that
food
in
hell
will
have
a
choking
effect
on
people.
They
will
try
to
sip
the
drink
of
fester
water
in
gulps,
but
to
no
avail;
they
will
never
manage
to
swallow
it.
Pus,
which
is
the
most
disgusting
thing
in
this
world
with
its
appear
t
ance
and
odor,
will
also
be
among
the
nourishment
of
the
people
in
hell.
This
will
inflict
great
pain
on
the
people
of
hell
but,
out
of
starvation,
they
will
have
no
other
choice
but
to
eat.
Nevertheless,
what
they
eat
will
not
satisfy
their
hunger.
They
will
also
suffer
the
pain
of
hunger
for
t
ever.
They
have
no
food
but
a
bitter
thorny
bush
which
nei
T
ther
nourishes
nor
satisfies.
(Surat
al-Ghashiyya:
6-7)
Allah
gives
other
descriptions
in
the
Qur'an
regarding
the
torment
in
hell:
There
will
be
sighing
for
them
in
it
(Surat
al-Anbiya':
100)
...
(they
will
be)
remaining
in
it
for
countless
eons...
(Surat
an-Naba:
23)
...Their
punishment
will
not
be
lightened.
They
will
be
granted
no
reprieve...
(Surah
Al
'Imran:
88)
They
will
want
to
get
out
of
the
Fire
but
they
will
not
be
able
to.
(Surat
al-Maida:
37)
These
torments
will
inflict
indefinable
suffering
and
regret
on
unbelievers.
For
salvation,
they
will
plead
many
times
and
even
consent
to
their
souls
being
taken.
Allah
relates
the
conversations
of
the
people
in
hell
in
the
Qur'an
as
follows:
They
will
call
out,
"Malik
(Master),
let
your
Lord
put
an
end
to
us!"
He
will
say,
"You
will
stay
the
way
you
are.
We
brought
you
the
truth
but
most
of
you
hated
the
truth."
(Surat
az-Zukhruf:
77-78)
Turning
away
from
the
religion
(deen)
and
failing
to
take
heed
of
the
warnings
will
be
to
the
detriment
of
these
people,
as
Allah
relates
in
the
Qur'an.
Allah,
in
return,
will
not
answer
the
calls
of
these
people
and
He
will
keep
them
in
their
torment
for
as
long
as
He
wills.
These
are
only
some
of
the
torments
which
will
be
inflicted
on
those
who
denied
Allah
and
the
hereafter
and
ignored
the
warnings
about
the
existence
of
hell
and
par
i
adise.
In
addition,
there
is
another
torment,
one
which
will
always
remain
with
unbelievers.
This
is
the
feeling
of
regret,
one
would
not
be
able
to
forget
for
a
moment.
This
feeling
will
even
more
deepen
with
the
distress
caused
by
the
fact
that
one
would
be
sent
to
hell,
the
most
horrify
t
ing
place
one
could
ever
see.
As
stated
earlier,
every
moment
unbelievers
experience
the
suffering,
they
will
remember
that,
had
they
complied
with
the
right
way,
none
of
these
would
befall
them.
There
is
no
way
to
avoid
from
this
regret.
The
Regret
Unbelievers
will
Feel
in
Hell
Having
an
experience
of
the
severity
of
the
punish
H
ment,
unbelievers
will
be
seized
by
the
regret
of
not
hav
m
ing
faith
in
Allah
while
they
were
still
in
the
world.
Yet
this
regret
will
not
alter
the
situation.
In
the
world,
they
were
offered
many
opportunities,
which
they
failed
to
take.
Once
they
attain
comprehension
of
this
fact,
they
will
lament
to
everyone
and
everything
which
distracted
them
from
Allah
and
the
hereafter
and
made
them
indulge
in
worldly
affairs.
In
the
Qur'an,
the
regret
unbelievers
feel
is
full
of
rage,
as
Allah
states
in
the
verse
below:
They
will
say
on
the
Day
their
faces
are
rolled
over
in
the
Fire,
"If
only
we
had
obeyed
Allah
and
obeyed
the
Messenger!"
And
they
will
say,
"Our
Lord,
we
obeyed
our
masters
and
great
men
and
they
misguided
us
from
the
Way.
Our
Lord,
give
them
double
the
punishment
and
curse
them
many
times
over!"
(Surat
al-Ahzab:
66-68)
So
that,
when
he
reaches
Us,
he
says,
"If
only
there
was
the
distance
of
the
two
Easts
between
you
and
me!"
What
an
evil
companion!
It
will
not
benefit
you
today,
since
you
did
wrong,
that
you
share
equally
in
the
pun
s
ishment.
(Surat
az-Zukhruf:
38-39)
As
the
verses
suggest,
they
hope
to
save
themselves
by
blaming
those
who
misled
them
from
the
right
path.
However,
Allah
granted
a
conscience
to
everyone
so
that
he
could
be
guided
to
the
right
path.
Allah
also
endowed
man
a
will
to
carry
out
his
pertinent
decisions.
In
this
sense,
man
is
provided
with
both
of
the
two
alternatives
as
well
as
the
knowledge
of
right
and
wrong.
This
being
the
case,
one's
choice
rests
entirely
with
him.
Besides,
Allah
knows
whether
one
keeps
faith
or
denial
deep
in
his
heart.
Accordingly,
those
leading
people
to
hell
as
well
as
those
adhering
to
them
will
be
justly
punished.
That
day,
nobody
will
bear
responsibility
for
the
sins
of
another.
While
these
people
tempted
one
another
into
commit
W
ting
sins,
it
probably
occurred
to
them
many
times
that
they
would
give
an
account
of
them
in
the
hereafter,
yet
they
chose
to
treat
this
matter
as
if
it
were
an
insignificant
issue.
They
encouraged
one
another
in
denial
of
Allah,
saying
"I
will
bear
responsibility
for
what
you
do."
Satan,
on
the
other
hand,
made
tempting
promises
to
them
and
misled
them
in
the
wrong
way.
But
Allah,
with
the
verse,
"...
and
he
will
come
to
Us
all
alone."
(Surah
Maryam:
80),
informs
us
that
these
promises
will
be
of
no
help.
That
day
unbelievers
will
clearly
see
that
they
are
all
alone.
They
will
understand
one
important
fact
them
a
selves:
other
than
Allah,
man
has
neither
a
friend
nor
a
protector.
In
hell,
their
mentors
and
anybody
they
con
p
sidered
to
be
their
friends
in
the
world
will
leave
them
all
alone.
Likewise,
satan,
whom,
forsaking
Allah,
they
took
as
their
protector,
will
be
unfaithful
to
them
and
address
to
them
in
the
following
way:
Seeing
the
unfaithfulness
of
everyone
they
considered
as
friends
will
be
another
source
of
regret
for
unbelievers.
Then
do
they
clearly
understand
that
there
is
no
one
they
can
take
refuge
in
other
than
Allah.
Yet
seeing
that
this
comprehension
provides
no
relief
for
them
will
add
to
their
troubles.
On
that
day,
they
will
quarrel
with
one
another.
Meanwhile,
they
confess
their
sins.
Allah
describes
this
situation
in
the
verses
as
follows:
When
the
affair
is
decided
satan
will
say,
"Allah
made
you
a
promise,
a
promise
of
truth,
and
I
made
you
a
promise
but
broke
my
promise.
I
had
no
authority
over
you,
except
that
I
called
you
and
you
responded
to
me.
Do
not,
therefore,
blame
me
but
blame
yourselves.
I
can
D
not
come
to
your
aid
nor
you
to
mine.
I
reject
the
way
you
associated
me
with
Allah
before."
The
wrongdoers
will
have
a
painful
punishment.
(Surah
Ibrahim:
22)
Arguing
in
it
with
one
another,
they
will
say,
"By
Allah,
we
were
plainly
misguided
when
We
equated
you
with
the
Lord
of
all
the
worlds.
It
was
only
the
evil
y
doers
who
misguided
us
and
now
we
have
no
one
to
intercede
for
us;
we
do
not
have
a
single
loyal
friend.
If
only
we
could
have
another
chance
then
we
would
be
among
the
believers!"
(Surat
ash-Shu'ara:
96-102)
As
related
in
the
verses
above,
in
a
deep
regret,
unbe
A
lievers
wish
to
return
to
the
world
so
that
they
can
engage
in
good
deeds
which
would
bring
goodness
to
them
in
the
hereafter.
Yet,
this
is
an
unacceptable
wish.
They
real
t
ize
that
anything
--
wealth,
beauty,
career,
etc
--
that
they
chased
after
in
the
world
is
worthless
in
the
hereafter.
Allah
describes
some
of
their
regretful
expressions
in
the
Qur'an:
But
as
for
him
who
is
given
his
Book
in
his
left
hand,
he
will
say,
"If
only
I
had
not
been
given
my
Book
and
had
not
known
about
my
Reckoning!
If
only
death
had
really
been
the
end!
My
wealth
has
been
of
no
use
to
me.
My
power
has
vanished."
"Seize
him
and
truss
him
up.
Then
roast
him
in
the
Blazing
Fire.
Then
bind
him
in
a
chain
which
is
seventy
cubits
long.
He
used
not
to
have
faith
in
Allah
the
Magnificent,
nor
did
he
urge
the
feeding
of
the
poor.
Therefore
here
today
he
has
no
friend."
(Surat
al-Haqqa:
25-35)
...
and
that
Day
hell
is
produced,
that
Day
man
will
remember;
but
how
will
the
remembrance
help
him?
He
will
say,
"Oh!
If
only
I
had
prepared
in
advance
for
this
life
of
mine!"
(Surat
al-Fajr:
23-24)
In
addition,
witnessing
the
great
joy
and
happiness
of
the
Companions
of
the
Garden
deepens
the
regret
of
unbelievers.
They
see
the
conspicuous
difference
between
the
lives
of
the
Companions
of
the
Garden
and
that
of
themselves.
Allah
draws
attention
to
the
difference
of
the
Companions
of
the
Garden
and
of
the
Fire.
Allah
depicts
the
appearance
of
the
Companions
of
the
Fire
in
the
Qur'an
in
the
following
way:
On
the
other
hand,
Allah
describes
the
faces
of
the
Companions
of
the
Garden
as
follows:
That
Day
some
faces
will
be
radiant,
laughing,
rejoic
T
ing.
(Surah
Abasa:
38-39)
Unbelievers
will
not
find
any
food
other
than
boiling
water,
pus,
bitter
thorn,
and
the
tree
of
zaqqum.
Believers,
on
the
other
hand,
will
be
rewarded
with
rivers
of
milk
and
honey,
delicious
drinks
served
in
cups,
all
kinds
of
fruits
and
anything
their
souls
desire.
In
a
verse,
Allah
describes
the
food
of
the
Companions
of
the
Garden
as
follows:
An
image
of
the
Garden
which
is
promised
to
those
Their
eyes
will
be
downcast,
darkened
by
debasement.
(Surat
al-Qalam:
43)
And
faces
that
Day
will
be
glowering.
(Surat
al
A
Qiyama:
24)
who
have
fear:
in
it
there
are
rivers
of
water
which
will
never
spoil
and
rivers
of
milk
whose
taste
will
never
change
and
rivers
of
wine,
delightful
to
all
who
drink
it,
and
rivers
of
honey
of
undiluted
purity;
in
it
they
will
have
fruit
of
every
kind
and
forgiveness
from
their
Lord.
Is
that
like
those
who
will
be
in
the
Fire
timeless
L
ly,
for
ever,
with
boiling
water
to
drink
which
lacerates
their
bowels?
(Surah
Muhammad:
15)
Surely
no
parallels
can
be
drawn
between
these
favors
granted
to
believers
and
the
food
of
unbelievers,
which
by
no
means
satisfy
one's
hunger
and
which
become
an
eternal
source
of
torment.
They
will
be
exposed
to
fire
there
for
ages;
their
skins
will
be
restored
as
they
burn,
and
they
will
call
for
some
relief
and
coolness.
They
will
yearn
for
the
favors
granted
to
the
Companions
of
the
Garden
resting
in
shade
and
they
will
ask
for
some
for
themselves.
In
the
Qur'an,
our
Lord
relates
their
situation
as
follows:
The
calls
of
the
unbelievers
will
never
be
answered.
Allah
maintains
this
in
a
verse:
...
We
have
prepared
for
the
wrongdoers
a
Fire
whose
The
Companions
of
the
Fire
will
call
out
to
the
Companions
of
the
Garden,
"Throw
down
some
water
to
us
or
some
of
what
Allah
has
given
you
as
provi
t
sion."
They
will
say,
"Allah
has
forbidden
them
to
the
unbelievers:
(Surat
al-Araf:
50)
billowing
walls
of
smoke
will
hem
them
in.
If
they
call
for
help,
they
will
be
helped
with
water
like
seething
molten
brass,
frying
their
faces.
What
a
noxious
drink!
What
an
evil
repose!
(Surat
al-Kahf:
29)
Likewise,
Allah
will
present
the
Companions
of
the
Garden
green
garments
of
fine
silk
and
rich
brocade
and
bracelets
of
gold
and
silver.
Meanwhile,
the
Companions
of
the
Fire
will
have
garments
of
tar
and
fire
cut
out
for
them.
The
believers
will
dwell
in
fine
dwellings
and
lofty
chambers,
reclining
on
"sumptuous
woven
couches,"
exquisite
rugs,
and
couches
lined
with
rich
brocade.
Unbelievers,
on
the
other
hand,
will
have
hell
as
a
resting
place
and
covering
layers
on
top
of
them.
Allah
informs
us
in
the
Qur'an
that
believers
will
have
anything
they
desire
and
the
Companions
of
the
Garden
will
be
honored
with
a
joyful
and
peaceful
life
in
the
Garden.
Had
unbelievers
assumed
a
conscientious,
sincere
and
honest
attitude
in
the
world
and
complied
with
the
com
h
mands
of
Allah,
they
would
not
be
subject
to
torment
in
hell
on
that
Day.
Thus
unbelievers
will
feel
more
regret
They
will
have
whatever
they
wish
for
with
their
Lord.
(Surat
ash-Shura:
22)
So
Allah
has
safeguarded
them
from
the
evil
of
that
Day
and
has
made
them
meet
with
radiance
and
pure
joy.
(Surat
al-Insan:
11)
when
they
think
about
the
Companions
of
the
Garden.
Allah
defines
this
torment
in
hell
and
the
regret
they
feel
as
"suffering"
and
states
that
each
one
of
their
attempts
to
escape
from
this
suffering
will
result
in
yet
another
pun
e
ishment:
That
is
because
hell
is
a
place
of
no
return.
It
is
the
place,
where
the
feeling
of
regret
brings
no
benefit
to
man.
Furthermore
in
hell,
the
concept
of
regret
is
not
defined.
At
the
moment
unbelievers
die,
angels
will
tell
them
that
they
will
never
again
experience
anything
good
for
all
eternity
--
unless
Allah
wills
otherwise:
For
this
reason,
unbelievers
find
their
personal
destruction
to
be
the
only
way
of
salvation.
They
will
beg
for
their
destruction,
but
to
no
avail.
This
is
because
they
were
granted
a
lifetime,
which
was
long
enough
to
receive
admonition,
but
they
willfully
favored
denial
and
turned
away
from
the
truth.
In
return
for
these,
Allah
will
tell
them
the
following:
Every
time
they
want
to
come
out
of
it,
because
of
their
suffering,
they
will
be
driven
back
into
it:
"Taste
the
punishment
of
the
Burning!"
(Surat
al-Hajj:
22)
On
the
Day
they
see
the
angels,
there
will
be
no
good
news
that
Day
for
the
evildoers.
They
will
say,
"There
is
an
absolute
ban."
(Surat
al-Furqan:
22)
Do
not
cry
out
today
for
just
one
destruction,
cry
out
for
many
destructions!
(Surat
al-Furqan:
14)
"Roast
in
it!
And
bear
it
patiently
or
do
not
bear
it
patiently.
It
makes
no
difference
either
way.
You
are
simply
being
repaid
for
what
you
did."
(Surat
at-Tur:
16)
In
the
fortieth
verse
of
Surat
al-Araf,
Allah
describes
the
impossibility
of
unbelievers'
leaving
hell
and
entering
the
Garden,
saying
that,
"they
will
not
enter
the
Garden
until
a
camel
goes
through
a
needle's
eye."
Furthermore,
Allah
informs
that
unbelievers
will
be
disregarded
and
forgotten
since,
in
the
world,
they
turned
away
from
the
right
way
and
ignored
their
meeting
the
Day
of
Judgment.
They
will
not
receive
any
answer
or
help
from
Allah:
They
will
implore
Allah
to
be
saved
from
the
fire
and
Allah
will
answer
them
in
the
following
way:
"Our
Lord,
remove
us
from
it!
Then
if
we
revert
again,
He
will
say,
"Just
as
Our
Signs
came
to
you
and
you
for
H
got
them,
in
the
same
way
you
too
are
forgotten
today."
(Surah
Taha:
126)
They
will
be
told,
"Today
We
have
forgotten
you
as
you
forgot
the
meeting
of
this
your
Day.
Your
refuge
is
the
Fire
and
you
have
no
helpers."
(Surat
al-Jathiyya:
34)
Those
who
took
their
religions
as
a
diversion
and
a
game,
and
were
deluded
by
the
life
of
the
world.
Today
We
will
forget
them
just
as
they
forgot
the
encounter
of
this
Day
and
denied
Our
Signs.
(Surat
al-Araf:
51)
we
will
definitely
be
wrongdoers."
He
will
say,
"Slink
away
into
it
and
do
not
speak
to
Me."
(Surat
al
a
Muminun:
107-108)
Unbelievers
will
receive
a
terrible
punishment.
This
punishment
will
be
remaining
all
alone
in
torment
and
not
receiving
any
help.
Allah
will
not
bestow
His
mercy
on
them,
will
not
protect
them,
and
will
not
forgive
their
sins
and
faults.
If
they
had
taken
refuge
in
Allah
when
they
were
alive,
they
would
have
found
Allah
to
be
ever
Forgiving
and
Most
Merciful
towards
them.
Yet,
once
they
enter
hell,
these
facts
occurring
to
their
minds
will
no
longer
be
of
any
help.
After
all
that
has
been
said,
one
has
to
ponder
over
cer
A
tain
facts
right
now:
that
Allah
is
full
of
mercy
and
com
t
passion
towards
His
servants
and
that
one
needs
to
make
Allah
alone
one's
friend
and
protector.
For
once
the
gates
of
hell
are
closed
behind
one,
they
will
not
open
as
long
as
Allah
wills
and
there
will
be
no
more
opportunities
granted
as
in
this
world.
In
the
Qur'an,
Allah
describes
the
way
for
salvation
as
follows:
Except
those
who
repent
and
put
things
right
and
hold
fast
to
Allah
and
dedicate
their
religion
to
Allah
alone;
they
are
with
the
believers.
Allah
will
give
the
believers
an
immense
reward.
Why
should
Allah
pun
b
ish
you
if
you
are
thankful
and
have
faith?
Allah
is
All
i
Thankful,
All-Knowing.
(Surat
an-Nisa:
146-147)
I
n
O
r
d
e
r
N
o
t
T
o
F
e
e
l
R
e
g
r
e
t
I
n
T
h
e
H
e
r
e
f
a
t
e
r
W
h
y
s
h
o
u
l
d
A
l
l
a
h
p
u
n
i
s
h
y
o
u
i
f
y
o
u
a
r
e
t
h
a
n
k
f
u
l
a
n
d
h
a
v
e
f
a
i
t
h
?
A
l
l
a
h
i
s
A
l
l
-
T
h
a
n
k
f
u
l
,
A
l
l
-
K
n
o
w
i
n
g
.
(
S
u
r
a
t
a
n
-
N
i
s
a
:
1
4
7
)
People
are
created
with
many
weaknesses
and
imper
P
fections.
Throughout
our
lives,
we
forget
many
things
and
make
countless
mistakes.
However
through
repen
a
tance,
which
Allah
grants
us
as
a
great
favor,
it
is
always
possible
in
this
world
to
correct
our
mistakes.
Indeed,
the
world
is
created
just
for
this
purpose:
we
are
trained,
put
to
test,
and
purified
of
our
mistakes
in
this
world.
It
is
likely
that
we
may
deeply
regret
our
mistakes
or
the
way
we
have
led
our
lives.
However,
it
is
always
possible
to
make
up
for
this
regret.
After
having
lived
through
this
regret,
we
can
ask
for
repentance
and
hope
for
Allah's
for
r
giveness.
In
the
Qur'an,
Allah
gives
the
glad
tidings
that
He
will
forgive
any
sin
provided
one
repents
sincerely.
Allah
knows
our
inner
thoughts
and
every
word
we
keep
to
ourselves.
He
knows
whether
we
are
true
to
Him
or
not.
Allah,
in
the
Qur'an,
describes
His
closeness
to
his
ser
A
vants:
Yet,
another
important
fact
surfaces
here;
after
death,
it
is
not
possible
to
make
up
for
the
mistakes
and
sins
committed
in
this
world
unless
Allah
wills
otherwise.
So
not
a
single
moment
do
we
have
to
lose.
Minutes
pass
by
in
a
blink
of
the
eye
and
with
every
moment
passing,
we
draw
even
closer
to
death.
Furthermore,
we
can
never
foresee
when
death
will
confront
us.
Its
date,
hour
and
minute
can
never
be
known.
We
all
will
certainly
die
one
day
and
will
give
an
account
of
our
deeds
in
the
Presence
of
Allah.
For
this
reason,
man
must
always
bear
in
mind
that
he
may
soon
die.
If
he
is
not
to
regret
in
the
hereafter,
he
must
reconsider
his
life.
Allah
is
our
All-Mighty
Creator
and
what
befalls
every
individual
in
the
face
of
His
Might
is
to
properly
and
fully
Your
Lord
knows
best
what
is
in
your
selves.
If
you
are
righteous,
He
is
Ever-Forgiving
to
the
remorseful.
(Surat
al-Isra:
25)
fulfill
his
obligations
as
a
servant
during
the
time
granted
to
him
in
this
world.
A
believer
reveals
himself
through
the
care
he
takes
over
his
religious
observances;
he
enthu
t
siastically
performs
the
prayer
5
times
a
day,
ablutions
and
fasting
commanded
by
Allah
throughout
the
course
of
his
life.
Narrated
Ibn
'Umar
(ra):
The
Prophet
(saas)
said,
"The
religion
of
Islam
is
based
on
five
fundamental
principles:
attesting
that
there
exists
no
deity
but
Allah,
that
Muhammad
(saas)
is
His
servant
and
His
Messenger,
praying,
fasting
and
pilgrimage."
(Bukhari
and
Muslim)
If
it
were
the
time
to
meet
the
angels
of
death
right
now,
would
a
person
who
failed
to
do
his
duty
as
a
ser
n
vant
of
Allah
in
the
life
of
this
world
be
able
to
give
an
account
of
all
the
years
you
have
spent
in
this
world?
What
have
you
done
so
far
to
earn
the
consent
of
Allah?
Have
you
been
meticulous
enough
in
fulfilling
Allah's
commands?
A
person
might
not
have
an
affirmative
answer
to
any
of
these
questions.
But
if
he
repents
and
sincerely
makes
an
absolute
commitment
to
live
to
earn
the
good
pleasure
of
Allah,
then
he
can
hope
for
Allah's
forgiveness.
The
Messenger
of
Allah
(saas)
frequently
sought
forgiveness
from
Allah:
By
Allah,
I
seek
the
pardon
of
Allah
and
return
penitently
to
Him
every
day
more
than
seventy
times.
(Bukhari)
We
must
take
refuge
in
Allah,
Who
is
al-Ghaffar
(The
Forgiver,
He
Who
is
All-Forgiving),
al-Halim
(Forbearing
One,
He
Who
is
clement),
and
al-Tawwab
(The
Acceptor
of
repentance).
Allah
will
absolutely
give
the
rewards
of
those
who
persevere
and
often
turn
to
Him.
He
will
cer
t
tainly
forgive
His
servants
who
have
faith
and
reward
their
good
deeds
according
to
the
best
of
what
they
did.
In
the
Qur'an,
Allah
states
this
great
glad
tiding
as
fol
I
lows:
What
is
with
you
runs
out
but
what
is
with
Allah
goes
on
forever.
Those
who
were
steadfast
will
be
recom
o
pensed
according
to
the
best
of
what
they
did.
Anyone
who
acts
rightly,
male
or
female,
being
a
believer,
We
will
give
them
a
good
life
and
We
will
recompense
them
according
to
the
best
of
what
they
did.
(Surat
an
t
Nahl:
96-97)
Allah's
Messenger
(saas)
also
called
on
believers
to
be
steadfast
in
doing
good
deeds
and
gave
them
the
good
news
that
they
will
be
rewarded
by
Allah
if
they
do
so:
The
Prophet
(saas)
said,
"Carry
on
doing
(good
deeds),
for
everybody
will
find
it
easy
to
do
(what
will
lead
him
to
his
destined
place)."
Then
he
recited
"As
for
him
who
gives
(in
charity)
and
keeps
his
duty
to
Allah,
and
believes
in
the
best
reward
from
Allah
(i.e.
Allah
will
compensate
him
for
what
he
will
spend
in
Allah's
way).
So,
We
will
make
smooth
for
him
the
path
of
ease.
But
he
who
is
a
greedy
miser...for
him,
the
path
for
evil."
(Bukhari)
Never
forget
that
at
any
time
any
one
of
us
might
be
caught
by
death
and,
though
being
full
of
regret,
might
not
have
again
the
opportunity
to
correct
the
wrongs
we
committed
in
the
worldly
life.
For
this
reason,
we
should
lose
no
time
in
asking
for
repentance
from
Allah
and
liv
l
ing
by
His
commands
and
the
sunnah
of
the
Prophet
(saas).
This
is
the
only
way
to
be
a
servant
upon
whom
Allah
bestows
His
mercy
and
love.
This
is
again
the
only
way
to
attain
paradise,
the
eternal
abode
Allah
prepares
for
His
true
believers.
T
h
e
D
e
c
e
p
t
i
o
n
O
f
E
v
o
l
u
t
i
o
n
Darwinism,
in
other
wor
ds
the
theory
of
evolution,
was
put
forwar
d
with
the
aim
of
denying
the
fact
of
Cr
eation,
but
is
in
tr
uth
nothing
but
failed,
unscientific
nonsense.
This
theory
,
which
claims
that
life
emerged
by
chance
from
inanimate
matter
,
was
invalidated
by
the
scientific
evi
i
dence
of
miraculous
order
in
the
universe
and
in
living
things,
as
well
as
by
the
discovery
of
more
than
300
mil
t
lion
fossils
revealing
that
evolution
never
happened.
In
this
way
,
science
confirmed
the
fact
that
Allah
created
the
universe
and
the
living
things
in
it.
The
pr
opaganda
car
T
ried
out
today
in
or
der
to
keep
the
theory
of
evolution
alive
is
based
solely
on
the
distortion
of
the
scientific
facts,
biased
interpr
e
tation,
and
lies
and
falsehoods
disguised
as
science.
Y
e
t
this
pr
opaganda
cannot
conceal
the
tr
uth.
The
fact
that
the
theory
of
evolution
is
the
greatest
deception
in
the
history
of
science
has
been
expr
essed
mor
e
and
mor
e
in
the
scientific
world
over
the
last
20-30
years.
Resear
ch
carried
out
after
the
1980s
in
particular
has
r
e
vealed
that
the
claims
of
Darwinism
ar
e
totally
unfounded,
something
that
has
been
stated
by
a
lar
ge
number
of
scientists.
In
the
United
States
in
particular
,
many
scientists
fr
om
such
dif
fer
ent
fields
as
biology
,
biochemistry
and
paleontology
r
e
cognize
the
invalidity
of
Darwinism
and
employ
the
fact
of
Cr
eation
to
account
for
the
origin
of
life.
W
e
have
examined
the
collapse
of
the
theory
of
evolution
and
the
pr
oofs
of
Cr
eation
in
gr
eat
scientific
detail
in
many
of
our
works,
and
ar
e
still
continuing
to
do
so.
Given
the
enormous
importance
of
this
subject,
it
will
be
of
gr
eat
ben
e
efit
to
summarize
it
her
e
.
The
Scientific
Collapse
of
Darwinism
As
a
pagan
doctrine
going
back
as
far
as
ancient
Gr
eece,
the
theory
of
evolution
was
advanced
extensively
in
the
nineteenth
century
.
The
most
important
development
that
made
it
the
top
topic
of
the
world
of
science
was
Charles
Darwin's
The
Origin
of
Species
,
published
in
1859.
In
this
book,
he
opposed,
in
his
own
eyes,
the
fact
that
Allah
cr
eat
b
ed
dif
fer
ent
living
species
on
Earth
separately
,
for
he
err
o
e
neously
claimed
that
all
living
beings
had
a
common
ances
n
tor
and
had
diversified
over
time
thr
o
ugh
small
changes.
Darwin's
theory
was
not
based
on
any
concrete
scientific
finding;
as
he
also
accepted
,
it
was
just
an
"assumption."
Mor
e
over
,
as
Darwin
confessed
in
the
long
chapter
of
his
book
titled
"Dif
ficulties
on
Theory
,"
the
theory
failed
in
the
face
of
many
critical
questions.
Harun
Yahya
(Adnan
Oktar)
77
Darwin
invested
all
of
his
hopes
in
new
scientific
discov
D
eries,
which
he
expected
to
solve
these
dif
ficulties.
However
,
contrary
to
his
expectations,
scientific
findings
expanded
the
dimensions
of
these
dif
ficulties.
The
defeat
of
Darwinism
in
the
face
of
science
can
be
r
e
viewed
under
thr
ee
basic
topics:
1)
The
theory
cannot
explain
how
life
originated
on
Earth.
2)
No
scientific
finding
shows
that
the
"evolutionary
mechanisms"
pr
oposed
by
the
theory
have
any
evolutionary
power
at
all.
3)
The
fossil
r
e
cor
d
pr
oves
the
exact
opposite
of
what
the
theory
suggests.
In
this
section,
we
will
examine
these
thr
ee
basic
points
in
general
outlines:
The
First
Insurmountable
Step:
The
Origin
of
Life
The
theory
of
evolution
posits
that
all
living
species
evolved
fr
om
a
single
living
cell
that
emer
ged
on
Earth
3.8
billion
years
ago,
supposed
to
have
happened
as
a
r
e
sult
of
coincidences.
How
a
single
cell
could
generate
millions
of
complex
living
species
and,
if
such
an
evolution
r
e
ally
occurr
ed,
why
traces
of
it
cannot
be
observed
in
the
fossil
r
e
cor
d
ar
e
some
of
the
questions
that
the
theory
cannot
answer
.
However
,
first
and
for
e
most,
we
need
to
ask:
How
did
this
"first
cell"
originate?
Since
the
theory
of
evolution
ignorantly
denies
Creation,
it
maintains
that
the
"first
cell"
originated
as
a
product
of
blind
coincidences
within
the
laws
of
nature,
without
any
plan
or
arrangement.
Accor
ding
to
the
theory
,
inanimate
matter
must
have
pr
oduced
a
living
cell
as
a
r
e
sult
of
coincidences.
Such
a
claim,
however
,
is
inconsistent
with
the
most
unassailable
r
u
les
of
biology
.
"Life
Comes
From
Life"
In
his
book,
Darwin
never
r
eferr
ed
to
the
origin
of
life.
The
primitive
understanding
of
science
in
his
time
r
e
sted
on
the
assumption
that
living
beings
had
a
very
simple
str
u
c
t
tur
e.
Since
medieval
times,
spontaneous
generation,
which
asserts
that
non-living
materials
came
together
to
form
liv
a
ing
or
ganisms,
had
been
widely
accepted.
It
was
commonly
believed
that
insects
came
into
being
fr
om
food
leftovers,
and
mice
fr
om
wheat.
Inter
e
sting
experiments
wer
e
con
a
ducted
to
pr
ove
this
theory
.
Some
wheat
was
placed
on
a
dirty
piece
of
cloth,
and
it
was
believed
that
mice
would
originate
fr
om
it
after
a
while.
Similarly
,
maggots
developing
in
r
o
tting
meat
was
assumed
to
be
evidence
of
spontaneous
generation.
However
,
it
was
later
understood
that
worms
did
not
appear
on
meat
spontaneously
,
but
were
carried
there
by
flies
in
the
form
of
larvae,
invisible
to
the
naked
eye.
Even
when
Darwin
wr
ote
The
Origin
of
Species
,
the
belief
that
bacteria
could
come
into
existence
fr
om
non-living
mat
t
ter
was
widely
accepted
in
the
world
of
science.
However
,
five
years
after
the
publication
of
Darwin's
book,
Louis
Pasteur
announced
his
results
after
long
stud-
ies
and
experiments,
that
disproved
spontaneous
genera
i
tion,
a
cornerstone
of
Darwin's
theory
.
In
his
triumphal
lec
I
tur
e
at
the
Sorbonne
in
1864,
Pasteur
said:
"Never
will
the
doctrine
of
spontaneous
generation
recover
from
the
mor
d
tal
blow
struck
by
this
simple
experiment."
1
For
a
long
time,
advocates
of
the
theory
of
evolution
r
e
sisted
these
findings.
However
,
as
the
development
of
sci
r
ence
unraveled
the
complex
str
u
ctur
e
of
the
cell
of
a
living
being,
the
idea
that
life
could
come
into
being
coincidental
b
ly
faced
an
even
gr
eater
impasse.
Inconclusive
Ef
forts
of
the
T
w
entieth
Century
The
first
evolutionist
who
took
up
the
subject
of
the
ori
T
gin
of
life
in
the
twentieth
century
was
the
r
e
nowned
Russian
biologist
Alexander
Oparin.
W
i
th
various
theses
he
advanced
in
the
1930s,
he
tried
to
pr
ove
that
a
living
cell
could
originate
by
coincidence.
These
studies,
however
,
wer
e
doomed
to
failur
e,
and
Oparin
had
to
make
the
fol
w
lowing
confession:
Unfortunately
,
however
,
the
pr
oblem
of
the
origin
of
the
cell
is
per
h
aps
the
most
obscur
e
point
in
the
whole
study
of
the
evolution
of
or
ganisms.
2
Evolutionist
followers
of
Oparin
tried
to
carry
out
experi
E
ments
to
solve
this
pr
oblem.
The
best
known
experiment
was
carried
out
by
the
American
chemist
Stanley
Miller
in
1953.
Combining
the
gases
he
alleged
to
have
existed
in
the
pri
C
mor
dial
Earth's
atmospher
e
in
an
experiment
set-up,
and
adding
ener
gy
to
the
mixtur
e,
Miller
synthesized
several
or
ganic
molecules
(amino
acids)
pr
esent
in
the
str
u
ctur
e
of
pr
oteins.
Bar
ely
a
few
years
had
passed
befor
e
it
was
r
e
vealed
that
this
experiment,
which
was
then
presented
as
an
impor
t
tant
step
in
the
name
of
evolution,
was
invalid,
for
the
atmosphere
used
in
the
experiment
was
very
dif
f
erent
from
the
real
Earth
conditions.
3
After
a
long
silence,
Miller
confessed
that
the
atmos
M
phere
medium
he
used
was
unrealistic.
4
All
the
evolutionists'
ef
forts
throughout
the
twentieth
century
to
explain
the
origin
of
life
ended
in
failure.
The
geochemist
Jef
fr
ey
Bada,
fr
om
the
San
Diego
Scripps
Institute
accepts
this
fact
in
an
article
published
in
Earth
magazine
in
1998:
T
o
day
as
we
leave
the
twentieth
century
,
we
still
face
the
biggest
unsolved
pr
oblem
that
we
had
when
we
enter
e
d
the
twentieth
century:
How
did
life
originate
on
Earth?
5
The
Complex
Structure
of
Life
The
primary
r
eason
why
evolutionists
ended
up
in
such
a
gr
eat
impasse
r
e
gar
d
ing
the
origin
of
life
is
that
even
those
living
or
ganisms
Darwinists
deemed
to
be
the
simplest
have
outstandingly
complex
featur
es.
The
cell
of
a
living
thing
is
mor
e
complex
than
all
of
our
man-made
technological
pr
od
m
ucts.
T
o
day
,
even
in
the
most
developed
laboratories
of
the
world,
no
single
protein
of
the
cell,
let
alone
a
living
cell
itself,
can
be
produced
by
bringing
organic
chemicals
together
.
The
conditions
r
e
quir
ed
for
the
formation
of
a
cell
ar
e
too
gr
eat
in
quantity
to
be
explained
away
by
coincidences.
However
,
ther
e
is
no
need
to
explain
the
situation
with
these
details.
Evolutionists
ar
e
at
a
dead-end
even
befor
e
r
eaching
the
stage
of
the
cell.
That
is
because
the
pr
obability
of
just
a
single
pr
otein,
an
essential
building
block
of
the
cell,
coming
into
being
by
chance
is
mathematically
"0."
The
main
reason
for
this
is
the
need
for
other
proteins
to
be
present
if
one
protein
is
to
form,
and
this
completely
eradicates
the
possibility
of
chance
formation.
This
fact
by
itself
is
suf
ficient
to
eliminate
the
evolutionist
claim
of
chance
right
from
the
outset.
T
o
summarize,
1.
Protein
cannot
be
synthesized
without
enzymes,
and
enzymes
are
all
proteins.
2.
Around
100
proteins
need
to
be
present
in
order
for
a
single
protein
to
be
synthesized.
There
therefore
need
to
be
proteins
for
proteins
to
exist.
3.
DNA
manufactures
the
protein-synthesizing
enzymes.
Protein
cannot
be
synthesized
without
DNA.
DNA
is
therefore
also
needed
in
order
for
proteins
to
form.
4.
All
the
organelles
in
the
cell
have
important
tasks
in
protein
synthesis.
In
other
words,
in
order
for
proteins
to
form
a
perfect
and
fully
functioning
cell
needs
to
exist
together
with
all
its
organelles.
The
DNA
molecule,
which
is
located
in
the
nucleus
of
a
cell
and
which
stor
es
genetic
information,
is
a
magnificent
databank.
If
the
information
coded
in
DNA
wer
e
written
down,
it
would
make
a
giant
library
consisting
of
an
estimat
d
ed
900
volumes
of
encyclopedias
consisting
of
500
pages
each.
A
very
inter
esting
dilemma
emer
ges
at
this
point:
DNA
can
r
e
plicate
itself
only
with
the
help
of
some
specialized
pr
oteins
(enzymes).
However
,
the
synthesis
of
these
enzymes
can
be
r
ealized
only
by
the
information
coded
in
DNA.
As
they
both
depend
on
each
other
,
they
have
to
exist
at
the
same
time
for
r
e
plication.
This
brings
the
scenario
that
life
originated
by
itself
to
a
deadlock.
Pr
of.
Leslie
Or
gel,
an
evolutionist
of
r
e
pute
fr
om
the
University
of
San
Diego,
California,
confesses
this
fact
in
the
September
1994
issue
of
the
Scientific
American
magazine:
It
is
extremely
improbable
that
proteins
and
nucleic
acids,
both
of
which
are
structurally
complex,
arose
spon
a
taneously
in
the
same
place
at
the
same
time.
Y
e
t
it
also
seems
impossible
to
have
one
without
the
other
.
And
so,
at
first
glance,
one
might
have
to
conclude
that
life
could
never
,
in
fact,
have
originated
by
chemical
means.
6
No
doubt,
if
it
is
impossible
for
life
to
have
originated
spontaneously
as
a
r
e
sult
of
blind
coincidences,
then
it
has
to
be
accepted
that
life
was
"created."
This
fact
explicitly
invalidates
the
theory
of
evolution,
whose
main
purpose
is
to
deny
Cr
eation.
Imaginary
Mechanism
of
Evolution
The
second
important
point
that
negates
Darwin's
theory
is
that
both
concepts
put
forwar
d
by
the
theory
as
"evolu
i
tionary
mechanisms"
wer
e
understood
to
have,
in
r
eality
,
no
evolutionary
power
.
Darwin
based
his
evolution
allegation
entir
ely
on
the
mechanism
of
"natural
selection."
The
importance
he
placed
on
this
mechanism
was
evident
in
the
name
of
his
book:
The
Origin
of
Species
,
By
Means
of
Natural
Selection…
Natural
selection
holds
that
those
living
things
that
ar
e
str
o
nger
and
mor
e
suited
to
the
natural
conditions
of
their
habitats
will
survive
in
the
str
u
ggle
for
life.
For
example,
in
a
deer
her
d
under
the
thr
eat
of
attack
by
wild
animals,
those
that
can
r
un
faster
will
survive.
Ther
efor
e,
the
deer
her
d
will
be
comprised
of
faster
and
str
o
nger
individuals.
However
,
unquestionably
,
this
mechanism
will
not
cause
deer
to
evolve
and
transform
themselves
into
another
living
species,
for
instance,
horses.
Ther
efor
e,
the
mechanism
of
natural
selection
has
no
evolutionary
power
.
Darwin
was
also
aware
of
this
fact
and
had
to
state
this
in
his
book
The
Origin
of
Species
:
Natural
selection
can
do
nothing
until
favourable
individual
differ
ences
or
variations
occur
.
7
Lamarck's
Impact
So,
how
could
these
"favorable
variations"
occur?
Darwin
tried
to
answer
this
question
fr
om
the
standpoint
of
the
primitive
understanding
of
science
at
that
time.
Accor
ding
to
the
Fr
ench
biologist
Chevalier
de
Lamar
c
k
(1744-1829),
who
lived
befor
e
Darwin,
living
cr
eatur
es
passed
on
the
traits
they
acquir
e
d
during
their
lifetime
to
the
next
genera
t
tion.
He
asserted
that
these
traits,
which
accumulated
fr
om
one
generation
to
another
,
caused
new
species
to
be
formed.
For
instance,
he
claimed
that
giraf
fes
evolved
fr
om
antelopes;
as
they
str
u
ggled
to
eat
the
leaves
of
high
tr
ees,
their
necks
wer
e
extended
fr
om
generation
to
generation.
Darwin
also
gave
similar
examples.
In
his
book
The
Origin
of
Species
,
for
instance,
he
said
that
some
bears
going
into
water
to
find
food
transformed
themselves
into
whales
over
time.
8
However
,
the
laws
of
inheritance
discover
ed
by
Gr
egor
Mendel
(1822-84)
and
verified
by
the
science
of
genetics,
which
flourished
in
the
twentieth
century
,
utterly
demol
w
ished
the
legend
that
acquir
e
d
traits
wer
e
passed
on
to
sub
i
sequent
generations.
Thus,
natural
selection
fell
out
of
favor
as
an
evolutionary
mechanism.
Neo-Darwinism
and
Mutations
In
or
der
to
find
a
solution,
Darwinists
advanced
the
"Modern
Synthetic
Theory
,"
or
as
it
is
mor
e
commonly
known,
Neo-Darwinism,
at
the
end
of
the
1930s.
Neo-
Darwinism
added
mutations,
which
ar
e
distortions
formed
in
the
genes
of
living
beings
due
to
such
external
factors
as
radiation
or
r
e
plication
err
ors,
as
the
"cause
of
favorable
variations"
in
addition
to
natural
mutation.
T
oday
,
the
model
that
Darwinists
espouse,
despite
their
own
awar
eness
of
its
scientific
invalidity
,
is
neo-Darwinism.
The
theory
maintains
that
millions
of
living
beings
formed
as
a
r
e
sult
of
a
pr
ocess
wher
eby
numer
ous
complex
or
gans
of
these
or
ganisms
(e.g.,
ears,
eyes,
lungs,
and
wings)
under
o
went
"mutations,"
that
is,
genetic
disor
ders.
Y
e
t,
ther
e
is
an
outright
scientific
fact
that
totally
undermines
this
theory:
Mutations
do
not
cause
living
beings
to
develop;
on
the
contrary
,
they
are
always
harmful.
The
r
e
ason
for
this
is
very
simple:
DNA
has
a
very
complex
structure,
and
random
ef
fects
can
only
harm
it.
The
American
geneticist
B.
G.
Ranganathan
explains
this
as
follows:
First,
genuine
mutations
ar
e
very
rar
e
in
natur
e
.
Secondly
,
most
mutations
ar
e
harmful
since
they
ar
e
random,
rather
than
orderly
changes
in
the
structur
e
of
genes;
any
random
change
in
a
highly
order
e
d
system
will
be
for
the
worse,
not
for
the
better
.
For
example,
if
an
earthquake
wer
e
to
shake
a
highly
order
e
d
structur
e
such
as
a
building,
ther
e
would
be
a
random
change
in
the
framework
of
the
building
which,
in
all
pr
obability
,
would
not
be
an
impr
ovement.
9
Not
surprisingly
,
no
mutation
example,
which
is
useful,
that
is,
which
is
observed
to
develop
the
genetic
code,
has
been
observed
so
far
.
All
mutations
have
pr
oved
to
be
harm
b
ful.
It
was
understood
that
mutation,
which
is
pr
esented
as
an
"evolutionary
mechanism,"
is
actually
a
genetic
occur
a
r
e
nce
that
harms
living
things,
and
leaves
them
disabled.
(The
most
common
ef
fect
of
mutation
on
human
beings
is
cancer
.)
Of
course,
a
destr
u
ctive
mechanism
cannot
be
an
"evolution
O
ary
mechanism."
Natural
selection,
on
the
other
hand,
"can
do
nothing
by
itself,"
as
Darwin
also
accepted.
This
fact
shows
us
that
there
is
no
"evolutionary
mechanism"
in
nature.
Since
no
evolutionary
mechanism
exists,
no
such
imaginary
pr
ocess
called
"evolution"
could
have
taken
place.
The
Fossil
Record:
No
Sign
of
Intermediate
Forms
The
clear
est
evidence
that
the
scenario
suggested
by
the
theory
of
evolution
did
not
take
place
is
the
fossil
r
e
cor
d.
Accor
ding
to
the
unscientific
supposition
of
this
theory
,
every
living
species
has
spr
ung
fr
om
a
pr
edecessor
.
A
pr
evi
e
ously
existing
species
turned
into
something
else
over
time
and
all
species
have
come
into
being
in
this
way
.
In
other
wor
d
s,
this
transformation
pr
oceeds
gradually
over
millions
of
years.
Had
this
been
the
case,
numer
ous
intermediary
species
should
have
existed
and
lived
within
this
long
transforma
s
tion
period.
For
instance,
some
half-fish/half-r
eptiles
should
have
lived
in
the
past
which
had
acquir
e
d
some
r
e
ptilian
traits
in
addition
to
the
fish
traits
they
alr
eady
had.
Or
ther
e
should
have
existed
some
r
e
ptile-bir
ds,
which
acquir
e
d
some
bir
d
traits
in
addition
to
the
r
e
ptilian
traits
they
alr
eady
had.
Since
these
would
be
in
a
transitional
phase,
they
should
be
disabled,
defective,
crippled
living
beings.
Evolutionists
r
efer
to
these
imaginary
cr
eatur
es,
which
they
believe
to
have
lived
in
the
past,
as
"transitional
forms."
If
such
animals
ever
really
existed,
there
should
be
mil
I
lions
and
even
billions
of
them
in
number
and
variety
.
More
importantly
,
the
remains
of
these
strange
creatures
should
be
present
in
the
fossil
record.
In
The
Origin
of
Species
,
Darwin
explained:
If
my
theory
be
true,
numberless
intermediate
varieties,
link
I
ing
most
closely
all
of
the
species
of
the
same
gr
oup
together
must
assur
edly
have
existed...
Consequently
,
evidence
of
their
former
existence
could
be
found
only
amongst
fossil
r
e
mains.
10
However
,
Darwin
was
well
aware
that
no
fossils
of
these
intermediate
forms
had
yet
been
found.
H
e
re
g
a
rd
e
d
this
as
a
major
dif
ficulty
for
his
theory
.
In
one
chapter
of
his
book
titled
"Dif
ficulties
on
Theory
,"
he
wr
ote:
Why
,
if
species
have
descended
fr
om
other
species
by
insensi
i
bly
fine
gradations,
do
we
not
everywher
e
see
innumerable
transitional
forms?
Why
is
not
all
natur
e
in
confusion
instead
of
the
species
being,
as
we
see
them,
well
defined?…
But,
as
by
this
theory
innumerable
transi
d
tional
forms
must
have
existed,
why
do
we
not
find
them
embedded
in
countless
numbers
in
the
crust
of
the
earth?…
Why
then
is
not
every
geological
formation
and
every
stratum
full
of
such
intermediate
links?
11
Darwin's
Hopes
Shattered
However
,
although
evolutionists
have
been
making
str
e
nuous
ef
forts
to
find
fossils
since
the
middle
of
the
nine
s
teenth
century
all
over
the
world,
no
transitional
forms
have
yet
been
uncovered.
All
of
the
fossils,
contrary
to
the
evolutionists'
expectations,
show
that
life
appeared
on
Earth
all
of
a
sudden
and
fully-formed.
One
famous
British
paleontologist,
Der
ek
V
.
Ager
,
admits
this
fact,
even
though
he
is
an
evolutionist:
The
point
emer
ges
that
if
we
examine
the
fossil
r
ecord
in
detail,
whether
at
the
level
of
orders
or
of
species,
we
find
–
over
and
over
again
–
not
gradual
evolution,
but
the
sudden
explosion
of
one
gr
oup
at
the
expense
of
another
.
12
This
means
that
in
the
fossil
record,
all
living
species
suddenly
emerge
as
fully
formed,
without
any
intermedi
s
ate
forms
in
between.
This
is
just
the
opposite
of
Darwin's
assumptions.
Also,
this
is
very
str
o
ng
evidence
that
all
liv
a
ing
things
are
created.
The
only
explanation
of
a
living
species
emer
ging
suddenly
and
complete
in
every
detail
without
any
evolutionary
ancestor
is
that
it
was
cr
eated.
This
fact
is
admitted
also
by
the
widely
known
evolutionist
biologist
Douglas
Futuyma:
Cr
eation
and
evolution,
between
them,
exhaust
the
possible
explanations
for
the
origin
of
living
things.
Or
ganisms
either
appear
ed
on
the
earth
fully
developed
or
they
did
not.
If
they
did
not,
they
must
have
developed
fr
om
pr
e-existing
species
by
some
pr
ocess
of
modification.
If
they
did
appear
in
a
fully
developed
state,
they
must
indeed
have
been
cr
eated
by
some
omnipotent
intelligence.
13
Fossils
show
that
living
beings
emerged
fully
devel
F
oped
and
in
a
perfect
state
on
the
Earth.
That
means
that
"the
origin
of
species,"
contrary
to
Darwin's
supposition,
is
not
evolution,
but
creation.
The
T
a
le
of
Human
Evolution
The
subject
most
often
br
ought
up
by
advocates
of
the
the
T
ory
of
evolution
is
the
subject
of
the
origin
of
man.
The
Darwinist
claim
holds
that
man
evolved
fr
om
so-called
ape
D
like
cr
eatur
es.
During
this
alleged
evolutionary
pr
ocess,
which
is
supposed
to
have
started
4-5
million
years
ago,
some
"transitional
forms"
between
man
and
his
imaginary
ances
"
tors
ar
e
supposed
to
have
existed.
Accor
ding
to
this
com
t
pletely
imaginary
scenario,
four
basic
"categories"
ar
e
listed:
1.
Australopithecus
2.
Homo
habilis
3.
Homo
er
ectus
4.
Homo
sapiens
Evolutionists
call
man's
so-called
first
ape-like
ancestors
Australopithecus,
which
means
"South
African
ape."
These
living
beings
ar
e
actually
nothing
but
an
old
ape
species
that
has
become
extinct.
Extensive
r
e
sear
ch
done
on
various
Australopithecus
specimens
by
two
world
famous
anatomists
fr
om
England
and
the
USA,
namely
,
Lor
d
Solly
Zuckerman
and
Pr
of.
Charles
Oxnar
d
,
shows
that
these
apes
belonged
to
an
or
dinary
ape
species
that
became
extinct
and
bor
e
no
r
e
semblance
to
humans.
14
Evolutionists
classify
the
next
stage
of
human
evolution
as
"homo,"
that
is
"man."
Accor
ding
to
their
claim,
the
living
beings
in
the
Homo
series
ar
e
mor
e
developed
than
Australopithecus.
Evolutionists
devise
a
fanciful
evolution
scheme
by
arranging
dif
fer
ent
fossils
of
these
cr
eatur
es
in
a
particular
or
der
.
This
scheme
is
imaginary
because
it
has
never
been
pr
oved
that
ther
e
is
an
evolutionary
r
elation
between
these
dif
fer
ent
classes.
Ernst
Mayr
,
one
of
the
twen
b
tieth
century's
most
important
evolutionists,
contends
in
his
book
One
Long
Ar
gument
that
"particularly
historical
[puz
b
zles]
such
as
the
origin
of
life
or
of
Homo
sapiens,
ar
e
extr
emely
dif
ficult
and
may
even
r
e
sist
a
final,
satisfying
explanation."
15
By
outlining
the
link
chain
as
Australopithecus
>
Homo
habilis
>
Homo
er
ectus
>
Homo
sapiens,
evolutionists
imply
that
each
of
these
species
is
one
another's
ancestor
.
However
,
r
e
cent
findings
of
paleoanthr
o
pologists
have
r
e
vealed
that
Australopithecus,
Homo
habilis,
and
Homo
er
ectus
lived
at
dif
fer
ent
parts
of
the
world
at
the
same
time.
16
Mor
e
over
,
a
certain
segment
of
humans
classified
as
Homo
er
ectus
have
lived
up
until
very
modern
times.
Homo
sapiens
neandarthalensis
and
Homo
sapiens
sapiens
(man)
co-existed
in
the
same
region.
17
This
situation
appar
e
ntly
indicates
the
invalidity
of
the
claim
that
they
ar
e
ancestors
of
one
another
.
The
late
Stephen
Jay
Gould
explained
this
deadlock
of
the
theory
of
evolution
although
he
was
himself
one
of
the
leading
advo
e
cates
of
evolution
in
the
twentieth
century:
What
has
become
of
our
ladder
if
ther
e
ar
e
thr
ee
coexisting
lin
W
eages
of
hominids
(A.
africanus,
the
r
obust
australopithecines,
and
H.
habilis),
none
clearly
derived
fr
om
another?
Mor
eover
,
none
of
the
thr
ee
display
any
evolutionary
tr
ends
during
their
tenur
e
on
earth.
18
Put
briefly
,
the
scenario
of
human
evolution,
which
is
"upheld"
with
the
help
of
various
drawings
of
some
"half
ape,
half
human"
cr
eatur
es
appearing
in
the
media
and
course
books,
that
is,
frankly
,
by
means
of
pr
opaganda,
is
nothing
but
a
tale
with
no
scientific
foundation.
Lor
d
Solly
Zuckerman,
one
of
the
most
famous
and
r
e
spected
scientists
in
the
U.K.,
who
carried
out
r
e
sear
ch
on
this
subject
for
years
and
studied
Australopithecus
fossils
for
15
years,
finally
concluded,
despite
being
an
evolutionist
himself,
that
there
is,
in
fact,
no
such
family
tree
branching
out
from
ape-like
creatures
to
man.
Zuckerman
also
made
an
inter
e
sting
"spectr
u
m
of
sci
Z
ence"
ranging
fr
om
those
he
consider
e
d
scientific
to
those
he
consider
e
d
unscientific.
Accor
ding
to
Zuckerman's
spec
c
tr
um,
the
most
"scientific"
-that
is,
depending
on
concr
ete
data-
fields
of
science
ar
e
chemistry
and
physics.
After
them
come
the
biological
sciences
and
then
the
social
sciences.
At
the
far
end
of
the
spectr
um,
which
is
the
part
consider
e
d
to
be
most
"unscientific,"
ar
e
"extra-sensory
per
c
eption"
-con
b
cepts
such
as
telepathy
and
sixth
sense-
and
finally
"human
evolution."
Zuckerman
explains
his
r
e
asoning:
W
e
then
move
right
off
the
r
e
gister
of
objective
truth
into
those
fields
of
pr
esumed
biological
science,
like
extrasensory
per
cep
f
tion
or
the
interpr
e
tation
of
man's
fossil
history
,
wher
e
to
the
faithful
[evolutionist]
anything
is
possible
–
and
wher
e
the
ardent
believer
[in
evolution]
is
sometimes
able
to
believe
sev
a
eral
contradictory
things
at
the
same
time.
19
The
tale
of
human
evolution
boils
down
to
nothing
but
the
pr
ejudiced
interpr
e
tations
of
some
fossils
unearthed
by
certain
people,
who
blindly
adher
e
to
their
theory
.
Darwinian
Formula!
Besides
all
the
technical
evidence
we
have
dealt
with
so
far
,
let
us
now
for
once,
examine
what
kind
of
a
superstition
the
evolutionists
have
with
an
example
so
simple
as
to
be
understood
even
by
childr
e
n:
The
theory
of
evolution
asserts
that
life
is
formed
by
chance.
According
to
this
irrational
claim,
lifeless
and
unconscious
atoms
came
together
to
form
the
cell
and
then
they
somehow
formed
other
living
things,
including
man.
Let
us
think
about
that.
When
we
bring
together
the
elements
that
ar
e
the
build
t
ing-blocks
of
life
such
as
carbon,
phosphorus,
nitr
ogen
and
potassium,
only
a
heap
is
formed.
No
matter
what
tr
eatments
it
under
goes,
this
atomic
heap
cannot
form
even
a
single
living
being.
If
you
like,
let
us
formulate
an
"experiment"
on
this
subject
and
let
us
examine
on
the
behalf
of
evolutionists
what
they
r
e
ally
claim
without
pr
onouncing
loudly
under
the
name
"Darwinian
formula"
:
Let
evolutionists
put
plenty
of
materials
pr
esent
in
the
composition
of
living
things
such
as
phosphor
u
s,
nitr
ogen,
carbon,
oxygen,
ir
on,
and
magnesium
into
big
barr
els.
Mor
e
over
,
let
them
add
in
these
barr
els
any
material
that
does
not
exist
under
normal
conditions,
but
they
think
as
necessary
.
Let
them
add
in
this
mixtur
e
as
many
amino
acids
and
as
many
pr
oteins
as
they
like.
Let
them
expose
these
mixtur
es
to
as
much
heat
and
moistur
e
as
they
like.
Let
them
stir
these
with
whatever
technologically
developed
device
they
like.
Let
them
put
the
for
e
most
scientists
beside
these
barr
els.
Let
these
experts
wait
in
turn
beside
these
barr
els
for
billions,
and
even
trillions
of
years.
Let
them
be
fr
ee
to
use
all
kinds
of
conditions
they
believe
to
be
necessary
for
a
human's
formation.
No
matter
what
they
do,
they
cannot
produce
from
these
barrels
a
human,
say
a
professor
that
examines
his
cell
structure
under
the
electron
microscope.
They
cannot
pr
oduce
giraf
fes,
lions,
bees,
canaries,
horses,
dolphins,
r
o
ses,
or
chids,
lilies,
carnations,
bananas,
oranges,
apples,
dates,
tomatoes,
melons,
watermelons,
figs,
olives,
grapes,
peaches,
peafowls,
pheasants,
multicolour
e
d
butter
g
flies,
or
millions
of
other
living
beings
such
as
these.
Indeed,
they
could
not
obtain
even
a
single
cell
of
any
one
of
them.
Briefly
,
unconscious
atoms
cannot
form
the
cell
by
com
b
ing
together
.
They
cannot
take
a
new
decision
and
divide
this
cell
into
two,
then
take
other
decisions
and
cr
eate
the
pr
ofessors
who
first
invent
the
electr
on
micr
oscope
and
then
examine
their
own
cell
str
u
ctur
e
under
that
micr
oscope.
Matter
is
an
unconscious,
lifeless
heap,
and
it
comes
to
life
with
Allah's
superior
creation.
The
theory
of
evolution,
which
claims
the
opposite,
is
a
total
fallacy
completely
contrary
to
r
e
ason.
Thinking
even
a
little
bit
on
the
claims
of
evolutionists
discloses
this
r
e
ality
,
just
as
in
the
above
example.
T
e
chnology
in
the
Eye
and
the
Ear
Another
subject
that
r
e
mains
unanswer
ed
by
evolution
A
ary
theory
is
the
excellent
quality
of
per
c
eption
in
the
eye
and
the
ear
.
Befor
e
passing
on
to
the
subject
of
the
eye,
let
us
briefly
answer
the
question
of
how
we
see.
Light
rays
coming
fr
om
an
object
fall
oppositely
on
the
eye's
r
e
tina.
Her
e,
these
light
rays
ar
e
transmitted
into
electric
signals
by
cells
and
r
e
ach
a
tiny
spot
at
the
back
of
the
brain,
the
"center
of
vision."
These
electric
signals
ar
e
per
c
eived
in
this
center
as
an
image
after
a
series
of
pr
ocesses.
W
i
th
this
technical
backgr
ound,
let
us
do
some
thinking.
The
brain
is
insulated
from
light.
That
means
that
its
inside
is
completely
dark,
and
that
no
light
r
e
aches
the
place
wher
e
it
is
located.
Thus,
the
"center
of
vision"
is
never
touched
by
light
and
may
even
be
the
darkest
place
you
have
ever
known.
However
,
you
observe
a
luminous,
bright
world
in
this
pitch
darkness.
The
image
formed
in
the
eye
is
so
sharp
and
distinct
that
even
the
technology
of
the
twentieth
century
has
not
been
able
to
attain
it.
For
instance,
look
at
the
book
you
ar
e
r
e
ad
F
ing,
your
hands
with
which
you
ar
e
holding
it,
and
then
lift
your
head
and
look
ar
ound
you.
Have
you
ever
seen
such
a
sharp
and
distinct
image
as
this
one
at
any
other
place?
Even
the
most
developed
television
scr
een
pr
oduced
by
the
gr
eat
t
est
television
pr
oducer
in
the
world
cannot
pr
ovide
such
a
sharp
image
for
you.
This
is
a
thr
ee-dimensional,
color
ed,
and
extr
emely
sharp
image.
For
mor
e
than
100
years,
thousands
of
engineers
have
been
trying
to
achieve
this
sharpness.
Factories,
huge
pr
emises
wer
e
established,
much
r
e
sear
ch
has
been
done,
plans
and
designs
have
been
made
for
this
pur
b
pose.
Again,
look
at
a
TV
scr
een
and
the
book
you
hold
in
your
hands.
Y
o
u
will
see
that
ther
e
is
a
big
dif
fer
ence
in
sharp
y
ness
and
distinction.
Mor
e
over
,
the
TV
scr
een
shows
you
a
two-dimensional
image,
wher
eas
with
your
eyes,
you
watch
a
thr
ee-dimensional
perspective
with
depth.
For
many
years,
tens
of
thousands
of
engineers
have
tried
to
make
a
thr
ee-dimensional
TV
and
achieve
the
vision
quali
t
ty
of
the
eye.
Y
e
s,
they
have
made
a
thr
ee-dimensional
televi
t
sion
system,
but
it
is
not
possible
to
watch
it
without
putting
on
special
3-D
glasses;
mor
eover
,
it
is
only
an
artificial
thr
ee
o
dimension.
The
backgr
ound
is
mor
e
blurr
e
d,
the
for
e
gr
ound
appears
like
a
paper
setting.
Never
has
it
been
possible
to
pr
o
a
duce
a
sharp
and
distinct
vision
like
that
of
the
eye.
In
both
the
camera
and
the
television,
ther
e
is
a
loss
of
image
quality
.
Evolutionists
claim
that
the
mechanism
pr
oducing
this
sharp
and
distinct
image
has
been
formed
by
chance.
Now
,
if
somebody
told
you
that
the
television
in
your
r
oom
was
formed
as
a
r
e
sult
of
chance,
that
all
of
its
atoms
just
hap
f
pened
to
come
together
and
make
up
this
device
that
pr
o
p
duces
an
image,
what
would
you
think?
How
can
atoms
do
what
thousands
of
people
cannot?
If
a
device
pr
oducing
a
mor
e
primitive
image
than
the
eye
could
not
have
been
formed
by
chance,
then
it
is
very
evident
that
the
eye
and
the
image
seen
by
the
eye
could
not
have
been
formed
by
chance.
The
same
situation
applies
to
the
ear
.
The
outer
ear
picks
up
the
available
sounds
by
the
auricle
and
dir
e
cts
them
to
the
middle
ear
,
the
middle
ear
transmits
the
sound
vibrations
by
intensifying
them,
and
the
inner
ear
sends
these
vibrations
to
the
brain
by
translating
them
into
electric
signals.
Just
as
with
the
eye,
the
act
of
hearing
finalizes
in
the
center
of
hearing
in
the
brain.
The
situation
in
the
eye
is
also
tr
ue
for
the
ear
.
That
is,
the
brain
is
insulated
from
sound
just
as
it
is
fr
om
light.
It
does
not
let
any
sound
in.
Ther
efor
e
,
no
matter
how
noisy
is
the
outside,
the
inside
of
the
brain
is
completely
silent.
Nevertheless,
the
sharpest
sounds
ar
e
per
c
eived
in
the
brain.
In
your
completely
silent
brain,
you
listen
to
symphonies,
and
hear
all
of
the
noises
in
a
crowded
place.
However
,
wer
e
the
sound
level
in
your
brain
measur
ed
by
a
pr
ecise
device
at
that
moment,
complete
silence
would
be
found
to
be
pr
evailing
ther
e.
As
is
the
case
with
imagery
,
decades
of
ef
fort
have
been
spent
in
trying
to
generate
and
r
e
pr
oduce
sound
that
is
faithful
to
the
original.
The
r
e
sults
of
these
ef
forts
ar
e
sound
r
e
cor
ders,
high-fidelity
systems,
and
systems
for
sensing
sound.
Despite
all
of
this
technology
and
the
thousands
of
engineers
and
experts
who
have
been
working
on
this
endeavor
,
no
sound
has
yet
been
obtained
that
has
the
same
sharpness
and
clarity
as
the
sound
per
c
eived
by
the
ear
.
Think
of
the
highest-quality
hi-fi
systems
pr
oduced
by
the
lar
gest
company
in
the
music
industry
.
Even
in
these
devices,
when
sound
is
r
e
cor
ded
some
of
it
is
lost;
or
when
you
turn
on
a
hi-fi
you
always
hear
a
hissing
sound
befor
e
the
music
starts.
However
,
the
sounds
that
ar
e
the
pr
oducts
of
the
human
body's
technology
ar
e
extr
emely
sharp
and
clear
.
A
human
ear
never
per
c
eives
a
sound
accompanied
by
a
hissing
sound
or
with
atmospherics
as
does
a
hi-fi;
rather
,
it
per
c
eives
sound
exactly
as
it
is,
sharp
and
clear
.
This
is
the
way
it
has
been
since
the
creation
of
man.
So
far
,
no
man-made
visual
or
r
e
cor
ding
apparatus
has
been
as
sensitive
and
successful
in
per
c
eiving
sensory
data
as
ar
e
the
eye
and
the
ear
.
However
,
as
far
as
seeing
and
hearing
ar
e
concerned,
a
far
gr
eater
tr
uth
lies
beyond
all
this.
T
o
Whom
Does
the
Consciousness
that
Sees
and
Hears
within
the
Brain
Belong?
Who
watches
an
alluring
world
in
the
brain,
listens
to
symphonies
and
the
twittering
of
bir
d
s,
and
smells
the
r
o
se?
The
stimulations
coming
fr
om
a
person's
eyes,
ears,
and
nose
travel
to
the
brain
as
electr
o-chemical
nerve
impulses.
In
biology
,
physiology
,
and
biochemistry
books,
you
can
find
many
details
about
how
this
image
forms
in
the
brain.
However
,
you
will
never
come
acr
o
ss
the
most
important
fact:
Who
per
c
eives
these
electr
o-chemical
nerve
impulses
as
images,
sounds,
odors,
and
sensory
events
in
the
brain?
There
is
a
consciousness
in
the
brain
that
perceives
all
this
without
feeling
any
need
for
an
eye,
an
ear
,
and
a
nose.
T
o
whom
does
this
consciousness
belong?
Of
course
it
does
not
belong
to
the
nerves,
the
fat
layer
,
and
neur
ons
comprising
the
brain.
This
is
why
Darwinist-materialists,
who
believe
that
everything
is
comprised
of
matter
,
cannot
answer
these
questions.
For
this
consciousness
is
the
spirit
created
by
Allah,
which
needs
neither
the
eye
to
watch
the
images
nor
the
ear
to
hear
the
sounds.
Furthermor
e,
it
does
not
need
the
brain
to
think.
Everyone
who
r
e
ads
this
explicit
and
scientific
fact
should
ponder
on
Almighty
Allah,
and
fear
and
seek
r
efuge
in
Him,
for
He
squeezes
the
entir
e
universe
in
a
pitch-dark
place
of
a
few
cubic
centimeters
in
a
thr
ee-dimensional,
col
p
or
ed,
shadowy
,
and
luminous
form.
A
Materialist
Faith
The
information
we
have
pr
esented
so
far
shows
us
that
the
theory
of
evolution
is
incompatible
with
scientific
find
t
ings.
The
theory's
claim
r
e
gar
d
ing
the
origin
of
life
is
incon
T
sistent
with
science,
the
evolutionary
mechanisms
it
pr
opos
s
es
have
no
evolutionary
power
,
and
fossils
demonstrate
that
the
required
intermediate
forms
have
never
existed.
So,
it
certainly
follows
that
the
theory
of
evolution
should
be
pushed
aside
as
an
unscientific
idea.
This
is
how
many
ideas,
such
as
the
Earth-center
ed
universe
model,
have
been
taken
out
of
the
agenda
of
science
thr
o
ughout
history
.
However
,
the
theory
of
evolution
is
kept
on
the
agenda
of
science.
Some
people
even
try
to
r
e
pr
esent
criticisms
dir
e
ct
s
ed
against
it
as
an
"attack
on
science."
Why?
The
r
e
ason
is
that
this
theory
is
an
indispensable
dog
T
matic
belief
for
some
cir
c
les.
These
cir
c
les
ar
e
blindly
devot
b
ed
to
materialist
philosophy
and
adopt
Darwinism
because
it
is
the
only
materialist
explanation
that
can
be
put
forwar
d
to
explain
the
workings
of
natur
e
.
Inter
e
stingly
enough,
they
also
confess
this
fact
fr
om
time
to
time.
A
well-known
geneticist
and
an
outspoken
evolution
t
ist,
Richar
d
C.
Lewontin
fr
om
Harvar
d
University
,
confesses
that
he
is
"first
and
for
e
most
a
materialist
and
then
a
scientist":
These
ar
e
explicit
statements
that
Darwinism
is
a
dogma
kept
alive
just
for
the
sake
of
adher
e
nce
to
materialism.
This
dogma
maintains
that
ther
e
is
no
being
save
matter
.
Ther
efor
e
,
it
ar
gues
that
inanimate,
unconscious
matter
br
ought
life
into
being.
It
insists
that
millions
of
dif
fer
ent
liv
b
ing
species
(e.g.,
bir
d
s,
fish,
giraf
fes,
tigers,
insects,
tr
ees,
flowers,
whales,
and
human
beings)
originated
as
a
r
e
sult
of
the
interactions
between
matter
such
as
pouring
rain,
light
t
ning
flashes,
and
so
on,
out
of
inanimate
matter
.
This
is
a
pr
ecept
contrary
both
to
r
e
ason
and
science.
Y
e
t
Darwinists
continue
to
ignorantly
defend
it
just
so
as
not
to
acknowl
c
edge,
in
their
own
eyes,
the
evident
existence
of
Allah.
It
is
not
that
the
methods
and
institutions
of
science
somehow
compel
us
accept
a
material
explanation
of
the
phenomenal
world,
but,
on
the
contrary
,
that
we
ar
e
for
ced
by
our
a
priori
adher
ence
to
material
causes
to
cr
eate
an
apparatus
of
investi
a
gation
and
a
set
of
concepts
that
pr
oduce
material
explana
g
tions,
no
matter
how
counter-intuitive,
no
matter
how
mysti
t
fying
to
the
uninitiated.
Mor
eover
,
that
materialism
is
absolute,
so
we
cannot
allow
a
Divine
[intervention]...
20
Anyone
who
does
not
look
at
the
origin
of
living
beings
with
a
materialist
pr
ejudice
sees
this
evident
tr
uth:
All
liv
A
ing
beings
are
works
of
a
Creator
,
Who
is
All-Powerful,
All
W
W
i
se,
and
All-Knowing.
This
Creator
is
Allah
,
Who
cr
eated
the
whole
universe
fr
om
non-existence,
designed
it
in
the
most
perfect
form,
and
fashioned
all
living
beings.
The
Theory
of
Evolution:
The
Most
Potent
Spell
in
the
W
orld
Anyone
fr
ee
of
pr
ejudice
and
the
influence
of
any
partic
A
ular
ideology
,
who
uses
only
his
or
her
r
e
ason
and
logic,
will
clearly
understand
that
belief
in
the
theory
of
evolution,
which
brings
to
mind
the
superstitions
of
societies
with
no
knowledge
of
science
or
civilization,
is
quite
impossible.
As
explained
above,
those
who
believe
in
the
theory
of
evolution
think
that
a
few
atoms
and
molecules
thr
o
wn
into
a
huge
vat
could
pr
oduce
thinking,
r
e
asoning
pr
ofessors
and
university
students;
such
scientists
as
Einstein
and
Galileo;
such
artists
as
Humphr
ey
Bogart,
Frank
Sinatra
and
Luciano
Pavar
otti;
as
well
as
antelopes,
lemon
tr
ees,
and
car
L
nations.
Mor
e
over
,
as
the
scientists
and
pr
ofessors
who
believe
in
this
nonsense
ar
e
educated
people,
it
is
quite
jus
b
tifiable
to
speak
of
this
theory
as
"the
most
potent
spell
in
history
.
"
Never
befor
e
has
any
other
belief
or
idea
so
taken
away
peoples'
powers
of
r
e
ason,
r
efused
to
allow
them
to
think
intelligently
and
logically
,
and
hidden
the
tr
uth
fr
om
them
as
if
they
had
been
blindfolded.
This
is
an
even
worse
and
unbelievable
blindness
than
the
totem
worship
in
some
Harun
Yahya
(Adnan
Oktar)
101
parts
of
Africa,
the
people
of
Saba
worshipping
the
Sun,
the
tribe
of
the
Pr
ophet
Abraham
(as)
worshipping
idols
they
had
made
with
their
own
hands,
or
some
among
the
people
of
the
Pr
ophet
Moses
(as)
worshipping
the
Golden
Calf.
In
fact,
Allah
has
pointed
to
this
lack
of
r
e
ason
in
the
Qur'an.
In
many
verses,
He
r
e
veals
that
some
peoples'
minds
will
be
closed
and
that
they
will
be
powerless
to
see
the
tr
uth.
Some
of
these
verses
ar
e
as
follows:
As
for
those
who
do
not
believe,
it
makes
no
dif
f
erence
to
them
whether
you
warn
them
or
do
not
warn
them,
they
will
not
believe.
Allah
has
sealed
up
their
hearts
and
hear
w
ing
and
over
their
eyes
is
a
blindfold.
They
will
have
a
ter
i
rible
punishment.
(Surat
al-Baqara,
6-7)
…
They
have
hearts
with
which
they
do
not
understand.
They
have
eyes
with
which
they
do
not
see.
They
have
ears
with
which
they
do
not
hear
.
Such
people
are
like
cat
e
tle.
No,
they
are
even
further
astray!
They
are
the
unaware.
(Surat
al-A'raf,
179)
Even
if
W
e
opened
up
to
them
a
door
into
heaven,
and
they
spent
the
day
ascending
through
it,
they
would
only
say:
"Our
eyesight
is
befuddled!
Or
rather
we
have
been
put
under
a
spell!"
(Surat
al-Hijr
,
14-15)
W
o
r
d
s
cannot
expr
ess
just
how
astonishing
it
is
that
this
spell
should
hold
such
a
wide
community
in
thrall,
keep
people
fr
om
the
tr
uth,
and
not
be
br
oken
for
150
years.
It
is
understandable
that
one
or
a
few
people
might
believe
in
impossible
scenarios
and
claims
full
of
stupidity
and
illogi
i
cality
.
However
,
"magic"
is
the
only
possible
explanation
for
102
Before
You
Regret
people
fr
om
all
over
the
world
believing
that
unconscious
and
lifeless
atoms
suddenly
decided
to
come
together
and
form
a
universe
that
functions
with
a
flawless
system
of
or
ganization,
discipline,
r
e
ason,
and
consciousness;
a
planet
named
Earth
with
all
of
its
featur
es
so
perfectly
suited
to
life;
and
living
things
full
of
countless
complex
systems.
In
fact,
in
the
Qur'an
Allah
r
elates
the
incident
of
the
Pr
ophet
Moses
(as)
and
Pharaoh
to
show
that
some
people
who
support
atheistic
philosophies
actually
influence
others
by
magic.
When
Pharaoh
was
told
about
the
tr
ue
r
eligion,
he
told
the
Pr
ophet
Moses
(as)
to
meet
with
his
own
magicians.
When
the
Pr
ophet
Moses
(as)
did
so,
he
told
them
to
demon
W
strate
their
abilities
first.
The
verses
continue:
As
we
have
seen,
Pharaoh's
magicians
wer
e
able
to
deceive
everyone,
apart
fr
om
the
Pr
ophet
Moses
(as)
and
those
who
believed
in
him.
However
,
his
evidence
br
oke
the
spell,
or
"swallowed
up
what
they
had
for
g
ed,"
as
r
e
vealed
in
the
verse:
W
e
revealed
to
Moses:
"Throw
down
your
staf
f."
And
it
immediately
swallowed
up
what
they
had
forged.
So
the
T
r
uth
took
place
and
what
they
did
was
shown
to
be
false.
(Surat
al-A‘raf,
1
17-1
18)
As
we
can
see,
when
people
r
e
alized
that
a
spell
had
been
cast
upon
them
and
that
what
they
saw
was
just
an
illusion,
Pharaoh's
magicians
lost
all
cr
edibility
.
In
the
pr
esent
day
He
said:
"Y
ou
throw
."
And
when
they
threw
,
they
cast
a
spell
on
the
people's
eyes
and
caused
them
to
feel
great
fear
of
them.
They
produced
an
extremely
powerful
magic.
(Surat
al-A'raf,
1
16)
T
h
e
y
s
a
i
d
,
“
G
l
o
r
y
b
e
t
o
Y
o
u
!
W
e
h
a
v
e
n
o
k
n
o
w
l
e
d
g
e
e
x
c
e
p
t
w
h
a
t
Y
o
u
h
a
v
e
t
a
u
g
h
t
u
s
.
Y
o
u
a
r
e
t
h
e
A
l
l
-
K
n
o
w
i
n
g
,
t
h
e
A
l
l
-
W
i
s
e
.
”
(
S
u
r
a
t
a
l
-
B
a
q
a
r
a
:
3
2
)
too,
unless
those
who,
under
the
influence
of
a
similar
spell,
believe
in
these
ridiculous
claims
under
their
scientific
dis
b
guise
and
spend
their
lives
defending
them,
abandon
their
superstitious
beliefs,
they
also
will
be
humiliated
when
the
full
tr
uth
emer
ges
and
the
spell
is
br
oken.
In
fact,
world
f
r
e
nowned
British
writer
and
philosopher
Malcolm
Muggeridge,
who
was
an
atheist
defending
evolution
for
some
60
years,
but
who
subsequently
r
e
alized
the
tr
uth,
r
e
veals
the
position
in
which
the
theory
of
evolution
would
find
itself
in
the
near
futur
e
in
these
terms:
I
myself
am
convinced
that
the
theory
of
evolution,
espe
e
cially
the
extent
to
which
it's
been
applied,
will
be
one
of
the
gr
eat
jokes
in
the
history
books
in
the
futur
e.
Posterity
will
marvel
that
so
very
flimsy
and
dubious
an
hypothesis
could
be
accepted
with
the
incr
edible
cr
edulity
that
it
has.
21
That
futur
e
is
not
far
of
f:
On
the
contrary
,
people
will
soon
see
that
"chance"
is
not
a
deity
,
and
will
look
back
on
the
the
t
ory
of
evolution
as
the
worst
deceit
and
the
most
terrible
spell
in
the
world.
That
spell
is
alr
eady
rapidly
beginning
to
be
lifted
fr
om
the
shoulders
of
people
all
over
the
world.
Many
people
who
see
its
tr
ue
face
ar
e
wondering
with
amazement
how
they
could
ever
have
been
taken
in
by
it.
1.
Sidney
Fox,
Klaus
Dose,
Molecular
Evolution
and
The
Origin
of
Life,
W.
H.
Freeman
and
Company,
San
Francisco,
1972,
p.
4.
2.
Alexander
I.
Oparin,
Origin
of
Life,
Dover
Publications,
New
York,
1936,
1953
(reprint),
p.
196.
3.
"New
Evidence
on
Evolution
of
Early
Atmosphere
and
Life,"
Bulletin
of
the
American
Meteorological
Society,
vol
63,
November
1982,
p.
1328-1330.
4.
Stanley
Miller,
Molecular
Evolution
of
Life:
Current
Status
of
the
Prebiotic
Synthesis
of
Small
Molecules,
1986,
p.
7.
5.
Jeffrey
Bada,
Earth,
February
1998,
p.
40.
6.
Leslie
E.
Orgel,
"The
Origin
of
Life
on
Earth",
Scientific
American,
vol.
271,
October
1994,
p.
78.
7.
Charles
Darwin,
The
Origin
of
Species
by
Means
of
Natural
Selection,
The
Modern
Library,
New
York,
p.
127.
8.
Charles
Darwin,
The
Origin
of
Species:
A
Facsimile
of
the
First
Edition,
Harvard
University
Press,
1964,
p.
184.
9.
B.
G.
Ranganathan,
Origins?,
Pennsylvania:
The
Banner
oOf
Truth
Trust,
1988,
p.
7.
10.
Charles
Darwin,
The
Origin
of
Species:
A
Facsimile
of
the
First
Edition,
Harvard
University
Press,
1964,
p.
179.
11.
Charles
Darwin,
The
Origin
of
Species,
p.
172.
12.
Derek
A.
Ager,
"The
Nature
of
the
Fossil
Record",
Proceedings
of
the
British
Geological
Association,
vol
87,
1976,
p.
133.
13.
Douglas
J.
Futuyma,
Science
on
Trial,
Pantheon
Books,
New
York,
1983.
p.
197.
14.
Solly
Zuckerman,
Beyond
The
Ivory
Tower,
Toplinger
Publications,
New
York,
1970,
pp.
75-14;
Charles
E.
Oxnard,
"The
Place
of
Australopithecines
in
Human
Evolution:
Grounds
for
Doubt",
Nature,
vol
258,
p.
389.
15.
"Could
science
be
brought
to
an
end
by
scientists'
belief
that
they
have
final
answers
or
by
society's
reluctance
to
pay
the
bills?"
Scientific
American,
December
1992,
p.
20.
16.
Alan
Walker,
Science,
vol.
207,
7
March
1980,
p.
1103;
A.
J.
Kelso,
Physical
Antropology,
1st
ed.,
J.
B.
Lipincott
Co.,
New
York,
1970,
p.
221;
M.
D.
Leakey,
Olduvai
Gorge,
vol.
3,
Cambridge
University
Press,
Cambridge,
1971,
p.
272.
17.
Jeffrey
Kluger,
"Not
So
Extinct
After
All:
The
Primitive
Homo
Erectus
May
Have
Survived
Long
Enough
To
Coexist
With
Modern
Humans",
Time,
23
December
1996.
18.
S.
J.
Gould,
Natural
History,
vol.
85,
1976,
p.
30.
19.
Solly
Zuckerman,
Beyond
The
Ivory
Tower,
p.
19.
20.
Richard
Lewontin,
"The
Demon
2
Haunted
World,"
The
New
York
Review
of
Books,
January
9,
1997,
p.
28.
21.
Malcolm
Muggeridge,
The
End
of
Christendom,
Grand
Rapids:
Eerdmans,
1980,
p.
43.
FOOTNOTES
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Reason
4-Deep
Thinking
5-Allah's
Artistry
In
Color
6-The
Fact
of
Creation
7-For
Men
of
Understanding-I
8-For
Men
of
Understanding-II
9-For
Men
of
Understanding-III
10-Love
and
Cooperation
in
Living
Things
10
Pcs.
DVDs
Multi
Language
DVD
Set