One of the important signs of compassion is for a person to be able to be forgiving. This is how Allah calls upon His servants to be forgiving in the Qur'an:
Make allowances for people, command what is right, and turn away from the ignorant. (Surat al A'raf: 199)
This is something that people may find difficult, but is an attitude that will be well rewarded in the sight of Allah. People may well be caught up in anger and refuse to forgive a mistake. But Allah has revealed to the faithful that it is better to forgive, and has recommended this morality to them:
The repayment of a bad action is one equivalent to it.But if someone pardons and puts things right, his reward is with Allah... (Surat ash-Shura: 40)
In another verse, Allah reveals that "But if someone is steadfast and forgives,that is the most resolute course to follow." (Surat ash-Shura: 43) and emphasizes that this is a very superior form of morality. In the words "Those of you possessing affluence and ample wealth should not make oaths that they will not give to their relatives and the very poor and those who have made hijra in the way of Allah. They should rather pardon and overlook. Would you not love Allah to forgive you? Allah is Ever-Forgiving, Most Merciful." (Surat an-Nur: 22) Allah encourages the faithful to consider their own position when it comes to being forgiving. That is because everyone wants Allah to forgive and protect and show him mercy. In the same way, we all hope that other people will excuse and forgive us if we make a mistake. Allah has thus commanded the faithful to treat others in the same way that they would like to be treated themselves. That is an important responsibility, and one that encourages the faithful to be forgiving towards one another. Our Prophet encouraged the faithful to be forgiving in the words, 'Allah has not failed to exalt any man who has forgiven unfairness or cruelty.' (Ahmad)
Since believers know that they may make a mistake at any moment, they behave tolerantly towards others. That is because those verses in the Qur'an that deal with repentance make it clear that the important thing is not making a mistake but rather being determined not to repeat a mistake as soon as one realizes one has done so. One of these verses reads:
Allah only accepts the tawba of those who do evil in ignorance and then quickly make tawba after doing it. Allah turns towards such people. Allah is All-Knowing, All-Wise. (Surat an-Nisa': 17)
Under these conditions, that reveal the sincerity of the individual, the faithful behave most forgivingly and compassionately towards one another. If someone who has committed an error sincerely repents having done so, then they cannot judge that person for his past deeds. Furthermore, even if the faithful are totally in the right and the other side completely in the wrong, they still have no compunction about forgiveness. That is because Allah recommends such behaviour as an example of proper morality, "Those who give in times of both ease and hardship, those who control their rage and pardon other people - Allah loves the good-doers - " (Surah Al 'Imran: 134)
When it comes to forgiveness, the faithful do not distinguish between great and small errors, and do not tailor their view of forgiveness accordingly. Someone may have committed an error and led to great loss of life or great financial loss, thus inflicting severe harm on others. Yet the faithful know that everything that happens does so by the permission of Allah and as part of His destiny, and therefore place themselves in the hands of Allah when it comes to such things, and feel no personal anger.
Alternatively, someone may have transgressed this Qur'anic rule and exceeded the bounds set by Allah. Yet it is only Allah who can judge that person's behaviour. That means that it is never up to the faithful to judge or refuse to forgive anybody on any matter. If a person is truly sorry and repentant then he will have his reward only in the sight of Allah. In fact, Allah has revealed in many verses that apart from 'ascribing partners to Him,' he will forgive the errors of the faithful if they sincerely repent. Since the faithful cannot know that, they simply forgive in the manner revealed to them By Allah, and if the Qur'an has anything to say on a particular subject they treat the person who has committed an error in the light of that.
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Wednesday, March 4, 2009
Islam Commands Solidarity and Cooperation Between People
Allah has issued this command in the Qur'an:
You who have iman! do not profane the sacred rites of Allah or the sacred months, or the sacrificial animals, or the ritual garlands, or those heading for the Sacred House, desiring profit and good pleasure from their Lord. When you have come out of ihram, then hunt for game. Do not let hatred for a people who debar you from the Masjid al-Haram incite you into going beyond the limits. Help each other to goodness and taqwa. Do not help each other to wrongdoing and enmity. Have taqwa of Allah. Allah is severe in retribution. (Surat al-Maida: 2)
As is clear from that verse, the faithful struggle only for what is good. They consider the words of Allah, "Whatever good you do, Allah knows it." (Surat an-Nisa': 127) and never forget that they will be recompensed for all they do in the sight of our Lord. Allah reveals that pleasing mutual aid needs to be in a framework of 'good and godliness.' The meaning of goodness has also been explained to us in the Qur'an:
It is not devoutness to turn your faces to the East or to the West. Rather, those with true devoutness are those who have iman in Allah and the Last Day, the Angels, the Book and the Prophets, and who, despite their love for it, give away their wealth to their relatives and to orphans and the very poor, and to travellers and beggars and to set slaves free, and who establish salat and pay zakat; those who honour their contracts when they make them, and are steadfast in poverty and illness and in battle. Those are the people who are true. They are the people who have taqwa. (Surat al-Baqara: 177)
The most important characteristics that people gain through Islam are love, mercy, cooperation, self-sacrifice, tolerance and forgiveness
True goodness, therefore, is rather different to the way it is perceived in society in general. People who do not live by the morality of the Qur'an regard good deeds as an act of help conferred on someone else as a favour whenever one happens to feel like it. Good deeds of that kind are usually restricted to giving money to a beggar in the street, or giving up one's seat to an elderly person on the bus.
Yet as we have seen from the above verse, the goodness described in the Qur'an is a concept that encompasses the whole of a believer's life, and is an obligation that needs to be fulfilled throughout the course of his life, not just when he feels like it or happens to remember it. A Muslim is a servant who possesses true sincerity, who helps the poor and needy, even if he is in need himself, even giving up the things he loves (Surat al-Insan: 8). That is because in, which reads And beggars and the destitute received a due share of their wealth. (Surat adh-Dhariyat: 19) Allah has revealed that rendering assistance, helping others and doing good are all incumbent upon Muslims. The help a Muslim gives is unconditional. A believer will be prepared ready to make any sacrifice in order to encourage others towards what is good and to do it himself. He expects nothing in return, apart from winning the pleasure of Allah. This is how Allah describes such behaviour by believers:
We feed you only out of desire for the Face of Allah.We do not want any repayment from you or any thanks. Truly We fear from our Lord a glowering, calamitous Day.' (Surat al-Insan: 9-10)
A Muslim knows that Allah is the Lord of infinite justice, and never forgets that his good behaviour will be suitably rewarded in the hereafter. Neither does he ever forget that the life of this world is only temporary, and that his true home lies in the sight of Allah. That is because Allah warns people of that inevitable end, and calls on everybody to behave in a manner pleasing to Him:
We did not create the heavens and earth and everything between them, except with truth. The Hour is certainly coming, so turn away graciously. (Surat al-Hijr: 85)
Worship Allah and do not associate anything with Him. Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. Allah does not love anyone vain or boastful. (Surat an-Nisa': 36)
The recompense that will be received by those who do exhibit pleasing behaviour is revealed in the verses in these terms, and is great good news for all of mankind:
But as for those who have iman and do right actions, We will not let the wage of good- doers go to waste. (Surat al-Kahf: 30)
When those who have taqwa of Allah are asked, 'What has your Lord sent down?' their reply is, 'Good!' There is good in the dunya for those who do good, and the abode of the akhira is even better. How wonderful is the abode of those who have taqwa: Gardens of Eden which they enter, with rivers flowing under them, where they have whatever they desire. That is how Allah repays those who have taqwa. (Surat an-Nahl: 30-31)
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You who have iman! do not profane the sacred rites of Allah or the sacred months, or the sacrificial animals, or the ritual garlands, or those heading for the Sacred House, desiring profit and good pleasure from their Lord. When you have come out of ihram, then hunt for game. Do not let hatred for a people who debar you from the Masjid al-Haram incite you into going beyond the limits. Help each other to goodness and taqwa. Do not help each other to wrongdoing and enmity. Have taqwa of Allah. Allah is severe in retribution. (Surat al-Maida: 2)
As is clear from that verse, the faithful struggle only for what is good. They consider the words of Allah, "Whatever good you do, Allah knows it." (Surat an-Nisa': 127) and never forget that they will be recompensed for all they do in the sight of our Lord. Allah reveals that pleasing mutual aid needs to be in a framework of 'good and godliness.' The meaning of goodness has also been explained to us in the Qur'an:
It is not devoutness to turn your faces to the East or to the West. Rather, those with true devoutness are those who have iman in Allah and the Last Day, the Angels, the Book and the Prophets, and who, despite their love for it, give away their wealth to their relatives and to orphans and the very poor, and to travellers and beggars and to set slaves free, and who establish salat and pay zakat; those who honour their contracts when they make them, and are steadfast in poverty and illness and in battle. Those are the people who are true. They are the people who have taqwa. (Surat al-Baqara: 177)
The most important characteristics that people gain through Islam are love, mercy, cooperation, self-sacrifice, tolerance and forgiveness
True goodness, therefore, is rather different to the way it is perceived in society in general. People who do not live by the morality of the Qur'an regard good deeds as an act of help conferred on someone else as a favour whenever one happens to feel like it. Good deeds of that kind are usually restricted to giving money to a beggar in the street, or giving up one's seat to an elderly person on the bus.
Yet as we have seen from the above verse, the goodness described in the Qur'an is a concept that encompasses the whole of a believer's life, and is an obligation that needs to be fulfilled throughout the course of his life, not just when he feels like it or happens to remember it. A Muslim is a servant who possesses true sincerity, who helps the poor and needy, even if he is in need himself, even giving up the things he loves (Surat al-Insan: 8). That is because in, which reads And beggars and the destitute received a due share of their wealth. (Surat adh-Dhariyat: 19) Allah has revealed that rendering assistance, helping others and doing good are all incumbent upon Muslims. The help a Muslim gives is unconditional. A believer will be prepared ready to make any sacrifice in order to encourage others towards what is good and to do it himself. He expects nothing in return, apart from winning the pleasure of Allah. This is how Allah describes such behaviour by believers:
We feed you only out of desire for the Face of Allah.We do not want any repayment from you or any thanks. Truly We fear from our Lord a glowering, calamitous Day.' (Surat al-Insan: 9-10)
A Muslim knows that Allah is the Lord of infinite justice, and never forgets that his good behaviour will be suitably rewarded in the hereafter. Neither does he ever forget that the life of this world is only temporary, and that his true home lies in the sight of Allah. That is because Allah warns people of that inevitable end, and calls on everybody to behave in a manner pleasing to Him:
We did not create the heavens and earth and everything between them, except with truth. The Hour is certainly coming, so turn away graciously. (Surat al-Hijr: 85)
Worship Allah and do not associate anything with Him. Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. Allah does not love anyone vain or boastful. (Surat an-Nisa': 36)
The recompense that will be received by those who do exhibit pleasing behaviour is revealed in the verses in these terms, and is great good news for all of mankind:
But as for those who have iman and do right actions, We will not let the wage of good- doers go to waste. (Surat al-Kahf: 30)
When those who have taqwa of Allah are asked, 'What has your Lord sent down?' their reply is, 'Good!' There is good in the dunya for those who do good, and the abode of the akhira is even better. How wonderful is the abode of those who have taqwa: Gardens of Eden which they enter, with rivers flowing under them, where they have whatever they desire. That is how Allah repays those who have taqwa. (Surat an-Nahl: 30-31)
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Islam Commands Muslims to Behave Justly
Islamic morality commands believers to behave justly when taking a decision, speaking or working, and in short in all areas of their lives. Allah's commandments in the Qur'an and the sunna of our Prophet describe that understanding of justice in great detail. All the messengers revealed to us in the Qur'an, brought peace and justice to all the communities they were sent to with their warnings, and the prophets were a means whereby cruelty and despotism were lifted from the shoulders of the community of the faithful. As Allah has revealed in one verse;
Every nation has a Messenger and when their Messenger comes everything is decided between them justly. They are not wronged. (Surah Yunus: 47)
The most important feature of the Islamic understanding of justice is that it commands justice at all times, even if the person one is dealing with is very close to one. As Allah commands in another verse:
You who have iman! be upholders of justice, bearing witness for Allah alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allah is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, Allah is aware of what you do. (Surat an-Nisa: 135)
Allah commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what Allah exhorts you to do!... (Surat al-Nisa': 58)
As that verse makes clear, the wealth or social status of the person he is dealing with is of no importance to a believer. The important thing is fairness, that nobody should be treated unjustly, and the scrupulous implementation of the holy verses of Allah. This is how it is commanded in another verse:
You who have iman! show integrity for the sake of Allah, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to taqwa. Have taqwa of Allah. Allah is aware of what you do. (Surat al-Maida: 8)
In that verse, Allah orders the faithful always to act justly, even when it comes to their own enemies. No Muslim can make a spontaneous decision on the basis that the person he is dealing with once harmed him or left him in a difficult situation, or that he is a personal enemy. If the other side is genuinely in the wrong, the Muslim has a duty to respond with good and to display the morality commanded by Allah.
Allah has issued the following commandment to believers: Allah does not forbid you from being good to those who have not fought you in the deen or driven you from your homes,or from being just towards them.Allah loves those who are just. (Surat al- Mumtahana: 8) He has informed Muslims what the nature of their relationships with other communities should be. These verses are the very foundation of a believer's view of all other people. A Muslim's attitude towards others is formed not by the nature of the person he is dealing with, but rather by Allah's revelations in the Qur'an. That is why Muslims with pure hearts always support what is right. Their determination on this matter is revealed in these terms,
Among those We have created there is a community who guide by the Truth and act justly according to it. (Surat al-A'raf: 181)
Other verses on the subject of justice read:
Allah commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what Allah exhorts you to do! Allah is All-Hearing, All-Seeing. (Surat an-Nisa': 58)
Say: 'My Lord has commanded justice. Stand and face Him in every mosque and call on Him, making your deen sincerely His. As He originated you, so you will return.' (Surat al- A'raf: 29)
Allah commands justice and doing good and giving to relatives. And He forbids indecency and doing wrong and tyranny. He warns you so that hopefully you will pay heed. (Surat an-Nahl: 90)
According to the view of justice as set out in the Qur'an, the religion, race and gender of the person is dealing with are of no importance. That is because Islam maintains that all races and genders are equal. Our Prophet's words that "All men come from the Prophet Adam, and the Prophet Adam comes from the earth' stress that there is no difference between people."(Ibni Mace, Menasik, p.84) Features such as skin colour, social status and wealth confer no superiority on anybody.
All over the world people are subjected to cruel treatment because of their race, language or skin colour. Yet according to the Qur'an, one of the reasons for the creation of different tribes and peoples is that 'they should come to know one another.' All tribes and nations are the servants of Allah, and must come to know one another and learn their different cultures, languages, customs and abilities. One intention behind the existence of different nations and races is cultural wealth, not war and conflict. All true believers know very well that only godliness can impart superiority, in other words the fear of Allah and faith in Him. As Allah has revealed in the Qur'an:
Mankind! We created you from a male and female,and made you into peoples and tribes so that you might come to know each other.The noblest among you in Allah's sight is the one with the most taqwa.Allah is All-Knowing, All-Aware. (Surat al-Hujurat: 13)
Elsewhere, He has revealed:
Among His Signs is the creation of the heavens and earth and the variety of your languages and colours. There are certainly Signs in that for every being. (Surat ar-Rum: 22)
When we look at the history of Islam we see many examples in which the faithful behaved with complete justice towards other races. Islam grew unbelievably quickly over a wide area, taking in Africa, Asia and Europe. The beauty of Islamic morality were thus spread by means of these conquests. Islam has spread to all races, nations, social structures and regions, and has brought millions of people together with a bond of brotherhood the like of which the world had never before seen.
Professor Hamilton Alexander Rossken Gibb is one of the world's foremost experts on Islam. In his book Whither Islam he describes the Islamic view of other races:
"No other society has such a record of success uniting in an equality of status, of opportunity, and of endeavors so many and so various races of mankind . . . Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If ever the opposition of the great societies of East and West is to be replaced by cooperation, the mediation of Islam is an indispensable condition." (H.A.R. Gibb, WHITHER ISLAM, London, 1932, p. 379. http://bama.ua.edu/~msa/islam.html)
Islamic morality aims at a society built on brotherhood, peace, freedom and security. That is why all communities that have come into contact with Islam have given up their oppressive, cruel and aggressive ways, and instead built a society built on peace. (For further details see Justice and Tolerance in the Qur'an by Harun Yahya) Many Western historians have expressed that fact in their works and stated how Islam had deep and positive affects on communities that came into contact with it. In his book The Making of Humanity, Professor Robert Briffault discusses the relationship between Western society and Islam:
"The ideas that inspired the French Revolution and the Declaration of Rights, that guided the framing of the American Constitution and inflamed that struggle for independence in the Latin American countries [and elsewhere] were not inventions of the West. They find their ultimate inspiration and source in the Holy Quran."
(Prof. Robert Briffault, The Making of Humanity, http://www.tolueislam.com/Bazm/Shahid/SM_012.htm)
The truths in the above extracts are an indication of the way that Islamic morality has taught people about peace, tolerance and justice down the centuries. Nowadays, everybody is seeking just such a model, and there is no reason why such a culture should not once more come about. All that is necessary is for people to want to live by the morality of the Qur'an, beginning with themselves and later making efforts to spread it to other people. When the morality commanded in the Qur'an begins to be implemented everybody, from the very highest ranks to the very lowest, will be just, compassionate, tolerant, full of love, respectful and forgiving, and that will bring peace to the whole of society.
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Every nation has a Messenger and when their Messenger comes everything is decided between them justly. They are not wronged. (Surah Yunus: 47)
The most important feature of the Islamic understanding of justice is that it commands justice at all times, even if the person one is dealing with is very close to one. As Allah commands in another verse:
You who have iman! be upholders of justice, bearing witness for Allah alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allah is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, Allah is aware of what you do. (Surat an-Nisa: 135)
Allah commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what Allah exhorts you to do!... (Surat al-Nisa': 58)
As that verse makes clear, the wealth or social status of the person he is dealing with is of no importance to a believer. The important thing is fairness, that nobody should be treated unjustly, and the scrupulous implementation of the holy verses of Allah. This is how it is commanded in another verse:
You who have iman! show integrity for the sake of Allah, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to taqwa. Have taqwa of Allah. Allah is aware of what you do. (Surat al-Maida: 8)
In that verse, Allah orders the faithful always to act justly, even when it comes to their own enemies. No Muslim can make a spontaneous decision on the basis that the person he is dealing with once harmed him or left him in a difficult situation, or that he is a personal enemy. If the other side is genuinely in the wrong, the Muslim has a duty to respond with good and to display the morality commanded by Allah.
Allah has issued the following commandment to believers: Allah does not forbid you from being good to those who have not fought you in the deen or driven you from your homes,or from being just towards them.Allah loves those who are just. (Surat al- Mumtahana: 8) He has informed Muslims what the nature of their relationships with other communities should be. These verses are the very foundation of a believer's view of all other people. A Muslim's attitude towards others is formed not by the nature of the person he is dealing with, but rather by Allah's revelations in the Qur'an. That is why Muslims with pure hearts always support what is right. Their determination on this matter is revealed in these terms,
Among those We have created there is a community who guide by the Truth and act justly according to it. (Surat al-A'raf: 181)
Other verses on the subject of justice read:
Allah commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what Allah exhorts you to do! Allah is All-Hearing, All-Seeing. (Surat an-Nisa': 58)
Say: 'My Lord has commanded justice. Stand and face Him in every mosque and call on Him, making your deen sincerely His. As He originated you, so you will return.' (Surat al- A'raf: 29)
Allah commands justice and doing good and giving to relatives. And He forbids indecency and doing wrong and tyranny. He warns you so that hopefully you will pay heed. (Surat an-Nahl: 90)
According to the view of justice as set out in the Qur'an, the religion, race and gender of the person is dealing with are of no importance. That is because Islam maintains that all races and genders are equal. Our Prophet's words that "All men come from the Prophet Adam, and the Prophet Adam comes from the earth' stress that there is no difference between people."(Ibni Mace, Menasik, p.84) Features such as skin colour, social status and wealth confer no superiority on anybody.
All over the world people are subjected to cruel treatment because of their race, language or skin colour. Yet according to the Qur'an, one of the reasons for the creation of different tribes and peoples is that 'they should come to know one another.' All tribes and nations are the servants of Allah, and must come to know one another and learn their different cultures, languages, customs and abilities. One intention behind the existence of different nations and races is cultural wealth, not war and conflict. All true believers know very well that only godliness can impart superiority, in other words the fear of Allah and faith in Him. As Allah has revealed in the Qur'an:
Mankind! We created you from a male and female,and made you into peoples and tribes so that you might come to know each other.The noblest among you in Allah's sight is the one with the most taqwa.Allah is All-Knowing, All-Aware. (Surat al-Hujurat: 13)
Elsewhere, He has revealed:
Among His Signs is the creation of the heavens and earth and the variety of your languages and colours. There are certainly Signs in that for every being. (Surat ar-Rum: 22)
When we look at the history of Islam we see many examples in which the faithful behaved with complete justice towards other races. Islam grew unbelievably quickly over a wide area, taking in Africa, Asia and Europe. The beauty of Islamic morality were thus spread by means of these conquests. Islam has spread to all races, nations, social structures and regions, and has brought millions of people together with a bond of brotherhood the like of which the world had never before seen.
Professor Hamilton Alexander Rossken Gibb is one of the world's foremost experts on Islam. In his book Whither Islam he describes the Islamic view of other races:
"No other society has such a record of success uniting in an equality of status, of opportunity, and of endeavors so many and so various races of mankind . . . Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If ever the opposition of the great societies of East and West is to be replaced by cooperation, the mediation of Islam is an indispensable condition." (H.A.R. Gibb, WHITHER ISLAM, London, 1932, p. 379. http://bama.ua.edu/~msa/islam.html)
Islamic morality aims at a society built on brotherhood, peace, freedom and security. That is why all communities that have come into contact with Islam have given up their oppressive, cruel and aggressive ways, and instead built a society built on peace. (For further details see Justice and Tolerance in the Qur'an by Harun Yahya) Many Western historians have expressed that fact in their works and stated how Islam had deep and positive affects on communities that came into contact with it. In his book The Making of Humanity, Professor Robert Briffault discusses the relationship between Western society and Islam:
"The ideas that inspired the French Revolution and the Declaration of Rights, that guided the framing of the American Constitution and inflamed that struggle for independence in the Latin American countries [and elsewhere] were not inventions of the West. They find their ultimate inspiration and source in the Holy Quran."
(Prof. Robert Briffault, The Making of Humanity, http://www.tolueislam.com/Bazm/Shahid/SM_012.htm)
The truths in the above extracts are an indication of the way that Islamic morality has taught people about peace, tolerance and justice down the centuries. Nowadays, everybody is seeking just such a model, and there is no reason why such a culture should not once more come about. All that is necessary is for people to want to live by the morality of the Qur'an, beginning with themselves and later making efforts to spread it to other people. When the morality commanded in the Qur'an begins to be implemented everybody, from the very highest ranks to the very lowest, will be just, compassionate, tolerant, full of love, respectful and forgiving, and that will bring peace to the whole of society.
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Harun Yahya - Mr. Adnan Oktar
Harun Yahya is a pen name used by Mr. Adnan Oktar.
A short biography of Adnan Oktar:
Born in Ankara in 1956, Adnan Oktar lived there through his high school years. During this period, his devotion to Islamic moral values grew even stronger. He deepened his profound knowledge of Islam by reading works of all the great Islamic scholars and decided to tell everyone about Islam's moral values and summon them to a knowledge of truth and beauty.
To continue his education, he entered Istanbul's Mimar Sinan University in 1979 coming in third from among thousands of candidates. Oktar, a talented artist since childhood who regards art as a manifestation of Allah's superior creation, painted surrealist pictures from time to time and gave away a large number of paintings as gifts to friends. In addition, Oktar numbers animals, plants and flowers among his spheres of interest, as well as horticulture, interior design, and décor.
Adnan Oktar is a prominent Turkish intellectual. Completely devoted to moral values and dedicated to communicating the sacred values he cherishes to other people, Oktar started his intellectual struggle in 1979 during his education at Mimar Sinan University's Academy of Fine Arts. During his university years, he carried out detailed research into the prevalent materialistic philosophies and ideologies around him, to the extent of becoming even more knowledgeable about them than their advocates. As a result of his accumulation of knowledge, he has written various books on the fallacy of the theory of evolution. His dedicated intellectual effort against Darwinism and materialism has grown out to be a worldwide phenomenon. Quoting from the 22 April 2000 issue of New Scientist, Mr. Oktar became an "international hero" in communicating the fallacy of the theory of evolution and the fact of creation. The author's intellectual struggle against materialism and Darwinism has frequently been mentioned in such mainly evolutionist publications as National Geographic, Science, New Scientist and NSCE Reports. The English and German editions of the November, 2004, issue of National Geographic referred to the author's works concerning the Fact of Creation. The following quotation from the book The Evolution Deceit was also included: "The theory of evolution is nothing but a deception imposed on us by the dominators of the world system." The author has also produced various works on Zionist racism and Freemasonry and their negative effects on world history and politics. The Zionism criticised by the author in his books is the baseless claims of Zionist extremists pretend to world sovereignty, regard other human beings as worthless entities, maintain that the Jews are the chosen people and that God is theirs alone. Yet the author's writings very definitely do not imply a rejection of the Jews' right to live in peace and security within the borders of their own state.
Harunyahya.com
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A short biography of Adnan Oktar:
Born in Ankara in 1956, Adnan Oktar lived there through his high school years. During this period, his devotion to Islamic moral values grew even stronger. He deepened his profound knowledge of Islam by reading works of all the great Islamic scholars and decided to tell everyone about Islam's moral values and summon them to a knowledge of truth and beauty.
To continue his education, he entered Istanbul's Mimar Sinan University in 1979 coming in third from among thousands of candidates. Oktar, a talented artist since childhood who regards art as a manifestation of Allah's superior creation, painted surrealist pictures from time to time and gave away a large number of paintings as gifts to friends. In addition, Oktar numbers animals, plants and flowers among his spheres of interest, as well as horticulture, interior design, and décor.
Adnan Oktar is a prominent Turkish intellectual. Completely devoted to moral values and dedicated to communicating the sacred values he cherishes to other people, Oktar started his intellectual struggle in 1979 during his education at Mimar Sinan University's Academy of Fine Arts. During his university years, he carried out detailed research into the prevalent materialistic philosophies and ideologies around him, to the extent of becoming even more knowledgeable about them than their advocates. As a result of his accumulation of knowledge, he has written various books on the fallacy of the theory of evolution. His dedicated intellectual effort against Darwinism and materialism has grown out to be a worldwide phenomenon. Quoting from the 22 April 2000 issue of New Scientist, Mr. Oktar became an "international hero" in communicating the fallacy of the theory of evolution and the fact of creation. The author's intellectual struggle against materialism and Darwinism has frequently been mentioned in such mainly evolutionist publications as National Geographic, Science, New Scientist and NSCE Reports. The English and German editions of the November, 2004, issue of National Geographic referred to the author's works concerning the Fact of Creation. The following quotation from the book The Evolution Deceit was also included: "The theory of evolution is nothing but a deception imposed on us by the dominators of the world system." The author has also produced various works on Zionist racism and Freemasonry and their negative effects on world history and politics. The Zionism criticised by the author in his books is the baseless claims of Zionist extremists pretend to world sovereignty, regard other human beings as worthless entities, maintain that the Jews are the chosen people and that God is theirs alone. Yet the author's writings very definitely do not imply a rejection of the Jews' right to live in peace and security within the borders of their own state.
Harunyahya.com
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