Following the section in which we have described the intellect, its directions, its use, and then its otherworldly[245] and scientific aspects from different angles, we need to dwell on what value is, how it is formed, and what it leads to, which we need in order for all this to be realised in a healthy way. Because valuing is the energy of the endeavour that needs to be shown in the formation of actions.

Reason asks us, within the best use, to form the foundations of the stage of preparation for death and to make sense of our death and to integrate with our values. On the other hand, the worldly hardships[246] in our external world constantly make us forget death. As we forget death, the hardships make us forget and trivialise our values. For this reason, we need to focus on what value is in order to organise our lives.

What is value?

Is it the feeling that makes us love the things we love, or are they the links of the chain that hold the things we are passionately attached to inseparably?

Value is the price bestowed on the things we value. Unfortunately, today, value is constantly confused with relevance and price with price. However, value is the treasure of understanding, and price is the equivalent of the treasure given to obtain it. If we claim that we value something but do not pay the price for it, or if we pay the price for it but do not know its value, we cannot talk about a value given there. This is called “value” or “price” but not value.

For example, if NAMAZ is a value for us, the value of prayer is realised by knowing its importance and its price is realised by repeating it continuously. If we know the importance of prayer but do not repeat it, or if we repeat it but do not know its importance, we cannot talk about a value given to it. For a person who says, “I know the importance of prayer, but I do not pray…”, has prayer become valuable now, has it not? It has only become important. An importance that must be paid for…

We determine the value in life. The values we determine form the links of the chain of values we give. In this sense, value is both the price of our valuation and a value shown to the one who pays the price. The increase of values creates beliefs. No value alone can form a belief. Since the links of the chain that forms our belief are our values, when the links of the chain we have formed begin to break, we begin to lose our meaning of existence at the same rate. Here we can also create a formula for ourselves to make sense of life:

VALUE + PRICE = VALUE

This is a complete formula that will serve us until our last breath. To understand this better, it is necessary to explain how values are sustained to form beliefs, and beliefs are sustained to form religion.

We have found value in terms of valuing and paying a price. Before moving on to belief, we should clearly define belief.

What is belief?

BELIEF: It is the human being’s acceptance and affirmation of the absolute truth of the knowledge that exists in him/her. Accepting and certifying the accuracy of knowledge is a sine qua non condition for the credibility of the relevant work. In order for the value to turn into a belief, it must have become a continuity in life.

Religion is an organisation of beliefs. Each value, when combined with belief, gives us the religion to which it is attached. A new formula emerges from here.

VALUE + BELIEF = RELIGION

Religion is a way of life in which beliefs are maintained. It was born together with humanity. In no period of history has there been a nation deprived of a sense of religion. Wherever there is a human being, some kind of faith, worship and a sense of religion have been seen. For this reason, religion is a natural and essential need of humanity given by creation. As long as human beings exist, religion will also exist.

Religion, like a very strong tree, has preserved and will preserve its life in all the phases of humanity. With the passage of time, far from drying up its source, on the contrary, we see that its spring has deepened and expanded even more. Human life begins with religion, will find strength with religion and will be finalised with religion. As soon as I ask myself the question “Why am I religious?”, I get the following answer: “I am religious because I am not capable[247] of being otherwise.

After defining religion, we come across the following. Every belief serves a religion. Individually, as in the example of Nimrod and Prophet Abraham (a.s.), which we dealt with in the first chapter, Islam, Christianity, Buddhism, Communism and Magianism are religions in terms of acceptance. These religions are divided into two as those that are accepted according to life and those that are accepted to be lived. The religion that is accepted according to life is determined not according to the discourse of the person, but by looking at the source of the values on which he/she bases his/her belief. For example, even if Nimrod or Pharaoh say “I am a Muslim” with all their known lives, they will be judged in the Hereafter according to their lives, not according to their discourses. The verses inform us of this fact as follows.

Allah (swt) says:

We led the Children of Israel across the sea, and Pharaoh and his soldiers pursued them with fierceness and enmity. When the waters reached the level of drowning him (Pharaoh) said: “I believe that there is no god but the one in whom the Children of Israel believed, and I am of the Muslims”. Now, is it so? But before you rebelled and made mischief. And today We will save only your body, that you may be a sign (a historical document, an example) for those after you. (We will show your body to everyone): verily most of the people are ignorant of Our signs. [248]

The verse informs us that repentance in the last breath will not be accepted, and the fact that Pharaoh’s body was left as an example because of his enmity against the Muslims, his previous rebellion and mischief-making, and his failure to change his life, provides us with this evidence.

The religion that is accepted to be lived is a system of beliefs that are adapted to life as a result of knowledge that has been sufficiently accepted and confirmed. These religions are divided into three categories.

True Religion:

It is the way of life that has been revealed to people by Allah (c.c.) through prophets and has come to the present day without any change or corruption. Although there are those who are politically trying to persuade people that past religions are the true religion, Allah (swt) has clearly stated what the true religion is, including the essence of other religions.

Allah (swt) says:

Islam is the only religion that is valid in the sight of Allah.[249]

Muharref [250] Religions:

It is called religions that have been changed by moving away from its purpose after its formation and are accepted in this state. Christianity and Judaism are in this class. The verse gives a clear answer to those who argue otherwise.

Allah (swt) says:

Whoever seeks a religion other than Islam, it will never be accepted from him, and he will be among the losers in the Hereafter.

False Religions:

It is called the fabricated religions other than Islam. The difference between these religions is that they are not founded by prophets, but by ordinary people. Whereas in the case of false religions, the rules brought by the prophets who were appointed as officials were subjected to change, here we have people who appointed themselves authorised to establish a religion and the rules brought by them. These religions include all “isms” within themselves. The Holy Qur’an tells us that such religions existed in the past in the story of Yusuf (a.s.) as follows.

Allah (swt) says:

“This is how We organised such a plan for Joseph (otherwise) he could not have detained his brother in the religion of the ruler (according to the punishment to be given to the thief).”[252]

Along with these categorical distinctions of religion, we need to add something new. Since there is no human being or community in human history that does not live according to its beliefs, these beliefs must have an owner, a ruler, a ruler. Here we need to make the definition of Deity.

ILAH means God, the being who is venerated[253], sanctified, sanctified, worshipped

In the Qur’an, the term “Deity”, which in Arabic means “ruler”, “guide”, “one who is worshipped”, is used in the Qur’an to mean the fundamental power that dominates and directs one’s life. The basis of the belief in tawhid is the acceptance of Allah as the only deity in one’s life and the rejection of the deity of powers other than Allah. Accordingly, a Muslim must accept Allah alone as the sovereign power that guides him and determines his attitudes and behaviour. He should not allow any other gods in his life and should reject the claim of the powers and institutions that claim to be gods. For this reason, the principle that there is no god but Allah, i.e. “Lâ ilâhe illallah”, summarises the entire teaching of Islam. The factor or factors that form beliefs are determined by the deity or deities.

Now, to summarise.

VALUE + PRICE = VALUE

VALUE + BELIEF = RELIGION

When values form our beliefs, we gather them under the roof of “RELIGION” and we live within this religion. With the aim of gaining the consent of God, the owner of that religion, we offer our deeds to him in a way that pleases him. Due to the importance of the subject and in order to avoid any misunderstanding, let us try to explain it better by giving a simple example from life. With this example, we can also try to put into practice formulas that seem complicated at first.

A person loves his car very much. This love is a love that is sustained by thinking about it during the minutes spent without it, and by being constantly busy with its maintenance and cleaning when they are together. In other words, the person attaches more importance to his/her car than he/she should and pays more attention to his/her car than other car owners.

Does this mean that this person only values his/her car? Or does it mean that his belief is in this direction along with his value? If belief is formed, who is the deity here?

Let us immediately resort to our formula…

VALUE + PRICE = VALUE

VALUE + BELIEF = RELIGION

THE OWNER OF RELIGION = THE GOD OF THAT RELIGION

Since the vehicle is his/her own, the price is paid as a price in this position. The value is formed by the importance given by the person to the maintenance of the vehicle after the price. Thus, when we set out with our first formula, we have reached the value. This person values this vehicle.

Now let’s look at the second formula: a value is given, but has this value become a belief?

We said that belief creates a state of continuity in life. Then we need to look at whether this value we have found has gained a state of continuity in the person. If this situation has gained a state of continuity, it means that it has become a belief.

When we look at our example, the position the person is in is described as “a love that is sustained by thinking about him/her in the minutes spent without him/her, and by being constantly busy with his/her care and cleaning when they are together”. In other words, there is more than the required measure and a state of continuity. As it is understood from the text, this person values his/her car more than normal, and the fact that he/she constantly pays attention to it shows that the car creates a state of belief in him/her.

I am dwelling on this main foundation at length, because from this perspective, life makes sense in every aspect. Only then, with these examples and formulae, can we lay solid and conscious foundations for being conscious in life. Now we have found the measure, the value and the state of belief that should be here. But there is one more thing we have forgotten… Since there is a belief, it means that there is also a GOD. If there is a belief here, we have not found out who is the owner of that belief, that is, who is the deity. If any belief, whether in our example or in the field of life, is integrated with its values, there is certainly a deity who is served. Because it obtains the power it needs for all these formations from its Deity. It is He who makes it necessary to be served and wants to provide service in life. He is such a power that without Him there is no meaning in aspirations and goals. He is also the authority that accepts and approves the execution of actions in religion. In any case, without an authority to recognise them, there can be no logic or significance in the deeds performed.

For this reason, there is certainly a deity who is served in the belief systems that constitute religion. Actions are interconnected in such a way that it is impossible to separate them or to form separate organisations. Where there is no deity, one cannot speak of religion; where there is no religion, one cannot speak of belief; where there is no belief, one cannot speak of value; and where there is no value, one cannot speak of price or value. “There has never been anyone without religion throughout human history.”, “Irreligion is also a religion.” “Religions are the main roof of beliefs”, “Beliefs are formed by values, and values are formed by values and prices.” And we mentioned that there is no possibility of any of these without a deity. So, how do we find the deity in this example? Let’s look at the definition of deity and then let’s look at what fits that definition in this example.

Deity means the ruler of religion, the owner, the one who fulfils the needs, the one who dominates, the one who directs, the one who has the authority, the one who has the position or powers, or the being who is worshipped.

Now let us identify the deity in our example, i.e. the one who is the real requester…

Who made this person buy this vehicle?

His own will…

Who made this person love this car so much?

It’s his own will…

Where did the knowledge that made this person buy the car and that made him love this car so much, that is, the conviction that his actions were right, come from?

It came from his own knowledge. There was no external influence or pressure.

What is the mechanism that triggers the formation of one’s own wishes and desires?

HIS NERVE…

So who is it that creates, organises, commands and governs?

His own ego…

Allah (swt) says:

Have you seen him who takes his own soul as a god, and Allah has misguided him by a knowledge, and has sealed his ear and his heart, and has drawn a veil over his eyes? Who then will guide him after Allah? Do you not take heed and reflect?

The verse speaks of people who want to put the conclusions reached by their own minds ahead of the provisions of the Holy Qur’an, and who prefer to disobey the commands of Allah by obeying the unlimited ambitions of the ego.

This picture that emerges at the end of our example clearly reveals how incomplete and wrong the statement that shirk consists only of worshipping idols is. Those who, despite claiming to be believers, take their ego or other things as gods, see their gods as a complementary part of their beliefs.

Allah (swt) says:

Many of them do not believe without associating partners with Allah [255].

Isn’t it interesting? Although they know that they are commanded to believe in Allah (swt) as one, many people believe in a Creator, but they give His absolute sovereignty in the universe to other beings. The fact that the number of these people is expressed as “many” in the verse emphasises the gravity of the situation. This is the most important issue that should be emphasised for those who are concerned with gaining Allah’s (swt) pleasure. Those who are in fear of punishment should ask themselves, “Have I worshipped, obeyed or served anyone other than Allah (swt), knowingly or unknowingly, even though I recognise Him as the Creator and Provider?” Those who do not ask this question with the intention of finding the answer will soon find themselves in the swamp of shirk. The verse informs us about those who are in this situation as follows.

Allah (swt) says the following:

“And if you were to ask those polytheists, ‘Who created the heavens and the earth,’ they would reply, ‘Surely it is Allah.’ Say: ‘Do you know whose is the earth and all that is in it? Then ask them: “Can you not think about them and realise the might of Allah?” Say to them again: “Who is the owner of the seven heavens? Who is the Lord of the great Throne?” They will say: “Allah. Then say to them: “Why do you not fear Allah, the Owner of all things, when you know these things?” Again say: “Who is the owner of all things and holds all their treasures in His hand? Who does not need anything? Who is not in need of protection? If you know, tell me.” They will again reply, “It is Allah”. Then tell them: “If you know these things, why are you deceived and associate partners with Allah?”[256]

In order not to be one of the people who believe in Allah (swt) but in ignorance or in heedlessness, you must first pay for the things you value, and then, by protecting your values, you must endeavour to coexist with other protectors. This means creating a livable space for what you know. If you cannot make what you know livable, you will either be condemned to lead a life in which values are compromised or to lead a life outside society, which is seen as the only solution. When we adapt the formula to this issue, we see that the value required for the formation of value lies in learning the book of religion and the price lies in adapting it to life. We can learn everything from everyone, but we have to learn our religion ourselves to the extent that is sufficient to form our measure. If we act on the discourse of so-and-so teacher or the truth of so-and-so scholar with emotional diagnoses, we reduce our religion, rightly or wrongly, to that person’s understanding.

If a person does not know the criteria of the Holy Qur’an on servitude, its commands on practical points and the moral structure it aims to create in human beings, if he tries to reduce his actions to life with the discourses of so-and-so scholar, he will not fully fulfil the requirements of religion. Because even if the person he consults is really a scholar, he will not be able to fully regulate the situations that require a formation process such as servitude, worship and morality in the life of the questioner, since he will only answer what is asked. It should not be inferred from this that I am disrespecting scholars. What I want to say is that a person who is ignorant of the message of his religion will only learn about religious matters as much as necessary by asking questions, and he will never feel the need to learn what he really needs to learn as much as necessary. Therefore, this behaviour without knowledge of the Qur’an constitutes a surrender of faith to the understanding of so-and-so.

If a shopkeeper says that he sells his goods at half the market price, will anyone buy that good without even looking at it because it is cheap? Of course not. First of all, everyone looks at the product with a sceptical attitude to see if it is of good quality or imitation, and then buys it. Even if we think that they buy without looking at all, the damage they will suffer is at most as much as the price they pay. In other words, the person does the research in order not to incur losses in return for the price he/she pays. This is his most natural right, and he should see it as such. Even in the purchase of such a thing, a person feels the need to do research with the concern of incurring loss, but I wonder why, even though he is consuming his first and last right to life, he does not examine those who distribute cheap paradise to see whether they are deceiving or dishonest? Just because someone says “knowledgeable” or “friend of Allah”, is it expected to be pleased with Allah by following some people without investigating “who is he, what is he, what is his position, status, situation, life?”? What will you do in the Hereafter if the truth is not as you have been told? O Muslim, do you realise what you will lose if the person you follow is dishonest? If you know that you are on the path of truth, there is no problem. Our word is not for the general public, but for those who do not realise who they are following. The Holy Qur’an informs us about these scenes that will take place in the Hereafter as follows.

Allah (swt) says:

On the Day when their faces will be turned round and round in the Fire, they will say: “Woe to us, if only we had obeyed Allah and obeyed the Messenger.” And they will say: “Our Lord, indeed we obeyed our masters and our elders, so they led us astray. “Our Lord, give them double the torment and curse them with a great curse.” [257]

The Holy Qur’an not only teaches us how to be a servant, but it also teaches us with whom and to what extent the relations established with them will be accepted as “serving others” in the sight of Allah. The Qur’an shows us who are the believers, hypocrites, polytheists and disbelievers mentioned in the verses, indicates their position in the sight of Allah and teaches us the approach of dangerous people who appear to be friends. There is no way to learn these things in a faith based solely on asking questions to the scholar. This can only be learnt after a systematic education in the presence of a scholar. It is not possible for everyone to have this opportunity in life. Firstly, the economic and social status of people does not make this possible. People who are workers or employers, civil servants or supervisors, merchants or traders do not have the time to devote to a systematic education.

A life that is indexed only to the opinion of the scholar because it has no foundation can lead to desensitisation and depersonalisation. Because he does not learn the essence of the matter, he remains unresponsive to the hundreds of events that take place and is content with the deeds he performs for the sake of good deeds. This insensitivity stems from the fact that people do not make the Qur’an a living reality. Since people do not get the essence of religion from the verses, the mentality that says “We gave the donations to the place indicated by the hodja, may Allah accept them” will prevail, even though the hadith “He who lies full while his neighbour is hungry is not one of us” is known. However, in order for charity to be fair and balanced, it must first be started from the closest. The shortest way to achieve this is for everyone to prioritise their relatives. This is because Islam emphasises that actions should serve justice. If it were sufficient that the action was done only in accordance with the purpose, it would be sunnah to use miswak in common. Or if any verse of the Holy Qur’an had the luxury of earning paradise by considering only individual life, it would have been meaningless for Prophet Abu Bakr (r.a.) to pray, “O Lord, enlarge my body so much that no one but me can enter hell!”. A soulless and insensitive life prevents the formation of this personalised mentality.

Living away from what religion declares pushes people to a one-worldly life in the last stage. This is the last stage of insensitivity and soullessness. Unfortunately, a life that is sensitive only to this world has been adopted to such an extent that the only livable area created by knowledge has become the field of commerce. In many places, knowledge seems to be of no importance except in commercial matters. Even that knowledge is not used to build personality, but only to earn more income.

As if the time taken away from one’s life by one’s profession was not enough, people’s only agenda in their social lives has become trade. Even the minorities who endeavour to change this agenda often find themselves in the conversation. Thus, the common knowledge of the society is only about trade as a subject. This situation has been carried to such areas that weddings, festivals and even funerals have become a major trading platform[258]. Such a wide spread of the agenda leads people to live in a one-worldly life and they have no time to learn about religious issues. If a large part of life were devoted to worldly affairs and a small but continuous part to the study of religious deficiencies, there would be blessings in earnings, sensitivity in life and order in lives. This order will also save people from falling into the swamp of shirk. A life lived in the opposite direction has no accountability in the sight of Allah (swt).

If you really want to have something that is yours, know that what you have learnt is yours. Learning is such a great blessing that even if you share it with others, it will continue to be yours without decreasing, on the contrary, increasing. Although everything decreases by sharing, sharing knowledge causes it to increase. Cars, houses, computers, televisions, clothes, etc., which are eagerly bought on credit, do not offer us the opportunity to share with others, nor will they remain with us as a result. On the Day of Reckoning, it will not come as good in front of many of us. This is the result to be obtained from soulless life and one-worldly life.

The best way of learning is not life itself as described. Life is full of dangerous traps. You may be able to establish order, but your lost and damaged values will not be returned to you. The best way of learning is the word of Allah (swt). Because only He is the Almighty in the absolute sense. A life whose source is the Holy Qur’an is free from dangers and free from mistakes. If you get the knowledge you have learnt from the one who knows everything, you will use it in a way that you will make the best use of it for a lifetime. If you share it, your value will increase and you will be rewarded in the Hereafter without any injustice. When you consider this gain commercially, even if you compare it with the fields that yield five hundred for one, it is obvious which one provides better income. For this reason, knowledge is the greatest treasure.

We said we have goals, principles and objectives,

We couldn’t achieve anything after our Lord didn’t allow it.

We said that we strive for our children, our family, those around us,

We couldn’t please anything except our Lord…

Vesselam… We have suffered, we have found frustration, we have been unhappy.

Even though we were obliged to prostrate to him like Adam (a.s.),

Even if we live as long as Noah (a.s.) and become caliphs on the earth,

Even if we are remembered with legendary beauty like Joseph (a.s.),

Yet is not the final return to our Lord, who is One?

[246] Labour, difficulty, hardship

[247] Powerful

[248] Surah Yunus, Verse 90-92

[249] Surah Ali Imran, Verse 19

[250] Altered, corrupted

[251] Surah Ali Imran, Verse 85

[252] Surah Yusuf, Verse 76

[253] Honouring, honouring

[254] Surah Al-Jaziya, Verse 23

[255] Surah Yusuf, 106. Verse

[Surat al-Buminun, verses 84-89

[257] Surat al-Ahzab, verses 66-68

[258] Infrastructure