Allah has made it clear that wicked and repulsive deeds are null and void, as in His words:

“Those who disbelieve—their deeds are like a mirage in a desert plain; the thirsty one takes it for water, yet when he comes to it he finds nothing there, and he finds Allah with him, who pays him his account in full—and Allah is swift in reckoning. Or they are like layers of darkness in a deep ocean, covered by a wave…” (Qur’an 24:39–40).

The second image resembles what proceeds from simple ignorance, whereas the first depicts compounded ignorance.

He, Exalted is He, also says:

“O you who believe, do not nullify your charities with reminders of generosity and hurtful words, like the one who spends his wealth only to be seen by people and does not believe in Allah and the Last Day. His case is like a smooth rock covered with dust: a downpour strikes it and leaves it bare. They are unable to gain anything from what they have earned” (Qur’an 2:264).

This parable illustrates how an act may be nullified by boasting, by causing harm, by ostentation, or by unbelief; once nullified, it yields no benefit—unlike a sound, praiseworthy deed, which remains beneficial. In the same vein is His saying:

“We shall turn to whatever deeds they have done and render them as scattered dust” (Qur’an 25:23).

In sum, what they themselves have admitted is that reason distinguishes between the beautiful and the ugly; that a rational person takes pleasure in the beautiful and feels pain at the ugly; and that beauty, in and of itself, is perfection and goodness for the rational faculty. This flatly contradicts their other claim that unaided reason cannot judge such matters as good or evil. Thus they contradict themselves even within the domain of pure imaginings, as we shall explain, God willing. The cause of this is that at times they speak in accordance with sound innate disposition, and their words are correct; at other times they speak in accordance with a corrupted nature—one spoiled by false beliefs—and so they speak falsehood.

The universe as a whole is founded upon truth and justice.

The universal judgments upon which all nations agree—such as the goodness of honesty and justice, and the repugnance of lying and oppression—fall under the heading of Truth, as has already been shown from the words of Allah and His Messenger. Likewise, the discourse of sane people everywhere calls all of this “truth,” and they say of a creditor concerning a debtor, “He has a right over him.”