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9 months ago

Islams Reformers

The bigotry of the religion reformers or bigots of science who surfaced lately to blame all previous scholars, basic fundamental beliefs or practices

naught at once and he is

naught at once and he is dismissed; begging to be pardoned is the only thing he can do. The Muslim sinner and the disbeliever are like these children. It simply is not right to get a Muslim, who believes and likes Islam, out of Islam just because of his faults. Îmân, since it means accepting the Muslim program and respecting it even if none of its rules is carried out, is the basis of Islam. If deeds were a part of îmân, every sinner would be a disbeliever. There would be no Muslim in the world. In the Hadîth, some good acts are associated with îmân and some evils with disbelief, but such analogies are intended to tell about the extent of goodness or badness of those good acts and evils. Other âyats and hadîths show that they are apart from îmân and disbelief. The hadîths, “Modesty is a branch from îmân”; “Cleanliness is half of îmân”; “Îmân is salât”; “A Muslim is a person in whom people will trust”; “A Muslim does not commit adultery while being a Muslim”; “Every habit, every disposition may exist in a Muslim. Only perfidy and mendacity do not exist in him,” must be interpreted in the same sense. By likening the absence of the good qualities such as modesty, cleanliness, salât, trustworthiness, chastity and rectitude and the existence of the evils such as mendacity, perfidy and adultery to the absence of îmân, these hadîths point out their importance. By esteeming some actions as highly as îmân, their importance is emphasized. For the religion reformers who say, “How can the Ahl as-sunna scholars separate from îmân the things which the Prophet included in îmân?” the hadîth, “The person who dies as a Muslim will go to Paradise at last even if he has committed adultery and even if he has committed theft,” is a good answer. The âyat, “Men will not be freed after just having said, ‘We believe,’ but it will be understood whether their word ‘We believe’ is true or false from their enduring the troubles they meet on the way of religion” (sûrat al-Ankabût, 2) points out the great importance of enduring troubles. The eighteenth âyat of the sûrat al-Ahzâb declares that the people who prevented others from going to jihâd with Rasûlullah (’alaihi ’s-salâm) and who, in the battles which they occasionally joined hypocritically, did not help him and his companions and who stayed deadly motionless at moments of danger in the battles and whose tongues were sharper than their swords and longer than their spears during the sharing of booties and who escaped from charitable deeds, were not Muslims. It is meant that the people of real and firm îmân would not be so and that all the – 58 –

worship and useful deeds of those who did so were unacceptable. Hadrat Hasan al-Basrî, one of the distinguished among the Tâbi’ûn, has a well-known saying: “One simply does not insert his hand into a hole in which it is known that there is a snake. If he does, it means that he does not believe that there is a snake there.” Likewise, a person who believes in Allâhu ta’âlâ and in Hell should not do things prohibited by Islam. A sinner’s saying, “Allah is the most generous, He likes to forgive. I sin because I rely on this,” is like inserting his hand thinking that the snake will not bite. Sins taste sweet to the nafs. A Muslim may commit sins being deceived by his nafs, but his reason and îmân make him feel distress while sinning. Man believes with his reason, and he is dragged into sins because they taste sweet to the nafs. Therefore, îmân and disobedience are different. If inserting one’s hand into the snake’s hole tasted sweet to the nafs, or if this action caused something that would taste sweet to the nafs, for example, if he were told he would be given a certain sum of money if he inserted his hand, perhaps then he would follow his nafs and insert his hand. Deficiency in a’mâl (deeds) does not cause man to depart from the religion. When a sin destroys îmân in the heart, for example, if the sinner denies that it is a sin then it becomes disbelief. Actions peculiar to disbelievers and considered as signs of disbelief, such as wearing rope girdle called “zunnâr” worn by Christian priests and worshipping idols, have been regarded as signs indicating denial and removing îmân from the heart. The religion reformer says, “Why should a Muslim become a disbeliever just because of using something? Why should an action done with the hand, foot or head take away îmân from the heart?” These actions themselves are not disbelief, but they are signs indicating that îmân in the heart is corrupt. Throwing the Qur’ân into dirty places and making up words, writings, caricatures, plays and motion pictures ridiculing one of the commands and prohibitions of Islam are actions which cause disbelief themselves. When the religion reformers who want good deeds to be included in îmân are observed carefully, there is next to none among them who performs salât, fasts and abstains from alcoholic drinks and pork. They believe they should not commit these evils so they may be called Muslims. This shows that their proposals are insincere and that they in fact want not to do good actions but to demolish îmân. Moreover, if good actions or conduct were a – 59 –

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