2 weeks 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

condition of îmân, all

condition of îmân, all of those who do evils wold necessarily be non-Muslims except prophets who do no evil, and no one on the earth could be called Muslim. Religion reformers choose some good habits to be conditions of îmân, since, according to them, men make the religion. Therefore, whatever they want is good to them. In fact, they indirectly say that it is not evil to commit adultery, to have alcoholic drinks, to ignore zakât and salât, and indeed they do not regard observance of these as conditions of îmân. They probably do not know that Islam has punishments for many crimes also in this world and that it urges people to do good; it is fard to perform al-amru bi ’l-ma’rûf wa’n-nahyu ’ani ’lmunkar, that is, to give advice, for the ‘ulamâ’ to the cruel and for ordinary Muslims to one another. While Islam enforces performance of good deeds and abstention from evil things in this manner, reformers do not regard this sufficient, or, rather, they want none of the Islamic commands but some other concepts to be fundamentals of îmân so that they may call most Muslims disbelievers; what might be the purpose of such an attempt? Islam considers wearing rope girdles worn by Christian priests and worshipping idols and similar acts as signs of disbelief. A person does not necessarily become a member of another religion because of having done something peculiar to that religion, yet it comes to mean that he admits that the thing peculiar to that religion be seen on him, and îmân in his heart may be thought to have been sapped. Hadrat al-Imâm-al-a’zam Abû Hanîfe said, “One may go out of Islam through the same way whereby he enters Islam.” Here, the ‘way’ means ‘believing of the heart’, that is, when îmân goes into the heart one becomes Muslim, and when îmân goes out of the heart one departs from Islam. A person who says he is a Muslim should not do or use the things peculiar to disbelievers unless there is strong necessity, and he should try not to give the impression of a disbeliever. He should think not that he will be mocked when He does the things peculiar to Islam but that he will be respected, and he should feel honour in doing them. It is not permissible to slight the things which are reported by the scholars of Islam to be important by saying, “What do these have to do with îmân in the heart?” For, there is a way leading to each organ from the heart. The acts which Islam commands are good, and those it prohibits are evil. This is true, though people may not understand it today. When the things Islam prohibits are done, the heart darkens and hardens. When grave sins are committed frequently, îmân may go – 60 –

away. As it is necessary to carry out the duties commanded in Islam, so it is necessary to believe that each of them is a duty. A Muslim who believes so will for certain carry out these duties willingly. Believing with the heart is not only the basis of Islam but it is also the highest worship. As it is written in the Sahîh of al-Bukhârî, when Rasûlullah (sall-Allâhu ’alaihi wa sallam) was asked what was the highest deed, he said, “It is to believe in Allâhu ta’âlâ and His Messenger.” and he recited the Âmentu. That îmân is essential in Islam does not reduce the importance of deeds (a’mâl, ’ibâdât ), for it is îmân that causes the performance of deeds. Strong means secures the result. A Muslim whose îmân is strong lays more stress on the importance of a’mâl. Since Muslims have to believe every duty to be a duty separately, those who commit sins fear that their îmân may be harmed and even gone. As a matter of fact, he who slights a sin, for example, by saying, “What if I do it,” will become a disbeliever even if he does not commit that sin. I wonder if religion reformers, who want to add some a’mâl to îmân, can realize the importance of a’mâl that well? Those who say that one cannot become a Muslim only by believing with the heart and one must have good actions think of such deeds not to be for love of Allâhu ta’âlâ and for attaining the next world but for the world and worldly happiness. It is equally wrong to say, “Accept and believe the commands and prohibitions of the religion and then nothing else could make you better off, whether you perform them or not,” since he who slights these commands and prohibitions becomes a disbeliever. Îmân means believing with the heart. For achieving this, first of all knowledge is necessary. Knowledge and practice are two different things. Though knowledge necessitates practicing strongly, the two are not the same. They are separated in the French proverb, “Bien penser et bien dire ne sert rien sans bien faire” (Unless done well, pondering well and saying well are useless.) Contrary to this proverb, Islam says that thinking well without including doing well, that is, sole îmân, is useful. In summary, the good deeds performed without believing in Allah or not because they are His commands but for some other reasons are of no value. Îmân without comprising deeds, however, is valuable and useful. Muslims carry out the rules of Islam in order to escape the probability of being punished in the next world. In fact, the attainment of worldy happiness is possible for – 61 –

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