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Friday Articles

'Will they not ponder about the Holy Qur'aan?'
By Dr Jafar Sheikh Idris

Inter-faith Dialogue : A Moral Duty to Finding Common Ground
By Louay Safi

Whoever practises what he knows...
By Abdullah

'Will they not ponder about the Holy Qur'aan?'
By Dr Jafar Sheikh Idris

   Why Islam? The question "why?" demands a rational answer. However, many people think that it is not possible to give rational answers to ideological commitments (by ideology, we mean a system of thought). They believe that a commitment to any theistic ideology is an irrational act. One cannot deny the fact that many people do commit themselves illogically to various ideologies and continue to hold onto them only because they find themselves to be raised up in particular communities. They accept such ideologies in just the same way as they would accept a traditional form of dress handed down to them through the generations. For example, a person might be deeply committed to a nationalistic ideology simply because it may be the best way to win the support of the masses and thereby gain personal political power.
     Let us analyse two commonly found views regarding ideological commitments:
     1. The first states that a commitment to any ideology, which involves some type of deity must necessarily be irrational.
     The premise of those who say this is that the fundamental claims of all such ideologies are beyond the comprehension of the human mind. Those who have accepted such a premise have concluded that all types of such 'belief' must be based on irrational and imaginary thoughts rather than on reality.
     2. The opposite view is held by people who seek to justify their 'belief' in certain irrational ideas by claiming that reason is limited.
     In fact, the followers of this ideology state that people should commit themselves to such ideas by simply having 'faith'. The conclusion of these people is that ultimate reality must be irrational in essence and, therefore, incomprehensible to the human mind. They go on to say that their ideology must be accepted or 'believed' without reason, in order to attain some type of 'salvation'.
     This kind of argument is very difficult to accept because as human beings, we may ask: What do we have other than the usage of our minds for acquiring knowledge? If we are told to 'believe' in something that is irrational (ie beyond all reason), such as a type of being which is both mortal and immortal, we cannot possibly digest such an idea. Therefore, it does not seem unnatural for us to demand that our way of thinking and living be based solely upon those concepts, which can be verified as being true.
     Going back to the first view regarding ideological commitments, we see that this view contends that we cannot and should not believe in that which we cannot comprehend. The emphasis lies on the word comprehend, and so it must be defined. It is true that one cannot have an adequate mental picture of some mathematical and scientific facts. For example, one cannot have an adequate mental or visual picture of the curvature of space, or one of the mathematical concepts of infinity. Nor can we really have an adequate mental picture of the way in which certain animals experience things, such as the way in which bats 'see' by using ultrasonic waves. However, know these concepts to be true because of solid evidence and not because of some non-rational ideas. Therefore, we can say that we do indeed comprehend them.
     Now what about the concept of a singular, all-knowing entity, which has created the universe. It is impossible to have any mental or visual picture of such an entity, for evidence tells us that this entity must be unlike anything in the universe because this entity must be independent of space and time. The evidence for the existence of this single intelligence lies in the design of nature itself, which we can freely examine; hence, such an ideology is rational. If one realises this - through confirmation - then one can proceed to answer the question: Why Islam?
     One of the main problems with an atheistic ideology is that it cannot explain intelligence in the processes of the universe. Another problem is that it tends to deprive life of meaning. Furthermore, we know that human beings are naturally inclined to be honest; however, in atheism there is a denial of an ultimate originator and of anything beyond death, which creates a contradiction and leads to an inconsistency in behaviour - on the one hand a person would be inclined to be honest, and on the other to be dishonest 'to make the most of this world'. [If everyone insisted on 'making the most of this world', society as we know it would not exist. As a case in point, let us suppose that all those who wanted to 'make the most of this world' resorted to thievery. If this happened, no one would be producing the goods (growing food for instance) that the rest of us could steal. Hence, it seems that 'making the most of this world' as system of action is doomed to failure. Could it then be a viable system of belief?]
     Broadly speaking, with regard to theistic ideologies we have the revealed, the distorted and the man-made. One can easily say that a way of life communicated to humankind by the creator of this universe is preferred to man-made ideologies. If one wants to follow the advice of that which has made the universe and all that it contains - regarding what is beneficial or harmful - then it is better to refer to pristine communication from this originator, than to that communication, which has been fabricated or distorted by man.
     Those ideologies claiming to be based on revelations can be subjected to a number of tests, the first and most important of which is that of consistency. We must look for two types of consistency: internal and external. Internal consistency means that a statement made in a book must not contradict another statement in the same book. External consistency means that a statement made in a book must not contradict facts as we know, be they psychological, physical, chemical, historical, geographical, biological and so on. Applying these tests, consider the most important truth that all the supposedly revealed ideologies proclaim, that is, the existence and perfect attributes of Allah. Allah for all ideologies, that claim to be revealed, is supposed to be All-knowing, All-merciful, Everlasting, etc. However, some books imply that Allah's knowledge is limited and imperfect by saying that, for example, Allah was deceived by a human. In contrast, the Holy Qur'aan provides the perfect concept of an All-knowing, Singular Originator of this universe.
     This leads us to the next test - that of authenticity. The question that should be asked is whether the scriptures that we have today are indeed a communication from the Originator to humankind. A study of the history of Islam would show that the present Qur'aan is exactly the same as that which was communicated about one thousand four hundred years ago. During its revelation it was committed to memory by a large number of people and written down also.
     Yet another test is that of comprehensiveness. A truly comprehensive ideology, revealed to humankind by the designer of the universe, would describe the most beneficial system in all spheres of life including the political, economical, social, medical and environmental spheres.Lastly, we might look at the test of universality. Clearly, an ideology, which is historically or graphically bound, is not as good as that which applicable to all human beings, irrespective of the time and place of their origin.In conclusion, if one uses the criteria of universality, comprehensiveness, authenticity and above all, consistency, one would find the Holy Qur'aan unique and worthy of investigation. It is interesting to note that the Holy Qur'aan itself stresses the above-mentioned approach. For example, in verse 82 of chapter 4, it is said, "Will they not ponder about the Holy Qur'aan? If it had been from ther than Allah, then they would have surely found in it many inconsistencies."

Inter-faith Dialogue : A Moral Duty to Finding Common Ground
By Louay Safi

      Muslims must display positive attitude and unwavering respect towards the followers of other faiths.
     Extreme voices in the three religions that claim the monotheist heritage of Prophet Abrahamâ€"Judaism, Christianity, and Islamâ€"are busy sowing the seeds of confrontation and hate. They have recently taken the advantage of the politically rooted tensions between western and Middle Eastern countries to develop misunderstanding and mistrust among the followers of these religions.
     Quoting selectively from Islamic sources, they have painted Islam as an intolerant religion that urges its followers to hate people of other faiths. This depiction belies both the historical record of Muslims dealing with the followers of other faiths, and, most importantly, the Qur’anic message itself. Although historical Muslim societies were imperfect, there are plenty of examples to show that Islamic values inspired Muslims to develop multi-religious societies in which people of diverse religious backgrounds lived in considerable harmony. The tolerance of Medieval Muslim Spain and the invitation extended to Jews expelled from Jerusalem to return to the city upon the defeat of the Crusaders are two shining examples.
     The Qur’an reiterates a fundamental truth taught by all the prophets who were sent by God to guide human endeavours. It asserts that true and honest living is the assured way for spiritual and social harmony, and for protecting the long term self interests of every human being.
     The Qur’an further asserts that humans are fallible and can never be free of error in understanding and judgement. Human knowledge is imperfect, and subject to bias and error. Knowledge of intentions and inner thoughts are beyond human capacity, and so is the knowledge of the final destiny of individuals. People of faith must show humility and put their trust in divine wisdom and the absolute justice of God, and must focus on doing what is right and just, instead of sitting in judgement on the eternal salvation of others. The Qur’an is clear that only God knows who is true and sincere in worship and service, and who has gone astray.
     “Your lord knows best who strays from his way: He knows best who they are that receive His guidance.” (6:117)
     “And we granted them clear signs in matters (of religion): it was only after knowledge had been granted to them that they fell into schisms, through insolent envy among themselves. Verily your lord will judge between them on the Day of Judgment as to those matters in which they set up differences.” (45:17)
     The duty of the faithful is, therefore, not to judge others and look down on those who have different understanding and faith, but respect their choices and try his or her best to live an upright life and manifest the values of his and her faith through good work and good deeds.
     “To you we sent the scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah has revealed, and follow not their vain desires, diverging from the truth that has come to you. To each among you have we prescribed a law and an open way. If Allah had so willed, he would have made you a single People, but (his plan is) to test you in what he hath given you; so strive as in a race in all virtues. The goal of you all is to Allah; it is he that will show you the truth of the matters in which you dispute.” (5:48)
     The Qur’an came to confirm the truth revealed in early scriptures, and the people of the book, the followers of the revealed scriptures, have a special place in the Qur’an, particularly those who carry the Abrahamic legacy. Significant portions of the Quran focus on the story of the Biblical prophets and their followers, the Jews and Christians. It presents their stories as the story of the journey of faith, reminding the followers of the last revelation of the ups and downs in the struggle of the early communities of faith.
     Some commentators have stressed the down side of that story by focusing on the Qur’anic critique of the People of the Book. The Qur’an has pointed out several excesses and mistakes committed by the followers of the Biblical prophets, and warned the followers of Prophet Muhammad against committing similar excesses.
     Yet the Qur’an is also full of stories of great struggles and shining examples of the followers of early prophets whose commitment and devotion were crucial for establishing the monolithic traditions and translating divine guidance into social practices: The strong faith of Saul (Talout) and those who stood firmly with him (2:249); the devotion of the people of the Trench who remained true to their faith in the face of a horrifying aggression committed by ruthless enemies (85:1-11); and the unwavering commitment of the followers of Christ to the ethical code and compassionate spirit he brought to humanity (61:14). Prophet Muhammad repeatedly emphasized that his mission confirmed those of early prophets. He directed early Muslims to seek refuge in Abyssinia, pointing out that the country was ruled by a just Christian King. This was the beginning of an excellent relationship and strong alliance between Muslims and Christians in Abyssinia that lasted for a thousand years.
     Therefore, the Muslim attitude towards the followers of other religions, particularly the People of the Book, should not be one of self-righteousness and pride, but one of compassion, mutual respect, and concern for the wellbeing and welfare of other communities. The Quran encourages Muslims to cooperate for the common good and to search from a common ground, based on mutual respect and help.
     “Say: O People of the Book! Come to common terms as between us and you: that we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah.” If then they turn back, say: “Bear witness that we (at least) are Muslims (bowing to Allah’s Will).” (3:94)
     The common ground Muslims are asked to seek with the followers of other religions is a society in which people are free to worship God. In such open society, Muslims must display positive attitude and unwavering respect towards the followers of other faiths. Dealing with respect and positive engagement does not mean that differences in doctrine and interpretation do not matter. Rather, it means that those differences must be addressed through free and open dialogue.
     It is this open, free, and dignified dialogue that allows the followers of various religious traditions to affirm their diversity and discuss their similarities and differences, and it is what Islam requires from its followers. Muslims have a moral and religious obligation to engage in interfaith dialogue with other communities of faith, and they must do that by maintaining ethical standards required by the Qur’an, including the directive to “argue with [the follower of the revealed books] in ways that are best and most gracious.”
     (The writer is Executive
     Director of ISNA Leadership
     Development Center (ILDC), Plainfield, Indiana0.
     (Source: lsinsight.org)
     opher â€"poet of Islam, in his historic Madras lectures delivered in 1930 and published under the title, The Reconstruction of Religious Thought in Islam. Answering in the affirmative, he called upon Muslim theologians “to reinterpret the foundational legal principles [of Islam], in the light of their own experience and the altered conditions of modern life.”
     The widely reported attempt by Turkey to reinterpret the shariah by liberating it from traditional medievalism is in fact a step towards realizing Iqbal’s vision of modernizing Islam. It is possible that Turkey’s initiative may displease some conservative Muslim ulema who may even be contemplating a fatwa of blasphemy against the Diyanet’s theologians. But it must be realised that correcting centuries old misinterpretations does not amount to tampering with the shariah or creating a new Islam.
     If such a fear exists among the Muslims, it is because of the misconception that the hadith-centric present day shariah - be it capital punishment for apostasy, stoning to death for adultery, the legitimacy of triple talaq or even the sanction of child marriage - has divine origins and hence immutable. In fact the problem of incompatibility of the shariah with modern values is because of it not being based on the egalitarian teachings of the Quran. This can be proved by going back to the Quran and studying its pronouncements on some major issues which are in conflict with the provisions of the shariah
     Adultery: The Quran in surah 24 (Al- Noor) prescribes a hundred stripes to be administered in public to both parties indulging in illicit sex, but only if evidenced by four eye witnesses. The purpose of this injunction is to deter future offenders by publicly humiliating the adulterers and not to lash a person to death. Explaining this verse in his commentary Dawatul Quran, renowned scholar Shams Pirzada says that the word Jalda (which comes from Jild meaning skin in Arabic) used for stripes in the surah 24 “means to strike with such a thing whose effect will be only on the skin and would not exceed it. This purpose can be achieved by a whip or a cane, provided that the lash or the strike is not given with such a force that the skin is split and the body bleeds.” A hadith in Kitabul Hudood of Al-Bukhari supports this view. It says that when a man was ordered to be lashed by the Prophet for drinking, people used hands and twisted clothing to beat him.
     This is in stark contrast to the stoning to death resorted to by most Muslim countries based on reports that the Prophet stoned the adulterers to death and whipped the fornicators. Surprisingly, there is no statement of the Prophet clarifying that the Quranic punishment was meant only for fornicators. It is difficult to accept that the Quran should mention only the smaller punishment of hundred lashes while allowing the Prophet to apply the ultimate penalty of death without any scriptural legitimacy.
     Apostasy: The Quran addresses the issue of apostasy in several places and nowhere does it talk of any mundane punishment for it. It only warns renegades of sad consequences in the next life thereby effectively giving them an entire lifetime to revert back to Islam (2:217). This is consistent with the Quranic concept of laa ikraaha fiddeen (there is no compulsion in religion) wherein any person including a Muslim, without violently threatening the Islamic order, enjoys the free will and the fundamental right to profess, practice and propagate the religion of his choice including atheism.
     Triple Talaq: The concept of triple talaq in one sitting is alien to Islam as it goes against the very spirit of the procedure of divorce laid down in surahs 2, 4 and 65 of the Quran which is to give the parties maximum time and opportunity for reconciliation.
     It may therefore be legitimate to ask why these Quranic decrees do not find a place in the shariah. The answer to that lies in the belief of Muslim theologians that hadiths have an overriding effect on the Quran. (See Abu Ammar Yasir Qadhi’s An Introduction to the Sciences of the Quran in which he writes that the Sunnah of the prophet can abrogate the Quran). The truth is that the Quran being the locus classicus of Islam, no authority can supersede it. Even the Prophet was commanded to follow the Quran and judge by it (4:105, 5:49, 6:50, 7:203). In several other verses the Prophet is described as a teacher and interpreter (muallim) of the Quran and its wisdom (2:151, 3:164, 16:44).
     The question is, if hadiths were only explanations of the Quran how could they go against the Quran itself? That is, how could the Prophet prescribe capital punishment for adultery when he was only supposed to expound and apply the law of hundred lashes of surah 24, or kill an apostate when he was only allowed to explain to him the consequences of apostasy in the next life?
     The same could be said of misogynous traditions. For instance, Al-Bukhari (Kitabul Jihad) reports that “evil omen is in three things; horse, woman and the house”. Another tradition in Al-Bukhari claims that the majority of those entering Hell would be women (Kitabun Nikah). Yet another report in Al-Muslim (Kitabun Nikah) asserts that had it not been for Eve, women would not have betrayed their husbands.
     It is obvious from the insulting nature of these statements that they could never have emanated from the Prophet given his exemplary character as seen from the following hadiths. “If anybody had a female child and does not bury her alive, nor treats her unjustly, nor prefers his sons over her, Allah would admit him in Paradise (Abu Dawood)” And, talking about unfortunate divorcees, the Prophet said, “the best form of charity is to maintain your daughter who has been returned to you, particularly when she has no earning member except you (Ibn Maaja)”. This proves that the authenticity of the gender biased hadiths referred above is suspect.
     The Quran claims that it is a book for all periods and therefore, it supports the notion that any law formulated on the basis of its philosophy has to evolve from time to time. For this to happen the doors of ijthihad (independent interpretation) must be reopened, and the entire corpus of hadiths must be reevaluated to discredit all such hadiths that are antithetical to the spirit of justice, equity and fairness embodied in Quranic universalism.

Whoever practises what he knows...
By Abdullah

     Increasing the faith, which Allah commands us to have, and which is a trait of His believing worshipers, can be achieved through different means. The first aspect in increasing faith is through practising total observance and detailed observance of Allah's commands, for it is the obligation of all mankind to believe in Allah and His Messenger (Sall Allaho alaihe wasallam), and of every community to commit itself to all that the Messenger (Sall Allaho alaihe wasallam) has ordered. It is well-known that what was obligatory at first differs from what was required after the revelation of the whole Qur'aan.
     Hence, unlike one who does not know about Islam, he who knows the Qur'aan, the Sunnah, and their meanings is obliged to have a detailed faith. That is, if a man, inwardly as well as outwardly, believed in Allah and the Messenger (Sall Allaho alaihe wasallam) and died before he knew the laws of religion, he would die as a believer. His obligation and what he did are different from the faith of the one who knew the Islamic laws and who believed in them and worked to fulfil them. The faith of such a person is more complete, in accordance with the obligatory and the actual deeds.
     Indeed, of what he performed in accordance with the obligation is of a more complete faith and what he did is also considered more complete. Allah says: "This day I have perfected your religion for you." (5:3)
     In this verse, the word "religion" refers to the legislation of commanded and forbidden actions, but does not mean that everybody is obliged to do what the whole community is ordered to do. It is recorded both in Sahih Muslim and Sahih Bukhari that the Holy Prophet (Sall Allaho alaihe wasallam) described women as diminished in intellect and religion. This diminution in intellect made the witness of two women equal to that of one man; the diminution in her religion is due to the fact that she does not pray and fast when she is menstruating. Indeed, this diminution is not a diminution of what she is commanded to do and so she will not be punished because of it. However, if someone is commanded to pray and fast and does so, his religion is complete compared to the one of diminished religion.
     The second aspect [of increasing one's faith] is the total and detailed acts of people. To illustrate this, let us compare the faith of the following three men. The first absolutely believed in what the Messenger (Sall Allaho alaihe wasallam) came with and asked for, but was neither concerned about what the Messenger (Sall Allaho alaihe wasallam) commanded and prohibited nor sought the required knowledge of religion so as to act accordingly. The second sought and obtained this knowledge and acted upon it. The third man acquired knowledge, became well acquainted with it, and believed in it but did not act accordingly. These three men shared the same obligation, but the one who looked for detailed knowledge and acted upon it had a more complete faith than the one who knew and believed but did not practise his knowledge.
     Likewise, he who believed in the message, confessed his sins, and feared punishment was a better believer than the one who did not seek to understand what he was asked to do, and did not fear punishment; on the contrary, the later was negligent and careless, although [overtly as well as covertly] he believed in Prophet Muhammad (Sall Allaho alaihe wasallam) as the Messenger of Allah.
     Accordingly, the more the heart knows, believes in, and practises [what Allah and His Messenger have ordered], the more a person's faith increases even if that person has a general adherence and general verbal confession.
     Similarly, if someone knows Allah's Names as well as their meanings and believes in them, his faith is more perfect than that of someone who does not know but believes in them generally, or someone who knows only some of them. Hence, the more one knows Allah's Names, Attributes, and Verses, the more perfect is his faith.
     The third aspect is that knowledge and assent are differentiated among people. That is, some people have stronger, more enduring faith and assent than others, whose faith is subject to doubt. Indeed, this is something experienced by each one of us. For example, people differ in the way they see the new moon, hear the same sound, smell the same smell, and taste the same food. So, it is with the heart's knowledge and assent. People differ widely in their belief in the meanings of Allah's Names and His Words.
     The fourth aspect is that the assent, which requires the work of the heart, is more complete than that which does not. So, knowledge, which is accompanied by works, is better than that which is not. Suppose that two men knew that Allah, the Messenger (Sall Allaho alaihe wasallam), Paradise, and Hell are true.
     The knowledge of the first man obliged him to love and fear Allah, wish for Paradise, and avoid Hell. However, the knowledge of the second man did not lead him to do so. Thus, we can say that the knowledge of the first is more complete than that of the second. For the strength of the result signals the strength of the cause, and all these matters stem from knowledge. So, knowledge of the "beloved" requires one to seek him; and knowledge of the "frightened" requires one to flee from him.
     However, absence of the required results signals the weakness of the cause or prerequisite. That is why the Holy Prophet (Sall Allaho alaihe wasallam) said: "One who is informed [indirectly] of something is not like the one who sees it for himself." To illustrate this, when Allah told Hadhrat Musa (Alaihis Salaam) that his community worshiped the calf, he did not throw the al-Alwah, Tablets; but when he himself saw them practising that, he did. This is not because he doubted Allah's Words but because the man who is told something, although he does not report the news of the teller, does not perceive the situation in the same way he does if he sees it for himself. Since, his mind is occupied with something else, other than what the informer said, he still believes him. Certainly seeing something will give one a clearer understanding of the situation and this assent is better than the other.
     The fifth aspect is that works of the heart, such as love for Allah and His Messenger and fear and expectations from Allah, are part of faith, as proven by the Holy Qur'aan, the Sunnah, and the consensus of the pious ancestors. And people differ widely in their performance of these works.
     The sixth aspect is that overt works, as well as covert works, are part of faith; and people also vary widely with respect to these works.
     The seventh aspect is the importance of holding Allah in remembrance and not being inattentive, since the latter opposes perfection of knowledge and acceptance. Umar Ibn Habib, one of the Companions, said: "If we thank and praise Allah, our faith increases. However, if we neglect and forget Him, our faith decreases." And Mu'adh bin Jabal used to say to his companions: "Let us sit still for an hour so as to strengthen our belief."
     Allah says: "Nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires." (18:28); and: "And remind for indeed, reminding profits the believers." (51:55); and: "The admonition will be received by those who fear [Allah]: But it will be avoided by those most unfortunate ones." (87:10-11)
     Hence, it is evident that the more a man remembers what he already knows, and practises his knowledge, he will come to understand something he has never known, such as Allah's Names and Verses.
     This is supported by the following tradition: "Whoever practises what he knows, Allah will provide him with understanding of what he did not know." This is a matter that every believer will realise by himself.
     It was recorded in Sahih Bukhari that the Holy Prophet (Sall Allaho alaihe wasallam) said: "The one who holds Allah in remembrance as compared to the one who does not, is like a living man as compared to the one who has died." Allah says: "And when they hear His Verses rehearsed, find their belief strengthened." (8:2)
     That is, hearing of Allah's Verses increases their knowledge with what they did not know, it encourages their practise of the new knowledge, and it reminds them of things they have forgotten.
     Allah says: "Soon will We show them Our Signs in the [furthest] regions [of the earth], and in their own souls, until it becomes manifest to them that this (the Holy Qur'aan] is the Truth..." (41:53)
     That is, the Holy Qur'aan is the Truth. Allah also says: "Is it not enough that your Lord does witness all things?" (41:53).
     So, in the Holy Qur'aan, Allah is witness to what He reported. Consequently, believers believed in this and then He showed them His Signs in the furthest regions of the earth and in themselves, all of which confirms what the Holy Qur'aan says. Therefore, these Signs indicate that the Holy Qur'aan is the Truth.
     Allah says: "Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it? And the earth, We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth [in pairs] to be observed and commemorated by every devotee turning [to Allah]." (50:6-8)
     So, the created signs should be observed and commemorated in order to prevent one from blindness and inattention. To illustrate, a man recites a Surah (eg, al-Fatiha) many times; and each time he recites it, he gains new knowledge, which in turn increases his acceptance and faith as if the Surah was revealed at that moment.
     Thus, he believes in these meanings and his knowledge and work increases. This is to be realised by everyone who reads the Holy Qur'aan attentively, in contrast with the one who reads it absentmindedly. Thus, whenever one does what he is commanded to do, he becomes aware of these commands and, as a result, he affirms his belief. Consequently, at that moment, his affirmation in his heart establishes what he was unaware of even when he is truthful.
     The eighth aspect is that man may deny or disbelieve things, for he does not know that the Messenger (Sall Allaho alaihe wasallam) has spoken and ordered them.
     And if one knew that, he would neither deny nor disbelieve. For his heart strongly affirms that he [the Holy Prophet (Sall Allaho alaihe wasallam)] told and commanded only the truth.
     It may happen that when one hears a verse or a Hadith or thinks about it or someone interprets its meaning for him or it becomes clear to him what is forbidden, then he will enter a state of new affirmation and new belief.
     This increases his faith, since before this stage he is not considered as an unbeliever but simply as ignorant.
     This happens in the case of many believers who ignorantly think that an affirmation or a deed is not required for faith but when they know the truth, they believe.
     Many people, including those who are conscious about religious matters, may have, in their hearts, many detailed matters that may contradict what the Messenger (Sall Allaho alaihe wasallam) brought forward. Yet, they do not know that they are contradictory matters and, when they become aware of this, they reverse their opinions.Thus, anyone who introduces an innovation or a saying [to the religion of Islam] or performs a wrong act, and he is a believer in the Messenger (Sall Allaho alaihe wasallam) or is aware of what the Messenger (Sall Allaho alaihe wasallam) said and believes in them and does not reverse his beliefs, he is considered ignorant.
     Thus, he who has knowledge of what the Messenger (Sall Allaho alaihe wasallam) brought forward and acts accordingly, is better than he who commits an error concerning this, and anyone who becomes aware of the truth after realising his own error and acts on it, he will be in a more preferable position than before.