-
- February 22, 2024
Is it their names, their clothes, what they say, their languages, their countries, their races? Which one is it?
Is it that their names are Robert or Abdullah?
Is it that they wear jackets or robes?
Is it that they speak politely or rudely?
Is it that their languages are Arabic or English?
Is it whether their country is Saudi Arabia or America?
Is it whether their race is Turkish or Greek? …
Which one gives us the correct information about whether they are Muslim or infidel? While there are some people named Robert who are very well-intentioned, there may also be some named Abdullah who are usurers or commit adultery. While there are those who wear a pardesu and are not exposed to moral corruption, there are also infidels who have been given the nicknames Abu Lahab[280] or Abu Jahl[281] who wear robes. In the world media, we see clowns who specialize in polite speech, but we also know scholars who convey the true faith with their harsh style and inform the masses. Throughout history, while there have been those who knew Arabic and were infidels, there have also been many who knew English and were Muslims. No belief is unique to any one country; on the contrary, beliefs have given birth to countries. As a race, Turks today, as in the past, include Muslims, Christians, and atheists, and when we look at the history of the Greeks, we can see that people of all beliefs existed. These data show us that race, color, or language are not sufficient reasons to determine people’s beliefs. To be explanatory and to cover all other characteristics, we will dwell a little on the subject of race.
Race refers to a group of people who share common physical and physiological characteristics through heredity. These groups live within their own culture, forming their own values such as names, clothing, dialects, or languages within a specific area. Those who, out of ignorance, interpret the richness of culture as superiority are engaging in racism.
For example, a Scottish man is happy to wear the kilt[282] that was given to him as a gift. For a man of Turkish race, even offering this would often be grounds for murder. When we put the skirt on display, wearing it or not wearing it cannot be a reason for superiority. Offering the fustan worn by the Arab race to an Eskimo is torture. Making an Eskimo wear Arab clothes may even cause his death. This is because clothing styles are in harmony with the climate of the geography in which they are lived.
Metals, like clothing, which are distinctive features of one race from other races, cannot be a reason for superiority. When even a person’s fingerprints are not the same as another’s, what distinguishing feature can make one community superior to another? … When we get to the bottom of it, it is clear that communities come from the same lineage. The entire human race begins with Adam (as), continues with Noah (as), and people begin to multiply through his sons Shem, Japheth, and Ham. Over time, due to sociological, economic, or geological reasons, they separated from each other and formed different lineages. Centuries later, to come out and make a distinction between infidel and Muslim with the mentality of “I am from such-and-such a race, you are not” is difficult to accept. If there is a superior race accepted and embraced by those who believe in the Creator, this leads to the idea that Allah willed this race to be superior, which, God forbid, would be a great slander against Allah. Because it is Allah (swt) who determines who is born when, where, and to which lineage. If I am superior because I was created Japanese, and inferior because I was created Arab, then this would imply that there is a creator who determines this, meaning that it is Allah who determines both superiority and inferiority. This, God forbid, would be a slander against Allah’s attribute of “el-Adl,” meaning justice. This issue is the greatest mass problem of our time. This partiality, which began in the early stages of our lives, has reached its final stage with the acceptance of racism. This partiality manifests itself in the forms of lower neighborhood-upper neighborhood, your team-my team, your country-my country, your lineage-my lineage, and finally, your race-my race. The mechanism of partisanship and defense that arises from this understanding leads humanity to an irreversible outcome. The whole world has recently learned the consequences of the German race’s claim of superiority all too well. The only ideology that resolves this issue justly in the human world is Islam. In Islam, to prevent situations such as discrimination, sectarianism, wars, enslavement, etc., resulting from racism, it is commanded that superiority should only be based on piety and that people should be treated according to their beliefs, not their race.
ALLAH (swt) says:
O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.[284]
Piety means fear, caution, avoiding sins out of fear of Allah, and being meticulous in obeying Allah’s commands and prohibitions. A person who behaves in this meticulous manner is called “muttaqi.”[285] Piety is the point of gathering and mutual aid that the Almighty Allah has indicated for His believing servants. In another verse of the Holy Qur’an: “Help one another in righteousness and piety, but do not help one another in sin and transgression” [286], it is also stated that piety has a broad meaning in social terms. The Messenger of Allah explained that takva is essentially a spiritual feeling based on the heart and occupies a broad place in every area of social life.
The Messenger of Allah (s.a.v.) said:
Do not envy one another. Do not compete to praise a commodity and raise its price to harm another when you yourself would not buy it. Do not hate one another. Do not turn your backs on one another. Do not engage in trade at the expense of another’s trade. O servants of Allah! Be brothers to one another. A Muslim is a brother to another Muslim. A Muslim does not oppress another Muslim. When he is in need of help, he does not leave him alone and helpless. He does not despise or humiliate him. This is piety.“ The Messenger of Allah (s.a.v.) repeated the words ”this is piety” three times, pointing to his chest each time. [287]
This is the only formula that can fundamentally resolve the tragedies experienced in human history. Opposed to this formula is the Jewish mentality. The Holy Quran challenges the Jews, who consider themselves a superior race and therefore believe that everything is permissible in this world and that they will not be punished in the hereafter.
ALLAH (swt) says:
(Due to their claims of superiority) They said, “The fire will never touch us except for a few days.” Say, “Have you taken a covenant from Allah? – for Allah never breaks His covenant – Or are you saying something about Allah that you do not know?” [288] If you claim that you alone, apart from other people, are truly the friends of Allah (His beloved servants), then wish for death; if you are truthful (do so without hesitation).[289]
Let there be no misunderstanding. This does not mean that lineage is unimportant in Islam. There is no ascribing superiority to race[290]. Because superiority belongs only to Allah. The ranking of superiority is based on piety. However, in Islam, one who denies their lineage for a worldly reason is considered a disbeliever[291]. When a person is subjected to injustice, attack, or oppression, they must defend themselves in the appropriate manner. The Messenger of Allah (s.a.v.) stated that repentance and martyrdom would not be accepted unless this belief was abandoned, and he cursed such people.
Our Prophet (pbuh) said:
May Allah, His angels, and all people curse the person who attributes himself to someone other than his father, or the slave who attributes himself to someone other than his master! Allah will not accept their repentance, supererogatory acts, ransom, or obligatory acts! [292]
Therefore, there is no aspect of racism or denying one’s own race that is compatible with the religion of Islam. Everyone should embrace their lineage, but attribute superiority to Allah and live a pious life. Languages, names, countries, and races alone do not lead a person to Islam, and attributing superiority to individuals based on these factors is a behavior contrary to faith. For what distinguishes the disbeliever from the Muslim is knowledge in life and behavior in the realm of living. If knowledge and behavior are not the indicators of a person’s disbelief or Muslimhood, then why should some of us be worthy of paradise and others of hell, even though we live on the same planet, eat and drink the same things, love the same things, breathe the same air, and even come from the same lineage?
Allah (swt) does not love disbelievers, He loves Muslims. He will definitely not forgive disbelievers, but hopefully He will forgive Muslims. Since there is a possibility of falling into heedlessness, it is necessary to think very carefully and make a decision before death comes. Because there is a complete religion, if you are still one of the servants whom Allah does not love, it means you are about to embark on a path of no return. If a Muslim who says, “I believe in Allah (swt),” is as ignorant of the commands of his religion as an unbeliever, and if this Muslim’s relationship with his Creator is as broken as that of an unbeliever, why should he be treated differently in this world or the hereafter? If everything ended with saying “I believe,” we would have to call people who are unaware that they are polytheists not unconscious, but foolish.
Take Abu Lahab, the Prophet’s uncle, for example. He should have proclaimed the superiority of his lineage to the whole world, saying, “My nephew has been made a prophet by Allah!” Why did he fight against him until his last breath? Like many ignorant Muslims today who understand religion in their own way, he could have simply recited the Shahada and then continued doing whatever he wanted. Did it not occur to him, or was he foolish? People who do not adjust their rejections and acceptances in life according to their beliefs may consider Abu Lahab’s refusal to choose Islam as foolishness, because they think Islam is merely a matter of acceptance. The truth is quite different. He knew very well what he was being invited to, and he did not accept it for his own benefit. He did not approach Islam like those who consider what Islam declares haram to be halal and still see themselves as believers. While we treat those who know what they are being invited to as scholars, Abu Lahab did not believe even though he knew what he was being invited to. Because he had concerns about his ego, his position, and his livelihood. Muslims who were unaware always treated these things as separate from their faith. Abu Lahab could not move freely within the Islam he was invited to; there were limits placed on his ego. His ego constantly set its own rules. Even claiming that his tribe was superior and honorable was forbidden. He owed his position to this. He had to reject all gods and accept Allah as the one God. He thought his livelihood would suffer because of this. For reasons like this, Abu Lahab deemed it appropriate not to believe. While we’re on the subject, when was the last time we examined our love of position, our concern for livelihood, and our ego?
We are not trying to compare anyone to Abu Lahab, nor would we ever do so. We are talking about the fine line between believing and living the faith, and we are trying to explain its importance. We examine the reasons behind the actions of those who accepted the invitation despite not knowing its content and those who refused it despite knowing. At the end of this explanation, the most beautiful answer will be the verse that draws attention to the difference between “I believed” and “I became a Muslim.”
ALLAH (swt) says:
They said, “We have believed.” Say, “You have not believed; but say, ‘We have submitted (become Muslims).’ Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not diminish anything from your deeds. Indeed, Allah is Forgiving and Merciful.[294]
When we look closely at the verse, we see that to be among those who truly believe in Allah (swt), it is not enough to simply say we have believed; obedience to Allah and His Messenger is a condition that must accompany faith. In other words, it is stated that obedience is the binding element of faith. Finally, the verse emphasizes that if we obey, nothing will be diminished from our deeds.
Our deeds are all our actions that are in accordance with Allah’s pleasure. We perform our actions in the hope of seeing the reward for what we do in this world on the Day of Judgment. In this world, we sometimes suffer a little, and sometimes we encounter ingratitude in return, but we continue to do them without stopping, with the aim of earning Allah’s pleasure and seeking reward. Each of our actions will be recorded in our record of deeds in the Hereafter.
The fact that the verse is conditional on obedience implies that our deeds will not diminish if we obey, but they will diminish if we disobey. It is quite distressing to even think about what will happen in that case. To understand this best, there are questions that need to be answered. “Whose deeds are rendered worthless? Why are deeds rendered worthless? What behaviors cause deeds to be rendered worthless? What must be done to prevent deeds from being rendered worthless?” The Holy Quran provides us with the most beautiful answers to these questions:
Whose deeds are rendered worthless?
Those who disbelieved and prevented others from following the path of Allah, (so Allah) has nullified their deeds.[295] And they are the disbelievers. They are doomed to destruction. And Allah has nullified their deeds. [296]
Why are deeds rendered futile?
They followed that which angered Allah and rejected that which pleased Him; therefore, He rendered their deeds worthless.[297]Thus, because they considered what Allah revealed to be repugnant, He rendered their deeds worthless.[298]
What behaviors cause deeds to be rendered futile?
Those who prevent others from following Allah’s path and oppose the Messenger after guidance has become clear to them can certainly not harm Allah in any way. (Allah) will render their deeds futile.[299]
What must be done so that deeds are not rendered futile?
O you who believe, obey Allah, obey the Messenger, and do not invalidate your own deeds.[300]
The nullification of deeds also means that a Muslim person has stepped outside the circle of religion. The mention of disbelievers and those who prevent others from following Allah’s path together provides us with this evidence. At the same time, the verse reminds us that a Muslim can become a disbeliever, and a disbeliever can become a Muslim one day, depending on knowledge and behavior in the realm of life.
Although we will be subject to a distinction in the hereafter, the distinction between “believer and disbeliever” in worldly life is necessary for the believer to establish their identity. Those who do not recognize their friends and enemies, individually or socially, cannot achieve prosperity in the political and economic spheres either, because disbelievers are enemies. Some of the enemies who prevent us from following Allah’s path do not reveal their true faces until they achieve their goals. When their identities are not recognized by Muslims, they will continue to appear as friends in all areas of life, pursuing their goal of diverting us from the right path. The Qur’an informs us that they are not friends and that their only goal is to cause trouble.
ALLAH (swt) says:
O you who believe, do not take those who are not of your religion as confidants. They seek to harm you and cause you hardship. Their hatred is evident from their words, and what their hearts conceal is even greater. We have explained Our verses to you; perhaps you will understand.[301]
As a result of your relationships within society, you may also be harming other Muslims. Therefore, recognizing your enemy means protecting your friends at the same time. Just as those who cannot identify their enemies cannot choose their friends wisely, those who do not determine their friends according to the Holy Quran will never be able to identify their enemies. While discussing the guidance of reason, we find it appropriate to conclude here, as sufficient explanation on the matter has been provided in the section titled “Choosing Friends.” A Muslim is one who obeys Allah without reservation, revives the Sunnah of His Messenger, and is grateful for the blessings he enjoys. One must question the faith of a person who, despite knowing about Paradise, does not fulfill the conditions to attain it; who, despite knowing about Hell, does not behave in a way that will protect them from it; and who does not engage in any struggle against the self, which is the religion of Satan. Without living such a life, saying “I am a Muslim” means that one can only live a nominal “Islam” in a state of heedlessness. Yet Islam means “to surrender.”
We knew Allah, but we did not obey Him wholeheartedly.
We knew the Messenger, but we did not revive his Sunnah.
We knew His blessings, but we did not give thanks.
Despite everything, we said we were Muslims…
We knew Paradise, but we did not ask for it.
We knew Hell, but we did not fear it.
We knew Satan, but we did not fight him.
Despite everything, we said we were Muslims…
We said the world is fleeting, but we always accumulated wealth.
We saw the dead, but we did not learn a lesson
We quarreled among ourselves, but we never asked about religion
Despite everything, we said we were Muslims…
[280] The father of Alevi
[281] The father of ignorance
[282] A type of skirt worn by Scottish men
[283] Appearing, showing up, becoming visible, emerging, coming into being
[284] Surah al-Hujurat, verse 13
[285] Ragıp al-Isfahani, al-Mufradat fi Caribi’l-Qur’an, Egypt 1961, p. 530
[286] Surah Maida, verse 2
[287] Muslim; Birr, 32; Tirmidhi; Birr, 18; Ahmed b. Hanbal, II, p.325
[288] Surah Baqara, verse 80
[289] Surah Jumu’a, verse 6
[290] To bind, to load, to make
[291] To be considered an infidel
[292] Ibn Ishaq, vol. 4, p. 253, Ibn Abdi Rabbih, vol. 4, p. 58
[293] His real name is Abduluzzâ b. Abdulmuttalib b. Hashim. Due to the blasphemous nature of his name, we prefer to refer to him by the title he deserves. Nevertheless, he is a servant of Allah, not of the idol Uzza.
[294] Surah al-Hujurat, verse 14
[295] Surah Muhammad, verse 1
[296] Surah Muhammad, verse 8
[297] Surah Muhammad, verse 28
[298] Surah Muhammad, verse 9
[299] Surah Muhammad, Verse 32
[300] Surah Muhammad, Verse 33
[301] Surah Ali Imran, Verse 118
[302] Carelessness, recklessness, indifference, forgetting Allah and His commands by following one’s own desires.