(Part 42)
The Eighth Topic
The Importance of Imitation
The Fifth Speech: Spreading Doubts
Spreading Doubts Against Religion
Shubhah (doubt) in language means ambiguity, obscurity, and suspicion. In Islamic terminology, it refers to something in which truth and falsehood, lawful and unlawful, are mixed and unclear. (Omar, 1429 AH, 2/1162) It also refers to resemblance and uncertainty, confusion, and the possibility of doubt. The Holy Qur’an advises avoiding and distancing from doubtful matters:
«وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا» (اسراء، 36).
“And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those [one] will be questioned.” [Al-Isra: 36]
Presenting truths with sound and logical evidence is the method scholars and thinkers use to defend beliefs, brotherhood, and the faith of the religious community. Religion is a means to guide both intellect and heart—a divine grace bestowed by the Creator upon creation so that, through its truth, people may understand their surroundings correctly, recognize their status in this temporal world and the eternal Hereafter, and realize that there is a life after death where justice will be established between creation by the Creator.
Religion is a means of guiding humans, by aligning with which they may recognize their role (as vicegerents on Earth through building and journeying within it), their material sustenance (food), and spiritual nourishment that fulfills their intellectual and epistemic needs in all fields. Religion has the power to transform the heart, mind, and behavior of a person. True religiosity, with complete submission, manifests in cleanliness, friendship, tolerance, and respect for the rights of others.
Islam does not portray the relationship between religion and morality merely as abstract faith and practiced rituals, but channels it toward spiritual elevation through noble ethics. Acts of worship in Islam deeply affect human behavior and prevent all immoral conduct.
Religion is a gracious call to ease and avoidance of hardship. The beloved Prophet of Islam (peace be upon him) said:
«انَّ الدِّينَ يسر وَلَن يشَادَ الدِّينَ أَحَد الَّاغلبه، فَسَدِّدوا وَقَارِبوا، وَأَبشِروا» (البخار 1422، 16/1).
“Indeed, the religion is easy. No one overburdens themselves in religion except that it overcomes them. So, be moderate, do your best, and rejoice.” (Bukhari 1422, 1/16)
Religion is not a call to extremism. When the Prophet of Islam (peace be upon him) heard that some of his companions intended to fast all year, pray all night, and refrain from marriage, he became angry and said: “I am the most God-fearing and righteous among you, but I fast and break my fast, pray and sleep, and I marry. Whoever turns away from my Sunnah is not of me.” (Bukhari 1422, 7/2). There are many similar narrations that point to the leniency in religion. For example, when some companions complained about Mu’adh ibn Jabal prolonging the morning prayer, the Prophet (peace be upon him) said:
«افتان انت یا معاذ؟ اقراء بسورة کذا و سورة کذا» (ابن حبان، 1414، 160/6).
“Are you causing hardship, O Mu’adh? Recite such and such surahs…” (Ibn Hibban 1414, 6/160).