Individuals, who stay away from practicing Islam despite being Muslims, fall into two broad categories: There is one group whose apparent association with Islam owes itself entirely to the accident of birth. They retain their Muslim names and participate in some of the socially significant Islamic events only to maintain their apparent Muslim identity. They are neither convinced about the truthfulness of the message of Islam nor are they interested in following it sincerely. Few people would dispute the claim that their Muslim identity is only a this-worldly arrangement and that on the Day of Judgment their claim to Islam would be discarded.
The second category consists of those people who take pride in acknowledging the veracity of Islam. They make attempts to follow its teachings as far as convenience is not threatened to be compromised. However, a closer look at their lifestyles reveals that, much the same way as the first group, they too are in fact immersed in their greed for their this-worldly life. Their practical contact with the Shariah is strictly confined to the narrow limits allowed by the predominance of their worldly objectives. Thus they care to follow only that part of Islam which is consistent with the contemporary fashion or which at least does not run contrary to its requirements. Their real happiness is associated with worldly successes; they are genuinely grieved only over worldly privations. Despite this completely 'one-eyed' approach to life, they are fully convinced that the exciting prospects of the other life too are, beyond doubt, going to be for them to enjoy. Whatever be the truth about their motives, at least some of them defend their approach by presenting arguments, some of which are apparently based on Quran and Sunnah. It is important, therefore, that a dispassionate analysis of those arguments be made to help them realize that the superstructure of their expectations is based upon extremely fragile foundations.
The gist of their arguments is being presented below. People belonging to this category do not generally present all the listed arguments. In fact, in most cases, it is only one of the described reasons that is cited to absolve the individual from taking the obligations of the Shariah seriously.
One popular argument presented is that the most predominant attribute of Allah Almighty is Mercy. How, then is it possible that the Almighty is going to allow us to be consigned to Hell when we are following at least some part of Islam along side pursuing our worldly ambitions. Another argument offered is that since we have the privilege of being the followers of the last and the favourite Prophet of Allah (sws), and since it is a well known fact that Allah Almighty will grant to his Prophet (sws) the right to intercede for his followers, how is it possible that the Prophet's intercession will not come to our rescue. Even if the sinning side of our balance would be heavier, intercession of the Prophet (sws) will make amends for that.
According to a third argument, many traditions of the Prophet (sws) confirm that all those people who had recited the Kalimah shall enter Paradise, and that since we were born to Muslim families and got the privilege of reciting the Kalimah many times. Who then can deny us this birth right of ours.A little more reasonable amongst this group present a seemingly more logical argument for the defence of their case. There is no doubt, they say, that we are sinners and are violating Allah's law on a fairly regular basis, however, we do keep seeking His forgiveness during prayers and even outside prayers. It is quite clear from the contents of the Quran and Sunnah that repentance cleanses one's sins. After this knowledge, why should we make our lives unnecessarily miserable by following all aspects of the Shariah. What's so wrong, after all, in a compromise between a this-worldly and a that-worldly attitude?
Finally, there is another argument presented: The Shari`ah has two types of injunctions: those which are directly relevant to Allah and those that have to do with one's obligations towards fellow humans. While the latter categories of injunctions are more important to be followed, the obligations towards Allah are not. If we are telling the truth, refraining from getting involved in bribes, helping the poor, keeping our promises, and strictly adhering to other similar injunctions, why then shall we not be successful in the Hereafter just for not saying prayers regularly, or not fasting, or not going for Hajj and not following similar injunctions which are matters of personal relevance between the individual and his God. When scales are going to be drawn on the Day of Judgement, how is it possible that our significantly important good deeds will not be able to outweigh the relatively less important blemishes.
Let us analyze these arguments to find out whether they do merit the confidence of those who are using them for justifying their life patterns or not in the following postings.
…Continued in Part 2
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