Have you ever considered why Ayata?l-Kursi (2:255) is the greatest verse of the Qur?an? The answer is obvious: Because
Have you ever considered why Ayata?l-Kursi (2:255) is the greatest verse of the Qur?an?
The answer is obvious: Because it reminds that ALLÂH (SWT) neither forgets nor sleeps. The idea that ALLÂH (SWT) forgets and sleeps is not only a deviation that has become a plague to the modern, but one of the most ancient deviations of mankind. There is a saying `to think of everyone as oneself.` Some people transgress all the limits of what is permissible and regard even `God` as one of `everyone.`
This is an instance of the mind?s being perverted. One cannot get one?s meaning crooked unless one first gets one?s logic perverted. Having one?s logic perverted is a thousand times more harmful than having one's words stick in one's throat: `Fa annâ tu?fakûn: How perverted, then, are your minds!"
There are three groups of those who stumble into the idea that ALLÂH (SWT) forgets and sleeps:
1. Those who themselves forget and sleep and therefore think that ALLÂH (SWT) does so, too. The cause of such behaviour is ignorance.
2. Those who think themselves crafty and therefore wish for a God that forgets and sleeps. The cause of such behaviour is guilt.
3. Those who want God to forget things they themselves have not forgotten. The cause of such behaviour is arrogant presumption and insolence.
The words `For Official Use Only` written on the back of the hearse has once again exposed to view that sad fact, which is already well-known to all: They say we are limitless: without a limit, without a bound, without a ground, without a place?
One of the definitions of faith is as follows: to know one?s place. By saying, `Everything has its limits,` the fourth Caliph, 'Ali ibn Abi Talib answered on the one hand the question, `What is destiny?` In other words, destiny means to have limits. The most obvious characteristic of the modern mind is that it denies the limits as such and substitutes excess instead. What is interesting about it is that even the learned and knowledgeable people of faith fall very easily into this contradiction. The underlying reason is that those who have not inoculated their faith with `the vaccine of al-Furqân` ["the standard by which to discern the true from the false"] fall into the clutches of `the secularization virus.`
The contradiction is not only found in the idea. From there, it stretches its head out and starts its encroachments upon the limits by using thoughts and feelings. There is no surprise that its starts its encroachment upon the faith-denial limits from the front of denial. Dusk is not a shame for darkness, but it is a shame and stain for light.
The real surprise is that they deploy at the front of faith whereas they condone the attacks on the faith-denial limits, and even embark on such an attempt themselves. Let me say it in advance: This method only make the limits even further blurred and will not bring any benefit whatsoever to anyone. Perhaps, it will yield `profit` to those who think small or maybe, it will provide `pleasure` to those engaged in the pursuit of self-satisfaction. But, it can never do `good`.
First the heads got confused, then the hearts, and then the beliefs. It was ignored that every encroachment upon the faith-denial limits would be against faith. It was forgotten that the first effect of these limits? becoming unrecognizable and slippery was to be seen in the moral limits. It is for this very reason that scruples with regard to the moral limits displayed by those who fail to show proper concern for the faith-denial limits is something like `filling a bag with empty words.` The difference between these two is as great as the difference between Umayya b. Abu?s Salt - one of Mecca?s foremost Hanifs - and our beloved Prophet (SAWS).
In this connection, a great responsibility falls to those whose duty is "to protect the limits." Alas, what we see is not at all something that is fitting for responsibility. Take a recent example I came across on the TV screen: A Muslim cleric leads the funeral prayer over a deceased statesman. Since he has to get across his own message, he recites a Qur?anic verse in translation the way he construes it after his fancy. It is a piece taken from verse 4 of Sûrah Al-Mumtahanah (not Al-Mumtahinah, as erroneously referred to during the event): `Prophet Ibrâhîm said to his father, "I shall indeed pray for ALLÂH's forgiveness for thee.`
From this you will surely deduce that Prophet Ibrâhîm?s attempt at asking for mercy for his