In principle, there’s good cause to counter the allegation that, historically, Islam impeded the development of modern science in the medieval Muslim world. In practice, this must not translate into the belief that scientific progress is an absolute value upon which the credibility of Islam must actually rest.

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In principle, a Muslim scholar possessed of sound theological learning has every right to declare a particular act or utterance to be disbelief (kufr), if the textual proofs necessitate this. In practice, this is very different from declaring a specific individual who may have ignorantly, mistakenly or coercively committed such an act, or uttered such a profanity, as being a kafir; a disbeliever. The rule of thumb here is: laysa kullu man waqa‘a fi’l-kufr sara kafir – ‘Not everyone who falls into disbelief [necessarily] becomes a disbeliever.’1

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In principle, the believer ought to have a calm loathing for liberalism and its attempts to dismantle an engendered world. In practice, one must have pity for the shrunken victims of this insane, ungodly monoculture and help them back to the path of sanity and Adamic humanity: But God has endeared faith to you and beautified it in your hearts, and has made unbelief, immorality and disobedience odious to you. Such are the rightly guided. [Q.49:7]

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In principle, anyone who does not declare the shahadah in this world is considered to be a non-Muslim in this world. In practice, some non-Muslims (kuffar) shall have an excuse or an amnesty in the Hereafter for only having heard a distorted message of Islam while in this world. The Qur’an says: Nor do We punish till We have sent a Messenger. [Q.17:15] The Prophet ﷺ said: ‘Anyone from this nation, be they a Jew or a Christian, who hears of me and dies without believing in what I have been sent with, will be among the denizens of Hell.’2 An-Nawawi explains: ‘In its explicit meaning is a proof that those to whom the call of Islam does not reach, are excused.’3 Imam al-Ghazali ecumenically wrote about those who only heard a distorted message of Islam; filled with lies, half-truths and propaganda: ‘These people knew the name ‘Muhammad’ ﷺ, but nothing of his character or qualities. Instead, all they heard since childhood is that a liar and an imposter called ‘Muhammad’ claimed to be a prophet … This party, in my view, is like the first party [which is excused]. For though they’ve heard of him, they heard the opposite of what his true qualities were. And this doesn’t provide enough incentive for them to look into [his true status].’4

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In principle, an atheist may feel smug by countering the supposed theistic assertion that: ‘Everything must have a cause for its existence’, with: ‘So what caused God?!’ In practice, no Muslim theologian (nor any Jewish or Christian one) has ever asserted this. Rather the theistic belief is: ‘Everything that comes into existence, from non-existence, must have a cause for its existence.’ God, however, did not ‘come into existence’. He necessarily exists. God’s eternal attribute of life is intrinsic to, and inseparable from, His holy Essence.

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In principle, it is not against Islam to believe that Adam, peace be upon him, was created over a period of time, in contrast to instantaneously; or even that other human-like bipeds walked the earth before him. In practice, this must never lead us to believe that Adam had biological parents, or to somehow imagine that he was the offspring of two proto-human bipeds of the homo genus.

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In principle, the sirah teaches us the socio-political importance of forming an “Alliance of Virtue” with non-Muslim seekers of social justice, as per the hilf al-fudul saga. In practice, the sirah also tells us that alliances of this sort must not come at the cost of compromising Islam’s core tenets or blurring the unchangeables. Thus, even as Quraysh’s big whigs put Abu Talib, the Prophet’s dear uncle, between a rock and a hard place, to get his nephew to tone down his message before they forcefully made him do so; and even as the Prophet ﷺ may have been torn between seeing his uncle under such pressure, on the one hand; and his duty not to compromise the message, on the other, we hear this from the nephew to his beloved uncle: ‘I am no more able to stop this [message] as you are to snatch a piece of flame from the sun.’5 And in a popular wording: ‘O uncle, if the sun were placed in my right hand and the moon in my left, I would not give up this affair until either God grants me success in it, or I perish in its pursuit.’ The Prophet ﷺ then broke down in tears.6

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In principle, Allah’s earth has been made for the whole of humanity’s use and enjoyment, not just for the privileged few: God created for you all that is on the earth. [Q.2:29] And: Eat and drink, but not excessively. For God loves not the excessive. [Q.7:31] In practice, partake of the earth’s fruits for our needs we must; partake of them for our wants we surely may; but partake of them excessively and irresponsibly, or in a way that upsets the balance, we may not: And He has raised the heavens and has set a balance, that you may not upset the balance, but observe the balance and not fall short therein. [Q.55:7-9] Currently we are not doing so well on this score; heading, as we are, to the brink of ecological disaster.

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In principle, we are proud to be Muslims; pride born, not of the ego’s arrogance (kibr), but of joyous gratitude for God’s gift of guidance: We would not have been guided had God not guided us. [Q.7:43] For we can rightfully be proud if it’s without the ego; if it is godly and not worldly. In practice, it is rare for such pride to be without ego – even when it relates to pride in Islam’s revealed truths. Al-Ghazali once said: ‘How much blood has been spilt to promote the causes of the masters of the law schools!’7 So whilst truth and the details of ritual correctness are indeed important, it must not be driven by sectarian pride, nor come at the cost of one’s own salvation: ‘Whoever has an atom’s worth of pride in his heart will not enter Paradise’8 Hence if you know someone has opposed the Book, Sunnah, or ijma‘, ensure that your state is one of gratitude to Allah for your guidance.9 Or better still, let us pray as Imam Ahmad would pray: اللَّهُمَّ مَنْ كَانَ مِنْ هَذِهِ الْأُمَّةِ عَلَى غَيْرِ الْحَقِّ وَهُوَ يَظُنُّ أَنَّهُ عَلَى الْحَقِّ فَرُدَّهُ إِلَى الْحَقِّ لِيَكُونَ مِنْ أَهْلِ الْحَقِّ – ‘O Allah, whosoever from this community is upon other than the truth, believing himself to be upon the truth, return him to the truth, that he may be from the People of the Truth.’10

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In principle, we may incline to measured political activism, or to a principled apoliticism; there is leeway in the prophetic Sunnah for either. In practice, if we wish to thrive and not just survive, we must each grow in inward and outward godliness and in practical degrees of worldly detachment (zuhd), in humility, in respecting neighbours and serving the poor; whilst also choosing our battles wisely and fussing less about Islamophobes, not being so antagonistic, seeking to win peoples’ hearts while sincerely working for their welfare.

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1. See the article on this blog: Takfir: Its Dangers & Rules – particularly rule 4 & 5.

2. Muslim, no.240.

3. Sharh Sahih Muslim (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1995), 2:162.

4. Al-Ghazali, Faysal al-Tafriqah (Damascus: 1993), 84.

5. Al-Hakim, Mustadrak, no.6526, with a hasan chain. See: al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh; Maktabah al-Ma‘arif, 1995), no.92.

6. Ibn Hisham, Sirah, 1:303. The chain is missing two successive links between the Prophet and the narrator, Ya‘qub b. ‘Utbah. Hence the chain is da‘if mu‘dal. See: al-Albani, Silsilat al-Ahadith al-Da‘ifah wa’l-Mawdu‘ah (Riyadh: Maktabah al-Ma‘arif, 1992), no.909.

7. Ihya ‘Ulum al-Din (Saudi Arabia: Dar al-Minhaj, 2011), 8:382.

8. Muslim, no.147.

9. See: Murad, Commentary on the Eleventh Contentions (Cambridge: The Quilliam Press, 2012), 174.

10. The du‘a is cited in Ibn Kathir, al-Bidayah wa’l-Nihayah (Beirut: Maktabah al-Ma‘arif, 1990), 10:329.