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Why do Muslim Scholars and Speakers Sin?
Many young Muslims begin to feel doubts when scandals (sexting, adultery, rape, etc.) relating to Muslim scholars or speakers& #39; surface. (1/20)
Many young Muslims begin to feel doubts when scandals (sexting, adultery, rape, etc.) relating to Muslim scholars or speakers& #39; surface. (1/20)
The question that arises is: how can a scholar or speaker, with that amount of knowledge, fall into such grave sins? More importantly, where does that leave me? (2/20)
To understand why, let us say something about iman, or faith. Let us define what it is and what it is not. At the most basic level, faith is a disposition towards ‘truth. (3/20)
In that sense, faith is reduced to ‘objective knowledge’ that one acquires. However, we are left with the question; why do those who have such knowledge still engage in such sin? (4/20)
In short, it is because objective knowledge is not sufficient. For example, one can know with certainty that a particular food is detrimental to one’s health but still consume it. (5/20)
More so, the term ‘truth’ is ambiguous and more than often relegated to the domain of abstract thinking. (6/20)
Thus, we need a more adequate definition: iman, or faith is the state of being ultimately concerned. (7/20)
It is more adequate because it indicates the concrete and actual way we know and relate what becomes the ultimate object of concern. (8/20)
In other words, faith is not defined solely by the content of our thought about an object but also the ways in which we relate to that object. (9/20)
An object becomes one’s ultimate concern when it evokes “total surrender” and a “promise of fulfillment”. (10/20)
If and when one’s objective knowledge (of the truth) does not conform to one’s ultimate concern, idolatry emerges because “God has not made for any man two hearts within his body”. (11/20)
That is also why the precondition of iman is ikhlaas or sincerity: the knower must begin with an unconditional commitment and affinity to the truth. (12/20)
The greatest and most pervasive of idols and demonic object of ultimate concern is the eros or al-nafs al-ammara’. Ultimacy is ascribed to the self. (13/20)
That is also why Islam demands of us a total surrender to God, “The bedouins say, "We have believed." Say, "You have not [yet] believed; but say [instead], & #39;We have submitted” (14/20)
This brings us back to our original question but this time put differently: what is the ultimate concern of such scholars and speakers? (15/20)
Is it not the implication that they have gods (the eros) besides Allah? If so, where does this leave them in relation to Islam? (16/20)
This brings us back to the question of ikhlaas or sincerity. In the absence of ikhlaas, attributing ultimacy to other than Allah is a permanent condition. (17/20)
In the presence of ikhlaas, sin represents a lapse and is not permanent. It is by virtue of our finitude, nisyan, that we oscillate between our ultimate concern as the self and God. (18/20)
In the state of nisyan or lapse, God is not the object of ultimacy. This is what the Prophet (SAWS) meant when he said. “the adulterer does not commit adultery whilst a believer” (19/20)
Put your faith, ultimate concern in Allah and Him alone. Ikhlaas is the key. Then and only then will news of such scandals only increase your iman. (20/20)
Source of definitions: Dynamics of Faith, Paul Tillich.
