Intuition or instinct in the sense of “gut feeling” or the like

July 23, 2014

Intuition or instinct (which is the word I prefer in this case) in the sense of “gut feeling” has a role in the Islamic lifestyle. However, because it is not objectively verifiable, the priority is given to knowledge, and the sources of knowledge are recognized by Muslims as: the mind (i.e. reason and logic), the external and inner senses (emotions), and true information (like Napoleon existed, China exists, and the like). Instinct is rejected if it contradicts any of these, especially if it contradicts any known rules of the religion, but beyond that it is a personal matter. If a person is a very pious Muslim, his instinct may become a source of knowledge for him, so that he senses things that are unseen to others. Again, such instinct cannot conflict with known rules of the religion.

I should mention here that the Muslim concept of “belief” does not have any relativistic connotations. Belief in Islam entails both knowing the truth with certainty, admitting it willingly, and humbly submitting to it in the heart without scorn. Anything less than that is not Islam, and not belief in Islam. That is why epistemology (the concept of what knowledge is and does) is very important is Muslim scholarship.


What the Sunni Muslims said regarding the one among the believers (in Islam) who commits a great sin

July 22, 2014

From “Al-Tamĥiid li-Qawaaˆid Al-Tawĥiid” by Abu Ath-Thanaa’ Maĥmuud ibn Zayd Al-Laamishiyy Al-Ĥanafiyy Al-Maaturiidiyy:

The Sunni Muslims said regarding the one among the believers (in Islam) who commits a great sin:

  1. This will be kufr (even in cases of small sins) in the following circumstances:
  2. If he judged it as permitted (and it is commonly known among scholars and lay people that it is forbidden and he is not like a new Muslim who has never heard of it being forbidden).
  3. If he did it in scorn to the one who forbade it (e. Aļļaah).
  4. If he did it for the purpose of rebelling against Aļļaah.

In these above cases he has committed kufr (i.e. become a non-Muslim – and must come back to Islam by uttering the creedal statement with the intention to clear himself of that kufr and come back to Islam).

  1. However, if he did a great sin due to (such things as) lust, laziness, anger, pride, or disdain (e.g. anger, pride or disdain towards other Muslims – NOT towards something holy, like the rules of Islam, or Angels, or Prophets, because that would be kufr), while also:
  2. fearing that Aļļaah might punish him for the sin, and yet
  3. hoping for Aļļaah’s mercy and forgiveness,

then he is called a sinful believer.

The judgment for this person is that if he repents (meeting all of the conditions of complete repentance), then he will be forgiven. However, if he dies before repenting, then it depends on what Aļļaah has willed for him: Aļļaah may forgive him by His grace and mercy, or accept the intercession of a prophet or waliyy among His pious worshippers, or He may torture him for his crime before entering him into Paradise.

(Note that the above position is in opposition to the khawaarijites and muˆtazilites. Both of these sects claimed that the one that commits a great sin, such as adultery, goes to Hell forever if he does not repent. The khawaarijites claimed this because they believe all sins, or great sins at least, to be kufr. The muˆtazilities claimed that committing a great sin puts one in a state between belief and kufr, but that this state means that one goes to Hell forever.)

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