Results Reveal Theoretical Flaw
What I have discussed above under the heading “Outcomes” is, in fact, acknowledged as a reality even by the proponents of the interpretation in question. However, few among them are willing to admit that these outcomes stem from an ideological flaw. This reluctance is largely due to human nature, as individuals rarely accept their mistakes on an ideological level, though they are quick to acknowledge practical shortcomings. This is because, on a practical level, they can always find comfort in the principle that “human beings, after all, are human and cannot be free from error.”
While this principle is correct in itself, its application here is misplaced. In the context of this specific discussion, it would be entirely appropriate to assert that if these outcomes are indeed a reality, they provide clear evidence of an underlying ideological flaw.
I acknowledge that it is not necessary for those who believe in an ideology to fully embody its practical demands. However, this observation applies not to the early believers in a movement but to those who join it later. At its inception, a movement is purely ideological, attracting only those deeply influenced by its distinct ideas—people whose minds have been transformed to the extent that they consider their previous views mistaken and consciously choose a new way of life over their former one. If the movement eventually gains dominance and authority, it enters a second phase. Now, along with its ideological appeal, factors like political pressure, economic interests, and public trends also work in its favor, drawing many individuals to comply for such reasons. These later joiners do not undergo any mental transformation; rather, they conform outwardly, aligning their names and behaviors with the movement based on temporary benefits.
When flaws appear in individuals of the first type, their root cause should be sought in the ideology itself. This is because these individuals were drawn directly by the movement’s ideals and were originally shaped as embodiments of its ideology. They were the living interpretation of the ideology. They did not carry their previous lives into the movement but left them behind, dedicating themselves to the movement to be moulded as it wished. Thus, it is entirely natural to attribute their virtues and faults to the movement itself.
However, the flaws of individuals in the second category cannot be attributed to the ideology. These people did not make the ideology of the movement their true object of devotion; rather, they were still carrying their own false gods within themselves. Studying such people based on the movement and its principles is therefore misguided, as their behaviour is not a reflection of the movement’s ideological foundation but of their own unchanged, underlying motives.
However, as far as the Islamic movement is concerned, there is an even more crucial point to consider. Embracing Islam essentially means establishing a connection with God, placing oneself under the guardianship of the Lord of all worlds. Therefore, when a person’s relationship with God is genuinely established, they should experience all that God grants to such individuals. If these divine gifts are absent in someone who claims to have faith, it is clear evidence that their faith has not yet reached the true level that God’s Messenger came to teach.
Allah has promised that He will be the “Protector” of those who believe, taking them out of darkness into light (Quran, 2:257). Thus, a believer should never find themselves in a situation where they feel lost, without a clear purpose or direction. Allah promises to guide those who strive toward Him (Quran, 29:69), so a believer’s life should never reach a stage where they feel unable to find a path leading them closer to their Lord. God promises that those who choose the right path will see an increase in their faith and humility, with continual advancement in guidance (Quran, 8:2, 17:109, 47:17). Therefore, a believer should not fall into apathy or decline, nor should their Islam be stagnant.
God has said that He honours His faithful servants by clothing them in “the garment of piety” and providing them with His “provisions of goodness,” which far surpass worldly sustenance (Quran, 7:26, 20:131). Therefore, it should not be the case that a person, even after embracing faith, remains deprived of goodness, and their soul is not nourished with the sustenance of the Lord. God has promised those who choose faith and righteous deeds that they will be granted hayat tayyiba (a pure life) (Quran, 16:97), giving them the opportunity to lead a life of devotion and purpose. Hence, those who claim to have faith should not find themselves absorbed in worldly pursuits, in the same activities which worldly people are engaged, missing out on the blessed life of worship and testimony.
If these results are evident in the real world—and they indeed are—then it is clear proof that a person has not successfully established a connection with God, the true source of all blessings. Instead, they are attached elsewhere, caught in worldly entanglements that keep them from fully receiving divine guidance and transformation.
