Author: Mufti Obaidullah Noorzahi
The Crises of Liberalism in the Contemporary World (Part Two)
Continuation of the Introduction
In our era, the ability to distort truths and manipulate inner perception has reached its peak due to the power of the media and its influence in either exaggerating or downplaying events. As a result, people’s reasoning is also affected by the constant stream of what they observe. The mind often cannot distinguish whether an event has truly occurred multiple times, or whether it happened once and was simply replayed repeatedly. This has made it much easier to promote ideas, beliefs, governments, and individuals—or to discredit them—than ever before.
For instance, when someone lies once, but that lie is repeated across gatherings and media, the mind may conclude that this person lies often and habitually—because, despite its capabilities, the intellect can err in this regard. Conversely, if someone lies many times but their lies are never broadcast or condemned, they appear to be in a favorable light—perhaps even less guilty than the one whose single error was repeated again and again, for their intellect has not been manipulated.
Most people have moved from a state where their bodies were physically forced to comply with beliefs, ideas, and actions they did not actually believe in, to a new state in which their minds are now manipulated through deception, distortion, and misrepresentation of truth—without them realizing that their intellect is being led astray.
Deception and manipulation play the role of tyrannical power in our time and are a defining feature of this age. Today, minds—like flocks of birds—are led by influencers, swayed and dominated by those who possess the power to shape reasoning and wield intellectual authority. The ego (nafs) also plays a key role in this manipulation; it entangles itself with intellect, and unless these egotistical desires are uprooted like weeds, the outcome will never be pure or unblemished.
At times, the ego penetrates and sticks within the mind like a thorn caught in wool—it cannot be easily removed. The intelligent person may be left with no choice but to sacrifice part of their sound reasoning in order to protect their faith and remain safe from even minor egotistical influences.
Allah the Exalted speaks through the words of Prophet Yusuf (Joseph): “وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ” Translation: “And I do not absolve myself. Indeed, the soul is ever inclined to evil.” [1]
Many of these carnal desires are overpowering and involuntary—Satan presents them to the mind without a person’s intent. Allah, the Exalted, has forgiven the intrusion of such whispers into the heart—but He has not permitted responding to or accepting them. According to a narration from Abu Hurayrah, the Prophet (PBUH) said: “Indeed, Allah has forgiven my Ummah for the thoughts that occur in their hearts, so long as they do not act upon them or speak of them.” [2]
Islam strongly emphasizes avoiding the ego’s temptations and satanic whispers, for following them may eventually lead to rational acceptance. While instincts may drive a person to experiment with these temptations, liberal reason does not even acknowledge the concepts of satanic whispers or the ego—let alone avoid them or consider them sinful.
This fundamental difference in worldview is the root of evil within the mind—it is the foundation upon which corrupt speech and action are built. The difference between a reason shaped and disciplined by Islam and one molded by modern liberal freedoms is the origin of many corruptions.
Sometimes, a contradiction to an ideology rarely occurs or has little impact. Yet, because of egoistic desires, personal needs that benefit from the ideology, or influential people promoting it, even a correct idea loses ground if the opposing idea is supported by strong propaganda. As a result, the individual’s resolve to follow the flawed idea may grow stronger—without them realizing it.
Allah the Exalted refers in the Qur’an to how what is seen can influence people’s stability or hesitation, their strength or weakness. During the Prophet’s (PBUH) encounter with the polytheists, Allah says: “إِذْ يُرِيكَهُمُ اللَّهُ فِي مَنَامِكَ قَلِيلًا وَلَوْ أَرَاكَهُمْ كَثِيرًا لَفَشِلْتُمْ وَلَتَنَازَعْتُمْ فِي الْأَمْرِ” Translation: “[Remember] when Allah showed them to you in your dream as few in number; if He had shown them as many, you would surely have lost courage and disputed in the matter.” (Surah Al-Anfal, 8:43)
Ibn Abi Shaybah narrates from Ibn Masoud that he said: “On the day of Badr, the enemy appeared fewer in our eyes. I asked the man beside me, ‘How many do you think they are?’ He replied, ‘Around seventy.’ I said, ‘No, I think they are a hundred.’ Later, we captured one of them and asked him, and he said, ‘We were a thousand.’” [3]
The image shown to the Prophet (PBUH) in his dream—though not reflecting the actual numbers—strengthened his resolve, just as media imagery today affects the soul, whether the effect is true or false.
“My Error Is Everyone’s Error”
One of the strange realities of the human ego is that it is made of contradictory qualities: generosity and miserliness, piety and licentiousness, dignity and recklessness, cleverness and stupidity, bravery and cowardice, awareness and heedlessness, guidance and misguidance, error and truth, arrogance and humility.
While everyone acknowledges that this is the human composition, few are willing to admit the negative half of it applies to themselves. This is because the ego dislikes attributing flaws to itself—yet it is fine describing all of humanity as flawed. When it comes to blaming the self, the ego resists; but when the blame is universal, the ego feels safe, because it’s not the sole target.
But when it’s time to take personal responsibility, where is this so-called “human nature”? Why do people not apply to themselves the bitter truth they so easily hurl at others?
Whoever recognizes these disowned faults in themselves—the very faults that people toss at one another like an ownerless burden—and admits them has succeeded and found the truth. For a truth that lies scattered among everyone is more harmful than a truth that is clearly attributed to one person.
The first level of sincerity the ego is expected to show in accepting the truth is this: to accept the truth about itself—even if it means confessing privately—and to not retreat from truth out of fear of public admission. For it may never again get another opportunity to recognize truth, and out of arrogance or stubbornness, it might lose it forever—without even realizing it.
After Prophet Ibrahim (Abraham) broke the idols of his people and they asked him who did it, the truth momentarily became clear to them when he said: “فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ” Translation: “The biggest of them did it. So, ask them, if they can speak.” [4]
At that moment, the truth hit them: “فَرَجَعُوا إِلَى أَنْفُسِهِمْ فَقَالُوا إِنَّكُمْ أَنتُمُ الظَّالِمُونَ” Translation: “So they turned to themselves and said, ‘Indeed, you are the wrongdoers.’” [5]
But when they realized that acknowledging this truth would require major life changes, they abandoned the truth and even turned it into a false argument against Ibrahim: “لَقَدْ عَلِمْتَ مَا هَؤُلَاءِ يَنطِقُون” Translation: “You already know that these idols do not speak.” [6]
So, you know that our idols understand neither the meaning of speech nor have the ability to answer. What do you mean by saying, “فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ” Translation: “Ask them if they can speak?” [7] Or, are you trying to evade the crime you have committed?
Allah’s wisdom in addressing the inner self before the physical limbs lie in this: the human soul must first be prepared to accept truth. Carrying out righteous actions and giving up others—especially habitually—is difficult. Intellectual and spiritual acceptance of the truth is much easier and faster. Deeds are built upon beliefs—not the other way around.
Within the human self, there is a constant battle between the ego and the truth. The truth is stronger in essence and sits naturally within the soul, but the ego is active and, if allowed, will suppress the truth—sometimes by force.
But whenever the power of intellect is joined with sound judgment, it prevails—and the ego is defeated.
Continues…
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References:
[1] Surah Yusuf, 12:53
[2] Sahih al-Bukhari, 4986
[3] Musannaf Ibn Abi Shaybah, vol. 7, p. 360
[4] Surah Al-Anbiya, 21:63
[5] Surah Al-Anbiya, 21:64
[6] Surah Al-Anbiya, 21:65
[7] Surah Al-Anbiya, 21:65
