#uslim convert

MAKING A MOCKERY OF FAITH

Another related topic addressed in the Qur’an is a type of hypocrisy. This occurs when people act one way while with believers, but make fun of the believers when they are not with them, thus showing their hidden identity. Just as believers should not make fun of one another, they should also exercise common sense and avoid making themselves the butt of others’ jokes by speaking of their beliefs among people who may mock them once they leave. 

In Sura Baqara it is written:

When they meet those who believe, they declare (hypocritically), “We believe”; but when they are alone in secret with their (apparently human) satans (to whom they hasten in need to renew their unbelief and their pledge to them for fear of losing their support), they say, “Assuredly we are with you; we only mock (those others).” (Since what they do only means demanding straying and ridicule,) God returns their mockery, leaving them to wander blindly on in their rebellion. Such are the ones who have bought straying in exchange for guidance, but their trade has brought no profit, and they have no way out to escape it. (Baqara 2:14–16)

There is no question about how despicable this kind of behavior is morally; such people cannot be called believers. They show a friendly, fawning face toward believers while they are with them, but only so that they can hide their true, malicious intentions. Then when they get together with the evildoing mischief-makers, they say, 

“We are truly with you and were only acting; trust us.” 

The more they swear their allegiance, the more they are actually confirming their treachery, pitting themselves against the believers with their fellow conspirators. Such an action is against basic decency and morality, as these people are mocking and devaluing belief itself; thus, it is easy to understand why such an attitude is one of the markers of unbelief (kufr).

[Mustafa Osman’s Defence] 

To Afyon Criminal Court 

I say in reply to the matters which have been put forward as offences, that I took part in the imaginary activities against the regime reputedly perpetrated by Bediuzzaman Said Nursi, who is accused of founding a secret society and by exploiting religious feelings, of being engaged in activities that might breach state security: 

1. Yes, like many Risale-i Nur students, I began to collect the treatises of the Risale-i Nur and to read them with the intention of receiving a civilized, religious education and learning Qur’anic conduct, which is a national characteristic and is worthy of true Turkism and Islam, and an historical honour and virtue of ours. I intended to become a useful member of the country and nation, and defend it against the effects of foreign ideologies. 

How could it be considered an offence at a time vice and immorality have trampled the honour and mode of action of our forefathers, which found fame in history, and poisoned the life of society, and have spilled into the streets to the extent of disgusting even the immoral, alarming public opinion, so that it is gossiped about in every home, and this grievous situation, which gives rise to criticism in the form of news about the moral police and of various other subjects in the newspapers and magazines, which are the tongue of public opinion, is rapidly spreading and quite simply becoming general — to read the Risale-i Nur Collection at such a time, which saved me as it saves all Muslims who read it; and to give it to my compatriots when they insistently asked for it, who knew and heard that I read these works, so that it could rectify their morals too; and so to save through the Risale-i Nur and its effective teachings these people who had lost their moorings and were becoming harmful for the country and nation; and to give it to them to read since it would assist them to become useful to humanity 

— how could this be considered an offence?

It is the luminous, effective weapon of Bediuzzaman in his sacred, moral struggle, which is worthy of praise and appreciation. With his effective teachings about religion he is a mujahid, fighting against the dangerous red plague of communism which is spreading like an epidemic even in our country and makes the whole world tremble

 — how could it be considered a crime for myself to have given these treatises to people when they have thus in twenty years transformed into useful members of the country and nation twenty thousand people, and probably more? 

— and how could charges be made against its respected author in the same way?

I ask your consciences.