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PaperclipPerfector  1d ago (text post)   1518 thread views

Small-Scale Question Sunday for August 30, 2026

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So, what are you reading?

I finished al-Ghazali's Banes of the Tongue, which was well worth the read. I can dimly see some aspects of Islam, and in particular the hadith "Beware of the believer's intuition because he sees by the light of God" has caught my eye. There is a sense of leaving uncovered what God has covered and not speaking about what doesn't concern you; in particular, if one is gossiped to, the gossip says more about the gossiper than the one who is spoken about. It has kindled an interest in ways of knowing which might arise from an Islamic mindset.

What is forbidden is supposition [about another's alleged evil ways], and supposition is an expression of what the soul believes is reliable, and the heart inclines toward. God says, O you who have believed, avoid much negative assumption. Indeed, some assumption is sin [Q. 49:12]. The reason for its unlawfulness is because the secrets of the hearts are known only to the Knower of the unseen, so it is not for you to believe in another’s wickedness unless it is disclosed to you by observation and cannot be explained away.

The book is quite comprehensive, talking about things like arguments, joking, praising or being praised, and I'm sure to be revisiting this often.

I have not come across that hadith before, interestingly, but I have come across, in my experience, Islam having very strong taboos against making assumptions about other people. Barring the most extreme circumstances, it is not for you to judge another person non-Muslim, because you cannot see into their heart. It is not for you to ever say that so-and-so is going to heaven and so-and-so is going to hell, because you cannot know the condition of their soul, and their final fate rests in God's hands only.

This is one of the places where Islam is, I would hazard, closer to Protestantism than it is to Catholicism. There are some places it seems to have more kinship with Catholicism (the emphasis on law, community practice, etc.), but it shares with many strains of Protestantism a deep reticence to make definitive judgements about matters that properly belong to God.

It's not that judgements can never be made. There is a procedure for declaring someone takfir. But it is truly the nuclear option and there is, traditionally at least, an extreme reluctance to use it. (Some more radical groups in the 20th century have gotten more willing to; I take that as a negative development.)

Barring the most extreme circumstances, it is not for you to judge another person non-Muslim, because you cannot see into their heart. It is not for you to ever say that so-and-so is going to heaven and so-and-so is going to hell, because you cannot know the condition of their soul, and their final fate rests in God's hands only.

This is the official stance of Catholics as well. We know all people are saved through the Catholic Church, but we cannot judge if someone isn't a mystical member of the Catholic Church or not. We can tell you what makes up the matter of a grave sin, but we cannot tell you if any individual person has actually committed that sin which requires full knowledge and their own volition. We do not affirm that any specific person is in Hell or damned.

Judas has to be an exception, right? “Woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.”

That is a topic of massive debate among Catholics. There is the "Dare we hope?" camp that says we should hope that any given individual is saved, and yes that includes Judas. And there is the camp that says "Jesus wouldn't have said that unless Judas was going to Hell."

See the "What about Judas?" question here: https://www.wordonfire.org/hope/

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