As a matter of fact, they found it more pleasant and attractive to follow other parties and organizations that do not have any issues such as serving Islam in their Islamic activities, that make politics the only means and profession to achieve their goals and objectives, and that make it both a means and a goal at the same time. Many of these congregations began to imitate these professional politicians. In this, they fail to see the terrible difference between the essence of the two tasks and the methods of the two paths. The result of this was the issue that Bediuzzaman avoided.

They abandoned conveying the religion of Allah, teaching people about Islam and his cause, and instead turned to obtaining rank, to compete and struggle on this path with administrators and people with political aims. Since they chose such a way, they were obliged to enter into agreements with various groups for this cause and to harbor enmity with others. So what was the result?

As a result, the task of calling to the path of Allah and promoting His religion remained vacant. Unfortunately, missionaries, destroyers and ill-wishers began to fill this gap. Secondly, it also happened that the Islamists in question united along the same path as professional politicians, merged in the same method, as a result of which many people with political ambitions and personal interests in leadership and power were secretly mixed into the ranks of the Islamists. These people used Islam for their own purposes and purposes. The unity of methods and decency of style between the two sides facilitated this situation. After that, it became extremely easy and simple to take on an Islamic goal. The pages were confused, truth and deception were juxtaposed, the public could not notice the facts, large sections of the public lost their ability to appeal and interpret.

A third result was that the Islamists in question began to see legitimate ways for themselves, such as spreading corruption on the ground, harming the innocence of the majority, intimidating innocent people, and slaughtering the innocent, which political parties and organizations generally resort to in order to achieve certain goals. All these methods, as Bediuzzaman emphasizes, are objectionable and encroaching methods with the following laws and principles in the religion of Allah. The law in the religion of Allah is:“No criminal bears someone else's guilt.” The principle is that the removal of evil precedes the doing of good.”

Then all these results had the following result; The way to establish the Islamic society they desired was blocked in front of these people. In fact, the gap between them and their ambitions grew larger and the obstacles multiplied. Therefore, neither the ignorant and bewildered on the religious issue got rid of their ignorance and bewilderment and sympathized with Islam, nor did the rulers and leaders trust the sincerity of the Islamic aims of these Islamists and their true friendship towards religion. On the contrary, the rulers in question came to the conclusion that they were a politics-loving and power-loving group, although they invented a deceptive and new method. These Islamists themselves could not maintain their sincerity and sincerity regarding the religion of Allah, perseverance and continuity in the altar of worship and servitude to Allah. Because the effort to cause mischief in the world, to harm the interests of people, to underestimate the inviolable lives of the innocent, cannot leave a glimmer of sincerity in the heart. Again, it is impossible for the person who commits such acts to preserve the pleasure of standing in the presence of Allah, serving and devoting himself to the worship of Allah.

Then, as a result of all this, he was attributed to him the things that Islam was lofty and distant from. For example, it was alleged that he participated in terrorism, encouraged the factors of anarchy on earth, harmed people's rights, considered it legitimate to sacrifice innocent crowds for personal interests or rights. Some states and circles that seek to sow hostility and mischief on earth have considered this a golden opportunity. They inflated this accusation as they inflated it, spread it with propaganda, showed it too much as it was, and mobilized all the broadcasting organs with audio and video along the way. Thus, the cabinets against Islam began to rotate. After that, huge losses have arisen one after another. Many have broken down, and many have lost their jul-ness of heart.

The image of Islam has been defamed. It has negatively affected many ignorant and confused members of Islam and many non-Muslims who want to learn about Islam and have great hopes for its principles and teachings. Here all these evils were caused by the mistakes that many so-called Islamists made under the name of Islamic activity. Then the extension of these evils and their effects continued in chains with the enterprises of enemies who were looking for opportunities and eager to exploit this mistake. The enemies in question exploited this fallacy and used it as they used it to carry out their plans against Islam and Muslims.

This fountain of inaccuracies is still bubbling and bubbling. And the wrongdoers insist on their attitude. Thus, the deluge of errors has begun to spread everywhere and become irresistible. The enemies of religion who are looking for opportunities are also abusing the issue by observing the disaster and denigrating Islam through the fault of Muslims.

I wonder if these brothers and sisters who are on the wrong path will realize these waves of divisive deluge? Or do they heed the advice of those who have already had this experience, and then abandoned it and communicated their advice to those who came after him and announced it? I believe that there is no way for any section to answer this question. Only the future days that we ask Allah to bring us the good news of a return to the truth and a rejection of this harmful attitude will surely answer this. Because these painful experiences lead their owners only to dead ends.

Mohammed Saeed Ramadan al-Buti, Head of the Department of History of Religions, Faculty of Sharia, University of Damascus.

Translated by Ethem ERBAŞ