Spiritual Consonance In The Heritage Of Kazakh And Indian Thinkers

268 Dariga KOKEYEVA T.C Kültür ve Turizm Bakanlığı In his 13 th verse, he says: and agitating to be spiritual and pure human being. Iman - this is the unshakeable faith in one, all-powerful Creator, about whose essence and existence it is ordained to us to learn from the revelations of His Prophet, may Allah bless his name. There are two ways of believing. Some simply accept the faith, perceiving the vital need for it and its truth, and strengthen their belief by means of reasonable arguments. We call this «true faith». Others believe by drawing wisdom from books and from the words of the mullah. Such people need spe- cial dedication to the object of their faith and spiritual strength in order to withstand thousands of temptations and not waver even in the face of death. This is the «traditional faith». To keep iman within one’s self, a person must have a courageous heart, firm will and confidence in his powers. But what about those who lack the knowledge to be among the adhe- rents of true faith, or those who have no firm belief, who too easily succumb to temptations and cajolery who for gain will call black white, and white black, who will perjure themselves by passing off lies as truth and so cannot be called taklidi iman believers? May Allah preserve us from such people! Each and every one of us should remember that there can be no other iman save these. Let apostates not reckon on infinite divine grace; they deserve neither Allah’s forgiveness nor the Prophet’s intercession. Cursed be the man who believes in the false proverbs: «The edge of the sword is sharper than an oath. There is no sin that Allah will not pardon». Abai’s 34 th word is explained like Everyone knows that humans are mortal, that death comes not only for the aged and that, having taken someone away, will never give him back. The Kazakh is aware of this, but not through deep reflection. The Kazakhs say they believe in a God who calls everybody to account when they die; He requites good with good and punishes those who do evil. They believe that His rewards and pu- nishments differ from those on earth: His rewards are infinite in their generosity, and the penalties He metes out are immensely harsh. But I do not trust their words, for they do not hold their faith sincerely and consciously. If they truly believed what they say, they would act according to their faith and would not know sorrow. Is it possible to convince such people of some other things if they are feeble in their faith even in regard to these truths? How to correct their ways? Can they be called true Muslims? He who seeks to avoid torments in this world and the next should remember one thing: there cannot be two joys, two passions, two doubts and two sorrows in one’s heart simultaneo- usly. This is impossible. He who places earthly joys and sorrows above the cares and joys of the world to come is not a Muslim. Also 16 th word he said that the Kazakh does not worry whether his prayers please God or not. He does what other people do: he gets up and falls face to the ground in supplication. He treats God as though He were a merchant who has come to collect a debt: «That’s all I have, take it if You will, but if You will not don’t ask me to get livestock out of nowhere!” The Kazakh will not take trouble to learn and purify his faith: “Well, that’s all I know, I can’t get any wiser at my age. It’s enough that people cannot reproach me for not praying. And if my speech is uncouth, that doesn’t matter in the least».