The reality of this road is that it is difficult. It may be straight, but it is steep and at times rough, and often vulnerable to the molestations of bandits. As anyone who journeys to the highlands of any nation will know, the easiest route to the top of a mountain is via the winding road that hugs the contours of every hill and valley; the expedition takes an age as the road traverses mile upon mile, winding back upon itself repeatedly as it climbs higher and higher. The straight road appears the easier path at first, until the traveller encounters his first obstacle. As he ascends the great mountain, each time he thinks he is nearing its summit, another fold of hill appears above the crest he had set his hopes on. The path is straight, but it is patently hard.
My heart aches; I feel alienated. The simplistic Islam of unlearned teenagers—we do not eat pork and should not drink alcohol—is long forgotten. There can be no casual meander along this path, as I had once thought when I was weighing up whether to embrace what I believed to be true. It is a path of action, requiring us to move and reform, to stretch ourselves, to be much more than we are. Each time we almost reassure ourselves that God will accept our undemanding nomadic faith—and forgive us our multitudinous shortcomings—new realities insist that this is not so. We wanted to believe that we had been granted paradise because we had been kind to a cat; we did not notice being cast into hell for the evil of another deed.
I don’t know if I will be able to shake these sins for which I am promised an unfortunate end and which distance me from my Lord. I have tried before, repeatedly, and failed. Once I learned that it was probably haram, years after I thought I knew all that was permissible and forbidden. But probably opened up a door for its return. Years ago, in those early days of my Islam, when a friend—himself learning of this path anew—took to running through what was allowed and what was not, I had learned that it was probably disliked. But disliked did not strike fear into this unfortunate believer as it does for his pious brethren. For months he would avoid it, striving on his path of reform, but disliked would eventually open the door to tolerated, and from there it would become halal.
But today a revelation: it is not just probably haram, but almost certainly haram. Almost being an atom’s weight of chance to the weight of the world that it is not. An unpalatable revelation that I have been sinning almost constantly for years on end, oblivious to words that clearly spell out the consequence in store for one who does not repent and turn away from it. As we self-righteously poured scorn on those who eat any old food, believing it to be permissible as the meat of the Jews and the Christians, and demanded that they desist, we forgot to take ourselves to account. By God, what a fool! With this revelation, undoubtedly they are better than I a thousand fold. How it had seemed I was walking in His Shade, dependent on His Mercy: suddenly a shocking revelation, that I was in fact walking in His Wrath.
Can I now desist? Will He grant me His mercy and enable me to overcome this hideous malady? Will He grant me an escape from this curse? To leave some of what was haram was made easy for me, alhamdulilah. Leaving intoxicants was painless, for I had only ever drunk alcohol for six months of my life, although unfortunately to excess for half of that period. Leaving it was simple because I had never liked it and I hated what I and my friends became in that state. God gave me the sense to leave it almost a year to the day before I came to believe in Islam. To abstain from consuming food and drink in the month of Ramadan too was made easy. As my skeletal frame revealed, I was not a slave to my stomach back then. I missed meals frequently and ate little. To fast was no great burden. I am grateful that God made leaving much of what is impermissible easy for me. What if I had been of those who must savour all kind of whiskies and wines, and learn to pronounce the names of European vineyards, who must accompany every meal with a cocktail of gin beforehand, beer for starters and red wine with red meat? To desist then would surely have been a burden likely to steer me away from the straight path.
But it seems, after all, that I had my trials too. Of course I have always been conscious of it; I have always known it to be wrong. But if I had known that it was not just wrong, but categorically forbidden from the outset, would I be where I am now? Wouldn’t I have abandoned it long ago, like riba, khamr and pork? Perhaps or perhaps not. Perhaps it was too pervasive, too deeply ingrained. Perhaps it had become too much of a habit, too much a part of me. Perhaps it was my wine.
I fear now returning to it. Oh, I have said that a thousand times before and I have returned to it. No, what I really fear is never being able to free myself from it and from sins like it. People have often advised me that we are not held account for our thoughts. But which thoughts? For there are those thoughts that flutter into our mind from nowhere, over which we have little control: surely it is these for which we shall remain unaccountable. But those thoughts over which we have full control, which are of the same instrument as our talking tongues and typing fingers, are surely to be questioned. As long as you do not act on them you will be safe, say some, but what is action? To think and dwell on the bad in them is surely action, for they enter the heart and stain it dark until it can retain no light. The heart dies from thoughts such as these. I know because I think them.
I have committed now to desisting from these sins, but I have been unable to throw myself down on my face before my Lord in proper repentance, for they are still here within. They are calling me back, trying to convince me that this realisation is misguided. And yet it is not that usual realisation—the result of reflection and guilt, of irritation in the heart, of a sense of the innate wrongness that descends moments later. This is not a realisation in that sense—not just the chattering of the soul. It is a realisation founded on knowledge: it is an acknowledgement of the prohibitions of our deen.
My schizophrenic soul is wrought in two. One half of me wants to pursue the path of righteousness; the other half wants to cast adrift, to hold fast to the dreams of another world. I know that when the Hour arrives I will look back and wish that I had listened to my better part. On that day of fifty-thousand years, when our life will have seemed but a blink of the eye, I will wonder why I could not have just been patient and held fast to that weak voice within. I will wonder why I turned my back on the promise of everlasting release for the sake of momentary, fleeting ease. I know what I shall think then. But just now, fifty-thousand years is unfathomable. These days, weeks, months and years seem too long to persist in righteousness.
I know I must repent now and return. The cost of repenting is great, but the price of not repenting is infinitely greater and infinitely worse. I know I must strive now, with a striving greater than previous strivings, for my distance from my Lord is now greater than ever. The voice that calls to righteousness is weak and feeble, like the parabolic mustard seed, and hardly calls me to truth any more. If I am to repent now, it will be against myself. It is like a warring cry, a declaration of war. Somewhere within, deep down, there is a feeble David, slingshot in hand. But it is Goliath that looks back wearily and with contempt. I fear the battle ahead.
There stands before me a great mountain. I stand on its foothills, unable even to see the crest of the first hill, let alone its peak. I know that my first step onwards must be repentance and a resolution never to return to my monotonous sins. Yes, of course I know, but will I? Can I make it to the mountain top?