Anas narrates that when the Battle of Hunain was fought, the tribes of Hawazan and Ghatfan participated in the fighting with their wealth, equipment and sons. The Prophet had an army of ten thousand men, which also included the indebted men at the time of victory of Mecca, but all left him. He was all alone.
At that time he gave a second call. He turned towards his right and called: "0 People of Ansar !" They said: "We are present, 0 Messenger of Allah! We are with you, rest assured." The Prophet was riding a gray mule. He got down from it and said: "I am a slave of Allah and His Messenger."
The polytheists were defeated and much booty was collected by the Islamic army. The Prophet distributed the booty among the newcomers who accepted Islam on the day Mecca was conquered and among the Muhajereen (refugees). He did not distribute anything among the Ansars. The Ansar were a little perturbed. They talked among themselves: when the situation was critical we were called and when the booty came to hand it is distributed among others. When the Prophet came to know about this he gathered them and asked:
"O People of Ansar ! What news am I hearing from your side 1" They remained silent. Then he &aid: "O People of Ansar ! Do you not like that others should take away the worldly goods with them, and you should return with Muhammed (Pbuh) to your house." They answered: "Why not O Messenger of Allah! We are pleased." The Prophet said: "If people walk in one valley and the Ansar in another valley, then I will walk in the valley of Ansar."
(Bukhari)
The fact of the matter is that this great Message needed the sharpness of the swords of Ansar. They fulfilled their promise by sacrificing their lives and everything that they had. They did not have before them the ephemeral profits of this world, nor any temporary pleasures and advantages.
The policy of the Prophet in distributing the booty of the battle was based on the levels of their sincerity and faith. The Bedouin who became Muslims at a later stage were in need of financial help so that they might not be disheartened by the difficulties coming in their way as a consequence of embracing Islam. Therefore. the Prophet wanted to give them re-assurance and comfort, and because the Ansar were endowed with full faith and unshaken belief, the Prophet left them to their condition.
In such conditions the Prophet has said: "I give some things to a man so that he may not (on account of his bad deeds) be thrown into hell by Allah, although there are other persons more dear to me."
(Bukhari) Forgetting the Past is a kind of Breach of Promise
The praiseworthy quality of the fulfilling of promise also demands that a man should always remember his past, so that he may take a lesson from it for his present and future. If he was a poor man and Allah has made him rich, or he was a sick man and now Allah has made him healthy, then it is not proper for him to erect a strong wall between his past and present and should not think that he was never poor nor was he ever-healthy, and should not build up his present on the basis of this pride. Such a behavior is open ingratitude and immoral.
This is a breach of promise which leads man to disruption. Many times such a man gets away from the blessings of Allah, and after this he does not get the guidance and inclination to come under the shadow of this blessing.
It is said that in Medina a man, known as Sa'alba, went to a meeting of Ansar, and keeping them as witness declared that if AIIah blessed him with favor, he would pay the dues of every rightful claimant, would give money in charity and would show kindness to his relatives. Incidentally his cousin died and he inherited all his property. He however did not fulfill his promise nor did he care for what he had declared. Thereupon AIIah revealed the following verses:
"Amongst them are men who made a Covenant with Allah, that if he bestowed on them of His bounty, they would give (largely) in charity, and be truly amongst those who are righteous. But when He did bestow of His bounty, they became covetous, and turned back (from their covenant), averse (from its fulfillment). He has put as a consequence hypocrisy into their hearts, (to last) till the day whereon they shall meet Him.. because they broke their Covenant with Allah, and because they lied (again and again). Do they not know that Allah does know their secret (thoughts) and their secret counsels, and that Allah knows well all things unseen ?"
(Tauba.. 75-78)
The worst example of breach of promise, ingratitude and disloyalty is that tale of Bani Israel which Hazrat Abu Huraira has quoted from the sayings of the Prophet. The Prophet has said:
“There were three persons in Bani Israel, a leper, a bald man and a blind man. Allah wanted to test them. He sent an angel to everyone of them. The angel who went to the leper asked him what he coveted most. He replied: "Fair complexion, beautiful skin and a cure for my disease, for which I am hated by the people." The angel touched his body with his band and his leprosy was removed and he became the owner of a fair complexion and a beautiful skin. The angel again asked him: "What thing you like most 1" He said: "Camel." The angel gave him a pregnant she-camel and prayed: "May Allah increase this property of yours."
Then he went to the blind man and asked him what he coveted most. He replied: "May Allah give me back my sight," The angel touched his eyes and his sight ~'as restored. He asked for the second time as to what thing he liked most. He replied: "A goat." The angel gave him a pregnant goat.
Then he went to the bald man and asked him what thing he liked most. The bald man replied: "Beautiful hair, and my ugliness be removed as people run away from me." The angel touched him and his disease was cured and he had a tuft of beautiful hair. Then he asked him what thing he liked most. He answered: "A cow." The angel gave him a pregnant cow and prayed to Allah to give him prosperity. All the three animals gave birth to their offshoots. Their numbers increased. One had a flock of camels, the second one had a large number of cows and the third one became the owner of many goats.
Then the angel appeared before the leper in the form of a man and said: "I am a poor man. All my' relatives have been separated from me in the journey, and now my only support is Allah and through Him you. I request you in the name of the Being who gave you fair complexion and a beautiful skin, to give me a camel. Will you help me in this journey of mine ?” He replied that there is an abundance of rights. The angel said: "1 recognize you. Were you not suffering from leprosy and people were hating you ? Were you not needy and Allah gave you lot of property ?”
He replied: "No. This property I received from my father and grandfather in inheritance." The angel said: "If you are a liar, then may Allah return you to your old condition."
'In the same form he went to the bald man and talked to him in the same manner. He also gave the same reply which the first one had given. The angel then gave a curse and said that if he was a liar then may Allah return him to his old condition.
Then he went to the blind man and talked to him in the same manner, and begged for a goat to be given to him. The blind man said: "I was really a blind man, but Allah restored my sight. You may take away whatever you like and leave whatever you want to leave. By God, I cannot enter into any dispute with you about a thing which I have taken by Allah's pleasure." The angel told him to keep his things with him. The purpose was merely to test them. Allah was pleased with him and his two companions became the victims of His wrath.
(Bukhari)
In trade, business, and other financial and economic matters an atmosphere of confidence can be created only when the fulfillment of promise is considered a duty.
It is necessary that the written conditions should' conform to the limits of the Shariah, otherwise there would be no sanctity in them, and a Muslim will not be bound to honor them.
Islam has given extra consideration to the marriage contract. Allah's Messenger has said: "Among the conditions which you mutually agree upon, the most deserving of fulfillment is the contract by which you make the private parts halal (permissible) for yourselves."
For this reason it is not lawful for a husband to manipulate a single dirham that rightfully belongs to his wife, or to consider the bond with which he is tied as unimportant.
It is mentioned in the hadith: "If a man has married a woman for a small or a big dower (mehr) and in his heart he has the intention of not paying that dower, then he has deceived her. If he dies and he has not paid her right, then on the Day of Judgment he will be presented before Allah as a rapist. And a man who has borrowed money from another man while he did not have the intention of re-paying the debt, then he has deceived him, and consequently he defrauded him. If he dies in this condition, without paying back his debt, then he will meet Allah as a thief." (Tibrani) There is nothing surprising about this, as there are a number of Quranic verses which insist on fulfilling the promises and warn against indulging in disloyalty and breach of promises:
"And fulfill your promise. Verily, you will be answerable for your promises."
(Isra: 34)
"And fulfill the covenant of Allah when you have entered into it, and break not your oaths after you have confirmed them.. Indeed you have made Allah your surety.. for Allah knows all that you do."
(Nahl: 91) Allah clarifies that breach of promises and disloyalty destroy confidence, create disorder and disruption, cut relationships, reduce power and make individuals weak and low:
"And be not like a woman who breaks into untwisted strands the yarn which she has spun, after it has become strong. Nor take your oaths to practice deception between yourselves, lest one party should be more numerous than another: for Allah will test you by this.. and on the Day of Judgment He will certainly make clear to you (the truth of) that where in you disagree."
(Nahl: 92)
Many times a man enters into a contract, but breaks it in the greed of more profit elsewhere. Or one nation makes an agreement with another nation, but the greed of better advantages and other considerations compel her to break the agreement. The religion considers it highly objectionable that for the sake of a temporary benefit virtuousness be trampled, and deception and trickery should enter in the dealings among men. Islam makes it compulsory for an individual as well as a group to be honest, decent and sincere, so that in all the-" conditions of poverty and riches, and victory and defeat the covenants be safeguarded. That is why after giving a command to honor the covenants, Quran says:
" And take not your oaths to practice deception between yourselves, with the result that some one's foot may slip after it was firmly planted.. and you may have to taste the evil (consequences) of having hindered (men) from the path of Allah, and a mighty wrath descend on you. Nor sell the Covenant of Allah for a miserable price.. for with Allah is (a prize) far better for you, if you only knew."
(Nahl.. 94-95)
The promise given to everybody should be fulfilled, whether the other party is a Muslim or an infidel, for morality, greatness and righteousness cannot be cut into pieces, that some people are treated with meanness and others are treated decently.
The fulfillment of promise and covenant depends on truth and straight dealing. As long as it is based on righteousness, it should be fulfilled in relation to every individual and at every time.
In connection with the covenants with Non-Muslims the Prophet is reported to have said that if in the time of Islam he were invited to enter into such a contract, he would gladly accept the offer.
A'mar bin Al-Hamaq says that he has heard the Messenger of Allah as saying:
"If a man gave shelter to a man for life, and subsequently killed him, then I have no connection with the killer, even if the murdered person be an infidel. "
This statement of the Prophet shows how Islam treats even those who have not accepted it as their religion. On the other hand the behavior of the Jews is worth noting. They do not like to fulfill their promises with others. They do not consider it a good thing to treat others justly and decently. They consider them- selves' Allah's son and His favorite'. Their belief is that Allah has reserved his blessing and shelter for the Jewish race only. As against this, have a look at the Islamic teachings. It makes complete arrangements for safeguarding all those whose responsibility it has assumed, and with whom it has entered into a covenant. Quran addresses the Mulims and speaks about the infidels thus:
"0 you who believe! violate not the sanctity of the symbols of Allah, nor of the sacred month, nor of the animals brought for sacrifice, nor the garlands that mark out such animals, nor the people resorting to the sacred house, seeking of the bounty and good pleasure of their Lord. But when you are clear of the sacred precincts and of pilgrim garb, you may hunt, and let not the hatred of some people in (once) shutting you out of the sacred mosque lead you to transgression (and hostility on your part). Help one another in righteousness and piety and do not help one another in sin and rancor." (Maida: 3)
It is remarkable how beautifully the viewpoint of the non-believers and their beliefs have been stated. Although they are idolaters, yet they have been mention- ed as seekers of Allah's pleasure and blessings, and Muslims, however powerful they may become, they have been asked to co-operate with one another in the acts of righteousness and piety and not to help one another in .the acts of sin and rancor.
At another place we have taken a survey of the covenants between Muslims and Non-Muslims and the revealed teachings of Allah in this connection. (Refers to a book in Arabic by the author)
Re-payment of Debt is Necessary One of the things on which Islam has insisted most and has considered it very important is the re-payment of loan. With Allah, right behavior in this respect is more important than attending to other rights. Islam has ended all the misgivings and avarice and greed which make the debtor their victim, as a result of which he tries to find excuses to avoid re-payment or finally does Dot re-pay.
In this connection Islam has advised that a loan should be taken only in inevitable circumstances. To try to borrow money in a matter where it is avoidable is a very dangerous thing, and it should be avoided. In one hadith it is mentioned that it is one of those sins for which retribution is necessary.
"When a borrower dies, he will be subjected to retribution on the Day of Judgment. However, in three cases it is permitted: first when a man loses his strength fighting in the cause of Allah and borrows in order to prepare to fight against his and Allah's enemies, secondly when a man near whom a Muslim has died and he borrows to meet the expenses of his funeral, and third the man who is afraid that he would remain unmarried and to safe- guard his religion he borrows to meet the expenses of marriage. Allah will pardon them on the Day of Judgment."
In another tradition it is stated that Allah's Messenger has said:
"On the Day of Judgment Allah will call the borrower and he will be made to stand before Him. Then he will be asked: "O son of Adam I For what purpose did you take the loan? And why did you waste the rights of others ?" He will reply: "O our Lord I You know that I had borrowed, but I did not eat it, nor drank, nor wasted it, but sometimes an accident of fire occurred, sometimes there was a theft or it was lost, or a loss was incurred." Allah will say:
"O My slave! You have told the truth. I have more right to re-pay it." Allah will call for some acts of virtue and will weigh them in a balance, and his acts of virtue will be heavier than his evil acts, and he will enter the Paradise with the favor of his Lord."
(Ahmed)
This shows that Allah will accept the excuses of those who were compelled to borrow being forced by the circumstances, and were unable to re-pay it on account of various genuine difficulties,
But there are men who are the slaves of their carnal desires and pleasures, and whose own wealth is not sufficient to meet the demands of their desires; they at once rush to borrow money, regardless of the consequences. They do not care to be free of this burden of loan, Such a person according to the hadith is a shameless thief. Allah's Messenger has said:
“He who takes others' property (as a loan) with intention of repaying it, (then is unable to repay) then Allah repays his loan. And he who takes a loan with the intention of not re-paying it, then Allah will destroy and ruin him,"
(Bukhari)
Islam wants that the loans should be given different kinds of guarantees, so that they may be considered live properties, and their re-payment should become definite and essential, and nobody should be able to escape re-paying this due, committed to writing, although performance of other acts of worship earns great rewards.
Abu Qatawa says that one person asked:
. . "O Messenger of Allah I If I am killed in the cause of Allah, will all my sins be pardoned ?" He replied: "Yes, If you are killed, and If you are patient, thankful and seeker of Allah s pleasure, If you remain in the front ranks and attack the enemy and do not retreat." Then the Prophet asked him what did he say. The person repeated his question and the Prophet replied: "Your sins will be pardoned, but your loan will not be pardoned. Just now Jibrail has informed me about this."
(Muslim)
Since the wise people knew how the debt falls as a lightning on a Muslim's honor and his earnings for the Hereafter, they used to advise people to get themselves free from all debts before putting their lives in danger.
It is narrated through Abu Darda that while proceeding for a jihad, the Prophet used to stop at a junction of the streets and shout to the soldiers
"O people! If anybody has to repay a debt and if he feels that he would die in the battle and the debt would not be repaid, then he should return. He need not come after me, because this thing will not be enough to save him from hell."
(Razin)
Today the Muslims have made borrowing and lending an amusement. To satisfy their hunger and the sexual desires they take loan, and they indulge into paying interests to the Jews and the Christians, which Allah has totally prohibited as haram. As a result of this they have become aliens in their own land, and they are deprived of their properties and are wandering helplessly.
Re-payment of loan is very difficult.
How many rights would have been trampled, if there were no fear of the law enforcement!
Allah likes those of His slaves who fulfill their covenants, and after destroying a number of townships, has stated about them:
“ We did not find most of them true to their covenant,. and most of them We found rebellious and disobedient.
(A'araf.. 102) CHAPTER 10
SINCERITY Man's Acts depend on his Intentions
The motivations and the factors which prompt a man to do a job in a better way, to strive hard and bear all the trials and tribulations and induce him to sacrifice his property and life for a thing, are many and varied.
One motivation is such that it manifests itself with the man's interest and involvement in his work, while there is another motivation which remains hidden in the interior recesses of the heart and cannot be discerned from outside.
Many times the man who performs the act does not recognize it although he is influenced by it and the secret of his acceptance or non-acceptance of a thing is hidden in that.
The normal human nature decides what are the general rules of treatment in certain case. You can very easily determine what are the motivations of a particular person in acting in a certain manner by looking him at work. He will be seen either involved in self-love and self-preservation or greed for more wealth would be troubling him, or the feelings of pride and self-importance would be giving him sleepless nights, or hypocrisy, and desire for fame would be inciting him to advance forward.
Hear what the people talk about. Take a survey of their daily activities. You will not find anything else the axis of their talk and efforts but their feelings of joy and hatred, pride and conceit.
Islam judges the acts and deeds, and decides about their importance on the basis of the intentions, feelings and sensations behind them. For Islam the value of an act depends on the nature of the motivation which prompted the act to be performed.
Sometimes a man gives costly donations and gifts so that through these good acts should be attracted towards him and should talk about his generosity, and sometimes his purpose is to give valuable presents to that person who had treated him in a commendable way and had (bilge) him.
Both these acts are of charity and generosity, which were guided by, as pointed out by the psychologists, by the man's consciousness directly or indirectly. But Islam does not give importance to charity if it is given in a hypocritical way or for attaining fame, and unless
it is given entirely for seeking the pleasure of Allah:
"We are feeding you for the-sake of Allah. We do not expect from you any compensation nor thanks.'"
(Dahr.. 9)
"Those who spend their wealth for increase in self-purification, and have in their minds no favor from anyone for which a reward is expected in return. but only the desire to .seek the pleasure of their Lord, Most High, and soon will they attain (complete) satisfaction..'
(A/-Lai/: 18-2/)
To correct the inclinations of the heart and to keep . it away from the superficial desires, the Prophet has said: "The acts depend on intentions. A man will get whatever he had intended for. So the man whose migration will be for the sake of Allah and His Messenger, his migration will be for Allah and His Messenger. But if anybody migrates with the intention of earning the world or to marry a certain woman then his migration will be counted for the purpose for which he has left his house."
(Bukhari)
The distance between Mecca and Medina is traversed by thousands of travelers for different purposes, but the purpose of attaining supremacy for the religion and for keeping oneself alive is the thing which distinguishes between a Mahajir (refugee) and a common traveler, although the acts of both the person are the same.
The man who left Mecca to go to Medina so that he I may save his religion from the various dangers, and that
he may form a new government in a new city, was called a Mahajir (refugee), but another person who traveled for another purpose he has no connection with the hijrat (migration).
Purity of Purpose is of Importance The rightness of intention and sincerity are the two things Which elevate a man’s worldly action and make a prayer that is answered.
But if there is perversion in the intention and corruption in the heart, a man, in spite of offering prayers, is degraded. He commits sins and inspite of his Showing interest in and taking pains for performing worship is doomed to failure and loss.
But as against this many times a man builds high and lofty palaces, Constructs broad and Spacious buildings , lays out a beautiful garden full of fruits, and starts living in this paradise, and he is called a king. But since in his efforts and labor of building these high and lofty palaces, etc. the purpose was to benefit humanity, then for these acts he will be a recipient of an unending
reward (sawab).
Allah's Messenger has said:
“Anybody Who, without Subjecting another person to cruelty Or aggression, builds a magnificent building, or plants saplings without indulging into Cruelty and rancor, he will be getting reward for that till the time Allah's creatures would be benefited by them."
(Ahmed)
In another tradition it is stated:
'If a Muslim lays a garden or does farming, and if a bird or a man eats something from it, then he will get a virtue (neki) in its place."
(Muslim)
Even carnal pleasures are also counted as acts of prayer; if behind them there is righteous intention and clean purpose. When a man goes to his wife so that he may be able to save his chastity, and protect his faith, he gets a recompense for this act.
Whatever he feeds his body, or whatever he does to sustain his wife and children, for that also he gets reward, provided there is goodness and righteousness in his intention. Sa'ad lbn Abi Waqas narrates that the Messenger of Allah has said: "If you spend even an ordinary thing for seeking the pleasure of Allah, you get its reward, so much so that even putting a morsel of food in the mouth of your wife is a virtuous act."
Another tradition has it :
"Whatever you feed your father, it is a charity from you. Whatever you feed your child, it is a means of reward for you, and whatever you feed your servant, it is also a charity from you,"
(Ahmed)
The fact is that as long as man keeps himself as an obedient slave of Allah and his intention is pure and sincere, then all his acts and movements, his sleep and his waking are considered to be for seeking the pleasure of Allah, And sometimes it so happens that a man wants to perform a righteous act, but on account of his poverty he is unable to do so, then Allah, who knows the secrets of hearts, gives the man desirous of reform the honor of a reformer, the man desirous of fighting in the cause of Allah the honor of a Mujahid (the fighter in the cause of Allah), because for Him high courage and righteous intention is more appreciable
than the want of resources.
During the days of scarcity and poverty a battle was tJ to be fought. Some people came to the Prophet with a view to joining his forces and offered themselves to be sacrificed in the cause of Allah. But Allah's Messenger did not allow them to take part in the jihad because of their incapability. They returned with a heavy heart and sorrowfully. They were very much grieved for not being allowed to participate in jihad. About them the following verses were revealed:
“ Nor (is there blame) on those who came to you to be provided with mounts, and when you said: I can find no mounts for you,' they turned back, their eyes steaming with tears of grief that they had no resources wherewith to provide the expenses."
(Tauba: 92) ;
Do you think that a firm and strong faith and belief would be wasted? And this burning desire for sacrifice would be just lost? No, never. For this reason the Prophet appreciated their faith, and said to the soldiers going with him:
"There are some people whom we have left ,behind in Medina; in whatever place or valley we may camp, they will be with us. For them their excuse is enough."
(Bukhari)
As their intentions were honest, they were the recipients of the reward (sawab) of the mujahedeen (fighters), because they had stayed in Medina against the wishes of their hearts and with great unwillingness.
If this is the achievement of the honest intention that the person having it is so favored, then the dishonest intention also earns the punishment reserved for the bad deed, although apparently the act was righteous. Such hypocrisy has been condemned:
"So woe to the worshippers who are neglectful of their prayers, those who (want but) to be seen (of men), but refuse (to supply) (even) neighborly needs."
( AI-Ma'un : 4-7)
The prayer based on hypocrisy is considered a sin, because after losing the essential sincerity it has become dead, and is, therefore, useless. Similar is the case of zakat. If it is paid merely to seek Allah's plea- sure then it can be acceptable to Allah, otherwise it will be a waste: ” Waste not your charity by reminders of your generosity or by injury-like him who spends his wealth to be seen by men and believes not in Allah and the Last Day. His likeness is the likeness of a rock on which there is (some) dust of earth.. on it heavy rainfalls, which leaves it a bare stone. They will be able to do nothing with anything they have earned."
(Baqarah: 264)
The heart which is bereft of sincerity cannot be acceptable, as the rock with some dust on it cannot grow any grain when rain falls on it.
If the kernel is rotten, beautiful outer skin will not be of any use.
However, if the self is full of sincerity, then its blessing helps to make an ordinary thing as weighty as a mountain. If it is devoid of sincerity, then what re- ward can mounds of chaff and husks achieve from Allah ?
That is why Allah's Messenger has said:
"Make your faith pure; a little (righteous) act will be sufficient to save you from hell."
(AI-Hakim)
In the hadilh the reward for virtuous acts has been mentioned to be from ten times to hundred times, depending on the performer's intention and sincerity hidden in his heart, which is known only to that Being who knows about all the manifest as well as hidden things. Accordingly the reward increases according to the sincerity and "honesty of the intentions.
The external acts of man can neither achieve the pleasure of Allah nor the grandeur of the worldly life. Allah gives his attention to his faithful and sincere slaves and accepts only those of their acts which bring them nearer to Him. As regards the worldly show and human trappings, they have no importance and no value.
The Prophet has said:
"Allah does not see your bodies nor does he look at your faces, but he sees your hearts."
(Muslim)
It is mentioned in the hadith :
"When doomsday would occur, the deeds done in the world will be presented to Allah. From them the acts performed for Allah will be separated. And 8J the other acts performed for other purposes will be thrown into the fire of hell."
(Baihaqui
One who would adopt these realities in one's life would experience relief and comfort in this world and would also achieve eternal bliss in the Hereafter. He will not be harmed by the loss of anything nor will he grieve for any act.
The Prophet has said:
"The man who has left his world in the condition that he had performed acts sincerely for the one and only Allah, had established prayer and had paid zakat, then Allah is pleased with him." (Ibn Maja)
This hadith is in conformity with these words of Allah:
“ And they have been commanded no more than this ; to worship Allah, offering Him sincere devotion being true (in faith) to establish regular prayer.. and to practice regular charity; and that is the religion, right and straight."
( Baiyina .. 5)
In the times of scarcity and adversity the rays of sincerity throw their light with full force. At such times man separates himself from his carnal desires and yearnings. He severs his relations with their defects and errors. He repents before Allah and weeps and wails and prays for His blessings. He shakes from the fear of Allah's wrath.
The holy Quran has drawn a very fine picture of such a man, who is surrounded by adversities, who out of fear has forgotten all his mischief’s and is appealing to his Merciful Lord so that He may lift him out of this
mire:
"Say: 'Who is it that delivers you from the dark recesses of land and sea, when you call upon Him in meekness and silent terror.. if He only delivers us from these (dangers), (we vow) or shall truly show our gratitude?' "Say:' It is Allah that delivers you from these all (other) distresses; and yet you run after false gods' ?"
This sincerity is temporary. Those conditions which befall a man and sometimes do not befall, how can they be called moral conduct? Allah wants that He should be truly and correctly known and recognized and should be respected and honored in good or bad condition, as deserving of Him. People should give their due place to honest and sincere intention and good conduct in their lives. Their attachment to these qualities should be strong and should not break at any time, and they should not make any other thing but selfless- ness and Allah's pleasure as an ideal to follow in their life.
This heat of sincerity dies down gradually as passion for greed for wealth, self-love, egotism, hunger for position and office, hypocrisy and desire to be famous increases. But to Allah only that act is desirable which is free from all these undesirable impurities:
"Surely, pure religion is for Allah only."
(Zumar: 3)
The example of the superior nature is like that of a ripe fruit, which requires to be protected from diseases and mishaps in order to preserve its sweetness and cleanness.
For this reason Islam has considered hypocrisy in righteous acts as most abominable and has declared it as shirk, associating some one else with Allah.
The truth is : this hypocrisy destroys all acts as white ants destroy slowly all things they come in contact with. When the habit of hypocrisy takes roots in any man's dealings, as germs of an infectious disease spread in the society, then it becomes a sort of idolatry and throws its practitioner into the fire of hell.
The Prophet has said: "A little hypocrisy is also polytheism. He who is hostile to Allah's friends, he openly declares a war against Allah. Allah likes those who are righteous, who fear him and who pray secretly, those who would not be missed if they disappear and would not be recognized if they are present. Their hearts are the lamps of guidance. They remove darkness from every piece of land."
(Hakim)
Ibn Abbas narrates that one man asked the Prophet: "0 Messenger of Allah! I take up a stand with the intention of seeking Allah's pleasure, and I wish that the people of my country should see it. What do you think of it 1" The following verses were revealed before the Prophet gave an answer:
"Whoever expects to meet his Lord, let him work righteousness, and in the worship of his Lord. admit no one as partner."
(Kahf: 110)
The severe criticism and attacks which Islam has unleashed on the evils emanating from hypocrisy and want of sincerity is because it is a kind of corruption that is not discernible, and keeps the carnal desires and the wicked wishes of the self hidden.
The evils which can be seen give rise to other evils, and increase the rate of corruption of the society considerably. Such evils are considered very low and mean, and on account of this consciousness and feeling it is quite possible that the man who commits them may give them up sooner or later, and may turn a new leaf.
But that sinning which puts on the garb of worship has its evils hidden from the sight of the sinner himself and the society is also not able to recognize it.
It is so because such a criminal remains absorbed in the ramifications of his acts. He is under the impression that he is also working for the pleasure of Allah, then how can he realize that he has committed a sin? And how can he turn away from a thing which he considers righteous?
As regards the general society, it is harmed more by: the learned (ulema) hypocrites than by the poor and d needy people, who are the habitual criminals of this type.
Want of sincerity in the talented people makes their ability a curse for the country, and such a society suffers
a set back instead of making progress.
It is also true that to pollute a virtue with the impurities of the self is to downgrade its value. This is another crime which is committed for want of sincerity.
The man wants to please other men and is neglecting to seek the pleasure of his Lord; he does not understand, on account of his foolishness, as to what his sin signifies. He is turning away from the Being who is Most Powerful and who is Independent of everything, to those , beggars who have neither power, nor riches. That is why Allah's Messenger has said:
"When on the Day of Resurrection, about the occurrence of which there is no doubt, Allah will gather all the people who came first and last, a caller will give a call: 'Whoever has associated another with Allah in his acts should seek his reward from that partner because Allah is more free from partnership than all the partners."
{Tirmizi) Soldiers should Prove their Sincerity of Action
Whether it may be a common soldier or a commander, the soldiers should keep their jihad free from all the impurities of worldly show and trappings, because they have attached their life and death with a sacred duty, compared to which ranks, medals, honors, salaries, etc., have no value They should give preference to whatever is with Allah, and should sacrifice their desires for pure devotion and sincere submission.
It is narrated by Abdullah bin A'mar bin A 'as that he said: -
"O Messenger of Allah! show me the difference s between jihad and battle." The Prophet replied: O ,. Abdullah bin A'mar I If you fight displaying patience and for seeking the pleasure of Allah, then He will lift you in the same state; and if you fight with pride on the largeness of your numbers and to show , to the people, then Allah will lift you in the same state. O Abdullah bin A'mar! In whatever condition you fight or you are killed, Allah will lift you in that condition."
(Abu Daud) Employees should Work in the Cause or Allah
The writing work that the employees do in their offices, the accounts that they maintain, the intellectual energy that they spend. the manual work which they do with their hands, all these activities should be conducted by them in the interest of their country and for seeking the pleasure of Allah.
An animal labors for the whole day for its fodder. The efforts and labor of a common man has the value of an animal's labor, and all his work and labor are in proportion to his salary, and that is his purpose and center of activity.
But an intelligent and wise man knows the value of his ideas and his acts and employs them in the cause of some great objective. It is very regrettable that the general employees are suffering from this disease. They do not understand anything else but wealth, ranks and promotion. They consider their world and their religion also limited by this circle only, and they think that it is the axis of their happiness and sorrow, action and inaction, desire and ambition, and their lives revolve round that only.
Allah's Messenger has said:
"When the last period would come, there would be three sects in my Ummah. One sect will sincerely worship only Allah. The second sect will worship as hypocrites. The third sect will worship so that they may defraud others of their wealth.
When Allah would gather them on the Day of Judgment and say to the last sect: 'By My honor and grandeur, what did you expect to get from My worship ?’ He would answer: 'By Your honor and grandeur, I was fraudulently taking others' property by that.' Allah would say that whatever he had collected was of no use to him and would command him to be sent to hell.
Then He would address the sect whose worship was governed by hypocrisy: 'By My honor and grandeur, tell Me what was your purpose ?’; He would say: 'By Your honor and grandeur, the purpose was to show to the people.' Allah would say: 'Nothing from it has reached me. Take him away to hell.'
Then the Almighty Allah would ask the sect that was sincerely worshipping Him: 'By My honor and grandeur, what did you expect to get from My worship?’ He would answer: 'By Your honor and Your grandeur, You are better aware of the condition of the person who sought Your words and Your pleasure.' Allah would say:
'My slave has spoken the truth. Take him to Paradise'."
(Tibrani) Teachers and Students should keep the Pleasure of Allah before Themselves
In the fields of learning and culture deep sincerity is extremely necessary. Knowledge is such a pure and high thing that on its basis Allah granted superiority to man over all the other creatures. Therefore it would be a very mean thing if it is utilized in furtherance of human motivations and if it is reinforced with mischief, corruption, and carnal desires. The world received a great setback at the hands of those learned men who did not possess good moral character, and were deprived of purity and loftiness.
Islam has made it compulsory for the teacher and the taught to give proof of sincerity in the matter of knowledge, and should give preference to high values and public interests over all other things. This activity of learning and teaching is however undertaken with the purpose of merely earning wealth. This limits its utility to individuals only. In this way this valuable treasure is wasted, as is seen in the case of lakhs of people. In fact, it amounts to depreciate the value of learning and to waste this great message.
Allah's Messenger has said:
“ Anyone who has obtained a learning by which Allah's pleasure could be obtained, but his purpose was merely to achieve success in the world, then on the Day of Resurrection he will not be able to smell the fragrance of Paradise."
Islam severely disapproves that a man should attain learning and when he gets proficiency in that line, he should start impressing others of his learning and his greatness, and open a battlefield of debates and controversial discussion.
It is mentioned in the hadith:
"Do not attain learning in order to express pride before the umma, nor by its help quarrel with the foolish people, nor through it try to overwhelm the meetings, but he who does so, his destination is fire."
These religious and worldly learning which are flying their banners over the world have reached this position when they were seekers of truth, and avoided mean purposes. But it does not mean that the u/ema and students must necessarily face trials and tribulations and have definitely to pass through hard times. No, its meaning is never this, for it is not an inevitable demand of the honest intention that the sincere people should be subjected to difficulties and be confronted with adversities.
The diseases that are generated for want of sincerity are many. When these diseases grow, they destroy faith; and when they are less in number then they bore holes in it and give a chance to Satan to enter through them.
The Almighty Allah is displeased with the slaves of wealth and position because it is determined for a Muslim that he would sacrifice all interests, relations and ambitions in the cause of Allah, and it is not for him that he should go after them and forget his Lord and His pleasure.