Bankruptcy

The Prophet Mohammad, peace and mercy of Allah be upon him, once asked his companions saying: ‘do you know what is a bankrupt? They all replied: ‘a bankrupt among us is a person who has no money and no belongings’. The Prophet replied saying: ‘A bankrupt in my ummah is a person who would come on the day of Judgement with Prayers, fasting and zakah, but he would have mistreated another person, slandered and accused another, eaten the wealth of another, and shed the blood of another and beaten yet another. Such a person and others would be recompensed from his good deeds and if his good deeds were used up before everyone was recompensed from them, the wrongdoings of other people would be taken out and added to his deeds and he would be thrown away in to the hellfire’.  Narrated by Muslim

This is a revealing hadith about the consequence of our deeds, large or small. It tells us that accomplishing only our religious obligations is not going to be very rewarding if our moral obligations towards people and our dealings with them are not of an equally high standard. This is a matter of an absolute justice in the Sight of Allah.

Allah says in the Quran: ‘Believers! Be persistent upholders of justice and bear witness to the Truth for the sake of Allah, even though it may be against yourselves or against your parents and kinsmen, or the rich or the poor, for Allah is more concerned with their wellbeing than you are. Do not, then, follow your own desires lest you stray from justice. If you twist or turn away from (the truth), know that Allah is well aware of all that you do’. S4 V135

Bankruptcy begins when one loses or discards fairness in balancing matters of justice towards other people as well as one’s obligations towards Allah. Arrogance plays an important role in the destruction of people’s good deeds. Islamic teachings tell us of the need to be humble and display humility in following and accepting Allah’s guidance.

Rough or indecent manners and rudeness are unacceptable at all times towards anyone. Indeed, in a hadith, the Prophet, peace and mercy of Allah be upon him, says: ‘deen (Islamic teachings) is all about dealings’. Our best character traits are displayed and our spiritual morality is tested once we start dealing with real life issues and affairs relating to other people. Islam constantly emphasises to its followers the importance of accountability in our life for our deeds and actions. Indeed one of the names accorded to the ‘Day of Judgement’ is the ‘Day of Recompense’ which we regularly invoke every time we read the Surah al-Fatiha in our daily Salaah: ‘the Master of the Day of Recompense’.

The Quran highlights the purpose of our salaah, fasting and Zakah in the following verses.

It says about the Salaah in the Surah 29 and verse 45: ‘and establish Prayer (Salaah). Surely Prayer forbids indecency and evil’. So, a person is expected to match his character to the spiritual obligations we offer in our salaah. If we do not, then in the process of accountability the Prayer loses its weight and its rewards may benefit only those who may have been wronged by that person. Prayer teaches us humility in the Sight of Allah and makes us aware of our accountability to him for any of our actions, large or small, that wrong other people.

Similarly, when talking about fasting, the Quran places considerable emphasis on its spiritual benefits and says: ‘believers! Fasting has been prescribed upon you as it has been upon those who were before so that you become God-fearing (or may learn restraints)’.

The meaning of taqwa, the word used in the verse for God-fearing, carries both meanings. In a hadith the Prophet, peace and mercy of Allah be upon him, says: ‘fasting is a shield’. This explains the expected outcomes from the act of fasting so that it does not become only the act of experiencing hunger and thirst.

In the same way, when the Quran mentions the purpose of Zakah, it said: ‘O Prophet! Take alms from their riches and thereby cleanse them and bring about their growth (in righteousness).’ S9 V103

It helps in many ways when a person willingly takes charity from his wealth and gives a portion away as Allah has directed. It reduces his degree of greed and miserliness. It brings relief to people who need help and support. It also earns the pleasure of Allah and induces humility and protects from arrogance.

In a moral bankruptcy, people’s ego becomes ever more important and the performance of their religious obligations solely as a ritual can cause false pride and lead to the mistreatment of others.

The Prophet has warned the believers about this possible moral bankruptcy that may result, on the Day of Recompense, with one standing at a total loss. In a hadith, the Prophet said: ‘A clever person is one who accounts for his deeds and works for the benefits of the hereafter’.

Anyone who accounts for his actions and deeds and works towards his benefits on the Day of Recompense will not appear as a bankrupt on that day, inshaAllah.

The Prophet, peace and mercy of Allah be upon him, drew our attention to this possible bankruptcy and warned us to be on the alert. How many of us take such matters lightly and continue to think it will be all right on that day.  Offering good deeds and avoiding any wrongdoing towards others would seem to be a sensible first step in ensuring that we do not lose out on that Day of Recompense.

Islam is all about living a blessed life in this world and a blessed life in the Hereafter. Islam warns against ‘zulm’, as this would appear as total darkness on the very day when we will all need hope and forgiveness to enter the Paradise. If we have committed a wrong towards anyone it is better that it be put right in this world, before it could be questioned by Allah on the Day of Judgement.

The kindness of Islam

With political turmoil raging within Muslim countries and, indeed, throughout the Muslim diaspora around the world, it seems that we, as Muslims, have become a people that lack any discipline or guidance in our lives. We appear unable to accept religious restraints, or recognise any spiritual and moral high ground, in our dealings with issues of common importance. Islam now presents itself as dedicated to chaos and a religion that upholds no ethics: as a consequence Muslims, in general, are no longer regarded, by many, as trustworthy.

Some will, no doubt, argue that this is not the case. However, without doubt, many of us are guilty of shameful ignorance when it comes to the sublime teachings of Islam and Allah’s revelation. This ignorance drives us to respond to even the most minor criticisms with negativity and revengeful reactions. The moral, ethical and spiritual guidance shown in the Quran and the Hadith is being largely ignored while we continue to live our lives ‘in the name of Islam’.

Islam’s ethical teachings are powerful and unmatched. In the Quran, Allah says: ‘and whatever good you do, Allah knows it. And take your provisions. However the best of provision is righteousness’. S2 V197

Islam encourages its believers to always offer goodness, whatever shape that goodness might take, however large or small. Every act of goodness, even if seen as negligible in the eyes of others, has weight in the Sight of Allah and will never go to waste. The Quran likens our lives to a continuous journey and tells us that we should prepare ourselves for it with our provision of righteousness and piety and, of course, with acts of goodness.

By continually bearing this guidance in mind and acting upon it, we can introduce a positivity into our lives that can provide the right framework for a more positive mindset. Such a mindset is necessary if Muslims are to live their lives in peace and harmony, not only amongst themselves, but also with rest of the world.

Two beautiful names that we always mention, whenever we invoke the name of Allah, are ‘Al-Rahman’ and ‘Al-Raheem’: the Most Compassionate and the Most Merciful’. They remind us that God and everything about Him is of gentle and compassionate nature and that He loves to see His servants humble and subservient in their lives, to Him.

The Muslim world, with its political movements and religious struggles, has become filled with violence and an extreme theology that, sometimes, appears to be directing us towards a negation of God’s merciful attributes. Jihad, whose dominant meaning was to persevere in the path of Allah, by following His guidance and teachings and trying to uphold the principles of Islamic guidance, has had its meaning totally reversed and is now being used as a means to incite unrest for political purposes.

The Prophet, peace and mercy of Allah be upon him, says: ‘Allah has prescribed ‘al-Ehsan’ in everything, so when you kill, in retribution, then show al-Ehsan in the act, and when you slaughter an animal, show al-Ehsan in the act. Let a person sharpen the edge of his knife and save the animal from suffering’.

The meaning of ‘Al-Ehsan’ is to display extreme care to avoid any suffering to a person or animal when they may legally have to go through a necessary process of retribution or an animal is being led to the slaughterhouse.

Islam has never allowed any forms of violence in the name of God. Allah is greater and above any need for this. Allah says in the Quran in Surah16  Verses 125-128: ‘O Prophet! Call to the way of your Lord with wisdom and goodly exhortation, and reason with them in the best manner possible. Surely your Lord knows best who has strayed away from His path, and He also knows well those who are guided to the right way. If you take retribution, then do so in proportion to the wrong done to you. But if you can bear such conduct with patience, indeed that is best for steadfast. And bear with patience, and your patience is only because of the help of Allah, and do not grieve over them, nor feel distressed by their evil plans. For surely Allah is with those who hold Him in fear and do good’.

This beautiful guidance shows the supremacy of Islamic teachings. Islamic teachings do not allow for the vain desires of any one person, be they followers or others. No one holds any right to change the meanings or interpretation of the meanings that are the mainline understandings afforded us by Muslim scholars.

The kindness of Islam is its beauty and it is perhaps the only thing that works to soften the hearts and minds of people. It provides comfort and relief to suffering and tense minds that are in a state of bewilderment as they attempt to find meanings for their lives and existence.

Even in the application of legal retribution, Islam stresses the need to look towards the saving of life and avoid taking it away or destroying it. We all need to uphold this precious principle of Islam, which is also the corner stone of its humane guidance and laws (Shariah). We have all used excuses and blamed bogus enemies for our problems, but we continue to refuse to recognise our own faults and failure in following the true spirit of Islam’s teachings.

Islam is kindest of all kindness and its teachings are the most merciful of all mercies. It was sent for all humanity and for the welfare of all and not to cause suffering or woe to anyone. We have to embody its mercy in our daily thoughts and actions if we are to become the most merciful among all people: its compassion to be most compassionate among all people, and exemplify it in all aspects of our lives so that we can become kind by example. Live it all the time and the world will indeed see the true Islam in practice!  

Solutions to our problems are what we are all looking for.

Solutions are what we are all fervently seeking for our problems. Every nation in the world has, or has had, their own great scholars, prophets, messengers and sages. Their philosophies, combined with ideas garnered from grandiose governmental schemes, public and private institutions, cultures and religions, have all had either a beneficial or detrimental influence on human happiness or misery. They have also, to this day, continually played a role in conflict resolution.

The prophet Mohammad, peace and mercy of Allah be upon him, was one of them, chosen by God, the Almighty, to receive the greatest wisdom to guide humanity towards solving their problems, not only in this world but also in the afterlife and the hereafter.

Prophet Mohammad was also a leader, a world class leader,  not thinking and caring for just the welfare of a narrow group of people, region or just about his followers. Instead, in his teachings, he embraces all humanity, including the peoples of his time and beyond, into the near and far future, until the last day of human existence. When we read his guidance it is always relevant and timely, guiding us towards what is best for humanity.

The Quran is a revelation from Allah and not the words of the Prophet Mohammad. When the Quran addresses people, it addresses both his followers and humanity in general. For example, it says in the Surah 49 V13: ‘Human beings, we created you all from a male and a female, and made you into nations and tribes so that you may know one another. Verily the noblest of you in the Sight of Allah is the most God-fearing of you. Surely Allah is All-Knowing, All-Aware.’

This Quranic verse both highlights and reconciles our differences and combines them into a human relationship. No other kind of leadership or human philosophy envisages this as possible. This verse also provides all the reasons why people should not enter into conflict. On the contrary it demonstrates the warmth and closeness necessary if people are to be bound together, equally, into the Creator’s eternal bondage.

That is the leadership given to and shown by Islam at a time when the world was literally tribal and everyone served only their own interests. It addressed and continues to address human beings in general. It contains a global message about global concerns and provides a global solution for human conflict.

Let us now look at a hadith which provides the underlying solution for human suffering. It addresses each and every son of Adam, covers every individual and provides far reaching effects to bring changes to all mankind.

It says: ‘O son of Adam! If you spends the surplus that would be better for you. And if you keep that that is bad for you. You will never be blamed for your necessity. You should start with your immediate dependents. The upper hand is better than the lower hand’.

The hoarding of wealth, goods, property and chattels is of no use to us whatsoever if they cannot be used for the welfare of humanity, but our greed continually whispers to us that we should have more of everything, because we are afraid of poverty. This demonstrates forcefully our often less than complete belief in the mercy and destined provision from Allah.

The Quran explains this saying: ‘Satan frightens you with poverty and bids you to commit indecency whereas Allah promises you His forgiveness and bounty. Allah is munificent, All Knowing’. Surah 2 Verse 268

How many of the global problems of hunger, poverty and bad infrastructure, could be resolved by the distribution of all those surpluses that are sitting in people’s hoards? But, unfortunately, most people are reluctant to share anything in the cause of humanity, because of their innate greed and fear of poverty.

The Prophet taught us that the upper hand is better than the lower hand and Islamic teachings encourage contributions for people’s welfare. This means that we must desire to serve and to please Allah, our Creator the Almighty. It is better to be a contributing hand than a recipient hand. This also encourages those who have less to contribute to serve in the cause of Allah.

In a hadith the Prophet, peace and mercy of Allah be upon him says: ‘the best charity is the effort of a less fortunate’.

The Muslim world is obliged to become a contributing hand; the hand that gives and solves people’s sufferings can never become itself a tool of suffering. Islam is a guidance for conflict resolution and for the spreading of peace and harmony in the world.

Islam has become dogmatic and we continually become entangled in a few issues which can have little or no spiritual effect on any of them. We need to radically change our mindset regarding Islam’s priorities towards humanity and remember how the Prophet won people’s hearts and minds by his service and dealings with them.

Unfortunately we lack scholarly leadership as to who could deliver us to the land of tranquillity. A land that is not isolated from the rest of the world or isolates us from the teachings of social justice and service to humanity.

It requires the quality of leadership that we have seen in the person of our Prophet Mohammad, peace and mercy of Allah be upon him. This is what the Quran indicated to in these following verses. It says in the Surah68 V4: ‘and you are certainly on the most exalted standard of moral excellence’.

Further it said: ‘Surely there was a good example for you in the Messenger of Allah, for all those who look forward to Allah and the Last Day and remember Allah much’. Surah33 Verse 21

These two verses highlight the importance of high quality leadership in the Muslim community that would reposition us all on the contributing side of humanity. Allah is the Most High and His messages contain guidance of the highest purpose. We Muslims sit on a mountain of extremely high responsibility and if we fail to understand our place in the world and among the people we will inevitably topple. The Quran reminds us of this responsibility by saying: ‘you are (now) the best nation brought forth for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.’ S3 V110

Problem diagnosis and problem solving tools are placed in front of us and are plain to see. We just need to find the will to use them and change our destiny!