The Background of the Book
From my long experience in the Islamic movement and organization, I have keenly realized that, despite understanding Islam correctly, many people fail to fulfill Islam’s demands. After progressing in the Islamic movement by carefully and patiently applying their conscience and intellect properly, some again fall behind. Even after playing an active role for some time as members of Jamaat-e-Islami, they eventually become inactive. Though they held leading responsibilities in student life, they no longer wish to advance in their professional lives. With astonishment and sorrow, I observed all this and searched for the reasons for a long time. I eventually reached the conclusion that weakness of faith is responsible. There is a considerable lack of clear understanding of what faith demands, how weakness enters faith, and what conditions are required for strong faith. Over the past several years, this has become even clearer among the men, women, male students, and female students active in the Islamic movement. The matter has now taken complete shape. Therefore, I feel the need to present it in the form of a booklet. Just as a weak body has no ability to perform work, it is impossible to fulfill any demand of faith with weak faith. Therefore, those who claim faith need to be especially conscious of this matter. Helping to meet this need is the purpose of this writing. I am writing with the great hope that if those who once join the Islamic movement gain this clear understanding of faith, then, by Allah’s mercy, no one will fail to fulfill the demands of faith. There are and will continue to be differences in ability among people. If they are not weak in faith, each person can contribute according to their ability. May Allah Ta‘ala fulfill this hope of mine.
Ghulam Azam
June 2002
Strong Faith
I would like to discuss this subject by dividing it into six points.
1. What does iman mean? What is meant by belief? What is the definition of belief? What is the relationship between belief and action? How many types of belief can there be?
2. What is the necessity of belief in human life?
3. What are the matters related to faith (imaniyat) in Islam? If someone accepts Islam and wishes to become a Muslim, what matters must they believe in?
4. What kind of relationship with Allah is established when one believes in Allah?
5. Why does faith become weak? In what way does weakness enter faith?
6. What are the conditions of strong faith? When does faith become strong?
1. What Does Iman Mean?
Imani is an Arabic word. Its simple meaning is belief. What is meant by belief? This is an extremely important matter.
The matter will be easier to understand through a simple example. Suppose an acquaintance comes to me and says, “Brother, lend me one thousand taka. I will return it after one month.”
I have no direct knowledge of whether he will return the money after one month. What will I say to him? I cannot tell him, “Let me first see whether you return it after one month.” So what will I say? The man has asked me for a loan; I will either lend it to him or refuse. How will I decide whether to lend it? I have no direct knowledge of whether he will really return the money. Therefore, I must necessarily decide through indirect knowledge. Based on what I know about him, do I believe that he will keep his promise? If I believe that he will return the money, I will lend it to him. In short, the basis of this decision to lend is belief. If, from his past conduct, I do not believe that he will return the money, I will not lend it. My disbelief in him also comes through indirect knowledge. If I refuse to lend, he will surely say, “You do not trust me?” My disbelief in him is also belief—namely, my belief that he will not return the money. So I do not give him the money. How did I know that he would not return it? I reached this belief through indirect knowledge.
Then what is the definition of belief? When there is no direct knowledge of a matter, yet a decision must be made about it, and there is no alternative but to decide through indirect knowledge, the decision reached in this way is called belief.
A Major Example
We have no direct knowledge of whether we will be brought to life again after death. But there is no way to remain indifferent about this matter. If there is another life after death, I must live in this world keeping that account in mind. If there is not, living recklessly may seem easy. Therefore, there is no way to remain silent on this matter. We must either believe that it exists or assume that it does not, and reach a firm decision.
How will I decide this matter? No one returns from the other side. It is not possible to look over from this side either. The Hereafter is entirely unseen. In many surahs, the Holy Qur’an presents arguments specifically for believing in the Hereafter. Through this knowledge, it can be known indirectly that the Hereafter certainly exists.
There is no direct knowledge of the Hereafter, yet a decision must be reached about it. It is not possible to avoid the matter either. Therefore, that decision is possible only through indirect knowledge. This is how a decision must be made about unseen matters. That decision itself is belief.
Three States of Belief
On the basis of the two examples mentioned earlier, belief has three states:
1. Positive belief
a. I believe that if I lend the man money, I will get it back.
b. I believe that I will be brought to life again after death.
2. Negative belief
a. I believe that if the man borrows money, he will not return it.
b. I believe that there is no life after death.
3. Doubt
a. The man may or may not return the money.
b. I may or may not be brought to life again after death.
Doubt means that no belief has yet arisen. The absence of either a positive or a negative belief is doubt.
The Relationship between Belief and Action
The relationship between belief and action is close. Action takes place according to the kind of belief one has. Action does not contradict belief. Although belief has three types, action does not have three types. Action based on positive belief is one kind. Action based on negative belief and doubt is the same. For example, if I believe that the man will return the money, I will lend it to him.
If I believe that he will not return it, I will not lend it to him. Even if I have doubts, I will not lend it.
Action takes place according to the kind of belief one has. There is certainly belief behind action. Action cannot occur without belief. Nor does action contradict belief. Belief and action are extremely closely connected.
2. What Is the Necessity of Belief in Human Life?
The five senses are the sources of direct knowledge. Through them, only a very small amount of knowledge can be acquired. Human life cannot function with this limited knowledge alone. Except in a few areas, people must live by relying on belief.
1. In childhood, my mother told me that so-and-so was my father. I believed her. There is no opportunity for direct knowledge about this matter.
2. To learn the Bengali language, I had to learn it by believing in অ, আ, ক, খ.
3. If one does not trust a doctor when ill, receiving treatment is impossible.
4. If a farmer does not believe that there will be a harvest, he cannot cultivate the land at all.
5. A judge punishes the accused when, on the basis of witnesses and evidence, he comes to believe that the accused is guilty; if he does not reach such a belief or remains doubtful, he does not punish him.
6. Death may come at any time. Yet life continues because people believe that they will live longer.
7. Relationships among people are established on the basis of trust. The relationships between husband and wife, brothers, friends, and business partners all depend on trust.
If one considers the matter, it will become clear that people cannot live even a single day without belief. Belief surrounds the whole of life.
I Do Not Believe Without Seeing
There are some strange-minded people who are compelled to believe many things, but regarding belief in Allah and the Hereafter they say, “I do not believe without seeing.”
While discussing strong faith at a gathering of Islami Chhatra Shibir, I give a simple example to demonstrate the absurdity of the statement, “I do not believe without seeing.” I hold a bunch of keys in my clenched hand, raise it, and say, “I claim that I have a bunch of keys in my hand. Do you believe this?” The boys say, “Yes, we believe.” I ask again, “Why do you believe?” They reply, “We believe that you do not lie. Therefore, when you say that there are keys, we believe you.”
I open my fist, show them the key, and ask again, “Do you believe that this is a key?” Some immediately say, “Yes, we believe.” I say, “When the key was unseen, that was precisely when belief was necessary. After seeing the key, belief was no longer necessary. Those who said ‘we believe’ even after seeing it wasted belief unnecessarily. Once you see, belief is no longer needed; belief is needed precisely when you do not see. Therefore, the statement ‘I do not believe without seeing’ is utterly ridiculous and irrational. Only fools can say such a thing. Even an atheist cannot say to his mother, ‘When I was little, without understanding, I accepted your word and believed that so-and-so was my father. Now I do not believe anything without seeing it, so show me how that man is my father.’ He believes this without seeing it. He simply refuses to believe without seeing when it concerns Allah.
In real life, people cannot live even a single day without belief. They must resort to belief even in minor matters in order to make decisions. In this situation, refusing to acknowledge the necessity of belief in great matters such as Allah, revelation, the Messenger, and the Hereafter is not a sign of wisdom.
The Pursuit of Knowledge Begins with Belief
All knowledge belongs solely to Allah. Only Allah knows every matter from beginning to end. He is the Beginning and He is the End. To pursue any knowledge, one must first believe certain things. One begins learning a language by accepting without argument that A, B, C, D, or ক, খ, গ, are written as they are. If someone argues, “Why this way? What is wrong with writing them another way?” then it will be impossible for that person even to begin learning the language.
To study geometry, one must first believe in certain axioms, or self-evident propositions. For example, one must believe that a point has no length, width, or height, yet that a point exists. Although this is entirely unreasonable according to the laws of physics, geometry cannot even begin to be learned unless it is accepted.
Scientific inquiry also begins with a hypothesis—an idea or assumption. It is known about Newton, the discoverer of gravity, that while he was sitting in an orchard, an apple fell from a tree in front of him. He had seen apples fall many times before, but that day a question arose in his mind: there is emptiness above and emptiness below, so why did the fruit descend rather than rise? A firm belief arose in his mind that there was some force within the earth that attracted objects. Thus, scientific research begins on the basis of belief.
In the field of knowledge, neither the beginning nor the end of knowledge in any subject is within human control. The pursuit of knowledge begins with belief and continues until a certain stage, where it stops. Human beings have no ability to reach the end of knowledge.
3. What Are the Matters Related to Faith in Islam?
To accept Islam or become a Muslim, one must have faith in seven matters. In Islam, iman means firm belief in these seven matters.
These are called Iman-e-Mufassal, or detailed faith. They must be learned in Arabic.
امَنْتُ بِاللهِ وَمَلئِكَتِه وَكُتُبِه وَرَسُوْلِه وَالْيَوْمِ الْاخِرِ وَالْقَدْرِ خَيْرِه وَشَرِّه مِنَ اللهِ تَعَالى وَالْبَعْثِ بَعْدَالْمَوْتِ
That is, I believe in Allah, His angels, His Books, His Messengers, the Last Day (the Hereafter), the good and evil of destiny being from Allah, and resurrection after death.
The three principal subjects of faith are Tawhid, Risalat, and the Hereafter. Those seven matters are all included within these three. Tawhid includes three: Allah, the angels, and destiny. Risalat includes two: the Books and the Messengers. The Hereafter includes two: the Last Day and resurrection after death.
The angels have been included with Allah under Tawhid because people have mistaken ideas about the angels. They used to believe that the angels were Allah’s daughters. Allah has made it clear that the angels are merely servants and agents of Allah. They are not even the slightest partners in any of Allah’s power. If this understanding is held regarding them, there is no danger of associating them with Allah in any respect.
Taqdir means that ultimate power over all matters belongs solely to Allah. Whatever decision He makes regarding a matter is Taqdir. Whatever good or evil occurs in human life occurs according to Allah’s decision. No other power has any role there. Allah’s absolute dominion and authority are included within Tawhid.
4. What Is the Practical Form of the Relationship with Allah?
When one believes in Allah, a special relationship is created between the servant and Allah. Allah has expressed this relationship in three ways in Surah An-Nas.
1. رَبِّ النَّاسThe Lord and Sustainer of people. He fulfills all needs, maintains and protects them, and so on. Human beings are beggars at His mercy, entirely favored and nurtured by Him.
2. مَلِكِ النَّاسِThe King of people. He is the King and people are His subjects. No one can escape His kingdom under any circumstances. People are bound by the rules, laws, and regulations of His kingdom. They have been given only the limited choice to wish and strive to do good or evil. They have not been given the power to complete any action. The completion of an action depends entirely on Allah. A person receives reward or punishment merely for intending and striving. Even if the action is not completed, they receive recompense for it. Apart from the slight choice to intend and strive, Allah has given His subjects no power.
3. إِلَٰهِ النَّاسِAllah alone is the only Ilah, object of worship, Lawgiver, Lord, and Master of people. People have no right to obey any command that opposes His command.
The Messenger (peace be upon him) said:
No created being may be obeyed by disobeying the Creator.
The Natural Demands of These Relationships
One who believes in Allah sincerely is able to fulfill the demands of that faith.
1. He accepts Allah as the only Lord. For everything he enjoys in this world, he offers all praise solely to Allah. For every blessing in his body, every good wish in his heart, every good thought in his mind, every desire for righteous deeds, and whatever ability he receives to strive for good deeds; for every opportunity he receives to use and enjoy anything in Allah’s created world, he gives thanks solely to Allah. He bows his head in gratitude only to Him and feels content in his heart with His favor. He regards every hardship and calamity as coming from Him. He considers Allah alone the Provider and Fulfiller of needs. Even in severe calamity, he does not become distressed. Under no circumstances does he lose hope in his Lord. He believes that Allah has placed good and benefit for him in everything. He relies solely on Him and finds peace of mind.
2. He considers Allah the only King and pays no regard to any other power. No great power is great to him. He considers himself a beloved subject of the One who is King of all kings. He is not frightened by anyone’s dominance. He feels no need whatsoever to fear any power besides Allah. He does not think that anyone can harm him. He is supremely courageous and utterly fearless. In this world and the Hereafter, he considers Allah alone his Wali, his affectionate protector. In every state, he feels inner peace. He never considers it necessary to become agitated. He considers himself a soldier of Allah and regards establishing and maintaining the kingdom of his King as his greatest duty. He has the zeal to overthrow everything Allah dislikes. He loves Allah Ta‘ala more than everything else; he has no desire greater than attaining His pleasure. He feels honored to sacrifice his life for the pleasure of his Master. He considers making every effort to sacrifice his life and wealth in order to overthrow Satan’s kingdom and establish Allah’s kingdom to be the ladder to Paradise.
3. He believes that Allah alone is the Ilah. He is not prepared in the slightest to obey anyone’s command if it opposes Allah’s command. He firmly believes that obeying His commands and refraining from His prohibitions is the only means of success in his temporary worldly life and everlasting life in the Hereafter. He considers this the only path to attaining nearness to Allah. He does not believe that there is any alternative means of achieving peace in this world and salvation in the Hereafter.
5. How Does Weakness Appear in Faith?
When there is genuine faith in Allah Ta‘ala, it is natural for a believer to fulfill the demands of all the relationships that develop with Him. But despite claiming faith, the person whose faith is weak fails to fulfill its demands. Therefore, every believer needs a correct understanding of the ways in which weakness enters faith. As soon as weakness appears in faith, the relationship with Allah will be severed. This is a grave matter. The utmost caution is necessary regarding it.
Allah Ta‘ala has created bonds of love between us and many things in this world. He has not permitted us to abandon those relationships. Rather, He has declared these relationships to be adornments:
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِندَهُ حُسْنُ الْمَآبِ
For people, women, children, heaps of gold and silver, selected horses, livestock, and cultivated lands have been made deeply desirable—the things they prefer. But these are only the provisions of this world’s brief life. Indeed, the best abode is with Allah. (Surah Al ‘Imran: 14)
Allah Himself declared that people’s lives have been adorned with these objects of love. If one abandons these adornments of love and becomes an ascetic or hermit, one will be considered guilty before Allah. Allah Himself has created these bonds of love with the things in this world, and He has also set the proper measure of this love. Faith becomes weak when one loves them more than that measure. Allah says,
قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ
(O Messenger, tell them,) “Say: If your fathers, your sons, your brothers, your wives, your relatives, the wealth you have acquired, the business whose decline you fear, and the homes you love are dearer to you than Allah, His Messenger, and striving in His path, then wait until Allah brings His decision (death). Allah does not guide the rebellious people.” (Surah At-Tawbah: 24)
In this verse, the measure of love permitted for the beloved things of this world has been determined in extremely clear language. Faith will be proven weak when one loves them more than Allah, the Messenger, and striving in Allah’s path. When love for those eight things exceeds love for these three, faith is in danger. Whenever the love of those eight things comes into conflict with love of Allah, the Messenger, and striving in His path, love of the three is not forbidden; rather, it is obligatory. Then faith will remain secure. Love of the eight things is not forbidden; rather, it is obligatory. But when love of those eight exceeds love of the three, it will be proven that faith is weak.
A wonderful example makes this point clear. Water is another name for life. This is said because life cannot survive without water. But do people not drown and die in water? How, then, can water be called life? The real point is that a certain amount of water is certainly life. Beyond that amount, water itself becomes death. Likewise, if the love of those eight things is less than the love of Allah, the Messenger, and jihad, that is the life of faith. But if the love of any of the eight exceeds the love of the three, it is the death of faith.
When those eight objects of love become obstacles in fulfilling one’s responsibilities toward Allah, the Messenger, and the Islamic Movement, they hinder the fulfillment of those responsibilities. If this obstacle can be removed—that is, if the love of the eight can be sacrificed for the sake of the love of the three—it will be proved that faith is not weak. When faith is weak, one’s relationship with Allah is severed, because one then no longer has the strength to fulfill the demands of faith.
Allah has called wealth and children adornment, and has also called them a trial—
الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
Wealth and children are the adornment of worldly life. (Surah al-Kahf: 46)
إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ
Indeed, your wealth and your children are a trial. (Surah al-Taghabun: 15)
If balance is maintained between the love of those eight and the three, wealth and children are the adornment of life. But if the love of the eight is greater, wealth and children become a fitnah. In Islamic terminology, an obstacle to obeying Allah’s command is called fitnah. Literally, it means trial, affliction, turmoil, attraction, disorder, and so on.
In the first verse of the second rukūʿ of Surah al-Munāfiqūn, Allah says:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ
O you who have believed, listen! Let not your wealth and children make you forget Allah. Do not become so absorbed in love for them that you neglect fulfilling the demands of faith.
6. What Are the Conditions for Strong Faith?
There are two principal conditions for strong faith:
1. Faith free from shirk, or pure tawhid.
2. A claimant to faith must reject the taghut as a kafir.
Therefore, one who possesses strong faith must acquire a clear understanding of tawhid, shirk, and taghut.
Tawhid and Shirk
The term completely opposite to tawhid is shirk. The word tawhid means belief in absolute uniqueness. It is commonly translated as monotheism, but this meaning is inaccurate. The Arabic word wahid means one, whereas ahad means unique and unparalleled.
قُلْ هُوَ اللَّهُ أَحَدٌSay: He is Allah, the One and Unique. After one come two, three, and other numbers. Therefore, translating it as monotheism does not convey the essential meaning. Unique means one who has no equal—indeed, no one even comparable to Him.
To acquire a correct understanding of tawhid, one must have clear knowledge of shirk, because tawhid means the absence of shirk. The clearest and most concise definition of tawhid is faith free from shirk, just as the simplest definition of light is the absence of darkness. Therefore, a detailed discussion of shirk is necessary.
Those who deny Allah are kafirs. Those who commit shirk do not deny Allah. They do believe in Allah, but they associate other beings or powers with Allah in various ways. They are called mushriks.
The word shirk means associating partners. Understanding the various ways in which partners are associated with Allah will provide a clear understanding of shirk and make it easier to avoid it.
I have found no discussion comparable to the one Maulana Maududi (may Allah have mercy on him) presented on shirk in note 128 of his famous tafsir, Tafhim al-Qur’an, on Surah al-An’am. The Noble Qur’an contains hundreds of verses concerning shirk, and notes are provided at all those places. To my knowledge, note 128 of Surah al-An’am contains a complete explanation of shirk. The other hundreds of notes explain it in places by 10 percent and in others by 50 percent. If one properly digests note 128, there will be no need to read the other notes. I present that explanation here.
Four Types of Shirk
Those who associate another being with Allah do so in four ways.
1. Associating a partner with Allah in His Person.
For example, declaring someone to be Allah’s son, daughter, or wife. The Qur’an says:
وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ
The Jews say that Uzair is the son of Allah, and the Christians say that the Messiah is the son of Allah. (Surah al-Tawbah: 30)
The Christians regard Maryam, the mother of Jesus, as Allah’s wife.
The Qur’an mentions in many places that the angels were regarded as Allah’s daughters. The gods and goddesses are also believed to be descended from Allah. Some autocratic rulers have claimed to be descendants of the Creator. In this way, other beings are associated with Allah in His Person.
2. Associating a partner with Allah in His attributes.
It is shirk to believe that someone possesses attributes that belong exclusively to Allah. For example, knowledge of the unseen. To believe of someone that he knows, sees, or hears everything and is free from every defect and shortcoming is shirk.
3. Associating another being with Allah in His powers. It is shirk to believe that someone else possesses powers belonging exclusively to Allah. For example:
a. The power to legislate: to define the limits of halal and haram, or what is permissible and impermissible. The authority to formulate laws and regulations for human life belongs exclusively to Allah. People may formulate regulations based on laws given by Allah, but no one besides Allah has the right to formulate fundamental laws.
b. To believe that anyone besides Allah has the power to benefit or harm someone supernaturally, fulfill needs, protect and preserve, hear and answer prayers, make or alter one’s destiny, and so on.
c. Granting children, causing illness and granting healing, providing sustenance, bringing affliction and calamity, and removing them are powers belonging solely to Allah. No one shares in them.
4. Associating someone else with Allah in rights that belong to Him.
For example, bowing and prostrating, showing devotion and reverence by folding one’s hands and bowing, sacrificing an animal, making a distressed supplication in times of calamity, giving something in hope of receiving mercy and favor, and so on—all of these are due solely to Allah.
Fearing someone’s displeasure, openly or secretly; supplicating for the fulfillment of needs and removal of danger; offering unconditional obedience; regarding someone as the standard of truth and falsehood; and so on are rights belonging solely to Allah. To believe that another being is entitled to any of these rights is shirk. It has repeatedly been declared in the Noble Qur’an that Allah will not forgive the sin of shirk. Among the four types of shirk mentioned above, the first is not found among Muslims. But all the remaining types of shirk are widespread among Muslims as well. The main reason is a lack of correct knowledge about shirk.
Examples of Common Shirk
1. Man-made laws are in force in our country. If one does not strive to establish Allah’s law, it becomes clear that one has accepted the man-made laws in one’s heart. Many do not understand that considering these laws legitimate is shirk. Those who seek to abolish these illegitimate laws and establish Allah’s law have freed themselves from shirk.
2. Allah alone is the owner and provider of sustenance. Whatever profession one chooses, that profession is not the Provider. Even if that profession is lost, Allah is able to provide sustenance by other means.
A teacher at a school, college, or madrasa may be actively involved in the Islamic Movement. Those institutions may threaten to cut off his sustenance in order to keep him from working for the Din. If someone stops working for establishing the Din out of fear of losing his job, it becomes clear that he does not regard Allah as the sole Provider. He regards his job as a provider alongside Allah. This is how shirk weakens faith. Faith cannot become strong unless it is free from shirk. Whoever stopped striving in Allah’s way to save his job severed his relationship of faith with Allah.
Several years ago, a young scholar from Khulna came to meet me. He said, “I was the imam of a mosque in Khulna. I was openly serving as a worker of Jamaat-e-Islami. Most members of the mosque committee were disciples of the Pir of Charmonai. They informed me that unless I left Jamaat-e-Islami, I would have to give up my position as imam. I left the job and came away, because I was working with Jamaat consciously and deliberately.”
If he had left Jamaat to remain in his job, that would have been shirk, and his relationship of faith with Allah would have been severed. It was because he was free from shirk that he courageously left his job.
Examples to the contrary are more common. Two young teachers from a Dakhil madrasa in Comilla district came to meet me. Introducing themselves, they said, “Both of us were associates of Islami Chhatra Shibir during our student years.” I asked, “Is there no Jamaat-e-Islami organization where you teach?” They replied, “Of course there is.” I said, “Then you have not told me what your relationship with Jamaat is.” They said, “The madrasa superintendent is so opposed to Jamaat that if he learns we are involved with Jamaat, he will expel us from the madrasa.”
I asked, “Do you not regard Allah as the Provider?” When they asked in astonishment why I had said this, I replied, “You are neglecting your responsibility toward the Din in order to save your jobs at that madrasa. This has revealed weakness of faith. Consider whether this has severed your relationship of faith with Allah.”
3. In our country, many people go to the shrine of Hazrat Khwaja Muinuddin Chishti in Ajmer and the shrine of Hazrat Abdul Qadir Jilani in Baghdad, and supplicate them for children, rescue from danger, removal of illness, and the fulfillment of various other aims. Such supplications should be made only at Allah’s court. Supplicating at the shrines of saints is manifest shirk. It is not correct even to go there to supplicate Allah. Going there in order to ask Allah is meaningless.
Many forms of shirk associated with shrines and graves are widespread among the people.
The Meaning of Taghut
The word taghut means one who transgresses the limits. In Ayat al-Kursi, after mentioning His sovereign attributes, Allah says:فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
Thus, whoever rejects the taghut and believes in Allah has grasped the firmest handhold, which will never break. Allah hears and knows everything. (Surah al-Baqarah: 256)
What is stated in this verse after mentioning Allah’s attributes is highly significant. It says that if anyone wishes to believe in Allah, who possesses the attributes mentioned above, he must first reject the taghut as a kafir. If he believes in Allah without rejecting the taghut as a kafir, he will fail to fulfill the demands of faith under the pressure and domination of the taghut. The relationship with Allah created by believing in Him does not remain intact under the pressure of the taghut. If one refuses to accept the taghut—in other words, if one has the courage to disregard the taghut’s pressure—the relationship of faith with Allah becomes so strong that it can no longer be severed. The verse compares this relationship of faith to a rope or cord.
For this reason, rejecting the taghut, or becoming a kafir of the taghut, is a condition of strong faith. Therefore, it is necessary to have a clear understanding of the taghut, or to identify it properly.
Even after reading the note on taghut in Tafhim al-Qur’an, I did not feel satisfied, so I asked Maulana Maududi directly about it. What he said was as follows:
Allah the Exalted has neither compelled people to obey His commands nor compelled them to disobey them. He has given people the choice to obey or not obey. There are two limits to disobedience toward Allah. The initial limit is fisq, and the ultimate and final limit is kufr. Whoever acknowledges Allah’s command but does not follow it is a fasiq. Whoever does not acknowledge the command is a kafir. Whoever transgresses both limits of disobedience is a taghut.
A person may individually be a fasiq or a kafir. This is each person’s own choice or free will. These are the two limits of disobedience toward Allah. Whoever transgresses these limits is a taghut. What does it mean to transgress both limits? How are they transgressed? Understanding this makes it easy to recognize the taghut.
Whoever is himself a fasiq and also tries to make other people fasiq is a taghut. He has transgressed the initial limit of disobedience. Whoever is himself a kafir and also tries to make others kafir is a taghut. He has transgressed the final limit of disobedience toward Allah.
There is something here that must be understood particularly well. Allah creates every person separately, with an individual self. Just as a person comes into this world alone, he also departs alone. In the Hereafter, he will receive the result of his deeds individually.
He alone will suffer his punishment, and he alone will receive his reward. He will be responsible for his own deeds. Therefore, the choice to disobey Allah’s commands has been given to him individually. No one has been given the authority to make another person disobedient to Allah. Those who themselves transgress the limits of disobedience are the taghut.
Identifying the Taghut
To refuse to accept the taghut, one must know who the taghut are. Searching the Qur’an reveals five types of taghut.
1. The nafs and desire. Nafs means instinct, while hawa means evil inclination. All the demands of the body are collectively called the nafs. Any demand that is evil is called hawa.
The body has no concept of good and evil; this concept belongs to the conscience. The decision of the ruh is the conscience. The demands of the nafs or body must be assumed to be evil. The conscience examines them and determines which demand is good or evil. It is stated in verse 53 of Surah Yusuf:إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِIndeed, the nafs commands evil. Since it urges disobedience to Allah, the nafs is a taghut.
If someone truly wishes to be an obedient servant of Allah, he must reject the nafs as a kafir. If someone wishes to possess an elevated character, he must first make a firm decision: I will not follow the nafs—no, no, no. That is, I will not act against my conscience—no, no, no.
If he does not make this decision, then despite believing in Allah, he will remain a slave of the nafs. Although he acknowledges Allah as the Ilah, or Commander, he will continue to accept the nafs or hawa as his ilah.
In verse 43 of Surah al-Furqan, Allah says:أَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ
In verse 23 of Surah al-Jathiyah, it says:أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُMeaning: Have you seen the one who has taken his evil inclination as his ilah? In translations of the Qur’an, many have written “Satan” as the meaning of taghut. Since Satan incites people to disobey Allah, Satan is certainly a taghut. But taghut does not mean Satan. Those who have written “Satan” as the meaning of taghut do not know the correct identity of the taghut. I do not count Satan separately as a taghut, because Satan whispers toward disobedience by misleading the human nafs. Therefore, Satan is included within the first type of taghut. In that sense, the nafs and Satan may be placed together under number one.
2. Established anti-Shariah evil customs, social superstitions, and taghut. (Customs and traditions)
In Surah al-Baqarah, Allah says:وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا ۗ
When it was said to them, “Follow what Allah has revealed,” they replied, “Rather, we will follow what we found our forefathers following.” (Surah al-Baqarah: 170)
Many evil customs are prevalent in society that oppose the Shariah. Many practices that oppose the Shariah are also established in the name of religion. Evil customs are especially widespread in marriages and weddings. These customs are extremely powerful. Defying them leads to enormous obstacles. They are more powerful than laws. Enforcing a law requires a law-enforcement agency. Evil customs continue through their own force, and even enacting laws does not easily remove them. This is why social superstitions are also taghut. Unless one refuses to accept them, one cannot fulfill the demands of faith. They oppose Allah’s commands. Following them means disobeying Allah.
4. Governing authority is also taghut. Governing authority does not refer only to the government. In a household, the husband is also a governing authority. In a family, the father is an authority. The head of an institution is also a governing authority. Whoever has the opportunity to exercise authority over some people is a governing authority. In a country, the government is the most powerful governing authority. In the Qur’an, Pharaoh and Nimrod are called taghut precisely as governing authorities. When Allah commanded Musa to go to Pharaoh, He also described Pharaoh as one who had transgressed the limits.
اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
O Musa, go to Pharaoh. Indeed, he has transgressed the limits. Surah Ta-Ha: 24
Governing authorities have the opportunity to use force to impose rules contrary to Allah’s law upon their subordinates. They can compel them to disobey Allah. Therefore, these are taghut. The demand of faith in Allah is to refuse to disobey Allah. Failure to do so reveals weakness of faith.
5. The power that threatens to cut off one’s sustenance is also taghut. This taghut is included within governing authority. Those who can cut off someone’s sustenance by removing him from his job are indeed governing authorities. Nevertheless, this deserves to be counted as a separate taghut. Governing authority can unjustly impose various punishments and cause harm in various ways. But because dismissal from employment is an extremely severe form of oppression, the power that threatens to cut off sustenance has been counted separately from governing authority. Since this power can be used to compel subordinates to disobey Allah, it too is taghut.
6. The power that demands blind obedience is also taghut. There are people in society who are able to exert moral influence to make others follow them blindly. Their demand is that their words must be obeyed without argument. They must be obeyed without question. They claim the right to have their commands carried out without a word of protest.
Yet no one besides Allah and the Messenger has the right to make such a demand. Since Allah is infallible, and since the Messenger is also infallible because he is guided by Allah’s revelation, these two beings must be followed unhesitatingly and unconditionally.
No one else has the right to demand this kind of obedience. Therefore, those who make such a demand are also taghut. In verse 31 of Surah al-Tawbah, Allah says:اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ
They have taken their scholars and monks as their lords instead of Allah.
The hadith explains this to mean that they followed them blindly. They blindly accept whatever decisions they make concerning halal and haram. The power that demands blind obedience exists in the religious sphere as well as in the political sphere. Even if a party’s decision or a male or female leader’s decision seems unreasonable, it must be followed blindly; out of fear that one may be expelled from the party for refusing, one is compelled to accept it. Thus, such power is also taghut. Blind obedience to them may create an obstacle in the path of the Din. For example, a pir told his disciples, “Do not read Maulana Maududi’s books.” Those who did not read the books because of blind obedience to the pir failed to recognize the path of establishing the Din. I gave books by Maulana Maududi to several close friends from Tablighi Jamaat. A week later, I took them more books and asked for the earlier books back. They returned the books and refused to take any more. I asked whether they had read the books. They replied, “Our elders have forbidden us to read these books.” I said, “Why did you ask the elders?” From their reply, I understood that they had forbidden them to read the books because they believed I had become misguided by reading them. I said, “If merely reading a book creates a danger of losing one’s faith, how will you protect such weak faith?”
I was deeply sorry. Those whom I had given the book to were my colleagues and close friends in the Tabligh Jamaat. One of them was recruited by me. I felt distressed that, having fallen into the clutches of Taghut, they had not had the opportunity to find the path of establishing the Deen. This lengthy discussion has provided a clear understanding of five kinds of Taghut. Rejecting Taghut is therefore extremely important for strong faith. In verse 36 of Surah an-Nahl, Allah says, “We sent a Messenger to every nation with the instruction: Worship Allah alone and keep away from Taghut.”
It is said that Nimrod and Pharaoh claimed divinity. But they did not claim to have created the heavens and the earth. They kept people enslaved to their commands. By preventing people from being servants of Allah, they forced them to become their servants. It is in this sense that they are said to have claimed divinity. In modern terminology, they were merely secularists. The very function of Taghut is to turn people away from serving Allah and compel them to serve it. Therefore, those who wish to serve Allah must consciously avoid and protect themselves from every kind of Taghuti power.
The Kalimah Tayyibah Opposes Taghut
The Kalimah Tayyibah لَا اِلَهَ اِلاَّ اللهُmeans, in essence, that Allah alone is the Ilah and there is no other Ilah. To express this statement, it would have been enough simply to say that Allah is the One Ilah. Why, then, was it begun with “la”? “La” means “there is none.” Why was it begun with “there is none”? There are many commanders in human society. They rule over the human mind. People obey their commands, either under compulsion or out of greed. These commanders (ilahs) are actually Taghut. Therefore, whoever wishes to accept the Kalimah Tayyibah must reject Taghut before believing in Almighty Allah. This proves that the form mentioned in verse 256 of Surah al-Baqarah—“whoever rejects Taghut and believes in Allah”—begins with rejection. In that verse, people are instructed to disbelieve in Taghut before believing in Allah. After declaring the rejection of Taghut through Allah, faith in Allah is declared by saying “except Allah.” This is highly significant. Those who know the identity of Taghut, theyواحد اِلَهَ اللهit would have been enough to say. But instead, why was it begun with “la”?لَاWhy was it begun with “there is none”? لَا“There is none” means. Why was it begun with “there is none”? There are many commanders in human society. They rule over the human mind. People obey their commands, either under compulsion or out of greed. These commanders (ilahs) are actually Taghut. Therefore, whoever wishes to accept the Kalimah Tayyibah must reject Taghut before believing in Almighty Allah. This proves that the form mentioned in verse 256 of Surah al-Baqarah—فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِbegins with rejection. In that verse, people are instructed to disbelieve in Taghut before believing in Allah. After declaring the rejection of Taghut through Allah, اِلاَّ اللهُfaith in Allah is declared by saying “except Allah.” This is highly significant. Those who know the identity of Taghut, they
do not even understand whom they are rejecting by saying “There is no ilah.” Without understanding, they recite the Kalimah like parrots and continue serving Taghut.
A Simple Example
To sow paddy seed in a field, the field must first be cleared of weeds. If paddy is sown without removing the weeds, forget the crop—even the seed paddy will not be recovered. Just as farmland is never empty, the field of the human mind is never empty either. Taghut occupies the human mind in the same way. To sow the seed of faith in the mind, all Taghut must be driven out. Otherwise, the soil of the mind will not even become a place for sowing the seed of faith.
The Essence of Taghut
Allah Most High created human beings and jinn to serve Allah. Allah declares in verse 56 of Surah adh-Dhariyat, وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
“I created the jinn and humankind for no purpose other than to worship Me.”
One meaning of this statement is that Allah created them to serve Him alone, not to serve anyone else. Therefore, those who serve a created being instead of Allah humiliate themselves and lose their dignity as human beings; they are regarded as being on the level of animals.
Another meaning of that statement is that those who do not remain limited to serving Allah but attempt to claim lordship become Taghut. They make Allah’s servants their own servants. Establishing dominion over Allah’s servants through governing power, the power to threaten them with cutting off their sustenance, and the power to demand blind obedience, they become extreme transgressors.
These forces turn people away from serving Allah and compel them to serve themselves. Therefore, serving Allah requires the courage to refuse to obey these forces. Those who lack this courage will continue to be defeated by Taghut at every step, even though they claim to have faith in Allah.
In the very first verse of Surah al-Ankabut, Allah Most High says—أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
“Do people think that merely saying, ‘We have believed in Allah,’ will cause them to be left without being tested?”
The test of faith comes through Taghut. If one has no firm decision to disobey Taghut, one will certainly fail the test.
Benefits of Strong Faith
It has already been stated that faith is the decision to believe in Allah and to accept and obey Allah as King and Ilah. To live according to this decision, one must fulfill the demands of faith. To fulfill those demands, faith must not be allowed to become weak. It is not enough merely to keep faith free from weakness; the two conditions mentioned above must be fulfilled to make faith exceptionally strong.
One Who Possesses Strong Faith
1. He does not suffer from any doubt or hesitation regarding the Deen. In all circumstances, he enjoys peace of mind and feels content. This peace and contentment are heavenly blessings without equal.
2. The intense desire for success in the everlasting life of the Hereafter occupies his heart so completely that he is not misled even by the lure of any great worldly interest.
3. Consciousness that Allah is always with him prevents him from becoming agitated or distressed by sorrow, hardship, calamity, danger, illness, or grief, and enables him to attain the blessings of tawakkul in Allah and sabr.
4. He remains free from every fear, including fear of death, except fear of Allah. He regards death as a great opportunity to meet Allah and desires only a martyr’s death.
5. Despite the attraction of the worldly things whose love Allah has assigned as a responsibility, he acquires the ability to give priority to Allah, the Messenger (peace be upon him), and jihad fi sabilillah.
6. He is able to fulfill the demands of Tawhid while keeping his faith free from every form of shirk.
7. He has the courage to reject every kind of Taghut and feels content after fulfilling the demands of faith.
Sound Knowledge
What Does Ilm Mean?
The lexical meaning of the word ilm is knowledge. Although the word is used in this general sense in some places in the Qur’an and Hadith, in Islamic terminology ilm means knowledge received through revelation. The Messenger (peace be upon him) said that seeking ilm is obligatory. If all knowledge were meant here, even a Prophet could not fulfill this obligation.
Ilm means something that must be known. No animal can survive without knowledge. Animals, birds, insects, and other creatures also need knowledge. A bird must know how to fly. A duck must know how to swim. A bee needs the knowledge to collect honey from flowers. Every living creature must eat to survive. Everyone’s food is not the same; each must know what its food is.
Every animal needs its own dwelling. A bird knows how to build a nest in a tree. A fox makes a hole in the ground to live in. If it did not know how to arrange this, it could not do so.
Where Does Knowledge Come From?
The One who created all creatures is the sole source of knowledge. No creature other than human beings needs any formal education. They do not need schools or colleges to acquire knowledge. Allah Most High grants each of them the knowledge they need as part of their creation. The Qur’an mentions that He Himself taught the bee the remarkable art of constructing a honeycomb, and states that this was given through revelation.
Knowledge received from Allah is called revelation. The literal meaning of revelation includes signaling, indicating, and giving secretly. Whoever receives revelation receives it without personal effort. The Creator gives it to him secretly. He teaches a duckling to swim secretly, and it receives this instruction without effort.
Why Do Human Beings Need Formal Education?
Human beings are not like all other creatures. Allah Most High has granted human beings the status of being the best of creation (Ashraful Makhluqat). All creatures are body-centered, but human beings are not merely body-centered. The human body is not the real human being. The human body is indeed an animal. In the language of the Qur’an, the real human being is the ruh. The human body is made of matter. The human body is formed from the material components found in what people eat and drink. Therefore, those foods and drinks suit the human body. The body will not accept other substances. If poison is consumed, the body will certainly die.
The ruh is not a material entity. What we understand as conscience is the ruh. It is a moral entity. Awareness of good and evil is the ruh. This is the real human being. The Qur’an declares that the entire created world was created for human beings. The body was given so that all created things could be put to use.
Allah Most High created laws suited to every creation and Himself put them into effect for each of His creations. He also created laws for the human body and put them into effect Himself. These laws were not sent through a Prophet. The laws sent through Prophets are not put into effect by Allah Himself. If He had decided to implement them Himself, He would not have sent them through a Prophet. The responsibility of implementing the laws sent to the Prophet through revelation on behalf of Allah was given to the Prophet and to those who believe in him. The law certainly belongs to Allah. The responsibility of implementing that law as His representative (khalifah) is the responsibility of Khilafah. To fulfill this responsibility, people must exercise their willpower and make effort. There is no alternative to doing this consciously. Other creatures live without planning, unconsciously, and according to habitual patterns. Allah Most High Himself directs them in this way. They have no awareness of it.
Human beings have been entrusted with consciously and deliberately directing their physical selves according to a well-planned course and implementing Allah’s revealed law by putting the created world to use. This is the responsibility of Allah’s Khilafah. They must consciously strive to acquire the ability to fulfill this responsibility. Therefore, formal education must be consciously arranged for human beings to acquire moral qualities in this world. Unlike other animals, in which the necessary qualities arise spontaneously, this cannot happen in the case of human beings.
Knowledge Is Power
I read this statement in school textbooks. But I did not understand its significance well at that time. Through the power of knowledge, human beings can control powerful, enormous creatures and even ferocious animals. Through the power of knowledge, human beings also exercise authority over other human beings. Under the leadership of the Messenger (peace be upon him), they fulfilled their responsibilities, and as long as they maintained supremacy in other fields of education alongside Islamic education, they were able to lead humanity. Although the Muslim nation fell behind in terms of Islamic ideals, its supremacy in knowledge and science enabled it to occupy the seat of global authority for several hundred years. But when the Muslim nation accepted state power as a means of enjoyment, and its pupils in knowledge, science, and technology—the West—advanced beyond the Muslims, they seized Muslim countries by virtue of their supremacy in knowledge. Their leadership in the world continues today because of this power of knowledge.
The Power of Revealed Knowledge
Allah Most High is the source of all power. Therefore, He has given the power of revealed knowledge superiority over other knowledge. Because the Companions practically applied revealed knowledge, the Roman and Persian empires, which were advanced in the other fields of knowledge of that era, were compelled to accept the leadership of the Muslim nation. The Muslim nation acquired the power of all worldly knowledge and attained the honor of leading humanity. Today, if the Muslim nation once again properly fulfills the responsibility of making revealed knowledge victorious in human society, it can, as in the past, regain state power and move toward restoring its honor as the leader of humanity. In the book entitled The Moral Basis of the Islamic Movement, Maulana Maududi proved through strong arguments and real examples that when Islamic morality is combined with fundamental human qualities, those who possess only human qualities are bound to be defeated by Muslims despite all their knowledge, science, and technology.
Allah certainly preserves the superiority of revealed knowledge. But by neglecting the responsibility of making revealed knowledge victorious, the Muslim nation will fail to attain superiority even in other worldly fields of knowledge. The reason is that it will be deprived of Allah’s help in this matter. Because it is guilty of neglecting its responsibility, it is considered unfit for leadership.
What Are the Sources of Knowledge?
There are four sources of knowledge. They are:
1. The senses: With the help of the eyes, ears, nose, tongue, and skin, people begin acquiring knowledge from birth. This knowledge is acquired through direct perception. There is no intermediary between these instruments and the objects of knowledge. Each of these five organs enables knowledge of a particular kind of subject. One organ cannot perceive what is suited to another. Knowledge of smell can be acquired only through the nose; there is no way to know it through the other four organs. In English, these are called ++++++.
2. Intellect: In Arabic, aql. People acquire the greatest amount of knowledge through the intellect. The intellect is the most powerful instrument for moving through the realm of knowledge. After the senses have provided as much knowledge as they can, the intellect takes people further into the field of knowledge.
Smoke was seen somewhere through the eyes. The intellect declared that a fire had broken out. The eyes, however, had not yet seen the fire. The intellect knows that smoke occurs when a fire breaks out. The power to understand and analyze causal reasoning is called intellect. Through this power, people draw knowledge from the vast ocean of knowledge. The intellect is the principal instrument of research and the pursuit of knowledge. Through this power, humanity is advancing rapidly in science and technology. Knowing the created world and acquiring the ability to put it to use are possible through the intellect.
3. Ilham: This is a special source above the intellect. Those who devote themselves deeply to thought, research, and spiritual effort in any field sometimes suddenly find some knowledge presenting itself to their intellect. Perhaps, despite applying the intellect for a long time, they were unable to master a theory, and then suddenly that theory came into their knowledge. Such knowledge is called inspired knowledge. Its Bengali technical equivalent could be prajna. The English dictionary meaning found for +++ is ===, that is, the sudden creation of an idea in the mind without reasoning. The Arabic word ilham is clearer. A theory that could not be reached even by applying intellectual power suddenly comes within the range of the intellect. Therefore, we think it appropriate to refer to this source of knowledge as ilham. There is no need to translate it into Bengali.
It is certainly true that inspired knowledge comes within the grasp of those who are engaged in the pursuit of knowledge, although that knowledge is not the direct product of their effort.
Several Examples of This Kind of Knowledge
a. Imam Abu Hanifa (may Allah have mercy on him) researched the Qur’an and Hadith and, through ijtihad, derived masa’il and rulings for implementation in practical life. Sometimes it happened that, despite thinking and researching for a long time, he could not resolve a particular issue, and then suddenly the solution became clear to him. Perhaps such an event occurs in the life of every mujtahid.
b. I will mention a small incident from the life of the great scientist Newton, regarded as the father of modern science. He was sitting in an apple orchard. An apple fell from a tree to the ground right in front of him. He had seen such a scene many times in his life. But suddenly that day a question became enormous in his mind: Why did the apple come straight toward the ground instead of going upward or to the right or left? There was emptiness in every direction. Why did it come only downward instead of going in some other direction? A firm conviction arose in his mind that there must be some force pulling the apple toward the ground. Pursuing this hypothesis, he ultimately discovered the famous theory of gravity.
c. The incident of the Greek scientist Archimedes. Unable to find a scientific principle he was searching for, he was bathing in a tub of water in a deeply depressed and dejected state. Those who bathe in a full tub lie in the water with their noses raised, unclothed. He was in that position as well. Suddenly, the principle came to his mind. In the joy of success, he stepped out of the tub and shouted, “Eureka! Eureka!” (“I have found it! I have found it!”). He left the bathroom without clothes. In the excess of his happiness, he did not even remember to put on a shirt.
4. Revelation: This great source of knowledge is not within the capacity of any human being. Allah Most High conveys revealed knowledge through a special method to whomever He appoints as a Prophet or Messenger. This knowledge is not the product of the Prophet’s or Messenger’s effort and striving. They receive it directly from Allah.
The Hadith tells us how revealed knowledge reached the Messenger (peace be upon him). He received revelation through several methods.
a. He received knowledge through dreams while asleep.
b. At times he would hear the sound of a bell. He would then remain still and receive revelation. This method was quite difficult for him. He felt tremendous pressure. Even in winter, drops of sweat would fall from his blessed face. If he was sitting on a camel, the pressure would force the camel to sit down on the ground.
c. At times, Gabriel (peace be upon him) would come in human form and recite the revelation to the Messenger (peace be upon him).
d. The knowledge of revelation would be poured into the heart of the Messenger (peace be upon him).
The knowledge received through the second and third methods was revealed along with its wording and was regarded as part of the Qur’an. This type of revelation is called wahi matlu, which is recited.
In the revelation received through the first and fourth methods, knowledge was given to the mind of the Messenger (peace be upon him) from Allah in the form of meanings. It was not revealed in wording like the verses of the Qur’an. The Messenger (peace be upon him) expressed those meanings given by Allah in his own words. This knowledge is known as Hadith. This revelation is ghayr matlu, which is not meant to be recited like the Qur’an.
The knowledge of revelation is extremely extensive. Outside the Qur’an, there is a vast store of revealed knowledge. Everything the Messenger (peace be upon him) said and did, as well as the words and deeds of the Companions that he did not identify as objectionable, is included among revealed knowledge.
The meaning and wording of everything in the Qur’an are entirely from Allah. Therefore, whoever refuses to accept any of it becomes a kafir. But if someone refuses to accept a statement from the remaining revelation on the basis of reasoning, that person is not considered a kafir. The words, actions, and approvals of the Messenger (peace be upon him) are called Hadith. What the hadith scholars and jurists establish from Hadith as Sunnah is the practical explanation of the Qur’an itself. Islam consists of the Qur’an and Sunnah together. Those who reject the Sunnah are not regarded as Muslims.
The Importance of Sound Knowledge
Not all knowledge is pure or sound. In Arabic, accurate knowledge is called sahih. For example, the name of Bukhari Sharif is Sahih al-Bukhari.
Not even a moment can pass without knowledge. Whatever one does cannot be done without knowledge of that matter. Knowledge is the driving force behind action. But if knowledge is not accurate, the purpose of the action is bound to fail. Not only that, life itself may be endangered without sound knowledge. If a car driver does not possess correct knowledge, he may have an accident, destroying the car and losing his own life as well. Therefore, one must acquire correct knowledge in every matter. Wrong knowledge is dangerous.
One example is sufficient in this regard. Everyone wants happiness and peace. No person can be found who does not like happiness and peace. Whatever people do, they do for their own good. Even one who commits suicide does so intending to attain happiness and peace. He thinks that dying is better than remaining alive. However sound his intention may be in this matter, his knowledge is not sound at all.
Everyone in the world wants happiness and peace. Everything people do is for this purpose. Yet how many truly enjoy peace? With the intention of attaining happiness and peace, people engage in terrorism, extortion, theft and robbery, rape, murder, and other crimes, and as a result suffer extreme disorder in this very world. The sole reason is the absence of sound knowledge. Whoever makes a machine possesses sound knowledge of it and of its proper use. Therefore, he writes and illustrates clearly how the machine must be used. If it is used according to those instructions, the purpose of using the machine will be achieved. If, instead of that sound knowledge, it is used according to incorrect instructions, the machine itself may be destroyed.
Allah Most High created human beings and the universe. Through the Prophets and Messengers, He gave human beings sound knowledge of how to use their own bodies and all the things of the world. For this reason, He sent the first human being as a Prophet, so that no one would fall into danger through lack of sound knowledge.
Those who lead their own countries or humanity in the modern world do not feel any need for this. They consider intelligence, practical experience, and education in history sufficient. Therefore, despite having the sound intention of bringing happiness and peace to human society, they have compelled it to suffer extreme disorder. In verse 41 of Surah ar-Rum, Allah says, ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ
“The disorder and corruption prevailing on land and sea are the earnings of people’s own hands.”
Allah Most High means that He has not forcibly imposed disorder and calamity upon human society. People themselves are being compelled to suffer disorder because of their self-made, erroneous knowledge.
Sources of Sound Knowledge
Of the four sources of knowledge discussed above, only the knowledge of revelation must be regarded as certainly authentic. Knowledge obtained from the other three sources may be correct or incorrect. Therefore, only after testing knowledge obtained from other sources against the touchstone of the knowledge of revelation can a decision be made as to whether it is authentic.
The world’s storehouse of knowledge is vast and extensive. The knowledge acquired by many thinkers throughout the ages has been preserved in that great storehouse. Even if some knowledge is the product of the thought of a non-Muslim thinker, it should by no means be rejected without testing it against the touchstone of revelation. Likewise, knowledge obtained through a Muslim thinker should not be accepted as authentic without testing it against the standard of revelation.
Therefore, in every age it is necessary to cultivate a group of people in every nation who are enriched with the knowledge of revelation. It is plainly evident in the modern world how disastrous human society becomes when those who bear the responsibility of leadership are not illuminated by the knowledge of revelation.
Which knowledge is obligatory to seek?
The Messenger (peace be upon him) said:طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ
“Seeking knowledge is obligatory for every Muslim, male and female.” Here, knowledge must be understood to mean only the knowledge of revelation. It cannot be obligatory to strive to acquire all worldly knowledge. The Messenger (peace be upon him) could not impose responsibility on people for an impossible task, because he was guided by the knowledge of revelation from Allah. As I have already said, in the terminology of the Qur’an and Hadith, knowledge means the knowledge of revelation.
How much knowledge is obligatory?
Fard means obligatory—something whose neglect brings Allah’s punishment. This raises the question: the knowledge of revelation is vast and extensive. The entire Qur’an, in thirty parts, and hundreds of thousands of Hadiths are all knowledge of revelation. If acquiring all of this knowledge were obligatory, then no one besides the Messenger (peace be upon him) could possibly do so. Therefore, seeking all the knowledge of revelation cannot certainly be obligatory.
Then how can it be determined how much knowledge it is obligatory to acquire? This is a very important question. Without knowing the correct answer, it is entirely impossible to live properly as a Muslim.
A practical example makes the correct answer to this question easy to understand. Someone for whom Hajj and zakat are not obligatory does not need to know about those matters. A person for whom zakat is obligatory must learn from the knowledge of revelation which assets make zakat obligatory when owned in what amount, how to calculate it, how much zakat must be paid on how much wealth, and in which categories it must be spent for the obligation to be properly fulfilled. Someone for whom zakat is not obligatory does not need to know these matters.
This single example provides the authentic answer to that question. It will be easier to understand if the answer is expressed as follows.
It is obligatory to acquire as much knowledge of revelation as is necessary to perform correctly whatever responsibility one is obligated to perform. This responsibility does not refer only to religious matters. It includes every responsibility a person must fulfill while living in this world as a human being. For there is no distinction between worldly affairs and religious practice in a believer’s life. Any work done according to Allah’s commands and the Messenger’s way is religious practice. Earning a livelihood, conducting business, marrying, and fulfilling similar responsibilities according to the Shariah are also religious practice. Giving a costly sacrifice for show, or performing Hajj with the intention of having “Al-Hajj” written before one’s name, turns it into a worldly affair. The Messenger (peace be upon him) said that one will receive no reward in the Hereafter for giving charity in order to gain a reputation for generosity, and that even if one is martyred on the field of jihad to gain fame as brave and heroic, one will have to enter Hell.
The Believer’s Two Declarations
In reality, a believer and Muslim is someone who has decided to live according to Allah’s commands and the Messenger’s way. Uttering La ilaha illallah and Muhammadur Rasulullah is not the recitation of a mantra without understanding; rather, these two declarations are the principles that determine the course of life ==
The first principle is: I will obey Allah’s commands and will obey no command contrary to them.
The second principle is: I will fulfill every command of Allah only according to the way taught by the Messenger, and I will accept no other way.
Whatever work is done in this worldly life according to these two declarations is considered religious practice.
Islam is not, like other religions, confined to a set of religious ceremonies. Din Islam does not mean the religion of Islam; Din Islam means the Islamic way of life. Din means obedience. The system of living based on obedience to Allah is called Din Islam. Its translation is not “the religion of Islam.” That translation presents Islam as merely a religion. Therefore, translating it as “the religion of Islam” is a grave error. We use the words Allah and Qur’an without translating them. Din Islam likewise does not need to be translated; understanding its essence is sufficient. Just as we understand Allah, Qur’an, and Messenger without translation, those who consider this explanation of the Kalimah Tayyibah correct do not separate worldly affairs from religious practice. They therefore believe that worldly responsibilities must be fulfilled according to Allah’s commands and the Messenger’s way. Thus, it is obligatory to know Allah’s commands and the Messenger’s way regarding every responsibility.
Some Examples
1. Today, a young man and a young woman have entered the bond of marriage. As a Muslim husband and Muslim wife, they must live their married life according to Allah’s commands and the Messenger’s way. Therefore, acquiring as much knowledge of revelation as is necessary in this matter is obligatory. Until yesterday, it was not obligatory for them to know it. If they do not know it, they will live just like an unbelieving couple.
2. On the day a child comes into this couple’s home, seeking knowledge of revelation concerning the responsibilities of father and mother becomes obligatory for them.
3. If a businessman wishes to conduct business as a Muslim, acquiring knowledge of revelation concerning this matter is obligatory for him. If he does not know it, he will fulfill his responsibilities like an unbelieving businessman.
4. If a Muslim is entrusted with governing a state, acquiring all the relevant knowledge becomes obligatory for him. If he does not know it, he will fulfill his responsibilities like an unbelieving ruler. Whether or not he claims to be secular, in reality he will be unable to govern the state as a Muslim ruler.
If a Muslim takes the seat of a judge, he must master all the Shariah rulings concerning judgment. Otherwise, he will have to perform his duties like an unbelieving judge. A judge has no power to make laws. He must perform this responsibility according to the laws prevailing in the country. Nevertheless, to fulfill the responsibility of administering justice, he must know the rulings of the Shariah and apply them to the best of his ability.
What Is the Status of Voluntary Knowledge?
For someone upon whom zakat is not obligatory, seeking knowledge of revelation about this matter is not obligatory; but if he acquires it, it will be counted as voluntary. The question now is: what is the status of acquiring voluntary knowledge?
Likewise, if someone who has not yet married acquires knowledge of revelation about married life, will this be considered a useless or futile act?
If someone who has no responsibility for governing a state acquires knowledge about it, will this be considered unpaid labor?
A clear answer to this question is found in a Hadith. The Hadith is as follows:
Spending part of the night studying knowledge—teaching and learning—is superior to staying awake all night in other voluntary worship.
This Hadith shows that, among all voluntary acts of worship, studying voluntary knowledge is the best act of worship. That is why the superiority of a scholar over someone who is merely a worshipper is described in excellent language in the Hadith: a scholar of Din is superior, even if he may not perform as much voluntary worship. This proves that the status of studying voluntary knowledge is far higher than that of all other voluntary acts of worship. Three Hadiths are sufficient on this subject. The Messenger (peace be upon him) said—
1.فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِى عَلَى أَدْنَاكُمْ
The superiority of a scholar over a worshipper is like my superiority over the least distinguished among you (Tirmidhi, Hadith 2685; Mishkat, Hadith 213; chain: hasan).
2. The superiority of a scholar over a worshipper is like the superiority of the full moon over all the stars.
3. A jurist is more powerful against Satan than a thousand worshippers. A jurist is a person knowledgeable in Islamic law.
Because of this status of the knowledge of revelation, every educated Muslim should take advantage of every opportunity to acquire knowledge of Islam. If one keeps Islamic literature with oneself at all times, one can acquire knowledge from it whenever an opportunity arises. And opportunities certainly do arise.
1. When visiting someone, time becomes available if one has to wait for a while for some reason. This time can also be spent in remembrance or reciting blessings upon the Messenger. But acquiring knowledge has a much higher status.
2. Much time is wasted while traveling by water, road, or air. If one has an Islamic book with oneself, that time can be put to the best use.
3. A long time is wasted when one is caught in urban traffic. If one has Islamic literature with oneself, that time can be spent on the best activity.
4. If one keeps an Islamic book beside the bed, one can acquire some knowledge before falling asleep.
5. If one has a book with oneself, even the time spent standing in a queue somewhere can be saved from waste.
Do Other Worldly Sciences Have Any Shariah Status?
Agricultural science, medical science, engineering, and other such fields are not knowledge of revelation, but do they have any status from an Islamic perspective? We must certainly acknowledge the need for these fields, but is acquiring them merely a worldly matter? Do they have any status under the Shariah?
A Hadith gives us the correct answer to this matter.
“After all other obligations, seeking lawful livelihood is also obligatory.”
This Hadith shows that striving to earn through lawful means is obligatory. Therefore, one must adopt some occupation in order to earn a livelihood. Whatever occupation one chooses, one must acquire the specific knowledge required for it. If one chooses the medical profession, one must study medicine. Those who earn their livelihood by treating patients and taking money from them will not have lawful earnings if they do not properly master medical science and deceive patients by writing prescriptions for conditions in which they are not specialists. Therefore, to make their income lawful, they must properly acquire that knowledge. Can the earnings of quack practitioners who earn without studying medicine be lawful?
Thus, once it is established that striving for lawful earnings is obligatory, and that professional knowledge must be properly learned in order to make one’s livelihood lawful, it follows that although acquiring all worldly knowledge is not directly obligatory, it indirectly has the status of an obligation. Someone who has chosen teaching as a profession must, in order to make his earnings lawful, acquire proper knowledge of his subject as well as the skill of teaching it. Can the salary of a teacher whose students are not satisfied with his teaching be lawful? Students greatly respect a teacher who teaches competently. Their comments reveal who is a good teacher and who is not. In this way, we can assess the Shariah value of professional knowledge.
What Is the Status of Knowledge Pursued as a Hobby?
Some people learn fields of knowledge beyond their profession as hobbies, such as palmistry, astrology, sculpture and painting, magic, gardening, and so on. Any field beneficial to human society may be studied; professional knowledge, after all, must be learned in order to earn a livelihood. Is there any objection in the Shariah if someone learns another field as a hobby?
The general principle in this matter is that acquiring the professional knowledge of an occupation that is not lawful to pursue is also not permissible. It is not permissible to learn palmistry and adopt it as a profession. It provides no benefit to people; rather, making claims about someone’s fortune or lifespan by reading the lines of the hand is merely deception. It is not certain knowledge, and such claims cannot benefit anyone.
The Hadith contains very severe remarks against drawing pictures of living beings. There is no objection in the Shariah to drawing natural scenes, calligraphy, and the like. Therefore, there is no fault in adopting these as a profession.
There is considerable scope for difference of opinion on this matter. People’s tastes vary. Therefore, there is no benefit in arguing about these things. A magician’s art or sleight of hand gives people innocent enjoyment. It should not contain obscenity. It may be watched as entertainment. There is no objection to adopting it as a profession. Therefore, there is no fault in adopting it as a profession.
A believer regards success in the Hereafter as the primary goal of life. Therefore, he must choose his profession carefully. He must also decide carefully regarding knowledge pursued as a hobby.
Righteous Deeds
The Bengali translation of the Arabic word amal is deed or act. An act begins with thought. When a person wants to do something, it is understood that he is thinking about doing it. An act does not begin immediately with thought. When he deliberately strives for the purpose of doing it, it can be said that the act has begun. In other words, an act begins through the combination of intention and effort. In Arabic, intending is called niyyah. This means that merely deciding to do something does not begin the act. When one strives according to an intention, resolve, or decision, it is understood that the act has begun.
What Is Meant by Righteous?
The word nek is Persian. During the six centuries of Muslim rule in this subcontinent, Persian held the status of the state language. Consequently, countless Persian words have entered the Bengali language. Many basic Islamic terms also came into use in Persian rather than Arabic terminology. The Arabic terms salat and sawm are commonly known by the terms namaz and roza. Even Allah Himself became known in this country as Khoda. Khoda means khod-a—that is, the One who came into existence by Himself. The phrase “lam yulad” in Surah al-Ikhlas means Khoda. That is, no one gave Him existence; He exists by Himself.
The Qur’anic word is “salih.” This word has a broad meaning, such as good, honest, competent, suitable, proper, a good deed, virtue, and so on. In many verses of the Qur’an, while giving glad tidings of Paradise, it is stated, ++ those who believe and perform righteous deeds will be inhabitants of Paradise. Merely believing is not enough; if someone wishes to enter Paradise, he must also perform righteous deeds. If righteous deeds are lacking, a person must first enter Hell even if he possesses faith. Of course, after the period of punishment ends, a believer will eventually be able to enter Paradise. But without righteous deeds, no one can enter Paradise first merely because of faith.
The expression ++ is found in many verses of the Qur’an and countless Hadiths. It is translated as commanding good and forbidding evil. The word used in Arabic for good here is ma’ruf, and the word used for evil is munkar. This is highly significant: the dictionary meanings of these two words are fundamentally different.
The word ++ means something known. Yet it has been used to mean good deeds. The word ++ means something rejected, denied, or to be abandoned. Yet it has been used to mean evil deeds. Therefore, its significance must be understood.
Allah Most High has given every human being moral awareness. Thus, a person understands what is good and what is evil. We call this awareness conscience. Under the urge of the nafs and the incitement of Satan, a person may commit an evil deed, but his conscience knows that the deed is evil. There is no criminal who commits a crime without understanding that it is a crime. No one has the power to execute the conscience.
Whatever is recognized by this conscience is familiar to it. It knows well what is good. Therefore, the Qur’an uses the word ma’ruf to convey the meaning of good deeds. How wonderful is Allah’s choice of this word! Allah is saying: O human being, you certainly know that whatever I have commanded you to do is good. If you accept servitude to the nafs, that is another matter. Otherwise, it is not unknown to you that My command is beneficial for you.
What is evil is rejected by the human conscience. Humanity does not acknowledge any evil as good. Therefore, Allah Most High used the word munkar for evil deeds. Allah is saying: whatever your conscience does not acknowledge as good is evil, and I have forbidden you precisely from doing evil. My prohibition is right in the judgment of your conscience.
The Functions or Activities of the Nafs, Ruh, and Qalb
Nafs means all the demands of the body. When hungry, it wants to eat; when it feels hot, it wants coolness; when it finds something beautiful, it wants to look at it; when it finds an object of pleasure, it wants to enjoy it. What the body wants may be morally evil, because the body has no moral awareness. Thus, when a person decides to do something and that act is morally objectionable, the ruh objects. A struggle then takes place between the nafs and the ruh. Everyone has experienced this bitterness. In the novel Rohini, Bankim Chandra gave the two sides of this struggle beautiful names—sumati and kumati. Sumati says that it is not right to do this. Kumati says, “Can such enjoyment be abandoned?” In the struggle between the ruh and the nafs, the side that wins determines the action that is carried out. This power that carries out the action is the qalb. The word qalb means changeable. At one time it obeys the ruh, and at another time the nafs. It cannot remain in one state, which is why it is called qalb.
A simple example may make this clear. The government of a state has three branches—legislative, judicial, and executive—=== The legislative branch decides that this must be done and that must be done. This is the function of the nafs. If the judicial branch finds that a law conflicts with the principles of the constitution, it objects. This is the function of the ruh. After the conflict over this opposition continues, eventually either the government accepts the view of the judicial branch, or the judicial branch withdraws its objection. The side that prevails is then implemented by the executive branch. This is the function of the qalb.
Humans Have No Power of Their Own to Carry Out an Act
Allah Most High has given human beings the ability and responsibility to intend and strive for an act. He has not given them the power to bring the act to completion. Whether the act is good or evil, the power to complete it lies entirely with Allah. An act will not be completed merely because a person intends it; and if Allah does not will it, no amount of effort will complete it.
Since the power to carry out an act is not in human hands, completion of the act is not a condition for reward for a good deed or punishment for an evil deed. If someone intends and strives to do a good deed, he may be rewarded as though he had completed it even if it is not completed. He has done whatever was within his power. Why should his reward be withheld for something beyond his ability?
For example, a man intended to go for Hajj and set out. He fulfilled his responsibility of intending and striving, but died on the way. He will be considered to have completed Hajj. If, on the Day of Resurrection, he were charged, “Why did you not perform Hajj?” he would say, “I had set out with the intention of performing Hajj. Why did You cause me to die?” Therefore, Allah will not charge him at all. He will grant him the reward for performing Hajj.
Let us give an example of an evil deed. A man intended to kill another man and raised a spade over his head to strike him. Two people ran over, seized the spade, and stopped him. In the court case, it was proved that he had deliberately tried to kill him. In legal terms, == under the law of our country, the person he intended to harm was not even pinched. Then why was he punished? It was established that the punishment was at least three years in prison. Yet the victim whom the offender wanted to kill neither suffered the slightest injury nor was even attacked. Why, then, was there punishment? It was proved that punishment does not depend on the completion of the act. Once intention and effort are complete, the act is deemed to have been completed.
Here is another example: a man fired at a tree intending to hunt a bird. A person was there, but the hunter did not know it. The bullet struck that person, and he died. The act of killing was indeed completed, but the owner of the gun neither intended nor tried to kill him. Therefore, if this is proved in court, he will not receive any punishment. Yet the act of killing did take place.
Just as in this world, in the Hereafter too, reward and punishment are the result of intention and effort, not recompense for the act itself.
Once this is understood, destiny is no longer mysterious. What a person intends and strives to do will be completed if Allah has placed it in his destiny. Even if the completion of a righteous deed is not in his destiny, he will certainly receive its reward. Likewise, even if his evil deed is not completed, he will still be punished. Therefore, destiny is not at fault. The recompense for an act, good or evil, does not depend on destiny. There is no injustice in Allah’s system. Everyone will receive recompense according to his intention and effort. Thus, whatever is in one’s destiny brings neither benefit nor harm in this respect. There is no need to worry about destiny. However, it is necessary to believe in destiny. This belief means that whatever Allah has decreed will happen. No one’s effort can change destiny.
There Is No Reward Without a Sound Intention
The Messenger (peace be upon him) declared, +++ surely every act is judged according to its intention.
Although a deed may outwardly be very good, Allah Ta’ala will evaluate it by considering the intention with which it was performed. If it is performed with the intention of attaining Allah’s pleasure and success in the Hereafter, He will accept it. The Messenger (peace and blessings be upon him) declared that if someone becomes a martyr on the battlefield hoping that people in this world will call him brave and courageous, rather than intending to receive a reward from Allah, he will still go to Hell. It has been repeatedly mentioned in the Hadith that no matter how righteous a deed may be, one will be considered deserving of reward only when it is performed with faith and the expectation of reward from Allah. The deed must be performed to fulfill the demands of faith and with the intention of receiving reward in return.
Generally, people perform public-benefit works with the aim of gaining a good reputation. In Islamic terminology, this is called riya, or showing off. A person gives charity hoping that people will honor him as generous or make him their leader. He receives in this world what he intended. What reward will he receive in the Hereafter? He did not perform it for that purpose. Therefore, the matter of intention is extremely important.
What benefit is there in merely intending something until one makes an effort?
Someone intended to do either a good or an evil deed, but did not get the opportunity to try to perform it according to that intention. Is there any consequence to having such an intention?
Allah Ta’ala is exceedingly Merciful toward His servants. It is known from Sahih al-Bukhari that if someone intends to perform a righteous deed but does not get the opportunity to put it into practice, he will nevertheless be given the full reward for one deed. And if someone intends to commit an evil deed but does not put it into practice, he will receive the full reward for one deed as a reward for refraining from the evil deed.
Do deeds continue even after death?
The Messenger (peace and blessings be upon him) answered this question in exceptionally clear language. ++
When someone dies, his performance of deeds comes to an end. But three things remain: 1. sadaqah jariyah (ongoing charity), 2. knowledge from which benefit is gained, and 3. a righteous child who continues to pray for his parents.
This Hadith is highly significant. If the effects of a deed performed by a person continue, then for as long as those effects continue, he will be regarded as continuing to perform that deed. For example—
1. If someone builds a road for the people’s benefit with the intention of earning reward, then as long as the road remains, its reward will continue to be recorded in his record of deeds.
2. If someone raises his child to be a righteous servant of Allah, then the reward equal to all the righteous deeds that child performs throughout his life will continue to be recorded in his record of deeds. If his child likewise raises his own child in the same way, the reward for those deeds will also continue to be recorded in their records of deeds.
3. If someone teaches people, with the intention of earning reward, some knowledge that benefits humanity, then as long as that benefit continues, reward will continue to be recorded in his record of deeds.
The sin of evil deeds also continues. For example—
1. If someone commits robbery and teaches another person to commit robbery, then after his death, the sins of his disciple will also continue to be recorded in his teacher’s record of deeds.
2. If someone helps or encourages another person to commit an evil deed, then even if he does not commit the evil deed himself, the sin of that evil deed will be included in his record of deeds.
3. If someone introduces an evil custom or an immoral practice into society, then even after his death, for as long as it remains prevalent in society, its sin will continue to be recorded in his record of deeds.
It is thus understood that a person’s record of deeds does not close immediately upon his death. The effects of some good and evil deeds may continue until the Day of Judgment. Therefore, the writing of the record of deeds will end only after the destruction of this world.
It is stated in the Hadith that when people receive their records of deeds, they will see the lengthy account of their actions and cry out, “O Allah, I did not do all these things. How did so many of them appear in my account?” It will not be only evil people who say this; righteous people will say it too. Both kinds of people will receive the same answer: “It is true that you did not do all these things yourself, but you taught others and encouraged others; they learned by watching you or were inspired by you. Therefore, the deeds of others have also been counted in your account.” It is stated in verse 5 of Surah al-Infitar,++++
(After the Day of Judgment) every person will know what he sent ahead and what he did afterward. Here, “sent ahead” means what he did during his lifetime, while “did afterward” means what was done after his death.
Therefore, in this world, one must perform deeds with utmost caution, keeping the reckoning of the Hereafter in mind.
A Misconception About Deeds
Amal means a deed. However, reciting a supplication to obtain something is also generally called amal. In Khulna, someone asked Maulana Maududi (may Allah have mercy on him), “Sir, I have no means of income. I am unemployed. A religious scholar told me to recite this supplication 125,000 times. Apparently, this is an amal for obtaining sustenance.”
The Maulana told him, “If you sit and recite this supplication, it will not be an amal for obtaining sustenance. You must continue striving to earn an income while continuing to recite this supplication. There is no need to keep count of whether you have recited it 125,000 times. Continue reciting it until you find a means of income, and continue searching for a way to earn.”
After the man left, the Maulana remarked, “How can a nation progress when it considers not performing deeds to be a deed?”
It is stated in the Hadith that when someone dies, three things accompany his body to the grave: 1. relatives, 2. some wealth, and 3. his deeds. After the burial, two of these return, and only one remains with him. That one is his deeds.
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