| WHAT THE PASSIVE AIM TO
DO AMONG THE MUSLIMS
One of the primary dangers caused by passivity is the condition which those who advocate it strive to foster among Muslims. The covert message which those who give priority to their own interests over the Muslims' and that of Islam strive to convey, with their acts and opinions, particularly to those who are weak in character, is something for which Muslims of conscience must be careful. To understand the meaning of this message, one needs to make a thorough examination of the character traits and mentality of the advocates of passivity, for they may be using Allah's name only to further their own interests, falsely assuming that they can build their agenda on this false piety. In consequence, after becoming aware of the detrimental results of the indoctrination efforts of the passive, it is of vital importance that Muslims remain attentive to such attempts and take the necessary measures. People of such deviance also lived in our Prophet's (saas) time, and not only did they not avoid fight but also made every effort to hinder Muslims from striving in Allay's way. Allah informs us about these people as follows:
Allah knows the obstructers among you and those who say to their brothers, "Come to us," and who only come to fight a very little. (Surat al-Ahzab, 18)
The most telling characteristic of this character, as described
in many verses, is the tendency to ardently avoid the struggle carried
out against disbelieving ideologies, and also to hinder other believers
from engaging in such an effort. Both by their manner of speaking and
attitudes, such people try to belittle the importance of the intellectual
struggle, and distract the attention of the believers from it. Rather
than involving themselves in this intellectual struggle, they prefer to
"lag behind." They maintain that they will face loss if they
strive for Allah's cause, or show zeal and enthusiasm. They only collaborate
with the Muslims if they believe it is in their own interest. However,
the struggle undertaken by Muslims against the ideologies of those who
have no faith in Allah and the Hereafter, and are far from the morality
of Islam, to summon them to the right way, and to defeat their deviant
ideologies on an intellectual basis, has a long history. Such an intellectual
struggle is best exemplified among the prophets mentioned in the Qur'an.
For one who believes in Allah's existence
and unity, and who is conscious that he will be held accountable for his
deeds on the Day of Judgment, it is truly a great responsibility for him
to communicate these facts to other people. Some, out of ignorance, or
still others, out of misinformation, do not live by the morality expounded
in the Qur'an, which explains essentially why bribery, corruption, immorality,
and so on, become normal ways of life for many people. As well, Muslims
in many parts of the world suffer from various problems and tribulations.
There are Muslim women and men who are subjected to violence only because
they say "Our Lord is Allah." There are innocent children who
become the victims of bullets, or thousands of Muslims who suffer desperate
conditions in refugee camps. What is incumbent, in light of such misery,
is to immediately extend a helping hand, not only to Muslims, but also
to all those who are in need. Though, all these problems demand long-term
solutions. When we consider the fact that these problems arise from the
implementation and practice of irreligious ideologies, it becomes obvious
that the solution lies in the immediate proliferation of the Qur'an's
morality. One verse reads:
What reason could you have for not fighting in the Way of Allah-for those men, women and children who are oppressed and say, "Our Lord, take us out of this city whose inhabitants are wrongdoers! Give us a protector from You! Give us a helper from You!"? (Surat an-Nisa', 75)
This being the case, if people who
are passive attempt to provoke believers into lethargy, to hinder them
from taking part in the very important intellectual struggle, or instill
in those of weak-character the false notion that this struggle is unimportant,
then they must be considered as a very serious threat. For these reasons,
it is necessary to expose their methods, both overt and covert. Against
their misleading insinuations, their laziness and ineptitude, the best
response is to nurture positivity in oneself and in other Muslims, and
to work with zeal, enthusiasm and goodwill. The command stated in the
verse, "… spur on the believers"
(Surat an-Nisa', 84) expresses an important responsibility
upon the believers, which will be one of the most effective hindrances
against the wicked machinations of the people in question.
In the following pages we will analyze the real aims of those
who prefer to remain passive.
They Want to Disseminate their Deviant Interpretation of Religion Throughout
the Society
Those who strive to mislead the believers
into passivity are afflicted with a deviant understanding of religion,
one which is entirely removed from the morality in the Qur'an. A telling
attribute of this understanding is their tendency to observe some commands
of the religion but disregard others. That is, as the verse, "Among
the people there is one who worships Allah right on the edge."
(Surat al-Hajj, 11) maintains, they do not have true
faith. Consequently, they fail to fully live by the commands of the religion.
In every instant of their lives, the sincere Muslims live
by that which Allah describes in the Qur'an. From their understanding
of the necessity of the cleanliness of the food they prefer, to the love
and respect they show to other believers, to their loyalty and selflessness,
they share a common moral code and lifestyle that consists of hundreds
of attributes unique to believers. Though a true believer can make mistakes,
he nevertheless aims to perfect all of these values, without exception.
However, those who advocate passivity assert that one can still be a Muslim
without living by all the commands of the religion as Allah describes
in the Qur'an. Due to this deviant belief, which is utterly incompatible
with the Qur'an, they are devoid of many of the attributes unique to the
sincere believers.
They do not fully commit themselves to the deeds they take
up; they do them simply not to stand out among the Muslims. It is rare
to see them show forth the attributes of moral perfection, such as unconditional
obedience to Allah and His Messenger, modesty, sincerity, the profound
love and respect felt for believers, loyalty, self-sacrifice, devotion
and so on. For instance, they find it hard to make self-sacrifices, one
of the true attributes of believers, for it demands renouncing one's own
interests but giving priority to those of others. For those who have little
fear of Allah, or who are totally devoid of it, it is difficult, and even
distressing. For this reason, if they are required to perform a self-sacrifice,
they do the minimum they can, and only for show. These people do not exercise
their conscience as sincere believers do, but live self-centeredly. When
their life is compared to that of a sincere believer, who conforms to
the guidance of his conscience at all times-from the most trivial to the
most important-their condition is deficient.
The criterion for a person of faith is Allah's consent. The
purpose of the passive people, however, is to deceive others without detriment
to their own interests. Merely to be seen as a religious person, who pays
attention to a number of responsibilities, is sufficient for such people.
To this end, they may fulfill their salat (prayers), fast, give alms to
the needy from time to time, or comply with other social obligations.
However, they at no time participate in the intellectual struggle for
the sake of Allah, and avoid activities that require them to exercise
their wisdom and insight.
They devote themselves to deriving the maximum benefit by
exerting the minimum effort. They also promote this type of thinking of
theirs to others around them. Undoubtedly, what they consider as benefit
is truly trivial. Rather, one who is willing to engage in good deeds for
Allah's sake conducts himself with conscience. Allah informs us that those
who think it of benefit to themselves to deceive others, and take advantage
of them, are in a great self-delusion. Our Lord says:
They think they deceive Allah and those who believe. They deceive no one but themselves but they are not aware of it. (Surat al-Baqara, 9)
The sincere believers, on the other hand, devote all their resources
to spread the moral perfection described in the Qur'an. One of the most
significant criteria of sincere faith and obedience to the Messenger is
one's zeal, enthusiasm and ability to render self-sacrifices. Aware that
pleasing Allah is the real goal, Muslims are guided by their conscience;
they exercise their conscience in their jobs or schools, when shopping,
eating or chatting. This careful attention enhances their wisdom, compassion,
mercifulness and modesty. They continually put their trust in Allah, and
pay attention to the needs of others. It is, on the contrary, very rare
to recognize these features in those who are indolent in their embrace
of the morality explained in the Qur'an. Their choices are often based
on personal preferences rather than their conscience.
They Aim to Wreak the Muslims' Strength and Demoralize them
One of the primary aims of those who
are hypocritical in character, though living amongst the Muslims, is to
damage the religion and harm the Muslims. In compliance with the verse,
"… their scheming will not harm you
in any way. Allah encompasses what they do." (Surah
Al 'Imran, 120), even though they can never harm the believers, they nevertheless
expend every effort to do so.
Their engaging continually in good deeds is an important
feature of the believers. With the hope of attaining Paradise and earning
Allah's consent, believers embark on a good task immediately after completing
another. Those who try to demoralize the believers, on the other hand,
procrastinate as long as they can, hoping to impede the Muslims. By taking
their time, and thus being distracting, they assume they can at least
delay the good deeds in which the believers engage. At first sight, it
may seem that this procrastination may prove a loss of time for believers
and thereby accomplish the intended aim of such people. However the truth
is otherwise when considered in light of the Qur'an. For the faithful,
it is the intended purpose of a deed which is important, rather than its
method. In other words, because a believer expends effort only to earn
Allah's consent, by Allah's will, he still earns rewards while he tries
to remove the impediments set on his way by the the passive. In the Hereafter,
also, he hopes to attain the best of rewards from Allah.
In order that they may take their time and promote lethargy
among the Muslims, passive people aim to involve Muslims in their own
issues. For this reason, they often bring their personal problems, most
of which are artificially contrived, to the attention of believers. They
distract the believers' attention with their immorality, attitudes that
are incompatible with the Qur'an, and heedlessness. They strive to retard
the progress of the believers' efforts through various means. Feigning
ignorance of the issues they actually understand, pretending not to hear,
wasting time by harping on needless details when working on an urgent
project, idling hours away, and being unenthusiastic, represent some of
their methods. They put forward many excuses, and postpone the completion
of a task that needs immediate attention, and spend time on projects of
secondary importance. They repeat the same question, as if they did not
know the answer, or when they are asked to do something, they demand explanation
several times over. The purpose underlying all these forms of behavior
is to exhaust the believers' time, postpone the completion of good deeds,
and set a bad example to others who have sickness in their hearts.
While creating difficulties for the believers, these people
also want others in Muslim society to behave as themselves. They try to
lure them into inactivity. Some, of weak-character, who are negatively
influenced by their indolence, may intend to cause difficulties for the
believers and take up their time. Failing to assess that which happens
around them in light of the Qur'an, they find nothing wrong with the negativity
of those who try to demoralize the believers. On the contrary, they may
find it even reasonable to act as they do. However, the intentions and
efforts of those who have become passive, and those who are influenced
by them, can in no way bring any harm to the religion. On the contrary,
it is good for the religion. Both the presence and activities of such
people add to the zeal of true believers, make them more committed to
their cause, and thereby make them successful. As is said in the Qur'an,
it is impossible that those who deviate from the right path cause harm
to the guided:
You who believe! You are only responsible for yourselves. The misguided cannot harm you as long as you are guided. All of you will return to Allah and He will inform you about what you were doing. (Surat al-Ma'ida, 105)
Clearly, one of the worst important
delusions these people are guilty of is their failure to see that those
around them recognize them for who they are. Believers easily discern
such people, for the Qur'an provides a detailed account of their character
and attitudes, so take the most careful precautions against them. In compliance
with the following verse, "Allah commands
you to render back your trusts to those to whom they are due and, when
you judge between people, to judge with justice." (Surat
an-Nisa', 58), when it comes to the trusts, they only give them to those
who are capable of safeguarding them, and never impart important tasks
to those who are passive. However, due to their lack of wisdom, the passive
consider this as a result of their cleverness and are pleased. Because
their goal is not earning Allah's pleasure, they consider it as a benefit
to not have to work. It is, though, a great loss to them. Moreover, little
do they know that, they do not actually demoralize the Muslims, and these
evil efforts of theirs benefit the believers, since it renders them highly
vigilant and experienced in recognizing specific types of human characters.
Muslims persist in admonishing them, and try to hinder them from engaging
in such evil, because it is incumbent upon them. Allah has charged believers
with the task of enjoining the good, forbidding the wrong, and reminding
of the truth.
They Exercise an Evil Influence on those of Poor Faith
Another effect caused by those who have chosen indolence in living by the Qur'an's morality, is to take those of poor faith under their influence, and draw them to their side. But, these people, who are guided by Satan, can only negatively influence those who adopt a similar depraved morality. They can have no influence whatsoever on true Muslims. This is a fact Allah proclaims in the Qur'an, that He protects sincere believers from the deceptive suggestions of Satan and those who follow him:
He said, "My Lord, because You misled me, I will make things on the earth seem good to them and I will mislead them all, every one of them, except Your slaves among them who are sincere." (Surat al-Hijr, 39-40)
Though, those who are hypocritical, those with sickness in
their hearts, or of poor faith, may be influenced by such methods of indoctrination.
The passive give forth certain signs: Their failure to complete their
tasks in time, their lack of zeal and enthusiasm in engaging in the intellectual
struggle, their failure to remember Allah, their avoidance of self-sacrifice
and effort, their laziness, preference for easy tasks, their shallow perspective,
their dull and soulless appearance, their lacking the zeal and joy that
derives from piety, and their unkemptness, are among these signs. Through
this deviance, they aim to mislead others into idleness, indoctrinate
them into the same thinking, thereby demoralizing as many as possible.
The passive, recognizing the weak-willed from their comportment and their
manner of speaking, concentrate their efforts first on these people. They
select those they think share the same attitudes, convey to them covert
messages, which they falsely believe will go unrecognized, and communicate
with them through a deceptive language.
Doing something that is indulgent, instead of engaging in
work that will benefit Muslims, is a form of behavior that suggests: "There
is no sense in expending so much effort; this is how I enjoy myself, you
can also do as I do." Being selfish, instead of making self-sacrifices,
keeping the best of everything for oneself and disregarding others' needs,
conveys the message; "always think of yourself before others."
Contrary to a respectful and humble manner, employing disrespect and mockery
means "this is how you humiliate others and prove yourself to be
superior." However, contrary to this misguided thinking, self-sacrifice,
honesty or modesty ensures a life that is peaceful and content. The lifestyle
advocated by those who are not sensitive to the subtleties of the religion,
on the other hand, in contrary to the morality of believers.
Indeed, the aim of those who are the promoters of passivity
is the prevalence of base morality based on selfishness, laziness, pride
and perversion, rather than the moral perfection that comprises patience,
modesty, submission, diligence and self-sacrifice. Some, who are of poor
faith, on the other hand, having been influenced by this indoctrination,
assume that there is honor in pride or wisdom in avoiding self-sacrifice.
However, those who are truly intelligent and wise are those who can appreciate
the glory of Allah, and live by the morality our Lord has commanded. It
is Allah Who grants a person the peace and honor he seeks. Those who assume
that they can attain peace and happiness by refraining from the morality
prescribed by the Qur'an are in a great error. Our Lord gives the news
that man can lead an honorable life only by being a Muslim, living by
the principles of the true religion as follows:
If the truth were to follow their whims and desires, the heavens and the earth and everyone in them would have been brought to ruin. No indeed! We have given them their Reminder [dignity and honor], but they have turned away from it. (Surat al-Muminun, 71)
On the other hand these people are prone to indulge in profane talk. When they are alone, they talk openly against Muslims, the prophets and Islam. They often criticize Muslims and claim that their rights have been violated by them. They mock sincere Muslims and that which they undertake. While pretending to praise their qualities, they, in actuality, despise them and regard them as inferior. In this way, though appearing to be speaking positively, they, in reality, are harboring negative thoughts. A verse informs us of their mocking of the giving of alms by the Muslims, and other efforts in the way of Allah, as an example of this. Allah informs us about this base morality of the hypocrites, and that those who will truly be subject to mockery are hypocrites themselves:
As for the people who find fault with those believers who give alms spontaneously, and with those who can find nothing to give but their own effort, and deride them, Allah derides them. They will have a painful punishment. (Surat at-Tawba, 79)
Throughout history, there have been people of this character among the believers. Another case, wherein these people share secretive opinions, though never daring to express their true inner-thoughts, is with regard to the messengers. When they are with the messengers, these people pretend to approve of their message. Yet, in secret talks with their fellows, they speak against the messengers. Those who embodied such wickedness were also around at the time of our Prophet (saas), and held secret meetings against him, and hatched plots against him (saas) and true believers. However, all such plots were thwarted by Allah, and in compliance with our Lord's command, they will continue in failure into the future. This fact is related in a verse as follows:
Conferring in secret is from Satan, to cause grief to those who believe; but it cannot harm them at all, unless by Allah's permission. So let the believers put their trust in Allah. (Surat al-Mujadala, 10)
In the time of our Prophet (saas), there existed people of poor faith and hypocrites who resisted against his commands and admonitions, and dared to make disrespectful pronouncements against such admonitions. They pretended to have never heard that which they had been told several times over, and when they were reminded so, they claimed to have never been told such things. And, throughout that time, they continued to make evil oaths. In one verse, Allah warns believers against these people:
They made their oaths into a cloak and barred the Way of Allah, so they will have a humiliating punishment. (Surat al-Mujadala, 16)
In another verse Allah commanded our Prophet (saas) with regards to hypocrites as follows:
O Messenger! Do not be grieved by those who rush headlong into disbelief among those who say "We believe" with their tongues when their hearts contain no faith. And among the Jews are those who listen to lies, listening to other people who have not come to you, distorting words from their proper meanings, saying, "If you are given this, then take it. If you are not given it, then beware!" If Allah desires misguidance for someone, you cannot help him against Allah in any way. Those are the people whose hearts Allah does not want to purify. They will have disgrace in the world and in the Hereafter they will have a terrible punishment. (Surat al-Ma'ida, 41)
Employing elaborate and ambiguous language when speaking, and saying, "We meant nothing but good," are of the deceptive tactics often used by hypocrites. They try to cover their hypocrisy through such means and falsely assume that their deviance will go unnoticed. Or, even if it were to be noticed, they believe, they could easily explain it away. Though their disapproval of the messengers' decisions is clearly apprehended by the believers, still they strive to conceal their immorality. In this way, they try to demoralize the Muslims, and impress those of poor faith with their wicked insinuations, and draw them nearer to themselves. However, Allah informs us that these efforts will never prove successful:
Those who disbelieve and obstruct the Way of Allah and
are entrenched in hostility towards the Messenger after the guidance has
become clear to them, do not harm Allah in any way and He makes their
actions come to nothing. (Surah Muhammad, 32)
They Desire for Ignorance to Take Hold of Muslim Society
Those who aim to lead a life far from
the religion, yet among Muslims, harbor a perverted understanding of the
religion, far removed from the original religion Allah revealed to mankind.
This deviant interpretation of the religion, which includes the observable
acts of worship, is entirely stripped of the Qur'an's true morality. However
as the verse, "Say: 'My prayer and my
rites, my living and my dying, are for Allah alone, the Lord of all the
worlds'" (Surat al-An'am, 162) states, every
moment of a Muslim's life is lived in accordance with Allah's commands.
In other words, the morality of religion permeates a believer's life.
Those who are passive, on the other hand, utterly disregard
the moral principles that make up the essence of religion, while to some
extent fulfilling the observable acts of worship. They base their judgments
on this errant thinking, rather than Allah's consent and the Qur'an's
morality. They determine events according to the criteria of those ignorant
of religion. The condition of such people is described in the Qur'an as
follows:
Do they then seek the judgment of the Time of Ignorance? Who could be better at giving judgment than Allah for people with certainty? (Surat al-Ma'ida, 50)
Because they rely on an errant outlook, rather than the Qur'an,
their entire thinking is corrupt. Believers know that the real abode is
the Hereafter, and that this life is only temporary, and thus, dedicate
all their efforts for Allah's cause. Their purpose is to earn Allah's
consent, mercy and Paradise. For this reason, they give importance to
things of this world only to the extent they ought to, aspiring above
all to the Hereafter. Those who are taken over by passivity, on the other
hand, give excessive value to this worldly life.
Those who harbor such ignorance in their hearts, which they
want to impart to the Muslims, are overly concerned about mundane matters.
For instance, when they become sick, they fail to put their trust in Allah,
succumbing instead to excessive fear. Because they are overly concerned
about their own selves, the possibility of any harm to their persons or
to their interests leads them to over-exaggerated reactions. Diseases
frighten them terribly, for they attach too much importance to this world,
and are not aware of the ultimate good in every aspect of the divine plan
decreed by Allah. They are not relieved even if after being given a clean
bill of health by several physicians, for they are consumed with unjustified
concerns. For relief, they invest their hopes in medicine and doctors.
Of course, one who is sick must receive professional help from experts,
and follow the treatment recommended by medical care providers. However,
in doing so, he must be aware that neither the most effective medicine,
nor the best doctors, can bring about a recovery unless Allah wills, for
medicine, health care providers, or technology cannot be effective unless
Allah wills so. Aware of the fact that it is Allah Who has ordained diseases
as well as their cures, believers put their trust in Allah and are submissive
to Him.
The lack of composure and trust in Allah typical of those
prone to passivity negatively influences those who have sickness in their
hearts. Their doubts and volatile tempers also lead those around them
to make foolish comments and show the same lack of trust when faced with
similar circumstances. Indeed, the major aim of these people is to foment
chaos among the Muslims, and lead the impressionable or those of poor
faith into confusion and needless agitation.
Another attribute of those who are lethargic when abiding
by the principles of the religion, is the deep admiration they feel for
the ways of the ignorant. That which ignorant societies value-property,
power and status-also impress them greatly. Moreover, they expend every
effort to resemble those who are popular or prestigious; they imitate
their way of living, dressing, speaking or social activities. Surely,
there is nothing wrong with emulating the good qualities in other people.
However, what these people yearn for is not attaining such good qualities,
but the mindset of the ignorant. Their outlook is molded on practices
of the ignorant. However, the Qur'an makes clear what is right and what
is wrong, and what is important or insignificant. However, due to their
desires, rather than becoming true Muslims, they aim to acquire those
attributes esteemed by ignorant societies.
When referring to an issue, their comments
convey the mindset of a person utterly unaware of Allah's existence. Nevertheless,
they assume they will gain prestige by adopting the values of the ignorance,
which they believe are superior, and wrongly assume that they will also
be prestigious among believers. However, sincere believers do not value
such worldly criteria. If a person uses his knowledge and education for
the cause of Islam, and for the benefit of Muslims, this would surely
be a praiseworthy endeavor, that would, by Allah's will, be rewarded in
the Hereafter. But, the attributes sought by those who fail to seek Allah's
consent, and for which they feel proud, will bring no benefit, either
in this world or the one beyond. As the verse also maintains, for a believer,
"the best provision is doing your duty."
(Surat al-Baqara, 197) In another verse, Allah informs
us that the sole criterion is fear of Allah, and the esteem gained in
this world is worthless in Allah's sight:
… The noblest among you in Allah's sight is the one of you who best performs his duty. Allah is All-Knowing, All-Aware. (Surat al-Hujurat, 13)
Believers' respect and love for another person develops in proportion to the other's faith in Allah and heedfulness of Him, for they abide by the Qur'an's morality. They never consider the criteria of ignorance. Only those who do not take the Qur'an as a guide can be influenced by the advocates of passivity, for it is only they who are prone to follow their example and imitate them. Their common attribute is their belief in the implausibility of a life characterized by fear of Allah, sincerity and love for Allah. Of a certainty, such disbelief will only mislead them into a grievous torment.
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