The Correction of Deeds Of those who have laid the greatest emphasis on the correction of deeds, the foremost are the respected Sufis (spiritual masters) and the men of Allah. These blessed souls have deduced from these very say¬ings of the Qur&an the significant principle that all human deeds, good or bad, really come from ingrained habits and morals which ultimately become man&s second nature. Therefore, when they wish to check, modify or dilute the recurrence of evil deeds, they keep these ingrained habits in sight. Thus, when they correct these, all deeds that issue forth start coming out right. Let us take the example of a person whose heart is overwhelmingly filled with greed for worldly acquisi¬tions. As a result of this greed, he takes bribes, and devours income from interest, and if, given the opportunity, things could also reach the limits of theft and robbery. Instead of correcting these crimes separ-ately, the spiritual masters use one masterly prescription which could cause the very foundation of these crimes razed to the ground - and that is the realization of the mortality of the world and the poisoned nature of its luxuries. Similarly, if someone suffers from over weaning pride or arrogance or anger, and he belittles or insults others, or quarrels with friends and neighbours, these blessed souls will use the same prescription, the prescription with ingredients of the concern for the life-to-come and the fear of ultimate accountability before Almighty Allah. Once these start remaining in sight actively, such evil behaviour patterns die out automatically. In short, this Qur&anic indicator tells us that man has some ingrained traits which become his second nature. If these ingrained traits tilt towards good, good deeds issue forth on their own. Similarly, if the ingrained traits are evil, man starts running towards evil deeds automatically. To achieve a total correction of behaviour, the correc¬tion of these ingrained traits is necessary. Are religious leaders responsible for the deeds of common people? In the second verse (63), the Shaykhs and ` Alims among the Jews have been sternly warned as to why would they not stop such people from evil deeds. At this place in the Qur&an, two words have been used. The first word is: رَبَّانِيُّونَ &Rabbaniyyun&, which means Men of Allah, that is, those who are intensely devoted to acts of worship and abstain from worldly temptations - commonly known as Derwish, Pir or Shaykh. The second word used is Ahbar.& Religious scholars among Jews are called Ahbar.& This tells us that the real responsibility of the Qur&anic injunction of اَلاَمر بالمعروف Al-Amr bil-Ma` ruf (bidding the Fair) and نھی عن المنکر Nahy Anil-Munkar (forbidding the Unfair) falls on these two groups, that is, on the Shaykhs and A` lims. However, some commentators have said that ` Rabbaniyyun& refers to ` Ulama who have been appointed by Gov¬ernment and are fully authorized, while &Ahbar& means the ` Ulama in general. Taken in that sense, the responsibility of stopping people from committing crimes comes to fall on government officials and ` Ulama both. Incidentally, this has been further clarified in some other verses as well. For ` Ulama and Mashayikh - a Note of Warning Towards the end of the verse (63), it was said: لَبِئْسَ مَا كَانُوا يَصْنَعُونَ : |"Evil is what they have been doing|" - which means that it is bad habit on the part of such religious leaders known as Mashayikh and ` Ulama that they have abandoned their cardinal duty of bidding the Fair and forbidding the Unfair. They see people ruining themselves and they do not stand up and stop them. Commentators with knowledge and insight have pointed out that at the end of the first verse (62) which mentioned the errors made by common people, what was said is: لَبِئْسَ مَا كَانُوا يَعْمَلُونَ (Evil is what they have been doing). But, in the second verse (63), where the Mashayikh and ` Ulama have been admonished for their failing, the concluding sentence used is: لَبِئْسَ مَا كَانُوا يَصْنَعُونَ |"Evil is what they have been doing [ by design ].|" The reason is that, according to the Arabic usage, the word, فعل :fi&l (that which is done) includes everything done, whether with in¬tention, or without. But, the word, عمل :Amal (that which is acted upon) is applied to what is done particularly with intention and volition. As for the words, صنع : Sana&a and صنعت : San&at (that which is done by design) are concerned, they are applied when something is done with in¬tention, and volition or choice, and that it is done repeatedly as a matter of habit and considered purpose both. Therefore, as a result of the evil done by common people, the word chosen was Amal, that is: لَبِئْسَ مَا كَانُوا يَعْمَلُونَ (Evil is what they have been doing). But, as a result of the wrong done by Mashayikh and ` Ulama particularly, the word selected was: صنع : Sana&a, as in: لَبِئْسَ مَا كَانُوا يَصْنَعُونَ : |"Evil is what they have been doing [ by design ].|" In this arrangement here, there may be a hint that the attitude of such religious leaders was false because they knew that if they were to stop their people, they would listen to them and, it was likely, that they would abstain from evil deeds. Yet, such is their greed for whatever offerings they may get from them, or such is their fear of losing the faith of their clients, that their hearts are not moved enough to stand up to defend and uphold the truth. This failing of theirs is far too grave than the evil doings of those evil doers. The outcome is: If the people of a country get involved in sins and crimes, and their religious leaders know that they will listen and ab¬stain if asked to stop, then, under such a condition, if they do not try to stop the flood of sins and crimes because of temptation, fear or apathy, their crime is more grave than the crime of real criminals and sinners. Therefore, Sayyidna Abdullah ibn Abbas (رض) had said that a stronger warning for Mashayikh and ` Ulama does not appear any-where in the entire Qur&an other than the one in this verse. The recog¬nized authority in Tafsir, Dahhak has said: In my view, this is the most frightening Ayah for Mashayikh and ` Ulama. (Ibn Jarir & Ibn Kathir) The reason is that in the light of this verse, the failing of religious leaders gets to be rated as far more serious than the actual crime com¬mitted by thiefs and robbers and sinners (Refuge with Allah). Howev¬er, it should be borne in mind that this stern warning stands operative in the situation when the Mashayikh and ` Ulama are reasonably cer¬tain that their appeal will be heard and accepted. But, under other conditions when prevailing trends or corresponding experience create a stronger likelihood that nobody is going to listen to them, rather, they may even have to face harm or hurt in doing so, the command is that their responsibility, no doubt, stands dropped, but, the conduct which still remains better and higher is that they should - whether heard or negated - go on doing their duty without bothering about any blame thrown or pain caused. This approach was identified earlier as well in verse 54 which highlighted one of the qualities of the Mujahidin in the way of Allah by saying: وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ that is, they are not afraid of any blame thrown at them by those who would blame anyone who speaks the truth. It is useful to sum up the main elements of our discussion before we part with it by saying that Mashayikh and ` Ulama, rather, all Mus¬lims, once they know something to be sinful or against law, are duty-bound to check, stop or prohibit sin and crime, to the best of their abil¬ity - with their own hands or word of mouth or, at the least, with dis¬taste of the heart or dislike of the attitude - of course, subject to the condition that the occasion lends to the possibility and stronger prob¬ability that they will be heard and their call will be entertained. But, should there be an occasion where stronger probability exists that they will not be heard or they will be subjected to hostility against them, then, that will be a different condition in which it will no more be obligatory on them that they must prohibit and stop people - but, it shall still remain the better and the higher form of conduct. All these details about the well known Qur&anic maxim of Bidding the Fair and Forbidding the Unfair have been deduced from Sahih Ahadith. We can say that, by placing the responsibility - of personally doing what is right and good, avoiding what is not, and inviting others too to do good and shun evil, - on Muslims at large, and on Mashayikh and ` Ulama in particular, Islam has given to the world a priceless principle of peace which, if practiced, could help nations after nations become easily cleansed of all sorts of evils which afflict them. The Method of Community Correction As long as Muslims adhered to this principle right through the ear¬ly and later centuries of Islam, they held a position of universal dis¬tinction in terms of knowledge, deed, morals and character. Once Mus¬lims ignored this duty, started taking the prevention of crime as the sole responsibility of the government and its law-enforcing agencies and withdrew from their role in it, the result that came out was no se¬cret. It is there for everyone to see. Here you have a father, a mother, the whole family, all religiously observing and fully adhering to the Shari` ah. But, their children and their family circle are different, al-most their reverse. They think and feel otherwise. They do things dif¬ferently. It is for this reason that the mission of Bidding the Fair and Forbidding the Unfair has been particularly stressed upon in the Qur&an and Hadith as the surest method of any collective reform in the Muslim Ummah. The Holy Qur&an has identified this mission as a unique distinction of the Ummah of the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم) . And it has also declared that any contravention of this rule shall be a grave sin and a certain cause of punishment. In Hadith, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has said: When sins are committed among a people and there lives someone who does not stop them, then, not far is the likelihood that Allah sends a punishment to fall on all of them. (Ai-Bahr al-Mubit) Warning against Not hating Sins Malik ibn Dinar says: Allah asked his angels to destroy a certain town. The angels said that there lived in that town a devoted servant of His busy praying to Him. Came the command: Let him too taste the punishment because he never showed his anger against people dis¬obeying Us and committing sins openly, not even with a sign of it on his face. To Sayyidna Yusha` ibn Nun (علیہ السلام) ، (Joshua) the Israelite prophet, Allah Almighty revealed that one hundred thousand of his people will be destroyed by a punishment. Of them, forty thousand were righteous and sixty thousand, evil. Sayyidna Yusha` (علیہ السلام) said: 0 Lord, the ruin of the evil is obvious but why the good ones? It was said: The good ones had friendly relations with the bad ones. Together, they ate and drank and enjoyed life and never frowned on people sinning and disobeying their Creator. (Details of all these narrations can be seen in Al-Bahr al-Muhit)
