A friend complained to me, with visibly heartfelt pain, that he had been pleading with a non-Muslim friend to study Islam but the latter turned down the proposal with an indifference bordering on superciliousness. Explaining his attitude the non-Muslim friend said that he had been utterly disgusted with the behaviour of Muslims in day-to-day life. He had found most of them unfair in their dealings. Dishonesty and corruption were endemic amongst them and, of late, they have become fearfully violent. Although one could find explanation for their recourse to violent ways, their defects of character like dishonesty and corruption are inexplicable as well as inexcusable. I said that what the non-Muslim friend has said is very bitter and extremely saddening and heart-breaking but it is plain truth. Islam’s holy book, the Quran, is undoubtedly the most perfect and comprehensive programme of Divine guidance for man. It is the quintessence and finalisation of a whole succession of Divine revelations sent down to numerous known and unknown prophets raised by God in all times and at all places. Similarly Prophet Muhammad’s life-example is the most perfect ideal for man to follow. But the book and the precept, however perfect and flawless, cannot produce any revolution unless you have living practical illustrations of the ideal available as evidence to others. The best indicator of such evidence is the character of a person or a people who profess faith in the ideal. Islam’s regimen of worship like prayer and fasting has been prescribed to bring about a radical transformation in the psyche of man reflected in an ideal character. That is why Hazrat Imam J‘afar al-Sadiq told a questioner, who wanted to know whether or not his prayers had been approved by Allah, that if his prayers had led to a truthful and honest behaviour in him, they were certainly approved. Hazrat Umar al-Farrooq had once to make a crucial appointment. He consulted his trusted companions about suitable candidates for the assignment. One of them suggested the name of a person whom he projected as an embodiment of taqwa (God consciousness). Hazrat Umar inquired as to what he meant by taqwa. The advisor said that the person whose name he had suggested for the appointment prayed regularly, fasted and performed other prescribed forms of worship. Hazrat Umar asked him whether he had had any financial dealings with him or whether he had lived with him as a neighbour or whether he had undertaken any journey in his company. The advisor replied that he had neither had any business transactions with him nor had he lived with him as a neighbour or fellow-traveller. Hazrat Umar then informed the advisor that the criterion by which taqwa is to be judged and measured is not the regular observance of formal worship but an ideal human character. Indeed regular forms of worship are the inevitable ways of acquiring such a character for the pleasure of Allah but if they do not help us achieve this goal then something is fundamentally wrong with them. The Quran pronounces doom on many a performer of salat whose prayers do not affect their lives:
Then woe unto those worshippers who are heedless to their prayers, make show (of their worship) and refuse even small kindness (107:4-7)
And the Prophet says about many such people who fast and pray regularly:
Many of those who observe the fast get nothing out of it but thirst and many of those who stand in prayers during nights gain noting but sleeplessness (Darimi reporting Abu Hurairah )   

Lastupdate on : Thu, 11 Nov 2010 21:30:00 Makkah time
Lastupdate on : Thu, 11 Nov 2010 18:30:00 GMT
Lastupdate on : Fri, 12 Nov 2010 00:00:00 IST