The Qur’ān (22:11-13) says: “Some people worship Allah on the border-line (of faith). If good befalls such a person, he is content; but if a trial assails him, he turns away utterly; thus, losing this world and the life to come. This is, indeed, a loss beyond compare. He invokes, instead of Allah, something that can neither harm nor benefit him. This is the utmost that one can go astray. Indeed, he invokes one that is far more likely to cause harm than benefit. Evil indeed is such a patron, and evil the friend.”
Bukhari have related from Ibn Abbas that when the Messenger of Allah ﷺ migrated to Madinah, people flocked to him and accepted the new religion. But there were some among them whose conversion to Islam was far from being genuine, and whose sole motive for their action was to seek self-advancement, and they lacked conviction. If, after becoming Muslims, favourable circumstances resulted in an increase in their prosperity and their children, they thought Islam was a very good religion, but they were equally ready to condemn it if things went against their personal interests. The ayah 22:11 was revealed to describe such people who were mere opportunists and were easily swayed either way depending on where their selfish interests lay.
Although this type was definitely present in the early days of the Islamic message, it is also present in every generation. It is the type that weighs up faith against what profit or loss he is likely to achieve as a result. Thus, his approach to faith is the same as any business transaction he conducts.
Faith is the mainstay of a believer’s life. The world may be swayed and shaken here or there, but the believer stays his ground supported by this mainstay. Events may pull us in this or that direction, but we must remain firm in our resolve. Support may crumble all around us, but we must be certain that faith gives us the kind of support that never fails. Such is the value of faith in the life of a believer.
Contrasted with this is the person who looks at faith as a commercial endeavour. He would say that faith is beneficial, bringing in material gains, allowing plants to grow, efforts to be fruitful, goods to sell well and transactions to be profitable. But if it turns out otherwise, he takes a totally different stance: “If a trial assails him, he turns away utterly; thus, losing this world and the life to come.” (Ayah 11) His loss in this life is reflected in the misfortune he cannot tolerate, and the calamity that did not bring him back to complete reliance on Allah. Hence, he also loses the hereafter by turning away from faith, rejecting the guidance that was made available to him.
This is a very vivid picture. For such a person’s worship of Allah is shown to be on the edge, or on the border line. Faith has not penetrated him; his worship is suspect. Hence, he moves unsteadily, liable to fall at the slightest push. Hence, when misfortune does befall him, it causes him to turn away completely. In fact, lack of surety shows him to be all too ready for such a roundabout turn.
A computation of profit and loss may be suitable for commercial dealings, but it is utterly unsuited to faith, because faith represents the truth and it is embraced for nothing other than its truth. It addresses the heart which receives light and guidance and inevitably reacts to them. Moreover, faith brings its own rewards in the form of satisfaction, pleasure and reassurance.
We must worship Allah in gratitude to Him for having guided us, and for the reassurance we feel in being close to Allah. Should there be any further reward, it comes by the grace of Allah and it is given for one’s acceptance of the faith or for one’s worship. Moreover, a believer does not put Allah to the test. On the contrary, we should accept everything that Allah determines for us, contented with whatever comes our way, be it pleasant or otherwise. There is no question of a market deal here between a buyer and a seller. All that takes place is submission to the Creator who initially gives people existence and who ultimately determines fates.
Undoubtedly, the person who turns away from faith once hardship befalls him exposes himself to utter loss: “This is, indeed, a loss beyond compare.” (Ayah 11) He is deprived of trust, reassurance and contentedness, in addition to his loss of wealth, children, health or other losses with which Allah puts His servants to the test. For Allah requires us to demonstrate our trust in Him, to patiently persevere in the face of adversity, as well as to dedicate our lives to His cause and to His will. Moreover, he loses the life to come and all that it promises of bliss, happiness and being close to Allah. This is indeed a great loss.
So where does the person who worships Allah on the border line go when he strays from Allah? In simple terms, “He invokes, instead of Allah, something that can neither harm nor benefit him.” (Ayah 12) He may invoke an idol or a statue in old fashioned ignorance, or jahiliyyah, or he may invoke a person, or some authority, or interest, like the different forms of ignorance that exist at any time or place, whenever human beings abandon belief in Allah’s oneness and turn their backs on His guidance. But what does all this represent? It is all going astray from the only method in which invocation is of use: “This is the utmost that one can go astray.” (Ayah 12) Indeed when anyone resorts to invoking such beings instead of Allah, he takes himself very far away from the truth and the right way leading to it.
“Indeed, he invokes one that is far more likely to cause harm than benefit,” be that an idol, Shaitan, or a human being providing support or protection. None of these can cause the invoker either harm or benefit; indeed, they are more likely to bring him harm than benefit. This harm results, in the spiritual world, from overburdening one’s heart with myth and humiliation. As for the material world, its harm is self-evident. And above all, it brings about utter loss in the life to come. Hence, the surah states: “Evil indeed is such a patron,” which is powerless, able to cause neither harm nor benefit. “And evil the friend,” who brings on such utter loss. All this applies equally to whether the patron and the friend are idols and statues, or human beings raised to the status of deities or semi-deities.
Thus, the Qur’ān teaches us that on the question of faith, no consideration is given to parents, ancestors or communities, material gains or losses, etc. The main bond is that of faith. Whatever else there is, is of secondary importance.