The Prophet was always very fair in all his dealings with his companions and with his enemies. Injustice, in any type or form, was very hateful to him. Never did he wish to have something that belonged to another person. On the contrary, he was very generous giving away what he has, without any thought that he might need it at a later time. Hence, if he was accused of injustice or of trying to favor himself or his close companions with something, that would certainly hurt him. Such an accusation could have never come from those who knew him well. It might be voiced by a non-Muslim or someone who was a recent convert to Islam, as in the case expressed in the following Hadith.
Jabir reports: "After the Battle of Hunayn, God’s Messenger was in Al-Ji’irranah, and Bilal had gold in his lap, and he (meaning the Prophet) was dividing it. A man came to him and said: "Be fair, for you have been unfair." The Prophet said: "Confound you! Who maintains fairness if I am unfair?" Umar said: "Messenger of God! Allow me to kill this hypocrite." The Prophet said: "This one has friends who read the Qur’an but it does not go beyond their throats. They take themselves away from religion in the same way as an arrow goes through the body of its target." (Related by Al-Bukhari in Al-Adab Al-Mufrad and Muslim).
To start with, we should explain that the Battle of Huanyn yielded great spoils for the Muslims. The enemy leader did not stop at mobilizing the most numerous fighting force he could muster. He also brought their women, children and property with him. He thought that when his men found their women and children close to them, they would fight hard to protect them. He was certainly misguided, because that led to their women being taken captive. Practically all their wealth was taken as booty and it was divided among the soldiers who fought with the Prophet. The Prophet used some of the booty for other purposes. This may be referred to in any book on the life of the Prophet.
The man who is at the center of this incident is well known. His name and description are given in other versions of this Hadith. But scholars of Hadith prefer not to mention him so that the action is highlighted rather than the man. Obviously he was a newcomer to Islam. He was not yet well aware of the Prophet’s exemplary conduct and his absolute fairness in all situations. He was a bedouin, which accounts for his rough manner.
The Prophet was deeply hurt by the man’s remark. Hence, his retort wondering who would be fair if he was not. Other versions of this Hadith mention different expressions by the Prophet. One of them adds, "And who would obey God if I would not?" Another version: "With whom will you find justice if you do not find it with me?" All these expressions give us a clear impression of how hurt the Prophet was by the man’s remark. It touched on a value to which the Prophet attached great importance. Hence, it was only natural that Umar was ready to kill the man, had the Prophet given him permission to do so.
However, the Prophet did not wish his personal feeling to be the dominant subject. Therefore, he turned the conversation to something else. He explained to Umar a phenomenon which remains with us even today. He told him that the man himself and his friends would be reading the Qur’an but it could hardly go beyond their throats. This description means that such people would not be influenced by the Qur’an in their behavior or sense of values. It would be a mere verbal recitation that neither improves their behavior nor gives them a better relation with God. Had they been true Muslims, they would reflect on what they recite, try to understand it well and implement it in their lives. But they do not do anything of the sort. Hence, their recitation is of no benefit to them. Their adoption of the faith of Islam is not different from their abandoning it. Their case is similar to that of an arrow which hits an animal and goes through it so fast that no trace of blood is seen on it.
This description applies to the Khawarij, who rebelled against Ali ibn Abu Talib, the fourth Caliph and the Prophet’s cousin and son-in-law. Ali was one of the best learned of the Prophet’s companions. When he was questioned about them, he described their situation accurately. He was asked whether they were unbelievers. He answered: "They have run away from disbelief." Thus, he credited them with the good intention and proper desire to be away from disbelief. He was then asked whether they were hypocrites. He answered: "Hypocrites remember God but little, while these people remember and praise Him morning and evening." He then stated their condition, saying: "They have been afflicted by confusion and thus become blind and deaf."
This Hadith and Ali’s accurate description of the Khawarij should keep us always on the alert. A person may be full of desire to hold on to faith and to be a good believer. He may read the Qur’an, attend to his worship and remember God in all times and situations, but none of these actions influences his behavior or makes him a better person. They remain a mechanical exercise. This situation is far removed from true faith, in which a person seeks to understand Islamic values and principles so as to put them into practice. A belief which is not reflected in the believer’s behavior, values and principles is not worth anything, because it neither refines a rough nature nor rectifies a deviant behavior.
This idea is highlighted in a well-known Hadith in which the Prophet defines true belief as "What is firmly held as conviction and to which credit is given by actions." This is indeed true faith. Otherwise, everyone may claim to believe without showing in practice any sign to confirm his claim. When faith stops at the mere verbal statement, it is of little value to the individual and the community alike. We pray God to enable us to be good believers and to make our actions a credit to our faith.
