Bad-gumaani

By Altaf Hussain Hali

Suspicion is a human vice that inevitably brings some degree of harm, not only to the one harboring it but often to the person being suspected as well. This is why the Word of God commands:

*Ya ayyuhal-ladhina amanu ijtanibu kathiran minaz-zann inna ba'daz-zanni ithm*

[O believers! Avoid much suspicion, for indeed, some suspicion is a sin.]

The habit of suspicion often takes root in a person's heart due to poor education and a flawed social environment. For example, a true Muslim, purely out of a sense of fairness, might praise the moral character of Christian priests in front of you. Now, if you have always kept company with people who mention those of other faiths with contempt, you will likely suspect that this person is either inclined toward Christianity or is secretly a Christian. Or, for instance, a Shia individual tells his fellow sect members that the Imams (peace be upon them) have forbidden the practice of *Tabarra* (condemning religious opponents). If those people have always engaged in *Tabarra* themselves and have heard it endorsed by their religious scholars (*Mujtahids*), they will undoubtedly consider him an opponent of Shias and a sympathizer of Sunnis.

Often, a person becomes suspicious of someone else by judging them according to their own nature. For example, an individual may work selflessly for the betterment of their country or nation, but those within that country or nation who are steeped in selfishness will attribute his efforts to selfish motives as well. Or, consider a person who interacts closely with Europeans—the rulers of the time—because he considers them truthful, honest, and fair in their dealings. However, if his peers do not interact with the rulers on these terms, they will assume he is just like them: a sycophant, an opportunist, and a schemer. Sometimes, severe suspicion arises from ignorance and a lack of knowledge. For instance, a person might prefer the English style of eating and drinking because, in his experience, it has proven highly beneficial for his health. But those who have no experience with this lifestyle will harbor all sorts of suspicions about him. Or, for example, a wise government ruling over subjects of various nations and religions may choose not to enforce the teaching of any specific religion in its schools. Yet, those who are unaware of the government's prudent principles will suspect that the government intends to eradicate their religion.

Sometimes, suspicion is caused when people's morals and habits differ from the general morals and habits of their society, leading to mistrust against them. For example, suppose a society is characterized by excessive artificiality, formality, pretense, and superficiality. Now, if a person in this society happens to be blunt, informal, simple-natured, and straightforward, he will inevitably be perceived as arrogant, conceited, ill-tempered, and aloof. Or, for instance, the members of a particular family might generally be extravagant, wasteful, living a life of frivolous amusement, and obsessed with showing off. If someone among them goes against this trend—no matter how generous, chivalrous, considerate, and family-oriented he may be, while remaining frugal and organized—the entire family will consider him stingy, base-natured, wretched, and a miser.

Some people frequently harbor suspicions under the delusion that they possess far-reaching intellects and can read people's hearts. For example, a person might freely criticize or object to a government law or policy, believing it to be harmful to the public. However, those mind-readers will claim that because this person knows the government values freedom of expression, he is merely using this criticism as a veil to show off his own competence and intelligence to the authorities.

Or, for instance, a person might attempt to reconcile religion with modern philosophy and science, so that when scientific knowledge spreads within the nation, the educated youth do not abandon religion by deeming it irrational. Yet, these suspicious individuals will assume that this person, either at the government's behest or to please it, wants to turn people into irreligious atheists so that the state no longer has to worry about religious opposition and fanaticism. Often, suspicion also stems from the fact that due to a single flaw or mistake—which is a natural human trait—all of a person's virtues are overshadowed, and they are never given the benefit of the doubt again. For example, if a truthful, honest, and trustworthy person mistakenly says something in a particular matter that appears contrary to the truth, he is thereafter never considered honest in any matter. Or, if a capable and wise person commits a slip that seems irrational, his judgment is never trusted again.

Some people become suspicious simply because they fail to understand the context and occasion of a statement. For example, in the fervor of true love and sincere devotion, a person might spontaneously write about the Holy Prophet (peace be upon him) using terms like just Muhammad, or Abu al-Qasim, or Aminah's only son, or the one who grazed the sheep of Banu Sa'd, without using the customary and formal titles of reverence. Those who are unacquainted with the nuances of eloquence and literary beauty, and who believe that respect is confined solely to formal and customary titles, will undoubtedly think that this person holds no reverence for the Holy Prophet (peace be upon him) in his heart. Or, for instance, a witty Islamic reformer writes to another reformer in a private letter: I cast many nets here, but no bird fell into the trap. If a naive Muslim or a rigid ascetic were to see that letter, they would be firmly convinced that these men have conspired against Islam and intend to make Muslims apostates. However, a sensible person would merely remark that such humor is unbecoming of a reformer's dignity, and leave it at that.

Foolish over-caution and excessive prudence also frequently cause suspicion. For example, a fair-dealing and wise government may wish to send a diplomatic mission to a neighboring country to clarify state matters. However, the officials of that neighboring country, fearing that the arrival of this mission might somehow undermine their own government or authority, refuse to let the mission enter. Or, for instance, a high school or college may consistently produce capable, well-mannered, and knowledgeable students. Yet, a paranoid aristocrat, fearing that his noble children might go astray by associating with boys of a different social class, refuses to send his children there.

All these aforementioned causes of suspicion may seem distinct from one another at first glance. However, upon deeper reflection, it becomes evident that they all stem from one common cause, which should be understood as the fundamental root of suspicion. When the moral fabric of an unfortunate nation deteriorates, and dishonesty and deceit spread across all its factions, both the elite and the commoners of that nation are inevitably forced to become suspicious—not only of their own people but of the entire world.

When people repeatedly experience disloyalty from friends and deceit and callousness from their own kin—and when they themselves treat others the same way—they fail to see a single true friend in the entire world. When they witness the dishonesty of religious scholars, the deceit of spiritual guides, the hypocrisy of ascetics, and the false piety of worshippers (who show wheat but sell barley), the whole world appears to them as a place brimming with fraud and falsehood. They would not even trust an angel. They become suspicious not only of others but also of themselves. Just as they consider everyone else to be a liar, a fraud, and a self-serving opportunist, they know that others view them in the exact same light. Consequently, they never make a promise without excessive reassurance, never narrate an incident without swearing oaths, and never make a claim without offering proof and evidence—regardless of whether the listener asked for it or not. It is as if they are admitting that their word alone cannot be trusted. They are forced to resort to constant flattery and sycophancy, knowing full well that no one will believe in their goodwill or friendship without such theatrics.

You must have often noticed that boastful and ostentatious people always keep a lackey or two around to act as witnesses, whether true or false. Whenever they narrate an incident, they constantly refer to this witness at every turn, saying, He was there too; you can ask him. It is as though they consider themselves such habitual liars that nothing they say can be accepted without corroboration. You may have also observed certain authors who, even when making the most obvious and universally accepted claims, cite another's statement as proof by providing an exhaustive list of details: the author's name, the book's title, the chapter and section, the page and line number, the year and place of publication, the name of the printing press, and even more minutiae. This happens despite the fact that absolutely no one would dispute the claims they are trying to support with such elaborate citations. However, they are so deeply convinced of their own lack of credibility that even if it makes their book ten times longer than necessary, they simply cannot refrain from providing these exhaustive details.

These, along with countless similar examples, demonstrate that when the collective morality of a nation deteriorates, its people become suspicious not only of others but also of themselves. We observe this exact state of mistrust in our country, and particularly within our own community. Customers no longer trust even honest shopkeepers, because they have been deceived by those who once prided themselves on keeping their word. Worldly people view one another as treacherous and dishonest because they have found even the most devoutly religious individuals to be exactly that. If an honest committee is formed for the welfare and reform of the community, it faces opposition and resistance from the public rather than receiving support and assistance. This is because the repeated betrayals by the community's leaders have left no one worthy of trust or confidence. The harmful consequences of a single individual's mistrust usually do not affect more than a few people. However, when the seed of suspicion is sown into the collective psyche of a country or a nation, it inflicts damage upon the entire country or the entire community. Widespread mistrust has often led to armies turning against their kings and citizens rising in rebellion, the bitter consequences of which both the military and the public have had to endure for years.

It is a matter of deep and profound regret that this same pervasive mistrust has spread within our own community, causing it to suffer various kinds of losses—and it will continue to suffer them. Initially, they were suspicious of the government, harboring the notion that: The government wants to convert us to Christianity. The missionaries who roam about preaching Christianity have been appointed to this task by the state itself, and English schools have been established solely so that we gradually lose touch with our own faith and ultimately embrace Christianity. It is difficult to estimate the countless losses they have suffered due to this absurd and baseless notion. If one were to ask:

Why are government offices devoid of Muslims?

Why are Muslim names absent from the rosters of trade and industry?

Why does their poverty and destitution increase day by day?

Why are their families continuously falling into ruin?

Why are the worst traits found most abundantly in their children?

Why are their elites and wealthy individuals so incompetent and unrefined?

Then perhaps the answer to all these questions would simply be: Because of their mistrust.

For the past few years, a group of well-wishers within the community has resolved to provide the means for the education and upbringing of our people. To this end, they have established a national educational institution in Aligarh, the likes of which cannot be found in the history of Asia. This group has made every possible effort to dispel the community's suspicions, leaving no stone unturned to reassure them, yet the community's mistrust persists unabated. People see with their own eyes and hear with their own ears that every year, a substantial number of students from this institution achieve success beyond expectations (even though it has not been long since its establishment). There, alongside formal education, great emphasis is placed on moral upbringing, laying a permanent foundation of good character for the children of Muslims. Exceptional care is also taken regarding the students' health and hygiene, which is of utmost importance. They are strictly required to observe religious tenets, and they are provided with religious instruction alongside their worldly education.

In short, the facilities for education and upbringing provided there are so comprehensive that nothing better could possibly exist for Muslim children in India. Yet, despite all this, many remain deprived of this fountain of grace—some out of apathy, some out of malice, but most of all, out of suspicion. This creates such a profound sense of despair regarding the community's progress that any remedy seems impossible. It is certainly disheartening when a hungry person cannot find food or a thirsty person cannot find water, but it is far more tragic when food and water are readily available, yet a sick person is unable to consume either. Such a patient's days are numbered. Neither a physician can cure them, nor can a caregiver offer any help. We do not ask our Muslim brethren to simply take anyone's word for it in this matter. Rather, they should observe the state of the Madrasa-tul-Uloom with fairness and an open mind, and judge for themselves whether what we say about it is true or false:

*Aftab amad daleel-e-aftab*

*Gar daleel-e bayadat z-o roo ma-taab*

[The sun itself is the proof of the sun;

If you seek proof, do not turn your face away from it.]

By Altaf Hussain Hali

Suspicion is a human vice that inevitably brings some degree of harm, not only to the one harboring it but often to the person being suspected as well. This is why the Word of God commands:

*Ya ayyuhal-ladhina amanu ijtanibu kathiran minaz-zann inna ba'daz-zanni ithm*

[O believers! Avoid much suspicion, for indeed, some suspicion is a sin.]

The habit of suspicion often takes root in a person's heart due to poor education and a flawed social environment. For example, a true Muslim, purely out of a sense of fairness, might praise the moral character of Christian priests in front of you. Now, if you have always kept company with people who mention those of other faiths with contempt, you will likely suspect that this person is either inclined toward Christianity or is secretly a Christian. Or, for instance, a Shia individual tells his fellow sect members that the Imams (peace be upon them) have forbidden the practice of *Tabarra* (condemning religious opponents). If those people have always engaged in *Tabarra* themselves and have heard it endorsed by their religious scholars (*Mujtahids*), they will undoubtedly consider him an opponent of Shias and a sympathizer of Sunnis.

Often, a person becomes suspicious of someone else by judging them according to their own nature. For example, an individual may work selflessly for the betterment of their country or nation, but those within that country or nation who are steeped in selfishness will attribute his efforts to selfish motives as well. Or, consider a person who interacts closely with Europeans—the rulers of the time—because he considers them truthful, honest, and fair in their dealings. However, if his peers do not interact with the rulers on these terms, they will assume he is just like them: a sycophant, an opportunist, and a schemer. Sometimes, severe suspicion arises from ignorance and a lack of knowledge. For instance, a person might prefer the English style of eating and drinking because, in his experience, it has proven highly beneficial for his health. But those who have no experience with this lifestyle will harbor all sorts of suspicions about him. Or, for example, a wise government ruling over subjects of various nations and religions may choose not to enforce the teaching of any specific religion in its schools. Yet, those who are unaware of the government's prudent principles will suspect that the government intends to eradicate their religion.

Sometimes, suspicion is caused when people's morals and habits differ from the general morals and habits of their society, leading to mistrust against them. For example, suppose a society is characterized by excessive artificiality, formality, pretense, and superficiality. Now, if a person in this society happens to be blunt, informal, simple-natured, and straightforward, he will inevitably be perceived as arrogant, conceited, ill-tempered, and aloof. Or, for instance, the members of a particular family might generally be extravagant, wasteful, living a life of frivolous amusement, and obsessed with showing off. If someone among them goes against this trend—no matter how generous, chivalrous, considerate, and family-oriented he may be, while remaining frugal and organized—the entire family will consider him stingy, base-natured, wretched, and a miser.

Some people frequently harbor suspicions under the delusion that they possess far-reaching intellects and can read people's hearts. For example, a person might freely criticize or object to a government law or policy, believing it to be harmful to the public. However, those mind-readers will claim that because this person knows the government values freedom of expression, he is merely using this criticism as a veil to show off his own competence and intelligence to the authorities.

Or, for instance, a person might attempt to reconcile religion with modern philosophy and science, so that when scientific knowledge spreads within the nation, the educated youth do not abandon religion by deeming it irrational. Yet, these suspicious individuals will assume that this person, either at the government's behest or to please it, wants to turn people into irreligious atheists so that the state no longer has to worry about religious opposition and fanaticism. Often, suspicion also stems from the fact that due to a single flaw or mistake—which is a natural human trait—all of a person's virtues are overshadowed, and they are never given the benefit of the doubt again. For example, if a truthful, honest, and trustworthy person mistakenly says something in a particular matter that appears contrary to the truth, he is thereafter never considered honest in any matter. Or, if a capable and wise person commits a slip that seems irrational, his judgment is never trusted again.

Some people become suspicious simply because they fail to understand the context and occasion of a statement. For example, in the fervor of true love and sincere devotion, a person might spontaneously write about the Holy Prophet (peace be upon him) using terms like just Muhammad, or Abu al-Qasim, or Aminah's only son, or the one who grazed the sheep of Banu Sa'd, without using the customary and formal titles of reverence. Those who are unacquainted with the nuances of eloquence and literary beauty, and who believe that respect is confined solely to formal and customary titles, will undoubtedly think that this person holds no reverence for the Holy Prophet (peace be upon him) in his heart. Or, for instance, a witty Islamic reformer writes to another reformer in a private letter: I cast many nets here, but no bird fell into the trap. If a naive Muslim or a rigid ascetic were to see that letter, they would be firmly convinced that these men have conspired against Islam and intend to make Muslims apostates. However, a sensible person would merely remark that such humor is unbecoming of a reformer's dignity, and leave it at that.

Foolish over-caution and excessive prudence also frequently cause suspicion. For example, a fair-dealing and wise government may wish to send a diplomatic mission to a neighboring country to clarify state matters. However, the officials of that neighboring country, fearing that the arrival of this mission might somehow undermine their own government or authority, refuse to let the mission enter. Or, for instance, a high school or college may consistently produce capable, well-mannered, and knowledgeable students. Yet, a paranoid aristocrat, fearing that his noble children might go astray by associating with boys of a different social class, refuses to send his children there.

All these aforementioned causes of suspicion may seem distinct from one another at first glance. However, upon deeper reflection, it becomes evident that they all stem from one common cause, which should be understood as the fundamental root of suspicion. When the moral fabric of an unfortunate nation deteriorates, and dishonesty and deceit spread across all its factions, both the elite and the commoners of that nation are inevitably forced to become suspicious—not only of their own people but of the entire world.

When people repeatedly experience disloyalty from friends and deceit and callousness from their own kin—and when they themselves treat others the same way—they fail to see a single true friend in the entire world. When they witness the dishonesty of religious scholars, the deceit of spiritual guides, the hypocrisy of ascetics, and the false piety of worshippers (who show wheat but sell barley), the whole world appears to them as a place brimming with fraud and falsehood. They would not even trust an angel. They become suspicious not only of others but also of themselves. Just as they consider everyone else to be a liar, a fraud, and a self-serving opportunist, they know that others view them in the exact same light. Consequently, they never make a promise without excessive reassurance, never narrate an incident without swearing oaths, and never make a claim without offering proof and evidence—regardless of whether the listener asked for it or not. It is as if they are admitting that their word alone cannot be trusted. They are forced to resort to constant flattery and sycophancy, knowing full well that no one will believe in their goodwill or friendship without such theatrics.

You must have often noticed that boastful and ostentatious people always keep a lackey or two around to act as witnesses, whether true or false. Whenever they narrate an incident, they constantly refer to this witness at every turn, saying, He was there too; you can ask him. It is as though they consider themselves such habitual liars that nothing they say can be accepted without corroboration. You may have also observed certain authors who, even when making the most obvious and universally accepted claims, cite another's statement as proof by providing an exhaustive list of details: the author's name, the book's title, the chapter and section, the page and line number, the year and place of publication, the name of the printing press, and even more minutiae. This happens despite the fact that absolutely no one would dispute the claims they are trying to support with such elaborate citations. However, they are so deeply convinced of their own lack of credibility that even if it makes their book ten times longer than necessary, they simply cannot refrain from providing these exhaustive details.

These, along with countless similar examples, demonstrate that when the collective morality of a nation deteriorates, its people become suspicious not only of others but also of themselves. We observe this exact state of mistrust in our country, and particularly within our own community. Customers no longer trust even honest shopkeepers, because they have been deceived by those who once prided themselves on keeping their word. Worldly people view one another as treacherous and dishonest because they have found even the most devoutly religious individuals to be exactly that. If an honest committee is formed for the welfare and reform of the community, it faces opposition and resistance from the public rather than receiving support and assistance. This is because the repeated betrayals by the community's leaders have left no one worthy of trust or confidence. The harmful consequences of a single individual's mistrust usually do not affect more than a few people. However, when the seed of suspicion is sown into the collective psyche of a country or a nation, it inflicts damage upon the entire country or the entire community. Widespread mistrust has often led to armies turning against their kings and citizens rising in rebellion, the bitter consequences of which both the military and the public have had to endure for years.

It is a matter of deep and profound regret that this same pervasive mistrust has spread within our own community, causing it to suffer various kinds of losses—and it will continue to suffer them. Initially, they were suspicious of the government, harboring the notion that: The government wants to convert us to Christianity. The missionaries who roam about preaching Christianity have been appointed to this task by the state itself, and English schools have been established solely so that we gradually lose touch with our own faith and ultimately embrace Christianity. It is difficult to estimate the countless losses they have suffered due to this absurd and baseless notion. If one were to ask:

Why are government offices devoid of Muslims?

Why are Muslim names absent from the rosters of trade and industry?

Why does their poverty and destitution increase day by day?

Why are their families continuously falling into ruin?

Why are the worst traits found most abundantly in their children?

Why are their elites and wealthy individuals so incompetent and unrefined?

Then perhaps the answer to all these questions would simply be: Because of their mistrust.

For the past few years, a group of well-wishers within the community has resolved to provide the means for the education and upbringing of our people. To this end, they have established a national educational institution in Aligarh, the likes of which cannot be found in the history of Asia. This group has made every possible effort to dispel the community's suspicions, leaving no stone unturned to reassure them, yet the community's mistrust persists unabated. People see with their own eyes and hear with their own ears that every year, a substantial number of students from this institution achieve success beyond expectations (even though it has not been long since its establishment). There, alongside formal education, great emphasis is placed on moral upbringing, laying a permanent foundation of good character for the children of Muslims. Exceptional care is also taken regarding the students' health and hygiene, which is of utmost importance. They are strictly required to observe religious tenets, and they are provided with religious instruction alongside their worldly education.

In short, the facilities for education and upbringing provided there are so comprehensive that nothing better could possibly exist for Muslim children in India. Yet, despite all this, many remain deprived of this fountain of grace—some out of apathy, some out of malice, but most of all, out of suspicion. This creates such a profound sense of despair regarding the community's progress that any remedy seems impossible. It is certainly disheartening when a hungry person cannot find food or a thirsty person cannot find water, but it is far more tragic when food and water are readily available, yet a sick person is unable to consume either. Such a patient's days are numbered. Neither a physician can cure them, nor can a caregiver offer any help. We do not ask our Muslim brethren to simply take anyone's word for it in this matter. Rather, they should observe the state of the Madrasa-tul-Uloom with fairness and an open mind, and judge for themselves whether what we say about it is true or false:

*Aftab amad daleel-e-aftab*

*Gar daleel-e bayadat z-o roo ma-taab*

[The sun itself is the proof of the sun;

If you seek proof, do not turn your face away from it.]