Alif Laam Meem. Do the people think that they will be left to say, ‘We believe’ and they will not be tried? But We have certainly tested those before them, and indeed, Allah knows those who are truthful, and He knows those who lie. [Qur’an 29:17]

The duty of enjoining what is right and forbidding what is wrong is especially difficult when practised on one’s own self. Familiarity takes the edge off of criticism, and Shaytaan is ever prepared to defend the erring soul with countless excuses, for this is his last stronghold, and he will never abandon it willingly.

When Shaytaan loses hope of affecting a believer’s deed or speech, he seeks to invade the heart and strike at the root of righteousness – intention. By corrupting the intention, he will win the soul; by injecting it with shirk, he will make it unacceptable to Allah (suhaanahu wa ta’aalaa), because in His sight, “Deeds are only according to intentions.” {Al-Bukhaari and Muslim]

A sensitive believer who knows the weaknesses of the soul can be on guard against the whisperings of Shaytaan and not lose sight of “as-siraat al-mustaqeem.”

‘Umar Ibnul-Khattaab advised, “Call yourselves to account before you are called to account.”; and undoubtedly, Allah (subhaanahu wa ta’aalaa) has given us the means by which to do this: And We have shown him the two ways. [Qur’an 90:10]

In other words, mankind has been given the tools with which to distinguish good from evil, and right from wrong: observation, perception, conscience, judgement and emotion, all in a delicate balance. But even so, as we are reminded by Imam Ibn Al-Qayyim, such an assessment is difficult unless one has the following:

1. The light of wisdom -the light by which Allah has enlightened the hearts of those who follow the teachings of the prophets.

2. The ability to discern between blessing and trials in what Allah has provided, i.e. one’s wealth, time, skills, opportunities, influence, etc. – That which is used in ways pleasing to Allah contains blessing and benefit, but that which is used otherwise will be evidence against the soul on the Day of Judgement

3. Suspicion of the self, which leads to a more complete inspection – For indeed, none will harbour a negative thought about his own soul except one who knows it well, while one who thinks well of his soul is most ignorant of himself. [Ibn Al-Qayyim in Madaarij as-Saalikeen]

Except for the most private forms of worship, most of our deeds are observed by others and judged by them. However, Allah (subhaanahu wa ta’aalaa) is concerned with what is in the heart. “Allah does not look to your bodies or your faces, but he looks to your hearts and deeds.” [Muslim]

The quantity of deeds is therefore less important than the quality (how and why). No matter what the impression of our fellow men is, the true intention behind every word and action is known only by Allah, and it is He Who judges from the position of absolute familiarity with every soul and every circumstance.

He knows that which deceives the eyes and what the breasts conceal. Qur’an 40:19

How easy it is to make excuses or justify oneself to others. However, one must constantly remember that Allah is aware of the entire truth; therefore, we ourselves must face the truth as well. Speaking directly to His servants in the Qur’an, Allah (subhaanahu wa ta’aalaa) says: And know that Allah knows what is within yourselves so be aware of Him. Qur’an 2:235

And know that Allah comes between a man and his heart and that to Him you shall be gathered. Qur’an 8:24

Truly He knows the secret and what is even more hidden. Qur’an 20:7

So do not represent yourselves as righteous, for He knows best who fears Him. Qur’an 53:32

Whether you show what is within yourselves or conceal it, Allah will hold you to account for it. Qur’an 2:284

These verses were terrifying to the Prophet’s companions (radiallahu ‘anhu). Because of their intense devotion and their consciousness of Allah, they often worried about certain thoughts and feelings that came to them, repeatedly asking the Prophet (sallallaahu ‘alaihi wa sallam) about them until they were finally reassured, “Allah has overlooked for me in my community that which occurs in their minds as long as they neither speak of it nor act upon it.” [Al-Bukhaari, Muslim, At-Tirmidhi, Abu Dawud, An-Nasaai, Ibn Maajah]

The pious companions and their followers were the most critical of their own souls, always seeking to correct themselves in anticipation of the Judgement; and indeed, they were the best of the community. After the Prophet (sallallaahu ‘alaihi wa sallam) had confided to Hudhayfah the names of some of the hypocrites, ‘Umar asked him fearfully, “Am I among them?” Thus, when Allah wishes good for His servant, he makes him aware of his own faults.