Acts of worship could earn us rewards, but they do not do away with the need for good manners. Dealing with people kindly and properly is an indispensable part of our religion. Some Muslims offend others and backstab them. Instead of helping the weak and the helpless, they may assault them verbally and physically or take advantage of their vulnerability. This is not the Islamic concept of religion at all. The Prophet ﷺ once asked his Companions, “Do you know who the bankrupt is?“ The Companions said, “A bankrupt is the one who has neither dirham (money) nor wealth.” The Prophet ﷺ said, “The bankrupt among my Ummah is he who would come on the Day of Judgment with prayers, fasting, and zakah; but he had offended one person, slandered another, devoured others’ wealth, shed the blood of this person, and beat that person. Each one of these people would be given some of the wrongdoer’s good deeds. If his good deeds fall short of settling the account, then their sins will be taken from their accounts and thrown into his account, and he would be thrown in the Hellfire. (Muslim)
Who is the bankrupt?
The Prophet ﷺ asked his Companions, “Do you know who the bankrupt is?”
Obviously, he did not ask them because he did not know. The Prophet ﷺ was a man from the Quraish, a tribe well known for trading. He himself traveled when he was 25 in a trading trip on behalf of the woman who later became his first wife, Khadijah.
He asked them in order to attract their attention to what he was about to say, giving an example of an idea known to them, an example they understood and visualized, so that he could present his message in a clear and practical way.
For the Companions, the bankrupt was the one who had no money or wealth. When a person has no money at all and nothing to sell, he is bankrupt.
What is worse yet is, if on top of that, he owes money to others. In other words, being bankrupt is better than being bankrupt and in debt. But could there be another form or a different meaning for bankruptcy?
This is what the Prophet ﷺ was trying to convey. He wanted to teach them and us a deeper meaning and form of bankruptcy that is much worse than what they knew and had in mind. Bankruptcy in this life cannot be compared to bankruptcy on the Day of Reckoning — the Day of Judgment.
Bankruptcy in this life is unpleasant, to say the least, but it may be overcome one way or another. The bankrupt may be able to recover from this hardship. He may be lucky and fortunate. Someone may lend him money or help him to stand on his feet.
On the Day of Judgment, the criterion for bankruptcy is completely different. On that day, accounts have to be settled. Money, power, and wealth will not be helpful unless they were used properly during one’s lifetime.
No one can buy good deeds or rewards on that day, simply because there are none for sale. No one will sell you, lend you, or give you one single good deed or reward, not even your own mother. On that day, each person is concerned with their own affairs, their own salvation.
The only thing that helps on that day is your own good deeds — the rewards that you have earned, by the grace of Allah, through doing righteous deeds in your life, like praying, fasting, giving zakah and charity, being kind to your parents, family, neighbors, and others, helping those who need your help, enjoining goodness, and forbidding and resisting evil.
And yet, all the good deeds that you may have in your account may not be enough for you to enter Paradise. The rewards and the good deeds that you may earn in this life could easily be lost in the hereafter, where they may be consumed by your transgressions and bad manners.
In the example mentioned by the Prophet, the man not only will lose all rewards for his good deeds, but he will have to bear the sins of his victims, as he has run out of rewards and is now unable to redress his wrongdoing. Therefore he will become a real bankrupt and a loser, and then will be thrown into Hellfire.
Acts of worship could earn us rewards, but they do not do away with the need for good manners. Dealing with people kindly and properly is an indispensable part of our religion.
Obeying Allah, by performing the obligatory rituals and observing the duties we owe to Allah, does not absolve us from completing our duties towards others. Unfortunately, many Muslims seem to think that religion is limited only to their relationship with the Creator.
They pray, fast, give zakah, and perform Hajj and `Umrah. At the same time, you find that they are rude and repulsive when they deal with others. They may cheat or deceive in business.
Whenever they like, some Muslims offend others and backstab them. They lie when they talk, betray when they are trusted, and abuse other’s rights when it is convenient to them. They do not honor their word nor keep a promise.
Instead of helping the weak and the helpless, they may assault them verbally and physically or take advantage of their vulnerability.
This is not the Islamic concept of religion at all. Islam is a comprehensive religion. It contains not only our relationship with the Creator but also our relationship with His creatures. When you look at any book of Shari`ah, you can see the huge spectrum of relations that are covered by the rules established in the Qur’an and the Sunnah.
The Shari`ah deals with the relationships of a Muslim with himself, his Lord, family, parents, neighbors, friends, enemies, other communities, and the whole world, even animals, trees, and roads.