Self-Evaluation In Light Of Faith: Overcoming Obstacles To Accountability And Planning

Every year, as we approach the end or the beginning of a new year, individuals reflect on the past and set resolutions for the future. In this article, I will explain the concepts of accountability from an Islamic perspective.

In the corporate world, companies conduct employee performance evaluations, providing feedback on the previous year’s performance and setting goals for improvement in the next. Employees have the opportunity to rectify mistakes and enhance their performance.

As Muslims and people of faith, our performance and goals should be connected to our belief in Allah and the afterlife. Our belief asserts that we will be held accountable based on our actions in this worldly life (dunya). The difference lies in the specificity of indicators for self-evaluation in this life, grounded in our belief in One God, Allah , our Creator, and the Creator of the Heavens and the Earth. Our self-evaluation and planning are based on two beliefs.

First, our resurrection after death is inevitable. Allah , in the Quran, emphasizes the inevitability of our return to Him, where our deeds will be weighed and accounted for:

“Indeed, to Us is their return. Then upon Us is their account.” [Surah Al-Ghashiyah: 85; 25-26]

On that Day, we will be presented with our individual books of records, and we will be held accountable based on our actions. As Allah said in the Quran,

“Read your book of records. You are a sufficient auditor for yourself this Day.” [Surah Al-Isra: 17; 14]

Second, there is no second chance to come back to this world to make up for mistakes. At that time, there is no next year, no chance of going back and saying, “Please give me another chance.” Allah described and told us what some people are going to say:

“[For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back,”

“That I might do righteousness in that which I left behind.” No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected.” [Surah al-Muminun: 23; 99-100]

“And, [O Muhammad], warn the people of a Day when the punishment will come to them and those who did wrong will say, “Our Lord, delay us for a short term; we will answer Your call and follow the messengers.” [But it will be said], “Had you not sworn, before, that for you there would be no cessation?” [Surah Ibrahim: 14;44]

Self-accountability

PC: Iulia Mihailov (unsplash)

That’s why it is essential for us to engage in profound self-evaluation from the lens of our faith. Self-evaluation and accountability remind us to focus on our goals and use our time meaningfully.

Following the principle of self-accountability, Omar ibn Alkhattaab , the companion of the Prophet , advised us:

“Hold yourself accountable before you are held accountable and weigh your deeds before they are weighed for you.” [Muḥāsabat al-Nafs 2]

The point here, since there will be no other chance, then it behooves us to hold ourselves accountable before it is too late. In companies, they do an ‘internal audit’ before they get surprised by an external audit. It is crucial for us to engage in profound self-evaluation in this world before facing the hereafter audit. Look back to your life and say if I die tomorrow, am I ready to meet Allah ?

We need to always remember that day. Allah in the Quran described to us one of the scenes of the Day of Judgment:

“And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, ‘Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?’ And they will find what they did present [before them]. And your Lord does injustice to no one.” [Surah Al-Kahf: 18;49]

What Prevents Us from Holding Ourselves Accountable?

In contemporary society, there is an inclination to avoid accountability. This is reflected in three prevalent mentalities: the Ego & Pride mentality, the Right & Entitlement mentality, and the Victim mentality. It is very hard for people with these kinds of mentality to say “Oh our Lord, we wronged ourselves. Please forgive us.”  Let’s examine those three mentalities.

• The Ego & Pride mentality:

The Ego & Pride mentality is marked by individuals who never admit to being wrong, and avoid taking responsibility for their actions. They place themselves above others, resist repentance (tawba), and refuse to turn back to Allah . This attitude is a major obstacle to accepting the truth, as seen in the rejection of guidance from messengers of Allah . The Quranic examples of Pharaoh and his supporters illustrate the consequences of such arrogance.

“And he and his hosts were arrogant in the land, without right, and they thought that they would never return to Us.” [Surah Al-Qasas: 28;39]

Similar to them are the people of ‘Aad:

“As for ‘Aad, they were arrogant upon the earth without right and said, “Who is greater than us in strength?” Did they not consider that Allah who created them is greater than them in strength? But they were rejecting Our signs.” [Surah Fussilat: 41;15]

People with ego and pride find it challenging to acknowledge their mistakes and be accountable. Islam emphasizes humility to enable self-reflection, acknowledgment of errors, and sincere repentance. The contrast between humility and the Ego & Pride mentality underscores the importance of adopting a humble approach in Islam.

• The Right & Entitlement mentality: 

PC: Orkun Azap (unsplash)

The mentality of Right & Entitlement places a strong emphasis on personal rights, often without giving due consideration to corresponding responsibilities. This mindset tends to foster a sense of entitlement, concentrating on individual rights while neglecting the importance of balancing them with responsibilities. In this article, I’m giving more focus on this mentality since it is something that is prevailing.

Individuals subscribing to this mentality often articulate phrases such as “I deserve it,” embodying what is commonly referred to as the “you owe me” attitude. These individuals tend to believe they are entitled to preferential treatment, placing a strong emphasis on their rights without giving due consideration to their corresponding responsibilities.

An illustrative example of this focus on rights without due regard for responsibilities can be seen in inquiries addressed to Imams like: “What are my rights as a husband?” or “What are my rights as a wife?” It reflects a perspective that centers predominantly on personal entitlements, often overlooking the reciprocal responsibilities inherent in relationships.

Life, however, is a delicate balance between rights and responsibilities, not a unilateral emphasis on rights alone. Consider the Children-Parents relationship as an instance. In educational settings, discussions around the relationship between children and their parents predominantly revolve around the rights of the child, overshadowing the crucial aspect of their responsibilities towards their parents. This skewed perspective, where the emphasis is solely on knowing one’s rights, can lead to fragmented family dynamics. It’s essential to recognize that a harmonious existence necessitates a holistic understanding of both rights and responsibilities, fostering a more balanced and mutually beneficial societal framework.

The Prophetic Approach

In our religion, there is this mix and balance between rights and responsibilities with much focus on responsibilities than rights. The Prophet used to address both rights and responsibilities, providing a comprehensive framework for societal harmony. 

For instance, when addressing wealthy Muslims, the Prophet focused on their obligation towards the less privileged, emphasizing the virtue of spending for the sake of Allah . He reminded believers that true faith entails not sleeping with a full stomach while being aware that a neighbor is hungry. 

On the contrary, when addressing the poor Muslims, the Prophet’s emphasis was on self-reliance and dignity. He advised against excessive asking and begging, highlighting the principle that “the upper hand is better than the lower hand.¹” This analogy symbolizes the virtue of giving over receiving, without inciting the impoverished to resort to revolutionary actions against the wealthy. In another instance, the Prophet encouraged self-sufficiency by stating that

“If one of you were to carry a bundle of firewood on his back, that would be better for him than begging a person who may or may not give him anything.”²

This exemplified the dignity in self-earned sustenance over dependency on others.

When addressing employers and business owners, the Prophet highlighted the importance of timely wage payments, stressing,

“Give the worker his wages before his sweat dries.”³“

This served as a reminder of the rights of laborers, emphasizing fair and timely compensation for their efforts.

In addressing workers, the focus shifted to the responsibility of performing tasks with excellence. The Prophet encouraged the idea that perfection in one’s work is an expression of gratitude to Allah . He said: “Allah loves that if one does a job he perfects it.” [Tabarani]

In a contemporary context, where discussions often center around individual rights, the Prophet’s teachings remind us of the importance of balance. The Prophet’s guidance calls for a harmonious consideration of responsibilities alongside rights. When addressing parents, the reminder is of their responsibilities toward their children. When addressing children, the focus is on kindness towards parents, highlighting that the fulfillment of responsibilities is intertwined with a virtuous and cohesive society.

The Prophet emphasized the responsibility of those in positions of authority. He outlined that individuals, whether leaders, family heads, or even servants, are guardians and responsible for those under their care. This encompassing concept reinforces the collective duty to ensure the well-being and fair treatment of all members within a community. He said:

“Every one of you is a guardian and is responsible for what is under him. The leader of people is a guardian and is responsible for his people. A man is the guardian of his family, and he is responsible for them. A woman is the guardian of her husband’s home and she is responsible for them. The servant is a guardian of the property of his master, and he is responsible for it. Every one of you is a guardian and is responsible for his subjects.”⁴

This universal guidance underscores the collective responsibility of individuals in various roles, fostering a sense of duty and accountability within the community.

A prevalent mindset that hinders individuals from taking responsibility is what I call the ‘Victim Mentality.’ This mentality involves shifting blame away from oneself and attributing all problems to external factors. Individuals with this mindset often engage in conspiracy theories and make excuses for their actions, fostering a belief that they are victims.

People with a victim mentality tend to evade accountability by blaming others for their shortcomings. For example, in the case of academic underachievement, they blame it on the teacher. In case of sinning, they attribute it to the influence of Satan (Shaitan.) This mindset perpetuates a sense of entitlement, where individuals believe they are exempt from responsibility. “None of my problems are my fault. I am a victim.” 

In the context of the hereafter, there are instances of individuals attempting to shift blame to Shaitan. However, Allah , in the Quran, makes it clear that personal responsibility cannot be evaded by blaming external influences. Even Shaitan responds by disowning their actions and emphasizes that individuals have free will. The Quranic verse underscores that excuses and shifting blame onto others will not be accepted. The Shaitan will answer them and say:

“And Satan will say when the matter has been concluded, “Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah ] before. Indeed, for the wrongdoers is a painful punishment.” [Surah Ibrahim:14;22]

Furthermore, some individuals shift blame onto leaders and elders, claiming they merely followed the guidance provided to them. The Quran presents a scenario, where those who were followed will disown their followers on the Day of Judgment.

“On the Day their faces are ˹constantly˺ flipped in the Fire, they will cry, “Oh! If only we had obeyed Allah and obeyed the Messenger! And they will say, “Our Lord! We obeyed our leaders and elite, but they led us astray from the ˹Right˺ Way.” [Surah al-Ahzab: 33;66-68]

“When those who were followed will disown their followers—when they face the torment—and the bonds that united them will be cut off.” [Surah al-Baqarah: 2;166]

This serves as a stark reminder that blindly following others without personal accountability is not a valid excuse.

Overall Islamic Perspective

Contrary to the above mentalities, Islam encourages humbleness, self-awareness, and accountability. The Quran emphasizes that individuals have insight into their own actions and will serve as witnesses against themselves, even if they present excuses.

“Rather, man knows himself very well. Or he will be a witness against himself, even if he presents excuses.” [Surah al-Qiyamah: 75;14-15]

This underscores the innate knowledge every person possesses about their choices and actions.

The teachings of Prophet Muhammad further emphasize the importance of self-awareness and proactive efforts for the afterlife.

“The smart one is he who accounts for himself and works for what comes after death, while the incapable one follows his desires and merely hopes for Allah’s forgiveness.”

The hadith highlights the wisdom in accounting for oneself and striving for a meaningful existence beyond this life. In contrast, those who follow their desires and rely solely on Allah’s forgiveness without personal effort are deemed incapable.

Let us conduct a sincere internal audit, recognizing our faults, seeking forgiveness, and acting responsibly. Reflecting on self-accountability, as emphasized in the Quran, will guide our efforts toward self-improvement.

May Allah grant us the wisdom to recognize our faults, seek forgiveness, and act with responsibility in all aspects of our lives. Ameen.

Related:

– On Social Justice and being “Prophetic”

– Understanding Zuhd : Islamic Self-Discipline