Manifestations of insincerity in speech (Speech incompatible with the Qur'an)

   
One of believers' most important characteristics is that the morality of the Qur'an governs them at every moment; and that their every word conforms to the verses of the Qur'an.

Some insincere people who receive advice may avoid referring to the Qur'an or mentioning Allah's name, for if they did, they know that they would have to live what they say.

For instance, when one of their defects is pointed out to them, if they express the attitude of the faithful referred to in the verse, "[People who guard against evil are] those who, when they act indecently or wrong themselves, remember Allah and ask forgiveness for their bad actions (and who can forgive bad actions except Allah?) and do not knowingly persist in what they were doing" (Surah Al 'Imran: 135), then, in compliance with the Qur'an, they should immediately abandon their insincerity. In the same way, if even for a moment they remember and declare that there is no being other than Allah—that they are impotent in the face of the power of Allah, that everything proceeds according to the destiny Allah has determined, that He knows what is in the inmost depths of their hearts, that people are tormented in this world and the Hereafter in return for their insincerity, that Hell is eternal and that the pain there is real and lasting—then they can hardly demonstrate the courage to persist in their immorality.

In such a situation, a person can no longer pursue his own selfish ideas or use a manner of speaking arising from ignorance. Everything is turned on its head and he can no longer satisfy his lower self's desires. All his behavior, his manner of speaking and his tone of voice return to normal.

He cannot practice deception or become irritable or protest toward the other person. No matter how hard on his pride, no matter how contrary to the image he believes he has created, he must admit his mistakes and take the effort to overcoming them, wasting no time.

For people who avoid thinking in accordance with the Qur'an, Hell is one of the most important reminders to make them think.

When asked a question like, "If you were on the edge of Hell and were to be thrown into it or rescued—according to your behavior—would you still persist in the same behavior?", these people are pushed into a corner because no one on the edge of the fire can show the courage to behave in a way contrary to the morality of the Qur'an.

Such an analogy dramatizes that most people's insincerity arises from their inability to foresee Allah's torment or their lack of a firm belief in the Hereafter. In a verse of the Qur'an, Allah warns such people:

What are they waiting for but for the angels to come to them or for your Lord Himself to come, or for one of your Lord's signs to come? On the day that one of your Lord's signs does come, no faith which a self professes will be of any use to it if it did not believe before and earn good in its faith. Say: "Wait, then; We too are waiting." (Surat al-Anam: 158)

In conclusion, keeping in mind the above verse, thinking sincerely that the return for what one has done may be the torment in Hell and so, abandoning insincerity can be the means to continue one's life as an honest person.

Manifestations of insincerity in speech (The collapse of logical speech:)

Manifestations of insincerity in speech

Defects of speech are also among the factors that most clearly betray people's insincerity. In contrast to believers who, when reminded of the verses of the Qur'an, immediately show their humility in their words and behavior, insincere people usually begin to speak in a manner that does not conform to the Qur'an's morality.

Allah draws attention to their way of speaking, which is like a mirror in which their true spiritual state can be seen, in this verse of the Qur'an:

If We wished, We would show them to you and you would know them by their mark and know them by the burden of their speech. Allah knows your actions. (Surah Muhammad: 30)

The defects in these people's speech manifest themselves in a number of ways. The most common ones include:

- The collapse of logical speech:

Some exhibit serious defects in their chain of logic. Most of the time, they themselves are not aware of this collapse of logic, which is readily apparent to others.

For example, while trying to prove that criticism directed at them is groundless, they put forth evidence to prove that it is incorrect. Every statement they make is based on more twisted logic than before. In every attempt to turn the situation in their favor, they become even more irrational.

Behavioral Defects (Reactions apparent in the voice)

Behavioral Defects 

The reactions of those who cannot completely rescue themselves when invited to sincerity, even though they say they believe, make themselves evident to a large extent in defects of the voice, manner of speaking and expression.

As we have mentioned, they may place great importance on their image in the eyes of others, though they know very well that what is most important is to earn the approval of Allah.

Being the target of criticism and having their errors detected are among the things that damage this image the most. Because of this, when they find themselves in circles where this occurs, they display different voices, speech and expressions that are inappropriate to the morality of the faithful. To list these reactions when their insincerity is discovered:

Reactions apparent in the voice

No doubt, people's voices are one of the most important means by which they reflect their emotions and thoughts to the outside world. Most of the time, whether they want to or not, they make their joy, pleasure, affection, interest, fears and concerns—or their tranquility and comfort—apparent through their tone of voice.

Faced with a warning about his Afterlife, a person who lives the morality of the Qur'an tries to understand and implement what he is told with pleasure and eagerness. That pleasure can be easily recognized in his voice.

But in the case of an insincere person, no matter how much he tries to hide the tension he feels because his insincerity has been discovered, sometimes his voice reflects this.

The natural, strong, lively, flowing, easy and healthy voice he uses in everyday life gives way to a tone which is uncomfortable, stiff, cold, choked, hoarse, strangled and troubled and is very difficult to understand.

In such circumstances, the manner of speaking he uses is not the one normally adopted, and especially not during cheerful moments. The best way of judging this is to compare the person's voice with the tone he adopts when served a dish he likes very much, when a favorite piece of music is playing, or when he is given something he wants very much.

In general, a person's normal tone is one he uses when he is cheerful and at peace. The loss of this tone when he is given advice or a warning—that is, when an environment places a strain on him—results from his harboring negative thoughts inside.

Of course, all these details in a person's voice have meaning and contain a message. He sends the impression that he is not happy about the criticism, wants the subject closed right away and otherwise, will put an end to his conversation with the other person and distance himself.

By this means, he is implying that if the person he's talking with uncovers his defects and mistakes, his spiritual state will be disturbed and he will lose his normal peace of mind—so that the other should not go on talking about him in this way and should even take a step back.

No matter how much he may seem to be saying positive things, such a person using this voice may in fact be saying the exact opposite. This is the "rejection tone of voice." Although he may seem to agree, he is not of the same opinion in his heart.

This is one of the most significant signs of the secret insincerity we have been discussing from the start. It can be realized very clearly from his tone of voice that he does not agree with what's being said to him, is not convinced by the explanations and not pleased by the criticism.

But because his words seem to be an acceptance of what he's being told, it's impossible to explain anything to him or persuade him that what he's done is wrong. The person already knows this and is applying this satanic tactic as a way of making a concealed protest.

However, someone who sincerely wants to correct his mistakes and desires to achieve moral perfection expresses his humility, submission and acceptance in the best possible way with his attitude and voice.

By speaking in accordance with the Qur'an with a warm and sincere tone, he demonstrates behavior that inspires trust in the one he's talking to.

The negative behavior of people of the opposite sort springs from their desire to continue their immorality and make other people feel troubled. But never forget that someone who distances himself from the morality of the Qur'an causes the greatest harm to himself.

If he is invited to faith, warned with verses from the Qur'an and can see for himself what is correct but still secretly persists in his insincerity, he deserves secret torment in the life of the world and the torment of Hell in the Hereafter.

In the Qur'an, Allah describes the state of people who think they are deceiving the faithful with their tactical maneuvers:

They think they deceive Allah and those who believe. They deceive no one but themselves but they are not aware of it. There is a sickness in their hearts and Allah has increased their sickness. They will have a painful punishment on account of their denial. (Surat al-Baqara: 9-10)

Failure to Think and Unwillingness to Think

Satan makes every effort he can to divert believers to his own path. One of the things he wants the least is for believers, by gaining true sincerity, to achieve a morality that Allah will approve.

For this reason, when people are summoned to the true faith, satan will definitely try to influence them in the opposite direction.

One of satan's efforts towards this end is preventing people from thinking. For this purpose, satan does his best to steer people into defending themselves and finding excuses for their mistakes.

A person who is under his influence begins to feel angry with believers who warn him and thinks he's suffering an injustice. In addition, since he realizes that when he thinks he will clearly see the realities and be forced to confess his insincerity, he completely shuts down his thinking process.

A person whose mind is infected with this type of insincerity cannot correct his mistakes by thinking matters through.

As a result of their condition, people in question pay attention only to those unhealthy thoughts that cross their minds. They form fixed ideas in compliance with their own opinions and for this reason, try not to listen to, hear or understand what is said to them.

No matter how effective or striking another person's words may be, they do not change the thoughts in their closed minds. Satan intensifies their avoidance to such an extent that, even when things are pointed out to them with verses of the Qur'an, they do not think about them or even want to think about them.

When reminded about Allah's existence, that they will be called on to account for their actions, that He sees everything and that the payback for their behavior may be the eternal torments of Hell, they arrive at a heedlessness and a mental vacuum that will not allow these truths to affect them.

In this way, they willfully close their minds to admonitions. But deep inside, they certainly know that they are wrong. Because of this, they condemn their consciences to live in trouble and lack of tranquility.

They want to live lives dictated by their selves' desires—which is surely a life far removed from the teachings of the Qur'an. Meanwhile, they are also aware that such a lifestyle may cause them great disappointment in this world and the Hereafter. As a result, they spend their lives in internal conflict, foreboding and worry.

Such a heedless attitude is not to be found in people of faith. Contrary to this behavior, the reaction of the faithful to a warning is to consider it and learn from it. This is pointed out in many verses of the Qur'an, and mentioned in the Surat al-A'la.

In these verses, Allah tells us that thinking and taking advice are characteristics of people who fear Him in their hearts:
Remind, then, if the reminder benefits. He who has fear will be reminded. But the most miserable will shun it, those who will roast in the Greatest Fire. And then neither die nor live in it. He who has purified himself will have success. (Surat al-A'la: 9-14)

People Who Answer with Insincerity When Called on To Be Sincere

We have mentioned how those who grasp how true submission to Allah should be, make every effort to explain this to others as well. But some who receive such advice do not approach it with equal good will and may even react in ways that do not accord with the Qur'an.

However, if a believer makes an effort on behalf of the other, determines his weaknesses for him, thinks about ways of overcoming them and presents these in an encouraging manner so as to make them seem easy, it can be of great benefit.

Such judgments made by a believer who fears Allah always accord with the Qur'an: They are honest and sincere. Moreover, with an eye which can evaluate objectively, this believer can clearly identify defects of behavior and faith that the person himself has been unable to, and thus help his brother on this matter.

Because a sincere Muslim gives warnings for encouragement, what he says is always extremely important and should be taken seriously.

Nevertheless some people, though well aware of these facts, do not accept criticism. But as we know from the verse, "In fact, man will be clear proof against himself. In spite of any excuses he might offer" (Surat al-Qiyama: 14-15), those who reject criticism and warnings by pretending not to understand them, in fact know the truth.

Hence no matter how much a person wants to persuade and deceive—first himself and then people around him—into believing the contrary, in his conscience he knows the truth. Not applying realities known by the conscience to life causes internal strife, and is definitely one of the secret torments given to people in the world who lack sincere intentions.

But some fail to understand this truth. They feign ignorance that the lack of tranquility in their hearts arises from their own mistaken behavior and thinking.

For this reason, they react to the warnings in ways that do not accord with the Qur'an—which, in fact, constitutes a second proof of the accuracy of what is said to them. That is because a sincere believer, when invited to an even better morality, accepts this invitation.

Allah tells us how sincere believers behave after noticing their errors:

[People who guard against evil are] those who, when they act indecently or wrong themselves, remember Allah and ask forgiveness for their bad actions (and who can forgive bad actions except Allah?) and do not knowingly persist in what they were doing. (Surah Al 'Imran: 135)

So if a person has achieved genuine sincerity as he claims, when he notes any error he should right away take refuge in Allah and not persist in his erroneous behavior.

The aim of the sincere believer is always to try to gain Allah's approval and affection. One way of gaining Allah's affection is explained in a verse of the Qur'an with the words, "Allah loves those who purify themselves" (Surat at-Tawba: 108).

When invited to sincerity, these people's reactions that do not accord with the Qur'an arise basically from their not having understood the faith as they should. In the Qur'an, Allah tells us which people tend to take advice:

You can only warn those who act on the Reminder and fear the All-Merciful in the Unseen. Give them the good news of forgiveness and a generous reward. (Surah Ya Sin: 11)

In the following pages, we will refer to behavioral defects shown by certain people who, given an admonition, deceive themselves that their insincerity can not be proven. These types of behavior are not in accordance with the Qur'an.

Indeed, it will be possible for people to be rescued from these secret insincerities, only through their understanding that they are contrary to the Qur'an and that in the sight of Allah, they all amount to sins. Keep in mind that Allah's mercy and generosity are there for those who recognize this truth and sincerely change their behavior—as we are reminded in this verse:

But if anyone repents after his wrongdoing and puts things right, Allah will turn towards him. Allah is Ever-Forgiving, Most Merciful. (Surat al-Ma'ida: 39)

The Faithful Invite Also Those Around Them To Be Sincere

In this verse of the Qur'an, "Let there be a community among you who call to the good, and enjoin the right, and forbid the wrong. They are the ones who have success" (Surah Al 'Imran: 104), Allah announces that He has made the faithful responsible for summoning people to virtue and rescuing them from the errors in which they find themselves. Consider another verse:

The men and women of the believers are protectors of one another. They command what is right and forbid what is wrong, and perform prayer and give the alms, and obey Allah and His messenger. They are the people on whom Allah will have mercy. Allah is Almighty, All-Wise. (Surat at-Tawba: 71)

Here, Allah points out that they have the duty of protecting and watching over one another.

In line with this instruction of Allah, the faithful point out the defects they see in one another in the way laid down by the Qur'an, that is, by "only saying the best" (Surat al-Isra': 53).

The believer who provides an invitation to virtue has no responsibility for the reaction of the other party or whether he agrees with the advice given. Allah points out this truth in the verse, "You cannot guide those you would like to, but Allah guides those He wills. He has best knowledge of the guided" (Surat al-Qasas: 56).

He reminds us that people can see the truth only through His will. For this reason, while the faithful try to instruct one another in virtue and protect each other from evil, they do this by asking it from Allah and submitting to Him in whatever the outcome may be. Even so, they wish most ardently for everyone to know and live the beauty and true happiness that sincerity brings.

The faithful know that a life lived in a contrary fashion may appear normal, but is truly filled with corrosive torments that ruin the human soul. They are aware, too that these insincere people bring great material and moral harm upon themselves by concealing the unseemly ideas and spiritual state they experience.

For this reason, if a believer feels even a trace of insincerity in another, he simply invites that person to the morality of the Qur'an without judging him in any way. He reminds him that to all types of secret sorrow and trouble, lack of tranquility and unhappiness, the sole solution is to live out a morality approved by Allah.

Sensing Insincerity: The Sixth Sense

People who harbor immorality in their hearts make every effort to conceal it from the faithful. Their apparent way of life, speech, behavior, the things they do and the way they lead their lives all resemble those of the pious.

Indeed, they do not seem very different, for they conceal their immorality and secretly experience the suffering that it entails. Despite this, however, some of their attitudes reveal the different spiritual state they experience. Strikingly, it is not only the believers who notice this situation.

Though lacking concrete evidence, within a short while, even a person who has adopted the ignorant society's beliefs can form an idea of whether someone is sincere or not. This is a truth known in every society.

For instance, as well as using evidence, a judge bases his verdict about an accused on his behavior and his words, the way he speaks, his eyes and the opinion others form about him. In the same way, even if there exists no evidence against him, a guilty person's eyes, speech and behavior cause an ineffable discomfort in other people and make them believe he may be guilty.

While hiring employees, as well as considering applicants' backgrounds, companies also interview the candidates.

During the course of these interviews, the answers they receive and their observations about an applicant's behavior provide the authorities with enough information to form an impression of the candidate's appetite for work, his discipline and reliability. Thus the impression formed during the interview becomes influential in accepting or rejecting the candidate.

This is also the case with believers, who recognize a person who may display insincere attitudes in some particular situations. In fact, because they think according to the Qur'an, with the wisdom and perception granted to them by Allah, believers can form more accurate opinions.

Trying to explain these judgments to others, they may fail to provide concrete evidence to prove their point, for these are matters that cannot be clearly expressed. This talent for discernment can be referred to as a "sixth sense." With it, people feel whether a person is sincere, merely by the inspiration of Allah.

Even if an insincere person is no different from believers in how he eats, drinks, laughs and talks, and exhibits no irritating behavior, still the faithful can sense the difference in him.

Here, indeed, the term "negative vibes" widely used in society, finds its full impact. The faithful realize the negative spiritual state distanced from the morality of the Qur'an of these people from the negative impressions they give off—since unlike believers, they do not enjoy a tranquil, sincere, relaxed and comfortable spiritual state.

The difference in their speech is another sign that the sixth sense can detect. In insincere people's speech, there may be nothing out of the ordinary. They may say almost exactly the same things as believers, but in their manner of speaking, a difference still becomes discernible.

There is a tension in their tone of voice, the way the words come out, their flow and modulation that creates serious discomfort in the hearts of the sincere. In addition, such behavior as trying to push themselves to the fore among speakers, using expressions that pander to their ego and speaking according to a negative plan in their heads give them away.

These people's negative aspects are felt by everyone in the room. When asked their opinions, these others seem to share the same opinion as everybody else. Common opinions about a person can be important in detecting insincerity.

People usually take the phrase "sixth sense" to mean seeing into the future, knowing about events before they happen, giving information about the unseen, and similar other things which are impossible without the will of Allah.

As we are told in the verse, "The keys of the Unseen are in His possession. No one knows them but Him..." (Surat al-Anam: 59), no one other than Allah can know the unseen. What is meant by "the sixth sense" here is different: Felt by Allah's will, it makes one sense events that are happening at that moment, and not in the future.

For this reason, by Allah's will, it is impossible for a person to conceal his insincerity from the faithful. According to the Qur'an's morality, what befits a person in such a situation is to set forth honestly whatever is defective or mistaken in one's heart.

This way, it is much easier to compensate for mistakes and attain sincerity by the support of the faithful. Otherwise, every concealed insincerity will bring yet another and further distance the sufferer from the morality of the Qur'an.

Another point deserves mention here. By their sixth sense, the faithful can sense the immorality and insincerity of others. However, the faithful remain aware that humans can always err and their hearts are in Allah's hands.

They make no accusations against these people out of their consciences and sense of justice. A negative impression sensed is only a feeling, not evidence. In such a situation, a believer seized by such an impression takes any necessary measures to avoid possible harm.

But he will never arrive at a judgment about someone's heart or accuses him of insincerity. For so long as a person does not openly confess, only Allah knows what is in his heart.