I have read a Hadith which states that "Polytheism may be more subtle among my nation than the movement of an ant on a black stone in the dark night." Could you please comment on what is metaphorically expressed here. How to diagnose this? and how to purify oneself from it?
The authentic Hadith warns us against entertaining any thoughts or indulging in any practices which smack of polytheism, although they may not appear to have any relationship with faith. It also aims to keep us on our guard so that we may watch our actions and examine our thoughts in order to always ensure that our faith remains pure and our actions remain free from elements which detract from our sincerity and dedication.
As you are well aware, Islam places very strong emphasis on the need to maintain sincerity of faith. That can only be achieved if our actions are dedicated to Allah and if our dedication to Him is pure. Every human being may profess himself a believer. However, a true faith can only be expressed through actions. It is for this reason that the Prophet, peace be upon him, defines faith as that "which is entrenched deeply in the heart and to which credence is given through actions." If somebody professes to be a firm believer and that he associates no partner with Allah in any shape or form, he must confirm these statements with actions. If he does not, his claim is false. He may be in actual fact a polytheist or at least he may allow element of polytheism to creep into his mind.
It is perhaps useful to look at certain actions which involve such elements of polytheism. The first that springs to mind is hypocrisy. I do not mean here the sort of total hypocrisy which is practiced by a person who knows himself not to believe in Allah and the message of Muhammad, peace be upon him, and yet professes to be a Muslim. Such a person knows that he is not a believer. When he is alone or with people like him or those who are open enemies of Islam, he acknowledges his lack of belief and that he wishes Islam ill. What I mean by hypocrisy here is the sort of hypocritical attitude in people's dealings when a person, for example, shows his superiors at work that he is totally devoted to them and that he is keen to serve the interest of the establishment in which he works, but his claims are in fact false. Moreover, if a person praises another and extols his qualities to a degree of clear exaggeration, without actually being honest about what he is saying, his attitude is hypocritical. When we realize that even very simple and elementary hypocrisy is polytheistic, this becomes very clear to us.
Another aspect of such subtle polytheism is that evidence by actions and feelings such as loving someone or something although that love may lead to or involve some injustice and to hate another although it may lead to or involve more injustice. A true believer must always be on the side of justice and must fight injustice in every shape and form. Allah states in a Qudsi Hadith: "My servants, I have banished injustice away from Me and I have made it forbidden to you." A person of sincere faith will be naturally and instinctively inclined to the side of justice. When that does not happen and he favors injustice in any situation, then he is after self-interest. The same is true when he dislikes or disfavors justice. Any person who allows himself to maintain such attitude places his self-interest above basic Islamic principles. That is clear evidence that he does not have firm beliefs. His faith is suspect. That is a mark of subtle polytheism.
Perhaps a clearer example of what the Prophet, peace be upon him, described as subtle polytheism is to believe that a human being, dead or alive, or something such as a charm or a shrine or whatever, can cause benefit or harm. A believer in the Oneness of Allah is one who attributes to Him everything that comes one's way of benefit or harm. A true Muslim always prays to Allah to ask Him to fulfill his wishes whatever they are. He knows that the realization of his hopes and the fulfillment of his aspirations can only come with Allah's help. Similarly the avoidance of any trouble and the relief of any evil or hardship that happens to one can only be accomplished by Allah. Therefore, he asks no one else for such help. But many people do not realize that when they believe that a certain person or a particular thing can be of benefit to them or can cause them evil, they are elevating that person or that thing to the degree of partnership with Allah. Islam allows nothing of the sort. Allah states in a Qudsi Hadith: "I am the least desirous of any sort of partnership. Anyone who associates with Me a partner from among My creation, I abandon him to that which he claims to be My partner." This means that Allah rejects any person who associates any partners with Allah. Whomever Allah rejects will never prosper.
That association of partners with Allah does not necessarily take a deliberate form. It is not necessary that the person concerned is aware that he believes that Allah has partners on the same level with Him or even to a level below Him. The fact that he believes that a person or a thing can cause him benefit or harm is a manifestation of polytheism. The Prophet, peace be upon him, warns everyone against entertaining such thoughts. He says: "Whoever humbles himself in front of another in order to achieve any worldly gains loses two thirds of his faith."
All these attitudes and similar ones are often unrecognized by people as forms of polytheism. In order to enhance our awareness and keep us mindful of what we believe and what thoughts we entertain, the Prophet, peace be upon him, uses such a highly vivid picture, describing certain elements of polytheism as more subtle than the movement of ants. It is very important for every Muslim to examine his thoughts and beliefs every now and then so that he may purge any alien thought and maintain purity of faith.
In reality, we are needy people, but our sense of honor prevents us from asking others for help, although helping the needy is a requirement of Islam.
In the Qur'an, Allah praises those poor people who conduct themselves with honor giving the impression of being well off and who do not ask other people to give them anything of what they have. These people are praised in the middle of a passage which encourages the Muslim community to be liberal with its money, giving to the poor and the needy and promises good reward for such charity. Furthermore, the believers are strongly encouraged to keep their charitable action secret, so as not to embarrass the recipients of charity. The praise comes in verse 273 of surah 2 entitled, "The Cow".
Your attitude is certainly commendable. You have to remember that it is not permissible for a Muslim to beg, except in very limited cases. Once a man came to the Prophet asking him for charity. The Prophet asked him whether he had any article of clothing or furniture in his home. The man was very poor and he had a couple of articles which could not fetch anything. The Prophet nevertheless asked him to bring them over. The Prophet asked his companions whether any of them would like to buy those two articles. One person bought them for a small amount. The Prophet divided the money in two halves, giving the man one half to buy food for his children. With the other, he told him to buy an ax and a rope. Then he told him to go to the nearby mountain and collect firewood. When he has made a bundle, he should take it to the market and sell it. The man was to continue with this type of work for a fortnight, during which he should not come to see the Prophet. At the end of this period, the man came wearing a new dress and told the Prophet that he has been able to save a little amount of money. The Prophet said: "It is far better for any one of you to take an ax and go to the mountain to collect firewood than to ask people for charity, whether they give him what he asks for or decline to give it."
Having said that, I should add that the Muslim community should look after the poor and needy people. The onus is on rich people to pay their zakah and find deserving people to whom they should give it. This is indeed something which should be undertaken by the Islamic state. When there is no central authority to collect zakah and distribute it among its beneficiaries, then individual Muslims should pay their zakah.
Could you please explain why eating pork is forbidden. There are so many opinions, but can you provide a final answer? May I also ask whether breeding pigs is forbidden?
Allah describes the Prophet Muhammad in the Qur'an as one who "makes lawful for them (i.e. his followers) all things that are good and forbids them all that is evil." Therefore, anything which is clearly forbidden in Islam must be evil. Otherwise, it would not have been forbidden to us.
This is a general statement which applies universally. It is sufficient for us to know that pork is clearly forbidden to conclude that it is evil. When we examine religious teachings we find that certain prohibitions are clearly related to their causes. We are told that this particular thing is forbidden because it results in so and so. In such cases, when we are certain that the effect no longer applies, then the prohibition is relaxed. In other cases, there is no cause stated for the prohibition. This means that the prohibition will continue for all time. In the case of pork, no cause has been specified. Therefore, pork will remain evil and forbidden for all time to come.
It is perfectly in order for Muslims to try to determine the cause of prohibition of any matter. When they come out with an answer, they must not make their conclusion final, in the sense that they will say that the prohibition is only linked to this particular aspect. If they do, they run the risk of superimposing their conclusion on Allah's legislation. This is not allowed to anyone.
In the case of pork, people have suggested a variety of causes for its prohibition. Any one or all of these reasons may be relevant and correct. However, we cannot say that only for these reasons pork has been forbidden. Let me say that pork is forbidden because it is evil and will remain so for all time.
According to Islam it is forbidden to produce or sell or breed what is of no benefit. What is forbidden is without benefit whatsoever. It is forbidden to sell or breed or produce intoxicants. The same prohibition applies to pigs and pork.
[Added: When you fall sick, you go to a specialist who prescribes certain medicines and tells you to eat some special diet and that you should refrain from eating certain food. You do not argue or probe or even for a moment doubt the judgment of that specialist. It is surprising that a prohibition by Allah should become a matter for discussion.]