The phenomenon of religious manipulation

 Emotional manipulation has been a reality universally recognized. It occurs in business, politics, and a host of other arenas. It can be found even in family dynamics. Indeed, we can even see it, to a certain extent, within business theory. Products (and ideas) are marketed in a way as to inspire maximum profit even if it is based on a lie.

Our focus is on manipulation and moral blackmail by means of religious sentiment. While it does happen among every religious community, the following examples are trends which we find common in Muslim circles. It should be noted that the list below is by no means exhaustive, and it does not even begin to touch the manipulation of religious language and imagery as done by political figures throughout the Muslim world captured in media on a daily basis. Indeed, contemporary history shows us leaders who are known to not have strong personal belief or to be impious, making sure cameras capture their occasional visit to the mosques, pilgrimage to Makkah, or sitting with religious scholars. 

(1) In the cause of Allah

The expression Fee Sabeelillaah is often used to generate a sense of duty, an obligation to be felt by the listener (often at the expense of the listener) to the benefit of the speaker. The term is used in the Qur'an to refer to the process of war, as well as for causes endorsed by the religion in a general sense. 

This term has been hijacked by those seeking funds unjustly, a tool to make someone feel guilty enough to do something that they are reluctant to do.

If this term is hurled at a weapon against you, when it involves something, you are reluctant to undertake, simply say that your entire existence operates by the will of Allah, that you already take actions that are fee sabeelillaah, and that you can't agree to whatever is being forced upon you.

In Islam it is considered much better to do a consistent action, even if it is little (such as charity), rather than a big action in one sitting. This is why in the capacity of my role as an Imam, I advocate consistent yet manageable amounts of money to be given fee sabeelillaah.

(2) Inshaa-Allah ("God-willing") actually means "NO"!

The Qur'an tells us never to assert for sure that we will do something unless we add the term "God-willing" (Q 18:23). Unfortunately, it is increasingly common to employ the term, when asked for some small sacrifice, to denote lack of interest and effort in the issue under discussion.  It has become the way to cover up that lack of interest. "Will you come here tomorrow?" "Can you call?" The "Inshaa -Allah" answer is utilized, rather than simply declining the request.

It is certainly true that the "will" of Allah prevails over our intentions, yet using the term in this format seems to be unwarranted and outright deceptive. The Qur'an has a rather simple solution to such situations.

" O you who have faith! Have taqwaa of Allah and communicate clearly." (Q 33:70).  All of us have been in awkward situations and can feel uncomfortable in certain settings. Yet, it is nonetheless important to be straightforward in expressing comfort and lack of comfort.

This is particularly true in interpersonal relationships. Ambiguity in communication can generate misunderstandings that are terminal in such settings. 

(3) Using religious rhetoric to conceal untoward activities (past and present)

This happens in particular with cults, small groups in which it is easier to get away with serious acts of abuse, corruption and the like. Reporting to the relevant authorities is frowned upon as "siding with the disbelievers" "betrayal of the Ummah" and even abandoning Islam as a faith in its entirety. 

Cult figures rely on that type of thinking to continue their activities without any fear of scrutiny. 

The Qur'an says " O you who have faith. Be consistent upholders of justice, witnesses to Allah, even if against your own selves, your parents or close relatives. If they are rich or poor, Allah has more right over them both. Thus, do not follow inclinations towards injustice..." (Q 4:135)

In the same chapter, we read the following words: "Allah does not love evil to be broadcast publicly, except when wronged ( illa man dhulima). And Allah is the ever-hearing, Knowing." (Q 4:148)

These verses show us that it is a duty to seek forth justice, particularly when victimized on a personal level.

(4) People of Taqwaa have no worldly concerns

The idea that those with some senses of piety are without worldly concerns serves as a convenient excuse to take advantage of their good nature. This point is driven home in a recent article I read on a rash of break-ins at Buddhist temples throughout the USA. One interview I saw asserted that a group was able to rob a temple of $40,000 by simply interacting (and therefore distracting) with a Buddhist priest onsite, while their cohorts stole from elsewhere on temple grounds. Apparently, the religious vows prevented the priest from taking any action.

In a Muslim context, similar things take places by things such as borrowing (with no intentions of returning) money from the pious, monopolizing their time and presence in order to either distract them or to fulfill some hidden agenda, seeking to take advantage of their wealth by using items 1 and 3 listed above, or making false promises in the name of God.

It is imperative that the person of taqwaa also acts as a person who possesses 'aaql (intelligence). The Qur'an tells us to put business agreements and loans to writing (Q 2:282). It tells us to exercise caution around those who have a bad track record ( Q  64:14). 

The people of taqwaa have bills, families, and worldly concerns just as anyone else. The trend to take advantage or even victimize them, assuming that it is acceptable, is simply ridiculous and unjust.