Ethical Lessons from the Quran, part 10

Ethical Lessons from the Quran, part 10

In these series of studies, we are learning lessons that the Quran teaches us in terms of how to behave with people who oppose our idea and don’t behave kindly with us.

وَلَا تَسۡتَوِي ٱلۡحَسَنَةُ وَلَا ٱلسَّيِّئَةُۚ ٱدۡفَعۡ بِٱلَّتِي هِيَ أَحۡسَنُ فَإِذَا ٱلَّذِي بَيۡنَكَ وَبَيۡنَهُۥ عَدَٰوَةٞكَأَنَّهُۥ وَلِيٌّ حَمِيمٞ وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُواْ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٖ

41:34 “Good and evil cannot be equal.  Respond to evil with what is best, then your enemy will become as close as an old and valued friend.”
42:35 “but only those who are steadfast in patience, only those who are blessed with great righteousness, will attain to such goodness.”

Everyone knows that good and evil cannot be equal.  There are a few principles outlined in this verse where the foundations of the message of the Quran are established.  The first principle is to respond to evil with what is best, as a result of which, the enemy will become as close to being an old and valued friend. This principle is so strange to what we are accustomed to. 

1. Is there any civilization which promotes this principle of responding to evil with what is best?  (Being patient is different from responding with better)

Unfortunately, nowadays even the Muslim civilization around the globe is not following through with this Quranic fundamental principle because it is not easy to apply.  In our civilization, we may see that we are asked to be patient.  However, trying to be patient is different from responding to evil with what is best.  Do you see anyone advising this Quranic principle in the world?  If someone behaves badly towards you, the most you can do is try to be patient with them, for there is no inclination of empathy within you in such a situation to show kindness towards them.  Isn’t that our condition now?!  Well, this Quranic verse comes in and says that “if you do good towards your enemy who wronged you, God promises that the enemy becomes a very close friend”.

2. Have you ever tried responding to a person’s bad behavior with something good?  What was the result?

A common scenario is when someone behaves badly towards you, and if you respond with uncontrolled emotions, then the outcome will be worse.  How do you explain the war conditions in the world today?  Is there anyone who says that you are behaving badly, and I will respond to you in a better and good way?  No.  The Quran is introducing to us a very high level of practicing humanity with these verses, which is not easy to reach.  Again, being patient is tolerable, but the Quran is encouraging us to go beyond that by responding back in a kind way.  For example, can you imagine offering your enemy to have dinner with you in the scenario above?  It may seem strange to respond back to people who wrong us in a better way under the light of this verse, because we have never been educated in this way.  Ask yourself, have you ever tried to behave towards your enemy in a better way so you can experience what God promises you in this verse?

A real example of experiencing God’s promise: A student was yelling at the Professor for making the exam hard.  The Professor gave the student a hug, and the student started crying, and they talked through.  What a beautiful response on the part of the Professor?!  

It is not easy to respond to evil with good, unless you are educated this way.  The Prophet Muhammad (pbuh) was the messenger of God who manifested the best human character that a person can reach.  Unfortunately, the life of the Prophet Muhammad (pbuh) is presented in the wrong way, for example, as a warrior, in most “seerah” books (biography).  These “seerah” books reduce the Prophet to a war hero only.  One example is from a famous Orientalist published book on Islam and the life of the prophet Mohammad (pbuh) depicting a beautiful picture of a handsome Arab man on the cover page, with dark eyes, sharp features,  and thick hair. However, the hand of this Arab man in the picture is reaching towards the waist ready to draw his sword.  It is a very satanic way to paint the picture of the Messenger of God in a negative way, and picturing Islam as a religion of war, contrary to what the teachings of the Quran are, which invite human beings to respond to bad with gentleness and kindness.  Needless to say, the Islamic culture has also mixed-up religious teachings with war hero understandings.  The Quranic message is not denying the war conditions, there are verses that pinpoints that, but we cannot reduce the message of the Quran and the elevated role of the Prophet to such matters only. All the wars that took place during the life of the Prophet were to defend themselves against the physical attacks of the enemies of the Muslim community. No one can blame anyone who defends themselves when they are attacked by someone in order to harm their physical being or properties or they are forced to be expelled from their home, or land.

3. Do you think bad behaviors should be forgiven and not punished? (Personal rights and the rights of the public)

If someone behaves towards you in a nasty way, how are you going to draw the limits?  In Islamic penal system, without establishing proper understandings, the penalties towards wrongdoing and the criminals look severe.  We must pay attention that all the rules about penal codes are related to public rights only, not personal rights.  Even for personal rights, the Quran always advises forgiveness and patience.  When it comes to public life, Islam is indeed strict.  There is a famous verse in the Quran, فِى ٱلْقِصَاصِ حَيَوٰةٌۭ, which translates to, “in retaliation, there is life”.  Mostly, it is understood that if person A kills person B for no reason, then person B must be killed.  Doesn’t that sound severe?  Yes.  People now even say that the death penalty must be abolished.  However, we must understand that there is a difference between human reason and God’s wisdom.  

• • Human reason says that killing someone is wrong, and therefore, the death penalty must be abolished because if killing a person is wrong, then killing the murderer will be  wrong as well. This way of thinking looks reasonable.  

• The Quran says that killing human life is wrong, and also it is unjust not to kill the person who committed a murder.  

There is life in retaliation i.e. qasas.  Isn’t that strange?!  How can you get life by killing the person?

Let us understand this with a scenario.  Person A is a bad guy and wants to kill someone because person A is disappointed with life or for no justifiable reason.  Person A is also living in a Muslim country that follows real Islamic principles, where people believe in God and really submit themselves to God.  Person A knows that the law is that if someone kills anyone, they will be killed as well.  Now, person A thinks about the killing, because they know that by killing person B, they are killing themselves for sure, rather than having the option of going to prison (where they will be given free shelter and food).  Person A will consider that if he kills person B, in fact, he is killing himself because it is sure that he will be killed as retaliation. Since no one willingly kills himself unless there may be a psychological problem. this retaliation law will remind him that if he kills someone for no justifiable reason he will be killed as well. Then, person A will not kill person B.  That is how there is life in retaliation.  If there was no retaliation practice as mentioned in the Quran, person A will not hesitate to kill person B to end up in prison and have the Government take care of their basic life necessities.  In such a case and with such guarantee, person A will be ready to give in freedom for free care in prison.  

Now, if person A does kill person B, one person’s life is lost because of not practicing the Quranic teaching of retaliation.  However, when the teaching of retaliation is introduced to people, then people want to practice it as it is useful to everyone’s welfare in society.  The Prophet’s (pbuh) practice of retaliation was relentless, that on one occasion, he even mentioned that if the Prophet’s daughter Fatima steals, then he shall cut her hands.  This implies that in religious matters dealing with ethical issues related to peace and safety of the social life, there can be no tolerance at all.  That is, if person A kills a man, then person A will kill himself as well.  This case is plain and simple, without the need to hire a lawyer to save anyone.  

• If person A practices retaliation, then two lives are saved, person A and person B.  

Human mind cannot think like this these days.  Human reasoning says that if killing was wrong, then I should not kill a person?  There are so many places in big cities that walking at night is dangerous, because people carry guns and kill anyone with no excuse.  If we send such criminals to jail, that is such a petty price for a huge crime.  What happens when they get out is that it will not prevent them from disturbing public life again.  Again, retaliation is mentioned in the Quran to protect public life.  As far as the personal life is concerned, God mentions in the Quran that the closest relatives of the killed person can forgive the killer or ask for blood money as a form of retaliation, which is a very high price.  Still the retaliation law is in practice, as far as the social life is concerned, but only a “Divine mind” can arrange this kind of excellent rulings.

In personal matters, we should try and advise each other to respond back in a better way, so the society will be a friendly one.  That is God’s suggestion to us.

فَلَا تُطِعِ ٱلْكَـٰفِرِينَ وَجَـٰهِدْهُم بِهِۦ جِهَادًۭا كَبِيرًۭا

25:52 “So obey not the disbelievers but strive against them by means of it with a great striving.”

In the Quran, the word “jihad” (i.e. striving or struggle) is used according to its respective context.  In some contexts, it may be equivalent to “killing”.  In a narration from the Prophet (pbuh), the greatest jihad is about striving against our own “devilish impulses”.  

1. Striving (jihad) with them reciprocally.  Strive with them mutually.  Fight with them in the same way as they fight you.

In this verse, the word “kafireen” (deniers) is used, not “kitaal”. The word “kitaal” means that if someone comes and physically attacks you personally, then you must defend yourself physically.  If it is not a physical attack to your person, but to your ideology or your community, then it refers to the striving against wrong ideas, “jihad“.  It means that any wrong idea (denial of God) which is presented, God says not to accept it.  That is, take a defensive position by striving against this person’s wrongful suggestion i.e. do not follow the idea and do not obey this person.

2. Striving against the disbelievers by means of what?  What do you think?  What are the means believers have in their possession?

For example, if someone says that I am going to teach your child that the universe works by itself, the Quran says don’t obey them and don’t let your child be educated by such a person but strive or make jihad against them by means of the right answer.  That is, let them know that this is the wrong suggestion, and respond back with the right one.  “By means of it” means that if you don’t accept the wrong option, then you have the right one and use it to respond back to the wrong idea.  If someone suggests you with the wrong idea, then that is a “kafir”, a disbeliever as per the Quran.  A kafir is someone who believes the opposite of the right idea and uses deliberately wrong interpretations. For example, claiming that material matter is eternal and thus interprets the universe to be eternal or accidental.  What makes a person kafir is his idea and belief?!  Who is the Quran addressing in this verse?  The people who hold the truth, they need to make “jihad” with this idea, not the physical being of the person, and they must defend their truth in a sure way.  For example, if someone says to you, there is no Hereafter, then you must respond back with your evidence that there must be a Hereafter.  It must be done by means of the truth, showing evidence of the right idea. The word “it” as in the verse refers to the truth. Only those who know what the evidence of the truth is can defend the truth. Otherwise, if one does not know the truth, then one cannot make “jihad” against the false ideas. 

Great (kabeer) “jihad” means that you must defend yourself in a convincing way.  If I believe in the Hereafter with no convincing evidence for myself, then can I defend my idea with a “jihad kabeer”?  No, because I do not know myself why I believe in what I believe in.  As a result, I would just say that in my religion, I believe in the Hereafter, otherwise I would not be a Muslim.  With such superficial understanding, there is no “jihad” taking place!

These kinds of verses are inferring that prepare yourself with your evidence that makes sense to you.  That is, if someone attacks your idea, get ready and prepare yourself to defend your reasoning.   If I am not convinced myself, then I cannot apply this verse within me.  

The previous verse had more of a public life connotation, whereas, the context of this verse deals with the ideology of disbelief, which is an intellectual process.  For example, if someone wants to kill your body, then as a human being, your innate response must be to defend yourself.  However, if someone wants to kill your belief, can it be done by killing your body?  No. By killing the person, can you kill his ideology?  No.  Therefore, the matter of “jihad” varies per context.

3. The above verse says, “strive against them by means of it. What does the pronoun “it” refer to in the context of this verse? “It” refers to the Qur’an, the prophetic examples, the universe, intellect, reasoning, human senses.  These means are going to be used according to the way their ideas are attacked.

Going back to the time before the Revelation of the Qur’an it was the norm for tribes to declare war on each other to get war booty (ghaneema).  In later stages, the Quran revealed and put the rules that the distribution of the “ghaneema” belongs to God and his Prophets only, because the Prophets act in the name of God and with the authority of God.   The prophet Muhammad (pbuh) wanted to demonstrate that the purpose of “ghaneema” (war booty) is not to get rich and gather war booty, rather to call people to Islam. There is a narration in Bukhari mentioning that while the Prophet was giving out war booty, a Bedouin came to the Prophet and grabbed him so hard by saying, “O Muhammad! Be just”.  The Prophet, as the commander in chief, had to step back in self-defense, and without imposing his authority over the booty, told the companions to give this man what he wants, so all can be in peace.  We must take lessons from the Prophetic examples and apply it in all aspects of our lives including social, public and personal belief matters.  For example, 

• If someone physically attacks you, you must defend yourself.  
• If someone denies the fundamental teachings of the Qur’an, e.g. existence of God or the next creation, then you must bring the evidence from the universe by using your human intellect and feelings, because the Quran presents the universe as evidence.  

We must learn from the Prophetic practices and the message of the Quran with how to be convinced in our beliefs.  For example, if someone denies that God speaks, then we need to bring evidence from the One who creates the universe, that the universe is speaking.  Let us take the example of an artist who displays her art in an art gallery.  The art introduces the artist to us, because we wonder about who made this magnificent art?  Similarly, the universe is created in such a way that it speaks to me.  Don’t you communicate with the creation by saying, how beautiful you are made?!  The way the universe is created is speaking to you!  The One who creates the universe with its qualities silently speaks to you with its own Presence.  Then why shouldn’t such a One who creates human beings with the ability to speak and understand human speech, must also give us the ability to understand His speech!?  It means that my Creator speaks to me verbally as well.  Alas, we reduce our qualities of speaking to communicate with other human beings only for that cannot be the purpose of our existence.  Are we given existence just to communicate with human beings and the universe, and then die!?  Please think seriously about these questions!  We must look at the matter from the perspective of our practical life and see that we and the universe are created with the ability to speak and communicate with other created beings and the universe, therefore, I must understand that my Creator must also speak to me and I have to respond back to Him and speak to Him.

We must respond back to our Creator and make “jihad” with our intellectual capacity to understand His speech and to communicate with Him.  

If person A denies the reality, and if you speak to person A in an incomprehensible way, is that a “jihad”?  No.  It must be intellectually confirmable by person A.  It is important to bear in mind that if you want to convey the message to someone, make sure that you are addressing first their feelings directly and supporting your idea within an intellectually consistent way.  I also must learn through my feelings to recognize that “I am satisfied with this understanding, and my human feelings can approve it”.  Believing in God is simple and easy, however believing in the angels or the Hereafter is challenging because human beings need evidence.  At the same time, do not neglect the reality of our human senses.  Ask yourself, would you like to have a perfect happy life?  Yes. For one day only?  No.  For how long do you want to be happy?  Forever!  There is no end to wanting an infinite happy life.  Is there any infinity in this world?  No. Your human senses want an eternal life.  This is only addressing human senses. Did you use any reasoning here?  No, that is why  I must bring more evidence for the reasoning process.

Finally, we must use reasoning in a reciprocal way.  For example, in the way that someone denies, the answer should be reciprocated and presented in a similar fashion.  If someone is looking for evidence, then present them with evidence in a convincing way for the reason to process.  

Also, we must be careful when we refer to the word “jihad”, and we must respond back with it reciprocally.  The wisdom of God is such that when the Quran does not explain something, then it is purposeful.  Furthermore, by not mentioning something, the message of the Quran becomes more meaningful, because you must use the general principles to understand the matter according to the given conditions.  That is, by not outlining certain things, it makes the meaning ambiguous and thus expands it further. In the above verse the phrase and the pronoun are not explicitly stated and are left to be understood according to the subject matter of intellectual interaction with an opposing person. Now, we understand that the wisdom in this verse says, ““So obey not the disbelievers but strive against them by means of it with a great striving.” The pronoun “it” will vary according to the deniar’s claims. It may be one or more of these sources of evidence: The Qur’an, the prophetic examples, the universe, intellect, reasoning, human senses.