The Philosophy of Islamic Teachings (9)

The third moral quality that falls under the category of abstaining from evil is what is called in Arabic hudnah or haun. It consists of not causing bodily harm to another, and living and behaving peacefully and quietly. There is no doubt that gentleness and tranquillity are high moral qualities, essential to humanity. The natural impulse that corresponds to this moral quality, the regulation of which makes it a moral quality, is the affection that exists in man from birth. It is evident that in his natural state man conceives neither tranquillity nor aggression. In such a state, the affective impulse which he displays is the root of tranquillity and gentleness, but since it is not practised deliberately, in accordance with the dictates of reason, it is not considered a moral quality. It only becomes a moral quality when a person strives not to cause harm, and when he practises meekness and tranquillity at the right time, avoiding practising them out of place. In this context, the divine teachings advise us:

"Arrange things properly among yourselves." (8:2)

"Reconciliation is the best thing". (4:129)

"But if they incline to peace, incline yourself also to it". (8:62)

"And the servants of a gracious God are those who walk the earth in a worthy manner". (25:64)

"And when they pass by something frivolous, they do it with dignity". (25:73)

i.e. they do not adopt an aggressive attitude when it is a very superficial harm, nor do they make unimportant things a cause for disagreement. The word "frivolous" used in this verse denotes a set of words or actions that, though malicious, cause little harm or offence. Meekness requires that such conduct be disregarded, and that one behave with dignity; but if a person's conduct goes so far as to harm life, honour or property, then the quality required is not meekness but forbearance, which we shall discuss later.

"Reject evil with that which is better, and you will see that the one between whose person and you there was enmity will turn to you as if he were a dear friend". (41:35)

In short, tranquillity and gentleness demand that one does not attach importance to trivial things, which constitute nothing more than harmless trifles.

The fourth moral quality that falls under the category of abstaining from evil is politeness or cordial expression. The natural impulse, the root from which the moral quality springs, is cheerfulness. A child, before he knows how to express himself in words, shows cheerfulness as a substitute for politeness and good manners. This shows that the root of politeness is cheerfulness, which is a natural faculty and becomes the moral quality of politeness when it is used on the right occasion. The Holy Quran teaches us:

"You shall speak kindly to men." (2:84)

"Let not one people mock another people, who may be better than they are; nor let women mock other women, who may be better than they are. Do not slander your own people, nor mock one another by nicknames." (49:12)

"Avoid falling into suspicion too often, for some suspicions are indeed a sin. Do not spy or speak evil of one another". (49:13)

"And do not follow what you do not know. Indeed, the ear, the eye, and the heart - all of them - will be called to account." (17:37)

Moral qualities related to doing good

The second category of moral qualities comprises those related to doing good.

The first of these qualities is forbearance or forgiveness. One who offends another, causes him harm or pain, and therefore deserves to be punished, either according to the law - by imprisonment or fine - or directly by the offended person. To forgive him, when forgiveness is appropriate, would be to do him good. In this sense the Holy Quran teaches us:

"Those who restrain their anger and forgive men; for Al'lah loves those who do good." (3:135)

"Redressing a wrong is a proportionate penalty; but whoever forgives and his act brings about reformation, he will have his reward with Al'lah." (42:41)

With these verses the Holy Quran does not recommend unconditional leniency, nor tolerance of evil at all times, avoiding punishing offenders on all occasions. Rather, with its verses it teaches that a person should consider whether the occasion calls for forgiveness or punishment, choosing the most suitable stance for both the offender and the public.  Sometimes the offender turns away from evil after being forgiven, but sometimes it is forgiveness that prompts him to continue doing evil. Therefore God Most High advises us not to make a habit of blindly forgiving on all occasions, but to consider carefully which of the two - forgiveness or punishment - would be the more appropriate, i.e. which of the two would represent virtue, and asks us to act in accordance with such consideration. 

There are people who are so spiteful that they never forget the wrongs done to their parents over generations, and there are others who take forgiveness and leniency to such an extreme that they sometimes reach the limit of shamelessness. The weakness that forgiveness and forbearance entails in them is not compatible with dignity, honour, jealousy and chastity. Their conduct will tarnish their character and their forgiveness and leniency will only bring them the disapproval of others. For this reason the Holy Quran emphasises the importance of practising all moral qualities in the right place and on the right occasion, condemning the practice of any moral quality at inappropriate times.

It is essential to remember that forbearance alone does not constitute a moral quality. It is a natural impulse found even in children. The child soon forgets the harm that may be done to him by a person for no reason and manifests affection towards him, even if such a person should try to kill him. He is entertained and content with their flattering words. Such indulgence is by no means a moral quality. It would become a moral quality when exercised in the right place and at the right time; otherwise it would be only a natural impulse. 

There are few people who can distinguish between a natural impulse and a moral quality. We have repeatedly pointed out the distinction between a genuine moral quality and a natural condition. The moral quality is conditioned by place and occasion, while the natural impulse sometimes arises when it is not due. The cow is a harmless animal, and the goat is humble, and yet we do not attribute these moral qualities to them because both lack a sense of occasion and place. Divine wisdom and God's true and perfect Book have made each moral quality contingent upon the time and place for its proper execution.

(lpbD) - God's peace and blessings be upon him.

[We will continue with installment 10, where we will continue to explain the moral qualities mentioned in the Holy Quran related to doing good].