The instinct of anger and wrath exists in human beings just like the instinct of desire, but it must be controlled according to the teachings of the Holy Qur’an and the Ahl al-Bayt (AS) and used in its proper place. Therefore, in order to restrain and rightly use this divine instinct, it must be examined from various angles, one of which is the causes that lead to the emergence or misuse of violence. In this article, we will examine the contexts and causes of violence from a doctrinal and ethical perspective in the Holy Quran.
Denying the Creator and the Resurrection as Causes of Violence
Denying religion, especially the Resurrection, the Day of Judgement, and divine reward and punishment, is among the most important factors behind corruption and one of the causes of violence in one’s behavior and speech toward others. The Holy Qur’an refers to this truth in Surah al-Qiyamah: “No! Rather, man desires to continue in sin before him. He asks, When is the Day of Resurrection?”.[1]
That is, man imagines that he will not be brought to life again; instead, he wants to spend the rest of his life in wrongdoing and sin. It is for this reason that he denies the Resurrection and mockingly asks, “When will the Day of Resurrection be?”
In Surah al-Maun, the Qur’an also refers to the effect of denying religion on violent behavior toward orphans: “Have you seen the one who denies the Recompense? That is the one who drives away the orphan”.[2] Some commentators interpret “religion” here as Islam[3], and others interpret it as accountability and recompense[4].
Beliefs Arising from Misunderstanding Religious Teachings
One example of the role that misunderstanding religious teachings plays in producing violence can be seen in the practice of child-killing during the dark era of pre-Islamic ignorance. This ugly and harsh practice was driven by three motives:
– Some tribes considered having a daughter a source of disgrace and shame. Upon hearing the news of a newborn girl, their faces would darken with rage, and because of this distressing report they would hide from their people, seeing themselves torn between two choices: either bury her alive or raise her in humiliation: “When one of them is given the good news of a female child, his face becomes darkened, and he is filled with grief. He hides himself from the people because of the bad news he has received: should he keep her in humiliation or bury her in the ground? Evil indeed is the judgement they make”.[5]
A group among them would bury their daughters alive: “And when the girl who was buried alive is asked: for what sin was she killed?”.[6]
Because killing daughters had become an accepted custom in the Age of Ignorance, they even called the grave the “bridegroom” of the girl.[7]
The reason behind such ignorant behavior was that daughters could not fight or plunder during raids, nor could they defend themselves during attacks, and if they were captured by the enemy, it brought eternal disgrace upon the tribe.
– Another group killed their children, sons or daughters, due to economic pressure and poverty. God Almighty forbade this: “Do not kill your children for fear of poverty. We provide for you and for them”.[8]
– A third group sacrificed their sons or daughters to idols as vows or for blessing: “Thus, their partners made the killing of their children seem fair to many of the polytheists, leading them to their destruction and confusing them in their religion”.[9]
Child-killing, which was among the most violent acts of the Age of Ignorance, when done as an act of devotion to idols, can be counted as a case of misunderstanding religious teachings.
The religious nature of these practices among pre-Islamic Arabs may be inferred from the words of the Amir al-Muminin (AS), who described such customs as “the worst religion”, another expression for misunderstanding the true divine religion.
In the modern era as well, one of the causes of violence among extremist takfiri groups is their false and incorrect beliefs arising from misinterpreting religious teachings. The Wahhabi ideology, which currently provides the intellectual basis for many takfiri groups worldwide, because of its mistaken understanding of monotheism and polytheism, accuses not only Shias but also Sunnis, who do not accept their interpretation, of polytheism, applying the rulings of idol-worshippers to them. This belief forms the basis of many of their acts of violence and atrocities.
These crimes include the unlawful occupation of some Muslim countries, widespread destruction of private and public buildings and economic infrastructure, looting of national resources, and killing innocent people, including women and small children, especially through methods such as beheading, cutting off limbs, burning victims alive, torturing innocent detainees, imprisoning them, confiscating people’s property, displacing populations, and capturing women (Muslim, Christian, and others) and selling them.
Ignorant Tribal Fanaticism Toward False Religion and Ancestral Customs
Ignorant fanaticism toward false religion and ancestral customs (in worshipping false gods) is also one of the important sources of violent behavior. The Qur’an provides several examples:
– The ignorant fanaticism of the people of Midian led them to behave violently toward their prophet Shuayb (AS): “And to Midian We sent their brother Shuayb. He said, ‘O my people! Worship God…’ They said, ‘O Shuayb! Does your prayer command you that we leave what our fathers worshipped or refrain from doing what we want with our wealth?…’ They said, ‘O Shuayb! We do not understand much of what you say, and we see you as weak among us. Were it not for your clan, we would have stoned you; you are not dear to us”.[10]
– Azar, the idol-worshipping uncle of Prophet Abraham (AS), also threatened to stone him because he turned away from idol-worship: “He said, ‘Do you turn away from my gods, O Abraham? If you do not stop, I will surely stone you. Leave me for a long time”.[11]
– Pharaoh, in justifying his violent behavior toward Moses (AS), expressed his fear that Moses would change the religion of the people (idol-worship): “Pharaoh said, ‘Leave me to kill Moses, and let him call upon his Lord. I fear that he will change your religion…”.[12]
Harshness, Anger, and Wrath as Causes of Violence
Among the major causes of violence in speech and behavior is harshness and hard-heartedness (as a moral trait). Conversely, gentleness is one of the greatest foundations of softness and peaceful conduct. The Qur’an refers to this in one of its key verses addressed to the Prophet Muhammad (PBUHH): “It is by God’s mercy that you were gentle with them. Had you been harsh and hard-hearted, they would have dispersed from around you. So pardon them, ask forgiveness for them, and consult them in affairs. And when you resolve upon a matter, put your trust in God; truly, God loves those who trust in Him”.[13]
According to this verse, the inner source of the Prophet’s kind behavior was his gentleness and tender heart. Fazz means a harsh and rough-mannered person, and fazzan ghaliz al-qalb is an expression for hard-heartedness and lack of compassion.[14]
Thus, the Qur’an identifies gentle-heartedness as the inner source of kind behavior, and hard-heartedness as the source of violent behavior, what we may call “moral violence”.
Harsh temperaments, which themselves arise from particular internal causes, fuel the flames of anger. Inner anger is one of the strongest catalysts of violent behavior. Anger is an inner fire which, once ignited, burns everything within its reach.
Three important Qur’anic points should be considered here:
1- Human beings possess both nature (bodily tendencies) and divinely-given innate disposition (fitrah). The Qur’an refers to both. The human fitrah is mentioned in verses such as “He inspired it with its moral depravity and its God-consciousness”[15] and “the fitrah of God upon which He created mankind”.[16]
References to human nature and its tendencies appear in verses such as: “Truly man was created anxious”,[17]; “Man is ever stingy”,[18]; “Man was created of haste”[19]; “He is indeed unjust and ignorant” [20]; and “Souls are prone to greed”.[21]
2- Just as one of the human instincts is sexual desire, giving rise to pleasure-seeking, ambition, and fame-seeking, another is the instinct of anger, which gives rise to aversion, hostility, and violent tendencies.[22] God created the instinct of anger as part of the divine design of the human being, and without it, human existence would be incomplete and dysfunctional, for a person without anger cannot defend themselves or their community from external aggression.
3- In the composite structure of the human being (nature and fitrah), the fitrah holds primacy, and nature is subordinate to it.[23] A person must allow their divine fitrah to lead, and let their natural impulses follow it.[24] If the earthly nature of a human is governed and refined by their divine fitrah, they attain a rational and godly life; otherwise, they move toward resemblance to animals[25], then toward full animality, and finally below the level of animals[26].
Externally they may appear human, but inwardly they possess an animal nature, as Imam Ali (AS) said: “The form is the form of a human, but the heart is the heart of an animal”.[27]
Arrogance and Self-Importance as Causes of Violence
The Qur’an teaches that causes of violence arises from following one’s desires. Although Habil (Abel) knew about his brother Qabil’s (Cain’s) plot, his fear of God prevented him from responding violently. But Qabil, following his desires, killed him: “His soul prompted him to kill his brother, so he killed him and became one of the losers”.[28]
Following one’s desires, leading to arrogance, rebellion, and refusal to accept truth, results in denial and violent conduct: “Whenever a messenger came to you with something your souls did not desire, you acted arrogantly: you denied some and killed others”.[29]
One of the major causes of violence is the spirit of arrogance, false superiority[30] and self-importance.[31] The arrogance of Pharaoh led him to violence against the believers: “Pharaoh said, ‘You believed in him before I gave you permission… I will surely cut off your hands and feet on opposite sides, and then I will crucify you all”.[32]
The phrase “You believed in him before I gave you permission” indicates Pharaoh’s arrogance.[33]
Similarly, the arrogance of the Children of Israel caused their violent treatment of the prophets: “We gave Moses the Book and sent messengers after him. We gave Jesus son of Mary clear proofs and strengthened him with the Holy Spirit. Yet whenever a messenger came to you with what your souls did not desire, you acted arrogantly: some you denied and others you killed”.[34]
Envy as One of the Most Important Causes of Violence
Envy is another major cause of violence. A clear example is found in the story of Prophet Joseph (A). His brothers, out of envy for the affection he received from their father Jacob (AS), conspired to kill him: “They said: ‘Surely Joseph and his brother are more loved by our father than we are, though we are a strong group. Our father is clearly in error. Kill Joseph or cast him out to some land so the attention of your father will turn entirely to you, and then you will become righteous people.’ One of them said: ‘Do not kill Joseph; throw him into the bottom of the well so that some travelers may pick him up, if you must do something”.[35]
Disobedience to God and Transgression of Divine Limits
The causes of violence of the Children of Israel toward the prophets arose from their spirit of transgression against God’s limits: “…and they killed the prophets unjustly. That was because they disobeyed and continually transgressed”.[36]
These verses show that sin, disobedience to God, and violating divine limits push wrongdoers to the point where they do not hesitate to commit the most violent acts, even killing the noblest and purest servants of God: the infallible prophets (AS).
Conclusion
The Holy Qur’an, in various verses, warns against violence in speech and behavior. In examining some of the causes of violence and doctrinal or behavioral roots of violence in the Qur’an, we can identify the following:
- Denying the Creator and the Resurrection
- Beliefs arising from misunderstanding religious teachings
- Ignorant fanaticism toward false religion and ancestral customs
- Harshness, anger, and wrath
- Arrogance and self-importance
- Envy
- Disobedience to God and transgression of divine boundaries
The instinct of anger exists in human beings just like the instinct of desire, but according to the teachings of the Holy Qur’an and the Ahl al-Bayt (AS), it must be controlled and used only in its proper place, such as defending oneself against hostile aggression.
Notes
[1] . Al-Qiyamah:5-6.
[2] . Al-Maun:1-2
[3] . Alusi, Ruh al-Maani fi Tafsir al-Quran, vol. 16, p. 435.
[4] . Tabrisi, Majma al-Bayan, vol. 9-10, p. 833.
[5] . Al-Nahl:58-59.
[6] . Al-Takwir:8-9.
[7] . Ibn Manur, Lisan al-Arab, vol.4, p.471; Tabrisi, Majma al-Bayan fi Tafsir al-Quran, vol.9-10, p.674; Thalabi al-Nishaburi, Al-Kashf wa Al-Bayan, vol.10, p.139.
[8] . Al-Anam:151.
[9] . Al-Anam:137.
[10] . Al-Hud:84, 87, 91.
[11] . Al-Maryam:46.
[12] . Al-Ghafir:26.
[13] . Al-Al Imran:159.
[14] . Mostafavi, Al-Tahqiq fi Kalimat AL-Quran, vol.9, p.126; Tabatabai, Al-Mizan fi Tafsir Al-Quran, vol.4, p.56.
[15] . Al-Shams:8.
[16] . Al-Rum:30.
[17] . Al-Maarij:19.
[18] . Al-Isra:100.
[19] . Al-Anbiya:37.
[20] . Al-Ahzab:72.
[21] . Al-Nisa:128.
[22] . Javadi Amoli, Tafsir Insan bi-Insan, p. 187.
[23] . Javadi Amoli, Sarchashmeh-ye Andisheh: vol.2, p.258
[24] . Javadi Amoli, Tafsir Insan bi-Insan:p.187.
[25] . Al-Furqan:44; Al-Araf:179.
[26] . Al-Furqan:44; Al-Araf:179.
[27] . Sharif Al-Radi, Nahj al-Balagha; Sermon 87.
[28] . Al-Maidah:30.
[29] . Al-Baqarah:87.
[30] . Mostafavi, Al-Tahqiq fi Kalimat al-Quran al-Karim, vol.10, p.18.
[31] . Tabrisi, Majma al-Bahrayn, vol.4, p.9.
[32] . Al-Araf, 123–124; Al-Taha, 71; Al-Shuara, 49.
[33] . Tabatabai, Al-Mizan fi Tafsir al-Quran; vol.8, p.217.
[34] . Al-Baqarah:87.
[35] . Al-Yusuf:8–10.
[36] . Al-Baqarah:61.
References
- The Holy Quran.
- Alusi, Sayyid Mahmud; Ruh al-Maani fi Tafsir al-Quran al-Azim; edited by Ali Abd al-Bari Atiyyah; Beirut: Dar al-Kutub al-Ilmiyyah, 1415 AH.
- Ibn Manur, Muhammad ibn Mukarram; Lisan al-Arab; 3rd edition, Beirut: Dar Sadir, 1414 AH.
- Javadi Amoli, Abdullah; Sarchashmeh-ye Andisheh; 5th edition, Qom: Esra Publication Center, 1387 SH.
- Javadi Amoli, Abdullah; Tafsir Insan be Insan; Qom: Esra Publication Center, 1393 SH.
- Mostafavi, Hassan; al-Tahqiq fi Kalimat al-Quran al-Karim; 3rd edition, Beirut, Cairo, London: Dar al-Kutub al-Ilmiyyah, Center for the Publication of the Works of Allameh Mostafavi, 1430 AH.
- Sharif Al-Radi, Muhammad ibn Husayn; Nahj al-Balagha; edited by Subhi Salih; Qom: Hijrat Publications, 1414 AH.
- Tabatabai, Sayyid Muhammad Husayn; al-Mizan fi Tafsir al-Quran; 5th edition, Qom: Islamic Publications Office affiliated with the Society of Seminary Teachers of Qom, 1417 AH.
- Tabrisi, Fadl ibn Hasan; Majma al-Bayan fi Tafsir al-Quran; edited by Muhammad Jawad Balaghi; 3rd edition, Tehran: Nasir Khusraw Publications, 1372 SH.
- Thalabi al-Nishaburi, Ahmad ibn Ibrahim; al-Kashf wa al-Bayan an Tafsir al-Quran; Beirut: Dar Ihya al-Turath al-Arabi, 1422 AH.
Source of the article | Adapted from:
Modabber (Eslami), Ali, Social Violence from the Perspective of the Holy Quran, Research Institute for Islamic Culture and Thought, 1398 SH.
