The phenomenon of violence has a history as old as the creation of humankind itself. Throughout all periods of human life, it has embittered people’s existence and confronted them with numerous hardships. A clear indication of this is that, when God informed the angels about the creation of human beings, their concern centered on the corruption, bloodshed, and violence that this creature, about to step into existence, might commit.
As they had anticipated, in the earliest stage of human reproduction, the earth was stained with the blood of an innocent prophet-born victim, and thus the record of violence began. Humanity’s path to salvation from the destructive consequences of the armed violence that plagues today’s world lies in understanding and applying the teachings and guidance of religion concerning prohibition of violence and forbearance.
Only then can a society free of aggression and violence, adorned instead with compassion and gentleness, be realized. In this article, we will examine the forms of violence in speech and behavior and the Quranic prohibition of them.
Prohibition of Violence Toward Parents
Harsh treatment of one’s parents, even to the extent of uttering an unpleasant word, is improper, disliked, and forbidden by God: “And your Lord has decreed that you worship none but Him, and show kindness to your parents. If one or both of them reach old age with you, do not say to them ‘uff,’ nor rebuke them, but speak to them with gracious words”.[1]
Prohibition of Violence Toward Orphans and Those Who Ask
“So as for the orphan, do not oppress him; and as for the one who asks, do not repulse him”.[2]
Prohibition of Violence Toward Those Who Express Islam
“O you who believe, when you go forth in the path of God, investigate, and do not say to the one who offers you peace: You are not a believer…”.[3]
According to some reports regarding the verse’s occasion of revelation, the Prophet (PBUHH) sent a group to fight the people of Fadak. A man named Mirdas declared his faith and Islam. The Prophet’s companions stoned him, killed him, and took his belongings; thereafter, this verse was revealed.[4]
Prohibition of Violence Against Religious Leaders and Advocates of Justice
The Quran warns those who commit severe violent acts, such as killing God’s prophets and those who command justice of “a painful punishment”: “And they kill the prophets unjustly, and kill those among the people who command justice, so give them the glad tidings of a painful punishment”.[5]
Prohibition of Violence by Religious Leaders Toward the People
God the Exalted teaches that harshness in character and behavior drives people away from community leaders, especially religious leaders. Addressing the Noble Messenger (PBUHH), He says that it was due to God’s mercy that the Prophet was gentle and kind toward the people; and had he been harsh and hard-hearted, they would have surely dispersed from around him: “So by a mercy from God you were gentle with them; and had you been harsh and hard-hearted, they would have scattered from around you …”.[6]
Rulers and statesmen in an Islamic government must interact with citizens gently and kindly. Likewise, religious leaders and preachers must not use violence in calling people to faith; rather, they should invite them with mercy, compassion, sympathy, and kindness, creating conditions that allow people to embrace religion thoughtfully and willingly.
Imam Ali (AS), in explaining the duties of the leader of the Muslim community, first refers to “advice and admonition”: “The Imam is responsible only for what God has placed upon him: delivering admonition, offering sincere counsel, reviving the Sunnah, enforcing punishments on those who deserve them, and distributing public funds to their rightful recipients”.[7]
Prohibition of Insulting the Deities of the Polytheists
The Holy Quran forbids insulting the gods worshipped by the polytheists. Every community has things it holds sacred; and if Muslims insult their sacred things, they, out of ignorance, will insult ours: “And do not insult those whom they call upon besides God, lest they insult God out of hostility and ignorance. Thus We have made pleasing to every community their deeds”.[8]
Prohibition of Violence Toward the Poor and Downtrodden
God’s prophets firmly rejected calls by the elites and affluent members of their communities to expel the poor and barefoot followers.
After Prophet Noah (AS) received the divine mission and warned his people (“Indeed, We sent Noah to his people, saying: I am to you a clear warner”)[9], a group of the poor and destitute believed in him.
The disbelieving elites labeled these believers “lowly” (aradhil), saying: “The leaders of his people who disbelieved said … We see that none follows you except those who are the lowest among us, at first thought …”.[10]
They then urged Noah to expel these poor followers. Noah rejected this violent and discriminatory proposal, praising the believers as “those who will meet their Lord”, and condemning his people for this suggestion and their broader corruption by calling them “an ignorant people”: “O my people… I will not drive away those who believe; indeed, they shall meet their Lord. But I see you are a people acting ignorantly. O my people, who would protect me from God if I were to drive them away? Will you not reflect? … And I do not say to those your eyes look down upon that God will grant them no good. God knows best what is in their hearts; indeed, if I did that I would be among the wrongdoers”.[11]
This same response is clearly stated in Surah al-Shuara: “And I am not one to drive away the believers. I am only a clear warner”.[12]
God the Exalted also instructs the Noble Prophet (PBUHH) not to unjustly expel poor believing men and women, since doing so would itself be an act of violence: “And do not drive away those who call upon their Lord morning and evening, seeking His pleasure. You are not accountable for them in anything, nor are they accountable for you in anything. If you drive them away, you will be among the wrongdoers”.[13]
Prohibition of Violence in the Masumin Narrations
Since outward violence stems from inner harshness, the Prophet (PBUHH) and the Imams (AS) strongly condemned harshness in character. Some examples follow:
The Messenger of God (PBUHH) said that if khurq (violence) were a visible creature, nothing God created would be uglier in appearance: “If harshness were a creature that could be seen, nothing among God’s creation would be more hideous than it”.[14]
Imam Ali (AS) described harshness and violent as a cause of ugliness in a person’s character: “Harshness is the blemish of character”;[15]
“Harshness is an evil trait”;[16] “Beware of harshness, for it is the deformity of morals”.[17]
He (AS) also called it the worst of traits, “There is no trait more disgraceful than rudeness”,[18] the worst manner of conduct, “Rudeness is the worst form of behavior”,[19] the worst of things, “the most detestable of things”,[20] the most disgraceful, “the ugliest of them”,[21] the root of ignorance, “The root of ignorance is rudeness”,[22] the tongue of ignorance, “Rudeness is the tongue of ignorance”,[23] and the affliction of knowledge, “He said to his son Husayn (AS): O my son, the foundation of knowledge is gentleness, and its affliction is rudeness”.[24]
He (AS) also speaks about some of its harmful consequences, stating that many people of high status have been brought low because of the ugliness of their harshness, “How many a person of high rank has been debased by the ugliness of his rudeness”.[25]
Likewise, the one whose harshness becomes abundant will be regarded as insignificant, “Whoever’s rudeness increases will be deemed contemptible”.[26]
From the perspective of the Amir al-Muminin (AS), harshness in character is a vile and corrupt substance which, when placed in any container, makes that container itself ugly and repulsive, “Rudeness is not found in anything except that it mars it”;[27] Furthermore, its excess is counted among the forms of obscenity, “Among forms of indecency is excessive rudeness”.[28]
Imam Baqir (AS) said: “Whoever has been allotted harshness has been veiled from faith”.[29]
Imam Kazim (AS) said to Hisham: “O Hisham, hold fast to gentleness, for gentleness brings blessing and harshness brings ruin. Indeed, gentleness, benevolence, and good character build societies and increase sustenance”.[30]
Conclusion
The Holy Qur’an takes a important stance toward prohibition of violence, the violence that understood as the use of force in the wrong place or in violation of the law.[31] In contrast, it emphasizes forbearance and mercy in dealing with others, while at the same time affirming firmness and decisiveness in the implementation of law.
From the Qur’anic perspective, firmness in enforcing justice, meaning decisive and strict application of just laws to punish criminals and violators of divine limits and people’s rights, is not considered wrongful or blameworthy violence; rather, it is necessary, rightful, and an embodiment of justice. In such matters, leniency is invalid and prohibited.
In summary, the primary principle in religious interactions is mercy and gentleness, while harsh or forceful measures are only employed as a last resort, “the last remedy is cauterization”,[32] when all other methods of reform have been exhausted.
Even this final measure is, when viewed accurately, a form of compassion toward the individual or society. Just as cauterization or surgery is ultimately an act of kindness toward a patient, a person who understands this truth will willingly seek the physician and even welcome the removal of a diseased organ as though it were a soothing remedy.[33]
Notes:
[1] . Al-Isra:23.
[2] . Al-Duha:9.
[3] . Al-Nisa:94.
[4] . Tabari, Jami al-Bayan; vol.4, Part 5, p.94.
[5] . Al-Imran:21, 112, Al-Nisa:155.
[6] . Al-Imran:159.
[7] . Sharif al-Radi, Nahj al-Balagha:Sermon 105.
[8] . Al-Anam:108.
[9] . Al-Hud:25.
[10] . Al-Hud:27.
[11] . Al-Hud:29–31.
[12] . Al-Shuara:114–115.
[13] . Al-Anam:52.
[14] . Kulayni, al-Kafi, vol.2, p. 321.
[15] . Amidi, Ghurar al-Hikam, No. 1218.
[16] . Amidi, Ghurar al-Hikam, No. 5730.
[17] . Amidi, Ghurar al-Hikam, No. 5727.
[18] . Amidi, Ghurar al-Hikam, No. 5700.
[19] . Amidi, Ghurar al-Hikam, No. 1217.
[20] . Amidi, Ghurar al-Hikam, No. 5729.
[21] . Amidi, Ghurar al-Hikam, No. 5728.
[22] . Amidi, Ghurar al-Hikam, No. 5732.
[23] . Amidi, Ghurar al-Hikam, No. 1158.
[24] . Nuri, Mustadrak al-Wasail, vol.11, p. 294.
[25] . Amidi, Ghurar al-Hikam, No. 5735.
[26] . Nuri, Mustadrak al-Wasail, vol. 12, p. 72.
[27] . Amidi, Ghurar al-Hikam, No.1219.
[28] . Amidi, Ghurar al-Hikam, No. 5719.
[29] . Kulayni, al-Kafi, vol. 2, p. 321.
[30] . Nuri, Mustadrak al-Wasail, vol. 11, p. 294.
[31] . Agha Bakhshi, Ali, Farhang-e Olum-e Siyasi, p. 453.
[32] . Majlisi, Bihar al-Anwar, vol. 59, p. 263.
[33] . Javadi Amoli, Tafsir Tasnim; vol. 5, p. 386.
References
- The Holy Quran.
- Javadi Amoli, Abdullah; Tasnim, Qom: Esra Publication Center, 1378 SH.
- Kulayni, Muhammad Yaqub. al-Kafi. 4th ed. Tehran: Dar al-Kutub al-Islamiyyah, 1407 AH.
- Majlisi, Muhammad Baqir, Bihar al-Anwar al-Jamiah li-Durar Akhbar al-Aimmah al-Athar. Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
- Nuri, Mirza Husayn, Mustadrak al-Wasail wa Mustanbat al-Masail, Qom: Al al-Bayt (AS) Institute, 1408 AH.
- Sharif Al-Radi, Muhammad ibn Husayn, Nahj al-Balagha; edited by Subhi Salih; Qom: Hijrat Publications, 1414 AH.
- Tabari, Abu Jafar Muhammad, Jami al-Bayan fi Tafsir al-Quran. 1st ed. Beirut: Dar al-Marifah, 1412 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.
