Musa Kazim GULCUR
January 24, 2023
Content
11. The Tendency Toward Extremes
15. Negative Biases or Prejudices Against Others
16. Extreme Skepticism or Cynicism
أعوذ بالله من الشيطان الرجيم
بِـسْـــــــــــــــــــــــــــــــمِ اللَّهِ الرَّحْمَنِ الرَّحِيم
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمٖينَ اللَّهُمَّ صَلِّ وسلـم عَلَى الْأَوَّلِ فِي الْإِيجَـادِ وَالْـجُـودِ وَالْوُجُودِ، اَلْفَاتِـحِ لِكُلِّ شَــاهِدٍ وَمَشْـهُودٍ، حَضْرَةِ الْمُشَـاهَـدَةِ وَالشُّهُودِ، اَلـسِّــرِّ الْبَـاطِـنِ وَالنُّـورِ الظَّاهِرِ الَّذِي هُـوَ عَيْنُ الْمَقْصُودِ، مُمَيِّزِ قَصَبِ السَّـبْقِ فِي عَالَمِ الْخَلْقِ الْمَخْصُوصِ بِالْعُبُودِيَّةِ، اَلرُّوحِ الْأَقْدَسِ الْعَلِيِّ وَالنُّـورِ الْأَكْمَلِ الْبَهِيِّ، اَلْقَائِمِ بِكَمَالِ الْعُبُودِيَّةِ فِي حَضْرَةِ الْمَعْبُودِ، اَلَّـذِي أُفِيضَ عَلَى رُوحِي مِـنْ حَضْرَةِ رُوحَانِيَّتِهِ، وَاتَّصَلَتْ بِمِشْكَاةِ قَلْبِي أَشِـــعَّةُ نُـورَانِيَّتِهِ، فَهُوَ الرَّسُـــولُ الْأَعْظَمُ وَالنَّبِيُّ الْأَكْـرَمُ وَالْوَلِيُّ الْمُقَرَّبُ الْمَسْـعُودُ، وَعَلَى أٰلِـهِ وَأَصْحَابِهِ خَزَائِنِ أَسْـرَارِهِ، وَمَعَارِفِ أَنْوَارِهِ، وَمَطَالِـعِ أَقْمَارِهِ، كُنُوزِ الْحَقَائِقِ، وَهُدَاةِ الْخَلَائِقِ، نُجُومِ الْهُدَى لِمَنِ اقْتَدَى، وَسَلَّمَ تَسْلِيماً كَثِيراً كَثِيراً
Introduction
In our previous articles, we have attempted to analyze the deeply meaningful statements of the Prophet Muhammad (ﷺ) regarding virtuous character traits. In this and the following articles, we will delve into the aspects of poor moral qualities and the solutions proposed by Islam to address these issues.
Poor moral traits include a wide range of unethical and morally objectionable behaviors. Examples of such negative moral attributes are:
1. Dishonesty, marked by deception and untruthfulness, includes behaviors such as lying, cheating, and stealing. These actions can damage relationships, erode trust, and lead to negative consequences. To overcome this harmful tendency, one must be committed to integrity and honesty in every aspect of life.
2. Cruelty involves causing pain or suffering to others, whether through physical or emotional means. This detrimental conduct can take many forms, such as physical and emotional abuse, neglect, or bullying. Acknowledged as a serious issue, cruelty can have profound effects on both the victim and perpetrator, potentially causing physical injuries and psychological damage. Sometimes, these actions are considered unlawful and may incur legal repercussions.
3. Selfishness is characterized by placing one’s needs, desires, and interests first, often at the expense of others’ needs and feelings. This trait can manifest as self-centeredness, an aversion to compromise, and a lack of willingness to help others. Such behavior can damage relationships, incite conflicts, and lead to negative consequences. Fundamentally, selfishness arises from a lack of empathy and regard for others. To overcome this detrimental characteristic, one should develop empathy and compassion, and take into account the impact of their actions and decisions on others.
4. Prejudice is an unjustified or irrational attitude or belief directed towards a group based on characteristics like race, ethnicity, national origin, religion, or gender. It takes various forms, such as racism and religious bigotry, and often results in discrimination—the unfair treatment of individuals based on categorical attributes. These behaviors negatively affect individuals and society by limiting opportunities, heightening tensions, and causing emotional harm. Addressing these issues involves self-education, challenging personal biases, and treating all individuals with fairness, respect, and empathy.
5. A lack of empathy is characterized by difficulty in understanding the emotions and experiences of others. People who have low empathy may find it challenging to recognize and respond to the perspectives and feelings of others, often appearing indifferent or insensitive to the needs around them. This can impede the formation and sustenance of positive relationships. While displaying a lack of empathy is generally viewed as unfavorable, it is possible to develop empathy through deliberate practice and the assistance of ethical professionals when needed.
It is essential to recognize that individuals can cultivate positive moral attributes and replace detrimental ethical practices with virtuous habits to become better versions of themselves.
Unethical behavior is unacceptable and should be avoided at all costs. Everyone has the right to live without fear of harm or violence. Demonstrating unethical behavior towards others can lead to serious and lasting consequences for both the victim and the perpetrator. If one finds themselves in a situation where they are considering unethical actions towards others, it is crucial to consider the potential consequences and seek advice from trusted ethical counselors if needed.
Islam provides guidance on combating harmful moral influences. There is substantial evidence in the Qur’an and the hadiths of Prophet Muhammad (ﷺ) concerning the steps to control the spread of such moral dangers. This article seeks to explore this important topic thoroughly.
1. Impetuosity
Impetuosity is the tendency to act quickly and without adequate thought, often leading to hasty decisions that may not consider all possible consequences. While typically seen in a negative light due to the risk of poor judgment and potential harm, there are instances, like emergencies that demand immediate action, where such behavior could be advantageous. Ultimately, the outcomes of impetuosity can be either positive or negative, depending on the context.
Impulsive people tend to speak without full knowledge and respond without understanding. They quickly praise someone’s qualities without a deep grasp of their character, only to later criticize those they previously praised. This impulsiveness can result in remorse over decisions made without due consideration.
The Qur’ân says:
“And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty (i.e., if he is angry with somebody, he invokes (saying): “O Allah! Curse him, etc.” and that one should not do, but one should be patient).” (Al-Isra, 17/11)
In another verse, The Qur’ân says:
“Man is created of haste, I will show you My Ayat (torments, proofs, evidence, verses, lessons, signs, revelations, etc.). So, ask Me not to hasten (them).” (Al-Anbya, 21/37)
Abdullah-Muhaimin bin ‘Abbas bin Sahl bin Sa’d As-Saidi narrated from his father, from his grandfather, who said that the Messenger of Allah (ﷺ) said:
“Deliberateness is from Allah, and haste is from the Ash-shaitan.”[1]
2. Deception
Deception, marked by lying, cheating, and fraudulence, is acknowledged as a harmful characteristic in humans. Such conduct, typically intended to gain unfair benefits or cause damage, occurs in diverse situations. The consequences are significant, as they can undermine trust, harm relationships, and compromise reputations.
Deception entails violating rules or gaining an unfair advantage over others via dishonest means. This form of trickery not only injures individuals but also undermines society by compromising the fairness and integrity of institutions, systems, and social interactions. Furthermore, deceit can provoke feelings of guilt, shame, and self-doubt, which may result in enduring psychological effects.
Understanding that cheating often arises from a lack of ethical values, external pressures, insufficient motivation, or a poor grasp of integrity’s importance is essential. It is incumbent upon both individuals and society to foster and maintain values like honesty and fair play to diminish the prevalence of cheating.
The Qur’ân says:
“O you who believe! Betray not Allah and His Messenger, nor betray knowingly your Amanat (things entrusted to you, and all the duties which Allah has ordained for you).” (Al-Anfal, 8/27)
It is narrated on the authority of Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (ﷺ) observed:
“He who acted dishonestly towards us is not of us.”[2]
3. Arrogance
Arrogance is marked by an exaggerated sense of self-importance and entitlement, frequently accompanied by a domineering attitude and a lack of consideration for others. It often manifests in boastfulness or an absence of empathy. Such a trait is harmful because it impedes the development of healthy relationships and effective communication, reduces self-awareness, and blocks learning and personal development.
Arrogance can lead to suboptimal decision-making, as it may lead individuals to overvalue their own abilities and disregard the perspectives and needs of others. Such an attitude often leads to conflict, resentment, and alienation in both personal and professional environments. Additionally, it obstructs collaboration and teamwork, reducing the effectiveness of groups and organizations.
It is important to recognize that arrogance often stems from insecurity or low self-esteem. Overcoming arrogance requires self-awareness, empathy, and an openness to learning from others.
The Qur’ân says:
“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not each arrogant boaster.” (Luqman, 31/18)
In another verse, The Qur’ân says:
“And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth nor can you attain a stature like the mountains in height.” (Al-Isra, 17/37)
It Is narrated on the authority of Abdullah b. Mas’ud (may Allah be pleased with him) that the Messenger of Allah (ﷺ), observed:
“He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.” A person (amongst his hearers) said: “Verily a person loves that his dress should be fine, and his shoes should be fine!” He (the Holy Prophet) remarked: “Verily, Allah is Graceful, and He loves Grace. Pride is disdaining the truth (out of self-conceit) and contempt for the people.”[3]
4. Torture
Torture is a severe violation of human rights and is ethically unjustifiable. It is an extremely cruel and inhuman form of treatment that can cause profound physical and psychological harm. Furthermore, torture is an ineffective means of gathering information, as victims may provide false statements just to end their agony, regardless of the truth. I am resolutely opposed to the use of torture, and it should be condemned universally in all circumstances.
Torture is a serious human rights violation and is indefensible on moral and legal grounds. It is a form of cruel, inhuman, and degrading treatment aimed at causing intense physical and psychological pain. Moreover, international law clearly forbids torture. It should never be used to obtain information or as a means of punishment, as it is ethically reprehensible, unreliable, and counterproductive.
The Qur’ân says:
“And those who torture believing men and women undeservedly, bear on themselves the crime of slander and plain sin.” (Al-Ahzab, 33/58)
Narrated Abu Huraira (may Allah be pleased with him):
Allah’s Messenger (ﷺ) said, “Whoever believes in Allah and the Last Day should talk about what is good or keep quiet, and whoever believes in Allah and the Last Day should not torture his neighbor; and whoever believes in Allah and the Last Day, should entertain his guest generously.”[4]
5. Bullying
Mocking others, often referred to as bullying or teasing, is harmful and demonstrates a lack of respect. It can cause emotional distress and damage an individual’s self-esteem, possibly leading to enduring negative impacts on mental health. Moreover, it can create a hostile and unwelcoming environment for everyone involved. Ridiculing others is ethically wrong and disrespectful, and should be unequivocally discouraged.
It is vital to treat others with kindness, respect, and empathy, and to be aware of the impact our words and actions have on those around us. If you observe someone mocking others, it’s important to step in and convey that such behavior is not acceptable. When faced with bullying, seeking assistance and support from trusted adults, friends, or professionals is crucial.
Mocking others is harmful and can cause emotional pain, amounting to a form of bullying. Everyone deserves respect and dignity; to ridicule someone is to discriminate or harass. Understanding the effect of our words and actions on others and the power dynamics at play is vital. It is completely unacceptable to mock someone for their race, gender, or any other characteristic. Showing kindness and empathy towards others is fundamental.
The Qur’ân says:
“O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former.” (Al-Hujurat, 49/11)
Abu Huraira (may Allah be pleased with him) reported Allah’s Messenger (ﷺ) as saying:
“It is a serious evil for a Muslim that he should look down upon his brother Muslim. All things of a Muslim are inviolable for his brother in faith: his blood, his wealth, and his honor.”[5]
6. Wastage
Wastage denotes the inefficient or unnecessary consumption of resources. It is acknowledged that substantial amounts of resources, such as food, water, energy, and materials, are wasted. This wastage negatively impacts the environment, society, and economies. For example, wasted food increases greenhouse gas emissions and strains agricultural systems, while wasted energy leads to higher expenses for both individuals and businesses. Additionally, wastage can limit human potential when people are unable to achieve their full capabilities due to poverty, insufficient education, or discrimination. Individuals and society must work towards reducing waste to promote sustainable living and ensure the well-being of future generations.
Conversely, excessive frugality with money or resources can be perceived as negative, or even selfish, particularly when others are in need.
Reflecting on the consequences of our actions for both ourselves and others is essential, as it ensures responsible behavior and prudent resource management. Additionally, waste can adversely affect the environment, highlighting the importance of considering the environmental impact of our choices.
It is generally crucial to strive for balance and consider the consequences of waste before making decisions.
The Qur’ân says:
“O Children of Adam! Take your adornment (by wearing your clean clothes), while praying and going round (the Tawaf of) the Ka’bah, and eat and drink but waste not by extravagance, certainly, He (Allah) likes not Al-Musrifun (those who waste by extravagance).” (Al-A’raf, 7/31)
It was narrated from ‘Amr bin Shu’aib, from his father (may Allah be pleased with him), that Allah’s Messenger (ﷺ) said:
“Eat, give charity, and clothe yourselves, without being extravagant, and without showing off.”[6]
7. Defaming
Defamation is a grave concern as it can tarnish an individual’s reputation and adversely affect their personal and professional lives. It involves the act of making false and injurious statements that can degrade someone’s character. The dissemination of incorrect or deceptive information about a person, whether deliberate or accidental, can lead to serious repercussions.
It is essential to be cautious about the information we share with others. Always ensure the accuracy of such information before dissemination. Moreover, it is equally important to respect personal privacy and avoid revealing private details without consent.
Defaming others is not just unethical and a sign of poor character, but it’s also illegal. Good moral conduct requires avoiding such behavior and instead, focusing on building positive relationships based on trust and respect.
The Qur’ân says:
“Moses said to him: Woe to you! Don’t lie against Allah by slander, lest he destroys you (at once) utterly by chastisement: the slanderer suffers frustration!” (TaHa, 20/61)
Narrated Wathila bin Al-Asqa (may Allah be pleased with him):
Allah’s Messenger (ﷺ) said, “Verily, one of the worst slanders is to claim falsely to be the son of someone other than one’s real father, or to claim to have had a dream one has not had, or to attribute to me what I have not said.”[7]
8. Consuming Other’s Earnings
Consuming others’ earnings without consent is unethical and unjust. Exploitation without providing a fair share of the profits is tantamount to theft. This behavior adversely affects those whose earnings are taken and can result in financial hardship for them.
Ensuring fairness in business transactions is crucial, as it guarantees that all involved parties are justly compensated for their contributions. Such practices foster trust and respect among stakeholders, leading to a more just and enduring economic system.
Honesty and transparency in business transactions are always preferable, and one should steer clear of any kind of fraud or deception.
The Qur’ân says:
“O you who believe! Eat not up your property among yourselves unjustly except it is a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you.” (An-Nisa, 4/29)
Narrated Abu Huraira (may Allah be pleased with him):
Allah’s Messenger (ﷺ) said, “Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.”[8]
9. Thought of Vengeance
Holding onto thoughts of vengeance or pursuing retribution can be harmful and destructive. The quest for revenge may result in dangerous and unhealthy behaviors, such as aggression, violence, and even criminal acts. Moreover, it can trigger a continuous cycle of revenge, turning those who seek it into its victims, thus sustaining a perpetual sequence of harm and suffering.
Recognizing that seeking vengeance will not restore what was lost or heal the wounds is crucial; it only leads to more harm and suffering. It is equally important to understand that everyone can make mistakes and that individuals have the potential for change and growth.
Rather than seeking revenge, focusing on forgiveness and healing is crucial. This method helps release anger and resentment, facilitating the process of moving beyond the hurt. It’s vital to recognize that forgiveness doesn’t excuse the wrongdoing; it represents a deliberate choice to cease letting the amygdala control your emotions and thoughts.
Understanding the importance of due process is crucial; if someone is suspected of a crime, it is best to leave the matter to the judicial system for adjudication and let the legal process take its course.
The Qur’ân says:
“And such as Allah doth guide there can be none to lead astray. Is not Allah Exalted in Power, (Able to enforce His Will), Lord of Retribution?” (Az-Zumar, 39/37)
Narrated ‘Aisha (may Allah be pleased with her):
“Whenever Allah’s Messenger (ﷺ) was given the choice of one of two matters, he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would not approach it. Allah’s Messenger (ﷺ) never took revenge (over anybody) for his own sake but (he did) only when Allah’s Legal Bindings were outraged in which case, he would take revenge for Allah’s Sake.”[9]
10. Belittling Others
Belittling others constitutes verbal or emotional abuse with serious repercussions for an individual’s mental and physical health. It can provoke feelings of shame, guilt, and self-doubt, leading to diminished self-esteem and self-worth. Furthermore, it can lead to depression, anxiety, and various other mental health conditions.
Disparaging others is an unacceptable method of communication and a poor way to express dissatisfaction. Resorting to language or behavior that demeans another individual is indefensible. Everyone is entitled to be treated with respect and dignity. It is vital to be aware of how our words and actions might affect others.
Rather than persistently demeaning others, it would be more advantageous to engage in constructive and respectful communication, even amid disagreements. Additionally, it is valuable to listen to and try to comprehend the other person’s perspective.
The Qur’ân says:
“Woe to every (kind of) scandalmonger and backbiter.” (Al-Humazah, 104/1)
Abu Huraira (may Allah be pleased with him) reported Allah’s Messenger (ﷺ) as saying:
“Don’t nurse a grudge and don’t bid him out for raising the price and don’t nurse aversion or enmity and don’t enter into a transaction when the others have entered into that transaction and be as fellow brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The piety is here” (and while saying so) he pointed towards his chest thrice.”[10]
11. The Tendency Toward Extremes
The tendency towards extremes, or a predisposition for extreme behavior, is a significant concern. It leads to hasty and impulsive decisions, often resulting in adverse outcomes and regret. Furthermore, it can foster an unpredictable and harmful lifestyle.
Achieving balance is crucial, and decisions should not rely solely on emotions. It’s important to contemplate the potential outcomes of one’s actions before deciding. Additionally, being mindful of one’s thoughts and feelings, and recognizing any recurring patterns or triggers, can prevent extreme behaviors.
Recognizing that experiencing a range of emotions is normal is important; however, dwelling on any particular emotion is not advantageous. It is essential to learn how to manage and regulate our emotions, as well as to develop effective coping mechanisms for dealing with stress, anxiety, and other difficult emotions.
The Qur’ân says:
“Say (O Muhammad SAW): O people of the Scripture! (Jews and Christians) Exceed not the limits in your religion (by believing in something) other than the truth, and do not follow the vain desires of people who went astray in times gone by, and who misled many, and strayed (themselves) from the Right Path.” (Al-Ma’ida, 5/77)
Abdullah (may Allah be pleased with him) reported Allah’s Messenger (ﷺ) as saying:
“Ruined, were those who indulged in extremism.” He (the Holy Prophet) repeated this thrice.[11]
12. Getting into Arguments
Regular arguments might signal underlying problems, such as inadequate communication skills or insufficient emotional control. Ongoing disputes typically represent unsettled conflicts, misunderstandings, or needs that have not been met. Constant bickering can harm relationships by creating bitterness and irritation, which can lead to a breakdown in communication.
Effective communication requires clear and respectful self-expression. Active listening is essential to understanding others’ perspectives. Moreover, managing emotions and learning to curb the tendency to argue are important skills.
It is essential to seek help and support if you often find yourself in frequent arguments. A qualified ethical advisor can help identify the underlying issues and provide important skills in communication and resolving conflicts.
The Qur’ân says:
“And indeed, We have put forth every kind of example in this Qur’an, for mankind. But man is ever more quarrelsome than anything.” (Al-Kahf, 18/54)
Anas bin Malik (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said:
“Whoever avoids lying while he is doing so falsely, a house will be built for him on the skirts of Paradise. Whoever avoids arguing while he is in the right, house will be built for him. And whoever has good character, a house will be built for him in its heights.”[12]
13. Cowardice
Cowardice is characterized by an excessive fear or lack of courage in the face of challenging situations. It can impede a person’s ability to act or make decisions, limiting their ability to achieve their goals. Additionally, cowardice can lead to feelings of self-doubt and inadequacy.
Acknowledging that fear and cowardice are natural emotions is crucial, yet letting them control our actions is detrimental. It’s important to learn how to handle and overcome cowardice by facing it head-on. Building self-confidence can be achieved by tackling cowardice and failures incrementally. It’s also critical to understand that failure offers a chance for learning and development. Furthermore, courage is not about the lack of fear, but the ability to proceed despite it. Striking a balance between prudence and fear, and engaging in measured risks when needed, is key.
It is essential to seek assistance if fear interferes with your everyday activities or causes significant distress. A skilled ethical advisor can help pinpoint the underlying issues and provide techniques to cope with and overcome fear.
The Qur’ân says:
“Allah has sent down the best statement, a Book (this Qur’an), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He Guides therewith whom He pleases and whomever Allah sends astray, for him there is no guide.” (Az-Zumar, 39/23)
Narrated Abu Hurayrah (may Allah be pleased with him):
I heard the Messenger of Allah (ﷺ) say: “What is evil in a man are alarming niggardliness and unrestrained cowardice.”[13]
14. Excessive Anxiety
Excessive anxiety is a chronic state of worry or fear that interferes with daily life. This common condition, referred to as an anxiety disorder, manifests in several forms, such as generalized anxiety disorder, panic disorder, social anxiety disorder, and specific phobias. It can cause physical symptoms including muscle tension, fatigue, and trouble concentrating, along with emotional symptoms like irritability, restlessness, and disrupted sleep.
A certain level of anxiety is normal, as it’s a natural reaction to stress. However, when anxiety becomes overwhelming or persistent, it can be debilitating. Excessive or long-term anxiety can interfere with daily activities and negatively affect overall health. If anxiety starts to impede daily functioning, seeking advice from a qualified mental health professional is recommended.
The importance of good morals is crucial in leading a meaningful life.
The Qur’ân says:
“Fretful when evil touches him.” (Al-Ma’arij, 70/20)
15. Negative Biases or Prejudices Against Others
Holding negative biases or prejudices against others frequently leads to harmful and discriminatory behavior. These attitudes obstruct the development of significant relationships, instead cultivating a sense of isolation and loneliness. Biases based on race, gender, religion, or other traits contribute to discrimination and unjust treatment of people.
Acknowledging that everyone has biases is important, but it is crucial to recognize and actively work to counteract them. It’s also vital to challenge negative thoughts and stereotypes and replace them with more accurate and fair perspectives. Thus, one should educate oneself and stay receptive to learning about various cultures, beliefs, and perspectives.
Understanding that harboring negative thoughts about others can be a learned behavior is crucial. With the appropriate methods, it is possible to change this mindset. If negative biases result in destructive behaviors or cause substantial difficulties in one’s life, it is vital to seek assistance. A qualified moral advisor can assist in pinpointing the root causes and provide techniques to handle and conquer these biases.
The Qur’ân says:
“O you who believe! Avoid any suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who accepts repentance, Most Merciful.” (Al-Hujurat, 49/12)
Narrated Abu Huraira (may Allah be pleased with him):
The Prophet (ﷺ) said, “Beware of suspicion (about others), as suspicion is the falsest talk, and do not spy upon each other, and do not listen to the evil talk of the people about others’ affairs, and do not have enmity with one another, but be brothers.”[14]
16. Extreme Skepticism or Cynicism
Extreme skepticism, also known as cynicism, is characterized by the doubt and dismissal of the credibility of widely accepted assertions or evidence. While skepticism can enhance critical thinking and help differentiate reality from fiction, it becomes an issue when taken to extremes. Overly skeptical attitudes can lead to cynicism, undermine trust, and result in the complete rejection of new ideas or evidence.
Overly skeptical attitudes can lead to a narrow-minded outlook, which may impede the formation of meaningful connections and relationships. Additionally, such skepticism can hinder personal growth and learning by curtailing receptiveness to new ideas and experiences.
Striking a balance between skepticism and openness is essential. It’s important to critically evaluate evidence and claims, yet stay open to new ideas and perspectives. Recognizing that excessive skepticism might be a sign of deeper issues, such as depression, anxiety, or unresolved traumas, is crucial. If skepticism profoundly interferes with one’s life, seeking professional help is imperative. A skilled ethical advisor can help identify these underlying issues and provide strategies to address and reduce unwarranted skepticism.
The Qur’ân says:
(And it will be said): “Both of you throw (Order from Allah to the two angels) into Hell, every stubborn disbeliever (in the Oneness of Allah, in His Messengers, etc.), hinderer of good, transgressor, doubter, who set up another ilah (god) with Allah, then (both of you) cast him in severe torment.” (Qaf, 50/24-26)
Al-Hasan bin ‘Ali said (may Allah be pleased with him):
“I remember that the Messenger of Allah (ﷺ) said: “Leave what makes you in doubt for what does not make you in doubt. The truth brings tranquility while falsehood sows doubt.”[15]
17. Perjury
Perjury entails deliberately giving false testimony or making misleading statements under oath in a court proceeding or any formal process. It is deemed a serious crime as it undermines the integrity of the legal system and can lead to the unjust conviction of the innocent or the exoneration of the guilty.
Perjury is considered a criminal act that is punishable by law, which may result in penalties including fines, imprisonment, or both, depending on the jurisdiction and the severity of the offense.
Perjury undermines the ethical foundation of the judicial system by eroding trust and integrity. Recognizing the gravity of making false statements under oath is vital, as it carries significant consequences not just for the individual involved, but for the entire justice system.
Narrated Khuraym Ibn Fatik (may Allah be pleased with him):
“The Messenger of Allah (ﷺ) offered the morning prayer. When he finished it, he stood up and said three times: “False witness has been made equivalent to attributing a partner to Allah.” He then recited: “So avoid the abomination of idols and avoid speaking falsehood as people pure of faith to Allah, not associating anything with Him.” (Al-Hajj, 22/30)[16]
18. Ruthlessness
Ruthlessness is defined by a lack of empathy, marked by a willingness to achieve one’s goals at the expense of others’ well-being. It is expressed through an uncompromising pursuit of power, regardless of the repercussions.
Ruthlessness is morally objectionable as it inflicts harm and distress upon others. It also undermines the foundations of trust, respect, and collaboration between people. Moreover, ruthless behavior may lead to legal consequences when it encompasses illegal acts.
It is essential to recognize that success and power can be achieved ethically and justly through respect, kindness, and compassion. Genuine leadership and success are rooted in trust, mutual respect, and collaboration.
Recognizing the need to seek advice from ethically reliable advisors is vital when experiencing impulses to harm or exploit others. This behavior could signal deeper issues that need to be addressed.
The Qur’ân says:
“And when ye exert your strong hand, do ye do it like men of absolute power?” (Ash-Shu’ara, 26/130)
Narrated Abdullah ibn Amr ibn al-‘As (may Allah be pleased with him):
The Prophet (ﷺ) said: “Those who do not show mercy to our young ones and do not realize the right of our elders are not from us.”[17]
19. Persecution
Persecution refers to the unjust treatment of individuals or groups based on their race, religion, gender, or other identities. This maltreatment can take many forms, such as physical violence, harassment, threats, imprisonment, and in extreme cases, genocide. These actions are severe violations of human rights and are outlawed by international legislation.
Persecution is a form of discrimination that can have severe consequences for individuals and society at large. It can lead to trauma, forced displacement, and loss of life, creating an atmosphere of fear and mistrust. Additionally, it may cause the breakdown of social cohesion and the erosion of basic liberties.
Acknowledging that persecution is indefensible, it should be condemned universally. Expressing disapproval of discrimination and championing the protection of everyone’s rights and dignity, regardless of their background, is essential.
Persecution generally falls into three categories:
a) Humanity’s fall into profound immorality is often attributed to associating partners with the Sovereign Creator. The Qur’an states this concept in the following manner:
“And (remember) when Luqman said to his son when he was preaching, O my dear son! Ascribe no partners unto Allah. Verily to ascribe partners (unto Him) is tremendously wrong.” (Luqman, 31/13)
b) The second aspect is the existence of cruelty among individuals, as referenced in the Qur’an.
“The way (of blame) is only against those who oppress human beings and wrongfully rebel on the earth. For such, there is a painful doom.” (Ash-Shuraa, 42/42)
c) The third aspect involves individuals suppressing their true selves, as referenced in the Qur’an.
“Whosoever transgresses the set limits of Allah; then indeed he has wronged himself.” (At-Talaq, 65/1)
Persecution is the systematic and unfair exercise of power and authority over a particular group of people, typically aimed at exploitation, marginalization, or discrimination. Oppression can take many forms, affecting social, political, economic, and cultural aspects of life.
Persecution results in numerous damages with potentially far-reaching consequences. Some of the most common effects include:
1. Erosion of Liberties: Oppression can take the form of reducing a group’s rights and freedoms, encompassing their freedom of speech, assembly, and association.
2. Economic Disadvantage: Individuals subjected to persecution often endure economic hardships and poverty, frequently resulting from labor market discrimination and limited access to resources.
3. Psychological and Emotional Harm: Persecution can cause psychological and emotional distress, resulting in anger, fear, anxiety, and depression among those affected.
4. Physical harm can result from persecution, which may involve physical violence and abuse, causing injury and bodily damage to those affected.
5. Social and Cultural Marginalization: Persecution may lead to social and cultural marginalization, causing the ostracization of certain individuals from mainstream society and hindering their participation in cultural practices and traditions.
Persecution can have profound and lasting effects on those who suffer from it and can negatively impact society at large.
The Qur’an consistently emphasizes that individuals who perpetrate injustices will be punished in the afterlife, whereas those who have suffered oppression will be duly rewarded. These actions are deemed by Allah as the most cruel.
1. Prohibition of mentioning the name of Allah in mosques (Al-Baqarah, 2/114),
2. Concealing the testimony (Al-Baqarah, 2/140),
3. Fabricating lies in the name of Allah or denying His verses (Al-An’am, 6/21),
4. People’s turning away when the verses of Allah were read (Al-Kahf, 18/57).
Uqbe b. Amir (may Allah be pleased with him) narrates, I met the Messenger of Allah (pbuh) one day, I ran, and when I reached him, he took my hand and said:
“O Uqba! Shall I inform you of the most virtuous morality of the people of this world and the hereafter? You don’t cut yourself off from those who have nothing to do with you. You do not deprive those who deprive you. You forgive those who persecute you. Be careful! Whoever wants a long life and abundant sustenance should contact their relatives.”[18]
God willing, I will proceed with the article “The Elements of Poor Moral Character and the Solutions Provided by Islam II.”
[1] Jami’ at-Tirmidhi, Chapters on Righteousness And Maintaining Good Relations With Relatives, Hadith number: 2012.
[2] Sahih Muslim, The Book of Faith, Hadith number: 189.
[3] Sahih Muslim, The Book of Faith, Hadith number: 171.
[4] Sahih al-Bukhari, To make the Heart Tender (Ar-Riqaq), Hadith number: 6475.
[5] Sahih Muslim, The Book of Virtue, Enjoining Good Manners and Joining of the Ties of Kinship, Hadith number: 2564.
[6] Sunan an-Nasa’i, The Book of Zakah, Hadith number: 2559.
[7] Sahih al-Bukhari, Virtues and Merits of the Prophet (pbuh) and his Companions, Hadith number: 3509.
[8] Sahih al-Bukhari, Oppressions, Hadith number: 2449.
[9] Sahih al-Bukhari, Virtues and Merits of the Prophet (pbuh) and his Companions, Hadith number: 3560.
[10] Sahih Muslim, The Book of Virtue, Enjoining Good Manners and Joining of the Ties of Kinship, Hadith number: 2564.
[11] Sahih Muslim, The Book of Knowledge, Hadith number: 2670.
[12] Jami’ at-Tirmidhi, Chapters on Righteousness And Maintaining Good Relations With Relatives, Hadith number: 1993.
[13] Sunan Abi Dawud, Jihad (Kitab Al-Jihad), Hadith number: 2511.
[14] Sahih al-Bukhari, Wedlock, Marriage (Nikaah), Hadith number: 5143.
[15] Jami’ at-Tirmidhi, Chapters on the description of the Day of Judgement, Ar-Riqaq, and Al-Wara’, Hadith number: 2518.
[16] Sunan Abi Dawud, The Office of the Judge (Kitab Al-Aqdiyah), Hadith number: 3599.
[17] Sunan Abi Dawud, General Behavior (Kitab Al-Adab), Hadith number: 4943.
[18] Al-Hakim al-Nishapuri, Al-Mustadrak ‘ala al-Sahihayn, vol. 4, p. 161-162, Hadith number: 7285.
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