In the previous part of this topic, we emphasized that advertising peace and educating peaceful followers are of the main purposes of Islam. Here we review some more Islamic pieces of advice and lessons on having a balanced life and being in peace with other people of either the same religion or other.  

Being Good-Tempered

Being equable and good-tempered, and avoiding irascibility and harsh words are continuously advised to in the Islamic teachings such that Prophet Muhammad (PBUH) is invited in the Quran to “argue with them (unbelievers) in a way that is best” (16:125). Prophet Muhammad (PBUH) and Imams (AS), as role models for Muslims, have demonstrated these acts in a way that the Quran says about the Prophet (PBUH): “And indeed, you are of a great moral character” (68:4). That is why the Quran says about Prophet Muhammad (PBUH): “So by mercy from Allah, you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you” (3:159).

Imam Sadiq (AS) has described being good-tempered as: “using friendly words, nice behavior and receiving your brother happily” [1]. Imam Ali (AS) said that the best and most important deed of a “believer” is behaving nicely with people [2]. Even in the case of facing ignorant people, it is encouraged to treat kindly: “And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace” (25:63). 

These examples and many other Islamic pieces of advice demonstrate how much Islam cares about one’s behavior towards others. 

Moderation in All Affairs 

This is true that moderation can develop peace. Islam recognizes moderation as the most efficient and pleasant approach in life and interaction with others. Prophet Muhammad (PBUH) said that: “the best of every affair is the middle of it” [3]. The Quran describes Muslims as a moderate community and says that: “we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you” (2:143). This means that the nation and people who are educated based on the Islamic teachings and the Quranic guidelines will avoid extremes; neither they are radical, nor conservative [4]. 

However, whenever the truth (Haq) and falsehood (Batil) are clear and apparent, there is no place for moderation. An example is the holy struggle (Jihad); i.e., when land is attacked by others, there should be no moderation and defense becomes obligatory. 

The Rights of Non-Muslims in peace

Islam has considered the rights for every being, from parts of the body to neighbors, parents, etc. Then, it is not surprising if Islam also considers some rights for non-Muslims over Muslims. Of the rights of non-Muslims are to believe in the promises they have given the Islamic state; not to bother them about what they want or on what they are obliged to; to judge among them just as God has ordered; not to oppress them since Prophet Muhammad (PBUH&HP) said that he would be against anyone who oppresses a non-Muslim1 [5]. Imam Ali (AS) was sensitive to any harm or injustice to whether Muslims or non-Muslims. He (AS) said that: “if someone is not of your religion, he is still a human being like you.”, he (AS) was therefore against any harm or damage to non-Muslims [6].

Dealing with Others in the Early Ages of Islam

After the rise of Islam, Prophet Muhammad (PBUH&HP) adopted the approach of moderation and fairness with the followers of the previous Abrahamic religions. 

Prophet Muhammad (PBUH&HP) defended boldly Muslims and himself whenever needed. He (PBUH&HP) opposed any violence to Muslims, but he (PBUH&HP) still cared about the prisoners of the wars. He (PBUH&HP) had ordered to treat them with moderation, mercy, and humanity, to do good to them and to forgive them. Prisoners were usually kept in the mosques or proper and clean homes. The troops of Islam, following the manner of Prophet (PBUH&HP), preferred prisoners to themselves such that they provided prisoners with better foods and clothes. If a prisoner did not want to reveal the secrets of the enemies, he would not be beaten but whoever did so would be released [7].    

Considering the points mentioned above about how Islam educates peaceful followers and how it considers rights for non-Muslims, the role of Islam in promoting peace can be fully grasped. However, this should not be confused that a Muslim must endure every situation or the violation of his\her rights or the rights of the Muslims in general. The key point is that a Muslim chooses the moderation and peace as the first solution to his social affairs as long as it does not require the violation of the rights of one or several people. 

1 Here, the term “non-Muslim” refers only to a non-Muslim who is the citizen of an Islamic state or a non-Muslim who lives in a non-Muslim country which is in agreement with Muslims. 

References:

1.  Ibn Babawayh, "Man la yahduruhu al-Faqih," vol. 4, p. 412.
2. Ibn Shu'ba al-Harrani, "Tuhaf al-'uqul," p. 200.
3.  Allama Majlisi, “Bihar al-Anwar,” vol. 74, p. 383.
4.  Reference to: “How and why did Islam spread very quickly throughout the world? – Part 4: Islam and its moderate views.”
5.  Imam Zayn al-'Abidin (AS), “Treatise On Rights (Risalat al-Huquq).”
6. M. al-Kulayni, "Kitab al-Kafi."
7. peace in islam

    

Backbiting is highly forbidden in Islam and is considered as a major sin. By speaking behind the back of others, people might deliberately spoil the dignity of each other, and in Islam, nothing is far more valuable than the honour of a human being. It is narrated from Prophet Muhammad (PBUH & HP) that during the miraculous night journey (Mi’raj) [i] that he (PBUH & HP) had, he (PBUH & HP) passed a group of people in hell who were scratching their own faces with nail. He (PBUH & HP) asked who they were. It was said that, those were the ones who used to backbite and dishonour others [1]. This punishment, besides others, was due to the fact that backbiting destroys the face of others and misrepresents them, hence, the backbiters scratched their faces which caused them to look more monstrous and nasty.   Let’s see what Islam’s definition of backbiting, its conditions, types, consequences, etc is.

Meaning of Backbiting in Islam

According to Prophet Muhammad (PBUH & HP), backbiting is to mention and scold someone behind his back which is unpleasant and unkind to him/her [2]. It can be about his/her physical appearance, body, origin, character, deeds, or possessions like clothes, home, children or spouse. 
Notice that there is a delicate difference between backbiting and slander. According to Imam Sadiq (AS), backbiting is to reveal something about your Muslim brother which Allah Almighty has concealed. But, revealing which is apparent such as being irascible or hasty is not considered as backbiting. But, slander is to attribute something to someone which is basically wrong [3]. 

The conditions to consider an act or a saying as backbiting

Not every act or saying about another person is backbiting. Backbiting is:

•    If someone talks about the apparent and obvious characteristics of another person, it won’t be backbiting anymore, unless he\she intends to mock and deride that person. Hence, revealing the hidden defects of someone else is considered as backbiting whatever the intention is, but, talking about the obvious defects is considered as backbiting if one aims to reproach;

•    When someone reveals the “defects” of someone else, but revealing the “strong points” of another person won’t be backbiting anymore;   

•    If the deficiency attributed to another person is unpleasant and blamed by everyone else;

•    If one aims to dishonour another person by revealing his\her defects;

•    And, if there is someone else who listens to or hears what is said about another person. It means that if one reviews someone’s defects by him\herself alone, it is not backbiting.

Backbiting is disapproved in Islam

Backbiting is so denounced in Islam that it is said: “Whoever dies while he had repented from backbiting, he\she will be the last who enters Heaven. And, whoever dies while have kept on backbiting, he\she will be the first who enters the Hell [4]! 

In another narration, backbiting is compared to leprosy disease. It is said that backbiting ruins one’s faith much faster than leprosy disease ruins his\her body [5]. In surat Hujurat it is said: “O you who have faith! ... do not spy on or backbite one another. Will any of you love to eat the flesh of his dead brother? You would hate it. And be wary of Allah ...” (49:12).

Types of Backbiting

Backbiting is “mentioning” someone’s deficiency behind his\her back. Accordingly, the types of backbiting are:

•    By words: it is the most common type of backbiting. It means one “speaks” about another person’s defect;

•    By writing: if someone writes down the imperfection of someone else such that others can read it, too, the cartoons drawn to mock a personality or using someone’ pet phrase in order to make fun of him\her    ; 

•    By act: if one reveals other person’s defect to someone else by showing or imitating it;

•    By indirect words: like saying that “how lucky we are that we don’t have such  a stingy partner!”;

•    By gesture: like revealing one’s defect by a special movement of hand, head, eyes, etc. 

Now that we found out how much backbiting is disapproved in Islam and what it is consists of, we need to find out its consequences, the way to prevent ourselves or others from backbiting, etc. Follow us on the second part of this topic to find the answers.

[i] The Mi’raj refers to the materialistic journey of the prophet Muhammad (PBUH & HP) from Mecca to Jerusalem, and from there, to the skies and back home again. That was during this journey that he (PBUH & HP) saw heaven and hell. For more details see: https://www.islamquest.net/en/archive/fa6152

References:

1. Mirza Hussain Nouri, “Mustadrak al-Wasa’il”, vol. 9, p. 119.  
2. M. Naraqi, “Mi’raj al-Sa’sah”, p. 447.
3. Shaykh al-Kolayni, “al-Kafi”, vol. 2, No. 7.
4. Mulla M. Faydh Kashani, “Al-Mahajjat al-Baydha' ”, vol. 5, p.252.
5. Shaykh al-Kolayni, “al-Kafi”, vol. 2, No. 1.