Countering Evil with a Better Deed

Interacting with others in life is necessary, as a person is surrounded by neighbors, relatives and colleagues in institutions of study and workplaces. Due to this dealing with different types of people, it is natural to be made susceptible to harm from some of them. Suppose that every such act one is subjected to, is met by an evil one in its like, in return; regardless of whether this harm is slight or great, or intentional or not, the communities would turn into a jungle. People will abandon good traits and live without regulations or rules. To prevent the Muslim community from this detestable scenario, Allaah The Almighty commanded His believing slaves to resist evil with something good, when He Says (what means): {And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.} [Quran 41:34]

Undoubtedly, the ultimate act that is superior to countering evil with its like, is to pardon and be compassionate, or at the least, to turn away and avoid further embroiling oneself. Dear brother and sister! By adopting this noble moral, you are safeguarding your own self-respect and rationality. Therefore, you have to keep yourself away from the provocation of foul people in order to be one of the true servants of Allaah The Almighty. He describes them Saying (what means):

 

·        {And they who turn away from laghw (anything from falsehood, and that includes association, other minor sins and all useless speech, actions and concerns; furthermore, busying oneself with that which does not concern him is included).} [Quran 23:3]

·        {And when they hear ill speech, they turn away from it and say: "For us are our deeds, and for you are your deeds. Peace will be upon you; we seek not the ignorant."} [Quran 28:55]

·        {And when the ignorant address them [harshly], they say [words of] peace.} [Quran 25:63] 

 

When one treats an abuser in a wholesome manner, he or she would suppress his or her anger, thereby becoming one of those whom the Prophet, , referred to when he said: "He who stifles his rage while he is able to give vent to it, Allaah will summon him in front of all people on the Day of Resurrection and let him choose from the Hoor (maidens of Paradise) as he pleases."

 

Furthermore, one of the greatest benefits of repelling evil with a better deed is that the enemy who wants to inflict harm and evil, often converts into a defending supporter and a devoted friend. There is a wondrous magic in good manners that it can be more influential than physical force and vengeful will. Thus, antagonism changes into a different sentiment, as Allaah The Almighty Says (what means): {Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.} [Quran 41:34] That is why Ibn ‘Abbaas  advised: "Use your forbearance to ward off the ignorance of those who harm you with [that trait of theirs]."

 

We have observed the best of all creatures, Muhammad, , not only tolerating the maltreatment of the violent, but also overlooking that and pardoning them. ‘Aa’ishah  described him, saying: "He does not counter evil with evil, rather he absolves and forgives." This was also the example of the righteous people  who followed the methodology of the Prophet, . One of them was insulted by someone once, so he said to him: "If you are mistaken, I ask Allaah to pardon you; and if you are correct, I ask Him to forgive me."

 

Although we are all required to adopt this trait, a person in a position of power is worthier of doing so more than others. That is why among the final instructions of the Prophet, , before his death, was: "Whoever is given authority over something in the Ummah of Muhammad and has the power to harm or bring benefit to anyone, then he should reward those who do good and pardon those who commit evil." In his, , life, a man once came to him complaining about his servant, saying: "I have a servant who is a wrongdoer and an oppressor. Should I beat him?"The Prophet, , said: "Forgive him as much as seventy times per day."

 

Also, a person whose relatives treat him unjustly is particularly in need of this quality. He or she should not meet their ill behavior with evil in return; rather, he or she has to pardon, forgive and increase in compassion. It was narrated that a man came to the Prophet, , and said: "O Messenger of Allaah, I have some relatives with whom I maintain ties of kinship and they sever them; I pardon them and they oppress me; I treat them kindly and they harm me. Should I then treat them in the same way?”The Messenger of Allaah, , replied: “No, then you would all be sinners; rather, you should be better and maintain the ties of kinship and as long as you are in that state, you will have a protector and supporter appointed from Allaah with you.'" 

 

Repelling vice with a better deed is the remedy that restores damaged social relations. It reforms what has been corrupted and renews that which is effaced. With this treatment, the manifestations of goodness are revived, people race each other in virtuous acts, the gates of iniquity are blocked to Satan and evil does not find any means to spread. Instead, beneficence will prevail and the motives and consequences of vice will be eradicated.

Our Duty Towards Islam

I will summarize our duty in the following points:

First: Being proud of this religion. Allaah The Exalted Says (what means): {So do not weaken and do not grieve, and you will be superior if you are [true] believers.} [Quran 3: 139]

The era of hiding and feeling ashamed for belonging to Islam has ended and the era of frankness and declaration has started. It is painful and harmful that people who lived in the quagmire of vice and committed the utmost of prohibited sins have started to embrace the religion of Allaah The Almighty, whereas we observe that some Muslims want to bring misery to their nation and expose it to suffering.

Second: Seeking sound knowledge of the Sharee‘ah (Islamic legislation). Having a clear and enlightening argument is the best means to boost one's morale. With Sharee‘ah knowledge, one discovers misguidance and deviation.

Third: Reviewing Western and Eastern writings about their own societies and what both of them call to now after they had tasted the bitterness of misery due to abandoning religion and giving a free hand to their desires.

Fourth: Directing our efforts with sincerity and determination to bring up our children. It was narrated that the Messenger of Allaah , said:"Each one of you is a guardian and is responsible for those under his guardianship." [Al-Bukhaari and Muslim]  

A sound upbringing is a shield for children against floundering in invalid behavior that the society is replete with, and it is their protection against the misleading thoughts that are spread in it.

Fifth: Knowing the secularists through their writings and sayings, warning people against their deception and misguidance, clarifying the extent of their danger on the Ummah (Muslim nation) and its religion and mentioning their experiments in Muslim countries which they may implement in any other country which has not yet been exposed to their secularism.

Sixth: Common people should gather around scholars, seekers of knowledge and callers to Allaah The Almighty and adopt their opinions and attitudes. They should distance themselves from the excitement and improvised situations that the righteous youths are dragged to so that whoever wishes to fish may fish in troubled waters. 

 

Suggestions

First: Girls' curricula should be based on a scientific Islamic view. We have spent a long time during which we did not manage to create educational curricula befitting that sex. Equality in curricula between men and women is a fault; this was mentioned earlier.

Second: Creating curricula in the Islamic culture that clarify the woman's rights in Islam, her duties and position as well as the deteriorated status of the woman in the East and West and refuting the malicious allegations of those who advocate emancipation. In the past, we were not in need of such measures and we feared the spread of such allegations. Now, however, we have been invaded by these allegations in our very homes. It is also incorrect to delay these curricula until the university stage.

Third: Woman's work must be addressed through comprehensive and wide-scoped studies prepared by experts and knowledgeable people in the fields of education from among those who are proud of their religion and acquainted with the Sharee'ah of their Lord.

Fourth: It is time, or rather it is overdue, for the project of a girls’ university to see the light; a project which puts an educational plan befitting this sex and steers us clear of contradicting opinions in the society through its universities. It is better for the Ummah to entrust responsibility in these universities to sincere highly-qualified persons from among men and women, and thereby the Ummah will distance itself from the evils of those who are evil.

Reason and subjective conditions to establish this kind of university is indisputable.

Fifth: Woman's work is not a pure administrative task; rather, it is related to her personality and role in society as well as how suitable a certain kind of work is for her. Therefore, this matter must be studied within the framework of Sharee‘ah as well as the Ummah's interest.

·        What is the Ummah's need to graduate female hostesses/attendants, when the danger of their potential work is known in advance?

·        What is the Ummah's need to graduate groups of females who are specialized in drama and theatrical arts? 

·        What is the Ummah's need to graduate a large number of females in some specializations, such as decoration, agriculture and secretarial work?

I am not saying that the woman cannot understand these specializations or be good at them; rather, I mean that these are not the only criteria.

Sixth: The so-called feminine departments in some governmental administrations must be reconsidered. Is there any benefit in their existence? Are they governed by the Sharee‘ah regulations?

Seventh: To stop applying the credit hour system in educating girls as this negatively influences the woman. It is not necessary that everything which is applied to men is also applied to women.

Eighth: The woman’s employment system must be fairly addressed. It is not fair that the woman leaves her home at 6:30 am and returns at 3 pm. It is also not fair that she remains more than twelve hours in the school during the exams. What is the problem if the woman works only half the working hours specified for the man and receive half of his wages? In this way, we will have the capacity to employ twice the number of available workers or even more.  

What is the problem if there are long holidays for the woman after delivery in order to look after her newborn? Meanwhile, she should be rewarded for this as she is undertaking the most serious task in life.

What is the problem if there are economic criteria for woman's work? There are many houses where both the man and the woman work while there are other houses where neither men nor women work!

All these points and many others could be subject to dialogue and discussion, provided that we get rid of the complex of equality between man and woman in the employment system. This is also contingent on getting rid of the inferiority complex as well as regaining the feeling of our distinction relative to other peoples of the world. 

How to achieve humbleness

Islam highly commends humbleness and simplicity and reckons that as one of the traits of a true believer. The Prophet  said: "Al-Kibr (proud and arrogance) is rejecting the truth and looking down upon people."[Muslim, At-Tirmithi and Abu Daawood]

Humility is for one who is important and significant and he fears to gain notoriety or to become too great among people. As it was said, "Humble yourself, you will be as a glimmering star to the viewer on the surface of the water even if it is lofty." We don't say to an ordinary person, "Humble yourself." But it is said to him, "Know the value of yourself, and do not place it in the wrong place!"

 

It was narrated by Al-Khattaabi  in Al-Uzlahthat Imaam `Abdullaah ibn Al-Mubaarak  came to Khuraassaan [in Persia] and went to a person who was known for his Zuhd and Wara' [asceticism and cautiousness in piety], so when he entered where the man was, he (the man) did not turn around nor give him any consideration at all.

When 'Abdullaah Ibn Al-Mubaarak left, some of the people who were inside with the man said to him, "Don't you know who he was?!^" He said, "No." He was told, "This is the 'Ameer of the believers...`Abdullaah Ibn Al-Mubaarak." So the man was astonished and came out to 'Abdullaah Ibn Al-Mubaarak in a hurry apologizing and absolving himself from what happened, saying, "O Abu 'Abdur-Rahmaan! Forgive me and advise me!" Ibn Al-Mubaarak said, "Yes... whenever you come out of your house and see someone, assume that he is better than you!" He knew that the man was conceited. When 'Abdullaah Ibn Al-Mubaarak  inquired as to what the man's profession was, he found out that he was a weaver!! Therefore, this educated Imaam noticed that this Mutazahhid (devoted pious person) possessed a kind of arrogance, conceitedness and feeling of superiority over others.

 

This disease sometimes envelops pious people; this is why he was offered advice that was easy for him. Many times we find this characteristic in some pious people, as well as some callers to Islam. But when it reaches the small students who misbehave with their scholars and teachers, this really hurts inside! There is no objection if you differ in opinion or judgment with a scholar as long as you are qualified to do so. The problem occurs when this difference of opinion becomes a destructive element to the scholar's dignity, diminishes his value, disregards and disrespects him.

 

One should humble himself with his companions. Frequently when the spirit of competition and envy is agitated between companions and rivals, a person may feel superior over his companion, he may be pleased by harming him, degrading his value and importance, accusing him of defects or exaggerating his faults; faults that may have come to light when seeking advice, or correction. In reality this is called jealousy.

 

Humility is to humble oneself to one who is below you. If you find someone who is younger than you, or of less importance than you, you should not despise him, because he might have a better heart than you, or be less sinful, or closer to Allaah than you. Even if you see a sinful person and you are righteous, do not act with arrogance towards him, and thank Allaah that He saved you from the tribulation that He put him through. Remember that there might be some Riyaa' (showing off) or vanity in your righteous deeds that may cause them to be of no avail, and that this sinful person may be regretful and fearful concerning his bad deeds, and this may be the cause of forgiveness of his sins.

 

According to Jundub  the Messenger of Allaah  mentioned that a man said, "By Allaah, Allaah will not forgive so-and-so," and that Allaah said: "Who is swearing by Me that I will not forgive so-and-so? I surely have forgiven so-and-so and nullified your deeds." [Muslim]. Therefore, do not act in arrogantly towards anyone. Even when you see a sinner, do not show superiority towards him, nor treat him with arrogance and domination. If you feel that the sinner may perform some acts of obedience which you do not, and that you may also posses some defects which the sinner may not, then deal kindly with him, and gently give Da`wah which will hopefully be the cause of his acceptance and remembrance.

 

Your deeds also should not become too great in your eyes. If you do a good deed, or attempt to get closer to Allaah through an act of obedience, your deed still may not be accepted. Allaah Says what means: "…Indeed, Allaah only accepts from the righteous [who fear Him]."[Quran 5:27] This is why some ofthe Salaf (predecessors) said, "If I knew that Allaah accepted one Tasbeeh (saying "Subhaanallaah") from me, I would have wished to die right now!"

The arrogant person never gives credit to anybody or mentions good about someone, and if he needed to do so, he would also mention defects of that person. But if he hears somebody reminding him about his own defects, he will not be flexible nor comply due to his inferiority complex. This is why it is among man's moral integrity to accept criticism or comment without any sensitivity or discomfort or feelings of shame and weakness. Here he is, the 'Ameer of the Believers `Umar  raising the flag and lifting the motto, "May Allaah have mercy on a person who informed us of our defects."

'Our Hearts are Still Adhering to the Truth'

In his book, Siyar A‘laam An-Nubalaa’ (11/238), Ath-Thahabi  said that during the ordeal of Imaam Ahmad  it was said to him, “O Abu ‘Abdullaah! Do you not see that falsehood is being victorious over the truth?” He replied,“No. The victory of falsehood over truth is when the hearts change from guidance to error but our hearts are still adhering to the truth.”
How badly are we in need for this accurate criterion that shows the reality of the victory of falsehood over truth, especially in this age when many hearts have been affected by trials of doubtful issues and desires, we seek refuge with Allaah The Almighty from them.

One of the most serious trials is confusion about the reality of the victory of the truth in one’s heart which may be induced by any cause, since confusion about the criteria of judgment necessarily leads to an unstable methodology. At this point, the person on his way of Allaah The Almighty becomes confused because of the confusion of criteria, as he sometimes links the truth to the greater number of followers; some other times, he links it to power; and sometimes to victory of the people of falsehood or any other thing. None of this brings any benefit to man.

Indeed, the conviction of Imam Ahmad  in refuting this allegation, that some of his companions mentioned, was not an instant reaction, but it was the result of his profound understanding of the Book of Allaah and the Seerah (biography) of His Messenger,  along with his scrutiny of the history of the people of the truth in their struggle against falsehood and the people who follow it.

Allaah The Almighty Says (what means):

·        {That He should establish the truth and abolish falsehood, even if the criminals disliked it.} [Quran 8:8]

·        {And say, "Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart."} [Quran 17:81]

·        {Rather, We dash the truth upon falsehood, and it destroys it, and thereupon it departs. And for you is destruction from that which you describe.}[Quran 21:18]

Anyone who contemplates the previous verses and those that are similar can never be shaken regarding the fact that the truth must be victorious and must triumph over falsehood and those who follow it.

Since this is addressed to our dear Muslim sisters, they should bear this fact in mind especially at this time when many women are awed by the glamour of falsehood and have weakened belief in the truth.

This entails that women should recognize the truth by means of its evidence so that it would remain an established belief in the heart and cannot be shaken by temporary changes or temptations.

The concealed Fitnah (trial) in this regard is represented in two matters:

The first one is the confusion between truth and falsehood because of the great number of those who call to falsehood and the powerful means that they use to propagate it.

The second one is that many Muslim women have become negligent in seeking the truth and knowing its supporting proof which gives strength to their ‘Aqeedah (creed) and faith. Supporting proof is like a weapon that is necessary for the one who is engaged in fighting. If someone goes to war without a weapon, what would happen to him?

Because of this, the evidence that a woman holds to support the correctness of what she is doing will be vulnerable and she will be in a state of emotional defence without being able to show the proofs and make her true argument victorious. She will be criticized by others and will soon receive a fatal blow because of attacks of criticism.  When this happens, she will become weak enough to be a recipient which is a disaster as she surrenders and her faith deteriorates (we seek refuge with Allaah The Almighty from this).

In conclusion, Muslim women nowadays, are badly in need to be armed with knowledge that is coupled with proof, not only to be enlightened and certain regarding religious matters, but also to transfer this knowledge to others before they are swept away by the flood, and before they become confused about the criteria of judging the victory of the truth. To Allaah The Almighty belongs the command before and after. Allaah The Almighty Says (what means): {He whom Allaah guides is the [rightly] guided, but he whom He leaves astray -- never will you find for him a protecting guide.} [Quran 18:17]

Contentment is Bliss

Sa‘d ibn Abi Waqqaas  traveled to Makkah after he had become blind. Upon his arrival the people hastened to him and kept on asking him to make supplication for them, and he did, as Allaah always accepted his supplication. ‘Abdullaah ibn As-Saa’ib  said, “I came to him when I was still a young boy and became acquainted with him, so he knew me and said to me, ‘Are you the one who recites the Quran for the people of Makkah?’ I replied, ‘Yes.’ Then I asked him, ‘You supplicate to Allaah for all the people, so why do you not supplicate to Allaah for yourself so that He would cure you?’ He smiled, and said, ‘O son! The decree of Allaah is better for me than my sight.’”
This is the satisfaction that the Companions  adjusted themselves to, and the decree of Allaah The Almighty became more beloved to them than their desires, and so they loved nothing more than what Allaah the Almighty had decreed. ‘Umar ibn ‘Abd Al-‘Azeez  said, “I do not want anything except what Allaah The Almighty decrees.” What confirms the importance of this satisfaction is that the Prophet  would ask Allaah The Almighty to grant him satisfaction with His decree, and it is well-known that the Prophet  only asked Allaah The Almighty for the highest ranks. Satisfaction is sincerely giving precedence to all that Allaah The Almighty has ordained, without being hesitant or objecting.
This is exactly what the righteous predecessors sought and strived for. They were fully content in matters pertaining to their fate and what Allaah The Almighty had inscribed in the Preserved Slate and never desired anything contrary to what He had decreed for them. However, as for matters of religion that pertain to His orders or prohibitions, one must always progress and aspire to what is better.
The righteous predecessors  would advise each other to be satisfied and get used to it as they knew its high rank. ‘Umar (Al-Faarooq)  wrote to Abu Moosa Al-Ash‘ari  saying, “All that is good lies in satisfaction. If you are able to be satisfied, please do so, otherwise, be patient.” Luqmaan  would advise his son, saying, “I advise you to be endowed with certain characteristics that would bring you closer to Allaah The Almighty and would keep you away from His dissatisfaction: to worship Allaah The Almighty Alone without associating any other deity with Him, and to be satisfied with His decree in anything that you like or dislike.” The one who adjusts himself to this would lead a good life as distress and worries would not reach his heart. Indeed, how could that be when Allaah The Almighty has become pleased with him, and he with Allaah? Allaah The Almighty Says (what means): {Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life,} [Quran 16:97] Some of the righteous predecessors  interpreted “good life” as a life of satisfaction and contentment.
Once, ‘Umar ibn Al-Khattaab  became angry with his wife ‘Aatikah  and said to her, “By Allaah, I will upset you.” She said, “Can you drive me away from Islam after Allaah The Almighty has guided me to it?” He replied, “No.” She then said, “Then how can you upset me?” She meant by that that she was satisfied with the decree of Allaah The Almighty, and that nothing could have brought her distress except being driven away from Islam, and there is no way ‘Umar  could ever have done that.
There are three conditions for being truly satisfied with Allaah The Almighty:
First: Being content at times of both blessings and afflictions alike, as one believes that Allaah the Almighty chooses what is best for him. This is what happened with some of the righteous predecessors as they were patient and satisfied when they were afflicted with hardship. When Sulaymaan ibn Al-Ghaazi  went to condole ‘Umar ibn ‘Abd Al-‘Azeez  upon the death of his son, ‘Abd Al-Malik, ‘Umar said to him, “I seek Allaah’s refuge from wanting something that is contrary to what He likes, as this does not change the affliction and His good treatment of me.” It was narrated on the authority of Ibraaheem An-Nakhaa‘i  that Umm Al-Aswad was paralyzed and her daughter grieved, so she told her “Do not be sad. O Allaah, if this is something good then please increase it.”
Second: Abandoning disputes unless they are related to any of the rights of Allaah The Almighty or His Prophet . Having conflict with others for the sake of one's desires drives satisfaction away, disturbs its purity and alters its sweetness.
Third: Refraining from continually asking of people. Allaah The Almighty Says (what means): {An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allah is Knowing of it.} [Quran 2:273]
Regarding this trait, Thawbaan  narrated that the Prophet said: “Who will guarantee me this trait so that I will guarantee him Paradise?” Thawbaan said, “I.” The Prophet  replied: “Do not ask people for anything.” After that, he never asked anyone for anything, even if his whip fell while riding, he would get off and pick it up himself without asking anyone to hand it to him. [Ahmad]
Satisfaction is the Peak of Faith
Abu Ad-Dardaa’  said, “There are four traits at the peak of faith: patience, satisfaction with destiny, sincerity in reliance, and submission to Allaah The Almighty.” Ibn Al-Qayyim  said: “Satisfaction is one of the deeds of the heart that is the equivalent of Jihaad, which is one of the deeds of the limbs [body], for each one of them is the peak of Faith.”
Deprivation is in fact a Blessing from Allaah The Almighty
Sufyaan Ath-Thawri  said that if Allaah The Almighty deprives His servant of something, it is in fact a blessing; when Allaah The Almighty deprives His slave, it is not because He is miserly or unable to give, but because He chooses what is best for His believing slave, and for a certain wisdom. Allaah The Almighty never decrees anything bad for His believing slave, whether that decree brings happiness or misery to the slave. Thus, even when Allaah The Almighty deprives His believing slave, it is in fact a blessing, and the affliction is for his well-being, even if it is in the form of an affliction. Due to the ignorance of the slave and his injustice, he considers that bliss is the only thing to give him pleasure in the worldly life. If man was truly knowledgeable, he would have considered all that Allaah The Almighty decreed as a blessing. This was the state of the righteous predecessors . The slave will never find the sweetness of faith except through this. The Prophet  said: “Whoever is content with Allaah as a God, Islam as a religion and Muhammad as a messenger, has certainly felt the sweetness of faith.”
O Allaah! Make us satisfied with Your decree and bless our destiny so that we would not wish to hasten something that You have delayed or delay something that You have hastened.