Goodness Spring From Nature Evil From Stubbornness

According to a hadith narrated by Muawiya b. Sufyan (radiyallahu anh), our beloved Prophet Muhammad (sallallahu alayhi wa sallam) stated:

"Goodness is a habit and evil is stubbornness."

(Ibn Majah, Sunan, 1/80; Ibn Hibban, Sahih, 2/8)

From cradle to grave, khayr (good) is an inextricable concept deeply intertwined with the Muslim ummah and its culture. Its resonance in shared experiences, prayers, and aspirations is palpable among Muslims worldwide. Serving as a central pillar in every Muslim culture, this unwavering truth proclaims that every instance of goodness emanates from Allah. It is His pristine creation within individuals that, when guided by His Shariah and the Sunnah of His Messenger (sallallahu alayhi wa sallam), brings forth benevolent actions.

As two religious terms commonly employed by Muslims worldwide, khayr (good) and sharr (evil) are opposing Islamic concepts representing virtue and vice, respectively. When we speak of 'goodness,’ we mean everything good, beautiful, and beneficial. Conversely, 'evil' signifies anything detrimental, unsavory, or harmful.

(Isfahani, Mufradat, articles on ‘khayr’ and ‘sharr’)

'Goodness' is synonymous with other Islamic terms like "birr" (righteousness), "sila" (bond), and "ma’ruf" (what is known as good). All these words signify attitudes and behaviors that are recognized as virtuous and that Muslims are encouraged to pursue and adopt, be they acts of faith, worship, or ways of achieving closeness to Allah the Most High. In essence, anything considered commendable by the religion and embraced by the people as good and beneficial falls under this category.

(Isfahani, Mufradat, article on ‘khayr’)

Evil, on the other hand, is the opposite of good and carries the same meaning as the term "munkar" (that which is reprehensible). This encompasses behaviors that distance one from Allah and actions prohibited by the religion, which are deemed foul and harmful, conflicting with one's innate disposition, and shunned by the community.

(Isfahani, Mufradat, article on ‘sharr’)

To Exemplify and Teach Khayr

From the hadith, it becomes evident that goodness aligns with our intrinsic nature and resonates with sound reasoning; it is universally accepted. Good deeds quickly become widespread and are often customary. In this context, Abdullah b. Mas’ud (radiyallahu anh) narrated the following hadith: "What Muslims see as good, then it is good in the sight of Allah, and what they see as bad, then it is bad in the sight of Allah."

(Haythami, Majmau’z-Zawaid, 1/182; Ajluni, Kashfu’l-Khafa, 2/245)

Islam is the religion of goodness. Allah has chosen this ummah to exemplify virtues and instill goodness as the prevailing force throughout the earth. Muslims are obliged to engage in virtuous acts and abstain from evil. The most virtuous actions involve fulfilling obligatory acts of worship, such as salah, zakat, fasting, and pilgrimage. Additionally, charitable acts like caring for close kin, maintaining kinship ties, respecting neighbors, and performing voluntary acts of worship are all deemed good. Financial sacrifices and services rendered purely for Allah’s pleasure are also counted as khayr. Furthermore, places that serve the community, like charitable trusts, hospitals, orphanages, fountains, bridges, mosques, schools, and madrasas symbolize the concept of khayr.

Within the realm of Islamic responsibilities, goodness is commanded, while evil is prohibited. Rewards and merits await those who do good, whereas sins and penalties await those who commit evil. The best among humans is one from whom goodness is expected and harm is not, while the worst is one from whom the opposite is feared. Goodness also represents moral beauty. Doing or surrounding oneself with it brings peace and expansion to the human heart.

What constitutes goodness and evil is determined by Allah. Obviously, a sound mind can discern good from evil to some extent. However, religion is the primary determinant of what is virtuous and what is not.

A critical yet often overlooked principle related to the concept of goodness is that actions must be done purely for the sake of Allah and in accordance with religious guidelines. Acts that are baseless in our religion, done purely for show or personal gain, aren't virtuous. By their very nature, they are evil.

Inherent Tendencies to Do Both Good and Evil

By design, humanity is inclined and able to commit both good and evil. In many ways, life is a series of choices and struggles between these two forces. Those who fear their Creator and harbor concerns about the Hereafter are drawn towards righteousness and benevolence. Conversely, those who heedlessly follow the whims of Shaytan and their nafs become ensnared in wickedness. Throughout human history, the mission of prophets and their heirs has been to ignite the inherent potential for good within humanity and guide them towards Allah the Exalted. Allah (jalla jalaluhu) mentions in the Holy Qur'an: “By the soul and He who proportioned it. And inspired it (with discernment of) its wickedness and its righteousness. He has succeeded who purifies it, and he has failed who instills it (with corruption)” (Ash-Shams, 7-10). Therefore, those who purify their souls and gravitate towards good will find salvation, while those who succumb to wickedness will face loss.

The referenced hadith serves as a yardstick for evaluating our faith and submission. We can introspect by observing our heart's response to acts of good and evil or discerning which of the two we gravitate towards more naturally. If we find ourselves weary of virtuous deeds and feel solace in spending time in disreputable places, it points to a deficiency in our sincerity and submission. In such instances, we should seek to rectify our nafs through repentance. On the contrary, if virtuous acts bring peace and wickedness unsettles us, we should extend our gratitude to Allah the Most High.

Hadith interpreters offer the following explanation on training the nafs to align with goodness: A believer endowed with piety comfortably integrates virtuous acts into their routine. They become disconcerted by wickedness, and their heart, conscience, and very being sound alarms of caution. Shaytan and nafs al-ammarah (the commanding self) relentlessly attempt to lure them into malice. This hadith beckons those uncertain of their nafs and Shaytan's mischief to persistently engage in good and shun evil. Even if they feel overwhelmed or impatient in their endeavors, perseverance is crucial, for closeness to Allah and salvation awaits. Good is intrinsically appealing; sound minds and devout hearts naturally incline towards it and find no peace elsewhere. Conversely, wickedness disturbs the clear-minded and faithful, unsettling the conscience. It's repugnant, something to be avoided.

The wise say, "Goodness attracts goodness, and evil begets evil." The more one engages in a behavior, the more one's soul becomes accustomed, and it eventually becomes second nature. It is said that Prophet Isa (alayhissalam) once encountered an aggressive dog on his path. Addressing the creature, he said, "Go, may Allah grant you wellness." Those accompanying him expressed astonishment, questioning the appropriateness of such words. Prophet Isa (alayhissalam) responded, "It is the nature of the tongue. I've accustomed it to speak good, and so it does." (Munawi, Fayzu’l-Qadir, 3/510)

Events That Befall Us

Additionally, we often judge occurrences beyond our control as either good or evil. We perceive opportunities and comforts as blessings and calamities as adversities. However, as alluded to in the Qur'an, what we presume as good might contain harm, and what we view as evil might hold benefit. The determinant is one's patience or impatience, gratitude or ingratitude in response.

It's crucial to differentiate between one's deliberate actions and uncontrollable events. Although calamities might appear malevolent, they transpire without human intervention, absolving us of responsibility. Hence, determining whether they're ultimately beneficial or detrimental is beyond human comprehension. In contrast, evil pertains to intentional, proscribed deeds that bring harm and are explicitly forbidden. For instance, someone losing their wealth in a natural disaster is a victim; if they exercise patience without rebelling, the outcome is positive. However, if one squanders their wealth through gambling or usury, they've willingly immersed themselves in wickedness and are thus accountable for the burden of sin such actions entail.

It's essential to remember that our experiences predominantly mirror our actions. Those steeped in goodness taste its rewards, while those entrenched in evil endure its repercussions. Those whose nafs are dedicated to virtue find tranquility in this world and eternal bliss in the Hereafter. However, those surrendering to wickedness or transient worldly desires face endless tribulations. Once entangled in malevolence, extricating the nafs becomes arduous, turning one's existence into a source of anguish for themselves, their surroundings, and even society at large. Hence, one should strive to be in the company of the virtuous and always implore Allah for what's truly beneficial.

In closing, let's echo the prayer of the one who stands as the epitome of goodness, Prophet Muhammad (sallallahu alayhi wa sallam):

"O Allah! Make the life for me (a source) of abundance for every good and make my death a source of comfort for me protecting me against every evil." (Muslim, Sahih, Zikir 2720)

Nejdet Aslan