Dr. Mawahib Al-Khatib
Summary
This article discusses a study on the development of human behavior from the perspective of the Qur’an. The importance of this research lies in the role of anthropology in understanding human behavior and how to formulate a comprehensive program for modifying and developing behavior over time. Since the Qur’an is a book of guidance, it observes the lives of different nations, tribes, and individuals, pointing out the alternatives to flawed behaviors and presenting role models to transform these societies from primitiveness to civilization. Examples of such role models include prophets and righteous individuals. The article is divided into two main sections: the first introduces anthropology as the science of human beings and their societal behavior, while the second presents the Qur’an’s portrayal of the behaviors of various societies, critiquing and analyzing them. The article concludes with an important result, which is that the Qur’an distinguishes between correct and incorrect human behavior and suggests ways to correct it, while also emphasizing the role of divine role models in changing their societies.
Studying Human Behavior in the Qur’an
This study focuses on understanding the creation and evolution of human behavior from a social, political, economic, and psychological perspective, and its relationship with others. The Qur’an presents a comprehensive and comparative study of human behavior by comparing the behavior of individuals, nations, tribes, and civilizations. It aims to achieve various educational goals by providing a detailed description of human groups and identifying the roots and causes of change in humans. The Qur’an acknowledges that ethics are changeable, not fixed, and that they evolve over time.
First: The Role of Humans in Creating a Civilized Society
In contrast to other philosophical perspectives, the Qur’an calls for good morals and behavior, criticizing the wayward nations and guiding towards positive and civilized behaviors, such as faith, ethics, knowledge, justice, and environmental aspects like agriculture, rain, industry, and the land, which are all considered indicators of civilization. The Qur’an views these elements as the foundation for building a civilization.
The Qur’an presents exemplary figures such as the divinely inspired prophets, who were characterized by qualities like knowledge and wisdom. Their roles in changing human behavior are evident, and the Qur’an attempts to pass on these examples through lessons in the stories of prophets. It encourages contemporary humans to reflect on these stories in order to develop a civilized behavior, drawing from the wisdom of past civilizations. The Qur’an emphasizes that the creation of civilization is the responsibility of the morally civilized human being.
Unfortunately, Qur’anic exegeses have not focused enough on the movements of humans, particularly the successful role models mentioned in the Qur’an, and their contributions in the building of civilization—especially the prophets and their successors.
Civilization, as outlined, involves strategic programs for organizing political, social, cultural, and economic systems to build a new civilization (referencing “Montezar Al-Qaim,” 1391, p. 172).
The Qur’an’s Perspective on Civilization and Human Behavior
The Qur’an mentions various civilizations and the personal characteristics of their pioneers, such as trustworthiness and the ability to manage relationships with others. It provides an ideal framework for developing a model of the evolution of civilization-building. Studying these indicators offers a desirable model for strategies and tangible achievements that lay the foundation for building civilizations. This model can be revitalized and used as a basis for studying civilized behavior.
Despite the fact that the prophets’ mission was primarily to invite people to worship God, their call was always accompanied by an invitation to adopt civilized behavior and reject materialistic views regarding human society. As a result, they not only changed cultures and behaviors but also presented a new understanding of human nature, teaching the true meanings of freedom, justice, and security.
The Qur’anic vision of interpreting history through the stories of the prophets—detailing their struggles and efforts with the people and rulers of their time—reveals the basis for building a human civilization rooted in the cultivation of human behavior. The Qur’an talks about great prophets like Joseph, Moses, David, Solomon (peace be upon them), and our Prophet Muhammad (peace be upon him), in various places. As the renowned scholar Al-Tabatabai explained, these stories represent the ultimate guidance and direction (Al-Tabatabai, 1423, p. 238).
These five prophets—Joseph, Moses, David, Solomon (peace be upon them), and Prophet Muhammad (peace be upon him)—established governments whose key objective was to build human civilization. The Qur’an presents their behaviors as methodological models of civilized conduct. As the Qur’an says: “Indeed, there has been for you an excellent example in Abraham and those with him” (Al-Mumtahina: 4). This emphasizes the civilization-building actions of Prophet Abraham (peace be upon him), such as constructing the Ka’bah and founding a great divine civilization, along with establishing a stronghold of guidance for humanity. As Allah says: “And [recall] when Abraham and Ishmael raised the foundations of the House, [saying], ‘Our Lord, accept this from us. Indeed, You are the Hearing, the Knowing.'” (Al-Baqarah: 127). After rebuilding the Ka’bah, both Abraham and Ishmael (peace be upon them) raised their hands in prayer, asking Allah to send a messenger among the people who would recite His verses, teach them the Book and wisdom, and purify them. “Indeed, You are the Exalted in Might, the Wise” (Al-Baqarah: 129).
Second: The Qur’anic Framework in Studying Humanity and Its Methodology
The Qur’an offers a comprehensive methodology for understanding and studying human nature, behavior, and development. By focusing on both the individual and collective human experience, it guides readers toward a path of enlightenment in their personal, social, and spiritual lives. Through its stories of past civilizations, prophets, and their roles in shaping human society, the Qur’an provides timeless lessons for building a just, ethical, and civilized world.
1. Classification of Verses
The verses in which the Quran explains the evolutionary development of human behavior can be classified into the following categories:
- Verses discussing cultural development (Cultural Anthropology):
These verses explain how human behavior evolved within different cultures throughout history, and the role of knowledge and culture in improving societies and guiding them towards civilized behaviors. - Physical nature and creation:
These verses describe the bodily creation of humans and their physical existence, focusing on the material aspect of human life and the development of the human body. - Verses discussing the metaphysical and spiritual aspects:
These verses explore the spiritual and metaphysical dimensions of human existence, emphasizing the soul, its development, and the relationship between humans and God. - Verses discussing social development:
These verses focus on the evolution of human societies, how relationships between individuals and communities have developed, and the role of social justice and cooperation. - Verses discussing the development of civilization, architecture, and culture as a result of behavioral progress:
These verses explain how the improvement of human behavior leads to advancements in civilization, culture, and infrastructure, and the role of human conduct in shaping a thriving society.
2. Quranic Methodology in Human Anthropology
The Quran adopts specific methodological characteristics for studying human behavior:
A. Comparison:
The Quran compares individuals with one another and their behaviors, providing a framework for understanding human differences and the consequences of various behavioral patterns.
B. Classification, Description, and Categorization:
The Quran provides detailed descriptions of different nations and societies, and forecasts their future based on their lifestyle and behavioral choices. This classification helps in understanding the connection between human behavior and societal outcomes.
C. Determining the roots of behavioral change, its causes, and its results:
The Quran identifies the origins of changes in human behavior, examining the reasons behind these shifts and the consequences they bring, whether positive or negative.
Third: Civilizational Behavior in the Quran
- Faith and Monotheism
What Joseph (PBUH) did in prison, spreading the religion and inviting his fellow prisoners to monotheism, was a shift from primitive thinking to a civilized behavior. He showed people how this monotheism and faith lead to the creation of knowledge and civilization. The Quran tells us what Joseph (PBUH) said:
“Indeed, I have abandoned the religion of a people who do not believe in Allah and are disbelievers in the Hereafter. And I have followed the religion of my forefathers, Ibrahim, Ishaq, and Ya’qub. It is not for us to associate anything with Allah. This is from the favor of Allah upon us and upon the people, but most people do not give thanks. O my two companions in prison, are separate gods better or is Allah, the One, the Subduer? What you worship besides Him are only names you have named – you and your forefathers – for which Allah has sent down no authority. The judgment is only for Allah. He has commanded that you worship none but Him. That is the upright religion, but most people do not know.” (Yusuf 12:37-40).
Joseph (PBUH) is an exemplary figure who changed his society based on monotheism, then managed the state’s economy on the basis of knowledge and awareness, teaching them how to save and manage resources.
Likewise, David (PBUH) organized the principles of monotheism and established a just rule mixed with wisdom, as Allah says about his ruling:
“And David killed Goliath, and Allah gave him the kingdom and wisdom, and taught him whatever He willed.” (Al-Baqarah: 251).
- Avoiding Tyranny and Dictatorship
When facing the great prophets such as Moses (PBUH) and the arrogant powers of his time, we observe the establishment of two views in governance: the first is the rule of the arrogant based on disbelief and hypocrisy, and the second is the rule of the oppressed based on monotheism and piety. Therefore, the prophets were subjected to harm and threatened with death because their call weakened the foundations of the tyrants and the arrogant rulers of their time. The Quran describes the beginning of Moses’ (PBUH) revolution:
“And he entered the city at a time of unawareness of its people and found therein two men fighting, one from his faction and the other from his enemy’s faction. So the one from his faction called for his help against the one from his enemy’s faction. And Moses struck him, and it was that which ended his life.” (Al-Qasas: 15). This is an example of Moses’ (PBUH) struggle against the arrogant and his defense of the oppressed.
David (PBUH) is a prime example of the struggle against Goliath or against the corruption of his era. Since the law is the primary means of struggle against corruption, and justice is the core of law, we can deduce that David (PBUH) represented law and its implementation in society because he fought against corruption. Allah says:
“O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow your desires.” (Sad: 26).
- Gentleness, Kindness, and Diplomacy with People
Gentleness and kindness with people is another form of social behavior. The Quran describes our Prophet (PBUH) as a radiant lamp (Al-Ahzab: 46), a manifestation of divine mercy to the worlds.
We see gentle and eloquent speech in various parts of Moses’ (PBUH) reform movement. For example, when Moses (PBUH) and his brother Aaron were commanded to go to Pharaoh and speak to him with gentle words (Taha: 44), meaning speech full of compassion and respect. Or when Moses (PBUH) allowed the magicians to start their magic, saying: “Rather, throw!” (Taha: 66). Moses (PBUH) needed assistance and a minister in eloquent speech and the invitation to the new faith. The eloquence of Aaron and his knowledge of the developments in Egypt and among the Israelites were important aids to Moses (PBUH). Therefore, Moses (PBUH) asked Allah for assistance for Aaron:
“We will strengthen your arm through your brother, and We will give both of you authority.” (Al-Qasas: 35)
4. Generosity in Giving
The Quran provides examples of how Allah, the Almighty, drew the hearts of the Children of Israel by showering them with blessings, as if teaching us a civilized way of dealing with the stubborn, in hopes that they may return to righteousness:
“And We shaded you with clouds and sent down to you manna and quails, saying, ‘Eat from the good things We have provided for you.’ And they did not wrong Us, but they wronged themselves.” (Al-Baqarah: 57)
“And when We said, ‘Enter this town and eat from it wherever you wish in abundance, and enter the gate prostrating and say, ‘Forgive us,’ and We will forgive you your sins, and We will increase the doers of good.’ “ (Al-Baqarah: 58)
“But those who wronged among them changed their words to a statement other than that which had been said to them. So We sent upon those who wronged a punishment from the sky because they were defiantly disobedient.” (Al-Baqarah: 59)
“And when Moses asked for water for his people, We said, ‘Strike with your staff the stone,’ and there gushed forth from it twelve springs, and every people knew its watering place. ‘Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption.'” (Al-Baqarah: 60)
“And We said, ‘Strike him with some of it.’ Thus does Allah give life to the dead, and He shows you His signs that perhaps you will understand.” (Al-Baqarah: 73)
“Then your hearts became hardened after that, and they became like stones or even harder. And indeed, from the stones are some that have rivers that gush forth, and indeed, there are some that split open so that water comes out of them, and indeed, there are some that fall down out of fear of Allah. And Allah is not unaware of what you do.” (Al-Baqarah: 74)
“Do you covet that they will believe you, while a faction of them used to hear the word of Allah, then they distort it after they had understood it, and they know?” (Al-Baqarah: 75)
“And when they meet those who believe, they say, ‘We have believed.’ But when they are alone with one another, they say, ‘Do you talk to them about what Allah has revealed to you so they can argue with you about it before your Lord? Then will you not use reason?'” (Al-Baqarah: 76)(Al-Baqarah: 57, 60, 73-76)
5. Love and Affection for People
Prophet Joseph (PBUH) demonstrated kindness and honor toward those who wronged him the most, even when he was in a position of great power. This can be considered a model for dealing with people, as his brothers were under his rule, like his other subjects. This approach had a profound impact on people and drew them to this divine leader. In the story of the wife of the Aziz, Joseph (PBUH) did not seek anything except to prove his innocence from the accusations.
He said, “What is your case when you sought to seduce Joseph? They said, ‘Allah forbid! We know of no evil in him.’ The wife of the Aziz said, ‘Now the truth has come to light. I did seek to seduce him, and indeed, he is of the truthful.'” (Joseph: 51)
“[This] was so that he would know that I did not betray him in secret, and that Allah does not guide the plot of the betrayers.” (Joseph: 52)
“And I do not absolve myself. Indeed, the soul is prone to evil, except those upon whom my Lord has mercy. Indeed, my Lord is Forgiving, Merciful.” (Joseph: 53) (Yusuf: 51-53).
The verse 159 of Surah Aali ‘Imran refers to Prophet Muhammad (PBUH), saying:
“So by mercy from Allah, you were lenient with them. And had you been rude, harsh-hearted, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].” (Aali ‘Imran: 159)
This relates to love, which has a strong connection. As Prophet Muhammad (PBUH) said during the conquest of Mecca, “Today, I am with you as Joseph was with his brothers: ‘No blame will there be upon you today. Allah will forgive you, and He is the most merciful of the merciful.'” (Yusuf: 92). (Al-Baladhari, 1398, p. 51)
6. Presenting Scientific and Physical Competencies
The scientific competence that enables a ruler to manage the affairs of governance, achieve goals, and administer the community, as well as physical competence that allows a leader to perform tasks that ordinary people cannot, is emphasized in the Quran.
“Have you not considered the assembly of the Children of Israel after Moses when they said to a prophet of theirs, ‘Appoint for us a king, and we will fight in the way of Allah’? He said, ‘Could it be that if fighting was prescribed for you, you would not fight?’ They said, ‘Why would we not fight in the way of Allah when we have been driven out of our homes and our children?’ But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers.” (Al-Baqarah: 246)
“And their prophet said to them, ‘Indeed, Allah has appointed for you Saul as king.’ They said, ‘How can he have kingship over us when we are more deserving of kingship than him, and he has not been given any measure of wealth?’ He said, ‘Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His kingdom to whom He wills. And Allah is Munificent, All-Knowing.'” (Al-Baqarah: 247)
Joseph (PBUH) also demonstrated the importance of qualifications when accepting governmental responsibility. He described himself as knowledgeable, saying, “Make me over the storehouses of the earth. Indeed, I am a knowing guardian.” (Yusuf: 55). These qualifications, mentioned in the conversation between Joseph (PBUH) and the King of Egypt, include: prestige, trustworthiness, vigilance, and knowledge (Qaraati, 1383, Vol. 6, p. 81).
Another Example: Prophet David (PBUH)
And We subjected the mountains to praise with David, and the birds, and We were the doers of that. “And We taught him the making of coats of mail for you to protect you from your enemy in battle. So will you then be grateful?” (Al-Anbiya: 79-80).
It is also mentioned in the Quran that Solomon (PBUH) inherited from David (PBUH): And he said, “O people, we have been taught the speech of the birds.” (An-Naml: 16).
The Model of Solomon and His Competence in Various Affairs:
a) Knowledge: And We gave David and Solomon knowledge. (An-Naml: 15).
b) Learning the Speech of Birds and Communicating with Them: And he said, “O people, we have been taught the speech of the birds.” (An-Naml: 16).
c) Subjugation of Invisible Forces Like the Jinn: And gathered for Solomon were his soldiers from the jinn, humans, and birds, and they were [marching] in rows. (An-Naml: 17).
d) Control of Natural Forces Like the Wind: And to Solomon [We subjected] the wind, its morning [journey] was a month’s [distance], and its afternoon [journey] was a month’s [distance]. (Saba: 12).
With these competencies, Solomon (PBUH) was able to spread culture.
7. Establishing Justice
There is no doubt that justice and goodness are only to avoid oppression and wrongdoing, and they represent a civilized and advanced behavior.
“They said, ‘O Aziz, indeed he has a father, an old man, so take one of us in his place. Indeed, we see you as one of the doers of good.’ He said, ‘I seek refuge in Allah from taking anyone but him with whom we found our property. Indeed, we would then be unjust.'” (Yusuf: 78-79).
Third: Cultivating Individual Behavior
The Quran trains individuals in behaviors of civilization and refinement, condemning barbaric actions. Among its many teachings, here are a few:
- Calling for Humility and Rejecting Arrogance:
“And do not walk upon the earth with arrogance.” (Al-Isra: 37).
“And do not turn your cheek in contempt toward people, nor walk through the earth exultantly.” (Luqman: 18).
“Is there not in Hell the abode of the arrogant?” (Az-Zumar: 60).
As it is also said: “And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys.” (Luqman: 19).
“The servants of the Most Merciful are those who walk upon the earth easily…” (Al-Furqan: 63). - Rejecting Greed and Encouraging Self-restraint:
“And you consume inheritance, devouring it greedily, and you love wealth with immense love.” (Al-Fajr: 19-20).
And Allah says about those who live with restraint: “Those who, when they give to others, do not do so with extravagance nor stinginess, but with moderation.” (Al-Baqarah: 273). - Condemning Lying and Deceit:
