Why are some people without faith kinder than religious people?

The question posed is a social observation that may be seen in various societies, rooted in our understanding of 'faith' and 'kindness'. To address this question from the perspective of the Holy Quran, we must delve into fundamental concepts such as the reality of faith, the value of righteous deeds, and the condemnation of hypocrisy. The Quran does not directly state that 'people without faith are kinder than religious people,' but rather provides principles that can explain why such observations might arise and offers guidance for a deeper understanding of the relationship between faith and action. Firstly, the Quran does not consider faith to be merely a verbal claim or a dry intellectual belief. True faith, in the Quran's view, is a profound conviction that manifests itself in an individual's actions and conduct. This faith must be intertwined with righteous deeds, justice, beneficence, and kindness. In many verses, faith (Iman in Allah and the Last Day) is mentioned alongside righteous deeds (Al-Amal Al-Salih). This indicates that in the Islamic intellectual framework, faith without righteous deeds is incomplete, and an action not rooted in divine intention and faith, while potentially beneficial in this world, holds a different eternal value. The Quran teaches that the criterion for salvation and success in the sight of God is sincere faith accompanied by good deeds. Therefore, if someone claims religiosity but in practice is devoid of kindness, fairness, and justice, they have in fact deviated from the true concept of faith as articulated by the Quran. Genuine religiosity expresses itself in serving creation, meeting the needs of the indigent, and refraining from oppression and injustice. Secondly, the Holy Quran strongly condemns the phenomenon of 'Nifaq' (hypocrisy). A hypocrite is someone who outwardly presents themselves as a believer but inwardly lacks faith, and whose actions contradict their words. Such individuals may outwardly perform acts of worship and label themselves as religious, but in their interactions with others, they lack the moral qualities and kindness expected of a true believer. These individuals might outwardly identify with religious people for worldly aims, such as gaining reputation or social status, but in practice, the spirit of religious teachings that emphasize kindness and good manners is not present within them. The Quran describes the fate of hypocrites as among the worst, placing them in the lowest depths of Hell, because they have not only lied to God but have also damaged the image of religion through their actions. Therefore, if someone who claims to be religious displays unpleasant and unkind behavior, this deficiency stems from the individual themselves and not from the religion. Such a person is an example of superficial faith or practical hypocrisy, which the Quran itself denounces. Thirdly, the Quran generally esteems the value of 'good deeds,' even if the doer is not considered religious by others. Kindness, helping fellow human beings, acting justly, and fairness are innate ethical principles that God has instilled in humanity. The divine 'Fitra' (innate disposition) of humans inclines towards goodness and virtue. Therefore, an individual who outwardly lacks faith or does not adhere to a specific religion might, due to proper upbringing, a conscious conscience, or simply adherence to universal human ethical principles, display good and kind actions. The Quran is not indifferent to such actions and considers worldly and even some otherworldly rewards for those who do good, although the ultimate eternal reward is tied to belief in God and the Day of Judgment. Good deeds, even from non-Muslims, have their reward in this world, and if they stem from a pure nature and good intention, they will be accounted for on the Day of Judgment. Although such individuals may not have verbally professed faith, they practically demonstrate some of the good qualities that religion calls for. This kindness reflects humanity's capacity for good, which can exist beyond formal religious frameworks. Fourthly, it should be noted that assessing 'kindness' is a completely subjective and relative matter. What is observed from the outside may not reveal all dimensions of an individual or their intentions. Furthermore, religious people also exist at various levels of faith and practice. One cannot judge a large and diverse group uniformly. Within any group, benevolent and ethical individuals exist, and unkind or ill-mannered individuals may also be found. Islam, by emphasizing excellent character and kindness towards all creatures (even animals), has set the highest ethical standards for believers. The Prophet Muhammad (peace be upon him) himself was the complete embodiment of kindness and mercy for all worlds, and this example shows that true religiosity is synonymous with kindness and compassion. In conclusion, if an observation occurs where some non-believers appear kinder than religious people, this by no means indicates a flaw in the teachings of religion. Instead, it suggests that: 1) The religious person in question has not fully succeeded in implementing the teachings of their faith in practice and suffers from the affliction of hypocrisy or superficial faith. 2) The non-believer, through their pure human nature (fitra) and universal ethical principles, performs good and kind deeds that are also commendable from the Quran's perspective. The Quran emphasizes that good deeds (amal salih) are an integral part of true faith, and whoever does an atom's weight of good will see its results. Therefore, the ultimate criterion in the sight of God is righteous deeds and piety of the heart, not merely outward appearance or a claim of religiosity.