Why Do Some Religious People Behave Unethically?

The question posed is one of the most challenging, yet realistic, concerns many individuals face across various societies. Observing unethical behavior from those who claim religiosity can lead to confusion, disappointment, and even questioning the very essence of religion. However, from the perspective of the Holy Quran, this phenomenon is not a negation of the truth of religion itself; rather, it is a symptom of superficiality, hypocrisy, or a lack of deep understanding of divine teachings. The Quran repeatedly emphasizes that true faith is not merely verbal affirmation or the outward performance of rituals; it must be accompanied by righteous deeds and good character. Indeed, the primary objective of religion is the purification of the soul, the development of moral virtues, and the establishment of a society based on justice and benevolence. One of the most significant reasons the Quran puts forth for this contradiction is the issue of “hypocrisy” (Nifaq). A hypocrite is someone who outwardly presents themselves as a believer but inwardly lacks conviction or pursues other agendas. These individuals may feign religiosity to gain social standing, personal benefit, or even to undermine religion. The Quran severely condemns hypocrites, even stating that their place on the Day of Judgment will be worse than that of disbelievers, because their deceit harms society and tarnishes the image of religion. In Surah Al-Baqarah, verses 14-16 clearly refer to this group, who outwardly say they believe but, when alone with their evil ones, conspire and mock God. These verses indicate that unethical behavior from a “religious” person may stem from a lack of genuine faith and the presence of a form of religious pretense. Another reason is the lack of a proper and profound understanding of the nature of faith and worship. In the Quran, faith is not merely a set of dry, lifeless beliefs; rather, it is a state of the heart that must be reflected in all aspects of human life, including behavior and conduct. Acts of worship such as prayer, fasting, pilgrimage, and charity (Zakat) are means to achieve Taqwa (God-consciousness), self-purification, and spiritual refinement, not an end in themselves. If someone prays but oppresses the poor, or fasts but backbites, they have, in essence, failed to grasp the spirit of worship. Surah Al-Ma'un beautifully illustrates this point, stating woe to those who pray but are heedless of their prayer, those who make show of their deeds and withhold even small kindnesses. These verses demonstrate that even prayer, if not performed with sincerity and accompanied by regard for the rights of others, can be ineffective or even reprehensible. In reality, religiosity without ethics is like a tree without leaves or fruit; only its outward appearance is preserved. The third factor is the dominance of selfish desires (hawa) and worldly attachments (hubb ad-dunya) over true faith. The Quran repeatedly warns humanity that excessive attachment to wealth, status, and worldly pleasures can divert one from the path of truth and lead to corruption and unethical conduct. When personal gain, fame, power, or material wealth take precedence for a “religious” individual, they become willing to transgress moral principles and even explicit religious commands. In such cases, religion becomes a tool for achieving worldly objectives, rather than a path to divine proximity and soul purification. Quranic verses emphasize that the life of this world is nothing but a deceptive enjoyment, and true believers are those who prefer the Hereafter over this transient world. This inclination towards worldly life and the forgetfulness of the primary purpose of creation can lead individuals to unethical behaviors such as bribery, lying, oppression, and betrayal, even if they outwardly present themselves as devout. Ultimately, it must be stressed that the unethical behavior of some religious individuals should not be attributed to the religion itself. Islam, with all its teachings and principles, is a religion of ethics, justice, mercy, and peace. The problem lies not with the religion, but with deficiencies in understanding, practice, and individual sincerity. The Holy Quran constantly calls upon believers to perform righteous deeds, observe the rights of others, show kindness, uphold honesty, and abstain from oppression and corruption. The true criterion of religiosity, from the Quran’s perspective, is Taqwa and righteous deeds. “Indeed, the most noble of you in the sight of Allah is the most righteous of you” (Al-Hujurat, 49:13) means that the most honored among you with Allah are those most mindful of Him. Piety (Taqwa) is not merely abstaining from prohibitions but also includes fulfilling obligations and adhering to noble moral virtues. Therefore, whenever an individual claiming religiosity exhibits unethical behavior, it indicates a deficiency in their religiosity, not a flaw in the religion itself. Society must differentiate between those who live with genuine faith and those who merely adhere to outward appearances. Understanding this point helps us avoid superficial judgments and pursue the correct path of religiosity, which is the combination of true faith and good morals.