AbuZayd Al-Britaani
14-02-04, 11:39 PM
Peace and Justice in Islam
We are living in a world where there could obviously be more peace. As Muslims, we realize this fact more than most people, as the peace of many of our brothers and sisters in various parts of the globe has been tragically disrupted –Palestine, Chechnya, Afghanistan, the Southern Sudan, among other locales. Similarly, we are living in a world where there could be more justice. We read almost daily of assassinations in the West Bank and Gaza Strip; actions where the Israeli army in summary fashion, with no trial, jury, judges, or lawyers; declares the victims guilty, and then proceeds to execute them. In many instances, as we have recently seen, these assassinations lead to large numbers of civilian deaths. These two issues, peace and justice, are joined in the slogans we hear from many activists, especially here in the United States, “No Peace, No Justice!”[1] This linkage is logical, as justice must be considered one of the indispensable prerequisites of peace.
This article intends to briefly look at the ideas of peace and justice in Islam and explore their deeper significance in the life of a Muslim. In the Arabic language, the word peace is derived from the radicals (S-L-M). The scholars of language mention four closely related terms that can be derived from this origin: Salaam, Salaamah, Silm, and Salm. Raghib al-Isfahani says in his lexicon of Qur’anic terms, “Al-Salm and al-Salaamah mean being free from any external or internal ruinations.”[2] Based on that he mentions that true peace will only exist in Paradise, for only there will there be perpetuity with no end; complete satisfaction with no need; perfect honor with no humiliation; and perfect health with no disease. In this regard, Allah is known as al-Salaam, because He alone is described as being totally free from any defects or flaws.[3]
One of the loftier objectives of our religious is to introduce into the world an ethos that facilitates the spreading of peace at every level. Our personal relations with our fellow Muslims should begin with the implementation of the Prophetic order, “Spread peace between yourselves.”[4] This order is so pressing that the Beloved Prophet (Peace and Blessings of Allah be upon Him) advised its indiscriminate implementation. He says at the end of a tradition in which he described one of the best forms of Islam, “…and extent the greeting of peace, to those you know and those you know not.”[5] This is a very weighty matter, which calls for our deeper reflection. Its weightiness is illustrated by the fact that it is mentioned as being one of the things that completes our faith. The Prophet (Peace and Blessing of Allah be upon Him) said in that regard, “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I indicate to you something that will surely lead to your mutual love? Spread the greeting of peace between yourselves.”[6]
Our relations with our spouses should also be characterized by peace, Allah admonishes us concerning those relations, “And peace is best.”[7] Similarly, in our relations with other nations, Allah commands us, “If they [the enemy] inclines towards peace, then you should incline likewise, and place your trust in Allah.”[8] Peace is the original state that prevailed in relations between individuals and societies. This opinion is based, among other narrations, on the saying of the Prophet (Peace and Blessings of Allah be upon Him) that Jesus (Peace and Blessings of Allah be upon Him), “will return the world to a state of peace” after his appearance at the end of time.[9] From this understanding it should be clear to the objective reader that the expression, “Islam is the Religion of Peace,” is no empty slogan, rather it is an expression of a fundamental truth which we should never lose sight of.
Our lexicographers define justice, variously, as, “To rule based on that contained in the Book of Allah and the Sunnah of His Messenger (Peace and Blessings of Allah be upon Him), and refraining from ruling based on empty opinion.” Also, “Extending inherent rights [to their possessors] equitably.”[10] This latter definition emphasizes the importance of equity as an essential aspect of justice.
The concept of justice is one of the essential pillars in the maintenance of the natural and social orders. Allah, be He Exalted, has said, “…and He has established the scale, therefore, do not transgress in the scale [of justice]. Undertake the measuring with justice and do not cheat concerning the scale.”[11] Justice, as many of our scholars point out, is one of the underpinnings of the order that has been established by Allah. This reality is also a foundation of a healthy social order. Allah says in that regard, “O, You who believe! Be upright for Allah, witnesses to justice; and do not let your hatred of a people move you to a position where you are unjust. Be just, that is closer to piety. Be mindful of Allah! Verily Allah is well-informed concerning all that you do.”[12]
This social aspect of justice has been beautifully summarized by Imam al-Qurtubi (May Allah have Mercy on Him). He says, discussing the relationship between two words which are usually translated as justice, al-‘Adl and al-Qist, “Al-Qist (justice) is al-‘Adl in interpersonal relations, it is the basis of all human relations and a basis of Islamic rule.”[13] His saying is illustrative of the meaning conveyed by the saying of Allah, “Verily, We have sent Our Messengers with clear proofs, and We have revealed unto them the Scripture and the Balance in order that they lead people with Justice…”[14]
Imam Mawardi (May Allah have Mercy on him) has summarized the social implications of justice in the following way:
One of the things which reforms worldly affairs is the principle of complete justice, which calls for amicable relations between people, engenders obedience to the Divine Law, and the prosperity of countries. It is the basis of a thriving economy, strong families, and stable government. Nothing devastates the land nor corrupts the mind as quickly as tyranny. That is because there are no acceptable limits or boundaries [for it].[15]
For this reason, Ibn Taymiyya (May Allah have mercy on him) sees the responsibilities of Islamic government emanating from a single verse in the Qur’an, “Allah enjoins on you that you deliver the Trusts to their rightful possessors. And when you rule over [or judge between] people, that you do so with justice…”[16] The Noble Prophet (Peace and Blessings of Allah be upon Him) has said in this context, “Surely the most beloved of people with Allah, and the closest to Him on the Day of Resurrection will be a just leader. And the most hated of people and the furthest from Him will be a tyrannical leader.”[17]
Clearing himself from even an inadvertent association with oppressive acts, our beloved Prophet (Peace and Blessings of Allah be upon Him) is reported to have said, “You bring your disputes to me for adjudication; perhaps one of you is less eloquent than another and I rule against him on the basis of what I have heard. Therefore, if I inadvertently grant one of you something owed to his brother, do not take it, for I am granting him something that constitutes a piece of Hellfire.”[18]
Our impeccably just Khalifa, Umar Ibn al_Khattab (May Allah be Pleased with him), relates to us the following penetrating words:
Verily, Allah sets forth parables for you, and He directs admonition towards you in order that hearts will be enlivened. Surely, the hearts are dead until Allah enlivens them. Justice has signs and portents. As for its signs they are shyness, generosity, humility, and gentleness. As for its portents, they are embodied in mercy. He has [likewise] made for every affair a gate, and has made that gate assessable by providing a key. The gate of justice is deep consideration of consequences, and its key is otherworldliness. Consideration of consequences ultimately involves remembering death, and preparing for it by freely parting from one’s wealth. Otherworldliness involves dealing justly with everyone and being satisfied with what suffices. It one is not satisfied with what suffices him, no abundance will every enrich him.”[19]
In summary, this brief discussion should make it clear to any Muslim that we have to be people committed to peace and justice. We must clearly illustrate to the world that our religion is indeed the Religion of Peace. However, our love of peace will never allow us to be unjust, nor will it allow us to passively accept injustices. We must take a stand for justice. However, that stand must go far beyond slogans, such as the one mentioned at the beginning of this article, and move into the realm of positive action. Action inspired by the words and deeds of our illustrious predecessors, some of which we have been presented in this article, and action governed by the parameters of the Divine Law.
End Notes
[1] This slogan has been particularly popularized by the New York –based activist, Rev. Al Sharpton, and his followers.
[2] Raghib al-Isfahani, al-Mufradat fi Gharib al-Qur’an (Beirut:Dar al-Ma’rifa, no date), pp. 239.
[3]Al-Isfahani, p. 239.
[4] This Hadith is related by Imam Muslim, Imam Abu Dawud, and Imamal-Tirmidhi in their collections. Quoted in Abi Zakariyya Yahya ibn Sharaf al-Nawawi, Riyad al-Salihin, (Damascus: Dar al-Ma’moun Li al-Turath, 1994) pp. 289-290.
[5] Fath al-Bari, vol. 11, pp. 26-27. The full text of the Prophetic Tradition follows: A man asked the Prophet (Peace and Blessings of Allah be upon) “Which Islam is best?” He replied, “That you provide food, and extend the greeting of peace to those you know and those you know not.”
[6] This is the full narration of the Prophetic Tradition mentioned in note #4 above.
[7] Al-Qur’an, 4:128.
[8] Al-Qur’an, 8:61.
[9] Prophetic traditions which narrate this meaning are related by Imam al-Bukhari, Imam Muslim, and Imam Ibn Majah. See for example, Ibn Hajar al-‘Asqilani, Fath al-Bari (Damascus: Dar al-Fayha’, 1997) vol. 6, pp. 599-600. The above quote is from the version of Ibn Majah. Imam al-Bukhari’s version mentions that Jesus will “…put an end to war.”
[10] These and other definitions of justice are mentioned in Salih ibn ‘Abdullah ibn Humayd, Nadr al-Na’im fi Makarim Akhlaq al-Rasul al-Karim (Jiddah: Dar al-Wasila, 2000) vol. 7, p. 2792.
[11] Al-Qur’an, 55:7-8.
[12] Al-Qur’an, 4:135.
[13] Quoted in Nadr al-Na’im, vol. 8, p. 3153.
[14] Al-Qur’an, 57:25.
[15] Quoted in Nadr al-Na’im, vol.7, p. 2793.
[16] See Ahmad ibn Taymiyya, Al-Siyasa Al-Shar’iyya (Beirut: Dar al-Afaq al-Jadida, 1983) pp. 4-5.
[17] Abu ‘Isa al-Tirmidhi, al-Jami’ (Cairo: Dar Ihya al-Turath al-‘Arabi, 1938) no. 1329.
[18] Fath al-Bari, vol. 5, p. 354.
[19] Quoted in Nadr al-Na’im, vol. 7, p. 2811.
__________________
Out beyond ideas of wrongdoing and right doing, there is a field,
I'll meet you there.
When the soul lies down in that grass, even the words “you” and “I” do not exist.
Maulana RUMI
We are living in a world where there could obviously be more peace. As Muslims, we realize this fact more than most people, as the peace of many of our brothers and sisters in various parts of the globe has been tragically disrupted –Palestine, Chechnya, Afghanistan, the Southern Sudan, among other locales. Similarly, we are living in a world where there could be more justice. We read almost daily of assassinations in the West Bank and Gaza Strip; actions where the Israeli army in summary fashion, with no trial, jury, judges, or lawyers; declares the victims guilty, and then proceeds to execute them. In many instances, as we have recently seen, these assassinations lead to large numbers of civilian deaths. These two issues, peace and justice, are joined in the slogans we hear from many activists, especially here in the United States, “No Peace, No Justice!”[1] This linkage is logical, as justice must be considered one of the indispensable prerequisites of peace.
This article intends to briefly look at the ideas of peace and justice in Islam and explore their deeper significance in the life of a Muslim. In the Arabic language, the word peace is derived from the radicals (S-L-M). The scholars of language mention four closely related terms that can be derived from this origin: Salaam, Salaamah, Silm, and Salm. Raghib al-Isfahani says in his lexicon of Qur’anic terms, “Al-Salm and al-Salaamah mean being free from any external or internal ruinations.”[2] Based on that he mentions that true peace will only exist in Paradise, for only there will there be perpetuity with no end; complete satisfaction with no need; perfect honor with no humiliation; and perfect health with no disease. In this regard, Allah is known as al-Salaam, because He alone is described as being totally free from any defects or flaws.[3]
One of the loftier objectives of our religious is to introduce into the world an ethos that facilitates the spreading of peace at every level. Our personal relations with our fellow Muslims should begin with the implementation of the Prophetic order, “Spread peace between yourselves.”[4] This order is so pressing that the Beloved Prophet (Peace and Blessings of Allah be upon Him) advised its indiscriminate implementation. He says at the end of a tradition in which he described one of the best forms of Islam, “…and extent the greeting of peace, to those you know and those you know not.”[5] This is a very weighty matter, which calls for our deeper reflection. Its weightiness is illustrated by the fact that it is mentioned as being one of the things that completes our faith. The Prophet (Peace and Blessing of Allah be upon Him) said in that regard, “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I indicate to you something that will surely lead to your mutual love? Spread the greeting of peace between yourselves.”[6]
Our relations with our spouses should also be characterized by peace, Allah admonishes us concerning those relations, “And peace is best.”[7] Similarly, in our relations with other nations, Allah commands us, “If they [the enemy] inclines towards peace, then you should incline likewise, and place your trust in Allah.”[8] Peace is the original state that prevailed in relations between individuals and societies. This opinion is based, among other narrations, on the saying of the Prophet (Peace and Blessings of Allah be upon Him) that Jesus (Peace and Blessings of Allah be upon Him), “will return the world to a state of peace” after his appearance at the end of time.[9] From this understanding it should be clear to the objective reader that the expression, “Islam is the Religion of Peace,” is no empty slogan, rather it is an expression of a fundamental truth which we should never lose sight of.
Our lexicographers define justice, variously, as, “To rule based on that contained in the Book of Allah and the Sunnah of His Messenger (Peace and Blessings of Allah be upon Him), and refraining from ruling based on empty opinion.” Also, “Extending inherent rights [to their possessors] equitably.”[10] This latter definition emphasizes the importance of equity as an essential aspect of justice.
The concept of justice is one of the essential pillars in the maintenance of the natural and social orders. Allah, be He Exalted, has said, “…and He has established the scale, therefore, do not transgress in the scale [of justice]. Undertake the measuring with justice and do not cheat concerning the scale.”[11] Justice, as many of our scholars point out, is one of the underpinnings of the order that has been established by Allah. This reality is also a foundation of a healthy social order. Allah says in that regard, “O, You who believe! Be upright for Allah, witnesses to justice; and do not let your hatred of a people move you to a position where you are unjust. Be just, that is closer to piety. Be mindful of Allah! Verily Allah is well-informed concerning all that you do.”[12]
This social aspect of justice has been beautifully summarized by Imam al-Qurtubi (May Allah have Mercy on Him). He says, discussing the relationship between two words which are usually translated as justice, al-‘Adl and al-Qist, “Al-Qist (justice) is al-‘Adl in interpersonal relations, it is the basis of all human relations and a basis of Islamic rule.”[13] His saying is illustrative of the meaning conveyed by the saying of Allah, “Verily, We have sent Our Messengers with clear proofs, and We have revealed unto them the Scripture and the Balance in order that they lead people with Justice…”[14]
Imam Mawardi (May Allah have Mercy on him) has summarized the social implications of justice in the following way:
One of the things which reforms worldly affairs is the principle of complete justice, which calls for amicable relations between people, engenders obedience to the Divine Law, and the prosperity of countries. It is the basis of a thriving economy, strong families, and stable government. Nothing devastates the land nor corrupts the mind as quickly as tyranny. That is because there are no acceptable limits or boundaries [for it].[15]
For this reason, Ibn Taymiyya (May Allah have mercy on him) sees the responsibilities of Islamic government emanating from a single verse in the Qur’an, “Allah enjoins on you that you deliver the Trusts to their rightful possessors. And when you rule over [or judge between] people, that you do so with justice…”[16] The Noble Prophet (Peace and Blessings of Allah be upon Him) has said in this context, “Surely the most beloved of people with Allah, and the closest to Him on the Day of Resurrection will be a just leader. And the most hated of people and the furthest from Him will be a tyrannical leader.”[17]
Clearing himself from even an inadvertent association with oppressive acts, our beloved Prophet (Peace and Blessings of Allah be upon Him) is reported to have said, “You bring your disputes to me for adjudication; perhaps one of you is less eloquent than another and I rule against him on the basis of what I have heard. Therefore, if I inadvertently grant one of you something owed to his brother, do not take it, for I am granting him something that constitutes a piece of Hellfire.”[18]
Our impeccably just Khalifa, Umar Ibn al_Khattab (May Allah be Pleased with him), relates to us the following penetrating words:
Verily, Allah sets forth parables for you, and He directs admonition towards you in order that hearts will be enlivened. Surely, the hearts are dead until Allah enlivens them. Justice has signs and portents. As for its signs they are shyness, generosity, humility, and gentleness. As for its portents, they are embodied in mercy. He has [likewise] made for every affair a gate, and has made that gate assessable by providing a key. The gate of justice is deep consideration of consequences, and its key is otherworldliness. Consideration of consequences ultimately involves remembering death, and preparing for it by freely parting from one’s wealth. Otherworldliness involves dealing justly with everyone and being satisfied with what suffices. It one is not satisfied with what suffices him, no abundance will every enrich him.”[19]
In summary, this brief discussion should make it clear to any Muslim that we have to be people committed to peace and justice. We must clearly illustrate to the world that our religion is indeed the Religion of Peace. However, our love of peace will never allow us to be unjust, nor will it allow us to passively accept injustices. We must take a stand for justice. However, that stand must go far beyond slogans, such as the one mentioned at the beginning of this article, and move into the realm of positive action. Action inspired by the words and deeds of our illustrious predecessors, some of which we have been presented in this article, and action governed by the parameters of the Divine Law.
End Notes
[1] This slogan has been particularly popularized by the New York –based activist, Rev. Al Sharpton, and his followers.
[2] Raghib al-Isfahani, al-Mufradat fi Gharib al-Qur’an (Beirut:Dar al-Ma’rifa, no date), pp. 239.
[3]Al-Isfahani, p. 239.
[4] This Hadith is related by Imam Muslim, Imam Abu Dawud, and Imamal-Tirmidhi in their collections. Quoted in Abi Zakariyya Yahya ibn Sharaf al-Nawawi, Riyad al-Salihin, (Damascus: Dar al-Ma’moun Li al-Turath, 1994) pp. 289-290.
[5] Fath al-Bari, vol. 11, pp. 26-27. The full text of the Prophetic Tradition follows: A man asked the Prophet (Peace and Blessings of Allah be upon) “Which Islam is best?” He replied, “That you provide food, and extend the greeting of peace to those you know and those you know not.”
[6] This is the full narration of the Prophetic Tradition mentioned in note #4 above.
[7] Al-Qur’an, 4:128.
[8] Al-Qur’an, 8:61.
[9] Prophetic traditions which narrate this meaning are related by Imam al-Bukhari, Imam Muslim, and Imam Ibn Majah. See for example, Ibn Hajar al-‘Asqilani, Fath al-Bari (Damascus: Dar al-Fayha’, 1997) vol. 6, pp. 599-600. The above quote is from the version of Ibn Majah. Imam al-Bukhari’s version mentions that Jesus will “…put an end to war.”
[10] These and other definitions of justice are mentioned in Salih ibn ‘Abdullah ibn Humayd, Nadr al-Na’im fi Makarim Akhlaq al-Rasul al-Karim (Jiddah: Dar al-Wasila, 2000) vol. 7, p. 2792.
[11] Al-Qur’an, 55:7-8.
[12] Al-Qur’an, 4:135.
[13] Quoted in Nadr al-Na’im, vol. 8, p. 3153.
[14] Al-Qur’an, 57:25.
[15] Quoted in Nadr al-Na’im, vol.7, p. 2793.
[16] See Ahmad ibn Taymiyya, Al-Siyasa Al-Shar’iyya (Beirut: Dar al-Afaq al-Jadida, 1983) pp. 4-5.
[17] Abu ‘Isa al-Tirmidhi, al-Jami’ (Cairo: Dar Ihya al-Turath al-‘Arabi, 1938) no. 1329.
[18] Fath al-Bari, vol. 5, p. 354.
[19] Quoted in Nadr al-Na’im, vol. 7, p. 2811.
__________________
Out beyond ideas of wrongdoing and right doing, there is a field,
I'll meet you there.
When the soul lies down in that grass, even the words “you” and “I” do not exist.
Maulana RUMI