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 off our brothers and sisters in various parts of the globe has been tragically disrupted Palestine Chechnya Afghanistan Kashmir and other locales. Similarly we are living in a world where there could be more justice. We read almost daily of assassinations in various parts of the world where terrorist groups military forces or intelligence services oftentimes in summary fashion declare victims guilty and then proceed to execute them. Unfortunately such unprincipled political behavior has become increasingly common in both the foreign and domestic policies of this country causing untold damage to her image and credibility abroad.

These two issues peace and justice are joined in the slogans we hear from many activists especially here in the United States “No Justice No Peace!”1 This linkage is logical as justice must be considered one of the indispensable prerequisites of any lasting 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 Salam Salamah Silm and Salm. Raghib al Isfahani says in his lexicon of Qur’anic terms “As Salm and as Salamah mean freedom from any external or internal ruination.”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 God is known as As Salam because He alone is described as being totally free from any defects or flaws.3 This understanding of true peace being a reality associated with a transformed world is also understood in both Jewish and Christian theology.

At the level of interstate relations if we ponder the above definition we can consider peaceful relations between nations as a condition where violence a state inevitably involving both internal and external ruination is absent. In this sense war can be viewed as an aberrational state. The aberrational nature of war is made clearer if we consider that murder the ultimate consequence of war is considered an innovation that destroyed the peace formerly existing among the human family. It is stated in a prophetic tradition “No soul is killed unjustly except that the elder son of Adam (Cain) shares in the stain of the crime. That is because he was the first to innovate murder [in the human family].” At the individual level peace can be viewed as an absence of the ruinations of the heart. One free from such ruinations will succeed God willing when he/she meets his/her Lord. Therefore he/ she will enter safely into the Abode of Peace (Dar as Salam). God says in that regard [On] the day no amount of wealth or children will be of any benefit. [The only one benefited] will be one who comes before God with a sound (salim) heart. [Quran 26 89]. If one reflects on these meanings it should be clear that the wars that Muslims have been involved in throughout our long history do not nullify the validity of the statement “Islam is the religion of peace.” what is meant by that expression and God knows best is that Islam provides a path for the human being to enter Paradise (Dar as Salam) and there he/she will know true peace. Peace has meanings wider than those mentioned above.

One of the loftier objectives of our religion 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 you all.”6 This order is so pressing that the Beloved Prophet advised its indiscriminate implementation. He said at the end of a tradition in which he described one of the best forms of Islam “Extend the greeting of peace to those you know and those you know not.”7 This is a very weighty matter that 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 Holy Prophet (PBUH) 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 and spirit of peace between yourselves.”

Our relations with our spouses should also be characterized by peace. God admonishes us concerning those relations And peace is best. [Quran 4 128] Similarly in our relations with other nations God commands us If they (the enemy) incline towards peace then you should similarly incline and place your trust in God. [Quran 8 61] As mentioned above 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 that Jesus “will return the world to a state of peace” (Yurji’ as Salim) after his appearance at the end of time. Our lexicographers define justice variously as “to rule based on that contained in the Book of God and the tradition (Sunna) of His Messenger and refraining from ruling based on empty opinion.” It is also defined as “extending inherent rights [to their possessors] equitably.”10 This latter definition emphasizes the importance of equity as an essential aspect of distributive justice. The concept of justice is one of the essential pillars in the maintenance of both the natural and social orders. God be He Exalted has said 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. [55 7 8] Justice as many of our scholars point out is one of the underpinnings of the order that has been established by God. This reality is also a foundation of a healthy social order.

God says in that regard O You who believe! Be upright for God 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 God! Verily God is well informed concerning all that you do. [Quran 4 135] This social aspect of justice has been beautifully summarized by Imam al Qurtubi. He says discussing the relationship between two words that are usually translated as jjustice (al ’Adl) and distributive justice (al Qist) “Justice is the basis of all human relations and a foundation of Islamic rule.”11 This saying is illustrative of the meaning conveyed by the saying of God 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... [Quran 57 25]

Imam al Mawardi has summarized the social implications of distributive justice in the following way One of the things that reforms worldly affairs is the principle of distributive justice. It facilitates amicable relations between people engenders obedience to the Divine Law and brings about 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 [to regulate tyranny].For this reason Ibn Taymiyya sees the responsibilities of Islamic government emanating from a single verse in the Qur’an God enjoins that you deliver the Trusts to their rightful possessors. And when you rule over [or judge between] people that you do so with justice... [Quran 4 58]13 The Noble Prophet has said in this context “Surely the most beloved of people with God and the closest to Him on the Day of Resurrection will be a just leader. And the most hated of people and the furthest removed from Him will be a tyrannical leader.” Clearing himself from even an inadvertent association with oppressive unjust acts our beloved Prophet 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 the wronged party 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. Our impeccably just Khalifa ‘Umar b. al Khattab uttered the following penetrating words Verily God sets forth parables for you and He directs admonition towards you in order that hearts will be quickened. Surely the hearts are dead until God quickens 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 He has made that gate accessible by providing a key. The gate of justice is a 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. If one is not satisfied with what suffices him no abundance will every enrich him. Much of this discussion has focused on distributive justice. However the Qur’an also places great emphasis on commutative justice. God commands us Do not be moved by partiality to discriminate in meting out divinely legislated punishments. [Quran 24 2] The Prophet Muhammad mentioned that one of the reasons behind the ruination of a nation is a lack of commutative justice.17 In this context he mentioned that if his very daughter were to steal he would not hesitate to punish her to the full extent of the law.

In summary this brief discussion should make it clear to any Muslim that peace and justice are comprehensive concepts with deep implications and we have to be people committed to peace and justice. We must take a stand for justice as we are ordered in the Qur’an Be you upright supporters of justice... [4 135] 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 Holy Qur’an and the words and deeds of our illustrious Holy Prophet (PBUH).



Source: Pakistan Herald