Islamic concept of justice

By Syed Imad-ud-Din Asad

IN Islam the concept of justice is more comprehensive, vital, and sacred than in any other system of life. Just as so many other recent western legal notions regarding human rights, equality before law, juristic personality, non-retroactivity, international relations, trade, etc, were never alien to Islam, so is the concept of judicial independence and impartiality.

Revelation, which is available in the form of the Quran and the Traditions, is the primary source of Islamic law. Regarding the administration of justice, the Quran says: “Surely We have revealed the Book to thee with truth that thou may judge between people by means of what Allah has taught thee. And be not one pleading the cause of the dishonest.” (4: 105)

It is agreed that the occasion of the revelation of the above-given verse was a dispute between a Jew and a Muslim, in which the Prophet (Peace be upon him) decided against the Muslim.

The Muslim, supported by his tribe, had falsely accused the Jew of theft. At a time when help was sorely needed for the defence of Islam, a verdict against a man supported by his tribe meant the loss of that tribe. But such considerations did not carry any weight with the Prophet and he cleared the Jew of the charge.

Thus, the verse lays down that dishonesty must be punished, and the balance of justice must be held equal between friends and foes and between Muslims and non-Muslims.

Judges are required to be so upright as not to be led swayed by the ties of relationship or by considerations of fear, favour, or compassion. The Quran says: “O you who believe, be maintainers of justice, bearers of witness for Allah, even though it be against your own selves or (your) parents or near relatives — whether he be rich or poor.... And if you distort or turn away (from truth), surely Allah is ever Aware of what you do.” (4: 135)

“O you who believe, be upright for Allah, bearers of witness with justice; and not let hatred of a people incite you not to act equitably. Be just; that is nearer to observance of duty. And keep your duty to Allah. Surely Allah is aware of what you do.” (5: 8) “.... And give full measure and weight with equity.... And when you speak, be just, though it be (against) a relative. And fulfil Allah’s covenant. This He enjoins on you that you may be mindful.” (6: 153) “.... So judge between men justly and follow not desire, lest it lead thee astray from the path of Allah. Those who go astray from the path of Allah, for them is surely a severe chastisement....” (38: 26)

The Prophet was known for his fair and impartial administration of justice. Besides Muslims, non-Muslims would also come to him for settlement of their disputes and he would adjudicate in accordance with their laws.

He strictly observed the Quranic instructions regarding equality before law, and never made any distinction between litigants on the basis of religion or relations. Instead of claiming any immunity from the law, he laid down the rule that even the head of the state may be challenged, in both official and private capacity, in the court. The following statement of the Prophet, which he made while deciding the case of a noble woman who had committed theft, demonstrates it all:

“Verily those who were before you were destroyed because when a noble man from among them committed theft, they passed no sentence on him. By Allah, had Fatima, the daughter of Muhammad, committed theft, I would have cut off her hand.”

The successors of the Prophet also ensured the implementation of judicial independence and impartiality. Once Caliph Umar went to a judge for the settlement of a dispute. The judge, on seeing the Caliph, rose in his seat as a sign of respect. Umar, considering the act as an unforgivable weakness, immediately dismissed him from the office.

On another occasion, Umar caused his son to be publicly flogged for drinking alcohol. These instances show the extent to which impartiality was expected of the judge. Another example that shows how just and impartial the Islamic judiciary must be is when Caliph Ali went to the court in order to recover his armour from wrongful possession by a Jew.

As the evidence submitted by Ali was inadmissible, the judge gave his verdict in favour of the Jew. The Jew was so impressed by the fairness of Islamic judicial system that he immediately returned the armour to Ali and embraced Islam.

The following portion of a letter that was written by Ali to one of his governors, excellently explains the status and role of judiciary in Islam:

“Select for your Chief Judge one from the people who by far is the best among them; one who is not obsessed with domestic worries; one who cannot be intimidated; one who does not err too often; one who does not turn back from the right path once he finds it; one who is not self-centred or avaricious; one who will not decide before knowing full facts; one who will weigh with care every attendant doubt and pronounce a clear verdict after taking everything into full consideration; one who will not grow restive over the arguments of advocates; one who will examine with patience every new disclosure of facts; one who will be strictly impartial in his decision; one whom flattery cannot mislead; one who does not exult over his position. But it is not easy to find such men.

“Once you have selected the right man

for the office, pay him handsomely

enough to let him live in comfort and in keeping with his position, enough to keep him above temptations. Give him a position in your court so high that none can even dream of coveting it, and so high that neither backbiting nor intrigue can touch him.”

Thus, we see that Islam provides for an independent and impartial judiciary. As law, in Islam, stands at the apex of social organization, those who administer the law must likewise be elevated and kept independent of executive control. Also, it is the duty of the judges to stand firm for justice though it may be detrimental to their own interests.

LAW can simply be defined as a set of rules governing human conduct. The western concept of law presupposes a state. According to it, the state makes or authorizes to make rules that constitute law, and these rules are enforced on the basis of sanctions. The purpose that the law is made to serve may vary from welfare of the people to the interests of a regime.

The origin, nature, and scope of the Islamic legal system is different from that of the western legal systems. Islamic law, in plain words, is the body of rules of conduct revealed by God to his Prophet (PBUH) whereby the people are directed to lead their lives.

Compared to the western concept of law, the features of Islamic law, in brief, are: 1. It has not been decreed by any earthly ruler, but revealed by God. 2. It originates from Divine Revelation, not custom or tradition. 3. It remains valid, whether a state recognizes it or not. 4. Where a state does not recognize it, Islam ensures its observance by the Muslims living in its territory through cultivation of religious consciousness in the human soul and awakening of awareness through moral education. Thus, Islamic law applies to the conscience of a Muslim even if he is living in a non-Muslim state.

5. It addresses every aspect of human life, not just the legal system. 6. Its purpose is to ensure the welfare of man, individually and collectively. It does not aim at the glorification of the lawgiver, as God is above all wants and weaknesses. 7. The means by which compliance with Islamic law is secured are of a wider character than the sanctions in the western legal systems.

8. In a Muslim state, the community through a chosen representative or a group of representatives administers it. 9. When non-Muslims are living in a Muslim state, only those parts of Islamic law apply to them that are not specifically identified with the tenets of Islam. 10. Regarding its enforceability, Islamic law can be divided into the following three classes: a. Those laws that regulate men’s relations to and dealings among one another, their enforcement is incumbent upon the community; b. Those laws that only address the spiritual aspect of an individual’s life, are enforced, by God, by means of spiritual rewards and punishments; and c. Those laws that not only concern the spiritual aspect of individual life but also affect Muslim society, their enforcement is left to the discretion of the state.

It must also be noted that though the western legal systems regulate the economic, social, and political affairs of a nation, they do not cover rules of moral behaviour. Such rules only exist in the form of customs and social manners, and are enforced by the sheer force of public opinion. Consequently, whenever the public accepts as moral or even starts ignoring certain immoral actions, the entire concept of morality, due to this moral laxity, transforms. Islamic law, on the other hand, reaches much deeper into thought, conduct, and life.

The range of scope and purpose of Islamic law and western legal systems differ due to the different characters and abilities of their creators and proponents. It is a fact that in order to have an absolute comprehension of what the law should be, one must not only have before him the entirety of human life but also completely understand the human nature.

No jurist can ever have such a complete picture of human life and nature. Only God has the ability to accurately know which rules are suitable for all human beings. Thus, the law prescribed for man by Him, through Divine Revelation, is the most comprehensive and expedient one. No wonder, most of the recent western concepts regarding human rights, rights of animals, international affairs, family matters, judicial independence and impartiality, legal representation, juristic personalities, charitable trusts, non-retroactivity, etc, were never alien to Islam.

As it is the Revelation through which we become aware of the will of God, so it is the source of the laws of Islam. Revelation consists of: 1. Communications made by Gabriel, under the directions of God, to the Prophet (PBUH) either in the very words of God, or by hints; 2. Such knowledge as occurred in the mind of the Prophet through inspiration from God; and 3. Opinion of the Prophet, embodied in the form of ratiocination, delivered from time to time on issues that happened to be raised before him.

In answer to the question as to how opinion of the Prophet can form part of Divine Revelation, God says: “Your companion errs not, nor does he deviate. Nor does he speak out of desire. It is naught but revelation that is revealed — One Mighty in Power has taught him, the Lord of Strength. So he attained perfection.” (Al-Quran, 53: 2-6)

Revelation is available to us in the form of the Quran and the Sunnah of the Prophet. The Quran comprises only those Revelations that are made in the very words of God, while the rest form the corpus of the Sunnah. Here it must be mentioned that it is wrong to claim Ijma and Qiyas as sources of Islamic law. Both are mere tools provided in Islamic jurisprudence for further extension of the law.

They only extend the laws given in the Quran and the Sunnah to matters not expressly covered by them. The methods of expansion of law should not be confused with sources of law.

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Islamic political system

By Prof Mohammed Rafi

A Critical review of history reveals the true worth of democracy which has been accepted in modern times as the best available political system. With so much criticism of Islam and its followers, it becomes necessary to see if Islam has anything to offer as a viable political system for the benefit of humanity at large.

Islam constitutes a complete system of thought and behaviour growing out of a fundamental impulse enveloping man in all relations to God, the universe and himself. It is a tragedy that even after fourteen centuries; Muslims have been unable to decide whether Islam's political system is democratic or autocratic.

They seem to have forgotten the model of the early Caliphate which was republican and democratic. The caliphs never claimed their office by right of hereditary succession.

During the Middle Ages in Europe, both the Pope and the emperor claimed authority through the Divine right as God's vice regent on earth. Similarly the Muslim kings since the times of Umayyads and Abbassides based their claims on Divine rights claiming to be the shadow of God on earth (Zillillahi).

The history of man is full of instances where he has attempted to devise a socio-political system reflecting the basic human rights. Nations that live and act in accordance with Divine laws bring prosperity and grow strong.

An unjust and reactionary nation, on the other hand, will always be doomed. The basic Islamic principle is that nations succeed or fail as a consequence of their own acts and cannot blame it on any outside agency.

'He, who has to perish, perishes by a clear proof and he who has to survive, strives by a clear proof' (8:42) 'God does not do injustice to anyone. It is the people who do injustice to themselves' (11:101).

In the Middle Ages the system of theocracy (A society ruled by priests) was adopted in the name of Christianity, but it made fanatical and oppressive demands on human liberties.

The Social Contract thinkers in the 17th and 18th centuries believed that it was the duty of the King to enforce laws and see that no injustice was done to any of the subjects. The general will of the people was the ultimate source of authority.

Rousseau considered as one of the apostles of modern democracy said,' No state has ever been founded without a religious base. All that destroys social unity is worthless.

The important thing is to believe in the existence of a mighty intelligent and beneficent Divinity possessed of foresight and providence, the life to come, the happiness of the just, the punishment of the wicked and sanctity of laws.

Tolerance should be given to all religions that tolerate others so long as their dogmas contain contrary to the duties of citizenship.' It is worth noting how close and near to Islam is the opinion of Rousseau.

In the Islamic political system the government is compelled to develop a system of executive law, sometimes called Qanoon (law) and executive jurisdiction and the 'Mazalim' courts side by side with the 'Shari a' (religious law). In the very nature of things this system is more flexible, more realistic and more effective.

In all fairness it must be said that the democratic form of government is better than kingship, despotism and all forms of theocracy. Islam maintains that all human beings are socially equal and must therefore, be given the same opportunities for development and self-expression.

In Islam, the state is not a community or an institution, but the totality of those governed (Umma). There is no room for monarchy or kingship in Islam. God asks his Messenger 'to consult them (believers) in the affairs (3:153).

In another verse (42:36) those whose affairs are guided by mutual counsel (shura) are praised. The establishment of a just order demands that injustice should be exposed, punished and eliminated. It should be ruthlessly fought and its victims compensated.

A political system which does not assure this is un-Islamic. All rights are sanctioned by the Divine Law in Islam which presents to man a charter of human rights, and at the same time emphasizes the necessity of his being aware of his responsibility and accountability.

Islam stresses the importance of man's dignity. "Verily We have honoured every human being" (17:70). As human beings all men are equal as everyone possesses the human self.

No man has the right to exploit another man in furthering his personal interests. The Quran rejects the Aristotelian concept that some men are born slaves. Islam further contends that no man is permitted to compel others to obey him.

God alone is to be obeyed through the laws revealed by Him. Since these principles have their source not in the human intellect, but in the Divine Wisdom, men, when they obey them, are obeying God and not any mortal. In an Islamic society all men are equal in the eyes of law.

Quranic law, Islam upholds free and unfettered democratic activity. It even leaves man free to devise his own consultative machinery for the convenience of the people.

The conditions of life are always changing and the constitution of the state and the machinery of the government too, must, from time to time be revised and brought up-to-date.

The Islamic society is both stable and progressive as it embraces permanence and change. The Quran is eminently practical in its approach to life. It does not merely hold up an idea which we are asked to admire and gaze at.

It shows the way in which ideas can be realized in real life. The unity of mankind which is real but invisible is to be made manifest through the efforts of man. The first step in this unification of mankind was taken by Ibrahim (Abraham).

There is little justification for political parties in Islam. Every political party's ostensible claim to defend political freedom is in fact an excuse for capturing power and uses it for its own benefit.

There is no room for such political parties in an Ummah (Nation) which is dedicated to the ideals of establishing the Divine Order of justice and of welding the different factions of man into a single progressive society which would permit every individual to live a creative life, developing all his potentialities and latent powers. The Quran calls it the "Right way of life" (30:30).

The great historian, Arnold Toynbee speaks of a world order in which the whole mankind will be able to live together in harmony as members of a single all inclusive family. This is exactly what the Quran emphasized centuries ago "Mankind is one single community" (2:213, 10:19).

The social and political order laid down by the Quran is a practical means to integrate mankind into one harmonious community. The existing political systems only divide mankind into warring groups; each group has devised a system which serves its own interests.

Each political ideology serves its author and fails to serve others. Democracy inculcates belief in the superiority of the majority and seeks to make them prosperous even at the expense of the people of other states.

The Quran alone offers an ideology which can appeal to all men. Human equality and human worth are its corner stones. Its goal is the uplift and unification of all mankind.

It counters all attempts to break up mankind into groups. It dismisses the physical differences among men as of no consequence and treats as important what is basic in them and, therefore, common to all men.

That is why the Quran speaks of God as the Rabb (Nourisher) of all mankind (1:1) and of the Nabi (Messenger) as Mercy and God's Grace for all mankind (21:107) and of its massage as "A reminder for the whole world (6:91) irrespective of descent, race or cultural environments.

It directs not to discriminate between friend and foe while dispensing justice (5:8). It endeavours to promote mutual understanding and cooperation between Muslims and non-Muslims.

It aims to build a classless unified society based on permanent values. "Cooperate with one another on matters dealing with the welfare of humanity. Adhere to the Divine Laws and treat the actions of the wrong-doers and your enemies by the Divine law of retribution" (5:2).

Islam is a rational, ethical and practical faith in harmony with science and modern times. It enables man to live in peace with himself and the cosmos. The world need not wait for another century for a perfect political system.

It is already preserved in the words of the Quran. The difficulty is that it has not been presented to the world in its true colours. And for this, the blame lies on the custodians of the Book.

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Islamic welfare society


By Dr Abdul Karim

There is growing concern over the rapidly increasing incidence owing to distributive injustice. Hence, the need for poverty alleviation measures. Many international financial institutions ((IFIs) have introduced specific programmes to support this effort.

The Poverty Reduction and Growth Facility (PRGF) of the IMF is a case in point. Pakistan has also adopted poverty alleviation as a priority objective primarily to avail itself of the low-cost financial facility.

With the emergence of religious parties as a new political force, there is now a talk of Islamic welfare state in Pakistan. This will address the same problem as poverty alleviation.

The term welfare state has quite a history in developed countries, even though it is a waning concept. It essentially means a state catering to the basic needs of the citizens.

According to the concept, only the state is held responsible. The common man makes a contribution through taxes and levies for this purpose. This is generally known as social security. What is the Islamic view of it?

First, the Holy Quran describes an ideal society in these words:. "It is provided for thee that thou wilt not hunger, nor wilt thou be naked, and that thou wilt not thirst therein, nor wilt thou be exposed to the sun." (20: 119-20) This means food, clothing, shelter and water.

The Holy Prophet (PBUH) said, "A son of Adam is entitled to three things; a dwelling to live in, a garment to cover his nakedness, a piece of bread and water." (Tirmidhi) To this may be added education as this is to be acquired by every Muslim, male or female, as a duty.

The Holy Prophet introduced free education in his own lifetime. The enemy soldiers captured during the battle of Badr were allowed to win freedom either by paying ransom in cash or by educating a given number of Muslims. Many of them, who were literate, opted for the latter. (Bukhari)

He used to dispatch learned Muslims to other tribes to teach them the Holy Quran and other aspects of faith. They were not allowed to charge anything for that, not even to accept a small gift.

They would devote the day to collecting wood from the forest for their sustenance, prepare their meals and look after other personal needs. The spare time, mostly in the evening, was for teaching the Book and other things about Islam. Without health, a person cannot discharge his obligations whether in religion or worldly affairs. This is the essence of the basic needs approach.

Islam, in contrast to the modern concept of the welfare state, holds the individual as much as the state responsible for the welfare of all members of society, particularly those close as relatives or in physical proximity as neighbours.

It would thus be more appropriate to use the word society instead of the state. The joint responsibility of the state and the individual makes the system more effective and comprehensive.

The latter is needed not just in terms of providing physical needs but also emotional requirements that are quite pronounced in case of sick and lonely senior citizens.

Allah has specified, in the Holy Quran, the target groups that are deprived or underprivileged, along with the means to provide for them. The latter is in the nature of compulsory levy as the zakat.

In addition, followers have been strongly urged to undertake welfare activity on a purely voluntary basis. For this, only the sky is the limit. It is in the Holy Quran, "Never shall you attain to righteousness unless you spend out what you love; and whatever you spend Allah surely knows it well." (3:93) "And spend out of that with which We have provided you before death comes upon one of you and he says, 'My Lord! If Thou wouldst grant me respite for a little while then I would give alms and be among the righteous." (63:11)

Divine reward for charity is promised in the Holy Quran, "Surely, Allah rewards the charitable." (12:89). "As to the men that give alms, and the women that give alms and those who lend to Allah a goodly loan-it will be increased manifold for them and theirs will also be an honourable reward." (57:19) "But the righteous one shall be kept away from it (flaming fire), Who gives his wealth to become purified.

And he owes no favour to any one, which is to be repaid, Except that he gives his wealth to seek the pleasure of his Lord, the Most High. And soon will He be well pleased with him." (92:19-22) The Holy Prophet said, "Charity wipes out sins as water extinguishes fire." (Tirmidhi) "Only two persons are to be envied ...and he upon whom Allah bestows wealth and he spends in the cause of Allah through the hours of the night and day." (Bukhari)

It is not the quantum of charity that is important but the spirit behind it. Every Muslim, regardless of his means, is expected to participate in this act of virtue. It is in the Holy Quran, "Let him who has abundance of means spend out of his abundance, And let him whose means of subsistence are straitened, spend out what Allah has given him.

Allah burdens not any soul beyond that what He has given it. Allah will soon bring about ease after hardship." (65:8) "And they ask thee what they should spend. Say, 'what you can spare.'

Thus Allah makes His commandments clear to you that you may reflect, upon this world and the next." (2:220) The Holy prophet explained this by saying, "He who has an extra mount should give that to the one who has no mount, and one who has surplus of provision he should give it to the one who is without it" According to the companion (RA) who reported it, "He made mention of so many kinds of wealth until we were of the opinion that none of us has any right over surplus." (Muslim)

Practical experience shows, there is no dearth of problems to be confronted by the state when it assumes welfare functions. Bringing in individual to lend a helping hand makes the system more effective, thus preserving the self-respect and dignity of the recipients. It, however, adds many new dimensions to management such as coordination so as to avoid duplication of effort and to ensure that there is nothing amiss.

The general tendency to pass the buck and conflict of interests should be watched very carefully. Allah, in His infinite wisdom, has in great detail explained His directives on issues of a permanent nature. Zakat is a prime example.

For problems that could arise in the future and not be comprehended at that time, Allah indicated the basic principles leaving the detailed mechanics to time. Of these, the relative role of the State and the individual in instituting and managing the welfare system comes to mind.

A whole host of literature on experiments for making the state welfare system, sans the individual as one of the purveyors, really effective is available. Here is a challenge for Muslim scholars to devise a system in accordance with the dictates of Islam in their true spirit.

Islamic institutions cannot deliver without the Islamic spirit providing the real motive force. The current experience with the zakat funds provides ample evidence of their improper use, leaving the genuinely deserving in the cold, as the spirit is lacking. The present bureaucratic system of management in the public sector, ruling over rather than serving the public, a deeply ingrained legacy of the Raj, will not do.

The British adopted the regal style in order to awe the natives, and could easily afford it as it was not paid by them. Their style of living and management back home, where they had to pay through their nose by way of taxes was totally different. The powers that be in Pakistan, instead of adopting austerity as preached by Islam, have set new records of wasteful expenditure just to satisfy their ego.

When talking of the Islamic system, the standard set by the Holy Prophet (pbuh) and the righteous successors (RA) is worth keeping in view. It could be argued that resource constraints during the Prophet's time dictated austerity.

Wealth poured in torrents after his demise, particularly during Hazrat Umar's time but this did not change his proverbial simple lifestyle. Hazrat Hassan (RA) once, during a Friday sermon, counted no less than 12 patches on his shirt. (Tabri)

When Hazrat Umar (RA) travelled to Jerusalem to sign the peace treaty as a conqueror and the head of the then mightiest and wealthiest Empire, his entourage consisted of just one servant with whom he shared the only mount they had, riding by turn.

Some Muslim generals wanted him to be more presentable but he refused, saying, "We are the people whom Allah has honoured with Islam. We do not want any thing except Allah." (Ibn Kathir)

The Islamic welfare society, for that matter any effort in the name of Islam can never see success without the implementation of basic Islamic values of life. The most important of these are unshakable faith in the existence of the All-Power ful God - Allah, transitory life on earth, accountability of every thing big or small on the Day of Judgment, and reward by the All-Aware according to the real motive of every human action.

For this, the followers have ample guidance in the Holy Quran and the perfect role model of the Holy Prophet (PBUH). There is no room for corruption of any kind. Fear of Allah, honesty, merit and justice must rule the roost.

The world has recognized after a long and bitter experience that these are essential pre-requisites of a civilized society and has turned to good governance. Islam has been very emphatic about it for the last more than fourteen centuries.

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Islam's concern for the poor

By Dr Abdul Karim

Poverty alleviation has, of late, become a matter of increasing concern both at the international and national level. Islam can be rightly described as a religion of and for the poor, meeting their essential requirements with dignity and self- respect so that they may make full use of God-given faculties.

The Holy Prophet (PBUH) said, "If you want my pleasure, look after the poor. You will deserve Allah's help and His provision, if you look after the poor." "Look for me among the weak, for you are helped and provided for because of the weak among you" (Abu Daud).

"These people of ours are helped because of their weakness, their callings, their prayers, and their sincerity" (Muslim). "Certainly Allah will not bless a people who do not give the rights of their weak." "Those people will not be purified whose weak cannot get their right without much difficulty" (Ibn Maja).

Islam is perhaps the first religion which gives the poor a right of share in the wealth of the rich and establishes an institutional mechanism to make financial assistance available to them to cater to their basic needs. The Quran says: "And in their wealth was a share for the one who asked for help and for one who could not." (51:20).

The share of the poor is, however, not to be asserted by their own fancy or that of their leaders through collective bargaining via militant trade unions, which can create discord and class conflict.

It must be determined in accordance with the guidance provided by Allah in the most even-handed manner, every one being equally dear to Him as His creation. Islam makes the rights of the poor the obligation of the rich for which they are made answerable to Allah.

For this, a complete and very effective institutional framework has been provided which combines both compulsory and voluntary action on the part of the individual.

According to the Quran, the ideal society is the one in which, "it is provided for thee that thou wilt not hunger therein, nor wilt thou be naked. And thou wilt not thirst therein, nor wilt thou be exposed to the sun" (20:119-20).

The Holy Prophet said, "a son of Adam is entitled only to three things; dwelling to live in, a garment to cover his nakedness and a piece of bread and water." The scope of the Islamic concept of basic needs is wider than the current western one which is restricted to roti (food) kapra (clothes) and makan (house).

Allah has also included water, which is so vital for life and whose neglect is causing serious health and environment problems, particularly in developing countries.

A very important feature of the Islamic system is that, unlike the western concept of the modern welfare state providing the social safety net, it makes this the joint responsibility of the state and the individual.

While the state is bound by the elaborate system of zakat, the individuals are urged to supplement it with voluntary charity the scope of which is practically unlimited - the constraint being the means available and the desire to do good seeking Allah's pleasure. Allah has promised a corresponding reward for this supererogatory act of virtue.

It is in the Quran: "As to the men that give alms and the women that give alms, and those who lend to Allah a goodly loan it will increase manifold for them and there will also be an honourable reward" (57:19).

"Never shall you attain to righteousness unless you spend out of that which you love; and whatever you spend Allah surely knows it well" (3:93). "And they ask thee what they should spend. Say, 'What you can spare.' Thus Allah makes His commandments clear to you that you may reflect upon this world and the next" (2:220).

According to a hadith in Muslim, the Holy Prophet pointed out so many specific things to spare for charity that the companions felt that they had no right over anything they had in surplus.

Muslims are urged in the Quran to "eat ye thereof and feed the distressed, the needy" (22:29), "and feed him who is needy but contented and him who supplicates" (22:37). Muslims are expected not only to help the poor themselves, but also urge others to do so.

"He is not a believer who eats to the fill when his neighbour is hungry" (Mishkat). "A town in which a person spends a night on an empty stomach forfeits Allah's protection."

It is for the Muslims to devise a system in which compulsory levy for the poor and voluntary charity are dovetailed to form an integrated system avoiding duplication, ensuring that nothing is amiss and that there is no room to pass the buck. This presupposes understanding, harmony and trust between the government and public.

According to the Quran, "Surely all believers are brothers" (49:11). The Holy Prophet said, "On the Day of Judgment, Allah, the Exalted, will call: Where are those who loved each other to My glory? Today I shall give them shelter in the shade of My mercy.

Today there is no shade besides My shade." "By Him in Whose hand is my life, you will not enter Paradise unless you believe, and you will not truly believe unless you love one another" (Muslim).

It is unfortunate, rather tragic, that the prevailing culture in Muslim countries is not of mutual trust between the government and the public but alienation to the point of active confrontation. This is characterized by the government not hesitating to play tricks with the public and the public, in return, doing its best to cheat the government.

The government and the public in Muslim societies ignore Islamic teachings in their mutual relationship. The Holy Prophet said, "Each one of you is a shepherd and is responsible for his flock. The man who rules over the people is a shepherd and is responsible for his flock."

"Any man whom Allah has given the authority of ruling some people and he does not look after them in an honest manner, will not have even the smell of Paradise." "There is no governor who rules Muslims and dies, having played false with them, but Allah will forbid him Paradise." (Bukhari).

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Islam's concern for the poor

By Dr Abdul Karim

Poverty alleviation has, of late, become a matter of increasing concern both at the international and national level. Islam can be rightly described as a religion of and for the poor, meeting their essential requirements with dignity and self- respect so that they may make full use of God-given faculties.

The Holy Prophet (PBUH) said, "If you want my pleasure, look after the poor. You will deserve Allah's help and His provision, if you look after the poor." "Look for me among the weak, for you are helped and provided for because of the weak among you" (Abu Daud).

"These people of ours are helped because of their weakness, their callings, their prayers, and their sincerity" (Muslim). "Certainly Allah will not bless a people who do not give the rights of their weak." "Those people will not be purified whose weak cannot get their right without much difficulty" (Ibn Maja).

Islam is perhaps the first religion which gives the poor a right of share in the wealth of the rich and establishes an institutional mechanism to make financial assistance available to them to cater to their basic needs. The Quran says: "And in their wealth was a share for the one who asked for help and for one who could not." (51:20).

The share of the poor is, however, not to be asserted by their own fancy or that of their leaders through collective bargaining via militant trade unions, which can create discord and class conflict.

It must be determined in accordance with the guidance provided by Allah in the most even-handed manner, every one being equally dear to Him as His creation. Islam makes the rights of the poor the obligation of the rich for which they are made answerable to Allah.

For this, a complete and very effective institutional framework has been provided which combines both compulsory and voluntary action on the part of the individual.

According to the Quran, the ideal society is the one in which, "it is provided for thee that thou wilt not hunger therein, nor wilt thou be naked. And thou wilt not thirst therein, nor wilt thou be exposed to the sun" (20:119-20).

The Holy Prophet said, "a son of Adam is entitled only to three things; dwelling to live in, a garment to cover his nakedness and a piece of bread and water." The scope of the Islamic concept of basic needs is wider than the current western one which is restricted to roti (food) kapra (clothes) and makan (house).

Allah has also included water, which is so vital for life and whose neglect is causing serious health and environment problems, particularly in developing countries.

A very important feature of the Islamic system is that, unlike the western concept of the modern welfare state providing the social safety net, it makes this the joint responsibility of the state and the individual.

While the state is bound by the elaborate system of zakat, the individuals are urged to supplement it with voluntary charity the scope of which is practically unlimited - the constraint being the means available and the desire to do good seeking Allah's pleasure. Allah has promised a corresponding reward for this supererogatory act of virtue.

It is in the Quran: "As to the men that give alms and the women that give alms, and those who lend to Allah a goodly loan it will increase manifold for them and there will also be an honourable reward" (57:19).

"Never shall you attain to righteousness unless you spend out of that which you love; and whatever you spend Allah surely knows it well" (3:93). "And they ask thee what they should spend. Say, 'What you can spare.' Thus Allah makes His commandments clear to you that you may reflect upon this world and the next" (2:220).

According to a hadith in Muslim, the Holy Prophet pointed out so many specific things to spare for charity that the companions felt that they had no right over anything they had in surplus.

Muslims are urged in the Quran to "eat ye thereof and feed the distressed, the needy" (22:29), "and feed him who is needy but contented and him who supplicates" (22:37). Muslims are expected not only to help the poor themselves, but also urge others to do so.

"He is not a believer who eats to the fill when his neighbour is hungry" (Mishkat). "A town in which a person spends a night on an empty stomach forfeits Allah's protection."

It is for the Muslims to devise a system in which compulsory levy for the poor and voluntary charity are dovetailed to form an integrated system avoiding duplication, ensuring that nothing is amiss and that there is no room to pass the buck. This presupposes understanding, harmony and trust between the government and public.

According to the Quran, "Surely all believers are brothers" (49:11). The Holy Prophet said, "On the Day of Judgment, Allah, the Exalted, will call: Where are those who loved each other to My glory? Today I shall give them shelter in the shade of My mercy.

Today there is no shade besides My shade." "By Him in Whose hand is my life, you will not enter Paradise unless you believe, and you will not truly believe unless you love one another" (Muslim).

It is unfortunate, rather tragic, that the prevailing culture in Muslim countries is not of mutual trust between the government and the public but alienation to the point of active confrontation. This is characterized by the government not hesitating to play tricks with the public and the public, in return, doing its best to cheat the government.

The government and the public in Muslim societies ignore Islamic teachings in their mutual relationship. The Holy Prophet said, "Each one of you is a shepherd and is responsible for his flock. The man who rules over the people is a shepherd and is responsible for his flock."

"Any man whom Allah has given the authority of ruling some people and he does not look after them in an honest manner, will not have even the smell of Paradise." "There is no governor who rules Muslims and dies, having played false with them, but Allah will forbid him Paradise." (Bukhari).

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Islam’s true spirit

By S.G. Jilanee

YES, it is time, indeed high time, to rediscover Islam. There is need for it because what is going round under the rubric of Islam is not only a poor imitation, but sometimes even a disfigured copy of the original. Islam is already under wild attack from various quarters and it is time we respond, arguing our case logically, persuasively and convincingly and demolish the charges.

Besides, some genuine questions that agitate minds of the believers need to be answered satisfactorily. “Put up or shut up,” won’t do. It is time we ourselves raise questions and seek their answers. The slogan that the Quran is a “complete code of human life” has become too worn out a cliche. People ask for evidence.

For example, an ordinary reader is baffled when he comes across the Divine assertion “Prayer restrains from shameful and unjust deeds.” (29:45). Looking round he observes that many of those who indulge in unjust and wicked deeds are also the ones who offer prayers regularly five times a day and in congregation, too. Again, it is said “Allah has revealed the most beautiful Message in the form of a Book ...repeating its teaching in various aspects. The skin of those who fear their Lord tremble there at ...and their hearts do soften.” (39:23). But do we experience any such feeling?

The question should be, “why?” Where does the fault lie? What has gone wrong where and whether the situation can be salvaged and how? The answer to the first question is quite simple. Divine assertion cannot be wrong or frivolous. Only if the seven verses of the first sura, al Fatiha, are properly understood and their spirit imbibed, it would prove the veracity of the statement.

Indeed, the opening verse, “Praise to Allah the Cherisher and Sustainer of the worlds,” should revolutionize one’s thinking. The very first attribute with which Allah introduces Himself is Rabb. The word is so comprehensive that translating it as “cherisher and sustainer” fails to capture its true sense. It includes the function of creation, protection, and the entire process of evolution from conception to birth and from cradle to grave.

This realization should principally instil a feeling of self-assurance in the “creature,” that it is Allah alone who gives him food, protects him from dangers and misfortunes, cures him from ailments and cares for him so he feels a frisson of freedom from all factors that tend to intrude between him and his Creator. At the same time it should promote love and kindness for all of His creatures and negate the concept of gong aggressiveness such as going about sword in hand asking every non-Muslim to “say kalima or pay jizya or fight,” or to kill every “infidel.”

Here are two concrete examples, both culled from the New York Times, of how Islam can change people’s lives. One is of Dierdre Small. It was the daily expression of Islam and its emphasis on the “oneness of God,” the five daily prayers, the way sentences are capped with words like inshallah, “God willing.” That is what turned her to Islam, and since the age of 12 she has been wearing hijab.

The second is of Khalid Hakim, 57, a merchant mariner born as Charles Karolik in Milwaukee. By the early 1970s, he started reading the Quran. On his first reading, he found the Quran “boring,” he said. But after another try, he said, “I knew that this was filling the empty space that I had inside, ‘the spiritual longing.’”

If only one recites “Show us the straight path, — the way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath and who go not astray,” (1:6-7) with sincerity, it would prevent him from going astray.

The Quran is a book of precepts, injunctions, admonitions, commands, warnings and advice. It is not to provide shade to a bride leaving her home after her wedding. It is like a book of prescriptions. But the prescriptions will do no good if they are worn like a charm and not applied.

As a Book of Etiquette, it starts from the injunction to “speak fair to the people, (2:83) to conduct and manners, deportment and demeanour, relations with spouse and family, parents, friends and other people both Muslims and non-Muslims, treatment of the poor and the indigent, orphans, widows and slaves, commercial transactions, lending and borrowing, even the tone and tenor of speech, — the catalogue is practically limitless, as it does cover the whole gamut of human life.

The last named injunction is illustrated beautifully as, “Lower thy voice (while speaking) for the harshest of sounds is the braying of the ass.” (31:19) and as for the gait; “Walk not on the earth with insolence: for thou canst not rend the earth asunder nor reach the mountain in height” (17:37; 31. 18). These are only random samplings.

But, of vital importance are the exhortations to reflect and ponder. For example, in the creation of night and day, of land with gardens of vines and fields sown with corn and palm trees, mountains, rivers, and fruit of every kind — date palm, olives, grapes, are signs for those who “listen, give thought, understand.” (10:67, 12:3-4, 16:11). Even the Night and the Day have been made subject to mankind, and the sun and the moon and the stars are in subjection by His Command, in which are signs “for those who are wise.” (16:12). And these injunctions are repeated a number of times in the Book.

But do we ponder? Do we think how to put our “subjects” to use? The West is already acting on these admonitions though the “Code of Life” is with us. They have harnessed solar energy, for instance. If we gave the issue any serious thought the answer would be as plain as day, namely, that we have to have knowledge so as to harness the elements and the spheres.

The importance of knowledge can be gauged from the fact that this was the basic factor that raised a “handful of Clay” to a station above Fire and even Light. (jinns and angels). For direct evidence reference to the glorious feats of Muslim scientists in the past — Al Kindi, Abu Sina, Ibn-i- Rushd, Farabi, Al-Khwarazmi, et al — would suffice. They literally searched for knowledge from everywhere, including Greek and Sanskrit.

When Muslims gave up practical Islam, and turned it into a set of rituals, body without soul, decadence and degeneracy became their destiny. This is why prayer seems unable to prevent us from “unjust and wicked deeds.”

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Islam’s twisted image

By S.G. Jilanee

ENOUGH can never be said about Allah. For, “If all the trees on earth were pens and the Ocean (were ink) with seven Oceans behind it to add (its supply) yet would not the Words of Allah be exhausted (in the writing).” (31:27). The same applies to His Message embodied in the Holy Quran.

Yet time evolves. Nothing in the universe is ever at a standstill, but always in perpetual movement. Even the dead do not remain static; they go through a cycle of decay and change of form. Trees turn into carbon in the shape of coal and even diamonds. Flesh, blood and bones become a source of manure. And so forth. “Every day in new splendour doth He shine.” (55:29).

So new words of Allah need to be discovered or the old words recast compatible to the change. If the statement about Allah having “created in pairs all things that the earth produces, ...” (36:36), made in the seventh century of the Christian era, be found fully applicable today, then other averments relating to Islam and its precepts must also be capable of being in sync with the advances and developments in other branches of human affairs.

The need for change is manifest. Islam must march with the time and prove that it is as much for the present and the future as it was for the past. Some people talk about moderating Islam. They labour under the assumption that Islam takes an extreme view of things. Such view is both incorrect and uncharitable, because moderation forms the lynchpin of Islam, which repeatedly exhorts justice and balance (‘adl, meezan and qist) and forbids all forms of excesses.

Islam is under attack today from all sides. Every weapon and every device from the crudest to the most sophisticated and novel is being employed in the onslaught. Such attacks are generated partly by religious revivalism in the Christian world and partly by the Islamic world’s own incapability to stand up to them. Repetition of the precepts that are well known only breeds cynicism.

There is a real crusade raging. The allusion here is not to the war in Afghanistan and Iraq which President George Bush said was a crusade. It refers to the rising religious zeal and revivalism in the West targeting Islam and Muslims. On the physical plane, a mosque is burnt in Amsterdam, another in Adelano (Calif.) where, according to the Associated Press report, “the 1,500-square-foot building of the United Islamic Youth Organization mosque did not even have electricity or gas service.” Evangelicals make fiery speeches against Islam. The rest is done by TV channels and the internet.

Western authors are fuelling religious fervour by reviving memories of the Crusades and glorifying Christian victories over Muslims in bygone days. For example, Hugh Bicheno in his recent book, Crescent and the Cross, relives the story of the “epic” naval Battle of Lepanto in 1571, where the Christian forces of the Holy League inflicted a crushing defeat on the Ottomans. The book has been written in the context of 9/11 because, as the author claims, it will have “burrowed deep to revive ancestral memories and fuel atavistic fears.”

On the other hand when Sir Ridley Scott, in his new film, Kingdom of Heaven tried what he calls, “to rectify Western perceptions of Islam, he drew intense flak.” Due to its “faithfulness to the events it portrays such as the abject defeat of Christian forces by the great Muslim warrior, Salahuddin, at the Battle of Hattin in 1187 and its aftermath,” and because it presents Salahuddin in a favourable light, the film received widespread and bitter criticism. And no less a person than Prof Jonathan Riley-Smith, Britain’s leading historian of the Crusades, leads the charge, saying the film presents “Osama bin Laden’s version of history”.

New York Times columnist Nicholas D. Kristoff on a recent visit to Africa says, “People in this New Christendom are so zealous about their faith that I worry about the risk of new religious wars. In Africa, Christianity and Islam are competing furiously for converts, and in Nigeria, Ivory Coast and especially Sudan, the competition has sometimes led to violent clashes.” A Pentecostal minister in Zambia, the Rev. William Dennis McDonald, told him, “Islam is a threat that is coming.” The minister is also organizing “operation checkmate” to boost Christianity and contain Islam in eastern Zambia, Kristoff reported.

The challenge calls for matching response with similar weapons. If Bernard Lewis, a Jew, can become an authority on Islam and Muslim history, so should Muslim scholars delve into their Scriptures. It is encouraging, however, to note that some Muslims have risen to the occasion. A number of websites have also sprung up which answer the non-Muslim critics. They try to present the true and correct profile of Islam and dispel misperceptions.

But no writings and no speeches can be effective unless there is a real effort among Muslim to prove them by their actions. It will no more do to parrot the claim that Islam is a complete code of life. It must be demonstrated to be so and compatible with today’s demands. The need, as Ali Shariati said, is to bring the Quran back from the graveyard to the living people. So long its purpose has been principally to be recited for the cure of the sick and the salvation of the dead. It should now be applied to real life.

It is not moderation that is needed, but modernity; not in its western connotation but according to the Muslim worldview. This is not an alien idea when we recall that Islam is no dogma or superstition. It appeals to “reason,” to people of wisdom and vision. (ulil albab and ulil absar).

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Judgment by Allah

By Dr Abdul Karim

Man has been appointed the vicegerent of Allah on earth. One of the four principal attributes of Allah mentioned in the very first Chapter of the Quran, Al-Fatehah is Master of the Day of Judgment.

The realization of the way Allah will decide on the Day of Judgment should caution human beings about their behaviour before death. This should also serve as a role model for them when they may have to take up that function in the worldly life.

It is in the Quran: "On that day will men come forth in scattered groups that they may be shown the results of their works. Then whoso does an atom's weight of good will see it.

And whoso does an atom's weight of evil will see it." (99:7-9) "Woe, on that day, unto those who reject, who deny the Day of Judgment. And none denies it save every sinful transgressor." (83: 11-3) "Nay, you deny the Day of Judgment. But there are guardians over you, Honoured recorders, who know all that you do." (82: 10-3).

Allah is Omnipresent and Omniscient. The Quran tells us; "My Lord comprehends all things in His knowledge." (6:81) "Surely, nothing in the earth and the heaven is hidden from Allah." (3:6) "He is the Knower of the unseen and the seen, the Incomparably Great, the Most High."

(13:10) "Verily, He knows what is open in speech, and He knows that which you conceal. (21: 111)". With such an intimate and comprehensive knowledge, Allah is ideally placed to pass the best judgment on human conduct. However, He has laid down a definite procedure for this and that should be a guide for human beings.

Allah has arranged to maintain a minute record of human acts. "And thou wilt see every people on their knees. Every people will be summoned to their record, and it shall be said to them, 'This day shall you be requited for what you did.

This is Our Book; it speaks against you with truth. We caused all that to be fully recorded." (45: 29-30) " On the day when Allah will raise them all together, He will inform them of what they did. Allah has kept account of it, while they forgot it. Allah is Witness over all things." (58: 7).

There is no concept of atonement in Islam and everyone must carry his own cross. "The day when a soul shall have no power to do aught for another soul! And the command on that day will be Allah's." (82: 20) "And no soul acts but only against itself; nor does any bearer of burden bear the burden of another."

(6: 165) "Fear the day when no soul shall serve as a substitute for another soul at all, nor shall intercession be accepted for it; nor shall ransom be taken from it; nor shall they be helped." (2: 49) "O ye who believe! spend out of what We have bestowed on you before the day comes wherein there shall be no buying and selling, or friendship, or intercession; " (2: 255).

Allah has promised benign dealings. He says, "Who so does evil will be requited only with like of it; but whoso does good, whether male or female, and is a believer - they will enter the Garden; they will be provided therein without measure." (40: 41) "Then as for those who believed and did good works, He will give them their reward in full and will give them more out of His bounty." (4: 174).

The concept whether human life ends with death or continues thereafter is of crucial importance and the basic determinant of human behaviour during life. If life comes to an end with death and there is nothing beyond, then there is every justification to "eat, drink and make merry" and all means to that end would be perfectly fair. If it is not so, how are the two phases related and what is their relative importance?

There are many who believe that the worldly life is the be-all and end-all. This is how the Quran answers: " And they say 'there is nothing but this our present life; we die and live here; and nothing but Time destroys us.' but they have no knowledge of that; they do but conjecture. When Our clear Signs are recited to them, their only contention is that they say, ' Bring back our fathers if you are truthful.' Say, 'It is Allah Who gives you life, then cause you to die; then

He will gather you together unto the Day of Resurrection about which there is no doubt. But most men know not." (45: 25-7).

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Justice in Islam

By Haider Zaman

SOME of the major problems besetting human society these days are terrorism, disrespect for the basic human rights and disregard for fair and impartial justice. Islam is the outstanding religion which provides the most appropriate and effective guidance for overcoming all the these problems.

In whatever way the term “terrorism” is defined and whatever its cause and motive may be, it does involve commission of excesses or crossing of limits, in one way or the other, as its main constituent element. The Holy Quran enjoins us to avoid the commission of excesses in several ways. One is when it expressly enjoins us not to commit excesses (5:87). The other is when it enjoins us not to disturb the balance (55:8). The balance is invariably disturbed through the commission of excesses. Therefore what the Quran emphasises by enjoining us not to disturb the balance is to avoid the commission of all kinds of excesses including the acts of terrorism.

Secondly, the Quran expects the community of true believers i.e. those who follow its teachings in letter and in spirit, to be the people who are justly balanced (2:143). The people being justly balanced mean the people who follow the principle of golden mean, the people who are given to do justice to every one, in every matter everywhere. Such people have been further categorised as the people who enjoin what is right and forbid what is wrong (9:71). Since the commission of excesses could be a wrong act by itself it cannot be said to have the sanction of the Quran whatever may be the motive behind it.

The Quran enjoins the prohibition of that which is wrong but it does not allow the removal of a wrong with another wrong. It specifically enjoins repulsion of evil with goodness (41:34), moderation as a way of life (31:19), doing of justice even to enemies (5:8) and kindness even to non-believers (60:8).

As regards the respect for the basic human rights, the most important of these is the right to equal treatment in certain matters and aspects of life. For example, our Constitution provides that all citizens shall be treated equally before the law and that there should be no discrimination on the basis of sex. But the Quran deals this issue in a more natural, realistic and broader sense when it says that all human beings are equal because they are born of the same male and female couple (49:13).

Elaborating this verse, the Holy Prophet (Peace be upon him) further said that “In the light of this verse no Arab has any superiority over a non-Arab nor any non-Arab has any superiority over an Arab. Neither black is superior to white nor white is superior to black. Of course, if there is any criterion of superiority and respectability it is Taqwa (righteousness)”.

This verse and tradition not only emphasise the equality of human beings which implies equal treatment in all matters where necessary and practicable, but also observance of the principle of equal opportunities where possible. Righteousness is the kind of standard that every one can have an equal opportunity to attain if he so wishes. There can be no better and more appropriate example of equal opportunities than this.

Thus, the first thing that the Quran expects us to do is to recognise that all human beings are basically equal and on that account entitled to all such rights that could be basic to the human dignity. The practical example of equality was manifest in the directive of Hazrat Umar to the governor of kufa which specifically emphasised that he should treat the people equally in his presence, in his company and in his decisions, so that the weak is not deprived of justice and the strong had no hope of any favour.

Some other acts and behaviours, having close bearing on almost all the basic human rights, as specifically enjoined by the Quran, are: not to usurp what belongs to others (2:188) (4:32), not to violate trusts (8:27), to keep up pledges (17:34), to render financial help to the needy (2:219), not to withhold from others things that are due to them (11:85 not to commit excesses (5:87), treating parents with respect (17:23) and treating others the way one would like himself to be treated (2:267) (4:86). Compliance of these directives will, among other things, facilitate the exercise of almost all basic human rights to a great extent.

So far as justice is concerned, no religion provides as comprehensive and effective guidance in that regard as Islam. In the first instance the Quran commands us to do justice because it is akin to piety (5:8). It further says “O believers, be you the standard bearers of justice and witnesses for the sake of Allah, even though your justice and evidence might be harmful to yourself, or to your parents or to your relatives. It does not matter whether the party concerned is rich or poor; Allah is their greater Well-Wisher than you. So follow not passion lest you lapse or fall away (from truth) and if you lapse or fall away, then Lo! Allah is ever informed of what you do” (4:135).

The above verse exhorts the believers to be fair, firm and uncompromising in the administration of justice. They must do justice in all circumstances even if the outcome is harmful to their own persons or interests or to their parents or relatives. It further says that justice should be done no matter who is affected and to what extent. It should be done to the rich and the poor without discrimination.

The most important message in this verse is that while administering or doing justice one should not be influenced by any extraneous or even humanitarian considerations. He should uphold the balance and do full justice bearing in mind that he is doing it for the sake of Allah. The inclination towards giving right decision is strengthened by the remembrance and fear of Allah (8:29).

The Quran further says “O believers, be steadfast in giving evidence for the sake of Allah in equity and let not enmity of any people provoke you so as to turn away from justice. Do justice for it is akin to piety. Fear Allah: Indeed He is aware of what you do” (5:8). The verse, among other things, tells us that justice shall be done alike to the friends and foes. The mere fact that one of the parties happens to be one’s friend or enemy should not impel him to deviate from the path of justice.

Thus, the Quran enjoins us to do justice even if the outcome may be harmful to us or to our parents or relatives and irrespective of the fact that one of the parties happens to be rich or poor or is our friend or enemy.

Since the dispensation of justice largely depends on evidence, the Quran lays special emphasis on the availability of proper and relevant evidence. It says “Never conceal evidence for he who conceals it has a sinful heart” (2:283).

It says again “Cover not truth with falsehood nor conceal truth when you know” (2:42). and further “O believers, be steadfast in giving evidence for the sake of Allah in equity and let not the enmity of any people provoke you to turn away from justice”

(5:8). Likewise, the verse (4:135) as reproduced above lays emphasis on giving true evidence even if such evidence is harmful to the person giving it or to his parents or relatives.

Thus in all cases, whether in combating terrorism, or in promoting exercise of human rights or administration of justice, the guidance provided by the Quran is unique, effective and relevant for all times to come.

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program