Justice and Compassion: the Basic Shariah Rules
SHARIAH is the law of Allah. It shows the Muslim how to remain a Muslim. It is the only course that really organizes the life of both individuals and communities. It shows man how to obey his Creator and how to behave toward his fellow human beings, Muslims and non-Muslims.
Almighty Allah says: “Verily, Allah enjoins Al-Adl (i.e. justice) and Al-Ihsan ( i.e. to be patient in performing our duties to Allah), and giving (help) to kith and kin and forbids Al-Fahsha (i.e. all evil deeds) and Al-Munkar (all that is prohibited) and Al-Baghy (all kinds of oppression). He admonishes you, that you may take heed.” (An-Nahl 16:90)
This verse is known as the most comprehensive verse of the Qur’an. It summarizes basic Islamic principles and values: Adl (justice) and Ihsan (compassion). These should be the overriding principles for everything that we say and everything that we do, individually or collectively.
The Nature of Shariah
Shariah is the law of Allah. It is different from laws in the common sense of the word. Shariah is the law that is based on ethics. Its basic values are permanent and universal. Shariah deals with the outward and inward. The rules of Shariah cannot be observed without sincerity, true intention, love, and respect for the law and the Law-Giver, Allah.
Purpose of Shariah
The purpose of Shariah is to make good persons and a good society. Its whole objective is ethical and moral. Shariah establishes what is good and beautiful. If something is not moral (good and beautiful), it is not part of Shariah. It is also impossible to implement the Shariah without becoming a good person. A society that establishes Shariah must become a good and beautiful society.
It is impossible to have a society compliant to Shariah and have injustice, ugliness, and evil in it. It is also impossible to have a good Muslim who is unjust, unfair, unfaithful, and immoral.
Ibn Al-Qayyim in his famous book of Fiqh (Islamic jurisprudence) says: “The Shariah is founded and based on wisdom and the good of people in this life and in the eternal life. Shariah is altogether justice, mercy, benefits, and wisdom. Any rule that departs from justice to oppression, from mercy to its opposite, from benefit to harm, and from wisdom to uselessness, is not from the Shariah, even if it is included in Shariah by interpretation.”
When we follow the rules of Shariah we must keep in mind the objectives of Shariah. Very often we follow the rules but we ignore and overlook the spirit and real purpose of the rules.
1. For example the Qur’an speaks about Taharah (purification), Ghusl (purificatory bath), and Wudu (ablution). We take these rules and apply them, but we do not take the objective of cleanliness very seriously.
2. We pray in Jamaah (congregation), but we have not learned the system of organization from our Salah.
3. We give zakah, but we have not been able to establish a system of social justice.
4. We go to Haj, but we have not been able to develop a unified Ummah, a community that transcends nationalistic divisions.
5. We recite the Qur’an many times, but we do not try to understand its meaning and message.
6. We talk of the Sunnah of the Prophet (peace be upon him) but mostly related to some appearances. We pay little attention to the Prophet’s character of love, kindness, honesty, truthfulness, sincerity, fulfilling the promises, etc.
Our Responsibility
It is our responsibility to know the rules of Allah and put them into practice with sincerity. But before anything, we should ask ourselves: Are we really practicing justice? Are we really fair to others, to our spouses, to our relatives, to our neighbors, employees, employers, to Muslims, to other human beings, to animals, to anything and everything? Are we really compassionate people? Are we really increasing in compassion or are we becoming angry, hateful, arrogant, or complacent about ourselves? We must improve ourselves in justice and compassion. If we do not have Adl and Ihsan or Rahmah (mercy), then we are not practicing the Shariah. Similarly, if we think that we are following the law of Allah but the result is injustice and lack of compassion, then it means that we have not properly understood the law of Allah or we are not interpreting it right.
Ghusa Aur Takabur
Give Women A Status That They Have Never Enjoyed In Any Other Religion
AFTER marriage, the true Muslim adheres to the Islamic injunction to treat his wife well. The Islamic recommendations concerning women, and the way in which Islam encourages men to respect them, are nothing short of amazing.
Islam recommends men treat women well and give them a status that they have never enjoyed in any other religion. So we see the Prophet (peace be upon him) admonishing all men:
“Treat women kindly, for woman was created from a rib. The part of it that is most bent is the top. If you try to straighten it you will break it, and if you leave it alone it will remain bent. So treat women kindly.” (Bukhari and Muslim)
According to a report given by Bukhari and Muslim, the Prophet (peace be upon him) said:
“Woman is like a rib: if you try to straighten it you will break it, and if you enjoy her (or your relationship with her), you will do so in spite of her crookedness.”
According to a report given by Muslim, the Prophet (peace be upon him) also said:
“Woman was created from a rib. She will never be straightforward and consistent for you in any way. If you enjoy her (or your relationship with her), you will do so in spite of her crookedness. If you try to straighten her, you will break her, and her breaking is her divorce.”
This description is given by the Prophet (peace be upon him) eloquently describes the reality and nature of women. She will not remain consistent in the way her husband may wish, but the Muslim husband must understand that this is her nature, the way she has been created. He should not try to straighten her in the way he feels is correct, but he should respect her unique feminine nature and accept her the way Allah made her, complete with the “crookedness” that means that she will not be as he wishes in some aspects. If he insists on straightening her and molding her to his wishes, it will be like trying to straighten a bent rib: it will break in his hands, and the breaking of a woman is divorce (i.e., the matter will end in divorce).
When the Muslim husband truly follows this guidance of the Prophet (peace be upon him), which is based on a deep understanding of the psychology and nature of women, he will tolerate his wife’s mistakes and turn a blind eye to her faults, recognizing that these are part of her nature. Thus the marital home will be safe and calm, free from shouting or arguments.
We may note that in the Hadith quoted above, the Prophet (peace be upon him) started with the words “Treat women kindly,” then after analyzing the nature of woman, he ended with the same words: “Treat women kindly.”
How great was the concern of the Prophet (peace be upon him) for women, and how deep was his understanding of their psychology! Does the sincere Muslim husband have any choice but to follow this guidance and put it into practice at every moment?
The Prophet’s concern for women reached such an extent that he did not forget to remind Muslims to treat them kindly, in his farewell sermon (khutbat hijjat al-wadaa) This is the khutbah in which the Prophet (peace be upon him) reiterated the essential points of Islam when he realized that this was the last time he would stand and address the Muslims during Haj. He did not omit to advise Muslims to treat women kindly, beginning his words concerning women with a warning that is indicative of his care and concern:
“…Interact with women kindly, for they are prisoners and you have no other power over them than that, if they are guilty of open lewdness, then refuse to share their beds, and beat them, but not severely, but if they return to obedience, (then) seek not against them means of annoyance. You have rights over your women and they have rights over you. Your right over them is that they should not entertain at your hearth (or commit adultery with) anyone whom you dislike, and not to allow into your home anyone whom you dislike, and their right over you is that you should feed and clothe them well.”
This is good advice, in which every sincere Muslim husband recognizes the wisdom of the Prophet (peace be upon him) in defining the rights and duties of husband and wife in a framework of mercy and compassion towards women which leaves no room for even thinking of oppressing or harming one’s wife.
Zulm-O-Sitam
Keep Away From Mutual Enmity
When a quarrel intensifies and its roots go deeper, its thorns become branches that only increase in number. Faith is adversely affected. Softness, sympathy, satisfaction, and peace, which are encouraged by Islamic teachings, receive a setback. Worship loses its righteousness and one may get no benefit out of it.
Many a time mutual quarrels perturb the persons who claim to be wise. When this happens, they take recourse to lowly and superficial things and sometimes indulge in dangerous acts which only increase difficulties. When a man is displeased, his eyes become prejudiced. Such eyes do not appreciate the beauty of the peacock, for they only see its ugly feet and claws.
If a slight defect is present, he makes a mountain out of a molehill. And sometimes the internal rancor and jealousy affect him so badly that he does not hesitate in inventing imaginary stories. Islam disapproves of all these manifestations of ill-feeling. In fact, avoiding them has been declared as the most virtuous form of worship.
The Prophet (peace be upon him) said: “Listen, may I not tell you something more important than Salah, fasting, and charity?” The people requested him to do so. He said:
“To keep the mutual relationship on the right footing, because a defect in a mutual relationship is a thing which shaves a thing clean. I do not mean that it shaves the hair, but that it shaves (removes) the religion.” (Al-Tirmidhi)
Satan may not be able to persuade wise men to worship idols, but since he is very keen to misguide and ruin men, he manages to succeed in driving them away from Allah, so much so that these wise men become more indifferent in respecting the rights of Allah than the idolaters themselves! The method the devil uses best for this purpose is that he sows seeds of enmity in the hearts of people. When this enmity develops into a fire that results in open hostility, he enjoys the scene. This fire burns man’s present and future into ashes and totally destroys his relationship and virtues.
The Messenger of Allah (peace be upon him) said: “Satan has been disappointed that he would not be worshipped in the Arabian Peninsula, but he has not been disappointed from kindling the fire of fighting among the people.” (Sahih Muslim)
This happens when wickedness takes roots in the hearts, so people start hating love and brotherhood. When such virtues are destroyed, people revert to cruelty and enmity. They break all relations and ties that Allah has commanded to be upheld and end up spreading corruption on earth.
– Adapted from The Muslim Character
– By Sheikh Muhammad Al-Ghazali
Hifazat Zuban Aur Tanhai
A Most Beautiful Character
Those who suppress their anger, and forgive other people assuredly, Allah loves those who do good.? (3:134)
Bukhaaree and Muslim relate that Abdullaah ibn Amr (radee Allaahu anhu – may Allah be pleased with him) said: The Messenger of Allah, (sall-Allaahu alayhi wa sallam may the peace & blessings of Allah be upon him) was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the best character’.
They also narrate that Aa’ishah (radee Allaahu anhaa – may Allah be pleased with her) said: ‘Never was the Messenger of Allah (sall-Allaahu alayhi wa sallam) given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone.’
The meaning of a good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions that involve other people. In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction. He likes to perform optional good acts and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way he would be closer to perfect slavehood to Him. This he does with a contented heart, and without feeling any resentment or hardship.
When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others. When he falls ill or returns from a trip, and no-one visits him, or when he gives a greeting which is not returned, or when he is a guest but is not honoured, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing. He remembers to carry out his duties to others just as he remembers their duties towards himself so that when one of his Muslim brethren falls ill he visits him if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favourable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes “what is better” the imam (leader) of his soul, and obeys it completely.
Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own. It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people and that a learned or a righteous man can learn even more by sitting with other people or learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own.
And Allah gives success!
By: Imaam al-Bayhaqi
Jannat Mein Behisab Rizq Milay Ga
Let Us ‘Renew’ Ourselves And Become Strong
The important part of a building is the foundation, if the foundation is strong, the building will be strong too. In Islam it is exactly the same: if your pillars (Shahadah, Salah, Zakah, Sawm, and Haj) are strong then your other fundamentals will also be sound.
The two angels who are charged with questioning the dead come to him and ask him what he used to believe in his earthly life, who was his Lord, what was his religion, and who was his Prophet. If he gives a good answer, that is good, but if he does not answer them they inflict a severe and painful beating on him. (Tirmidhi) These are the three basic principles that every Muslim should know: knowledge about his creator (Allah), knowledge about his religion (Islam), knowledge about his Prophet Muhammad (peace be upon him). These are the answers to the questions which will be asked by everyone in the grave.
Allah, the Merciful has made the final test easy for us by telling us the questions. We just have to work hard toward it so that we can remember and answer them because our final test can be any time. We have to seek knowledge about these questions without associating any partners with Allah. Prophet Muhammad (peace be upon him) said, “Allah has promised that anyone who says this three times every morning or evening will be happy on the Day of Resurrection.” “I am pleased with Allah as my Lord, with Islam as my religion, and with Muhammad (peace be upon him) as my Prophet.”
Are we pleased with Allah as our Lord? If yes, then why do we complain about His decree, His commands, and indulge ourselves in pleasing others by disobeying Him. ‘Aisha (may Allah be pleased with her) narrated, I heard the Messenger of Allah (peace be upon him)saying,” If anyone seeks Allah’s pleasure at the expense of people’s anger, Allah will be pleased with him and will cause people to be pleased with him. However, if anyone seeks people’s satisfaction at the expense of Allah’s anger, Allah will be angry with him and will cause people to be angry with him.” (by Ibn Hibban)
Are we pleased with His religion and His Messenger? We say it but we don’t act upon it. We follow what satisfies us and pleases others. Islam means to surrender our will to Allah, so why don’t we obey the commands of Allah and submit to His teachings willingly.
We know that it can give us great rewards in the Hereafter and that this world is only our transit period, yet we act on our own will.
Let us begin now by pondering upon our life and renew our faith in Allah and strive to learn the teachings of Prophet Muhammad (peace be upon him), and inculcate his sayings and actions in our lives so we can reap its fruits in the Hereafter and if Allah wills then in this world too. And most importantly, to answer the questions in our grave!
– by Lubna Ali