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... the science of peace |
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Justice
and Kindness with
Orphans
It is The Believers Responsibility
Exercising
Justice Regardless of Love or Hate The true justice described in the Qur'an commands man to behave justly,
not discriminating between people, protecting others' rights and not
permitting violence, no matter what the circumstances, to side with the
oppressed against the oppressor and to help the needy. This justice calls
for the rights of both parties to be protected when reaching a decision in a
dispute, assessing all aspects of an incident, setting aside all prejudices,
being objective, honest, tolerant, merciful and compassionate. In the event
one fails to display any of these characteristics or attaches greater
importance to a particular one, then it becomes hard to exercise true
justice. For instance, someone who cannot assess events in a moderate way,
and who is swayed by his emotions and feelings, will fail to arrive at sound
decisions and will remain under the influence of those feelings. However,
someone who rules with justice needs to set all his personal feelings and
views aside. He needs to treat all parties with justice when they ask for
help, to side with what is right under all circumstances, and not to diverge
from the path of honesty and truthfulness. A person should incorporate the
values of the Qur'an into his soul in such a way that he may be able to
consider the interests of other parties before his own and maintain justice,
even if this harms his own interests. O You who believe! Show integrity for the sake of
God, bearing witness with justice. Do not let hatred for a people incite you
into not being just. Be just. That is closer to faith. Heed God [alone]. God
is aware of what you do. (Qur'an, 5:8) As the above verse suggests, God knows everything a man does. A person
who fears God and who is aware that he will have to account for his deeds on
the Day of Judgement issues his commands in a just way in order to earn the
good pleasure of God. He knows that all his words and thoughts will be
judged on the Day of Judgement and will be rewarded accordingly. For this reason, what one has to do to earn the good pleasure of God, to
be saved from the torment of Hell and to attain the infinite favours of
Paradise is to fully live by the Qur'an. In order to attain this morality,
everyone must make personal efforts and set aside all his selfish desires
and personal interests and adopt the guidance of justice, compassion,
tolerance and peace. God gives a detailed description of true justice in the
Qur'an and informs us that all sorts of disagreements can be solved by the
maintenance of justice. In a society made up of righteous administrators and
just people, it is obvious that all problems can be readily overcome. In the
Qur'an, God gives a detailed description of justice and informs believers of
the attitude they have to adopt in the face of incidents they encounter and
of the ways to exercise justice. Such guidance is a great comfort to
believers and a mercy from God. For this reason, those who believe are
responsible for exercising justice in an undivided manner both to earn God's
approval and to lead their lives in peace and security.
Justice Should Be Exercised Equally Among All People,
With A close examination of developments all over the world reveals that the
performance of justice varies according to place, time and people. For
instance, in some societies, the colour of someone's skin influences
decisions. Even under the very same circumstances, the same decision may not
apply to a white and a black man. In some societies, race is of great
importance to people. In the 20th century, Hitler's annihilation of millions
of people solely because he deemed the Aryan race superior to other races is
a good example of this. In our day, too, there are people being subjected to
cruel and unjust treatment because of the colour of their skin or their
race. In the United States and South Africa, black people were for many
years treated as second-class citizens, and savage conflicts raged in many
Asian and African countries simply because of racial differences. However, God informs us in the Qur'an that the purpose in the creation of
different tribes and peoples is "that they should come to know each other" (Qur'an,
49: 13). Different nations or peoples, all of whom are the servants of God,
should get to know one another, that is, learn about their different
cultures, languages, traditions and abilities. In brief, the purpose of the
creation of different races and nations is not conflict and war but cultural
richness. Such variation is a bounty of God's creation. The fact that
someone is taller than someone else or that his skin is yellow or white
neither makes him superior to others nor is something to feel ashamed of.
Every trait a person has is a result of God's purposeful creation, but in
the sight of God, these variations have no ultimate importance. A believer
knows that someone attains superiority only by fearing God and in the
strength of his faith in God. This fact is related in the following verse:
O Mankind! We created you from a male and female,
and made you into peoples and tribes so that you might come to know each
other. The noblest among you in God's sight is that one of you who best
performs his duty. God is All-Knowing, All-Aware. (Qur'an, 49:13) As God informs us in that verse, the justice ordained by Him calls for
equal, tolerant and peaceable treatment of everyone, with no discrimination.
In his time, the Prophet Muhammad (peace be upon him) treated people of
different races and places with the utmost justice. He severely criticised
subjecting people to different treatment because of their race, and
attributed such acts to the "morality of the ignorant." The Prophet Muhammad (pbuh) reminded his people that people in ignorant
societies may harbour enmity towards other people because of their colour or
race, and warned all Muslims against such an attitude, which is described as
"ugly" in the Qur'an. 1,400 years ago, all these primitive ideas were abolished through the
Qur'an, which was sent to mankind as a mercy, and it was proclaimed that all
people, regardless of their colour, race and language, are equal. The
Prophet Muhammad (pbuh) criticized the unbecoming practice of people of
ignorant societies who assessed others according to their race and colour.
He cautioned the Arab people in these words in his last address to them: An Arab has no superiority over a non-Arab, nor a non-Arab has any
superiority over an Arab; also a white has no superiority over a black, nor
a black has any superiority over white except by piety and good action. With these words, the Prophet Muhammad (pbuh)once again reminded all
mankind the fact related in Sura Hujurat, verse 13; that superiority among
people is attainable only through fear of God. Islam, as the Prophet
Muhammad (pbuh) also stresses, completely abolishes all these primitive
ideas. In an environment where the values of Islam are established, a man
cannot be accused, subjected to discriminatory treatment or oppressed
because he is a Jew, a black or an Indian. God decides what race a person
should belong to. He shaped man in the most perfect manner. Man's duty is
always to be just, tolerant, respectful, compassionate to and at peace with
everyone. This aside, the fact that a person is well-off or poor does not pose a
hindrance to a believer's provision of justice or the way he makes his
decisions. It is utterly unacceptable that someone should oppress other
people just because he possesses the financial means, and hence be allowed
to get away with committing a crime. However, in our day a look at some of
the countries in the world reveals a mentality that favors the rights of
the wealthy and treats the poor as second-class citizens. Accordingly, some
wealthy people benefit more from justice and deem it as their right to be
favored over the poor. Furthermore, they try to make judicial mechanisms
work for their own interests. This mentality causes great injustice in
societies where people do not live by religion; while some people struggle
to survive in misery, others enjoy the benefits of being wealthy. However, despite this adverse situation, it is possible to establish
justice and social peace. The dominance of the values of the Qur'an and
peoples' unyielding insistence on living by the values of the Qur'an can
make this possible. God issues the following commands in the Qur'an: … Be upholders of justice, bearing witness for God
alone, even against yourselves or your parents and relatives. Whether they
are rich or poor, God is well able to look after them. Do not follow your
own desires and deviate from the truth.… (Qur'an, 4:135) In compliance with this command of God, whether a person is wealthy or
poor, he who has fear of God exercises absolute justice, and his attitude
never changes in line with peoples' financial status. He knows that being
rich or poor is a worldly state of affairs by which God tests man. When one
dies, nothing will remain from his possessions, and only his fear of God
will be rewarded. The attitude which pleases God is described in the Qur'an:
being just, honest and righteous. The reward for this morality is eternal
gifts in the hereafter.
In Matters Related to Orphans, God Commands Definite
Justice Another example given in the Qur'an regarding the maintenance of justice
relates to the management of the property of orphans. In the Qur'an, God
commands that the property of orphans be managed in the most just manner
until they grow old enough to manage it themselves. In Sura An'am, God
commands: And that you do not go near the property of orphans
before they reach maturity-except in a good way; that you give full measure
and full weight with justice... (Qur'an, 6:152) In many other verses, God reminds people not to dissipate the assets of
orphans quickly before they reach maturity, and to act in a just way. Some
of these verses are as follows: Give orphans their property, and do not substitute
bad things for good. Do not assimilate their property into your own. Doing
that is a serious crime. (Qur'an, 4:2) Keep a close check on orphans until they reach a
marriageable age, then if you perceive that they have sound judgment hand
over their property to them. Do not consume it extravagantly and
precipitately before they come of age. Those who are wealthy should abstain
from it altogether. Those who are poor should use it sensibly and correctly.
When you hand over their property to them ensure that there are witnesses on
their behalf. God suffices as a Reckoner. (Qur'an, 4:6) Do not go near the property of orphans before they
reach maturity, except in a good way. Fulfill your contracts. Contracts will
be asked about. (Qur'an, 17:34) Those who consume the property of orphans unjustly, in a manner that
conflicts with these verses, and spend it unfairly are warned of a
punishment which will last for all eternity. In the verse
"People who consume the property of orphans wrongfully consume nothing in
their bellies except fire. They will roast in a Searing Blaze." (Qur'an,
4:10), God forbids people to commit injustice. As this example also
reveals, justice in the Qur'anic sense relates to all domains of life. The
meticulousness one shows in performing justice, on the other hand, is an
important factor that influences one's rewards in the hereafter. Seeing a definition of justice, you may think how easy it is to act
justly, and you might feel quite content because you have always made just
decisions. However, would it still be so easy for you to act justly if the
consequences of your just decision were to harm you, your parents or loved
ones, either physically or spiritually? Would you still manage to be
objective, just and honest when judging a loved one who had swerved from the
right path? In the face of such a question, many people vacillate. Indeed, such a
decision may be very difficult for some. They may simply be more tolerant to
a loved one and ignore the facts. Yet what matters is not to depart from
justice, no matter what the circumstances and conditions may be, and to
meticulously comply with the verse, "O You who believe! Be upholders of
justice, bearing witness for God alone, even against yourselves or your
parents and relatives..." (Qur'an, 4:135) What earns peoples' trust is
this unswerving commitment to justice they observe. Protecting people
because of kinship or friendship creates unease and insecurity. Observing
such a disposition in leaders in particular causes great social unrest. Someone who acts in conformity with the laws of the Qur'an, however,
follows the recommendation of God: "...that you are equitable when you
speak-even if a near relative is concerned; and that you fulfil God's
contract. That is what He instructs you to do, so that hopefully you will
pay heed." (Qur'an, 6:152). This conduct is the manifestation of one's
strong faith in God and the moral perfection he displays. In the Qur'an, one example is related from the life of the Prophet Musa.
The verse reads: He entered the city at a time when its inhabitants
were unaware and found two men fighting there-one from his party and the
other from his enemy. The one from his party asked for his support against
the other from his enemy. So Musa hit him, dealing him a fatal blow. He
said, "This is part of Satan's doing. He truly is an outright and misleading
enemy." (Qur'an, 28:15) In this story, the Prophet Musa witnesses two men fighting, one of them
from his own tribe. He sides with the one from his party and strikes the man
from the other party. He does not intend to kill him, but the man dies from
the blow. The Prophet Musa realises that he has erred. This is an important
example clarifying the concept of justice that a believer must adopt. It
also conveys to us the message that if someone is in the wrong it is unjust
to support him simply because of kinship or friendship. As a matter of fact,
the Prophet Musa (pbuh) in this case immediately realises the truth and
calls his action "Satan's doing". Indeed, the "feeling of factionalism", which the Prophet Musa describes
as "Satan's doing", is responsible for all the bloodshed throughout history.
Man's obsession to prove the righteousness of his family, tribe, ethnic
group, followers or his race at all cost, with no consideration of justice,
has been the main source of numerous conflicts and wars. The attitude a believer must assume in the face of such incitement is
also related in the Qur'an by referring to the exemplary life of the Prophet
Musa (pbuh). When he exercised his conscience, the Prophet Musa readily
realised that this unfavourable feeling was a form of cruelty, repented for
the sin he had committed under Satan's temptation and took refuge in God.
This exemplary and conscientious conduct is related in the Qur'an thus: He said, "My Lord, I have wronged myself. Forgive
me." So He forgave him. He is the Ever-Forgiving, the Most Merciful. He
said, "My Lord, because of Your blessing to me, I will never be a supporter
of evildoers." (Qur'an, 28:16-17)
Hatred Felt Towards a Community Does Not Prevent
Believers Hatred and anger are the major sources of evil, and are likely to prevent
people from making just decisions, thinking soundly and conducting
themselves rationally. Some people can readily inflict all kinds of
injustice on people for whom they feel enmity. They may accuse these people
of acts they have never committed or bear false witness against them,
although their innocence is known to them. On account of such enmity, many
people may be subjected to unbearable oppression. Some people avoid bearing
witness in favour of people they disagree with, although they know they are
innocent, and they keep evidence which would reveal their innocence hidden.
Furthermore, they take pleasure in the misery these people face, their
encounters with injustice or great suffering. Their greatest worry, on the
other hand, is that justice should be done and these peoples' innocence
proved. For these reasons, it is very hard for people in corrupt societies to
trust one another. People worry about falling victim to someone else all the
time. Having lost mutual trust, they also lose their human feelings, such as
tolerance, compassion, brotherhood and co-operation, and start hating one
another. However, the feelings someone holds in his heart towards a person or
community should never influence a believer's decisions. No matter how
immoral or hostile the person he is considering may be, the believer sets
all these feelings aside and acts and makes his decisions justly and
recommends that which is just. His feelings towards that person cast no
shadow over his wisdom and conscience. His conscience always inspires him to
comply with God's commands and advice, and not to abandon good manners,
because this is God's command in the Qur'an. In Sura Ma'ida, it is related
as follows: O You who believe! Show integrity for the sake of
God, bearing witness with justice. Do not let hatred for a people incite you
into not being just. Be just. That is closer to faith. Heed God [alone]. God
is aware of what you do. (Qur'an, 5:8) As is related in the verse, displaying a just attitude is what most
reflects having fear of God. A person of faith knows that he will attain the
pleasure of God only when he acts justly. Every person who witnesses his or
her good manners will trust this person, feel comfortable in their presence
and trust them with any responsibility or task. Such people are treated with
respect even by their enemies. Their attitude may even lead some people to
have faith in God. The best example to follow for believers in our day is also the actions
of the Prophet Muhammad (pbuh) as described in the Qur'an. Similar to the
Blessed Period of the first community of Islam-an age of well-being when
people in general adhered to the Qur'an-in our day, too, people of different
beliefs such as Christians, Jews, Buddhists, Hindus, atheists, idolaters and
pagans live together. A Muslim is responsible for being tolerant, forgiving,
just and humane towards people, regardless of who they may be. It is
probable that in time everyone will place his faith in God, become a Muslim
and surrender himself to God. A believer should always bear this fact in
mind. The responsibility of a believer is to summon people to God's religion
with a favourable, peaceful and tolerant attitude. The decision to follow
divine guidance and have faith rests with another party. Compelling a person
to have faith and forcing him to do things are against the Qur'an. God
states the following about this: There is no compulsion in religion. True guidance
has become clearly distinct from error. Anyone who rejects false deities and
has belief in God has grasped the Firmest Handhold, which will never give
way. God is All-Hearing, All-Knowing. (Qur'an, 2:256)
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