The Islamic Law

I think no appropriate editorial for this article than a statement of a Christian author or writer, Professor Dr. Nazmi Luqa[1]. He is quoted: (I find no Shari`ah calling to justice and forbidding from injustice and fanaticism than the one addressing its followers by (and do not let the hatred of a people prevent you from being just. Be just..), Al-Maedah, 8.

After this, it is not justifiable for any one to assume he respects himself and adopt a principle other than that (Islam) or embraces a religion less in loftiness and righteousness than it[2].

This is the attestation of a Christian researcher and the like are many. This aspect can not be denied in our Islamic law or the biography of our prophet Muhammad.

Through the following articles, I will pinpoint, God willing, this significant issue relying on many points, for example;

-        justice in Islam

-        justice in the  financial transaction

-        justice in judiciary

-        the justice of the prophet Muhammad to those wronging him

-        passing judgment based on proof

-        (no bearer of burdens will bear the burden of another)

-        Justice though the very hatred

<h2 >Justice in Islam

Justice in Quran

Justice is a prerequisite in Islam with no exceptions or negligence. This is the ordinance of Allah to His Messenger Muhammad and to Muslims following him to the Day of Judgment (Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded), An-Nahl, 90, (Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing), An-Nisaa, 58. (And I have been commanded to do justice among you), Ashura, 15.

The one may meditate on the word "commanded" and "justice". Accordingly, it becomes obvious that the issue of justice in Islam is not optional or deemed moral quality, however; it is an obligatory ordinance of Allah upon which Shari`ah of Islam is based and the believers must necessarily be abided by it.

Justice in Sunnah of the Prophet Muhammad

The life of the prophet Muhamamd was a practical field to apply justice in all his words and deeds. In this connection, Abu-Hurairah (May Allah be pleased with him) narrated that the prophet Muhammad (PBUH) said: (, "Allah will give shade, to seven, on the Day when there will be no shade but His. (These seven persons are) a just ruler,…[3]).

The mother of the believers narrated that the prophet Muhammad stated (Whoever usurps the land of somebody, even a span of the hand, unjustly, his neck will be encircled with it down the seven earths (on the Day of Resurrection)[4]).

Also, `Abdullah ibn `Umar narrates that the prophet Muhammad said: (Whoever supports oppression through hostility (to people), will always be detested by God unless he stops doing so[5]).

<h2 >The prophet's justice to non-Muslims

All Hadiths of the prophet Muhammad in this regard were general that is including Muslims and non-Muslims. Injustice is condemned in Islam on the whole and at any circumstances. Different religions or tenets, race, kinship or tribal relations do not justify injustice to any extent.

Though it is too clear, the prophet Muhammad aimed at plainly addressing Muslims that injustice to non-Muslims is forbidden even in a slight degree. In this regard, the prophet said: (any Muslim who wrongs, disparages, overburdens or takes non-voluntarily the property of Mu`ahad (non-Muslim in a temporary covenant with Muslims), I "Prophet Muhammad" will be his opponent in the Day of Judgment[6]).

These wonderful statements and noble morals were not theoretic, whoever; they were applied to the conduct of the prophet. It was plain in the covenants and relations of the prophet Muhammad and he was keen to pave the way for catalysts to implement it perfectly.

<h2 >The prophet's justice to Jews

For example, the covenants of the prophet Muhammad with Jews when he migrated to Median demonstrate justice plainly. Some of these texts were (the one is not punishes for his allies faults and definitely the oppressed will finally have victory[7]). This principle made it clear that injustice is never acceptable and the wronged will have victory, whether be Muslim or non-Muslim, the matter came true afterwards practically. The clauses of the nonaggression pact were all stressing on justice.

In this connection, when the prophet Muhammad sent `Abdullah ibn Rawaha to the Jews of Khaibar to implement the conditions laid down between the two parties, justice was a plain feature. To illustrate, when Jews objected the manner of distribution, `Abdullah stated his famous words: (By Allah! You, Jews people, are the most hideous to me as you killed the prophets of Allah and fabricated lies against Allah, yet; this is not justification to wrong you[8]).

Injustice is not justifiable even the parties were `Abdullah ibn Rawah, the dearest to the prophet, and Jews, the most hideous to him.

<h2 >The prophet's justice to Christians

Likewise Christians, the prophet Muhammad dealt with them regarding nonaggression pact in the same manner he dealt with Jews.

In this connection, the prophet Muhammad stated: (let not any Christian one be punished for other's fault[9]).

To ensure applying justice constantly between Muslims and Christians, the prophet Muhammad sent a man with Christians of Najran to watch over the agreements. The prophet chose a trustworthy man for this mission, though all of his companions are trustworthy. The significance of this matter was to the utmost degree to the extent that the prophet stated: (I will send with you a trustworthy man, definitely, he is so[10]).

At that moment, all companions of the prophet Muhammad were eager to be that man. The prophet Muhammad said: (come close, O Abu-`Ubaydah ibn Al-Jarah). When he came close, the prophet said (this is the trustworthy of this nation, meaning Muslims).

<h2 >The prophet's justice to people of Yemen

Justice with non-Muslims becomes more distinct and significant in the event when the prophet Muhammad sent Mu`az ibn Jabal to people pf Yemen. The prophet addressed him over its people pf Jews and Christians where were a lot as follows: (O Mu1az! You will go to the people of the Scripture. So, when you reach there, invite them to testify that none has the right to be worshipped but Allah, and that Muhammad is His Apostle. And if they obey you in that, tell them that Allah has enjoined on them five prayers in each day and night. And if they obey you in that tell them that Allah has made it obligatory on them to pay the Zakat which will be taken from the rich among them and given to the poor among them. If they obey you in that, then avoid taking the best of their possessions, and be afraid of the curse of an oppressed person because there is no screen between his invocation and Allah[11]").

This ordinance of the prophet Muhammad is inclusive that is it is to Mu`az and all Muslims.

Authority of mighty should not blind us to apply justice and support the oppressed whose invocation, though non-Muslim, is reachable to Allah, Almighty.

This is the stance of the prophet Muhammad to the oppressed people in general. If you still astonished, the prophet said: (Fear the oppressor’s curse, even though s(he) is an infidel, for against it there is no obstacle[12]). In other narration of Imam Ahmad (The prayers of the oppressed will be granted, though evildoers they might be, for their evil is their personal property[13]).

This is declaration that the invocation of the oppressed is granted by Allah, Almighty, thus, the believers should not wrong others as they feel the constant inspection of Allah. They also believe that it is a matter of creed and are sure that Allah, Almighty, repay the oppressed on the Day of Judgment from the oppressor, even if the oppressor was a Muslim and the oppressed was non-Muslim. Moreover, the believers believe that the prophet Muhammad himself is the opponent of the oppressor on the Day of Judgment regardless of the religion of both.

For whoever is ignorant of our religion, this is Islam and such are our morals that we are proud of.

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