ISLAM

Compiled by Latheef Farook

Justice - supreme virtue of Islam

In the Islamic worldview, justice denotes placing things in their rightful place. It also means giving others equal treatment. In Islam, justice is also a moral virtue and an attribute of human personality, as it is in the Western tradition.

Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical. Sometimes, justice is achieved through inequality like in unequal distribution of wealth.

The Prophet of Islam declared, “There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His. One is the just leader” - Saheeh Muslim.

God spoke to His Messenger in this manner, “O my slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid being unjust to one another”, (Saheeh Muslim).Thus justice represents moral rectitude and fairness, since it means things should be where they belong.

The importance of justice

The Quran considers justice to be a supreme virtue. It is a basic objective of Islam to the degree that it stands next in order of priority to belief in God’s exclusive right to worship (Tawheed) and the truth of Muhammad’s prophet hood. God declares in the Quran, “God commands justice and fair dealing...” (Quran 16:90)

And in another passage, “O you who believe, be upright for God and (be) bearers of witness with justice”, (Quran 5:8). Therefore, one may conclude that justice is an obligation of Islam and injustice is forbidden.

The centrality of justice to the Quranic value system is displayed by the following verse, “We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25).

The phrase ‘Our Messengers’ shows that justice has been the goal of all revelation and scriptures sent to humanity. The verse also shows that justice must be measured and implemented by the standards and guidelines set by revelation.

Islam’s approach to justice is comprehensive and all-embracing. Any path that leads to justice is deemed to be in harmony with Islamic Law. God has demanded justice and, although He has not prescribed a specific route, has provided general guidelines, on how to achieve it. He has neither prescribed a fixed means by which it can be obtained, nor has He declared invalid any particular means or methods that can lead to justice.

Therefore, all means, procedures, and methods that facilitate, refine, and advance the cause of justice, and do not violate the Islamic Law are valid.

Equality in Justice

The Quranic standards of justice transcend considerations of race, religion, colour and creed, as Muslims are commanded to be just to their friends and foes alike, and to be just at all levels, as the Quran puts it: “O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents and your relatives or whether it is against the rich or the poor...” (Quran 4:135).

According to another Quranic passage, “Let not the hatred of a people swerve you away from justice.Be just, for this is closest to righteousness…” (Quran 5:8).

With regards to relations with non-Muslims, the Quran further states, “God does not forbid you from doing good and being just to those who have neither fought you over your faith nor evicted you from your homes...” (Quran 60:8).

The scholars of the Quran have concluded that these rulings apply to all nations, followers of all faiths, as a matter of fact to all humanity. In the view of the Quran, justice is an obligation.

That is why the Prophet was told ‘If you judge, judge between them with justice…” (Quran 5:42). “We have revealed to you the scripture with the truth that you may judge between people by what God has taught you.” (Quran 4:105).

Furthermore, the Prophet was sent as a judge between peoples, and told, “Say I believe in the Scripture, which God has sent down, and I am commanded to judge justly between you...” (Quran 42:15).

The Quran views itself as a scripture devoted mainly to laying down the principles of faith and justice. The Quran demands that justice be met for all, and that it is an inherent right of all human beings under Islamic Law. The timeless commitment of the Quran to the basic standards of justice is found in its declaration, “And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words”, (Quran 6:115).

To render justice is a trust that God has conferred on the human being and like all other trusts, its fulfillment must be guided by a sense of responsibility beyond mere conformity to set rules.

Thus, the Quran states, “God commands you to render trusts to whom they are due, and when you judge between people, judge with justice…” (Quran 4:58).

The reference to justice which immediately follows a reference to fulfillment of trusts indicates that it is one of the most important of all trusts.

Justice and the self

The Quranic concept of justice also extends justice to being a personal virtue, and one of the standards of moral excellence that a believer is encouraged to attain as part of his God-consciousness. God says, “Be just, for it is closest to God-consciousness…” (Quran 5:8).

The Prophet himself instructed, “Be conscious of God and be just to your children.”

The Quran tells the believers, “When you speak, speak with justice, even if it is against someone close to you…” (Quran 6:152).

Specific examples of justice encouraged in the Quran

The Quran also refers to particular instances and contexts of justice. One such instance is the requirement of just treatment of orphans. God says, “And approach not the property of the orphan except in the fairest way, until he (or she) attains the age of full strength, and give measurement and weight with justice…” (Quran 6:152, also see 89:17, 93:9, and 107:2).

Fair dealings in measurements and weights, as mentioned in the above verse, is also mentioned in other passages where justice in the buying, selling and by extension, to business transactions in general is emphasized.

There is an entire chapter of the Quran, Surah al-Mutaffifeen (‘The Detractors in Giving Weights,’ 83) where fraudulent dealers are threatened with divine wrath.

References to justice also occur in the context to polygamy. The Quran demands equitable treatment of all wives. The verse of polygamy begins by reference to orphaned girls who may be exposed to depravation and injustice.

When they reach marriageable age, they should be married off, even if it be into a polygamous relationship, especially when there is inequality in the number of men and women, as was the case after the Battle of Uhud when this verse was revealed. But, as the Quran states, “If you fear that you can not be just, then marry only one…” (Quran 4:3).

In conclusion, to render justice, in the words of Sarkhasi, a noted classical Islamic jurist, ‘ranks as the most noble of acts of devotion next to belief in God. It is the greatest of all the duties entrusted to the prophets…and it is the strongest justification for man’s stewardship of earth.

‘Can’t afford to categorize by gender’

Shelina Zahra Janmohamed

There are precious few role models available to Muslims — whether male or female. We can’t afford to categorize them by gender.

It is quite common to hear talk of how Lady Khadija, the first wife of the Prophet Muhammad, is an excellent example for women. She was a feisty, successful businesswoman also known for her integrity and moral character and her belief as the first woman to accept the word of her husband that he had received revelation from the Creator and had been appointed as His Prophet.

She is held up as a role model for women. But why are men not directed to emulate her in explicit terms? Men too should aspire to be successful in their careers, deeply moral in character as well as excellent and supportive spouses.

Yet this pattern of outstanding women from Islamic history being held up as an example for women only is too often repeated. Lady Maryam is held up as an example for women to be chaste; but men should be chaste too. Lady Fatima is spoken of as a supportive child, the best of spouses and a spiritual light; qualities men should hanker after as well, right?

Lady Hajirah was a model of patience and forbearance in looking after her child in a foreign, barren land. She’s a great example for mothers everywhere—and for fathers too. Yes, of course there is a more direct connection - it is a truism that those who are similar to you, that you look up to, can have a profound effect. But all role models gain their status because they have something universal to offer all human beings. The Qur’an, for example, is replete with stories of incredible people - recounted for both male and female believers.

You might say that this is really no big deal, arguing what is wrong with men emulating men and women being held up as examples for women? In a basic sense, there is no issue since it is better for people to follow some role models than none at all. However, it is important in a big picture sense.

This attitude belies a deeper societal issue we face — that maleness is considered the norm, and therefore applicable to all, whereas femaleness is only applicable to females. That both are human beings with humanity as the shared universal norm is totally missed. Let me give you some examples.

In mosques, the entire activity takes place on the male side, with women’s needs dealt with through (often poor quality) audio visual systems, often in second rate accommodation. If a speaker lectures from the men’s side, it is difficult or almost impossible for women to contribute to the discussion. Maleness applies to everyone, but female contribution is only able to benefit women. What a waste of ideas, talent and fresh perspectives.

Consider also English translations of the Qur’an. The words “ya ayyuhan nas” which is the generic call to humanity, is often translated as “O Men!” lending weight to maleness as the norm. A much more accurate and inclusive translation would be “O People!”

In today’s world there are precious few role models available to Muslims- whether male or female. We can’t afford to categorize them by gender. Instead, we need to highlight the qualities that they have, and aspire to follow their actions.

In addition, it means that important ‘feminine’ qualities are not considered important for men, qualities like mercy, compassion and gentleness. Yet it seems extremely apparent that these ‘feminine’ qualities are in short supply in our societies. It is important that young men grow up recognizing the value of female role models, because this will translate in real world terms to greater respect for women, their worth and their contribution.

The Qur’an holds up several female role models such as the mother of Maryam. She expresses her surprise that God has given her a daughter when the child had been promised to be dedicated to the temple in which only men served. And yet her words have a deeper meaning-to point out that God used the example of Maryam to be a role model to serve in His way for all human beings, making the specific point that women can be role models for men also.

It seems we still need to pay heed to this lesson.

(Shelina writes columns for EMEL magazine and The Muslim News and regularly contributes to the Guardian, the BBC and Channel 4. a commentator on radio and television and has appeared on programmes including Newsnight and The Heaven and Earth Show. Her award-winning blog, Spirit21, is hugely popular. She is a graduate of New College, Oxford. She lives in London. Love in a Headscarf is her first book)

Benefits of watermelon

Ibn al-Qayyim speaks on the benefits of eating watermelon in his book - The Prophetic Medicine.

He said eating watermelon cleanses the body and helps to expel stones from the stomach (perhaps referring to kidney or gall stones), and is quicker to digest than cucumber.

He also said that it is beneficial for a fever, and if ginger is added to it, it can also be used to treat a chill. He said that to gain the full health affects, it should be eaten in season, before a meal, as it has a cleansing effect upon the stomach and removes ailment from it.

Facts about watermelon

Watermelon is related to the cantaloupe, squash, pumpkin, and other plants that grow on vines on the ground, and is actually a vegetable, not a fruit.

It contains 92 percent water and 8 percent sugar. The lycopene (an antioxidant) content of watermelon is similar to that of raw tomatoes.

A cup serving of watermelon contains roughly the same about of lycopene as two medium-sized tomatoes.

Watermelons are also a good source of Beta-carotene. Watermelon rind is a natural source of citrulline, an amino acid that promotes nitric oxide production, improving blood flow through the arteries.

Studies have found that consumption of watermelon can reduce the risk of certain cancers. Research carried out in Korea found that men with a high intake of watermelon, along with other fruit, had a lower risk of colorectal cancer.

Another study found that those who consumed watermelon along with other foods high in carotenoids, had a lower risk of prostate cancer.

Tips on using watermelon Every part of the watermelon is edible, even the seeds and rind. Whole melons will keep for 7 to 10 days at room temperature.

When cut, cover the cut surface of the watermelon with plastic wrap and keep refrigerated.

Unripe watermelons should be avoided as they can be slightly acidic.

Importance of acquiring education in Islam and Quran

Apart from its unparalleled stress on monotheism, Islam is distinct from other religions because of its special emphasis on acquisition of knowledge and education. This special emphasis becomes even clearer when you study the Quran tutor and the life of Prophet Mohammad (peace be upon him), where you can find numerous references to education, the need for learning, as well as an encouragement to reflect.

It is by reading and reflecting upon the Quran that one comes to realize the full significance of how much emphasis is laid in Islam upon the acquisition of knowledge.

The Quran encourages us to reflect upon the world all around us in particular and the universe in general.

We learn about the importance of education through reading Quran. Acquisition of some particular type of worldly knowledge may help you learn one or another thing related to your particular interest and they may solve some particular problem for you. On the other hand, the knowledge one acquires from the Quran can make our present as well as our life after death successful.

The Quran is the sacred book of Allah as revealed to the Prophet Muhammad (peace be upon him) and is the best guide for mankind. Islam provides us with unlimited knowledge and education and the Quran is the central book of Islamic knowledge.

Education and knowledge are useless if they do not transform and uplift one's personal life. No one can find the right path and direction in this world without the right education. Learning is a natural process.

This is innate and one of the basic instincts of man. The pleasure achieved from the acquisition of knowledge is very important for the growth and nurturing of the human mind. Had there had been no inclination to learn, life itself would have been in danger.

Even the growth and sustenance of the human race would have been in danger if knowledge of medicine and other branches of knowledge had not been pursued. The regular recitation of Quran reminds us on the importance of education and strengthens our focus regarding it.

Education is important for two reasons. It provides a person with the right mental tools so that he can think clearly and in the right direction. If one has no education, then one cannot think properly in an appropriate manner. Education trains a person how to think and how to make an informed decision.

The second reason which makes education important is that one can acquire information from the external world and convert it to useful knowledge only when one has education.

A person without education is like a closed room, without light and fresh air, while an with education a person feels as if he is in a room with all its windows open towards outside world, with plenty of light and fresh air.

Knowledge among the Muslims is spreading as it is among the rest of the people of the world. Muslims all over the world are coming up with better ideas, they have begun to think and reflect more about the world around them, and they are showing greater interest in new information, and they are acquiring new skills.

This is the Industrial Age and the world is growing very fast. It is the duty of people related to the field of education to provide people with quality education.

Research informs us that the Western view of Muslims is very negative and they think Muslims are uneducated, illiterate, and ignorant. Muslims must change this perspective and the first step to this is to read Quran tutor and Learning Quran.

Breaking the Covenant

And fulfill the Covenant of Allah ( pledge for Islam) when you have covenanted, and break not the oaths after you have confirmed them, and indeed you have appointed Allah your surety. Verily! Allah knows what you do. Surah An-Nahl (The Bees] Ayat 91.

Hazrat Abu Said Al-Khudri said, The Messenger of Allah (PBUH) said, “Everyone who breaks a covenant will have a flag by his buttocks on the Day of Resurrection.

It will be raised higher according to the nature of his breach. Behold, there will be no greater a sin with respect to breaking the covenant than that of a ruler who breaks his covenant with the Muslim masses.'’ (Muslim Book 04, Chapter 19, Hadith4903).

And fulfill the Covenant of Allah.

This Hadith clearly shows that breach of covenant is forbidden in Islam, especially on the part of a ruler because (a) he is in a position to honour his covenant, and (b) his evil can affect the whole Muslim community.

It was a custom in the Pre-Islamic Period of Ignorance in Arabia to fix flags on poles for those who were guilty of breach of oath to humiliate and defame them.

Almighty Allah has mentioned the punishment of flags on the Day of Resurrection for such people who break their covenant so that people can easily understand its nature.

What a humiliation that will be!

Placing the flag by his bottom signifies humiliation and disgrace because flags are usually carried in front of the bearer not behind.