It is a smiling face

Abu Wahb reported: Abdullah ibn Mubarak, may Allah be pleased with him, described good character saying, “It is a smiling face, doing your best in what is good, and refraining from harm.”
[Sunan At-Tirmidhi, Book of Righteousness, Number 2005, Sahih]

عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ أَنَّهُ وَصَفَ حُسْنَ الْخُلُقِ فَقَالَ هُوَ بَسْطُ الْوَجْهِ وَبَذْلُ الْمَعْرُوفِ وَكَفُّ الْأَذَى

سنن الترمذي كتاب البر والصلة عن رسول الله صلى الله عليه وسلم باب ما جاء في حسن الخلق

Nothing is

Abu Darda reported: The Prophet, peace be upon him, said, “Nothing is heavier on the scale of the believer on the Day of Resurrection than good character. Indeed, Allah hates the shameless, obscene person.”
[Sunan At-Tirmidhi, Book of Righteousness, Number 2002, Sahih]

عَنْ أُمِّ الدَّرْدَاءِ عَنْ أَبِي الدَّرْدَاءِ  أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا شَيْءٌ أَثْقَلُ فِي مِيزَانِ الْمُؤْمِنِ يَوْمَ الْقِيَامَةِ مِنْ خُلُقٍ حَسَنٍ وَإِنَّ اللَّهَ لَيُبْغِضُ الْفَاحِشَ الْبَذِيءَ

قَالَ أَبُو عِيسَى… وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

سنن الترمذي  كتاب البر والصلة عن رسول الله صلى الله عليه وسلم باب ما جاء في حسن الخلق

May Allah

Abu Huraira reported: The Messenger of Allah صلى الله عليه وسلم said, “May Allah have mercy on the servant who has wronged his brother in his honor or wealth, but then comes to him to seek his pardon before it is taken (on the Day of Judgment) when he has no gold or silver coins. If he has any good deeds, they will be taken from him; and if he has no good deeds, then (his brother’s) sins will be piled upon him.”
[Sunan At-Tirmidhi, Book of Asceticism, Number 2419, Sahih]

عَنْ أَبِي هُرَيْرَةَ قَالَ  قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَحِمَ اللَّهُ عَبْدًا كَانَتْ لِأَخِيهِ عِنْدَهُ مَظْلَمَةٌ فِي عِرْضٍ أَوْ مَالٍ فَجَاءَهُ فَاسْتَحَلَّهُ قَبْلَ أَنْ يُؤْخَذَ وَلَيْسَ ثَمَّ دِينَارٌ وَلَا دِرْهَمٌ فَإِنْ كَانَتْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ حَسَنَاتِهِ وَإِنْ لَمْ تَكُنْ لَهُ حَسَنَاتٌ حَمَّلُوا عَلَيْهِ مِنْ سَيِّئَاتِهِمْ

قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

سنن الترمذي كتاب صفة القيامة والرقائق والورع عن رسول الله صلى الله عليه وسلم باب ما جاء في شأن الحساب والقصاص

Justice is the Objective of the Sharia

By Dr. Wael Shihab at 
 
Justice, or ‘adl (عدل), does not specifically appear in the list of maqasid (objectives of Sharia) in the writings of the early Muslim scholars. The possible reason for this is that early scholars have mostly linked the objectives of Sharia with the hudud (fixed prescribed penalties), and, therefore, they have come out with a list of five objectives of Sharia, namely the preservation of religion, life, intellect, lineage, and property.
While the majority of scholars incline to confine the higher objectives of Sharia to the above-mentioned five, other scholars, mostly contemporary, add other significant and considerable goals—such as reform and freedom—to the list of the maqasid.
I believe that the scope of the higher and general objectives of Sharia is wide open to include other significant and essential objectives such as justice, freedom, and reform. In this article, I would study the concept of justice, as a general objective of Islamic Sharia, and its forms, its implications, and its fruits in all aspects of people’s lives.
Justice: A Well-Established Objective of Sharia
The early list of five objectives of Sharia does not specifically include justice, as it is based on an over-all reading of the relevant hudud that Sharia legalizes to protect. Imam al-Ghazali (d. 505 AH), for instance, specifies the five objectives of Sharia, saying:

لمصلحة، المحافظة على مقصود الشرع، ومقصود الشرع من الخلق خمسة، وهو أن

يحفظ عليهم، دينهم ونفسهم وعقلهم ونسلهم ومالهم، فكل ما يتضمن حفظ هذه

الأصول الخمسة، فهو مصلحة، وكل ما يفوِّت هذه الأصول، فهو مفسدة ودفعها

مصلحة

Maslahah, which we are concerned about here, means the protection of the objectives of shar’, namely the preservation of religion, life, offspring, reason, and property. Anything that furthers theses five objectives is maslahah (welfare, benefit), and anything that runs contrary to them is mafsadah (corruption).
[Abu Hamid al-Ghazali, al-Mustasfa min `Im al-Usul]

Some scholars, mostly late and contemporary, have opened the scope of the maqasid to include other essential objectives of Sharia. The Maliki jurist, Shihab ad-Din al-Qarafi (d. 684 AH) has added a sixth to the list of the five objectives of Sharia, namely the protection of ‘ird (honor). Ibn Taymiyyah (d. 728 AH) was probably the first scholar to depart from the notion of confining the maqasid to a specific number.
Ibn Ashur (d. 1973), who has been known for his deep study and profound knowledge of the objectives of Sharia, has opened the scope of the maqasid to include the preservation of the social order, promotion of the wellbeing and righteousness (salah) of the community, preservation of the family, etc.
The renowned contemporary scholar Yusuf al-Qaradawi has extended the list of the maqasid to include human dignity, freedom, social welfare and human fraternity among the higher maqasid of the Sharia. These objectives are, of course, upheld by the weight of both general and detailed evidence in the Qur’an and Sunnah.
Reviewing detailed and general proofs of Sharia, one finds out that justice constitutes a basic objective of Islam. Allah Almighty commands justice in all aspects of life. Muslims are asked to observe justice with all people irrespective of their faith, race, color, or gender. The Qur’an unequivocally states:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ

Allah enjoins justice and kindness…
[Surah An-Nahl 16:90]

And:

إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ

Allah commands you that you restore deposits to their owners, and, if you judge between mankind, that you judge justly.
[Surah An-Nisa 4:58]

It is noteworthy that the Qur’an uses, in the above-mentioned two verses, the Arabic verb “y’amuru,” which is the present form of the verb “’amara” which signifies a clear imperative mode and an obligation.
Islamic Sharia is all about justice and good human values. Injustice or oppression cannot be Islamically justified or tolerated irrespective of the victim’s faith, country, or race. Ibn al-Qayyim al-Jawziyyah (d. 751 AH) emphasizes,

فإن الشريعة مبناها وأساسها على الحكم ومصالح العباد في المعاش والمعاد

وهي عدل كلها ورحمة كلها ومصالح كلها وحكمة كلها فكل مسألة خرجت عن العدل

إلى الجور وعن الرحمة إلى ضدها وعن المصلحة إلى المفسدة وعن الحكمة إلى

العبث فليست من الشريعة وإن أدخلت فيها بالتأويل

فالشريعة عدل الله بين عباده ورحمته بين خلقه وظله في أرضه وحكمته الدالة

عليه وعلى صدق رسوله

Sharia is based on wisdom and consideration of people’s interests both in this world and the world to come. It is all about justice, mercy, and welfare. Therefore, any case that brings about injustice, cruelty, evil, and disorder is not of Sharia, even if some people may interpret it to be so; Sharia signifies Allah’s mercy and justice among His people. Sharia reflects Allah’s wisdom, which does prove, beyond any shadow of doubt, His existence and the truthfulness of His messengers.
[Ibn al-Qayyim al-Jawziyyah, I`lam al-Muwaq`in `an Rabb al-`Ålamin]

Justice: A General Objective of All Divine Messages
Justice, which is a well-established objective of Islamic Sharia, is a general objective of all divine messages too. All divine messages and laws have come to establish justice as well as good values and morals. The following Qur’anic verse, as well as ten others, makes this fact clear:

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ

We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe qist (right measure and justice).
[Surah Al-Hadid 57:25]

Therefore, all prophets of God called for the application and pursuance of justice in all aspects of life. For instance, prophet Shu`ayb عليه السلام called his people, right after believing in the One God, to observe justice and fairness in their financial and commercial dealings. The Qur’an narrates:

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا  قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ ۖ قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ  فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا  ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ

And unto Midian (We sent) their brother, Shu`ayb. He said: O my people! Worship Allah. You have no other God save Him. Lo! a clear proof has come unto you from your Lord; so give full measure and full weight and wrong not mankind in their goods, and work not confusion in the earth after the fair ordering thereof. That will be better for you, if you are believers.
[Surah Al-‘Araf 7:85]

People of various faiths are thus required to support and maintain justice all over the world. True adherence to divine messages necessitates maintenance of justice and elimination of oppression, injustice, discrimination, racism, and occupation.
Forms of Justice
In Islam, justice is not confined to trade or financial matters alone. Rather, it is an all-embracing concept that covers all aspects of people’s lives. It thus embraces social, economic, political, educational, and all other human activities. Below is an elaboration of some forms of justice:
1. Social Justice: All people, irrespective of their social class or race, are equals. All have equal rights and bear the same obligations. No class or race is privileged over the others. In his farewell sermon in hajj, Prophet Muhammad صلى الله عليه وسلم said:

يَا أَيُّهَا النَّاسُ أَلَا إِنَّ رَبَّكُمْ وَاحِدٌ وَإِنَّ أَبَاكُمْ وَاحِدٌ أَلَا لَا فَضْلَ لِعَرَبِيٍّ عَلَى أَعْجَمِيٍّ وَلَا لِعَجَمِيٍّ عَلَى عَرَبِيٍّ وَلَا لِأَحْمَرَ عَلَى أَسْوَدَ وَلَا أَسْوَدَ عَلَى أَحْمَرَ إِلَّا بِالتَّقْوَى

O people! Verily, your Lord is one and your father is one. There is no superiority for an Arab over a non-Arab and for a non-Arab over an Arab; nor for red over the black nor for the black over the red except in piety. Verily, the noblest among you is he who is the most pious.

[Musnad Ahmad, Number 22978]

2. Political Justice: Politics, as far as Islam is concerned, should be based on justice, fairness, equality, and freedom. Representatives of people and rulers should be elected through fair and free elections. All people have equal rights for nominations and voting irrespective of their faith, race, or gender.
3. Economic Justice: Public resources of the states are the ownership of all people. Private ownership are respected and protected by the state and its concerned authorities. People have equal rights to engage in legal trade and business, and all bear equal responsibilities towards the state and the community.
4. Educational Justice: People should have equal access to education. States should maintain equal and just opportunities for people, irrespective of their faiths or races, to pursue their education in various stages.
Justice for All
Justice, as an objective of Sharia, is not restricted to a specific race or faith. It is an undeniable right for all people irrespective of their beliefs, cultures, or races. The Qur’an calls Muslims in many verses to deal justly and fairly with all people, even if they are non-Muslims. For instance, the Qur’an says:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

O you who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that you deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is Informed of what you do.
[Surah Al-Maidah 5:8]

The world today is in bad need of real justice for the sake of peace and security.
Commenting on the above Qur’anic verse, Imam Al-Qurtubi (d. 671 AH) says:

وٱشهدوا بالحق من غير ميل إلى أقاربكم، وحَيْف على أعدائكم

ودلّت الآية أيضاً على أن كفر الكافر لا يمنع من العدل عليه

[Muslims are commanded by Allah to] bear just and fair witness with neither favoritism towards relatives nor unfairness towards enemies. . . . The disbelief of the disbeliever does not prevent him from enjoying justice and fairness.
[Abu `abd Allah Muhammad ibn Ahmad ibn abi Bakr al-Qurtbi, al-Jami` li Ahkam al-Qur'an wa al-Mubayiyn lima Tadammanhu mina as-Sunnah wa Ay al-Furqan]

History bears witness to the fact that Muslim courts and judges, throughout centuries, have observed justice and fairness even on behalf of non-Muslims against Muslim individuals and rulers.
Justice We Need
In conclusion, I would like to emphasize the fact that the world today is in bad need of real justice for the sake of peace and security. Violence and extremism, which we all suffer from, have mainly been caused by injustice and oppression. Different nations and faith communities should cooperate and exert their utmost efforts to spread and maintain justice all over the world.  Justice should be sought for and applied on all peoples irrespective of their faiths, races, colors, or cultures.
It is noteworthy that strong and sound communities and countries should be founded on principles of justice and equality. Justice is the most important element of a legal ruling authority, and it is said that justice is the Sunnah, the Law of Allah. In this context, Imam ibn Taymiyyah is reported to have said:

 اللَّهُ يَنْصُرُ الدَّوْلَةَ الْعَادِلَةَ وَإِنْ كَانَتْ كَافِرَةً وَلَا يَنْصُرُ الدَّوْلَةَ الظَّالِمَةَ وَإِنْ كَانَتْ مُؤْمِنَةً

Allah upholds the just state even if it is unbelieving, but does not uphold the unjust state even if it is believing.

When the son of Adam

Abu Sa’id Al-Khudri reported: The Messenger of Allah صلى الله عليه وسلم said, “When the son of Adam wakes up, all of his body parts bow to the tongue and say: Fear Allah concerning us, we are only part of you. If you are upright, then we are upright; but if you are crooked, then we are crooked.”
[Sunan At-Tirmidhi, Book of Asceticism, Number 2407, Hasan]

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَفَعَهُ قَالَ  إِذَا أَصْبَحَ ابْنُ آدَمَ فَإِنَّ الْأَعْضَاءَ كُلَّهَا تُكَفِّرُ اللِّسَانَ فَتَقُولُ اتَّقِ اللَّهَ فِينَا فَإِنَّمَا نَحْنُ بِكَ فَإِنْ اسْتَقَمْتَ اسْتَقَمْنَا وَإِنْ اعْوَجَجْتَ اعْوَجَجْنَا

سنن الترمذي كتاب الزهد عن رسول الله صلى الله عليه وسلم باب ما جاء في حفظ اللسان

The judge

Ibn Abu Bakrah reported: My father wrote to Ubaidullah ibn Abu Bakrah who was a judge, saying: Do not pass a judgment between two people while you are angry, for indeed I heard the Messenger of Allah صلى الله عليه وسلم say, “The judge should not judge between two people while he is angry.”
[Sunan At-Tirmidhi, Book of Judgments, Number 1334]

عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ قَالَ  كَتَبَ أَبِي إِلَى عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرَةَ وَهُوَ قَاضٍ أَنْ لَا تَحْكُمْ بَيْنَ اثْنَيْنِ وَأَنْتَ غَضْبَانُ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا يَحْكُمْ الْحَاكِمُ بَيْنَ اثْنَيْنِ وَهُوَ غَضْبَانُ

قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

سنن الترمذي كتاب الأحكام عن رسول الله صلى الله عليه وسلم باب ما جاء لا يقضي القاضي وهو غضبان

Bukhari Vol. 1 : No. 144

Narrated Anas (Radi-Allahu 'anhu):

Whenever the Prophet (Sallallahu 'Alaihi Wa Sallam) went to answer the call
of nature, he used to say, "Allah-umma inni a'udhu bika minal khubuthi wal
khaba'ith i.e. O Allah, I seek Refuge with You from all offensive and
wicked things (evil deeds and evil spirits)."

Bukhari Vol. 1 : No. 144

Narrated 'Aisha (Radi-Allahu 'anha):

The Prophet (Sallallahu 'Alaihi Wa Sallam) used to like to start from the
right side on wearing shoes, combing his hair and cleaning or washing
himself and on doing anything else.

Bukhari Vol. 1 : No. 169

Imam Abu Hanifa defeats Atheism with the Teleological Proof

By Sheikh Ahmad Ali

Long ago in the city of Baghdad, there was a Muslim empire. On one side of the River Tigris were the royal palaces and on the other side was the city. The Muslims were gathered in the Royal Palace when an atheist approached them. He said to them, “I do not believe in God. There cannot be a God. You cannot hear Him or see Him. You are wasting your time! Bring me your best debater and I will debate this issue with him.”

The best debater at the time was Imam Abu Hanifa, may Allah have mercy on him. A messenger from the Muslims was sent over the River Tigris to the city, where Abu Hanifa was, in order to tell him about the atheist who was awaiting him. On crossing the River Tigris, the messenger conveyed the message to Abu Hanifa  saying, “O Abu Hanifa, an atheist is waiting for you, to debate you, please come!” Abu Hanifa told the messenger that he would be on his way.
The messenger went over the River Tigris once again and to the Royal Palaces, where everyone including the atheist awaited the arrival of Abu Hanifa. It was sunset at the time and one hour had passed, but Abu Hanifa still had not arrived. Another hour had passed, but still there was no sign of him. The Muslims started to become tense and worried about his late arrival. They did not want the atheist to think that they were too scared to debate him, yet they did not want to take up the challenge themselves as Abu Hanifa was the best of debaters from the Muslims. Another hour passed, and suddenly the atheist started laughing and said, “Your best debater is too scared! He knows he is wrong, he is too frightened to come and debate with me. I guarantee he will not turn up today.”
The Muslims increased in apprehension and eventually it had passed midnight, and the atheist had a smile on his face. The clock ticked on, and finally Abu Hanifa had arrived. The Muslims inquired about his lateness and remarked, “O Abu Hanifa, a messenger sent for you hours ago, and you arrive now, explain yourself to us.”
Abu Hanifa apologized for his lateness and began to explain, while the atheist listens to his story:

Once the messenger delivered the message to me, I began to make my way to the River Tigris, and on reaching the river bank I realized there was no boat, in order to cross the river. It was getting dark, and I looked around, there was no boat anywhere nor was there a navigator or a sailor in order for me to cross the river to get to the Royal Palaces. I continued to look around for a boat, as I did not want the atheist to think I was running away and did not want to debate with him.
I was standing on the river bank looking for a navigator or a boat when something caught my attention in the middle of the river. I looked forward, and to my amazement I saw planks of wood rising to the surface from the sea bed. I was shocked, amazed, I could not believe what I saw seeing. Ready made planks of wood were rising up to the surface and joining together. They were all the same width and length, I was astounded at what I saw.
I continued to look into the middle of the river, and then I saw nails coming up from the sea floor. They positioned themselves onto the boat and held the planks together, without them being banged. I stood in amazement and thought to myself, “O Allah, how can this happen, planks of wood rising to the surface by itself, and then nails positioning themselves onto the boat without being banged?” I could not understand what was happening before my eyes.

The atheist meanwhile was listening with a smile on his face. Abu Hanifa continued:

I was still standing on the river bank watching these planks of wood join together with nails. I could see water seeping through the gaps in the wood, and suddenly I saw a sealant appear from the river and it began sealing the gaps without someone having poured it, again I thought, “O Allah, how is this possible, how can sealant appear and seal the gaps without someone having poured it, and nails appear without someone having banged them?” I looked closer and I could see a boat forming before my eyes, I stood in amazement and was filled with shock. All of a sudden a sail appeared and I thought to myself, “How is this happening, a boat has appeared before my eyes by itself, planks of wood, nails, sealant and now a sail, but how can I use this boat in order to cross the river to the Royal Palaces?” I stood staring in wonderment and suddenly the boat began to move. It came towards me against the current. It stood floating beside me while I was on the river bank, as if telling me to embark onto it. I went on the boat and yet again it began to move. There was no navigator or sailor on the boat, and the boat began to travel towards the direction of the royal palaces, without anyone having programmed it as to where to go. I could not understand what was happening, and how this boat had formed and was taking me to my destination against the flow of water. The boat eventually reached the other side of the River Tigris and I disembarked. I turned around and the boat had disappeared, and that is why I am late.

At this moment, the atheist burst out laughing and remarked, “O Abu Hanifa, I heard that you were the best debater from amongst the Muslims. I heard that you were the wisest, the most knowledgeable from your people. After seeing you today, I can say that you show none of these qualities. You speak of a boat appearing from nowhere without someone having built it: nails positioning themselves without someone having banged them, sealant being poured without someone having poured it, and the boat taking you to your destination without a navigator against the tide. You are taking childish! You are talking ridiculous! I swear I do not believe a word of it!”
Abu Hanifa turned to the atheist and replied, “You do not believe a word of it? You do not believe that nails can appear by themselves? You do not believe sealant can be poured by itself? You do not believe that a boat can move without a navigator, hence you do not believe that a boat can appear without a boat maker?”
The atheist remarked defiantly, “Yes I do not believe a word of it!”
Abu Hanifa replied, “If you cannot believe that a boat came into being without a boat maker, then this is only a boat, how can you believe that the whole world, the universe, the stars, the oceans, and the planets came into being without a Creator?”
The atheist was astonished at his reply, so he fled