Ibn Khaldun: The Prophet was sent to teach Religious Law, not ordinary technical matters

By Ibn Khaldun (compiled by FaithinAllah.org) Ibn Khaldun wrote in his Al-Muqadimah (The Introduction): والطب المنقول في الشرعيات من هذا القبيل وليس من الوحي في شىءوإنما هوأمر كان عادياً للعرب‏.‏ ووقع في ذكر أحوال النبي صلىالله عليهوسلم من نوع ذكرأحواله التي هي عادة وجبلة لا من جهة أن ذلك مشروع على ذلك النحو من العمل‏.‏ فإنه صلى الله عليه وسلم إنما بعث ليعلمنا الشرائع ولم يبعث لتعريف الطب ولا غيره من العاديات‏. ‏The medicine mentioned in the religious tradition is of the Bedouin type. It is in no way part of the divine revelation. (Such medical matters) were merely part of the Arab custom and happened to be mentioned in connection with the circumstances of the Prophet, like other things that were customary in his generation. They were not mentioned in order to imply that that particular way of practicing medicine is stipulated by the religious law. Muhammad صلى الله عليه وسلم was sent to teach us the religious law (sharia). He was not sent to teach us medicine or any other ordinary matter.  وقد وقع له في شأن تلقيح النخل ما وقع فقال‏:‏‏ أنتم أعلم بأموردنياكم‏.‏  فلا ينبغي أن يحمل شيء من الذي وقع من الطب الذي وقع في الأحاديث الصحيحة المنقولة على أنه مشروع فليس هناك ما يدل عليه اللهم إلا إن استعمل على جهة التبرك وصدق العقد الإيماني فيكون له اثر عظيم في النفع‏.‏ وليس ذلك من الطب المزاجي وإنما هو من آثار الكلمة الإيمانية كما وقع في مداواة المبطون بالعسل ونحوه‏.‏ In fact, there occurred concerning the matter of grafting date-palms and he (the Prophet) said, “You are most knowing of your worldly affairs.” So, none of the statements concerning medicine that occur in sound traditions should be considered as (having the force of) law. The only thing is that if that type of medicine is used for the sake of a divine blessing and in true religious faith, it may be very useful. However, that would have nothing to do with humoral medicine but be the result of true faith. This happened in the case of the person who had a stomach-ache and it was treated with honey, and similar stories. [Ibn, K., In Rosenthal, F., & Thomas Leiper Kane Collection (Library of Congress. Hebraic Section). (1958). The Muqaddimah: An introduction to history. New York: Pantheon Books. p. 387-388]

An Islamic View of Women’s Voting Rights Posted: 26 Dec 2011 12:40 PM PST Answered by Dar Al-Iftaa of Egypt at OnIslam Question: As-salamu alaykum. Women, both Arab and English, sit on the consultative council of the mosque of East Anglia University in Norwich, U.K, where resolutions are passed by voting. Is it permissible for women to vote in such a council or is it only permissible for men? Answer: Wa alaykum as-Salamu wa rahmatullahi wa barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. Dear brother, thank you for your question that shows your interest in Islam. Responding to your question, the Fatwa Council of Dar Al-Iftaa of Egypt stated: Islam affords men and women equal rights and duties except in those matters which are contingent upon their unique dispositions. Islam gives women their full rights, raises their status, makes them financially independent and gives them the right to dispose of their affairs. Moreover, it gives women the right to practice all civil rights as long as they are compatible with their nature. Shura (Consultation): One of the aspects in which equality is afforded to both genders is that of expressing one’s opinion and giving counsels on matters – personal and public, religious and non-religious – as is attested by numerous evidences in the primary texts. These evidences include the following: 1- Allah Almighty says: وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil… [Surah At-Tawbah 9:71] The holy verse does not distinguish between men and women in these two important rites; voting is considered a kind of advice and commanding what is right and forbidding what is wrong. 2- During the women’s pledge of allegiance to the Prophet صلى الله عليه وسلم the women promised to follow the teachings of Islam. The holy Qur’an highlighted this incident in this verse in which Allah Almighty says: يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ O Prophet! when believing women come to you giving you a pledge that they will not associate aught with Allah, and will not steal, and will not commit fornication, and will not kill their children, and will not bring a calumny which they have forged of themselves, and will not disobey you in what is good, accept their pledge, and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful. [Surah Al-Mumtahanah 60:12] 3- The Prophet صلى الله عليه وسلم sought advice from his wife Umm Salamah رضي الله عنها concerning the Treaty of Hudayybiyah. 4- Asma, Abu Bakr’s daughter رضي الله عنهما, encouraged her son Abdullah ibn Az-Zubair to defend Mecca. Preventing women from voting results in the concealment of their knowledge and expertise, and the suppression of their advice; both of which are disliked in the Islamic law as well as being rationally repugnant. On this issue, Allah the Exalted says: وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ And remember Allah took a covenant from the People of the Book, to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made! [Surah Ali Imran 3:187] It is known that those who were given the Scripture are held accountable for their deeds and they include both genders; no one has ever claimed that this accountability concerns only men. The relative pronoun in the verse is only masculine in accordance with the practice of most of the Qur’anic verses and the sunnah texts which is commonly used by the Arabs’ language. Imparting Knowledge and Giving Advice (Religious Recommendations): Abu Hurayrah narrated that the Prophet صلى الله عليه وسلم said: مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ أَلْجَمَهُ اللَّهُ بِلِجَامٍ مِنْ نَارٍ يَوْمَ الْقِيَامَةِ Whoever is asked about (some) knowledge and conceals it, Allah will bridle him with a bridle of fire on the Day of Resurrection. [Sunan Abu Dawud, Book 25, Number 3650, also reported by At-Tirmidhi, Ibn Majah, and Ahmad] The Qur’an states that giving advice whenever possible is from among the teachings of Islam. Allah Almighty says: لَّيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَىٰ وَلَا عَلَى الَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ مَا عَلَى الْمُحْسِنِينَ مِن سَبِيلٍ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ There is no blame on those who are infirm, or ill, or who find no resources to spend (on the cause), if they are sincere (in duty) to Allah and His Messenger: no ground (of complaint) can there be against such as do right: and Allah is Oft-forgiving, Most Merciful. [Surah At-Tawbah 9:91] Allah made the exoneration of those who did not go out in Jihad with the Prophet—even the weak and sick—contingent upon giving advice to others for the sake of Allah and His Messenger. The Prophet said: إِنَّ الدِّينَ النَّصِيحَةُ إِنَّ الدِّينَ النَّصِيحَةُ إِنَّ الدِّينَ النَّصِيحَةُ Verily religion is advice (nasiha) (three times). He was asked: “To whom?” The Prophet replied: لِلَّهِ وَكِتَابِهِ وَرَسُولِهِ وَأَئِمَّةِ الْمُؤْمِنِينَ وَعَامَّتِهِمْ وَأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ To Allah, His Book, His Messenger, the leaders from amongst the Muslims and to their common folk. [Sahih Muslim, Book 1, Number 0098, also reported by Abu Dawud, Al-Nisa'i and Ahmad] When the general notion of gender equality in regards to duties and obligations is established in the minds of scholars and after reading the numerous texts dealing with this issue and understanding the purpose of Islam in this regard, the well-known Islamic principle stating that women are full sisters of men is also established. If some people believe that women, due to their gender, lack knowledge and especially the sort of knowledge which qualifies them for voting in legal matters, we mention Aisha رضي الله عنها the mother of the believers, who was a scholar and from whom a great number of men took knowledge, Karima, the daughter of Sa`id Ibn Al-Musayyab, who reported Hadiths from Al-Bukhari, and countless other virtuous prominent female scholars. It is known that among the purpose behind the Prophet’s multiple marriages is the transmission of his Sunnah by many of his virtuous wives. Allah Almighty says: وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا And bear in mind that which is recited in your houses of the revelations of Allah and wisdom. Lo! Allah is Subtle, Aware. [Surah Al-Ahzab 33:34] The ruling: It is permissible for women to vote in the above mentioned council on an equal basis with men. Allah the Almighty knows best.

Is it permissible to congratulate Non-Muslims on their Festive Occasions? Posted: 26 Dec 2011 12:03 PM PST Answered by European Council for Fatwa and Research at OnIslam Question: Dear scholars, as-salamu alaykum. Would you please shed light on the ruling of congratulating non-Muslims on their festive occasions? Please explain this issue in detail, such as congratulating them for their different festivities including national ones as well as exchanging gifts. Jazakum Allah khayran. Answer: Wa alaykum As-Salamu wa Rahmatullahi wa Barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. Dear brother in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake. First of all, we stress that Muslims are commanded to deal justly and kindly with their non-Muslim neighbors or friends. Therefore, there is nothing wrong in exchanging gifts with them. Muslims are allowed to congratulate non-Muslims on their festive days and this becomes more of an obligation if the non-Muslims offer their greetings on Islamic festive occasions. Allah Almighty says: وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا When you are greeted with a greeting, greet in return with what is better than it, or at least return it equally… [Surah An-Nisa’ 4:86] However, Muslims are not to celebrate or participate in the religious festivities of non-Muslims, but they can participate in national celebrations and festivities as citizens of those lands while observing Islamic manners and controls in all matters. In response to the question you raised, the European Council for Fatwa and Research issued the following fatwa: There can be no doubt as to the importance and the sensitivity of this issue, specially to Muslims residing in the West. The Council has received numerous questions and queries from those who live in these countries and interact with the non-Muslims. Indeed, between the Muslims and the non-Muslims are strong and integral links stipulated and deemed necessary by the means and manner of life itself, such as neighborly relations, friendship at work or study. In fact, a Muslim may actually feel indebted toward a non-Muslim in particular circumstances, such as toward a hardworking and selfless supervisor or lecturer, a sincere and skillful doctor, and others. A famous Arab said that one is enslaved by others’ favors. Thus, what is the position of the Muslim to such people who are non-Muslims, who do not actually hold any animosity towards Muslims, do not fight them due to their religion, and did not actively seek to expel Muslims from their homes and lands? The Holy Qur’an stipulates regulations as to how relationships between Muslim and non-Muslim are to be governed and carried out in Surat Al-Mumtahinah, which was essentially revealed to address the pagan polytheists. Allah Almighty says: لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُم مِّن دِيَارِكُمْ وَظَاهَرُوا عَلَىٰ إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ وَمَن يَتَوَلَّهُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the wrongdoers. [Surah Al-Mumtahinah 60:8-9] Thus the verse stipulates that there is a clear difference between those who fight Muslims and treat them as enemies, and those who interact and deal with Muslims in peace. We are commanded to treat the latter well and in a just and beautiful manner, not merely give them what is duly theirs by right and to take from them what is duly ours. Indeed, the command is to treat them beyond that and to deal with them in beautiful and ideal ways. As for the other group — to whom the verse clearly forbids any allegiance or support offered in their favor — they are those who chose to become enemies of Islam and Muslims and worked actively to expel them from their homes and lands for no reason other than that they proclaim that Allah Almighty is their Lord, as did the Quraysh and the infidels of Mecca to the Prophet Muhammad صلى الله عليه وسلم and his Companions. Al-Bukhari and Muslim both reported on the authority of Asma’ bint Abi Bakr رضي الله عنها that she came to Prophet Muhammad (peace and blessings be upon him) and said: “O Messenger of Allah! My mother, who is a mushrik (a polytheist), has come to visit me and she desires to be close to me and to give me gifts. Shall I greet her and treat her well?” The Prophet (peace and blessings be upon him) stated: نَعَمْ صِلِي أُمَّكِ Yes, greet your mother and treat her well. [Sahih Muslim, Book 005, Number 2195] This, while the woman was a mushrik, and the Qur’an clearly states that the People of the Scripture (Jews and Christians) are far closer to Islam and Muslims than mushriks. Indeed, the Qur’an gives allowance to eat from the food of the People of the Scripture and to marry them. Allah Almighty says: وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ …The food of the People of the Scripture is lawful to you and yours is lawful to them, lawful to you in marriage are chaste women from the believers and chaste women from those who were given the scripture before your time… [Surah Al-Ma’idah 5:5] Also, if marriage is permissible with them, then it goes without saying that marriage implicitly and necessarily decrees love and closeness. Allah Almighty states: وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً And amongst His signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy… [Surah Ar-Rum 30:21] Indeed, how can a man despise his wife, who is ultimately his partner in life, his spouse, the mother of his children? Almighty Allah says:  هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ …they are body cover for you and you are the same for them… [Surah Al-Baqarah 2:187] Moreover, an important consequence and result of marriage is the coming together of two families to form blood bonds and relationships, a natural human form of relating to one another. Allah says: وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًاۗ And it is He Who has created man from water, and has appointed for him kindred by blood, and kindred by marriage… [Surah Al-Furqan 25:54] Also, there are the feelings and affections of maternity, and the clearly stipulated and emphasized rights of a mother upon her children in Islam. One asks in this context: is it an acceptable act according to these stipulations that one does not greet or congratulate his or her non-Muslim mother on a day of festivity that she celebrates? What about relatives from the mother’s side, such as grandparents, uncles, aunts and cousins? All those have rights upon a Muslim clearly stated in the Holy Qur’an, where Allah states: وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ But kindred by blood are nearer to one another regarding to inheritance in the decree ordained by Allah… [Surah Al-Anfal 8:75] And also:  إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ Verily, Allah enjoins justice and perfect mannerisms and giving to kith and kin… [Surah An-Nahl 16:90] Thus, if maternity and blood relation rights are obligatory upon a Muslim, in a way that exemplifies the beautiful manners of Islam and Muslims, it is also obligatory upon a Muslim to pay the due rights that work towards showing Muslims as people of beautiful character. The Prophet صلى الله عليه وسلم advised Abu Dharr رضي الله عنه saying:  اتَّقِ اللَّهِ حَيْثُمَا كُنْتَ وَأَتْبِعْ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا وَخَالِقِ النَّاسَ بِخُلُقٍ حَسَنٍ Be aware of Allah wherever you are, and follow up a sin that you have committed with a good deed, so that sin may be erased, and treat people with beautiful manners. [Sunan At-Tirmidhi, Book 25, Number 1987, also reported by Ahmad, Ad-Darmi, and Al-Hakim] As is evident, the emphasis is upon “…and treat people with beautiful manners” not “…treat Muslims.” The Prophet صلى الله عليه وسلم also strongly advised us to deal with non-Muslims in a mild and gentle manner, not using stern and terrorizing methods. It was reported that when a group of Jews approached the Prophet صلى الله عليه وسلم and greeted him with twisted pronunciation, and thus uttered “Assamalaykum, O Muhammad!” (meaning “death and destruction come upon you”) instead of “as-salamu alaykum”, Aisha رضي الله عنها heard them and responded by saying, assamu `alaykum also and the curse and wrath of Allah!” The Prophet صلى الله عليه وسلم rebuked Aisha for what she had said. She told him, “Did you not hear what they said?” He said, “I did, and I responded by saying, ‘And upon you,’” (i.e., that death will come upon you as it will come upon me.) He went on to say: يَا عَائِشَةُ إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ فِي الْأَمْرِ كُلِّهِ O Aisha! Allah loves gentleness in all matters. [Sahih Bukhari, Volume 9, Book 84, Number 61] Indeed the permissibility of congratulating non-Muslims on their festive days becomes more of an obligation if they offer their greetings on Islamic festive occasions, as we are commanded to return good treatment with similar treatment, and to return the greeting with a better one or at least with the same greeting. Allah Almighty says: وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا When you are greeted with a greeting, greet in return with what is better than it, or at least return it equally… [Surah An-Nisa’ 4:86] A Muslim must never be less charitable or pleasant or indeed of lesser manners than any other, as the Prophet صلى الله عليه وسلم stated in the hadith:  إِنَّ مِنْ أَكْمَلِ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا The most perfect believers in terms of their faith are those who possess the most beautiful manners. [Sunan At-Tirmidhi, Book 36, Number 2612, also reported by Ahmad, Ad-Darmi, and Abu Dawud], And he صلى الله عليه وسلم also stated:  بعثت لأتمم حسن الأخلاق Verily I have been but sent to perfect the most noble of manners. [Muwatta, Chapter on Good Character, also reported by Ahmad, Al-Bukhari in Al-Adab Al-Mufrad and Al-Bazzar in Kashful Astar] The significance of this increases dramatically if we are interested in inviting them to Islam and making them like Muslims, which is an obligation upon us all, as this cannot be achieved by treating them roughly, sternly and violently, but rather by beautiful manners and sublime ethics. The Prophet صلى الله عليه وسلم dealt with the polytheists of Quraysh in the most beautiful of ways and manners throughout his life in Mecca despite their animosity, persecution, oppression and extreme insult of him صلى الله عليه وسلم and his companions. This was epitomized by the fact that due to the incredible trust they had in him, they deposited their wealth and possessions with him, in fear that they may be lost or stolen. When the Prophet fled Mecca to Medina, he left behind Ali رضي الله عنه whom he commanded to return the deposits and trusts that were with him صلى الله عليه وسلم. Thus, there is nothing to prevent a Muslim or an Islamic center from congratulating non-Muslims, either verbally or by sending a card that contains no symbols or icons of religious implications that may contradict Islamic faith and principles, such as a cross, for the concept of the crucifixion is totally outlawed and denied by Islam. Allah states in the Holy Qur’an:  وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ …but they killed him not, nor crucified him, but the resemblance of Jesus was put over another man… [Surah An-Nisa' 4:156] Indeed, one finds in the customary words of congratulations nothing that carries any explicit or implicit recognition of any aspects of their faith or belief, nor any condoning thereof. There is also no objection to accepting gifts and presents from them, and to return their gifts in kind, on condition that these gifts are not unlawful in themselves, such as being alcohol or pork. The Prophet صلى الله عليه وسلم accepted the gift of the King of Egypt and several others (see: At-Tahawi’s Sharh Mushkil Al-Athar). We also wish to mention that some jurists, such as Ibn Taymiyah and his student the great scholar Ibn-ul-Qayyim, adopted stringent measures and restricted the permissibility of this issue and the participation of Muslims in the celebrations of non-Muslims. We adopt this same stance, advising Muslims not to celebrate the festivities of non-Muslims, whether mushriks or People of the Scripture, as we find some ignorant Muslims celebrating Christmas as they would normally celebrate Eid Al-Fitr and Al-Adha, and maybe even more so. This is unlawful, as we Muslims have our unique festivities. But we see no objection to congratulating others on their festivities if there is some relationship or fellowship link that deems positive social interaction and beautiful exchange a must according to our sublime and noble Islamic Sharia. As for patriotic or national celebrations and festivities, such as Independence Day, Union Day, Mother’s Day, Childhood Day and the such, there is no objection whatsoever to a Muslim congratulating others in those regards, and indeed to participate therein as a citizen of those lands, while observing Islamic manners and controls in all matters. Allah Almighty knows best.

What is the Purpose of the Five Daily Prayers? Posted: 26 Dec 2011 10:40 AM PST By Idris Tawfiq at OnIslam Praying five times a day is considered so important to Muslims that we call it one of the Five Pillars of Islam. In other words, along with the declaration of faith, fasting in Ramadan, paying of Zakat and going on pilgrimage once in one’s life to Mecca, prayer is considered essential if we are to call ourselves Muslims. As with everything in Islam, there is a reason behind all the things we do. Sometimes, if we don’t understand these underlying reasons, many things can just appear as external rules and regulations. Modern men and women are not looking for extra burdens to put on their backs, so there is much more to praying than observing a regulation. Contrary to what many people think, there is much more to prayer than just asking for things! Of course, we ask things of Almighty God, but we can also spend time thanking Him and praising Him. Indeed, the angels in heaven exist just to do this. In the Noble Quran we read: أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ Most surely, in the remembrance of Allah do hearts find solace. [Surah Ar-Ra’d 13:28] In the Call to Prayer (the Adhan), which is called from the mosque five times a day, the caller says these words: “Come to prayer. Come to Success.” In the Call for the Morning Prayer, he even adds the phrase, “Prayer is better than sleep.” There is really nothing more beautiful in a Muslim country to wake up in the morning to hear Allah’s name being mentioned from every part of the city. Even for those who are the only Muslims in their town, though, the morning Call to Prayer reminds them just how beautiful a gift prayer really is. Imagine an air-raid siren being sounded in time of war. People hear the siren and run as fast as they can to take cover from the bombs that would soon be falling on them. The Adhan is like this air-raid siren, but instead of calling people to take shelter from bombs it is asking them to come to God Almighty and take shelter from the cares of this life. You see, prayer is not an escape from reality. It is an escape to reality. In prayer we can put all things in perspective and see what is really important in life. When our foreheads are touching the ground in prayer we can’t fool anyone. Maybe in life we manage to fool others by the way we dress or by the words we use. Sometimes we even manage to fool ourselves. But Allah is not to be fooled. He not only created the heavens and the earth and everything in between, but He also knows every leaf that falls from every tree. This is why we can truly be ourselves in His presence when we pray. For Muslims, praying is not a regulation. It is a gift. So why five prayers, and why at certain set times during the day? You know, of all the Pillars of Islam, praying five times a day was revealed to Prophet Muhammad صلى الله عليه وسلم in heaven. At first, he was told that Muslims should pray fifty times, but Prophet Moses عليه السلام urged Muhammad to go back and say that this was too much. Allah Almighty then said ten times, and again Moses عليه السلام persuaded Muhammad صلى الله عليه وسلم to plead that this was too much. Finally, Muhammad صلى الله عليه وسلم was told that Muslims must pray five times a day, and Allah Almighty  added: إِنَّهُ لاَ يُبَدَّلُ الْقَوْلُ لَدَىَّ، كَمَا فَرَضْتُ عَلَيْكَ فِي أُمِّ الْكِتَابِ ـ قَالَ ـ فَكُلُّ حَسَنَةٍ بِعَشْرِ أَمْثَالِهَا، فَهْىَ خَمْسُونَ فِي أُمِّ الْكِتَابِ وَهْىَ خَمْسٌ “Indeed, my words cannot be changed as I have made [fifty prayers] an obligation upon you in the Mother of the Book. So every good deed is as ten like it, such that fifty prayers in the Book is as five.” [Sahih Bukhari, Volume 9, Book 93, Number 608] The regulation of praying at certain set times is not just a random idea. The whole idea is to permeate the whole of one’s day with the remembrance of Allah. Some new Muslims say that they lead very busy lives and ask if it is OK to say all the five prayers together in the evening when they have more time. It is precisely because we live busy lives that we must pray at certain times. The times are simple: when we get up, at noon, in the middle of the afternoon, in the early evening and at night. By praying at these set times we give a routine of prayer to our day. We wake up thinking of Allah and we spend the day interrupting all of our busy-ness to think of Him again. So, if you are new to Islam is it easy to adjust to the routine of praying at five fixed times a day? Well, in my own case it certainly wasn’t easy and it took me some time to get used to it. So if at first you are not feeling all that uplifted by getting up to pray at four in the morning, stick with it. The routine itself will help you. By doing good things we become good people. The routine of prayer will make you a better Muslim. A few simple tips might help. If you find it difficult to get up for the Dawn Prayer, then buy yourself a loud alarm clock, or even two or three, and have them so far out of your reach that you have to get up to turn them off! You might at first even get your telephone company to give you a wake-up call. As well as an alarm clock, you can also get an alarm clock that will sound the call to Prayer five times a day. There are many Muslim bookshops that sell these and you could probably even get one online. This kind of clock is especially helpful if you live in a country where the Adhan is not called publicly. If that is not possible, set your mobile phone to vibrate and be reminded of the prayer times even while you are in the office! A problem people sometimes have in prayer is that they are distracted and cannot concentrate. Well, it all depends on how well prepared we are. If we are going to our prayers straight from watching a football match or a sitcom on the TV, then our thoughts will not be on Allah alone. So we need to take time in preparing for prayer. This, in fact, is what the Ablution gives us time to do. As we wash away the dirt that clings to our bodies, we prepare for the prayer to wash away the dirt that clings to our hearts and our lives. So, for those new to Islam, setting off on a journey of prayer will bring great benefits. The greatest one of all is that it will help us to put our lives into perspective, seeing that all things come from Allah and that it is to Allah that all will return.

Allah is Most Forgiving: Al-Ghafūr, Al-Ghaffār, Al-Ghāfir

By Sheikh Salman Al-Oadah at 

These three names refer to Allah’s forgiveness. The name al-Ghāfir means the Forgiver, while the names al-Ghafūr and al-Ghaffār are more emphatic, indicating that Allah is most forgiving, oft-forgiving.
Taken together, these three names occur in the Qur’ān ninety-eight times.
Allah Almighty سبحانه تعالى says:

نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ

Announce, (O Muhammad) to My slaves that verily I am the Forgiving, the Merciful.
[Sūrah al-Hijr 15:49]

وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ

I am Forgiving to those who repent and believe and do good, and afterward follow right guidance.
[Sūrah TāHā 20:82]

In one instance, the Qur’an refers to Allah as being “the best of those who forgive” when relating where Moses offers the following supplication:

أَنتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الْغَافِرِينَ

You are our Protector: so forgive us and give us Your mercy; for you are the best of those who forgive.
[Sūrah al-A'rāf 7:155]

Allah mentions the claim of the Christians who say: “Indeed Allah is one of three.” In the very next verse, Allah Almighty says:

أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Will they not turn to Allah and ask His forgiveness? For Allah is Forgiving, Merciful.
[Sūrah al-Mā’idah 5:74]

Allah speaks about those who persecuted the believers of the past, saying:

 إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ

Surely (as for) those who persecute believing men and women, then do not repent, they shall have the chastisement of Hell, and they shall have the chastisement of burning.
[Sūrah al-Burūj 85:10]

As for those who turn to Allah in sincere repentance, Allah will turn to them in forgiveness. Allah calls all the polytheists, sinners, and transgressors to seek His forgiveness and declares to them that the doors to His mercy are wide open:

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

O My servants who have transgressed against their souls! Do not despair of Allah’s mercy, for Allah forgives all sins. He is Forgiving, Most Merciful.
[Sūrah al-Zumar 39:53]

This verse affirms for us that Allah forgives all sins, without exception. Allah is willing to forgive even polytheism and unbelief, as long as the perpetrator renounces such falsehoods and sincerely repents.
Allah forgives whom He pleases. Allah makes it clear that His forgiveness is determined by his will.

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

Allah does not forgive that partners be associated with Him, but He forgives other than that for whomever he pleases.
[Sūrah al-Nisā 4:48]

This is with respect to those who believe in Allah and adhere to His guidance. If they perpetrate a sin or transgress ion, whether great or small, Allah has decreed that He can forgive that sin if He pleases or punish its perpetrator as He pleases.
It is affirmed in the Sunnah that Allah calls forth during the last third of the night, saying:

 مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ

Is anyone calling to me so I can answer? Is there anyone beseeching me, so I can give? Are any seeking my forgiveness, so I can forgive them?
[Sahīh al-Bukhārī Volume 2, Book 21, Number 246]

This is an example of Allah’s generosity and boundless favor. Prophet Muhammad صلى الله عليه وسلم relates that Allah Almighty says:

يَا ابْنَ آدَمَ إِنَّكَ مَا دَعَوْتَنِي وَرَجَوْتَنِي غَفَرْتُ لَكَ عَلَى مَا كَانَ فِيكَ وَلَا أُبَالِي يَا ابْنَ آدَمَ لَوْ بَلَغَتْ ذُنُوبُكَ عَنَانَ السَّمَاءِ ثُمَّ اسْتَغْفَرْتَنِي غَفَرْتُ لَكَ وَلَا أُبَالِي يَا ابْنَ آدَمَ إِنَّكَ لَوْ أَتَيْتَنِي بِقُرَابِ الْأَرْضِ خَطَايَا ثُمَّ لَقِيتَنِي لَا تُشْرِكُ بِي شَيْئًا لَأَتَيْتُكَ بِقُرَابِهَا مَغْفِرَةً

O child of Adam! However much you beseech Me and place your hopes in Me, I will forgive you without any reservation. O child of Adam! If you have sins piling up to the clouds and then ask My forgiveness, I will forgive you without any reservation. O child of Adam! If you come to me with enough mistakes to fill the Earth, and meet Me without associating anything as a partner with Me, I will come to you with enough forgiveness to fill the Earth.
[Sunan At-Tirmidhi, Book 45, Number 3540]

Allah refers to Himself as the Oft-Forgiving because He created us knowing that our natures would make us prone to sin, and that we would seek His forgiveness and He would forgive us.

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