Table of Contents
Introduction
Islam has been one of the most present religions in the world for centuries now, and one of the most interesting for scholars. One of the most attractive fields for researches is the social side of Islam as a doctrine, or the way how Islam regulates different aspects of society and responsibilities within it and how many of these aspects are still up-to-date and possibly beneficial for the whole humankind. There are different topics that could be subject of our analysis, but the aim of this paper is the examine the concept of social justice in Islam, and provide the explanations why this concept never gets old and how it’s mechanism for achieving worldwide harmony. Through this paper we will mainly follow the structure given by Sayyid Qutb in his book “Social Justice in Islam” (Islamic Book Trust: Kuala Lumpur, 2000), and to summarize and simplify the basic elements of his work, so it could be understandable to different readers without going that much into details. The paper shall also discuss the way in which social justice according to Islamic teaching entails social interdependence, sense of obligations towards society and taking actions to contribute and to help the needs of the society to the line where that sufficiently covers their basic necessities.
Social Justice in Islam
The best way of studying Islam to start from understanding its universal theory and concepts before going on to study its regulations on politics or economics affairs, or its views on the relationship between individuals and within community overall.
Islam defines all its beliefs, laws, roles, and modes of worship. The understanding of all these matters arises from one universal and comprehensive theory, and the man had never been prepared to receive such theory until the birth of Islam. The faith of Islam has its native philosophy that can be find only it is own theoretical philosophy which is to be sought only in its own theoretical sources: the Qur’an and the Traditions, the life of its Prophet Muhammad ﷺ and his everyday customs. Islam as such has laid down and regulated the relation between individual and society, between society and mankind as a whole, and the relation between generations. As Sayyid Qutb claims, social justice is just a branch of great science to which all Islamic doctrines have to revert . In Islam, justice is significant as it is one of the 99 divine attributes of Allah. Understanding the conception of social justice in Islam, like its other concepts needs a systematic approach otherwise it would be misleading.
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Qutb also affirms that: „All creation must have a fundamental connection with the creative purpose and that the Will from which all creation finally proceeds, and by which it is continually sustained and ordered, its related to creation itself; thus only can that Will give to creation a coherence and beneficial purpose.“
“It is He who made the earth tame for you – so walk among its slopes and eat of His provision – and to Him is the resurrection.“ (Qur’an, 67:15) “And the earth He laid [out] for the creatures.” (Qur’an, 55:10)
All human beings alongside with nature form a part of the single universe which proceeds from the single Will. The Universe is a unity emanating from a single Will, because man is himself a part of the world, dependent upon and related to all the other parts, and because individuals are as atoms, dependent upon and related to the world, therefore, they must have the same dependence upon, and relation to, one another. So, the Islamic belief is that humanity is an essential unity where its diversity must give place to unity. “It is He who created for you all of that which is on the earth.“ (Quran, 2:29)
The fundamental matter is this interdependence and solidarity of mankind, and whoever has lost sight of this principle must be brought back to it by any means. The supreme norms governing existence are more fit to be followed than are the desires of individuals and societies. As Holy Qur’an says: “His command is only when He intends a thing that He says to it, “Be,” and it is.” (Qur’an, 36:82)
Each creation must have a fundamental connection with the creative purpose and that the Will from which all creation finally proceeds, and by which it is continually sustained and ordered, its related to creation itself. Ergo, only that Will can give to creation a coherence and beneficial purpose. “Blessed is He in whose hand is dominion, and He is over all things competent.” (Qur’an, 67:1)
At the end, beyond all of these, there exists one eternal and unchanging power, which has no beginning and no end.
“And your Lord says, “Call upon Me; I will respond to you.” Indeed, those who disdain My worship will enter Hell [rendered] contemptible.“ (Qur’an, 40:60)
A unity is the one that sets an enduring harmony between the world and human life, between life and living man, between society and the individual, and between man’s spiritual desires and his appetites. In a word, it means a harmony between the world and the faith, between earth and Heaven.
That harmony is not established in favour of the physical side of man, neither in favour of the spiritual side, rather it offers to both of them an equal freedom, thereby brining both to a healthy position of well-being and growth. Similarly, this harmony is not established in favour of the individual or of society nor in favour of one nation, but each of these is held to have its own rights and its own obligations. Therefore, generations should work together for the growth and prosperity of human life and for its orientation towards the Creator of life.
“And indeed this, your religion, is one religion, and I am your Lord, so fear Me.” (Qur’an, 23:52) The term social justice is generally applied to economic justice or just distribution of economic duties and rewards, but in its broader sense it suggests something more than just economic justice, it rather represent the process of encouraging and fostering, in and through partnerships, the highest possible development of all human faculties. Islam combines social and legal justice by its moral teaching and legislation.
Social justice in Islam – above all, represents a comprehensive human justice and not only an economic justice, it includes all sides of human life and all aspects of his activities. It is concerned evenly with behaviour and perception, with the conscience and the heart. It is the equal distribution of resources and opportunities, with no prejudice as pertains to gender or social class. The values with which this justice deals are not only material values, nor are they merely economic values in general, rather they are a mixture of spiritual and moral values combined. As Qutb stated:
„Islam looks at man as forming a unity whose spiritual desires cannot be separated from his bodily appetites and whose moral needs cannot be divorced from his material needs. In Islamic view, life consist of mercy, love, help, and a mutual responsibility among Muslim in particular, and among all human beings in general.
There are, then, these two great facts: the absolute, just, and coherent unity of existence, and the general, mutual responsibility of individuals and societies. On these two facts Islam bases its realization of social justice, having regard for the basic elements of the nature of man, yet not unmindful of human abilities.“
He continues: „The individual earns reward for every activity undertaken for the sake of Allah and which gives promise of the highest achievement. Justice in Islam is a human equality, envisaging the adjustment of all values, of which the economic is but one. In the Islamic view values are so very composite that justice must include all of them“.
Social justice is meant to regulate the human relations to ensure a happy and peaceful living in a society or nation. Unlike, human theories of justice, Islam presented a social scheme where every individual’s honour and dignity is protected. It is the combination of moral and social values denoting fairness, balance, temperance and truth, where no one is superior and none inferior.
All men are equal, and it is something that Islam does acknowledge alongside with a fundamental justice among all, but it opens the space for reaching excellence through hard work. In Islam, justice stands for placing things in their rightful place. It stands also for giving others equal treatment with no discrimination whatsoever.
“O you who have believed, when you are told, “Space yourselves” in assemblies, then make space; Allah will make space for you. And when you are told, “Arise,” then arise; Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is Acquainted with what you do.” (Qur’an, 58:11)
Accordingly, Islam does not demand a literal equality of wealth, because the distribution of wealth depends on men’s contributions, which are not uniform. Hence absolute justice demands that men’s rewards be similarly different and that some have more than others – as long as human justice is upheld by the provision of equal opportunity for all. Justice must be backed also by the freeing of the human mind completely from the tyranny of the purely economic values.
Islam, as such, commands the justice to mankind and forbids that one’s relations or mutual rivalry should come in the way of justice: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both.” (Qur’an, 4:135)
Islam is the complete code of existence, subsistence and the approach with greater emphasis on future course of action. It does not just comprehend the need of how to run the economic system of the country but stresses on the need of execution of justice in right sense and at right time. It lays greater importance on achieving peace through the means of social justice for the inhabitants of the globe.
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.” (Qur’an, 4:58)
