Murari and Hari Hara (2)

The Moon prolonged, "Whatever is lawful, is plain, and whatever is unlawful, is plain; between the two of them, are doubtful matters, about which not many people know. Thus, he who avoids doubtful matters, clears himself with regard to his religion and his honour, but he who falls into doubtful matters, falls into what is unlawful; he becomes like the shepherd who herds his sheep around a sanctuary, all but grazing in it. Truly, every king has a sanctuary, and truly, Allah’s sanctuary, is His prohibitions. 

The Moon thereupon paused, and told the Owl, "You know what? I'm feeling like, I want to tell you a story. Would you like to listen my story?" Immediately, the Owl replied, "Of course, tell me!"

"So," the Moon responded, "The story about Two Thieves!" said the Moon. "The wicked and brutal thieves?" the Owl reacted. "Not really! They were just subdued by their ego, so as their actions looked ridiculous, and deserved to be laughed at," the Moon replied, smiling, as she began.

In the tongue of men, a couple of Thieves, Murari and Hari Hara, knowing of a Calf, was kept in an Ox’s stall, had determined to steal it away in the dark. They collected information from local people, regarding the location and condition of the calf. A local asked Murari, 'Why did you ask?' Murari replied, 'I'm just concerned, doesn't it, loving animals promoting good morals, right?' The questioner nodded, and asked Hari Hara, 'And you, why?' Hari Hara, somewhat flustered, but with a serious face, said, "It's nothing, it only comes from my human nature. Actually, I do not want to say this, isn't it if the right hand gives a charity, the left hand shouldn't know?' The questioner left, nodding. Afterwards, they appointed the hour of midnight, for meeting at the informed place, to accomplish their evil design.

It was agreed, one of them, Murari, was to keep watch on the outside, whilst the other, Hari Hara—whose body was stocky and strong, since he used to serve as a security guard—was to go into the stall and lift the Calf out of the window.

On the night proposed, they accordingly went to the place, and one of them—i.e. Hari Hara, as agreed—entered the window of the Ox’s stall, whilst Murari, that remained on watch, not without much fear of detection, desired his companion to make as much haste as possible; but, Hari Hara, he that was within, answered that since the animal was so heavy and unmanageable, he could not lift him from the ground, much less to the window.

Murari, with many oaths, replied, 'I believed, it was the devil of yourself you had to deal with.' But Hari Hara replied, 'Now, I cannot even get out myself, he has got such fast hold of me.' The companion, Murari, being no longer able to stay with safety, ran off, and left Hari Hara to his fate.

In the distance, the people watched and laughed out loud at the two thieves demeanor. Then, what was really happened? After Murari and Hari Hara were asking about the Calf, people became suspicious.

The fact was this: the Calf had been removed from the stall soon after the Thieves had seen it there, to make room for a Bear that had been brought into the town as a show; and it was this great beast, Hari Hara had the misfortune to encounter, and who kept hugging him till the morning, when he was discovered by the people and taken to prison.

Murari, who was waiting in the hiding place, was getting worried since his companion didn't come home yet. He then opened the window, but saw people, trampling Hari Hara. He heard Hari Hara defending himself in frot of the people, saying, 'I had no intention of stealing. Look, I'm just accompanying the bear, sleeping!' Instantly, he closed the window, and sat up. After calming down, he bent his knees, and sadly, crooning,

Trouble, he will find you, no mater where you go

No matter if you're fast, no matter if you're slow

The eye of the storm, or the cry in the morn

You're fine for a while, but you start to loose control

He's there in the dark

He's there in my heart

He waits in the winds

He's gotta play a part

Trouble is a friend

Yeah, trouble is a friend of mine *)

The Moon finished her story by saying, "The innumerable dangers, which attend the wicked, are such as make an honest man shudder at the thought. There are not only those from the law and the enmity of mankind towards them, but dangers surround them on every side, from the perilous situations in which they are perpetually placed.

It was strange, that men should give up safety, tranquillity, and a good name, for danger, trouble, and infamy; preferring idleness and dissipation for a short period, accompanied with shame and disease—to that wholesome labour which brings with it opulence, health, and most commonly long life. A knave may gain more than an honest man for a day, but the honest man—for Allah's blessing—will gain more than the knave, in a year. And Allah knows best."

Citations & References:
- Mohammad Rahman, Phd., Your Money Matters - The Islamic Approach to Business, Money, and Work, IIPH
- James Northcote, RA, One Hundred Fables, Originals and Selected, J. Johnson
*) "Trouble Is A Friend" written by Lenka Kripac & Thomas Salter

[Part 1]

Bahasa

Murari and Hari Hara (1)

"What is Ethics?" asked the Owl, seeking an answer. The Moon replied, "In general, ethics is a branch of philosophy, that addresses moral issues, regarding what is good and bad; right and wrong; noble and virtuous; praiseworthy or blameworthy. In particular, normative ethics, is the study of pragmatic approaches, to arriving at moral guidelines. Although most people do not consider ethics to be a religion—at least not in the original, spiritual sense of the word—it essentially, overlaps with many religions in various aspects."

"So, how is Ethics in Islamic perspective?" the Owl was curioused. The Moon talked back, "For a Muslim, the question of morality—of good and bad—is not left to arbitrary human standards. It is replaced by the nobler, more meaningful, and more just issue of obedience to the Creator, with respect to what He has declared to be halal and haram. This elevates the status of Muslims, but does not preclude ethics; in fact, it defines the ethical standards for them.

Islam begins with a clear objective for doing good: to worship Allah, which is the very purpose for which humans were created. Allah has said,

وَذَكِّرْ فَاِنَّ الذِّكْرٰى تَنْفَعُ الْمُؤْمِنِيْنَ وَمَا خَلَقْتُ الْجِنَّ وَالْاِنْسَ اِلَّا لِيَعْبُدُوْنِ مَآ اُرِيْدُ مِنْهُمْ مِّنْ رِّزْقٍ وَّمَآ اُرِيْدُ اَنْ يُّطْعِمُوْنِ

'And remind, for indeed, the reminder benefits the believers. And I did not create the jinn and mankind except to worship Me. I do not want from them any provision, nor do I want them to feed Me.' [QS. Adh-Dhariyat (51):55-57]

In contrast, the field of secular ethics, can at best advocate ‘doing good for the sake of doing good.’ Allah has warned us about such vacuous tasks, in particular the futility of doing good to seek anything other than His pleasure,

قُلْ هَلْ نُنَبِّئُكُمْ بِالْاَخْسَرِيْنَ اَعْمَالًا ۗ اَلَّذِيْنَ ضَلَّ سَعْيُهُمْ فِى الْحَيٰوةِ الدُّنْيَا وَهُمْ يَحْسَبُوْنَ اَنَّهُمْ يُحْسِنُوْنَ صُنْعًا اُولٰۤىِٕكَ الَّذِيْنَ كَفَرُوْا بِاٰيٰتِ رَبِّهِمْ وَلِقَاۤىِٕهٖ فَحَبِطَتْ اَعْمَالُهُمْ فَلَا نُقِيْمُ لَهُمْ يَوْمَ الْقِيٰمَةِ وَزْنًا ذٰلِكَ جَزَاۤؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوْا وَاتَّخَذُوْٓا اٰيٰتِيْ وَرُسُلِيْ هُزُوًا

'Say, [O Muḥammad], 'Shall we [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work.' Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any weight [i.e., importance]. That is their recompense—Hell—for what they denied and [because] they took My signs and My messengers in ridicule.' [QS. Al-Kahf (18):103-106]

It is clear that Islam and secular ethics, are not merely interchangeable approaches, to the same result of reaching higher moral ground. Islam provides a purpose for ethical conduct, whereas secular ethics interfere with the purpose of life. Islam specifies legal rulings, whereas secular ethics, attempt to develop a universal moral code. Thus, Islam is clearly superior to secular ethics.

Specifically in the context of business ethics, Islam arguably provides better epistemological stances. To prove this, we will utilize the example of CSR (corporate social responsibility).

What is CSR? It is easier to explain by example than to provide a technical definition. When a hospital sponsors a free clinic in an inner-city location, a large mobile phone company engages in a city cleanup program, or a bank offers scholarships to needy students, it is engaging in CSR activities. In general, CSR refers to corporations doing something positive for the public welfare. Firms are coming under growing pressure—from everyone from consumers to lawmakers—to enhance their CSR. In the absence of any analysis, it seems that CSR, which involves firm-level ethical behaviour, is nothing but good.

However, when CSR was first emerging almost forty years ago, Milton Friedman—the Nobel Prize for Economics—strongly opposed it. He even recommended that, legal measures, be taken to prevent managers from engaging in CSR activities. His rationale was quite simple; he argued that, managers, should not interfere with the firms’ profit-maximization objectives by imposing CSR, because both firms and societies are better off with successful firms. Although Friedman’s stance endures today among his staunch supporters, most managers and other members of society have embraced CSR. Surprisingly, researchers of ethics have not been able to accurately explain why that is.

It is obvious that there are many missing parts in the CSR theory, beginning with the lack of an accurate definition of CSR. In particular, is a firm really doing any good if it is motivated by profits? Should a firm engage in CSR if it is not profitable? If so, how much profit should it sacrifice, and what level of support should it give to CSR? Does a positive outcome from CSR outweigh the inefficiency it introduces, since some of the firm’s resources are being used on activities that are not suitable for optimizing the firm’s production of goods or services?

While studies in secular business ethics have yet to generate a complete CSR theory, that addresses these questions, Islam provides all the answers, as well as perfect normative guidelines. The Islamic approach is superior to the secular approach for two reasons.

First of all, Islam properly maintains the distinctions in levels between firms and managers. Islam imposes restrictions explicitly on individuals and only implicitly on firms—since firms are an aggregation of people and their activities. Thus, Islam does not impose firm-level ethicai behaviour. CSR is not explicitly encouraged or discouraged in Islam. Consequently, the Islamic approach is not even subject to the question that cripples the secular approach to business ethics, namely: why should firms engage in CSR activities that do not lead to profits, particularly when it cannot even ‘feel’ any warm glow?

Secondly, Islam challenges any seemingly ethical behaviour on the part of individuals or creations, that is not motivated by the worship of Allah as their Creator, because actions are judged by intentions. In sharp contrast, the secular business ethics, approach encourages managers—and, oddly, firms, which are not human—to engage in ethical behaviour, by suggesting such rewards as profits or pride. The issues of validating profit-driven CSR, or the morality offirm-level trickery, do not arise at all in Islam.

Despite the fact that Islam prescribes social responsibility for individuals, and not at an organizational level, companies, led by Muslim managers and owners, will practice what are arguably the most socially-responsible business practices—and it is easy to see why.

Islam advocates charity, and the exemplary Companions of our beloved Prophet (ﷺ), set incredibly high standards in their practice of charity. Thus, Muslim owners, who fear Allah and seek His blessings, will sacrifice dividends for morals. These forgone profits, untainted by marketing or other profit motives, can be managed efficiently, leading to the highest levels of CSR. Moreover, Muslim managers who fear Allah, will ensure that the firm’s activities are not unfair or dishonest.

During the time of Caliph Abu Bakr, radhiyallahu 'anhu, people were afflicted by drought. They went to him and said, 'The sky has not rained, and the earth has not grown. People are going through severe hardship.' Abu Bakr said, 'Go, and have patience, for the night will not fall until Allah, the Beneficent, has brought you relief.'

Before long, ‘Uthman’s merchants returned from the Levant with one hundred camels carrying wheat—or food. People went to his house and knocked upon his door.

‘Uthman, radhiyallahu 'anhu, came out to the group of people and asked, 'What are you here for?' They replied, 'We are going through times of drought; the sky has not rained and the earth has not grown. People are going through severe hardship, but we have heard that you have food. Sell us some. So we may distribute it to the Muslims who are poor and needy.'

‘Uthman said, 'By ail means, welcome! Come in and buy!' They entered and found the food waiting there. He said, 'O merchants, how much will I profit by selling you my merchandise from the Levant?' They offered, 'We give you twelve for ten.' ‘Uthman responded, 'They offered me more.' They said, 'Fifteen for ten.' ‘Uthman replied, 'They offered me more.' Now the merchants said, 'Abu ‘Amr, there are no merchants left in Madinah but us! Who offered you more?' He answered, 'Allah Subhanahu wa Ta'ala, offered me ten for every dirham. Do you have more?' They stated, 'By Allah, no!' He declared, 'Then I bear witness that I have given this food as charity to the poor and needy Muslims.'

As a prescription from Allah, Islam provides the solution to every ethical crisis, so Muslims have no need to resort to sources external to Islam, to learn about morality or its philosophy. It is quite surprising that Muslims today have forgotten this, and are striving to learn morality from secular approaches. Why would they choose an inferior approach over a superior one?

A universal code of ethics drafted in secular circles, may contradict Islam. Because of this reason, for Muslims, regarding to those business ethics: If it conforms to Islam, it may be accepted; if it contradicts Islam, reject it. There are a few specific guidelines for implententing this general principle.

First, gain knowledge of Islam. In reality, secular ethics are artificial and selfish, whereas, the act of pleasing Allah, is a most noble deed. As part of ethics, Muslims should first gain knowledge of Islam. True tawakkul then is to have taqwa, give up the haram, practice the halal, trust Allah, and be content with what Allah decides.

Second, promote ethics through Islam. Muslims should not oppose morality; on the contrary, they should promote it. They should also remember their duty to call others to Islam. Thus, the issue of ethics can be used by knowledgeable Muslims, to highlight the truth of Islam, by demonstrating the perfect code of conduct advocated in this religion, as prescribed by Allah, and by encouraging others to ponder the greatness ofAllah’s religion.

Third, design CSR projects that reflect Islamic ethics. Today, there are many social problems that firms can tackle through CSR. Managers should use their wisdom, acknowledge their duty to Allah, and select the best projects. As an example, firms could sponsor micro-credit initiatives to replace the riba on which existing projects depend for funding. This can be a meaningful CSR effort that helps to defeat riba.

Finally, strive to increase taqwa. Muslims should be vigilant about being conscious of Allah at all times, fearing Him and remembering that He is always watching and aware.

[Part 2]

Bahasa

Panda and Doraemon

Hear what the Moon told the Owl, "Whatever harm and hardship has befallen the people, in their wealth or security, individuals or societies, is due to their sins and their having neglected the commands of Allah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allah—Who created all of creation and was more merciful to them than their mothers and fathers, and He is the One Who knows better than themselves what is most beneficial for them.

Allah Subhanahu wa Ta'ala, says, explaining that in His Book, so that we may realise and take warning, He, Subhanahu wa Ta'ala, says,

وَمَآ اَصَابَكُمْ مِّنْ مُّصِيْبَةٍ فَبِمَا كَسَبَتْ اَيْدِيْكُمْ وَيَعْفُوْا عَنْ كَثِيْرٍۗ

'And whatever strikes you of disaster—it is for what your hands have earned; but He pardons much.' [QS. Ash-Shuraa (42):30]

And He, Subhanahu wa Ta'ala, says,

مَآ اَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّٰهِ ۖ وَمَآ اَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَّفْسِكَ

'What comes to you of good is from Allah, but what comes to you of evil, is from yourself ....' [QS. An-Nisa (4):79]

Whatever good comes upon us—blessings or security—it is from Allah, it is He who provided that, its beginning and end, from His beneficience. It is He, Who granted us from His bounty, that we should carry out that which would lead to it, and it is He, Who granted us, His blessings and completed that for us.

As for whatever evil has befallen us, whether famine or fear, or whatever else causes harm, then it is due to our ownselves, we are the ones who have wronged ourselves and led ourselves to destruction. Many people today, attribute the misfortunes which befall them, whether relating to wealth and economics, or security and political affairs to purely materialistic causes, to political causes, economic reasons, or problems due to borders. There is no doubt that, this is due to their limited understanding and weakness of their eemaan and their faliure to reflect upon the Book of Allah and the Sunnah of His Rasool (ﷺ).

But if we sought to rectify ourselves, our families, our neighbours and those in our areas, and everyone we are able to rectify, if we mutually encouraged good and forbade evil, if we assisted those who do this with wisdom and wise admonition—then it would produce unity and harmony. It's time for change, so that various favors do not disappear, so that we are separated from various disasters and calamities that do not go away. Allah says,

ذٰلِكَ بِاَنَّ اللّٰهَ لَمْ يَكُ مُغَيِّرًا نِّعْمَةً اَنْعَمَهَا عَلٰى قَوْمٍ حَتّٰى يُغَيِّرُوْا مَا بِاَنْفُسِهِمْۙ وَاَنَّ اللّٰهَ سَمِيْعٌ عَلِيْمٌۙ

'That is because Allah would not change a favor which He had bestowed upon a people until they change what is within themselves. And indeed, Allah is Hearing and Knowing.' [QS. Al-Anfal (8):53]

The Moon, paused, later narrated, "Last night, I looked down upon a town called Cheap Dolum. My beams irradiated a farm, and a door was seen, but it was locked. Close wooden shutters covered the windows behind the walls of the house, but through the windows, I looked in, and saw a hen, a lazy dog, a sleepy cat and a noisy duck.

The hen found some seeds on the ground and she had an idea. 'I should plant the seeds,' she thought. So, the hen asked her friends, 'Who would like to help me plant the seeds?' 'Not me!' barked the lazy dog. 'Nay!' purred the sleepy cat. 'Never me!' quacked the noisy duck. 'Then I would!' said the hen. So off, she went to plant the seeds all by herself.

When the seeds were grown, the hen asked her friends, 'Who will help me cut the wheat?' 'Not me!' barked the lazy dog. 'Nay!' purred the sleepy cat. "Never me!' quacked the noisy duck, 'Then I would!' said the hen. So off she went to cut the wheat all by herself.

When all the wheat was cut, the hen asked her friends, 'Who would like to help me take the wheat to the mill to be ground into flour?' 'Not me!' barked the iazy dog. 'Nay!' purred the sleepy cat. 'Never me!' quacked the noisy duck. 'Then I would!' said the hen. So she brought the wheat to the mill all by herself, ground the wheat into flour and carried the heavy sack of flour back to the farm.

The hen then asked her friends, 'Who would like to help me bake the bread?' 'Not me!' barked the lazy dog. 'Nay!' purred the sleepy cat. 'Never me! quacked the noisy duck. 'Then I would!' said the hen. So, she baked the bread all by herself.

Finally, was the bread was finished, hot and smelling wonderfully, the tired hen asked her friends, 'Who would like to help me eat the bread?' "I would!' barked the lazy dog. 'You don't mind, do you?' purred the sleepy cat. 'I want it!' quacked the noisy duck.

The hen asked her friends, 'Who would like to hear a story?' 'I'm interested!' barked the lazy dog. 'Certainly!' purred the sleepy cat. 'Yes, for the sake of the bread!' quacked the noisy duck, 'So listen!' said the hen began her story.

One bright evening, as the sun was sinking on a glorious world, a wise old Cock flew into a tree to roost. Before he composed himself to rest, he flapped his wings three times and crowed loudly. But just as he was about to put his head under his wing, his beady eyes caught a flash of red and a glimpse of a long pointed nose, and there just below him stood Master Fox.

'Have you heard the wonderful news?' cried the Fox in a very joyful and excited manner. 'What news?' asked the Cock very calmly. But he had a queer, fluttery feeling inside him, for, you know, he was very much afraid of the Fox. 'Your family and mine, and all other animals, have agreed to forget their differences and live in peace and friendship from now on forever. Just think of it! I simply cannot wait to embrace you! Do come down, dear friend, and let us celebrate the joyful event.'

'How grand!' said the Cock. 'Would you like to hear a story?' the Cock sugested. 'Certainly!' replied the Fox, happily, thinking of getting dinner.

A pig, was looking for a toy train set, so he went to the market and found two sellers, Panda and Doraemon. Doraemon offered a set of toys for 60 dollars. 'All included!' Doraemon offered. 'And if you want it, I'll give you free delivery,' added Doraemon. 'But it's too expensive!' replied the Pig. Then, he saw Panda's stall, there was a toy train set and on it, was written, 'Twenty dollars sale.' 'Well, this is what I was looking for!' said the Pig. He rushed towards Panda, but Doraemon stopped him and said, 'Buddy, listen, before you buy that toy, would you like to hear a story?' The pig paused, 'All right!' Doraemon then told a story,

A Wolf who, by frequent visits to a flock of sheep in his neighbourhood, began to be extremely well known to them, thought it expedient, for the more successful carrying on of his depredations, to appear in a new character. To this end, he disguised himself in a shepherd’s habit; and resting his fore feet upon a stick, which served him by way of crook, he softly made his approaches towards the fold. It happened that the Shepherd and his dog were both of them extended on the grass, fast asleep; so that he would certainly have succeeded in his project, if he had not imprudently attempted to imitate the Shepherd’s voice. The horrid noise awakened them both, when the Wolf, encumbered with his disguise, and finding it impossible either to resist or to flee, yielded up his life an easy prey to the Shepherd’s dog.

'That's all?' replied the Pig cinicly, 'I don't understand! Now let me buy my favorite toy,' while approaching Panda and immediately gave 20 dollars. However, when he was about to pick up the whole set of toys, Panda interrupted, 'Sorry buddy, the price is 20 dollars for the train only, not including the battery, rails and other accessories! If you want to buy a complete set, you have to pay more!' The Pig was confused, but what the heck, just buying a carriage, without batteries and accessories, was useless. 'So how much do I have to pay?' asked the Pig, thinking that the extra cost wouldn't be that much. 'Since you have paid 20 dollars, you add just, 80 dollars.' The Pig was surprised because it turned out, he had to dig deeper into his pocket, but, what could be done. After paying and bringing the set, when he was about to walk, Panda reminded, 'Remember buddy, there are no guarantees, no exchanges and no refunds!' The Pig nodded, and just as he was about to take a step, suddenly, the main train track broke.

And on that moment, the pig was startled, knowing that the 80 dollars he had bought the toy, were the money of his relatives left with him. Old brother ordered basketball, young sister ordered lipstick, uncle ordered blangkon, and aunty ordered Kebaya. 

In the distance, Doraemon sang,

I'd rather be a hammer than a nail

Yes, I would

If I only could

I surely would

Away, I'd rather sail away

Like a swan that's here and gone

A man gets tied up to the ground

He gives the world

Its saddest sound

Its saddest sound *)

The Cock ended the story with responding, 'As for the news, I certainly am delighted.' But he spoke in an absent way, and stretching up on tiptoes, seemed to be looking at something afar off. 'What is it you see?' asked the Fox a little anxiously. 'Why, it looks to me like a couple of Dogs coming this way. They must have heard the good news and ...—but the Fox did not wait to hear more. Off he started on a run. 'Wait,' cried the Cock. 'Why do you run? The Dogs are friends of yours now!'

'Yes,' answered the Fox. 'But they might not have heard the news. Besides, I have a very important errand that I had almost forgotten about.' The Cock smiled as he buried his head in his feathers and went to sleep, for he had succeeded in outwitting a very crafty enemy.

Then the hen continued. 'As for the bread, you all didn't want to help me with any of the work, I'm sorry, I made enough for one animal. So, now, you won't eat the bread!' while eating the bread, all by herself."

The Moon finished with, "It is generally the design of bad intention persons, to delude and impose upon others, with an eye to derive some benefit to themselves, when they fool men who are weak enough to become their victim of deception. That's what happened to the Pig, but the Hen and Cock, can't be fooled. And Allah knows best."

Citations & References:
- Shaykh Muhammad ibn Saalih al-’Uthaymeen, The Ill Effects of Sins, Translated by Aboo Talhah Daawood ibn Ronald Burbank, Al-Hidaayah
- J.B. Rundell, Aesop's Fables, Cassell, Petter and Galpin
*) "El Cóndor Pasa (If I Could)" written by Paul Simon  & Daniel Alomia Robles

Bahasa

Look Who's Talking!

The Moon stood up, round and bright, above the clouds, smoothly moving bit by bit ahead. Find out what the Moon mentioned to the Owl.

"I need you to know that our Beloved (ﷺ) said,

مَنْ أَفْتَى بِغَيْرِ عِلْمٍ كَانَ إِثْمُهُ عَلَى مَنْ أَفْتَاهُ وَمَنْ أَشَارَ عَلَى أَخِيهِ بِأَمْرٍ يَعْلَمُ أَنَّ الرُّشْدَ فِي غَيْرِهِ فَقَدْ خانه

"If anyone is given a legal decision ignorantly, the sin rests on the one who gave it; and if anyone advises his brother, knowing that right guidance lies in another direction, he has deceived him." [Sunan Abi Dawud; Hasan according to Al-Albani]

Generally, all persons who are directly or indirectly, responsible for leading and educating the Ummah, individually—i.e. like one's wife, children, relatives, etc.—or collectively, their Jama'ah—i.e.like Masjids, communities, organizations, etc.—should pay careful attention to this Hadeeth and its implications. It's because, they are the ones who are most likely to find themselves involved in this serious sin of injustice and misguidance of their brothers and sisters.

This often occurs when such educators, or leaders, knowing the truth in a given issue or affair, as established from the Qur'an and the Sunnah, deliberately gives a Fatwa, or promote directly or indirectly, the wrong opinion or version of a particular issue. The motivating factors for such deliberate deception of his fellow Muslims, who vested their trust in him to lead and guide them correctly, is one or more of the following,

• Ittibaa'ul Hawaa, i.e. following their personal prejudices, preferences, tastes, desires, etc. Hawaa can mean, the inclination of the soul to the desired; the will of the soul towards the favored; man's love for something to the point of defeating his heart; drifting towards something, then until it becomes a strong impulse that overwhelms the heart, and finally settles in it firmly, until it is difficult to get rid of, except with hard work for a long time.
• Seeking to acquire or maintain a position of office—either because of fame or money;
• Political motives—partisanship, i.e. to support the operative view of a particular organization because it appeals to its adherents, or because it appeals to the masses.

This type of deception, can also result because of material benefits. For example, someone seeks the advice of his brother in relation to a particular business venture, but his brother likes the idea himself, and then Shaytaan influences him to reserve the business for himself, thus he responds to the seeker of the advice against getting into the business, explaining that there is little or no benefit in it. It can also be that he deceives him because he is envious of his brother, and so he with holds what he knows from him.

So, I followed a caravan, and it lead me to the Land called Asinus Terra. I saw two men were talking about something. After following their conversation, I knew that one of them, wished to purchase an Ass, and agreed with its owner—the other man—that he should try out the animal before he bought him. He took the Ass home and put him in the straw-yard with his other Asses, upon which the new animal left all the others and at once joined the one that was most idle and the greatest eater of them all. Seeing this, the man put a halter on him and led him back to his owner. 

At that time, I saw them talking. The owner asked how, in so short a time, the purchaser could have made a trial of him. Before he answered him, the Purchaser told a story.

A Lion, took a fancy to hunt in company with an Ass. During the journey, the Ass shouted, 'Non-negotiable Asinus Terra! Non-negotiable Asinus Terra! Whoever doesn't follow the Ass' way, all wrong!' This made the Lion frown, until they passed an old house. The Ass said, 'The house, indeed, was a gift for my grandma!' Somewhat surprised, the Lion commented, 'Really? Wasn't it dedicated to this Land?' The Ass replied, 'According to the whispers among the Ass species, it belongs only to us!' The Lion said to himself, 'Obviously it belongs to all, but admitted belongs to them, eat that your grandmas!'

Finally, after searching for game, the hunters saw a number of Wild Goats run into a cave, and laid plans to catch them. And, to make the Ass more useful, the Lion gave him instructions to hide himself in a thicket, and then to bray in the most frightful manner that he could possibly contrive. 'By this means, you will rouse all the beasts within the hearing of you, while I stand at the outlets, and take them as they are making off,' the Lion explained.

This was done, and the stratagem took effect accordingly. The Ass brayed most hideously, and the timorous beasts not knowing what to make of it, began to scour off as fast as they could, while the Lion, who was posted at a proper avenue, seized and devoured them, as he pleased.

Having got his belly full, he called out to the Ass, and bid him leave off, telling him, he had done enough. Upon this, the lop-eared brute came out of his ambush, and approaching the Lion, asked him, with an air of conceit, how he liked his performance. 'Prodigiously! You did it so well, that—I protest—had I not known your nature and temper, I might have been frighted myself!' the Lion idly concluded.

'At first, I didn't understand what the Lion meant,' said the Purchaser. 'But after a little bit thinking, I know that a bragging cowardly fellow may impose upon people that do not know him; but is the greatest jest imaginable to those who do. There are many men who appear very terrible and big in their manner of expressing themselves, and if you could be persuaded to take their own word for it, are perfect Lions; but if we take the pains to enquire a little into their true nature, are as arrant Asses as ever brayed.'

'For understanding better,' explained the Purchaser, 'listen this next story about the Ass!'

So, the Ass found a Lion’s costume left in the forest by the Barong Dancer. He dressed himself in it, and amused himself by hiding in a thicket and rushing out suddenly at the animals who passed that way. All took to their heels the moment they saw him.

The Ass was so pleased to see the animals running away from him, just as if he were King Lion himself, that he could not keep from expressing his delight by a loud, harsh bray. A Fox, who ran with the rest, stopped short as soon as he heard the voice, and soon made him sensible that he was no more than an Ass. Then he reported this to the lion, and together with the animals, approaching the Ass. Suddenly, a strong wind blew, carrying the Barong costume away from the Ass, the Fox said with a laugh, 'Look who's talking! If you had kept your mouth shut, you might have frightened me, too. But you gave yourself away with that silly bray.'

They both laughed. The owner asked, 'By the way, you haven't answered my questions.' The Purchaser responded, 'I don't need a trial! I know that the Ass will be just the same as the one he chose for his companion.' They laughed again, and tuned,

'Tell me why?'

'Ain't nothin' but a heartache'

'Tell me why?'

'Ain't nothin' but a mistake'

'Tell me why?'

'I never wanna hear you say,

'I want it that way!' *)

The Moon concluded, "O Owl! Those who are the weakest in understanding and most slow of apprehension, are generally the aggressive in opinion, and most precipitate in uttering their crude impressions. On many occasions, with a secret awe, we regarded the dignified dress and important manner of some senatorial person, whom we had chanced to meet in a coffee-shop, was what a true speaker do. We thought, before we heard him speak, his breath was the seriousness of a privileged counsellor, and his visible feature, like the dignity of an eminent patriot: but when he expressed himself, then he disenchanted us; he brayed, and revealed to the whole community, what he was. As all affectation was wrong, and tend to expose and made a man ridiculous, so the more deeper he was from the thing which he pretend to appear, the stronger would the ridicule, and thereby, the greater the inconveniences into himself.

A man is known by his words, as a tree is by the fruit; and if we would be apprised of the nature and qualities of any one, let him but talk, and he himself will disclose them to us, better than anyone could ever describe. And Allah knows best."

Citations & References:
- Darussalam Research Section, Guarding the Tongue from the the Book Al-Adhkaar, Darussalam
- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco
*) "I Want It That Way" written by Andreas Mikael Carlsson & Karl Martin Sandberg

Bahasa

Look Who's Angry!

Yesterday," said the Moon, "I rested on a land called, Bhumi Rubrum. But before telling you the story, I'd like you to know, that fools, are sometimes so ambitious of being thought wits, thus ignoring uncomfortable circumstances, or, perhaps, dangerous.

So, I saw a little scamp of an Ass, meeting in a forest with a Boar, came up to him and hailed him with impudent familiarity. The Boar was about to resent the insult by ripping up the Ass’s flank, but, wisely stifling his passion, he contented himself with saying, 'Go, you sorry beast; I could easily and amply be revenged upon you, but I do not care to foul my tusks with the blood of so base a creature.'

Having no response from the Boar, he then ran towards a forest aisle. There, a Lion, with his Mother, walked proudly down a forest aisle, and the animals respectfully made way for him. The Ass, brayed a scornful remark as he passed. The Lion felt a flash of anger. The Lion began to shew his teeth, but his mother, kept him from doing such a shameful thing.

Arriving home, the Lion asked his mother, 'O Mother, why did you prevent me from teaching that silly donkey a lesson?' The mother, replied, 'You would not honor the fool with even so much as a stroke of your claws. Would you deigning to honour the contemptible creature with even so much as a single word? Look son, such an incident, will provoke your anger.' The Lion nodded, then asked, 'What is anger, O mother?' The mother explained, 'Linguistically, anger is a strong feeling of annoyance, displeasure or hostility. Technically, anger is an internal change of emotions, which prompts one, to attack and seek revenge, so as to satisfy one's spirit. Fury, is more intense than anger, so it is defined as wild and violent anger.

Anger can be divided into three categories. The first category is obligatory: anger for the sake of Allah. This is the anger, that comes about when Allah's teachings are ignored or treated with disdain. In fact, if a person has true belief, he must demonstrate this anger. It is inconceivable that a person could witness the words of Allah being ignored, sometimes even ridiculed, and he feels nothing inside. This would truly be a sign of a diseased heart.

Our beloved (ﷺ) also demonstrated this. He never got upset for any personal motives, but if the laws of Allah were being violated, then he would get upset. The Prophet (ﷺ) never took revenge over anybody for his own sake, but (ﷺ) he did only when Allah's Legal Bindings were outraged, in which case, he (ﷺ) would take revenge for Allah's Sake. Whenever the Prophet (ﷺ) was given the choice of one of two matters, he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would not approach it.

Second, anger expressed in defence of one's right. From the Sharee'ah point of view, if a person's rights are violated or he is wronged, he then has the right to get angry. He has the right to attempt to rectify that situation. Had this not been so, the earth would have been utterly corrupted by the spread of chaos and the destruction of the community.

However, in expressing this anger, he does not have the right to do forbidden acts, such as cursing others or going to the extreme against them, simply out of anger.

Third, forbidden anger. This is where one gets angry over the pettiest matters for which there is no call for a Muslim to get angry about. This type of anger, goes beyond the degree of moderation, overwhelms the mind and Deen, and rushes a person on the road of evil, so unreasonably, that it may lead to one's doom unknowingly. It may also lead one to commit the most grievous crimes and sins. Anger at this stage is blameworthy according to the Sharee'ah.

Anger has harmful effects and dangerous consequences that may affect both individuals and the Muslim Ummah. On individuals, Anger can cause physical harm. Anger springs from the boiling of the blood in the heart, which pours forth in the veins as indicated from the reddening of the face and eyes. The repetition of this process, may lead to blood pressure and perhaps arteriosclerosis then paralysis. Thus, we see that anger ends up in physical harm.

Anger can induce imperfection of one's religiousness as well. Anger may lead to backbiting, profanity, robbery, and bloodshed. All these things are sins and imperfection in religiousness.Other than that, Anger can caused one is being unable to control himself. The mind is blurred at moment of anger, and thus, one is unable to control oneself. So, he may do horrible deeds, which he would regret later.

Anger wil also bring about one is being exposed to the humiliating state of apologizing. When a man bursts into anger at someone, he may do wrong acts unknowingly and then find himself, exposed to the humiliating state of apologizing.

Anger can lead to grievous chastisement. The angry person always makes a lot of mistakes and commits a lot of sins, which result in inflicting a stern punishment on him in this life and the life to come.

On the Muslim Ummah, Anger can provokes estrangement from the Jama'ah. People enjoy the company of one who is wise and who has his behaviour under control. On the other hand, they detach themselves from the rash and frivolous. Particularly when the one given to anger doubles as a caller to Islam, he will lose response to his call and this will be a great loss for Islaam as well.

Anger, further bring dissension and rifts. When a man gets angry only for his own sake, it means that his anger is for personal reasons and not for the sake of Allah. Every work that is not for the sake of Allah will not bring any love or affection among Muslims; rather, it leads to dissension and rifts.

Our beloved (ﷺ) said,

النَّاسُ مَعَادِنُ كَمَعَادِنِ الْفِضَّةِ وَالذَّهَبِ خِيَارُهُمْ فِي الْجَاهِلِيَّةِ خِيَارُهُمْ فِي الإِسْلاَمِ إِذَا فَقُهُوا وَالأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ

"People are like mines of gold and silver; those who were excellent in Jahiliya (during the days of ignorance) are excellent In Islam, when they have, an understanding, and the souls are troops collected together and those who had a mutual familiarity amongst themselves in the store of prenatal existence would have affinity amongst them, (in this world also) and those who opposed one of them, would be at variance with one another." [Sahih Muslim]

Assertiveness and anger, are two different things. Being assertive shows that you respect yourself because you're willing to stand up for your interests and express your thoughts and feelings. It also demonstrates that you're aware of others' rights and willing to work on resolving conflicts.

In many cases, the source of one's anger is somebody else's wrongdoing or mistake in behaviour. The person who is about to get angry, must realize that everyone is apt to make mistakes or do something wrong, including himself. Therefore, one approach to such occurrences is, in essence, the antithesis to anger: forgiveness and kindness.

When a Muslim realizes the importance and great virtue of these characteristics, he should work to develop them within himself. When he becomes someone who is forgiving, kind and calm, he will probably find very few circumstances in which anger will overtake him.

The Qur'an guides people to being forgiving and even to give up some of their rights on behalf of others. Allah says:

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَاَعْرِضْ عَنِ الْجَاهِلِيْنَ

"Show forgiveness, enjoin equity, and avoid the ignorant." [Qs. Al-A'raf (7):199]

Allaah praises those who restrain their anger and also forgive others.

وَسَارِعُوْٓا اِلٰى مَغْفِرَةٍ مِّنْ رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمٰوٰتُ وَالْاَرْضُۙ اُعِدَّتْ لِلْمُتَّقِيْنَۙ الَّذِيْنَ يُنْفِقُوْنَ فِى السَّرَّۤاءِ وَالضَّرَّۤاءِ وَالْكَاظِمِيْنَ الْغَيْظَ وَالْعَافِيْنَ عَنِ النَّاسِۗ وَاللّٰهُ يُحِبُّ الْمُحْسِنِيْنَۚ

"And hasten to forgiveness from your Rabb and a garden [i.e., Paradise] as wide as the heavens and earth, prepared for the righteous. Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good." [QS. Ali 'Imran (3):133-134]

Anger is a fire. Anger is the flaw that has inflicted, will consume you. When anger is successfully kept in check,the result is patience. Allah has provided us with ways and means of obtaining and strengthening the quality of patience, for He has never instructed us to do something without providing us with help and support to do it, and ways and means of achieving it. He has never created a disease without creating a cure for it, and He has guaranteed cure when medicine is used.

Even so, patience is difficult, but it is not impossible to attain. Patience consists of two elements: knowledge and action, and from these two elements are derived the remedies for all spiritual and physical troubles. Knowledge and action, combined are always essential.

Take notice on this illustration,

An Ox, grazing in a meadow, chanced to set his foot among a parcel of young Toads, and nearly trod one of them. They informed their mother when she came home, what had happened, telling her, that the beast which did it, was the hugest creature that they ever saw in their lives.

Together, they went to meet the Ox, angrily, the old Toad shouted, 'I'll shoot you!' then swelling and blowing up her speckled belly to a great degree.

'No matter how big you are, I'm not afraid!' the Ox reacted. 'Besides, with that state of yours, it hasn't yet frightened me!' he said. So the old Toad was straining herself yet more. She strove yet again, and ultimately, too big, too bad, pop, burst herself indeed.

'Look who's angry!' said the Ox, went on grazing, and relaxed, crooning,

I look inside myself

And see my heart is black

I see my red door

I must have it painted black 

Maybe then, I'll fade away

And not have to face the facts

It's not easy facing up

When your whole world is black *)

"And Allah knows best."

Citations & References :
- Darussalam Research Section, Golden Advice Series, Do Not Become Angry, Darussalam
- J.B. Rundell, Aesop's Fables, Cassell, Petter and Galpin
*) "Paint It Black" written by Mick Jagger & Keith Richard

Bahasa

Justice, Is In the Eye of the Beholder? (2)

The Fifth Judge resumed, "The effect of justice upon society is illustrated in the story about 'Umar ibn al-Khattab, radhiyallahu 'anhu. It is reported to have been said that once Caesar sent a messenger to 'Umar ibn al-Khattab to monitor his activities and situation.

When his envoy entered Al-Madinah, he started searching for 'Umar and asked, 'Where is your King?' They replied, 'We do not have any king but an honored Amir. He went outside of Al-Madinah.' So, he went looking for him and discovered him sleeping on the sand using his stick as a pillow. This was a small staff, which he always carried with him, and he used it to stop others when they were doing evil. When he saw him sleeping like that, he sensed humility in his heart and said to himself, 'This is the man whom all the kings are worried about, yet look at his condition. 'O 'Umar, you have been just so you can sleep. While our king is a tyrant, so there he stays up the whole night in fear.' 

When justice is absent, people become disgruntled and may act to obtain their due rights, sometimes resorting to violence.

Our beloved (ﷺ) said,

مَنْ أَعَانَ عَلَى خُصُومَةٍ بِظُلْمٍ أَوْ يُعِينُ عَلَى ظُلْمٍ لَمْ يَزَلْ فِي سَخَطِ اللَّهِ حَتَّى يَنْزِعَ

“Whoever supports a disputant in wrongdoing, or helps in wrongdoing, he will be subject to the wrath of Allah until He removes himself.” [Sunan Ibn Mājah; Sahih according to Al-Albani]

As mentioned before, Allah prohibits that we be influenced by any form of desires, in such a way that we deviate from Truth and Justice. If it happens, then, Justice, like beauty, is only in the eye of the beholder. Some see an innocent victim. Others, will see, evil incarnate, getting exactly what's deserved.

Take notice on this sketch,

Two Cats having stolen some cheese, could not agree about dividing the prize. In order, therefore, to settle the dispute, they consented to refer the matter to a Monkey. The proposed arbitrator, very readily accepted the office, and, producing a balance, put a part into each scale. “Let me see,” said he, “Ay–this lump outweighs the other,” and immediately bit off a considerable piece in order to reduce it, he observed, to an equilibrium. The opposite scale was now become the heaviest, which afforded our conscientious judge, an additional reason for a second mouthful. “Hold, hold,” said the two Cats, who began to be alarmed for the event, “give us our respective shares and we are satisfied.”

“If you are satisfied,” returned the Monkey, “justice is not," a cause of this intricate nature is by no means so soon determined. Upon which he continued to nibble first one piece then another, till the poor Cats, seeing their cheese gradually diminishing, entreated him to give himself no further trouble, but to deliver to them what remained.” “Not so fast, I beseech ye, friends,” replied the Monkey; “we owe justice to ourselves as well as to you. What remains is due to me in right of my office.” Upon which he crammed the whole into his mouth, and with great gravity dismissed the court.

And observe this another sketch,

As two Men were walking by the sea-side at low water, they saw an Oyster, and they both stooped at the same time to pick it up. One pushed the other away, and a dispute ensued.

A third Traveller coming along at the time, they determined to refer the matter to him, which of the two had the better right to the Oyster. While they were each telling his story, the Arbitrator gravely took out his knife, opened the shell, and loosened the Oyster. When they had finished, and were listening for his decision, he just as gravely swallowed the Oyster, and offered them each a Shell. “The Court,” said he, “awards you each a Shell. The Oyster, will cover the costs.”

The Fifth Judge concluded, 'Wherever ill people are in power, innocence and integrity are sure to be persecuted; the more vicious the community is, the better countenance they have for their own villanous measures: to practise honesty, in bad times, is being liable to suspicion enough; but if any one should dare to prescribe it, it is ten to one, but he would be impeached of high crimes and misdemeanors: for, to stand up for justice in a degenerate and corrupt state, is tacitly to upbraid the government; and seldom fails of pulling down vengeance upon the head of him that offers to stir in its defence. Where cruelty and malice are in combination with power, nothing is so easy as for them to find a pretence to tyrannize over innocence, and exercise all manner of injustice.'"

It's time to leave, the Moon had to travel again. Before moving on to carry out her duty, she cautioned, "O Owl! I have passed on the Five Judges' saying. All of them, are noble values passed down by your Predecessors. Do not regard them as in vaint, do not change them, or even throw them away. If anyone tries to do it, defend them as hard as you can. Those who expect them changed or make them replaceable, accuse others of treason, but in fact, it is they who commit treason. The unjust will not listen to the good reasoning, because they can always find, an excuse for their injustice. And Allah knows best."

Gently, the Moon left from the scenery, wading through the ocean of space, to other hemisphere, followed by words,

In navibus factis de chartaque atramento

[On ships made of ink and paper]

Ego iterum navigabo ad illa tempora

[I will sail back to those times] 

Hic ego sedeo et somnio de futuris

[Here I sit and dream of the future]

Nonne scribent de me etiam

[Will they write about me as well?]

Ego etiam cupio recreari

[I also wish to be recreated]

Et amari diu post mortem meam *)

[And to be loved, long after my death]

Citations & References:
- Dr. Aisha Utz, Psychology from the Islamic Perspective, IIPH
- Sayyid Qutb, In the Shade of the Qur'an, Vol. III, The Islamic Foundation
- J.B. Rundell, Aesop's Fables, Cassell, Petter and Galpin 

*) "Secret Library Daquerreo" written by Kate Covington and Chaeley

[Part 1]

Bahasa

Justice, Is In the Eye of the Beholder? (1)

Next night, the Moon explicated. "O Owl! Justice is for all! Justice is due to every individual human being. The requirement to maintain justice only takes into account the fact that people are human beings, and that alone, qualifies them for Just treatment. Hence, Justice should be extended to all: believers and non-believers, friends and enemies, white and coloured, etc."

"And what was the Fifth Judge said?" the Owl immediately welcomed. The Moon replied, "The Fifth Judge unfold, 'Justice means to be fair and equitable, and to avoid discrimination, unequal treatment and oppression. Justice is indispensable for individuals as well as for society. It results in individual contentment and subsequent healthy functioning of the society. Allah says,

إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَٰنِ وَإِيتَآئِ ذِى ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ وَٱلۡبَغۡىِ ۚ يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُونَ

"Indeed, Allah orders justice and good conduct and giving [help] to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded." [QS. An-Nahl(16):90]

There are various categories of justice. First, justice with Allah, by worshipping Him alone with no partners, and by obeying His commands. 

Second, Justice in judgments between people: by giving every person what is rightfully due to them. Allah commands that Justice be employed when settling disputes between believing men and women,

وَاِنْ طَاۤىِٕفَتٰنِ مِنَ الْمُؤْمِنِيْنَ اقْتَتَلُوْا فَاَصْلِحُوْا بَيْنَهُمَاۚ فَاِنْۢ بَغَتْ اِحْدٰىهُمَا عَلَى الْاُخْرٰى فَقَاتِلُوا الَّتِيْ تَبْغِيْ حَتّٰى تَفِيْۤءَ اِلٰٓى اَمْرِ اللّٰهِ ۖفَاِنْ فَاۤءَتْ فَاَصْلِحُوْا بَيْنَهُمَا بِالْعَدْلِ وَاَقْسِطُوْا ۗاِنَّ اللّٰهَ يُحِبُّ الْمُقْسِطِيْنَ

"And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly." [QS. Al-Hujurat (49):9]

Our beloved (ﷺ) said,

الْقُضَاةُ ثَلَاثَةٌ قَاضِيَانِ فِي النَّارِ وَقَاضٍ فِي الْجَنَّةِ رَجُلٌ قَضَى بِغَيْرِ الْحَقِّ فَعَلِمَ ذَاكَ فَذَاكَ فِي النَّارِ وَقَاضٍ لَا يَعْلَمُ فَأَهْلَكَ حُقُوقَ النَّاسِ فَهُوَ فِي النَّارِ وَقَاضٍ قَضَى بِالْحَقِّ فَذَلِكَ فِي الْجَنَّةِ

"The judges are three kinds: two judges are in Hellfire and one judge is in Paradise. A man who judges without the truth while he knows it, he is in Hellfire. A judge who has no knowledge and violates the rights of people, he is in Hellfire. A judge who judges with the truth, he is in Paradise.” [Sunan al-Tirmidhī; Sahih according to Al-Albani]

Third, Justice among wives and children: by not giving one preference over another. Justice begins within the family. Allah says,

يُوْصِيْكُمُ اللّٰهُ فِيْٓ اَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْاُنْثَيَيْنِ ۚ فَاِنْ كُنَّ نِسَاۤءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۚ وَاِنْ كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ ۗ وَلِاَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ اِنْ كَانَ لَهٗ وَلَدٌ ۚ فَاِنْ لَّمْ يَكُنْ لَّهٗ وَلَدٌ وَّوَرِثَهٗٓ اَبَوٰهُ فَلِاُمِّهِ الثُّلُثُ ۚ فَاِنْ كَانَ لَهٗٓ اِخْوَةٌ فَلِاُمِّهِ السُّدُسُ مِنْۢ بَعْدِ وَصِيَّةٍ يُّوْصِيْ بِهَآ اَوْ دَيْنٍ ۗ اٰبَاۤؤُكُمْ وَاَبْنَاۤؤُكُمْۚ لَا تَدْرُوْنَ اَيُّهُمْ اَقْرَبُ لَكُمْ نَفْعًا ۗ فَرِيْضَةً مِّنَ اللّٰهِ ۗ اِنَّ اللّٰهَ كَانَ عَلِيْمًا حَكِيْمًا

"Allah instructs you concerning your children [i.e., their portions of inheritance]: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate.1 And if there is only one, for her is half. And for one's parents, to each one of them is a sixth of his estate if he left children. But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [and/or sisters], for his mother is a sixth,2 after any bequest he [may have] made or debt.3 Your parents or your children - you know not which of them are nearest to you in benefit. [These shares are] an obligation [imposed] by Allah. Indeed, Allah is ever Knowing and Wise." [QS. An-Nisa (4):11]

At this point, the verse explains the Islamic system of inheritance. It starts with an order, made in the form of a strong recommendation, made by Allah to parents, to maintain justice among their children.

Fourth, Justice in speech, by not testifying falsely or lying. Trust and Justice are closely related. Allah says,

اِنَّ اللّٰهَ يَأْمُرُكُمْ اَنْ تُؤَدُّوا الْاَمٰنٰتِ اِلٰٓى اَهْلِهَاۙ وَاِذَا حَكَمْتُمْ بَيْنَ النَّاسِ اَنْ تَحْكُمُوْا بِالْعَدْلِ ۗ اِنَّ اللّٰهَ نِعِمَّا يَعِظُكُمْ بِهٖ ۗ اِنَّ اللّٰهَ كَانَ سَمِيْعًاۢ بَصِيْرًا

"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." [QS. An-Nisa (4):58]

These are the main obligations placed on the Muslim community and these sum up its moral code: namely, fulfilment of trust and maintaining justice. The basic and most important trust is, that which Allah has implanted in human nature. This is the one which the heavens, the earth and the mountains refused to accept, but which man undertook. It is that of willingly and deliberately recognising Divine guidance and believing in Allah. This is the trust that Allah has given to human beings alone in their very nature. Other creatures have been given faith without the need for any effort on their part. Thus, they recognise their Rabb and worship Him without having to make any choice or exerting any special effort. It is man alone who has been given this task, to fulfil on the basis of his guiding nature, knowledge, reasoning, will and effort. And he will always receive Allah’s help in that.

This is, then, the first trust man has to fulfil. It is that which gives rise to all other trusts which Allah commands people to fulfil. An important one among these being to give testimony in favour of Islam. This takes the form, firstly, of striving hard within oneself so that one’s life, feelings, actions and behaviour become a practical translation of faith. Thus, when people praise a believer’s behaviour, values and manners, and moral standards, they realise that it is only because he believes in Islam, that he is able to attain such high standards.

Another way of giving testimony in favour of Islam is, the realisation of just how much more profound and superior Islam is to other human beliefs. Testimony is further given by taking steps to help implement Islam as a code of living for the Muslim community, and in human life in general. To do this, believers should make use of every means available to them both as individuals and as members of that community. Such a practical implementation is the most important trust, second only to accepting the faith itself. No individual and no group are exempt from this trust.

Another trust which is implied in what just mentioned, is that of dealing with people and delivering to them whatever they have entrusted to us. That includes honesty in daily transactions, giving honest counsel to rulers and ruled, taking good care of young children, protecting the interests of the community and defending it against hostile forces, and observing all duties and obligations outlined by the Divine code. All these are trusts that must be fulfilled.

Fifth, Justice in belief, by not believing other than the truth. Justice is in all situations. Allah says,

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا كُوْنُوْا قَوَّامِيْنَ بِالْقِسْطِ شُهَدَاۤءَ لِلّٰهِ وَلَوْ عَلٰٓى اَنْفُسِكُمْ اَوِ الْوَالِدَيْنِ وَالْاَقْرَبِيْنَ ۚ اِنْ يَّكُنْ غَنِيًّا اَوْ فَقِيْرًا فَاللّٰهُ اَوْلٰى بِهِمَاۗ فَلَا تَتَّبِعُوا الْهَوٰٓى اَنْ تَعْدِلُوْا ۚ وَاِنْ تَلْوٗٓا اَوْ تُعْرِضُوْا فَاِنَّ اللّٰهَ كَانَ بِمَا تَعْمَلُوْنَ خَبِيْرًا

"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.1 So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, of what you do, Aware." (QS. An-Nisa (4):135]

This is an address to the believers, using their new and unique status which ensures a true rebirth of their community. Indeed, they have enjoyed a rebirth of souls, principles, concepts and goals.

Here we see the wise Qur’anic method of educating the Muslim community in full operation, preparing the addressees for their difficult duties. The trust they have been assigned, is to maintain Justice, in its absolute sense, in every situation. It is the sort of fairness which prevents aggression and oppression anywhere on earth. It guarantees Justice between people, giving everyone, Muslim or non-Muslim, their rights. In their entitlement to justice, all people, believers and unbelievers, are equal in Allah’s sight. Similarly, relative and stranger, friend and foe, poor and rich are treated with absolute equality.

Upholding equity, bearing witness to the truth for the sake of Allah. It is not for the sake of anyone else for or against whom a testimony is given. Nor is it to serve the interests of any individual, group or community. It is not something that takes into account the circumstances of any particular case. It is a testimony given for Allah’s sake, free of any desire, prejudice, interest or consideration.

Allah prohibits that we be influenced by any form of desires, in such a way that we deviate from truth and justice. Desires are of different types, love of oneself, one’s immediate family and other relatives is one type of desire, as is sympathy with a rich person when giving testimony or arbitrating. Being courteous or hostile to a poor person is another type of desire. In a situation of being a witness or making judgement, taking sides with one’s clan, tribe, community, nation or motherland, is one desire, as is taking sides against one’s enemies, even though they are enemies to our faith.'

[Part 2]

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Mucho Mistrust (2)

The fourth Judge proceeded, "Power tends to corrupt and absolute power corrupts absolutely. In any form of motive force or energy, ability to act, or control, power is authority and strength. When too much power is given, an Authoritarian might form.

Look at the following sketch,

Once upon a time, in a Land called Bhumi Panakkara, the animals were colonized by a horrifying creature, a big dog walked on his hind legs named Kludde, a kind of B'tara Kala, who made days of the animals, continuously eclipsed. During Kludde's colonialization, the animals were forced to work hard in the work system or livelihood created by Kludde, and the impact on their economy, was weak. Kludde regarded the animals' status as lower, so that his power to occupy Bhumi Panakkara, remained.

Times changed, Kludde left Bhumi Panakkara, submitted to Tengu, a monstrous giant. The first action that Tengu took to gain for sympathy of the animals, was the 'Three As Movement,' Tengu was animal leaders, Tengu was animal protectors, and Tengu was animal light. Tengu claimed that, he was a descendant of B'tara Kala as well, from the Sun Emperor line. Therefore, all animals, every morning, must pay respects to the Sun Emperor, by bowing ninety degrees to the rising sun. Tengu's arrival, at first, was warmly welcomed. Moreover, Tengu promised them for independence. However, all B'tara Kala, were nothing but the same, they caused eclipses, by trying to swallow the Sun or the Moon.

One night, all animals assembled in a barn to hear old Pradhana, a horse, describing a dream he had, about a world where all animals, was living free from the tyranny. Old Pradhana died soon after the meeting, but the animals—inspired by his philosophy of Animalism—plot a rebellion against Tengu. Two pigs, Snobol and Caesar, proved themselves important figures and planners of this dangerous enterprise. When Tengu panicked upon hearing the news that the Sun Emperor had been defeated, the revolution occurred, Tengu were chased off the land. The principles initiated by Pradhana, engraved on a large oak tree, read, 'All animals are equals, and free from all kinds of tyranny. No animals shall eat onion.'

Initially, the rebellion was a success. The animals completed the harvest and meet every Sunday to debate the Land's policy. The pigs, because of their pseudo-intelligence, became the supervisors of the land. Caesar, however, proved to be a power-hungry leader who stole the cows' milk and a number of apples to feed himself and the other pigs. He also enlists the services of Mukastuti, a pig with the ability to persuade other animals, that the pigs, were always moral and correct in their decisions.

Later, Kludde returned to Bhumi Panakkara and attempted to retake it. Thanks to the tactics of Snobol, the animals defeated Kludde in what thereafter became known as 'The Battle of the Cowshed.' Snobol devoted himself to bettering the animals in intellectual, moral, and physical ways. He brought literacy to the Land, so that the animals could better grasp the Pradhana's principles.

Winter arrived, Snobol began drawing plans for a windmill, which would provide electricity and thereby gave the animals more leisure time, but Caesar vehemently opposed such plan, on the grounds that building the windmill, would allow them less time for producing food. On the Sunday that the pigs offered the windmill to the animals for a vote, Caesar summoned four ferocious dogs—who were supposed to guard the Pradana's Principles, but in this case, were not carrying out their duties—chasing Snobol off the land forever. Caesar announced that there would be no further debates; he also told them that the windmill would be built after all, and lied that it was his own idea, stolen by Snobol. Caesar used Snobol as a scapegoat on whom he blamed all of the animals' hardships.

Much of the next year was spent building the windmill. Baksar, an incredibly strong horse, proved himself to be the most valuable animal in this endeavor. Contrary to the principles of Animalism, Caesar hired a solicitor and began trading with neighboring animals, and named it, the 'Caesarism Policy.'

Caesar's lust for power increased to the point where he became a Totalitarian, forcing 'confessions' from innocent animals and having the dogs killed them in front of the entire animals. He and the pigs moved into legacy Kludde's house and began sleeping in beds. 

The animals received less and less food, while the pigs grew fatter. After the windmill was completed, Caesar sold a pile of timber to Panta; the white bear, a neighboring farmer who paid for it with forged banknotes. Panta introduced himself as a descendant of the Jade Emperor, and had obtained the Holly Scriptures from the Monkey King, Sun Wukong. In fact, the scripts he got, was the Book of Marx and Engel. Instead, Caesar introduced himself as a descendant of Zhu Bajie or Pigsy, Wukong's colleague. Tit for tat, they then entered into a cooperation agreement, in all fields, particularly looking for Sun Wukong's belt, which was said to have sunk into the South China Sea. This 'friendship' was only a meant to simply a facade each is using, in order to better swindle the other.

As more of the Principle of Animalism were broken by the pigs, the language of the Principle was revised. For example, after the pigs become drunk one night, the Principle, 'No animals shall eat onion,' was changed to, 'No animal shall eat onion to excess.' During Caesar's time, not only the animals sufferred from miserable body and soul, but also, the laws, once they were suspected not to support Caesar's wishes, were immediately changed.

When a storm topples the half-finished windmill, Caesar predictably blames Snobol and ordered the animals to begin rebuilding it. Baksar again offerred his strength to help build a new windmill, but when he collapsed, exhausted, Caesar sold the devoted horse to a knacker. Mukastuti told the indignant animals that Baksar was actually taken to a veterinarian and died a peaceful death in a hospital—a tale the animals believed.

Years passed, Caesar expanded the Land's some boundaries became part of Panta's land. Life for all the animals—except the pigs—was harsh. Eventually, the pigs began walking on their hind legs, much more like Kludde and Tengu, took on many other qualities of their former oppressors. The Principles were reduced to a single Omnibus Law, 'All animals are equal, but some are more equal than others.'

One night, Panta was sharing drinks with the pigs in Kludder's house. Caesar changed the name of the Land to Flassy Land and quarreled with Panta during a card game in which both of them tried to play the ace of spades. 

As other animals watched the scene from outside the window, they couldn't mark off nothing except the pigs were the Cronysm, and quietly, they could only hum,

Once I had a love and it was divine

Soon found out, I was losing my mind

It seemed like the real thing, but I was so blind

Mucho mistrust, love's gone behind *)

Pausing for a moment, then the Fourth Judge said, "The sketch is not yet finished, and all of you, are welcome to decide the better sketch, especially for those who are willing to look and hear. And Allah knows best."

Citations & References:

- Abul Hassan Al-Mawardi, Al-Ahkam As-Sultaniyyah, translated by Asadullah Yate Phd, Ta-Ha Publishers Ltd

- George Orwell, Animal Farm, Longmans

*) "Heart of Glass" written by Chris Stein and Deborah Harry

[Part 1]

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