Today, Allah, through the Holy Quran speaks to us about the concepts of justice, equity and fairness. These are three interrelated concepts that combine to make a spiritual whole. The word ‘justice’ appears 24 times in the Quran in 22 verses. Such is the importance of this term in the eyes of the Almighty. So much so that the word ‘Justice’ is one of the central ideas of the Quran because it is one of the most important attributes of Allah Himself

Justice is the sum-total, in a sense, of all recognised rights and duties, as it often consists of nothing more than a balanced implementation of rights and duties, and of due regard for equality and fairness. The Quran is emphatic on the objectivity of justice, so much so that it defies any level of relativity and compromise in its basic conception. A perusal of the Quranic evidence on justice leaves one in no doubt that justice is integral to the basic outlook and philosophy of Islam.

There is no gainsaying the fact that the major themes of the Quran include God-consciousness, fairness, equity, justice, equality and balance in all our dealings. These concepts are drummed into the believers every Juma’at service in the form of admonitions where we are enjoined to heed the words of Allah in Surah Al-Nahl:

Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you that ye may receive admonition. (Quran 16:90)

As a reflection of Allah’s attributes of Al-’Adl (The Just One) and Al-Muqsit (The Upholder of Equity), we are urged to establish justice and deal with all in a manner that assures equity, fairness and balance and safeguards the rights, property, honour and dignity of all people. 

Allah (SWT) said in the Holy Quran, Surah Al-Hadid: 

We sent aforetime Our apostles with Clear signs and sent down with them the Book and the Balance (of Right and wrong), that men may stand forth in justice; and We sent down Iron, in which is (material for) mighty war, as well as many benefits for mankind, that Allah may test who it is that will help, unseen, Him and His apostles: For Allah is Full of Strength, Exalted in Might (and able to enforce His Will). (Quran 57: 25) 

God assures us that even though He is All-Powerful and none can challenge His Authority, He deals with all with truth, kindness, justice, and the rights of none will be transgressed on the Day of Judgment.   Allah says in Surah Al Anbia’ Ayah 47: 

We shall set up scales of justice for the Day of Judgment, so that not a soul will be dealt with unjustly in the least. And if there be (no more than) the weight of a mustard seed, We will bring it (to account): And enough are We to take account. (Quran 21:47)

The narrow dictionary equivalents for Justice and Equity are the words Insaaf, ‘Adl and Qist.  But the words are more comprehensive in their meaning and application.    The words ‘Adl and Qist, in their various forms, are used in the Qur’an about twenty seven times each. 

The root meanings of the word ‘Adl include the sense of Justice, Equity, Fairness, Non- Discrimination, Counter-Balance, to Rectify, Put in Order, Evenness, Proportion and the like.  When Prophet Muhammad (SAW) said “help the oppressor and the oppressed”, he was stressing this same concept.  The Companions responded that they understood what “helping the oppressed” meant, but what did he mean by “helping the oppressor”?  He replied, “By preventing the oppressor from oppressing others”.  The root meanings of the word Qist include Equity, Fairness, Justice, Fair Distribution, Correctness, Balance, and Scale. Are our leaders ensuring justice, erquity and fairness in their dealing with us?

In Surah Al Ma’idah, Ayah 9, it is said that we should stand firmly for Allah as witness to fairness:

O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: That is next to Piety: And fear Allah. For Allah is well acquainted with all that ye do. (Quran 5:9)  Are we fair with each other, as a people? The same these is obtained in Surah Al Nisa’, Ayah 135 (Quran 4:135)

According to Surah Ash-Shu’ara, Ayah 181-184, Prophet Shu’aibu tells his people:

“Give just measure, and cause no loss (to others by fraud). “And weigh with scales true and upright.”And withhold not things justly due to men, nor do evil in the land, working mischief.”And fear Him Who created you and (Who created) the generations before (you).”  (Quran 26:181-184)  

God instructs Prophet Muhammad (SAW) , in Surah Al Shurah, Ayah 15: 

Now then, for that (reason), call (them to the Faith), and stand steadfast as thou art commanded nor follow thou their vain desires; but say: “I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord. For us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) final goal. (Quran 42:15)

Surah Al Hadeed, Ayah 25 says, in part: 

We sent aforetime Our apostles with Clear signs and sent down with them the Book and the Balance (of Right and wrong), that men may stand forth in justice; and We sent down Iron, in which is (material for) mighty war, as well as many benefits for mankind, that Allah may test who it is that will help, unseen, Him and His apostles: For Allah is Full of Strength, Exalted in Might (and able to enforce His Will). (Quran 57:25) 

Other aspects of justice referred in the Quran are the following:

Allah doth command you to render back your Trusts to those to whom they are due; and when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things. (Quran 4:58)

“And O my people! Give just measure and weight, nor withhold from the people the things that are their due: Commit not evil in the land with intent to do mischief.  (Quran 11:85)

On Equity Allah says:

O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: For Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well acquainted with all that ye do. (Quran 4:135)

To Him will be your return–of all of you. The promise of Allah is true and sure. It is He Who beginneth the process of creation, and repeateth it, that He may reward with justice those who believe and work righteousness; but those who reject Him will have draughts of boiling fluids, and a Penalty grievous, because they did reject Him. (Quran 10:4)

Fairness: A person’s faith does not become perfect until he observes fairness with respect to himself and others. In exchange, God shall increase his honour and glory. Man, by nature, prefers his own self and loves everything that is associated with him. He also possesses a dislike for everything bad and evil. Similarly, (justice demands that) if he does not desire anything bad and evil for himself, he should not desire it for the others too.

The Quran says: If ye fear that ye shall not be able to deal justly with the orphans, marry women of your choice, two, or three, or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess. That will be more suitable, to prevent you from doing injustice. (Quran 4:3)

In one way or the other we are all guilty of infractions in some of the injunctions in these ayahs, particularly our leaders. It was once said, that the issues of injustice, unfairness and inequitable dispensation of resources is an all pervasive malaise. From the flinching tramp, the woman who digs for gold, the rich with their insatiable thirst for more, to the legislator, who is the sole beneficiary of his legislations and the executive who corners the people’s commonwealth to feather their own nests, we are all guilty. When justice, equity and fairness depart from a society, that society is finished.

In the end, let us be reminded always by Allah’s injunctions where he said: “And O my people! Give just measure and weight, nor withhold from the people the things that are their due: Commit not evil in the land with intent to do mischief.  (Quran 11:85)

May Allah’s condemnation never fall on us, Amin!

Barka Juma’at and a happy weekend

The Bible tells us: “The days of our years are threescore years and ten; and if by reason of strength they be fourscore years yet is their strength labor and sorrow; for it is soon cut off, and we fly away.” Psalm 90:10.

We are blessed with three portions in life; the morning period when we are all over the place, under the care and watchful attention of parents. Those are the years of innocence. During these years, we are not accountable for our actions; neither can we be served alcoholic beverages nor cigarettes.

Societal mores and values are internalized and where in extreme cases we deviate, we are sent to correctional institutions for deviant children. Some are unlucky during these formative years as they are orphaned, and many lose their bearings in life.

However, many do not live past the morning of their lives. They are cut short like the lilies of the river. Like it was said in Jeremiah 20:18, some will ask why they came out of the womb to ‘see only trouble and sorrow and to end their days in shame’. But many are lucky. They get to see the afternoon of life during which they grow into adulthood, get married and get fruitful and multiply.

Depending on the grace of God and His benevolence, many swim the river of life and are able to see the arrival of the dusk of life when darkness of night begins to fall. It is however a law of life that we can never witness the morning of life again.

When evening comes, we are ready to depart to meet our maker. What then does this evening entail? The evening could be short, or it could be long and extend to the twilight zone. The length of the evening is determined by the grace of God: Who created the heavens and the earth in Six Days, and then…” [al-A‘raaf 7:54]

But no matter how long the night is, the morning will never come again. He could exhibit all the characteristics and traits of a baby, but he is still in the evening of life. “And whosoever We cause to live long, We reduce him to an abject state in constitution;” (Qur’an 36:68)

The gradual decline of health and strength is a kind and merciful preparative for the solemn change which awaits us; to soften the abrupt transition from the present to a future state of being.

There is a more interesting aspect to the evening of life and that is the loneliness of being: Being lonely in a crowd. In the past, life was more communal and there was no room for the lonely soul. However, with the onset of the proverbial nuclear, individualistic lifestyle; an import from the Whiteman’s land, which is termed modern living, man has become increasingly isolated and removed from his loved ones. In most cases, before the onset of the evening of life, the children have moved on in life to set up their own family. Visits are far in between and even the grandchildren are seldom seen. Only the few lucky ones get to see their children often not to talk of the opportunities of sitting down to reminiscence. In some cases, the wife might have departed or relocated to be with their son or daughter in the Diaspora to take care of their children; leaving the man for the vulture of time to devour.

There was the case of an elderly friend whose life was rendered miserable in the twilight years of his life. A very nice man of impeccable social connections. He retired as the company secretary and legal advisor of one of the ‘seven sisters’ oil conglomerates.

The last time I visited him, I had to wait in my car for close to 30 minutes as his house-man had gone to the shop to buy some things for the house. My friend could not open the gate or door as he has been benched by age and its vicissitudes. When I eventually entered the sitting room, it was dark because Baba, as we called him, could not stand the bright lights. He was alone; his children were abroad and the wife had since relocated to be with them. He could not watch television or read, only listen to an old transistor radio. He had been rendered onto the dark side of the evening of life. He was to remain like that till he died. What a life!

No doubt, he will have some carryover health challenges which would be harassing his life. That will be between him and his health-care giver. None of the children would leave their work to give the attention required to ameliorate his condition. Ask the inhabitants of the hilltops and the 50-bedroom mansions. It is very lonely in the evening of life.

The days of friends coming in and out are over. I used to marvel at the scene on Tuesdays at the Metropolitan club and watch with pity the men in the advanced evening of their lives exchanging banter and jollification over wine. That probably is the few occasions during the week when they have the opportunity of socializing with friends. And they gain a good mileage out of it. After lunch, they are always the last to leave before going back to their lonely cells.

In most of their homes, the interactions with their wives have degenerated into ‘good mornings’ and ‘goodnights’, accentuating the loneliness of the hour. Their interests in life has taken a divergence and to each with his own interest. If his eyes are good, we immerse him in reading while the wife becomes a television freak.

Life’s closing hours, should be distinguished by serenity and repose. You must not harass and perplex yourself now with occupations which were once both appropriate and necessary, nor repine because you are unable to exert yourself as in former days. Your strength is to sit still. Old age is the resting-place in the journey of life; and the feverish heat of noontide is exchanged for the refreshing coolness of twilight.

The evening of life is the time for sober reflection and should be consecrated to calm and elevated thought. Through the long period which has passed, you have not perhaps redeemed much time for hallowed consideration. Whatever has been your previous history — you are now, by the infirmities of old age, withdrawn from active duties — that you may muse upon coming eternal realities. How thankful should you feel that there is yet a brief space allotted to you for pious thought and preparation, before you go hence and are no more seen!

In the peaceful twilight hour, when we sit alone and commune with our own hearts, our thoughts naturally turn to the occurrences of the past. Little incidents, too trifling perhaps to speak about, are reviewed and dwelt upon.

And then we generally glance at the future. We arrange our plans for the coming day; we look forward with glad expectancy to the joys which are in store for us; or we shrink in fear and despondency from the troubles which seem associated with the morrow.

Old age is the most appropriate season for this consideration of the past. The judgment is not so likely to be warped by the heat of excitement, nor the feelings to be swayed by the influence of passion — as in youthful days.

Contemplate, then, your whole life from the dawn of infancy — to its present decline. But is it pleasant to look back? Are there not many places in our pilgrimage where memory dislikes to linger? Are there not many facts in life’s early records, which we feel happier in forgetting? True, the remembrance of our imperfections and our sins — is painful and self-condemning; yet it is always best to open one’s eyes to the truth.

The retrospect in either case is deeply humbling. Yet it leads to hope, and peace, and salvation: Both to the troubled mind and the penitent sinner.

But the consideration of the past should not only awaken penitence — it should excite gratitude. You have been wonderfully preserved from many dangers; you have been safely guided through many difficulties; you have been continually enriched with numberless blessings.

Surely goodness and mercy have followed you all the days of your life. Recall some of the multiplied proofs which you have had of God’s tender, parental care over you. It would be impossible to recount every instance of his goodness towards you — for memory is now sadly impaired, and forgets many of his blessings and benefits. Each comfort which you have enjoyed through life — came from his beneficent hand; each impulse to good and each resistance to evil which you have felt — was through the impartation of his grace. In Surah Rahman we were asked: Then which of the favors of your Lord will ye deny? (Quran 55:13)

Barka Juma’at and happy weekend.

Imam Bukhari records from Sayyidina Anas that the Messenger of Allah (SAW) said: “If the son of Adam had a valley full of gold, he would like to have two valleys, for nothing fills his mouth except dust. And Allah forgives him who repents to Him.”

The Tafsir of Surah At-Takathur, Chapter 102 of the Quran emphasizes the futility of excessive competition for worldly gains and material wealth. It warns that such distractions can lead to neglecting the remembrance of Allah and the afterlife. The surah highlights that people will eventually realize the consequences of their excessive focus on material pursuits. Just as the bible said: For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Mark 8:36-37

Surah at-Takathur reads: In the Name of Allah, the Most Gracious, the Most Merciful. 1. The mutual increase diverts you, 2. Until you visit the graves. 3. Nay! You shall come to know! 4. Again nay! You shall come to know! 5. Nay! If you knew with a sure knowledge. 6. Verily, you shall see the blazing Fire! 7. And again, you shall see it with certainty of sight! 8. Then on that Day you shall be asked about the delights!

The word takathur is derived from the root kathrah, and means ‘to amass much wealth’. Qatadah says that this word is also used in the sense of ‘taking pride in the abundance of material goods’. Sayyidina Ibn ‘Abbas reports that the Messenger of Allah (SAW) recited this verse and explained its meaning, thus: “Acquiring wealth but not paying out of it the obligatory dues.”

Allah says that all are preoccupied by love of the world, its delights and its adornments, and this distracts you from seeking the Hereafter and desiring it. These delays you until death comes to you and you visit the graves, thus becoming its inhabitants.

Acquisitiveness, that is, the passion for seeking an increase in wealth, position, the number of adherents or followers or supporters, mass production and mass organization, may affect an individual as such, or it may affect whole societies or nations.

Up to a certain point it may be good and necessary. But when it becomes inordinate and monopolizes attention, it leaves no time for higher things in life, and a clear warning is here sounded from a moral point of view. Man may be engrossed in these things till death approaches, and he looks back on a wasted life, as far as the higher things are concerned.

That is, until the time comes when you must lie down in the graves and leave pomp and circumstance of an empty life. The true reality will then appear before you. Why not try to strive for a little understanding of that reality in this very life?

Three kinds of “yaqin” (certainty of knowledge) are described in Surah 69:51. The first is certainty of mind or inference mentioned here: we hear from someone, or we infer from something we know: this refers to our own state of mind. If we instruct our minds in this way, we should value the deeper things of life better, and not waste all our time in ephemeral things. But if we do not use our reasoning faculties now, we shall yet see with our own eyes, the penalty for our sins. It will be certainty of sight. We shall see Hell. But the absolute certainty of assured truth is that described in Sura 69:51. That is not liable to any human error or psychological defects. But verily it is Truth of assured certainty. (Quran 69:51)

All Truth is in itself certain. But as received by men, and understood with reference to men’s psychology, certainty may have certain degrees. There is the probability or certainty resulting from the application of man’s power of judgment and his appraisement of evidence.

This is “`ilm-ul-yaqin”, certainty by reasoning or inference. Then there is the certainty of seeing something with our own eyes. “Seeing is believing.” This is “`ain-ul-yaqin”, certainty by personal inspection. See Sura 102:5, 7. Then, as here, there is the absolute Truth, with no possibility of error of judgment or error of the eye, (which stands for any instrument of sense perception and any ancillary aids, such as microscopes, etc.). This absolute truth is the “haqq-ul-yaqin” spoken of here.

We shall be questioned, i.e., we shall be held responsible for every kind of joy we indulge in-whether it was false pride or delight in things of no value, or things evil, or the enjoyment of things legitimate, – the last, to see whether we kept this within reasonable bounds.

It is therefore important for our thieving elite who take pride in robbing the exchequer to note that there shall be a reckoning. A day they will answer for all the billions and trillions they have stolen. How on this God created Earth can some people amass so much wealth that would last till the ‘second coming’?

In Sahih Al-Bukhari, it is recorded in the Book of Ar-Riqaq (Narrations that soften the Heart) from Anas bin Malik, who reported that Ubayy bin Ka’b said, “We used to think that this was a part of the Qur’an until the Ayah was revealed which says; The mutual increase diverts you.”

He was referring to the Hadith in which the Prophet (SAW) said, If the Son of Adam had a valley of gold, he would desire another like it…

Imam Ahmad recorded from ‘Abdullah bin Ash-Shikhkhir that he said, “I came to the Messenger of Allah (SAW) while he was saying, ‘The mutual increase diverts you.’ “The Son of Adam says, “My wealth, my wealth.” But do you get anything (of benefit) from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it?”

Muslim, At-Tirmidhi and An-Nasa’i also recorded this Hadith. Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah (SAW) said: The servant says “My wealth, my wealth.” Yet he only gets three (benefits) from his wealth: that which he eats and finishes, that which he wears until it is worn out, or that which he gives in charity and it is spent. Everything else other than that will go away and leave him for the people.

Al-Bukhari recorded from Anas bin Malik that the Messenger of Allah (SAW) said: Three things follow the deceased person, and two of them return while one remains behind with him. The things which follow him are his family, his wealth and his deeds. His family and his wealth return while his deeds remain.

The owners of the Hilltop mansions should take a leaf from what became of  Ijesa Lodge, Castle of Mercy, Deribe Mansion, sprawling residence of Adebisi Idiikan, omo Ogunja and of course, Darocha’s Water House.

Imam Ahmad recorded from Anas that the Prophet (SAW) said: The Son of Adam becomes old with senility, but yet two things remain with him: greed and hope.

Again nay! you shall come to know! Meaning, ‘if you knew with true knowledge, you would not be diverted by rivalry for wealth away from seeking the abode of the Hereafter until you reach the graves.’ Then Allah says, Verily, you shall see the blazing Fire! And again you shall see it with certainty of sight!

Allah then says: Then on that Day you shall be asked about the delights! Meaning, ‘on that Day you all will be questioned concerning your gratitude towards the favors that Allah blessed you with, such as health, safety, sustenance and other things. You will be asked: Did you return His favors by being thankful to Him and worshipping Him?

Ibn Jarir recorded that Al-Husayn bin ‘Ali As-Suda’i narrated from Abu Hurayrah that he said, “Once while Abu Bakr and ‘Umar were sitting, the Prophet (SAW) came to them and said, What has caused you two to sit here? They replied, “By He Who has sent you with the truth, nothing has brought us out of our houses except hunger.’

“The Prophet (SAW) said, By He Who has sent me with the truth, nothing has brought me out other than this. So they went until they came to the house of a man from the Ansar, and the woman of the house received them. The Prophet said (SAW) to her, Where is so-and-so? She replied, ‘He went to fetch some drinking water for us.’ So the man came carrying his bucket and he said, ‘Welcome. Nothing has visited the servants (of Allah) better than a Prophet (SAW) who has visited me today.’ Then he hung his bucket near a palm tree, and climbed it and returned to them with a cluster of dates. So the Prophet (SAW) said, Why didn’t you pick (some of them)? The man replied, ‘I wanted you to choose with your own eyes.’ Then he took a blade to slaughter a sheep and the Prophet (SAW) said, Do not slaughter one that gives milk. So he slaughtered a sheep for them that day and they all ate.

“Then the Prophet (SAW) said, You will be asked about this on the Day of Judgment. Hunger caused you to come out of your homes and you did not return until you had eaten this meal. So this is from the delights.”

It has been confirmed in Sahih Al-Bukhari and the Sunans of At-Tirmidhi, An-Nasa’i and Ibn Majah from Ibn ‘Abbas that the Messenger of Allah (SAW) said, Two favors are treated unjustly by most people: health and free time. This means that the people are lacking gratitude for these two favors.

Imam Ahmad recorded from Abu Hurayrah that the Prophet (SAW) said, Allah the Mighty and Majestic says on the Day of Judgement, “O Son of Adam! I made you ride upon the horses and camels, I gave you women to marry, and I made you reside and rule (in the earth). So where is the thanks for that?”

Let us ponder over these and reflect deeply. Have we been grateful for all that we have received and answer the question: Which of the favors of Allah can we deny? The phrase “which of the favors of your Lord do you deny?” is a recurring question in Surah Ar-Rahman (Chapter 55 of the Quran), highlighting the countless blessings bestowed by Allah. The response from believers is that none of His favors are denied, acknowledging His gifts such as faith, health, wealth, and the environment. This verse serves as a reminder to be grateful for the divine blessings in our lives.

Barka Juma’at and happy weekend.