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It is due to His intensive loving care and consideration
that accountability has been mentioned after assurance of
Benevolence and Mercy- i.e. reward with Benevolence
and justice with Mercy.
Laws
Governing Pure and Social Sciences
Equilibrium:
Verse 1-4 enunciates the concept of Judgement and Recompense.
The Quran clarifies that these are based on the principles
of `Qist' and `Adl (balance and justice). The whole universe
is governed by regular laws. There are Laws for the operation
of all forces, which maintain motion and sustain existence
in equilibrium: For example the phrase used by the Quran `Qaaimam-Bil-Qist'
(maintaining equilibrium, verse 3-18) invites attention to
the subject, just in two words, on which volumes exist to
explain a number of scientific facts involved in it. The maintenance
of equilibrium means application and enforcement of the Laws
of Balance with Justice. On any extent of examination and
analysis we shall find no imbalance whatsoever. In the social
perspective also we have to abide by the rules of proportion
(Adl, justice) in all spheres of human activity. The term
used by the Quran, `Adl’ means `to make even'. The institution
of justice straightens angularities and reconciles conflicting
interactive forces in harmony. `Ad’" also denotes
the meaning of `Scales'. It makes one thing agree with the
other. Even a little disturbance in the system can result
into disorder or disaster of the whole. Some Muslim jurists
have defined `justice’ as “the placement of a
thing in its place”. Similarly `injustice’ has
been defined as “placement of a thing at a place other
than its own.” In other words `Adl’ ensures `balance’
and `proportion’. There is beauty in balance and proportion
of purpose in each product, with jealously self-preserving
and protective mechanism (for example the immune system operative
in a living body). It operates at all levels i.e., within
each component and in all entities.
"And
We (Allah) adorned the lower heaven
with lamps and guards;
Such are the measures of One
Whose Might and Knowledge are boundless"
41-12
(Translation:Abdul
Wadud)
All this has
been done with Truth (Laws), the ordinances of which have
been highlighted through out the entire discourse of the Quran.
"The
sun , the moon, the stars are subservient
to His (command) law" 7-54
"Do you
not see that the Law of Allah
has made subject to you all that is on the earth;
and the ships that sail through the sea by His
((Amr) Law.
He withholds the heavenly bodies
from falling on the earth,
vexcept according to His Law" 22-65
(Translation:
Abdul Wadud)
Disequilibrium:
Again with reference to verse No. 4, and as a corollary to
the discussion of Equilibrium above, Disequilibrium also needs
to be discussed. The Quran has identified and explained the
activities (misdeeds) which disrupt or disturb the equilibrium,
e.g..
Zulm: `not in proper form', `not in order'
Tughyaan: `excess or over and above the proper
measure'
Israaf: `wastage'
Tabdhiir : `misuse'
Ifsaad:`disorder, mischief'
I’tidaa and Udwaan : both these words mean
“going beyond one's bounds”.
All these activities are the cause of severe admonition
in the Quran, and subject of requital and recompense (1-4
refers). The verdict of history has been explained in verse
No.7, based on the immutable and equitable laws of balancing
and sustaining of all creation - worlds (1-2 refers).
The
laws have been notified and explained with examples:
Clear orders have been given not to transgress at any plane
of activity, right from individual or social dealings to most
high ecological and environmental issues pertaining to exploration
and use of resources of space, moon, planets, sun, stars,
etc.:
& "And observe the weight with equity and
do not make the `balance' deficient" 55-9
(Translation:M.M.Khan and
Al-Hilali)
Ahmed Ali
has given following translation of the same verse:
"And observe correct measure,
weigh with justice,
and not cheat the `balance' " 55-9
As the Balance
was set up and the Ordinance issued, it was only logical that
the stake-holders were made aware of it through the institution
of Revelation, along with faculties of reasoning, intuition,
etc. This has been augmented with practice and tradition of
the Prophets (Peace be upon them), examples of the faithful
believers and furthermore with rigorous training of the devoted
followers. As a well made and well kept system, all affairs
are being directed and implementation monitored, all the time:
"He (Allah)
rules all affairs from the heavens to the earth.
Then they all go back up to Him in one day
Whose measure is a thousand years by your reckoning
He is The Ever All-Knower
of the unseen-hidden and the visible,
The Ever All-Mighty The Ever-All Compassionate."
32- 5 & 6.
"The
angels and the Spirit (Ruuh) ascend to Him (Allah) in a day,
the measure of which is fifty thousand years."
70-4
There are
physical, real, and scientific arrangements in the universe
for management of all affairs and matters. For example, like
anti-missile defence systems, which fire automatically, there
are certain auto-response mechanisms in the universe for the
preservation of the balance:
"We (Allah)
have adorned the nearer heaven with lamps
and have made it as missiles
to drive away the destructive forces
and We have prepared for them the obstacle of
fire" 67-5
(Translation:Abdul
Wadud).
Retribution:
Then comes the law of retribution in the realm of social sciences.
Some of consequences appear here in this mundane world, as
phenomena of cause and effect. But there are many aspects
of accounting that need to be settled at the end of the accounting
period; appointed as the fixed term for the process. That
final Day of Reckoning is the Yaumud-Diin.
If we examine in depth working of system of universe
and life, it will be realized that the force of justice maintains
the balance and the beauty. For justice to take place, a proper
process leading to the point of judgement is essentially required.
It requires criterion for segregating right and wrong, and
a balance to weigh one against the other. It is in the sphere
of human activity that questions of right and wrong emerge
because of the degree of freedom of choice and options available.
This creates
variety of behavioural patterns and their consequences in
a social set up. The social contract embodies in itself a
code of conduct. Justice provides foundation for sustaining
such structures of the society. In this context of society,
the concept of `state’ emerges. A Greek philosopher
said : “If the state is unjust, an individual can not
remain just.” Therefore `justice’ demands that
all structures and institutions of state, including legislature,
executive and judiciary have to be just. Socrates said: “Justice
is to be discovered in the state.” State or dominion
represents extent and nature of sovereignty. Therefore nature
of `justice’ exhibits or exposes the ultimate truth
of sovereignty.
Justice is not the judgement only. After delivery
of judgement, the delivery of justice still remains. Simondes
has said: “justice is to render what is due”.
It is here that justice shows. It is not enough that judgement
is delivered or even justice is done but it has to show itself
that it has been done. It has therefore, been made abundantly
transparent and visible in the proceedings and scenes of the
Day of Judgement portrayed in the Quran at many places. Then
comes the important question of enforcement. It has, therefore,
been made absolutely clear in the terminology of this Surah
and in the detailed clarifications in the Quran, that All
The Sovereignty-Authority-Power for enforcement are inviolably
available with The Owner-Lord-Master (Allah) of the Day. The
intense multi-layered Mercy of Allah encompassing all procedures
and proceedings ensures justice for the oppressed and the
oppressor, all. All these and all other relevant oceans of
aspects have been beautifully encapsuled in 1-4.
Essence
of the Quran and the Essence of Al-Faatihah: M.M.M.Shafi,
in Ma’ariful Quran, comments in these words:
"It has been reported from certain great scholars and
saints of the earliest centuries of Islam that the Surah Al-Faatihah
is the secret (i.e. the gist) of the entire Holy Quran, and
this verse (1-5) is the secret of the whole Surah, for, the
first sentence of the verse is a declaration of one's being
free from `Shirk', or from all desire to associate anyone
with Allah, and the second sentence is an expression of one's
being exempt from all wish to trust in one's own power and
will. Such an affirmation would naturally lead to putting
oneself in the hands of Allah in all concerns. The Holy Quran
again and again commands us to do so.
"Worship
Him (Allah) and put your trust in Him" (11-123)
"Say : He (Allah) is The Ever All-Merciful.
We believe in Him,
and we put all our trust in Him (67-29)
"He (Allah) is the Lord-Master-Sustainer
of the East and the West.
There is no god but He;
So take Him as a Guardian" 73-9)
The Supplication
and Faith:The style of expression in the supplication
of Al-Faatihah highlights:
- Intensity of devotion to Only One
Allah Alone, in respect of worship, obedience, supplication
and guidance,
- Admission that man is not self sufficient
and all independent,
- Worship and obedience are his inner
urges,
- He is always in need of Allah's help
in all matters,
- He always needs guidance to find
and to remain on the Right Path,
- He seeks guidance for worship, ways
of worship, obedience to Allah, success on the way, acceptance
of the offerings, Pleasure of Allah,
- Faith in the Unity of God,
- Benevolence and Benediction of God
for everyone and all,
- Allah's Responsiveness and Acceptance
of the supplication,
- Universalism and common good,
- Collective approach to solutions
and salvation of man,
- No association (Shirk) with God,
- No division in humanity,
- The right way of life has been explained
in the simplest manner which has been illuminated in the
bright examples of the successful who have left their
signs on the road of history,
- Ruination of civilizations, and those
who astrayed in dark allys and sunk to the base in the
annals of history are also pointed out as admonition.
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