The Qur'ān says, “Indeed, God enjoins justice and kindness.” (16:90) Given that the context of this verse pertains to the responsibilities of human beings toward their society, the term ‘justice’ should be interpreted as ‘social justice’. Thus, God has ordered human beings to uphold justice.
'Allāma Ṭabāṭabā'ī has said that social justice denotes treating each member of society in accordance with their merit and ensuring everyone receives their rights. This social quality is an obligation that responsible individuals must observe [1]
The establishment of social justice is one of the most important teachings of divine prophets ('a). Hence they strived to explain its essence and scientific principles, inculcate its spirit within humanity, and compel its acceptance as a cornerstone upon which earthly life depends. Anyone with basic knowledge of religious teachings understands that the establishment of social justice enlivens God's religion.
Thus, until justice prevails, true religion remains incomplete. Similarly, until universal social justice takes root, the fulfillment of religious and legal obligations remain unattained. [2]
The absence of social justice historically has been the cause of most revolutions. Noble-minded reformers have consistently started their movements with the of establishing social justice and eradicating discrimination. The Prophet (ṣ) said that “Justice in social struggle is like a guardian shield which protects people from oppression; and it is like a stable paradise that perpetually bestows its blessings” [3]
Although it is necessary for everyone to respect one another's rights, it is more important for a leader [to respect human rights]. In this regard, Imām 'Alī ('a) told his commanders that neglecting people's rights equates to ruin [4]. Additional, Imām Riḍā ('a) said that the Household (Ahl al-Bayt) of the Prophet (ṣ) are guardians and protectors of the believers' rights [5]
However, it is not solely leaders who must foster social justice; Islām has said both leaders and followers possess rights. Social justice can only thrive when everyone's rights are upheld. Imām 'Alī ('a) said that mutual respect between leaders and followers results in the elevation of righteousness, the revelation of religious principles, and the solidification of just characteristics.[6]
One of the most important characteristics of social justice is meritocracy, which means entailing the assignment of roles and responsibility based on individual merit. Justice mandates that the most qualified individuals are given precedence for opportunities and higher positions.
Imām 'Alī ('a) instructed Mālik Ashtar to appoint individuals to different positions in accordance with their merit (Nahj al-Balāgha, letter to Malik Ashtar). The Prophet (s) emphasized that it is treachery to appoint less qualified people to positions of authority [7]
Another characteristic of social justice is paying attention to the rights of the poor and needy. Injustice is a contributing factor to poverty, which in turn breeds various hardships. Luqman said that of all the bitterness he had encountered, poverty was the harshest. The Prophet (s) said that poverty, pain, enmity, and fire are never trivial [8], and that poverty represents a significant form of death [9]
These reports show that leaders have heavy responsibilities, because the poor need justice more than other people.
When oppression becomes prevalent in society, leaders should not merely distance themselves from it; they ought to stand up and fight for the rights of the oppressed. In fact, all individuals must resist remaining silent when others endure oppression, as passivity equates to complicity in oppression.
Furthermore, not only oppression destroys everything, including culture, economics, wisdom, ability, talent, innovation, etc. but also it is the biggest obstacle to establish justice within society. Imam 'Alī ('a) asserted that ending oppression is a prerequisite for justice.
It has been reported that one day a rich man and a poor man were sitting next to each other. The rich man pulled his face at the poor man and adjusting his clothes. Observing this the Prophet (ṣ) asked the rich man “Are you afraid that some of his poverty will be transmitted to you?” [10]
The Prophet (s), both in words and acts, paid attention to this important characteristic. For example, when a woman from the Banī Makhzūm tribe committed theft and the people asked the Prophet (s) to judge, her family, who were still influenced by the customs of the class system, considered execution of punishment to be shameful for their aristocratic family. As a result, they started looking for ways to prevent the punishment. To this end, they coerced Usama ibn Zayd, whom the Prophet (s) held in deep affection, to intercede with the Prophet (s) and halt the punishment. However, scarcely had Usama begun to speak when the Prophet (s) grew angry and said no one should stop him from implementing God's laws. Usama promptly sought forgiveness. Later that day, the Prophet (s), aiming to dispel any perception of favoritism, addressed the incident in a speech. He said “Throughout history, tribes and nations declined and vanished due to favoritism in justice’s administration. When both an aristocrat and a commoner committed the same crime, they would punish the commoner while granting impunity to the aristocrat. I swear by the God in whose hands hold my life that I shall spare no one from punishment, regardless of their social standing, whether high or low” [11]
On a different occasion, when Umm Hānī, Imām Alī's sister, went to see him, the Imam gave her twenty dirhams. When she asked her non-Arab bondswoman about her received amount, the female slave said she had also been given twenty dirhams. Incensed by this equality, Umm Hānī confronted her brother, Imam Ali, in protest. In response, the Imam sent her back with these words: “Go back, and may God forgive you. In the Book of God, we have not found any preference for Ishmael over Isaac” [12]
A leader must avoid treating benevolent and malevolent individuals equally, as this engenders injustice. Imām Alī ('a) instructed Mālik Ashtar to avoid treating benevolent and malevolent individuals equally, because doing so could discourage the benevolent and embolden the malevolent. Instead, everyone should be rewarded according to their deeds.[13]
references
- (Al-Mīzān fī Tafsīr al-Qur'ān, vol. 24, pp. 243-246).
- (Al-Ḥayāt, vol. 2, p. 97).
- (al-Ḥadīth – Riwayāt-e Tarbiyyatī, vol. 2, p. 265).
- (Nahj al-Balāgha, letter no. 79)
- (Musnad al-Imām al-Riḍā, ('a), vol. 1, p. 136).
- (Nahj al-Balāgha, sermon no. 216).
- (Al-Ta'ajub, p. 59).
- (Nahj al-Faṣāha, saying no. 252)
- (Nahj al-Balāgha, saying no. 163).
- (Majmu'at Waram, vol. 1, p. 214).
- (Ṣaḥīḥ Bukhārī, vol. 5, p. 152).
- (Biḥār al-Anwār, vol. 40, p. 106).
- (Nahj al-Balāgha, letter no. 53).
Nowadays, pets are inseparable parts of people’s lives. In the United States, for example, over 60% of families have pets. Some have dogs, cats, while others keep fish, turtles, birds, rabbits, horses, sheep, pigs, or chickens. No one knows for sure when the first animals were domesticated, but according to history, humans have always developed close associations with animals. Although early humans might have first sought to domesticate animals as living tools, other benefits of animals caused humans to keep pets, too. Muslims can also exploit animals taking into account some considerations stated below.
Islam has never been indifferent to animals. The proofs are verses of the Quran, Sunnah, and sayings of the Imams (AS) which strongly exhort Muslims to treat animals and birds with compassion, not to abuse them, and repeatedly blame cruelty towards them.
In a narration, Prophet Muhammad (PBUH&HP) enumerates six rights for an animal over its owner, of which are: “he should not burden it with a load that it cannot bear, he should not hit the animal except when it truly deserves”, etc. [1].
Hence, hitting a dog in the face or body as punishment and making it obedient through fear, putting a heavy load on a camel or a horse, providing little food for a cat, and putting a canary in a small cage are all blamed in Islam. It is also quoted from the Prophet (PBUH&HP) that God forgave a prostitute who saved a thirsty dog from death by drawing up some water from a well using her shoes [2]. Also, According to the Quran, all living and non-living creatures are made by Allah [i], and He loves all animals; so should do humans.
In Islamic teachings, there is nothing wrong with keeping animals and it is even recommended in some cases; except for some animals that Islamic conditions or prohibition on keeping them should be observed. Besides, keeping some animals such as roosters, camels, sheep, horses, cats, and pigeons is highly recommended [3].
In other words, keeping permissible animals is allowed, and in some cases, it brings blessing to its owner [4]. But, this should be under certain circumstances, such as: treating and feeding pets properly, having enough space to accommodate them, considering the hygienic requirements of both the animal and its owner, and respecting neighbors’ rights.
For accommodating an animal at home, a proper separate shelter must be provided, based on the needs and the nature of the animal. For a bird, for example, a comfortable cage indoors suffices, but a camel or a sheep must be kept outdoors! In this regard, apart from the hygienic points that should be taken into account, the excrement and urine of some birds and animals are impure (Najis), hence, keeping them indoors needs attention [5].
What is encouraged in Islam is keeping domesticated animals that need humans to protect and feed them, or wild animals which require protection; otherwise it should be avoided, especially if keeping the animal at home causes harm to it [5].
A review of the Islamic narrations reveals that the emphasis on keeping pets is because of the benefits and the blessings that certain animals bring to their owners and saving them and their families from disasters. Having camels, horses and sheep were advised in the past because of their role in the economy of the family, transportation, and defense. And nowadays, many people around the world consume the products obtained from sheep, and some still use horses and camels for farm work and transport in some areas.
In some sayings keeping a rooster, pigeon, sheep, and cat is named among the ways of drawing sustenance and benefits [6]. Another advantage of having pets is that some animals warn humans in case of danger, they clean up their surroundings from vermin and prevent waste [3].
It is also essential to know that respecting the animals’ rights is of paramount importance in Islam and is explicitly stated in Islamic teachings. This equally applies to both animals permitted and forbidden to be kept by Muslims. This prevents from treating animals cruelly, neglecting them, over-working or over-loading animals (as stated above), and hunting them for sport.
It was said that keeping animals is recommended in Islam, but not all of them; like dogs and especially pigs. Since dogs are considered impure (Najis) and humans are susceptible to catch a disease from them, Muslims are advised against keeping them [3]. Nevertheless, there is nothing in Islam that states to hate dogs or harm them. On the contrary, feeding dogs (even stray dogs) and watering them are reported in Sunnah and the conduct of the Imams (AS) [7]. It is also permitted to keep dogs where they assist humans and are kept outdoors [3].
But about pigs, as there is no benefit in keeping them and as they are impure (Najis), Muslims are forbidden to keep them [5].
Notes:
[i] (25:59), (2:29), (45:4), etc.
References:
- H. T. Nuri Ṭabarsi, “Mustadrak al-Wassail”, vol. 8, p. 258, T. 9393.
- S. A. al-Muttaqi, “Kanz al-Ummal”, T. 43116.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 643.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 16, p. 124.
- Complete Risalah Amaliyah.
- Muhaddith Nuri, “Mustadrak al-Wasail”, vol. 8, p. 248.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 104, p. 41, T. 52.
After an exhausting day of unending work, you decide to have a night out with your friends. And you end up in a nightclub or casino where you can enjoy your time by playing a fun and simple-looking game. In no time you find yourself engaged in a gamble which seems to be going on forever. And you end up either losing the money – no matter how much - you have gained through too much effort, or achieve some money without doing any profitable action in return. That is only one instance of this kind of so-called fun called gambling. Though, it sometimes turns out to be much more than simple entertainment and results in losing one’s whole living in a matter of a few seconds. But does Islam allow its followers to go through such an experience? The answer is a definite No [i] & [ii], for this is a lose-lose situation for both parties, financially and psychologically, even though it may not look so. In this matter, Islam, as always plans what is best for the lives of human beings. Let’s regard this issue in depth. Is Gambling in Islam Allowed?
According to all Islamic jurists, games that include the special means of gambling such as cards, backgammon, etc. are forbidden if they are accompanied with betting. Moreover, every kind of game that is played through betting is forbidden. Nevertheless, some scholars believe that playing with the special means of gambling, even without betting, is not allowed [iii]&[1]. This is because the one who plays with particular means of gambling will automatically be accused of betting or may seem like doing it.
The adverse effects of gambling on one’s life as well as the society he/she lives in are many and have been mentioned by many Islamic and/or non-Islamic scholars.
According to a study done in the United States, “more than $5 billion has been lost each year to gambling addictions. In addition, $40 billion has been spent on social services and creditor losses. These studies go on to state that two out of three gambling addicts will engage in illegal acts to pay for their gambling debts. The effect is that the addiction places a severe hardship on prison systems, public assistance programs and legal systems” [3].
Lose of credit and job is only one among many financial losses that are caused by gambling on an individual but it will not be limited to him/her and requires the society to take care of him/her. Moreover, when a game turns to a real-life lose or win, the one who engages in it sees his/her opponent as a real-life enemy whom he/she needs to defeat. This, as a result, spreads the feeling of enmity, avarice, and vengeance within the society [2]. Quran also emphasizes the evilness of this action: “Indeed Satan seeks to cast enmity and hatred among you through wine and gambling, and to hinder you from the remembrance of Allah and prayer. Will you, then, relinquish?” (5:91).
No matter you lose or win in this game, the effect would be detrimental for you. Let’s say you are a very lucky person and win every time you gamble, what would you do with the growing sense of greed for money? Or with this incessant desire to gamble more and more to the point that you cannot think about anything except gambling? Losing also brings its own destructive results; aside from losing the money that you could spend in a much useful way for yourself or your family, you lose your own self-confidence and feel undermined.
The pressure that is inflicted upon the gambler will inevitably lead to physical problems. According to a study, “the stress of gambling problems sometimes causes health problems, for both the person who gambles and the family. This can include anxiety, depression and stress-related problems such as poor sleep, ulcers, bowel problems, headaches, and muscle pains”. Also, in some cases this mental pressure caused the individual to feel suicidal and want to end his/her life [5].
When your mind is occupied with gaining more money, how to beat your opponent on the next gamble or how to pay your debts, no place will remain for you to turn and remind yourself of your duty toward Allah and His mercy upon you. And when Allah is absent from your heart and mind, the result is the constant feeling of insecurity and stress, for: “…The hearts find rest in Allah’s remembrance!”(13:28).
Finally, gambling is the cause of many harms to the individual as well as the society. Based on a general rule in Islam, no one is allowed to either “cause harm or return harm” [6] to him/herself or others. As it was mentioned above, gambling brings many financial as well as psychological complexities for the people involved in it and the society they live in. Therefore Islam does not allow its followers to bear such disadvantages.
Notes:
[i] (2:219), (5:90).
[ii] Imam Reza (AS) Said: “Allah forbids His followers from any kind of gambling and ordered them to refuse doing them and called them impure and evil…” [4].
[iii] It is important to note that for the participants in horse racing and archery the action of betting is allowed [2]. The reason for that was Islam’s attention to the importance of learning the martial arts for Muslims.
References:
- Gambling in Islam
- Sayyid Abdul Husayn Dastghaib Shirazi, Greater Sins, Vol.1
- Gambling addiction
- Fiqh al-Reza, p.284.
- Shaikh al-Hur al-Aamili, Wassail Al-Shia, vol. 18, p.32