Surah 24: An-Nur (The Light) Verses 23-42

I recently read parts of a book titled "Christianity, Islam and the Negro Race" by Edward W. Blyden which compared the lives, cultures, and statuses of "Mohammaden Africans" and "Christian Africans” as viewed through the eyes of Europeans during the late 1800s. I was surprised to learn that even at that time, many Europeans realized the effect Islam had upon a natural society that followed pagan religions (by natural I mean largely unaffected by modernization). It seems, Blyden said, that the “Mohammadan Africans” felt, in temperament, character, and general self-awareness of one's status, equal to white men and thus, were indeed equal in intellectual conversation and “cultural and moral practices.” The reasons Blyden gives for this are: 1.) In Islam, as soon as one became a Muslim, he/she was a free man/woman and in servitude to none but the highest Being, Allah. 2.)When an African man/woman converted to Islam from the pagan religion which he/she followed, the first task was to learn to read the Quran and gain knowledge from scholars; that is, gaining intellectual knowledge became a kind of worship and was highly encouraged. 3.) Once he gained even some part of that knowledge, he learned of the previous scholars, kings, theologians, travelers, and highly respected men within the tradition of Islam who were of African descent. He realized their merit and saw that others of his race were truly considered equal to white men (if not in a higher social standing due to their knowledge). Blyden specifically mentions that one of the first African persons they learned of was also an extremely important man in Islamic history -- Bilal (peace and blessings be upon him), who was given the most honored position by the Prophet Muhammad (peace and blessings be upon him) to serve as the first caller to prayer when Islam was established. 4.) In contrast, when African's from pagan backgrounds converted to Christianity, they were told that the white man was 'superior' and reading and education were strongly discouraged -- the reasoning? That a man (such as an African) who would never be fit to use letters did not have a need to learn them. I don't think Blyden was implying that this was the case throughout all Christian converts, but it was for a vast majority of the one's he observed.

Anywho, after reading this, I went back to the ultimate source for all Muslims, the Quran. I knew that at the time the Quran was revealed to the Prophet (peace and blessings be upon him) slavery was still in practice** , but never bothered paying much attention to the verses regarding it because ( thank God) they don't apply much today. But subhanallah, when I went back to read these verses closely, I was somewhat surprised to find so many rules for the RIGHTS of slaves in Islam…

The verses in this video contain some of them and are pretty self explanatory.

In addition, this Surah of the Quran also contains verses about several other issues: The etiquette of visiting people's homes, as well as rulings for interactions between the opposite sexes and maintaining a high level of modesty. Lastly, verse 35 till the end (of this video) contain the famous Verses of Light which discuss, through the use of parables, the struggle to attain knowledge and closeness to Allah (swt).

Is it simply a coincidence that the verses discussing one’s closeness to Allah (swt) and those having to do with others’ rights and protecting modesty come right after one another?

I think not. :)

-Sumeyya

ps – I wrote this in a rush so didn’t cite the pages from the book; look it up on google, that’s where I found the book!

**(From a social standpoint however, it is interesting to note that in 7th century Arabia, slavery had little to do with race or ethnicity and more to do with war and power; that is, those taken as slaves were usually prisoners of war and not taken as slaves because of the color of their skin or their ethnicity.)

Knowledge Travels - Word Of The Day (16/02/09)

Ok, had to post another one; this one is too cool and has a really good lesson too!

Every letter in the Quran has its right. When you recite, are you giving it its right?

Mashallah!

Sumeyya

Knowledge Travels - Word Of The Day (17/02/09)

Cool little series started to learn Arabic...
and now, I need to get back to finishing my 'wajibat' ! :)

Sumeyya

Sexual Relations in Islam [1 of 5] - Muhammad ibn Adam Al-Kawthari

In a time where marriage, especially as portrayed by the media, is considered boring, and artificial, shallow relationships based on lust are encouraged, how can we as Muslims living in Western societies adhere to the Prophet's sunnah and how do we define 'romantic love' in accordance with Shari'ah and Islam? This is part 1 of 5 of a lecture (and one of three lectures given at a conference titled 'Beauty of Marriage in Islam' held in the UK January 20th, 2009) by Mufti Muhammad ibn Adam-al-Kawthari. At the heart of it all is the issue of fulfilling others' rights: a wife's right, a husband's right, a child’s right, and most importantly, the concept of Taqwa, or fear of Allah, that leads us to fulfill each other's rights in the best manner possible, as exemplified by the Prophet of Allah, Muhammad ('alayhi salatu wa salaam).

Sumeyya

Happy New Year: Muharram

Coincidentally, both the Muslim new year and Gregorian new year happen to fall around the same date this year; yesterday, Monday December 29th, 2008 was the first day of the Muslim new year, 1st Muharram 1430. So to everyone who celebrates either, Happy New Year! May Allah (swt) accept our previous years' deeds and help us to reach higher goals in the future, insha'Allah.

As we start the new year, don't forget the blessings of the month of Muharram:

1. It is the best of months for general voluntary fasts, after Ramadan.
2. It is especially recommended to fast the 10th of Muharram (known as the Day of `Ashura), with a day before it or after it. [Ibn Abidin, Radd al-Muhtar, quoting Kasani's al-Bada'i`]
3. It is also virtuous to give in charity on this day.
[Shaykh Faraz Rabbani, Sunnipath]

I've posted below an excerpt from sunnipath.com written by Shaykh Faraz Rabbani about the month of Muharram, particularly the day of 'Ashura. I hope it will be beneficial!

Sumeyya

-----------------------------------------------------------------------------------------------

The Day of `Ashura: The Tenth of Muharram

It is mentioned in Bukhari and Muslim from Ibn Abbas (Allah be pleased with him and his father) that he was asked about fasting the Day of `Ashura [10th of Muharram]. He said, "I did not see the Messenger of Allah (blessings and peace be upon him) fast a day while more avid to seek its virtue than this day," meaning the Day of `Ashura. [Bukhari (2006), and Muslim (1132)].

The Day of `Ashura has great virtue, and tremendous sanctity (hurma). The virtue of fasting it was known among the Prophets (peace be upon them all). Both Prophet Nuh and Prophet Musa (peace be upon them both) fasted it.

The Prophet (Allah bless him & give him peace) used to fast this day even in Mecca, though he had not yet ordered others to do so, as mentioned in both Bukhari and Muslim. [Bukhari (2002), Muslim (1125)]

When he migrated to Medina, and found the People of the Book fasting this day and venerating it, he ordered the Muslims to fast it, and encouraged it so much that even the children would fast it.

It has been reported in both Bukhari and Muslim from Ibn Abbas (Allah be pleased with him), that, "When the Messenger of Allah (blessings and peace be upon him) reached Medina, he found the Jews fasting the Day of `Ashura, so he asked them, 'What is this day you are fasting?' They said, 'This is a tremendous day. Allah saved Musa and his people on this day and drowned Pharaoh and his people. Musa fasted it out of thanks, so we fast it too.' The Messenger of Allah (blessings and peace be upon him) said, 'And we are more deserving of Musa than you are.' So he fasted this day, and ordered that it be fasted." [Bukhari (2004) and Muslim (1130)]

At the end of his life, the Messenger of Allah (blessings and peace be upon him) made the determination not to fast this day alone, but with another day [for example: either before or after it], in order to differentiate from the People of the Book.

It has been reported in the Sahih of Imam Muslim (Allah have mercy on him), also from Ibn Abbas (Allah be pleased with him) that, "When the Messenger of Allah (blessings and peace be upon him) fasted the Day of `Ashura and ordered his companions to fast it, they said, 'O Messenger of Allah! This is a day that the Jews and Christians venerate.' So the Messenger of Allah (blessings and peace be upon him) said, 'When next year comes, if Allah wills, we will fast the Ninth [of Muharram with it].' But the next year did not come before the Messenger of Allah (blessings and peace be upon him) passed away." [Muslim (1134), Abu Dawud (2445)]
And it is reported in the Musnad of Imam Ahmad (Allah have mercy on him), from Ibn Abbas (Allah be pleased with him) that the Prophet (Allah bless him and give him peace) said, "Fast the Day of `Ashura and be different from the Jews by fasting a day before it or a day after it." [Ahmad]

Giving in Charity on the Day of `Ashura

It has been reported from Abd Allah ibn `Amr ibn al-`As (Allah be pleased with him), that "Whoever fasts `Ashura it is as if he has fasted the entire year. And whoever gives charity this day it is like the charity of an entire year."

Mourning on the 10th of Muharram is an Innovation

As for the mourning and grieving of the Sh'iah on this day because of the martyrdom of Sayyiduna Husayn ibn Ali (Allah be pleased with him and his father), this is of the actions of those whose actions in this life are misguided while they think that they are doing well. Neither Allah Most High nor His Messenger (Allah bless him & give him peace) commanded us to mourn on the days of the tribulations of the Prophets, or their deaths, let alone anyone else.

[Also: The fuqaha have mentioned that it is an innovation to consider Muharram a month of mourning. It is not disliked to marry in this month. It is a highly reprehensible innovation to participate in the rituals of the Sh'iah in mourning the death of Husayn (Allah be pleased with him).]

Some of the Virtues of the Day of `Ashura

It is a day in which Allah forgave an entire people. Tirmidhi relates that the Prophet (Allah bless him and give him peace) said to a man, "If you want to fast a month after Ramadan, then fast Muharram, for it has a day in which Allah forgave an entire people, and He turns to others in repentance in." [Tirmidhi (841)]

And Allah alone gives success.

Faraz Rabbani
Amman, Jordan

Burda Part 1 - Talib al-Habib

This (and recitation of the Quran) is the most soothing sounds to hear when your under stress. As finals are looming around the corner, I've been playing this over and over again. May Allah(swt) grant us all a good close to this year, insha'Allah!

-- Sumeyya

p.s. -- This is a recording of an online event held at www.sunnipath.com last year at Eid al Fitr (2007). The artist is Brother Talib al Habib from the UK. This version of the burda has not been recorded by him (professionally) so this is all that's available as of now.

SENATOR BARACK OBAMA IS THE NEXT PRESIDENT OF THE USA! :)

"I, too, sing America.
I am the darker brother.
They send me to eat in the kitchen
When company comes,
But I laugh,
And eat well,
And grow strong.

Tomorrow,
I'll be at the table
When company comes.
Nobody'll dare
Say to me,
"Eat in the kitchen,"
Then.

Besides,
They'll see how beautiful I am
And be ashamed--
I, too, am America.

-Langston Hughes

Obama or McCain?

Either way, history will be made:

1.) We'll have a president who MIGHT change things (c'mon, your not that easily brainwashed by 'hope'!) Or...
2.) We'll have a public that's lost all belief of validity and legitimacy in its government [or has that already happened with Bush vs. Gore?].

Anywho, that was my half baked sentiment night before election day.

Here's to hoping that the next four years... don't bring us Palin. Ok, sorry, I was trying to keep this nonpartisan. Didn't work.


Sumeyya

Why Is The World Obsessed With Hate?

A big thumbs up goes to Imam Zaid Shakir for speaking for the Muslim Ummah when he wrote the article, "Obsessed With Defemation and Falsehood."

The article was, of course, in response to the hate propaganda film, "Obsession" made by... (you guessed it) an Israeli organization by the name of the Hasbara Fellowship Program, "which aims to train students to be effective pro-Israel activists on their college campuses" (NYTimes, Karen W. Arenson). The producer was Raphael Shore, "a 45-year-old Canadian who lives in Israel" (Arenson) who made the film with the hope that it would "spur action against Islamic terrorism" [which is, in all honestly, the most vague of labels. I mean, what the hell does the word 'Islamic terrorism' imply? Does it tell us who, among the world's 1.84 BILLION Muslims, are referred to as terrorists, or, does it simply want us to assume that all those who follow the religion of Islam [hence the word Islamic terrorism] are terrorists?]. Shore goes onto define this label by (of course) his own opinions, and supports his opinion with pictures and videos of fanatical suiciders, power hungry dictators, and the ever inflammatory link to Hitler.

I will give him credit for mentioning (exactly twice, once at the beginning and once at the end) that not all Muslims are terrorists. However, this is after showing over an hour worth's of mind bogglingly, jarred connections between how "islamic terrorism" is extremely prevalent in Muslim societies all over the world. So, thank you, Mr. Shore, for calling out that most of my community are power hungry, fanatical suiciders hell bent on destroying the world. At least you implied that there is a .001 fraction of us who are not. What a rosy picture you paint.

Anywho, I don't want to be sidetracked, so let me get to the point: I'm writing this not because I want to publicize the movie any more than it's already been publicized (I'd like to see it die a well deserved death alongside other such propoganda from the Zionist state), but because I would rather that someone hear of it from me, an American Muslim, instead of finding out about it through another source, who would have either 1.)Their own agenda or 2.) Be so thoroughly brainwashed by the falsehood in the movie that they are rendered incapable of any orignial foresight into logical, clear facts, leading them to spit out exactly what they've heard in the movie, regardless of the fact that history negates these falsehoods completely.

Whew! Felt good to get that off my chest.

But, of course, I (unlike the producers of this film) don't like to label an entire race or group or nation of people upon the views or charactor or actions of a few and usually small minority of idiotic people who happen to want to force their views and ideology upon others. [And yes, I'm being purposefully vague as to who this small group of people are so that I may further stress the fact that these groups exist in every society, large or small, progressive or backward, and that to judge said society upon their views is to look at that society through a very narrow lens.]

I don't believe (as do the producers of this film) that all American's are really as ignorant/stupid/lazy as goes the stereotype. I believe that we are able to check the facts of history ourselves, and realize that this film is bieng distributed, RIGHT BEFORE ELECTIONS, for a very specific reason. I also don't believe I have to spoonfeed my readers the message. You get it, don't you?

Thus, I present to you, an article written by one of America's foremost speakers on Islam and the West, Imam Zaid Shakir, and implore you to read it. If you've seen the movie, then I'm practically begging you to read it; afterall a mind is a terrible thing to waste, and a lifetime obsessing over hate is even worse.

Sumeyya

Imam Zaid's Article: http://www.newislamicdirections.com/nid/articles/obsessed_with_defamation_and_falsehood/

Forgivenes and Justice: Meditations On Some Hadiths

Written by: Abdal Hakim Murad, from http://www.masu.co.uk/

(1) The Prophet (peace and blessings of Allah be upon him) prayed for pardon for his people, and received the reply:

‘I have forgiven them all but acts of oppression, for I shall exact recompense for the one who is wronged, from his oppressor.’[1]

In the Qur’an, God is just, and requires justice; but he is also forgiving, and requires forgiveness; in fact, its references to the latter property outnumber those on justice bya ratio of approximately ten to one. [2] Islamic theology has not always been clear how the ensuing tension is to be resolved. ‘My Mercy outstrips My wrath’ is a well-known divine saying,[3] but one which nonetheless is far from abolishing God’s wrath. Indeed, a righteous indignation about injustice is integral to the prophetic representation of God’s qualities, and from the earliest moments of its revelation, the Qur’an links God’sexpectations of His creatures to justice towards the weak. Often the same texts are explicitly eschatological, affirming that those who do not uphold God’s justice in thisworld will be at its receiving end in the next. Indigenous Arab religion can expect a stern retribution, given that its demands are for tribal solidarity, not for the upholdingof universal canons of justice.[4] The idol cannot demand justice, only retribution (tha’r); and the prophetic vocation must therefore link the destruction of paganism with the establishment of a code of justice which overturns Arab norms by refusing to discriminate between the tribes. This hadith is to be read against the background of clan vendettas: instead of seeking collective retaliation against a miscreant’s tribe, the victim of injustice is to appeal to the new law, and to recall that all apparent imbalances will have a just settlement at the judgement seat.

(2) There is an act of charity [sadaqa] to be given for each part of the human body; and for every day over which the sun rises there is a reward of a sadaqa for the one who establishes justice among people.[5]

Justice (‘adl) is due balance (i‘tidal): it is impartiality. The same word is employed to describe the balance of the body’s four humours. When these are in balance, right thinking and health are the consequence. When they are not, the Qur’an speaks of the last day when ‘their tongues, their hands and their feet will bear witness to what they used to do.’ (24:24)

To purify the body from the disorders which both engender and result from sin, a system of worship is gifted in revelation, which culminates in the placing of the forehead, the symbol of human pride and of self-oriented thought, upon the earth. The tongue ‘gives charity’ by praising God, and by speaking words of reconciliation.The hands do so by working to earn a lawful income, and by striving to right wrong sin society. Taken together, the purifying ‘charity’ offered by the parts of the believer’s body always has a social impact, the highest aspect of which must be to ‘establish justice’, not only by avoiding unbalanced temptations, but by working to establish a political order in which justice is safeguarded. Political work is thus conceived as a sacrifice. Never is political authority ‘sought’, in the conventional profane understanding, for a hadith says: ‘Do not seek political power, for if you obtain it byseeking it, it will be given power over you.’[6] This refers to a selfish, egotistic pursuit(hirs) of power, rather than to the selfless seeking of power for the sake of the establishment of justice for others.[7] The model is the Prophet, peace be upon him, who endangers himself in order to establish God’s justice in a feuding Arabia, and who ends his life in holy poverty, despite the advantages he could have gained from having been born into the aristocracy.

(3) I have forbidden injustice for Myself, and have made it forbidden amongst you, so do not oppress one another.[8]

Here God himself is speaking: this is a so-called ‘Holy Hadith’ (hadith qudsi).[9] This text establishes that the ‘political’ life is not dissociated from the ‘religious’; not just because the believer should recognise an integrated set of values in all he or she does, but also because by cultivating the political virtues we conform ourselves to the ‘qualities of God’. Hence the often-cited hadith, ‘Emulate the qualities of God.’[10] In this somewhat Platonic understanding, the ground of ethics is in God, whose detailed moral excellences are the source of human values. The alternative is seen, at least byAsh‘aris, as a form of dualism. The ruler’s subjects may thus recognise his actions asmoral by reference to revelation, and will consider any injustice as a blasphemy against God. Leaving political decisions to individuals who reject justice as a blessing grounded in a heavenly archetype is to cultivate the mentality of Pharoah, who ‘exalts himself in the land’, and ‘divides its people into groups’. (Qur’an, 28:4)

(4) Umm Salama narrated: ‘God’s Messenger, upon him be peace, never went out of my house without raising his eye to the sky and saying: “O Lord God! I seek refuge in You lest I stray or be led astray, or slip or be made to slip, or cause injustice or suffer injustice, or do wrong or have wrong done to me”.’[11]

The Prophet, peace and blessings be upon him, as a saintly being who has ‘emulated God’s qualities, must manifest His justice as well as His mercy. Here Islam and Christianity tread very different paths. The Christ of the Gospels, despite incidents such as the ‘cleansing of the Temple’,[12] preaches a passive witness; the Prophet of Islam also receives persecution patiently, but also strives to establish justice politically, with a mercy that may come through rigour. No doubt this is not the result of a deep clash between ideals, but rather is the consequence of incommensurable contexts: Islam, too, advocates non-confrontation when oppressed by a massively powerful empire;[13] and Christians have moved away from the pacifism of the Gospels, fearful of the consequences of failing to control tyrants. Yet in the founding stories the differing emphasis is clear. Some Muslims have regarded this as grounds for reproach: according to Shabbir Akhtar, ‘a Muslim face toface with a Pilate would have given the Roman chap a lot more to do than merely wash his hands’;[14] a view that neglects the cautious stance of classical Muslim jurists over resistance against overwhelming odds. But a characteristically Muslim optimism about the reformability of structures is also, no doubt, at work.[15]

(5) God’s messenger, peace and blessings be upon him, said: ‘Whoever sees something he dislikes in his ruler should be patient, because whoever leaves the community [jama‘a], even by one fraction, and then dies, has died the death of the Age of Ignorance [jahiliyya].[16]

This hadith forms part of a substantial body of revealed texts which seem to insist on political quietism in the face of misconduct by rulers. Unsurprisingly, it lay at the centre of a storm of controversy. Most Sunni scholars maintained the view that once a caliph had been chosen (ikhtiyar), it became unlawful for Muslims to rebel against him. For the Hanafis (the most widespread school of law), ‘if the ruler is oppressive, or corrupt, he is not to be deposed,’ the reason being the fear of civil war (fitna), which had been the besetting evil of the Age of Ignorance before Islam. This quietism was resisted by the Mu‘tazilite and Kharijite sects, by many Twelver Shi‘ites, and also by some Shafi'i Sunnis.[17] The institutional separation of the ulema class (ahl al-qalam), who were funded by their own mortmain endowments (awqaf), from the ruling family and its military formations (ahl al-sayf), which reached its peak in the Ottoman theory and practice of religious statecraft, nonetheless gave the preachers the duty of condemning the sultan’s abuses, and defending the interests of the poor and weak.[18]

In the late twentieth century the classical Sunni view came under fire from radical reformers. Khomeini, departing from Sunni and Shi'i tradition, advanced a theory of governance by the religious scholar (vilayet-e faqih), while in the Sunni world individuals frustrated by the religious establishment’s reluctance to challenge abuses bypost-colonial regimes repudiated the old quietism, and advocated militant struggle against governments which, they held, were answerable to Western powers rather thanto the values of their own subjects, and were hence unworthy of Muslim allegiance.Typically, and ironically, it seems that this sea-change in Muslim political thought is the result of Western influence.[19]

(6) God’s Messenger, upon him be peace, then made the rounds of the House, and prayed two rak‘as of prayer. Then he went to the Ka‘ba, and, holding its door-jamb, said: ‘What do you think I will do?’ They replied: ‘The son of a brother, and the nephew of a mild and merciful man!’ [This exchange was repeated three times.] Then God’s Messenger, upon him be peace, said: ‘I declare, as did Joseph: ‘There is no blame upon you this day. God shall forgive you; and He is the most merciful of the merciful.’ (Qur’an 12:92) And they left the mosque as though they had been raised from their graves.’[20]

The tension between justice and forgiveness is given an iconic representation by this account of the Blessed Prophet’s approach to the defeated Meccans, a moment whichis the political culmination of his career. The Meccan elite had sought to assassinate him, and to eliminate his fledgling community in Medina. Now helplessly in hispower, they must have expected annihilation, in accordance with the accepted Arab principles of vendetta. Instead, they are freed, and are not taken to task for their actions. Even Hind, wife of the Meccan leader Abu Sufiyan, a woman who had paid for the assassination of the Prophet’s uncle, Hamza, and had then chewed on his liver on the battlefield of Uhud, was not punished. Instead, the Prophet (peace be upon him) chooses to quote Joseph’s words, spoken as he forgave his errant brothers who were finally in his power in Egypt.

Such a scene recalls the moral arguments which surrounded Nelson Mandela’s Truth and Justice Commission in South Africa.[21] The rule of a corrupt ethnic elite was at an end; the policy of fomenting discord between tribal groups was terminated. As the Prophet peace be upon him goes on to say, ‘People are all the children of Adam, and Adam is ofdust.’[22] What purpose could be served by strict justice?

Major symbolic moments in the history of Mecca are often given eschatological significance. The city itself is a sanctuary (haram), declared such ‘on the day God created heaven and earth.[23] As such, it stands a little outside human justice. For many jurists, those who seek asylum in its mosque may not be dislodged, whatever their crime. And the Hajj is clearly an anticipation of the Judgement, when all shall congregate to stand before God. Muslim eschatology represents the same tension between justice and forgiveness. On one hand, it insists that ‘whoever has done an atom’s weight of good, or evil, shall see it,’ (99:7-8), for ‘there is no injustice on that day.’ (40:17) Yet on the other hand, justice is tempered. The principle that God’s mercy outstrips His wrath dominates the scene, and, as with the conquest of Mecca, the figure who represents the inclusion of forgiveness in God’s justice is the Prophet, peace be upon him. Just as he offers an amnesty to the sinners of Mecca, Muslim orthodoxy believes that he intercedes for humanity before the judgement seat. Terrified of God’s justice, humanity takes refuge beneath the Prophet’s banner, since he is the only one who is not saying ‘Myself! Myself!’ Instead, he cries, ‘My Lord! Save! Save!’, and the strict application of God’s justice appears to be set aside, in favour of mercy. The Mu‘tazilites, preoccupied with justice above all other divine qualities, were obliged to reject these hadiths.[24] But for mainstream Sunni sources, it is thus, supremely, that the Prophet becomes ‘God’s Beloved’ (Habib Allah).[25]

(7) God’s Messenger, upon him be peace, said: ‘I smile because of two men from my nation, who shall kneel in the presence of the Lord of Power. One of them says: ‘O my Lord, grant me retaliation for the wrong which my brother did to me.’ And God says: ‘Give your brother that in which he was wronged.’ ‘O Lord,’ he says, ‘none of my righteous works remain.’ Then God the Exalted says to the man who made the demand: ‘What shall you do with your brother, seeing that none of his righteous works remain?’ And he replies: ‘O my Lord! Let him bear some of my burdens in my stead!’ And God’s Messenger wept, as he said: ‘Truly, that shall be a fearsome Day, a Day when men have need of others to bear their burdens.’ Then he said: ‘God shall say to one who made the request: ‘Lift up your head, and look to the Gardens.’ This he does, and he says: ‘O my Lord! I see high cities of silver, and golden palaces wreathed about with pearls. For which Prophet shall they be, or which saint or martyr?’ And he said: ‘They belong to whomsoever pays me their price.’ ‘O my Lord,’ he says, ‘And who possesses such a price?’ ‘You possess it,’ he replies. ‘And what might it be?’ he asks, and He says: ‘Your forgiveness of your brother.’ ‘O my Lord!’ he says, ‘I have forgiven him!’ Then God the Exalted says: ‘Take your brother’s hand and bring him into Heaven.’ Then God’s Messenger recited His word: ‘Fear God, and make reconciliation among yourselves.’ (Qur’an 8:1)[26]

Adjacent to the doctrine of intercession in the classical theology manuals is the concept of radd al-mazalim, the ‘Restoration of Wrongs’. We shall be burdened, not only with direct punishment from God, but with the sins which others are relieved of in order to compensate them against us for our wrongdoing against them. On that day, ‘God shall take the horned sheep’s case against the hornless one.’[27] Here, according to this well attested hadith, humans as well as God have an opportunity to forgive.

Towards the close of the classical Friday sermon, the preacher recites the Qur’anic passage which runs: ‘God enjoins justice and goodness.’ (16:90) The first is clearly not sufficient; or the second would not have been mentioned. Islam’s is a God of justice,but also of mercy. The extent to which the latter virtue can override the former in political life can only be defined in a very limited way in books of law. In Islamic legal culture, which grants the judge more discretion than the heavily statutory jurisdictions of the West, the judge has much room for mercy. In the Religion of Wisdom and Compassion, which deeply trusts human beings, it is no surprise that he should have been given this privilege. But his responsibility is grave, and if he is to escape God's own Rigour, he must first defeat his ego. Sufism, the schoolroom of the selfless virtues, thus becomes the most fundamental juristic science.

For the footnotes [too long to add in here], please see:

http://www.masud.co.uk/ISLAM/ahm/HadithsonJustice.pdf