What Are the Consequences of an Unjust Socio-Political Order?
Cruel and unjust treatment of women continues to be a huge problem the world over, including Muslim societies and communities. Despite the Qur’an insisting otherwise, mens’ egos can all too often turn a deaf ear to the divine commands in this regard. If we Muslim men wish to fare well in the Divine Court, we’d do well to scrub ourselves clean from the stench of male chauvinism and learn the virtue of chivalry (futuwwah). If we Muslims wish to draw down Allah’s favours on our societies or states and climb out of this pitiful state that is currently ‘the Muslim world’, we must put working for social justice at the heart of our concerns. The Qur’an demands: Be just, that is closer to piety. And be mindful of Allah; surely Allah is aware of what you do. [5:8]
We’d also do well to understand that it’s not only about better or fairer treatment of women. It’s about justice and fairness for the other voiceless and vulnerable members of society too. In fact, scholars like Imam Ibn Taymiyyah hold that it is the absence of justice that is the main reason for Allah’s help and support to be withdrawn from any Muslim polity, thereby causing it to descend into tyranny, weakness, or rack and ruin. Ibn Taymiyyah puts it thus: ‘The affairs of people in this world are kept in order with justice and a certain measure of sin, more than with infringing peoples’ rights even when no other sin is involved. This is why it has been said that Allah upholds the just state even if it is disbelieving, but does not uphold the unjust one even if it is Muslim. It is also said that the world can endure with justice and disbelief, but cannot endure with injustice and Islam.’1
A little further on in the same discussion and we find Ibn Taymiyyah pressing on with the theme of justice and social stability, when he writes: ‘The reason for all this is that justice is the universal order of things. So when worldly administration is established upon justice, it works; even if the person in charge has no share in the Hereafter. But if it is not based on justice, it doesn’t work; even if the one in charge is a believer who will be rewarded in the Hereafter.’2
Of course, acts of corruption and tyranny that are routinely or ruthlessly perpetrated by a government or ruling elite will certainly have its negative impact upon the social order. But it’s when injustice becomes endemic; when not only the regime, but public servants or the general public play fast and loose with the shari‘ah and with matters of justice, that things really fall apart. When corruption becomes normalised in society; when bribery becomes firmly rooted among public servants; when parents internalise oppressive control mechanisms in the way they raise their children; when patriarchy of husbands crosses a line from being benign and compassionate to being unjust and tyrannical; and when boys are taught to objectify women or to be chauvinistic rather than to respect them and learn to be the gentleman that the Sunnah demands, then it matters little how corrupt or not the actual government is. For by then, the victims of corruption learn to live with it, the perpetrators continue out of habit or because they can, and everyone rationalises their guilt away by blaming the system, saying: “Well everyone does it!” If we add to this list of injustices the crimes of neglecting salat or zakat; lying, cheating and slandering; and sexual misconduct and immoral behaviour, then to blame only the regime for the country’s failings and miseries is nothing short of delusional and a grand lie! Consider wisely and dispassionately the following words of Ibn Abi’l-‘Izz when speaking about tyrannical rulers that are Muslim:
‘As for maintaining obedience to them [those in authority], even if they are tyrannical, then that is because the harms that would result from rebelling against them would be many times worse than that which results from their tyranny. Instead, by patiently bearing their injustices lies an expiation for our sins and an increase in rewards [from Allah]. For Allah only inflicted them upon us on account of our corrupt actions – and rewards are proportional to their deeds. Thus it is upon us to diligently strive to seek forgiveness, repent, and rectify our deeds. Allah, exalted is He, said: Whatever calamity befalls you, is for what your own hands have earned, and He pardons much. [42:30] And the Exalted said: When a disaster befell you after you had yourself inflicted [losses] twice as heavy, you exclaimed: ‘How did this happen?’ Say: ‘It is from yourselves.’ [3:165] And the Exalted said: Whatever good befalls you is from Allah, and whatever calamity befalls you is from yourself. [4:79] Also: Thus We let some of the unjust have power over others because of their misdeeds. [6:129] So if those governed desire to rid themselves of the injustices of an unjust ruler, they too must abstain from injustice and doing wrong.’3
1. Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 28:146.
2. ibid., 28:146.
3. Sharh al-‘Aqidah al-Tahawiyyah (Beirut: al-Maktab al-Islami, 1984), 381.
jazakAllah khayr Sheikh for another great post.
I am commenting here to thank you for the link to your 73 sects article that you provided me a few months ago in response to a comment. It clarified many concepts and put me at ease. Although I feel somewhat cheated by those who have proposed the same concepts you refuted in the paper, the truth is now clear. May Allah reward you well.
Are the other Jawziyyah papers open access? Or is there a way to purchase them?
Barakallahu fikum, Abdullah.
I’m also glad you benefited from the 73 Sects paper. It is, I believe, an important paper, and one I wish could and would circulate more.
There aren’t many other papers. Two have been printed. If you email me your address, I can send you a copy of both, inshallah.
Ps. Any chance of posting that small comment about the 73 sect paper on the actual article?