Just Social System
We know that only a healthy and balanced body can continue to grow properly. Any kind of defect in the limbs or a system of the body will cause disturbance and weakness. If the temperature of the body goes above what is normal, the result will be high fever and a general crisis. If its temperature goes below normal, weakness and some other kind of imbalance will ensue. The excessive increase or decrease in the degree of blood pressure, in the number of white and red globules, in the quantity of the vitamins necessary for the body - all these cause a sort of imbalance and some disease or other. One must combat strenuously these diseases (and imbalances) in order to bring about all round equilibrium, or otherwise be ready to decay and die. As we have seen, this kind of balance is necessary in human and spiritual matters also. Too much or too little satisfaction of the desires of man is injurious to his humanity.
Society
The strong mutual attachment of a group of individuals brings about the existence of a sort of social entity called society. Anyhow, its members retain their individual character and the independence of their will. Like the physiological and human existence of an individual, the entity of society is also governed by certain laws, which of course, exclusively pertain to it. The survival of society depends on the existence of a social equilibrium in accordance with these laws.
If there exists all round justice in society, conditions will be favourable for its growth and development, and generally speaking, the evolutionary movement of society will be in conformity with the evolutionary course of the entire world. On the other hand, any kind of injustice will be a cause of disturbance, retrogression and decay of society. It is one of the principal aims of Islam to establish justice and to bring about complete equilibrium in Islamic society. The Qur’an says: “Indeed We sent Our Messengers with clear evidence and We revealed with them the Scriptures and the standard to show what was right and what was wrong, so that people might conduct themselves with fairness ~ (Surah al-Hadid, 57:25).
In order to know the factors which cause equilibrium in society, the following factors should be taken into consideration:
Equality of men
We know that for the establishment of equilibrium it is necessary that every thing should be in its place. As all men are basically equal, Islam does not admit that any individual has any special position. All men have been born of one ancestor and have a common nature. The difference in rights on the basis of race, class, tribal attachments etc., which existed among certain nations, is totally denied by Islam. Islam declared its view on this subject at a time when social groupings, discrimination in position, difference in rights were considered to be natural and rational in the biggest civilized and eminent countries of the day. Islam does not believe that any particular group or class has been born for subjection and any other group for mastership. No group has been born dirty nor any other group for executive and administrative jobs. No groups has come into existence to have the status of the beasts while others enjoy human dignity, as was the religious, legal and social position under the out-dated systems of yore.
Islam officially proclaimed that:
· “All men are equal like the teeth of a comb
· “You are descendants of Adam and Adam was made of day.
“This nation of yours is one nation and I am your Lord. Therefore worship Me . (Surah al-Anbiya 21:92).
In fact all men are slaves of Allah and brothers of each other. They all form one group and belong to one class.
Legal Justice
With that conception of divine cosmology which Islam has in regard to man, it is naturally necessary that among individuals there should exist a sort of unity, harmony and equality in the matter of basic legal rights. When it is not recognized that any particular position in society is reserved for any particular individual or group, none can claim that any high position or a superior job is his exclusive prerogative, nor can any one consider others to be destined to obey him and to do only menial work. Naturally for no particular group there exist any special rights or fixed privileges, nor for others lesser rights and privileges.
On the basis of this conception, justice does not mean the subjection and privation of the vast majority and the enjoyment of all the comforts of life by a particular class of individuals having the right of exploiting others for their own benefit. None has any special position and all are capable of developing their talents and showing their ability. In this context justice means the provision of equal opportunities to all individuals to promote and show their talents, and to go forward up to the limit of their capacity.
Elimination of undue discrimination under Islamic conception
If we look at man from a purely material angle, it is quite likely that we should arrive at a conclusion untenable intellectually and ideologically. For example, if we consider man only as a living being having various faculties of growth and reproduction and having certain physiological and biological characteristics culminating in a developed nervous system and brain, we will notice that there is a vast difference between various individuals from the point of view of their physical activity, colour of skin, power of muscles, shape of limbs, height, weight and the ability to do various physical jobs.
If we define man as a tool-making being, we will find that all men are not alike in tool-making ability and manual skills. Similarly if we judge man and his human value by his power of production, we shall see that in this respect also there is a vast difference from individual to individual. On this basis, it may look to be a part of human nature that there should be a difference in the position and the legal rights of different individuals. This kind of philosophy leads us to the ancient system of grouping and paints discrimination in natural and rational colors.
But according to the divine view of Islam, humanity of man neither lies in his veins, skin or bones nor in the growth of his muscles, his working power or his tool making. It lies in the fact that man is a self-conscious being having independence of will and power of choice. On this basis all men are human beings possessing human values. Even from material point of view, what is important is that all men are made of clay, which is their common feature. Their nature is the same. According to this view the question of any human and natural discrimination does not arise.
Economic Justice
As we have already learnt, basically ownership is concentrated in Allah. All the natural resources which can be exploited by man are as a principle Allah’s property. All men have been created by Him and they live on His gifts. According to this’ conception of cosmos, natural wealth is not the private property of anybody in society.
No particular group or class can claim its ownership and deprive others of its use or to reduce them to the status of serfs. All natural resources belong to Allah. They are for the benefit of all. Justice means that, in the words of the Qur’an, wherever a man finds his means of living or in the words of Imam Ali a.s, whoever has a spark of life, he should have a right to acquire his sustenance Social justice in financial matters means that all yes all should be able to get all the necessities of life.
Freedom of thinking and acquirement of knowledge We know that man is a being ready for evolution and moving forward. Hence the social position of an individual in society is represented by the opportunity that opens for him the way to evolution and development, and even protects and guides him on this way, so that he may attain his natural and human rights. For example, man has the power of thinking and choosing. Therefore a just society is that which provides him the opportunity of exercising his free will, gives him freedom of thought and does not impose on him the will and desire of any particular class. Suppression of the freedom of thought in any way hampers evolution and deprives man of his innate and God-given right.
A just society gives man the right of making free and conscious choice.
Man is not expected to make his choice with his eyes and ears closed nor under duress and pressure against the dictates of his conscience. The suppression of the right of choice is a deviation from the normal human course. It causes disequilibrium in society. Anyhow, in regard to these questions it is a social necessity that guidance and constructive opportunities are provided to man to enable him to think rightly and make his choice rightly. But in providing this guidance there is a lurking danger which must carefully be avoided. Guidance must be earnest and selfless. It should be provided for the service of man, to make his hidden capacities bloom, and not with a view to exploit him and mar his humanity.
Man has also the capability to learn and attain knowledge. Attainment of knowledge is his birth-right. A just society is that which provides an opportunity to everyone to gain literacy, to make higher studies and to acquire proficiency in skills and arts. Profit is the result of work and all-round activity It is the right of every individual to profit by the natural resources. But that is possible only as the result of his exerting himself and doing work. Therefore, it is necessary that an opportunity of working and making some sort of useful effort should be provided to every individual, and everyone should be guided and trained to make full use of his intellectual, mental and practical creativeness, so that he may be engaged in constructive activity and may profit by the natural gifts as the result of his own efforts.
Privation is the result of encroachment. It should not be forgotten that man is a social being, and an individual has to live with others in society. It is not the right of any one individual, but it is the right of all individuals that all possibilities of growth and development should be provided to them. Hence, the education of one must not be at the cost of keeping others uneducated, and the employment of some must not be at the cost of the unemployment of others. Similarly the enjoyment of the comforts of life by some should not be the cause of the privation of others.
It may be noted that according to the view held by Islam it is not because some individuals have secured their rights that others are deprived of theirs. It is, in fact, because of the transgression and excess of some individuals that others are deprived of their rights. Imam Ali (a.s) has said: “I have never seen any hoarded money’, without there being neglected rights’ besides it. He has also said: “No one remains hungry, except for the reason that some rich man has availed himself of too much. There can be no privation if everybody is satisfied with what is his due.
