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7:29 - Say: "My Lord hath commanded justice; and that ye set your whole selves (to him) at every
time and place of prayer and call upon him making your devotion sincere as in his sight: such
as he created you in the beginning so shall ye return." 10101011
1010 For wajh, see ii. 112 and n. 114. Our devotion should be sincere, not as in other men's sight, but by presenting our
whole selves, heart and soul, to Allah. Even so, it may not be enough; for the sight of our heart and soul may be
faulty. We should call upon Allah to give us the light, by which our sincerity may commend itself to Him as true
sincerity "as in His sight" (7.29)
1011 Cf. vi. 94. Our sincerity should be real sincerity, as in His sight for when we return to Him, we shall be stripped of all
pretence, even such self-deception as may satisfy us in this life. (7.29)
51:6 - And verily Judgment and Justice must indeed come to pass. 4992
4992 Din=the giving to each person his precise and just due; this is implied in Judgment and Justice. All the inequalities of
this Life are to be redressed. (51.6)
6:151 - Say: "Come I will rehearse what Allah hath (really) prohibited you from": join not anything as
equal with Him; be good to your parents: kill not your children on a plea of want; We provide
sustenance for you and for them; come not nigh to shameful deeds whether open or secret;
take not life which Allah hath made sacred except by way of justice and law: thus doth He
command you that ye may learn wisdom. 976977
976 Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should
study the true moral law, whose sanction is God's Law. The first step is that we should recognise that He is the One
and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests: (1) that God's
love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is
purely unselfish; (2) that our first duty among our fellow creatures is to our father and mother, whose love leads us to
the conception of divine love. Arising from that is the conception of our converse duties to our children. God provides
sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of
sacrificing children of Moloch stands condemned. Then come the moral prohibitions against lewdness and all
unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All
these things are conformable to our own interests, and therefore true wisdom from our own point of view. (6.151)
977 For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right,
truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for
food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962
to vi. 138. (6.151)
6:152 - And come not nigh to the orphan's property except to improve it until he attain the age of full
strength; give measure and weight with (full) justice; no burden do We place on any soul but
that which it can bear; whenever ye speak speak justly even if a near relative is concerned;
and fulfil the Covenant of Allah: thus doth He command you that ye may remember. 978
2:193 - And fight them on until there is no more tumult or oppression and there prevail justice and
faith in Allah; but if they cease let there be no hostility except to those who practice
oppression. 207208
207 Justice and faith. The Arabic word is Din, which is comprehensive. It implies the ideas of indebtedness, duty,
obedience, judgment, justice, faith, religion, customary rites, etc. The clause means: "until there is Din for God."
(2.193)
208 If the opposite party cease to persecute you, your hostility ends with them as a party, but it does not mean, that you
become friends to oppression. Your fight is against wrong; there should be no rancour against men. (2.193)
5:8 - O ye who believe! stand out firmly for Allah as witnesses to fair dealing and let not the hatred
of others to you make you swerve to wrong and depart from justice. Be just: that is next to
Piety: and fear Allah for Allah is well-acquainted with all that ye do. 706707
706 Cf. iv. 135. (5.8)
707 To do justice and act righteously in a favourable or neutral atmosphere is meritorious enough, but the real test comes
when you have to do justice to people who hate you or to whom you have an aversion. But no less is required of you
by the higher moral law. (5.8)
4:114 - In most of their secret talks there is no good: but if one exhorts to a deed of charity or
justice or conciliation between men (secrecy is permissible): to him who does this seeking the
good pleasure of Allah We shall soon give a reward of the highest (value). 625
625 Usually secrecy is for evil ends, or from questionable motives, or because the person seeking secrecy is ashamed of
himself and knows that if his acts or motives became known, he would make himself odious. Islam therefore
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