DISPENSATION OF JUSTICE IN THE EAST AND THE WEST: A SIMPLE COMPARISON

PROFESSOR D. MUIN-UD-DIN AHMAD KHAN

*
The Planet of the Earth is only plae in the !ni"erse #here so far li"in$ %ein$s ha"e %een
fo!n&. 'ario!s $ra&es of life in the for( of (iro%e) plants an& ani(als a%o!n& therein
an& thri"e on its soil s!rfae. H!(an %ein$ is re$ar&e& %y the (o&ern *estern sientists
as the hi$hest speies of ani(al. +!t the people in the East are not f!lly on"ine& of this
opinion.
People in the East $enerally hol& that (an is tho!$h %orn as an ani(al) is nonetheless
&estine& to %e a s!perior %ein$ far a%o"e the ani(al stat!s. The ani(al #orl& is r!le& %y
%r!te fore. Str!$$le for s!r"i"al) the so alle& ,!n$le la# an& the s!r"i"al of the fittest
are the r!lin$ fores in the ani(al #orl&. +!t (an ten&s to %eha"e &ifferently. +y &int of
his !nparallel s!perior intelli$ene) (an hol&s (astery o"er the (aterial #orl& an&
ani(al -in$&o( an& %y "irt!e of his &i"inely $ifte& (oral po#er) he $ains ontrol also
o"er his o#n self) o"er h!(an nat!re. The po#er of self restraint) the ethial "irt!e)
(orality) the a%ility to al!late) &eter(ine an& at on #hat one .o!$ht to &o/) raise (an
hea& an& sho!l&er a%o"e the ani(al #orl&. Intelli$ene is the preser"e an& &ifferentia of
ani(al life as the 0ree-s al!late& an& &elineate& in the anient ti(es. They rea& the
$reatness of ani(ality in h!(an nat!re an& they alle& (an an intelli$ent ani(al) a
rational ani(al) a soial an& politial ani(al. It is ho#e"er) a o((onsense -no#le&$e
that intelli$ene e(anates for( the %rain1 it is a 2!ality of hea& an& a preser"e of (in&) a
s!per% (ental po#er.
On the ontrary) (orality &oes not ar!e (ehanially fro( the %rain or (in&1 %!t
(orality is an option) a hoie) a po#er of &isri(ination that &istin$!ishes %et#een $oo&
an& e"il an& in&!es the (in& to hoose the $oo& an& to sh!n the e"il. Morality in&!es
an& inspires one to &o #hat one o!$ht to &o. It is a o((an&in$ in&!e(ent an& an
i(perati"e &ireti"e that flo# fro( the heart) i(%!e& %y onsiene arisin$ fro( the so!l.
This (oral option is ate$orially &ifferent fro( intelli$ene1 it is not e"en a&&e& or
s!per-a&&e& as a (a$nifyin$ 2!ality to intelli$ene1 rather li-e lo"e) it ten&s to stifle the
fa!lty of intelli$ene an& st!pefy (in&. Morality is i(perati"e or i(perio!s an& &oes
not $et s!%or&inate& or s!%ser"ient to anythin$ or any%o&y else. In the East this spirit!al
so!l po#er) the (oral fore) the onsientio!s i(perati"e of (an is &ee(e& to %e the
fo!n&ation stone of h!(an soiety. In the Eastern "ie#point) the &i"inely $ifte& so!l
po#er) onsiene an& (orality are the s!%stanti"e ele(ents of h!(an %ein$s) that
ate$orially har(onise the !ps an& &o#ns an& a(ia%ly %alane the &ifferenes of soial
ano(aly.
3
Professor D. Muin-ud-Din A!"d #"n is a researh sholar) $ra&!ate& fro( Dha-a Uni"ersity an& M0ill
Uni"ersity an& is for(er professor of Isla(i History 4 5!lt!re) 5hitta$on$ Uni"ersity) First Diretor 0eneral of
Isla(i Fo!n&ation +an$la&esh) Dha-a) E6-'ie 5hanellor) So!thern Uni"ersity +an$la&esh) 5hitta$on$) Presently
Researh Sholar in Resi&ene) So!thern Uni"ersity an& Diretor of the Institute of World Religions, Ethics and
Languages.
7
In the East) a#areness an& reali8ation of (oral i(perati"e ha& %een !rrent sine ti(e
i((e(orial. It is foref!lly $i"en "ent to %y the +i%le) Ol& an& Ne# Testa(ent) 'e&a
an& 9!ran. In this Eastern "ie#) (orality is the real &ifferentia of h!(an %ein$s) #ho) on
ao!nt of the (oral fa!lty) an neither %e e2!ate& nor lasse& #ith ani(als) that totally
la- (oral option an& (oral ,!&$(ent. So) it #o!l& %e ri&i!lo!s to all (an ani(al)
#hether soial) eono(i or politial. Man) to the East) is a (oral %ein$) a (orally
oriente& rational %ein$ an& a representati"e of Allah) the S!pre(e :or&) on the planet
Earth. The reator of the !ni"erse is reo$nise& %y all in the East as the all po#erf!l
o(nipotent al(i$hty :or&) the s!pre(e o#ner) (aster an& repository of all po#ers. The
r!lers an& the r!le& are at par an& e2!al %efore His ,!&$(ent) e2!ally responsi%le for
their ation #hether $oo& or %a&. R!lers hol& li(ite& po#er o((ens!rate to ens!rin$
peae an& tran2!ility in the soiety1 they are re$ar&e& as the e6e!tors of po#er an& not
the repository.
In the M!sli( point of "ie#) the r!lers hol& the po#er or .s!ltan/) that is) .&ele$ate&
po#er entr!ste& %y Allah to the proportion nee&e& for the &ispensation of ,!stie an&
#elfare to the people. +!t $enerally spea-in$) M!sli(s) one an& all) are har$e& #ith
enfore(ent of $oo& an& pre"ention of e"il %oth in&i"i&!ally an& olleti"ely ;al-9!ran<1
e"ery one of the( has %een entr!ste& #ith the responsi%ility of &iretin$ the #ell %ein$ of
the s!%or&inates an& o%eyin$ the &iretion of the s!periors1 the Holy Prophet says= e"ery
one of yo! is a shepher& ;&iretor< an& e"ery one of yo! #ill %e 2!estione& a%o!t those
!n&er yo!r har$e ;+!-hari an& M!sli(<1 he ontin!es to say that the r!lers #ill %e
2!estione& a%o!t their tenants) (an #ill %e 2!estione& a%o!t his fa(ily (e(%ers) #o(an
#ill %e 2!estione& a%o!t (ana$e(ent of her ho(e) the ser"ants a%o!t the property of his
(aster an& so on.
Parti!larly in Isla() ,!stie is or&aine& %y Allah an& is not pro(!l$ate& %y h!(an
person or instit!tion) %y any e(peror) -in$) E(ir or $o"ern(ent. Allah is ,!st an& ,!stie
is a prero$ati"e of Hi( alone. >!stie is as s!h %asially a (oral entity) .to $i"e e"ery
%o&y his &!e/) In Ara%i parlane) in 9!rani &ition) it is o!he& as= .to %esto# the
tr!st to its o#ner/ an& .to $i"e the &!e ri$ht ;ha22< to the o#ner of the &!e-ri$ht ;ha22</-
It i(plies %irth ri$ht an& not (erely le$al ri$ht. Th!s) #hile Isla( en!niates for e"ery
h!(an %ein$ his inaliena%le ri$ht to $et his .&!e/ %y &int of his %irth as a h!(an %ein$)
the *estern #orl& is offerin$ (an-in& le$al entitle(ent of .positi"e ri$ht/ enate& in the
for( of la# %y the so"erei$n h!(an po#er) %y the -in$) e(peror) potentate) national
asse(%ly et) #hih is &ee(e& ,!stie. Hene) in the *est ,!stie is the ri$ht of e"ery
h!(an %ein$ #hereas in the East ,!stie is &!e to e"ery%o&y. The &ifferene is %y .ri$ht/
an& %y .&!e/. In one #or&) ri$ht o#es to life an& &!e o#es to %irth1 hene ri$ht (ay
han$e #ith the e"er-han$in$ life pattern) #hereas &!e re(ains intat thro!$h the
"iissit!&es of life. The 5o(parati"e sr!tiny of these t#o stan&points %rin$s !s to the
&istinti"eness of the onept of ,!stie in the East an& *est.
>!stie is no#-a-&ays a o((onplae #or&. E"ery one is fa(iliar #ith it an& e"ery%o&y
also -no#s it. 5onsio!sly or !nonsio!sly al(ost e"ery%o&y !n&erstan&s it. Only
(entally &eran$e&) (a& person an %e an e6eption. Moreo"er) for one/s o#n self)
,!stie is so!$ht after %y all. As a r!le no%o&y #ants in,!stie for hi(self or herself
tho!$h all are not $enero!s eno!$h to e6ten& ,!stie e2!ally to others. In a #or&) in the
or&inary transation of h!(an %ein$s ,!stie is e"ery%o&y/s e6petation tho!$h (ay not
?
%e e"eryone@s $enerosity. All pro%le(s in h!(an life arise o!t of the $ap %et#een the
$i"e an& ta-e of ,!stie. +ea!se h!(an nat!re is $enerally ten&entio!s an& a-in to
in,!stie an& selfishness. Only %y &int of (oral restraint) self-&isipline an& patiene) a
(an or #o(an attains to a ri$hteo!s state of $i"in$ ,!stie to others as he or she e6pets
it for his or her o#n self.
*e (ay) therefore) in"esti$ate into the (eanin$ an& i(pliation of ,!stie an& the
e2!i"alent e6pressions of it in other (a,or lan$!a$es in or&er to $ain #orth #hile insi$ht
into it an& to $a!$e the &ifferene %y (eans of it into the n!anes of (in& an& thin-in$ of
&i"erse peoples %elon$in$ to &ifferent i"ili8ations) espeially in the East an& *est.
Con$e%& of Jus&i$e
@>!stie@ is a :atin #or&) &eri"e& fro( .>!st!s/ fro( the root #or& .,!st/ or .,!s/. Its
opposite is .in,!stie/ #hih points to oppression) repression) s!ppression) heatin$)
"anity an& so on
7
. The &itionary (eanin$ of ,!stie is .to $i"e #hat is &!e/. So also
in,!stie i(plies .not to $i"e #hat is &!e/. In the lassial parlo!r) the $reat 0ree-
philosopher Plato &efine& ,!stie in his fa(o!s Republic as .ren&erin$ to e"ery %o&y his
&!e/.
Ety(olo$ially .,!stie/ an& .&!e/ (!t!ally i(ply eah other an& (ay ,!stifia%ly %e
re$ar&e& as e2!i"alent ter(s in (eanin$ an& si$nifiane.
Philolo$ially) the ter( ,!stie s(a-s of an Aryan harater. Its affinity #ith In&ian
Sans-rit ter(inolo$y see(s s!rprisin$ly a-in. The e2!i"alent e6pression of ,!stie in
Sans-rit is jatha #hih orrespon&s e6atly to :atin .>!st!s/ #hih is prono!ne& as
.,!st!/. In their $ra((atial &elensions .Jatha A rtha B Jathartha/ orrespon&s in
te6t!re #ith .,!stie/) %oth (eanin$ .$ettin$ #hat is &!e/. In the tra&itional le$al pratie)
the anient In&ians stole a (arh o"er the 0ree-s an& Ro(ans %y &ispensin$ a hi$her
an& a&"ane& state of ,!stie in the fro( of .nyayato-birchar or .nyay%ihar/) (eanin$
.ri$hteo!s ,!stie/ instea& of &ispensin$ .,athartha/
?
or .,!st!s/ (eani$ .,!st #hat is &!e/)
the si(ple &!e or #hat is &ee(e& to %e &!e.
Th!s) in Sans-rit as in the +en$ali lan$!a$e ,!stie in the tehnial le$al sense) is not
alle& jatharhta or justus) %!t is alle& nyaybichar
C
(eanin$ nyayato bicher) #hih an
e6atly %e translate& as .ri$hteo!s ,!stie/1 ri$hteo!sness in itself.
The En$lish ren&erin$ of +i%lial He%re# sadaqu or sadaqa an& the 9!rani le$al ter(
adl are of the sa(e ate$ory of nyaybichar.
The Eastern onept of ,!stie as nyaybichar) sadaqu) adl) i.e. ri$hteo!sness or ri$hteo!s
,!stie) stan& for ren&erin$ #hat is &!e to hi( %y &int of his %irth ri$ht an& &i"ine
%esto#al1 %ea!se ,!stie is re$ar&e& in the East as a replia of the &i"ine ,!stie. Hene
hol&in$ %a- fro( so(e%o&y any portion or (ite o!t of #hat is &!e to hi( %y his %irth as
a h!(an %ein$ an& %y his e6istene as a speial reation of Allah) i(plies &enial of f!ll
,!stie. The o(prehensi"e proe&!re of ,!stie is) therefore of para(o!nt i(portane in
the &ispensation of ,!stie. The &ispensation of ,!stie (!st %e f!ll an& o(prehensi"e.
In the East) there is no sope for .s!((ary trial/ in the &ispensation of ,!stie. >!stie
(!st al#ays %e f!ll) o(prehensi"e) transparent an& !ni"ersal an& #hether r!ler or r!le&)
C
no%o&y is a%o"e ,!stie1 the e(peror) -in$ an& the ,!&$e hi(self are e2!ally s!%,et to
,!stie.
In the *est) on the other han&) the 0ree- philosopher-sa$e Plato #as the first to ta-e
o$ni8ane of the onept of ,!stie as the prinipal f!ntion of the h!(an so!l. As #e
ha"e referre& to a%o"e) he &efine& it in his Republic as ren&erin$ to e"ery %o&y his &!e.
+!t #hile &is!ssin$ the proess of the &ispensation of ,!stie !rio!sly eno!$h his
tho!$ht s!ffere& a serio!s retro$ression an& he felt &is&ain a%o!t ren&erin$ &!e to
e"ery%o&y an& a&"oate& ren&erin$ in its stea& .ri$ht/ to e"ery %o&y ;Plato/s fa(o!s
&ialo$!e on ,!stie in his Rep!%li<.
To a historian) the (ysti %ehin& Plato/s falterin$ lay in the pe!liar soial str!t!re of
the 0ree- Athenian people in the D
th
ent!ry +.5. In that lassial Athenian State there
#ere ro!$hly CEF iti8ens) GHF sla"es an& 7DF aliens. 5o(pare& to the a!torati
(ilitant Spartan State) the Athenian state #as rep!te& as a &e(oray1 %!t a(a8in$ly it
#as a sort of parlia(entary &e(oray of the CEF perent iti8ens) GHF perent sla"es
ha& no le$al ri$ht or any say in the politial affairs an& the 7DF perent alien neither ha&
any le$al stat!s #hatsoe"er
D
. Plato (!st ha"e %een st!pefie& %y the prospet of sla"es
$ainin$ e2!al f!n&a(ental h!(an ri$hts #ith their (asters an& the aliens #ith the
iti8ens if e"ery%o&y is $rante& &!e ri$hts %y (eans of ,!stie. So Plato apparently
&ee(e& .to ren&er to e"ery%o&y his &!e/ as ino(pati%le #ith the h!(an sit!ation
o%tainin$ therein nor o!l& it %e i(ple(ente& in his onte(porary soiety #itho!t
(a-in$ serio!s &isr!ption an& for inter alia "ario!s other reasons) he t!rne& to#ar&s
enate& le$al ri$ht as the sine qua non of ,!stie. He then &efine& ,!stie as ren&erin$
e"ery%o&y his .ri$hts/ that is to say to $i"e to the (aster (aster/s ri$ht an& to the sla"e)
the sla"e/s ri$ht an& so on.
*e (ay %e re(in&e& in this onnetion that Plato re$ar&e& sla"ery as nat!ral an& #ell
,!stifie&. +esi&es) the 0ree-s &i& not ha"e faith in a s!pre(e %ein$ as the reator)
s!stainer) pro"i&ene an& a&(inistrator of the !ni"erse. They &i& not %elie"e in any
po#er s!perior to that of (an an& hene they &i& not really !n&erstan& the in&efeasi%le
h!(an ri$ht $rante& to h!(an %ein$ %y the reator Allah) >eho"ah) 0o&) +rah(a to
#ho( %oth the (asters an& the sla"es are ao!nta%le on e2!al footin$ as people in the
East are a!sto(e& to %elie"e sine pre-lassial ti(es an& #hene the i&ea of .&!e/ has
e(anate&. The i&ea of .&!e/ ha& no affinity #ith the 0ree- !lt!re. Plato (!st ha"e
%orro#e& it fro( the >e#s of the Mi&&le East an& #as !na%le to assi(ilate or a!lt!rate
it in his onte(porary 0ree- soiety.
Plato/s shiftin$ of the (eanin$ of ,!stie fro( .&!e/ to .ri$ht/ #as apparently ta-en !p %y
the Ro(ans #ho t!rne& the onept of ,!stie into the positi"e la# to $i"e .to e"ery%o&y
his ri$hts/ rather than ren&erin$ to e"ery%o&y his .&!e/. It (ay %e note& herein that
.positi"e la#/ is (an-(a&e la# prolai(e& or pro(!l$ate& %y the (ortal h!(an
so"erei$n a!thority to $i"e one #hat is ri$ht for hi(1 #hereas .ren&erin$ &!e/ (eans to
restore to one #hat is a2!ire& %y hi( either as a %irth ri$ht or as a &i"ine $ift. So there is
a #i&e $!lf of &ifferene %et#een the t#o.
:oo-in$ into the o(parati"e ety(olo$y %et#een :atin an& Sans-rit) #e o(e aross
another interestin$ point. In the philolo$ial str!t!re the :atin .,!s/ (eans .,!st/ an&
.,!stie/
G
1 in Sans-rit the e2!i"alent .,atha/ (eans .,!st/ an& .,athartha/ (eans .,!st!s/B
,!stie. Hene >!st!s B ,!stie (eans .,athartha/ that is to say= .,!st #hat is &!e/. In the
D
Ro(an le$al tra&ition the E(peror ;#ho is the I(perator or $i"er of the o((an&< $a"e
to his tenants #hat is ,!st &!e to the( aor&in$ to the la#s pro(!l$ate& %y hi(. His
o((an& or #or& #as la# an& sine he is the $i"er of the la#) he is also &ee(e& a%o"e
la#) as no#-a-&ays #e are follo#in$ the *estern pratie of positi"e la# an& treatin$ o!r
so"erei$ns as s!h.
The follo#ers of Sans-rit tra&ition) ho#e"er) &o not pratie the ter( .,athartha/ for
.,!st!s/ or ,!stie1 rather they !se the ter(inolo$y of .nyay%ihar/ to (ean ,!stie
H
)
#hih arries the i(pliation of not .ri$ht/ %!t .&!e/. So that) #e (ay interpret that to the
In&ian people ,!stie is ri$hteo!sness #hereas to the *estern people ,!stie (eans ,!st
.ri$ht/. The for(er is a-in to the &i"ine an& nat!ral la# #hereas the latter is a-in to
positi"e la#1 the for(er i(plies ,!stie per se #hereas the latter i(plies (erely le$al
,!stie. No #on&er therefore) in the *estern le$al tra&ition it is sai& that) it is not eno!$h
to &o ,!stie %!t ,!stie (!st also %e &e(onstrate& to ha"e %een &one. In pratie as #e
see) ,!stie in the *est) (ore often than not) lar$ely en&s in the &e(onstration !n&er the
sha&o# of ,!stie. The *estern onept of .ri$ht/ re(ainin$ at a %a- step fro(
.ri$hteo!sness/ of the East) ten&s to perennially stay ino(plete an& i(perfet in the
sale of the realities of life) an& the $apin$ has( is %ri&$e& %y the onept of e2!ity. In
this onte6t Sir Henry Maine points o!t that .in pro$ressi"e soieties soial neessities
an& soial opinion are al#ays (ore or less in a&"ane of la# an& three instr!(entalities
%y #hih the $!lf %et#een the t#o is narro#e& are le$al fitions) e2!ity an& le$islation.
*hen la# %eo(es fi6e&) it is a&apte& to the ne# #ants of soiety first %y le$al fitions)
ne6t %y the $ro#th of a fresh %o&y of r!les %y the si&e of the ori$inal la#) fo!n&e& on
&istint priniples an& lai(in$ to s!perse&e the la# %y "irt!e of a s!perior santity
inherent in those priniples ;this is e2!ity< an& finally %y le$islation/
I
.
To el!i&ate the point f!rther) o!r attention (ay %e &irete& to the O6for& Ditionary. It
says that the #or& ,!stie is &eri"e& fro( .,!st/ an& is "ario!sly spelt an& prono!ne& in
the #estern lan$!a$es) s!h as) .,!ste/ in Frenh) .,!sto/ in Port!$!ese) .,i!sto/ in Italian)
.>!st!s/ ;prono!ne& as .,!st!/< in :atin) arryin$ the selfsa(e (eanin$ an& i(pliation
e.$. ri$htf!l or ri$ht. In Frenh .,!s/ (ean ,!st) ri$ht) la#) ,!stie.
In the #i&er sense) O6for& Ditionary $i"es si6 $ro!ps of (eanin$ of ,!stie) #hih are
%esi&es the le$ally i(plyin$ positi"e la#. These are ;7< #hat is (orally ri$ht an& also
ri$hteo!s in the si$ht of 0o&1 ;?< !pri$ht an& i(partial in one/s &ealin$s1 ;C< ren&erin$
e"eryone his &!e1 ;D< faithf!l an& honora%le in one/s soial relations1 ;G< onstit!te& %y
la# or %y e2!ity1 ;H< $ro!n&e& on ri$ht) la#f!l) an& ri$htf!l an& so on. These are)
ho#e"er) $eneral lin$!isti (eanin$ an& i(pliation) ha"in$ little to &o #ith the le$al
ter(inolo$y of ,!stie.
The #or& ,!stie is a$ain "ario!sly prono!ne& in E!ropean lan$!a$es) s!h as) .,!stiia/
;Spanish< .,!stia/) ;Port!$!ese< .$!isti8ia/ ;Italian< .,!stitia/ fro( .,!st!s/ ;:atin<
(eanin$ ;7< the 2!ality of %ein$ ,!st) %ein$ (orally ,!st or ri$hteo!s1 ;?< e6erise of
a!thority or po#er in (aintenane of ri$ht1 ;C< a&(inistration of la#1 ;D< a&(inistrator of
la# et.
J

*e ha"e notie& a%o"e that in :atin Ro(an tra&ition an& follo#in$ it in the (o&ern
E!ropean lan$!a$es there is only one #or& &enotin$ ,!stie an& its e2!i"alent
e6pressions) all %ein$ &eri"e& fro( :atin ,!st!s1 an& #e (ay f!rther note that in the
(o&ern le$al !sa$e all the #estern lan$!a$es (ean %y ,!stie to $i"e e"ery%o&y his or
G
her .ri$ht/ %y (eans of positi"e la#. T!rnin$ to the lassial 0ree- lan$!a$e) ho#e"er)
#e o(e aross t#o sets of #or&s for ,!stie rese(%lin$ those of Sans-rit) the first set of
#hih are .&i-ao/ (eanin$ .to ren&er the &!e/ an& .&i-ais/ (eanin$ ,!st) ri$ht an&
.&i-aios!ne/ (eanin$ .ri$hteo!sness/ an& the seon& set are .-rino/ to ,!&$e %y the la#)
.-risis/ (eanin$ ,!&$(ent an& .-rites/ (eanin$ the ,!&$e in person
K
.
O!r -een attention is &ra#n to a s!%tle rese(%lane %et#een the first set of 0ree-
ter(inolo$y #ith Ara%i .a&l/) the (eanin$ of %oth lea&in$ to ri$hteo!sness. .A&l/ in
Ara%i "er%ally (eans to &i"i&e into t#o hal"es i(plyin$ sharin$ %y the t#o parties to
the &isp!te an& the 0ree- set of #or&s %e$ins #ith .&i/ #hih also (eans .&i"i&in$ into
t#o/) that is sharin$ as a$ainst (onopoly %y one party) #hih is the essene of ri$hteo!s
,!stie1 so to say) &i"i&e an& a(ia%ly share. The first set %e$innin$ #ith .&i-ao/ i(ply
$i"in$ e"eryone his or her &!e %y itself in the (ilie! of a peaef!l soial li"in$1 #hereas
the seon& set of #or&s %e$innin$ #ith .-rino/ arry a politial an& le$al i(pliation an&
ass!(e a!thority) po#er et. for &eli"erin$ ,!stie. Hene the first set is o(pare& #ith
He%re# .yasar/
7E
(eanin$ strai$ht) ri$ht an& ,!st li-e the Sans-rit .,athartha/ an& the
seon& set is e2!ate& #ith He%re# .sa&a2!/ an& Ara%i .a&l/ as #ell as Sans-rit
.nyay%ihar/ (eanin$ ri$hteo!sness.
The onept of .&i-ao/ (eanin$ .to ren&er the &!e/ see(s to ha"e %een the ori$inal i&ea
of ,!stie. It &oes not ha"e any e2!i"alent ter(inolo$y in the Ro(an le$al tra&ition in
:atin. It also appears that in Athens there e6iste& a hi$hly &e"elope& onept of la# or
la#s) %y (eans of #hih Sorates) the $reat 0ree- philosopher sa$e #as trie& ela%orately
an& sentene& to &eath. It #as ertainly .positi"e la#/ enate& an& !phel& %y the
asse(%ly of the people/s representati"es. Referrin$ to it Plato says) .the ity is (isera%le
#here the Ma$istrates o((an& the la#s an& not the la#s the (a$istrates
77
.
Pe"' A&&"in!en& of Wes&ern Jus&i$e: Ru(e of L")
The hi$hest &e"elop(ent of the le$al tra&ition of ren&erin$ ,!stie in the *est #as
ahie"e& in the la# o!rt of the Ro(an E(pire in the for( of the .R!le of :a#/. Fro(
%e$innin$ to the en& it #as the f!n&a(ental oneption of the Ro(an E(pire an& it is
lai(e& to %e the o!tstan&in$ ontri%!tions of Ro(e to the #orl& i"ili8ation.
In his e6pert opinion Pery No"ille Ure says= .The Ro(an State ha& alrea&y %een
onstantly (a-in$ la#s for a%o"e a tho!san& years) fro( the p!%liation of the fa(o!s
t#el"e ta%les to the o(pletion of >!stinian/s o&ifiation in DG7 A.D.) the Ro(ans #ere
a nation of le$islators an& liti$ants. They #ere also pre-e(inently a nation that so!$ht
pree&ents for e"erythin$ they &i&. :a#s ent!ries-ol& #ere still "ali& in >!stinian/s &ays1
an& so(ethin$ not alto$ether !nli-e o!r ,!&$e-(a&e or ase-(a&e la#s ;i.e.
interpretation of le$al enat(ent) (a&e in so(e test ases) that #ere as %in&in$ on
s!%se2!ent ,!&$es< ha& %eo(e an essential part of the i"il la# of Ro(e
7?
.
.A s!ession of fa(o!s >!rists ;>!ris 5ons!lt) >!ris Pr!&ents< fro( rep!%lian &ays
on#ar&s ha& &e"ote& all their in$en!ity to this %!siness of le$al interpretation/.
.It #as an o!pation that ha& a speial attration for lo"ers of le$alis() an& i((ense
in$en!ity #as &isplaye& in the proess) #ith the nat!ral res!lt that these interpretations
often ontra&ite& one another/
7C
.
.All this (eant that to e2!ip hi(self to at as a ,!&$e in a o!rt of la#) or e"en to plea& in
one) the Ro(an of the early si6th ent!ry A.D. ha& to (aster not only a "ast (ass of
H
le$al enat(ents) so(e of the( al(ost inaessi%le) %!t also a h!$e an& often self-
ontra&itory literat!re of le$al interpretations/
7D
.
*e (!st) ho#e"er) note #ith the $reatest a!tion that altho!$h life an& la# are
inti(ately interrelate& in the i"ili8e& h!(an soiety) yet the t#o ne"er r!n pae to pae
parallel to eah other. +ea!se life (o"es for#ar& thro!$h ti(es an& pierin$ thro!$h a
$i"en sit!ation) e"ery (o(ent passes %eyon& it) #hereas la# fi6es !p the en"irons of a
$i"en sit!ation an& ten&s to perpet!ate it. :ife is &yna(i an& la# is stati. :ife flo#s an&
la# %in&s. Hene on the sale of Ti(e) life an& la# &o not r!n pae to pae. :a# fi6es
life an& t!rns it still an& sterile. This stiflin$ effet of la# on life is often ryptially
interprete& in o(parati"e ter(s) sayin$ that the $o&s of la# an& lo"e are e2!ally %lin&.
5onse2!ently) no sooner a la# is for(!late& to o"er a sit!ation) life pieres thro!$h it
an& passes %eyon&. Only for the #ea-ness of h!(an sensi%ility) #e realise the still-%irth
an& o!t-(o&e&ness of the la# after a $i"en perio& of ti(e. That is the reason #hy la#
nee&s onstant "i$ilane an& ontin!o!s re"ision an& perio&ial han$e in or&er to %e
effeti"e an& ha%it!ally o%eye&.
At any rate) the Ro(an syste( of life #as %ase& on the la#) #hih #as pro(!l$ate& %y
the E(peror. It #as loo-e& after an& applie& %y the >!&$es an& Plea&ers. In the opinion
of sholars) the Ro(an la# .ten&e& to %e the preser"e of professional la#yers or) at the
#i&est) of the people #ho st!&ie& in a fa!lty of la#1 an& the ontin!e& e6istene of s!h
fa!lties ten&e& to fri$hten a#ay fro( the s!%,et those #ho are not so 2!alifie&/.
7G
+!t the la#-a%i&in$ iti8ens are sai& to sho# their la#-a%i&in$ness %y -eepin$ "ery lear
off the la#/.
7H
:a#) th!s) e(anate& fro( the #ill of the so"erei$n) ten&e& %y a professional $ro!p
(ainly to pre"ent the people fro( fallin$ into any offene or ri(e. Hene) la# (eant a
li(it) a %arrier on the ati"ities of the people rather than a $!i&in$ priniple. It o"ere& a
s(all tho!$h si$nifiant part of life an& ai(e& at Lleast interfereneM #ith the free&o( of
the people. In (o&ern ti(es la# reflete& 2!ite often the lass or $ro!p interest1 so that)
#hen the opposition o(es to po#er) s!h la#s are han$e&.
In this #hole onte6t) ,!stie pre-e(inently (eant .to ,!&$e %y the la#/ an& la# (eant
pri(arily the .positi"e la#/
7I
#hih #as li(ite& to so(e e6tent %y the nat!ral an& latterly
also %y the la# of 0o&. Positi"e la# as s!h an sel&o( satisfy all the people sine it is
onei"e& an& o(pose& %y a $ro!p of people #ith lass or party interests. Positi"e la#
so (a&e an ri$htly %e alle& ,!st in the sense of Jathartha as it is enate& %y a
representati"e $ro!p of people) %!t (ay not %e al#ays prono!ne& as hol&in$ ri$hteo!s
,!stie or nyaybichar.
Te Se!i&i$ Tr"di&ion: Sadaqu or Ri*&eousness
On the other han&) the He%re# .Sa&a2!/ or .Sa&a2a/ #hih is translate& into :atin as
ri$hteo!sness is a Se(iti onept of ,!stie. It is !s!ally refere& to the spirit!al "ision of
the $reat Unitarian Patriarh A%raha() the !n&isp!te& father an& pro$enitor of three $reat
Se(iti reli$ions= >!&ais() 5hristianity an& Isla(. In all of the( ri$hteo!sness) alle&
.Sa&a2!/ in He%re# an& .Ta2#a/ in Ara%i) stan&s as the pi"otal onept of life) soiety
an& reli$ion.
7J
In other #or&s) in the >e#ish) 5hristian an& Isla(i syste( of life
.ri$hteo!sness/ stan&s in the plae of the Ro(an .r!le of la#/.
I
Ri$hteo!sness) ho#e"er) is (!h (ore o(prehensi"e in this Se(iti sense than the
0ree- .&i-ao/ ;&!e< or .&i-aios!ne/ ;ri$hteo!sness< as #ell as the Ro(an .>!stie/ sine
it reflets .(oral responsi%ility/ of h!(an %ein$s in this (!n&ane life as #ell as the
.ao!nta%ility/ %efore the S!pre(e :or& in the ne6t #orl&1 rather %oth this responsi%ility
an& ao!nta%ility interpenetratin$ into one another for(!late a #holeso(e o(posite
onept of taqa or 0o&-fearin$ness) of 5hristian an& Isla(i reli$ions. S!h a
o(prehensi"eness) espeially o(prisin$ a this-#orl&ly cu! other-#orl&ly i(pliation
of life) not (erely to spea- of h!(an ati"ities here an& no#) %!t e6ten&in$ ri$ht thro!$h
the life after &eath) #as a onept totally forei$n to the ori$inal 0ree- an& Ro(an #ay of
thin-in$.
Fro( this #holeso(e onept of ri$hteo!sness) i.e. "adaqu an& #aqa) e(anate& the
onept of $dl
7K
an& Insaf)
?E
#hih stan& for ,!stie in the #i&er onept of
ri$hteo!sness) that is) &oin$ >!stie to one@s o#n self) to the fa(ily) to the soiety an&
State) also) to the :or&-Pro"i&ene) 0o&) Neh"eh) Allah.
?7

In the Ditionary of Rihar&son $dl is e6plaine& as e2!ity) ,!stie) retit!&e) pro%ity) the
%ein$ ,!st) e2!ita%le 1 anythin$ e2!al or e2!ipon&erant to another as loa& to loa&.
??
In the
%unjad) it is &esri%e& as .e2!al) one to the other) to &o ,!stie ;insaf<) to %e ,!st) strai$ht)
the (i&&le %et#een t#o positions) opposite of oppression) $ol&en (ean) e2!ality of the
t#o si&es et./
?C
In Mis%a%!/l-:!$hat) $dl is e6plaine& as strai$htenin$) the arro# in the
%o#) to e2!alise t#o stran&s1
?D
It also (eans to !t into t#o hal"es.
$dI is !se& in Ara%i an& Persian as e2!i"alent of insaf
?G
) #hih is &eri"e& fro( nisf)
(eanin$ half. In $eneral adI is (ore !se& in Ara%i #hereas insaf is (ore pop!lar in
Persian) T!r-ish) Ur&! an& +en$ali lan$!a$es.
The essential sense of %oth adI an& insaf is to &i"i&e an& ren&er eah his &!e an& to
&epreate (onopoly. That is to say) .&i"i&e an& share/.
In Ara%i) there is no e2!i"alent #or& for Justus an& Jathartha as there is no e2!i"alent
#or& in :atin for adI) insaf ;Ara%i< an& nyaya ;Sans-rit<) #hih are in the(sel"es a-in
an& e2!i"alent ter(s (eanin$ #ith e2!al fore .s!%stanti"e ,!stie/. In fat) the last three
ter(s are refletions of the He%re#- Ara%i sadaqu an& taqa an& the Sans-rit bibe&)
?H
all arryin$ a &o!%le set i(pliation of hol&in$ the responsi%ility in the (!n&ane #orl&
an& ao!nta%ility in the life after &eath) an& for that reason ,!&$in$ #ith o%,eti"ity #hat
is &!e to eah an& ren&erin$ it to the ri$htf!l lai(ant.
It has %een aptly sai& in the 'uran that .,!stie is to ren&er the ri$ht to the ri$htf!l
person/ an& .to ret!rn the tr!st to the tr!stee/.
?I
On the other han&) the Sans-rit #or&
bibe& stan&s for the ool al!lation %y hearty reason as oppose& to e(otional thin-in$
#hih e(anates fro( a restless (in&. In :atin) ho#e"er) the (eanin$ of bibe& is arrie&
%y the ter( .onsiene/) #hih is oine& fro( .onsio!sness/) that in&iates a ner"o!s
or physiolo$ial pheno(enon #hereas bibe& an& its Ara%i e2!i"alents (ha!ir an& fuad
stan& for a so!lf!l f!ntion #ith a spirit!al %asis the ren&erin$ of #hih into .onsiene/
!ts a faint eho an& a poor re"er%eration of a %ene"olent feelin$ far re(o"e& fro( the
spirit!al ate$ory of (oral reali8ation.
As a$ainst the *estern onept of la#) #hih &e"elope& into a pi"otal a6is of the Ro(an
soiety an& State) the Se(iti onept of ri$hteo!sness attaine& the hi$hest &e"elop(ent
in the soio-politial syste( of the M!sli( soiety re"ol"in$ aro!n& the onept of adl
J
operatin$ in ,!6taposition) so(e#hat &ihoto(ially) %y (eans of the onept of adab
?J
;(oral on&!t< ati"ely (o"in$ the soiety %y pers!asion #ith the fore of (oral
i(perati"e on the one han&1 an& %y the onept of shara
?K
;le$al resol"e<) on&!tin$ the
affairs of the State %y oeri"e po#er) %oth these f!ntions e(anatin$ fro( the &ireti"es
of the 'uran an& the "unnah ;Propheti Tra&ition<.
In respet of the (oral on&!t) the Prophet ;s.(.< &irete& that if any M!sli( sees an
e"il o!rrin$ %efore hi( in the soiety) it is his &!ty to retify it %y !sin$ his han&s1 if he
&oes not hol& po#er to &o so) he (!st retify it %y !sin$ his ton$!e1 if he &oes not hol&
po#er to &o so) he (!st hate it %y his heart) #hih stan&s for the #ea-est state of faith.
CE
Th!s the (oral ation has %een (a&e i(perati"e for -eepin$ the soiety a$oin$1 %ea!se
!nless a soiety re(ains in (orally r!nnin$ on&ition) the enfore(ent of ,!stie pro"es
o!nter-pro&!ti"e.
*ith re$ar& to the enfore(ent of ,!stie) the holy 'uran &irete&= .*hen yo! ,!&$e
%et#een the people ,!&$e #ith ,!stie/
C7
That is to say) the ,!&$e is not allo#e& to ,!&$e
#ith in,!stie or !nri$hteo!sness in the na(e of la#. For that reason) the la# or positi"e
la# is not reo$nise& in Isla(. The shara is a resol!tion or resol"e) a &iretion)
o(para%le to the *estern ase la#1 a-in to +en$ali )idhan) on the %asis of #hih one
has to ,!&$e in the onte6t of han$in$ ti(e an& ir!(stantial sit!ation so as to $i"e to
eah his &!e. It is f!rther a&(onishe& %y the 'uarn to ,!&$e #ith .>!stie te(pere& #ith
(ery/) *adl a ihsan
C?
) that is ,!stie an& (ery) #hih is re$!larly repeate& #ee-ly in
the ser(on of eah Fri&ay 5on$re$ation of the M!sli(s. It is rather the opposite of the
0raeo-Ro(an &it!( that the $o&s of lo"e an& ,!stie are %lin&.
Th!s) in the Isla(i p!r"ie#) soiety an& State stan& in a o!nterpoise o(ple(entary to
eah other #ith the (oral on&!t of the soiety an& oeri"e shara of the State1 an& for
the pro(otion of the #elfare an& pro$ress of h!(an life) s(ooth f!ntionin$ of %oth is
neessary. So lon$ as the soiety -eeps on a$oin$ s(oothly #ith its pers!asi"e adab or
(oral on&!t) the appliation of shara %eo(es effeti"e an& )ice )ersa. In&ee& there is
no #or& in Ara%i e2!i"alent to the :atin ter( .:a#/.
:i-e#ise the +en$ali- Sans-rit ter( )idhan
CC
orespon&s rather #ith resol!tion or
resol"e #hih stan&s for the so!re of la# rather than la# itself. For that reason) #hile
intro&!in$ Ro(an orientation in the In&o-M!sli( syste( of &ispensation of ,!stie) the
En$lish an& their nati"e a&"isers a&opte& the Persian ter( ain
CD
to si$nify la#) #hih &i&
not arry ori$inally e6atly the sa(e (eanin$ in its o#n en"iron(ent) as #e see in the
title of ain-i-$&bari (eanin$ the a&(inistration of $&bar, the +reat.
Con$(usion
In onl!sion #e (ay s!( !p o!r fin&in$s that the :atin #or& .,!stie/ ete(olo$ially
stan&s at par #ith the Sans-rit #or& jathartha #hih (ean literally .,!st #hat in &!e/.
This points to .i(plie& ,!stie/ rather than .s!%stanti"e ,!stie/. In Sans-rit the #or&
nyaya (eans .s!%stanti"e ,!stie/ or ,!stie per se) #hih has no e2!i"alent in :atin. The
0ree- #or&s di&ao an& &rino also in&iate the r!le of la# an& to ren&er to e"ery one his
&!e %y (eans of it. There is a 0ree- #or& di&aiosune #hih (eans ri$hteo!sness) %!t it
&oes not $i"e !s an ela%orate (eanin$ as the He%re#- Ara%i sadaqu an& taqa &o.
The He%re#- Ara%i "adaqu an& taqa) on the other han&) arry an ela%orate (eanin$ of
hol&in$ responsi%ility in this #orl& an& ao!nta%ility in the life hereafter1 an& the eternal
K
sta-e of re#ar& an& p!nish(ent in the hereafter fl!sh %a- (oral si$nifiane into the
"eins of (!n&ane responsi%ility) (a-in$ there%y (orality e"en (ore i(perati"e then the
la#.
That) the 0raeo-Ro(an onept of the .r!le of la#/ attaine& hi$hest &e"elop(ent in the
Ro(an syste( of la#) a2!irin$ the pi"otal position in the Ro(an #ay of life. Net the
.positi"e la#/ of the Ro(an an& #estern tra&ition o!l& not ren&er .s!%stanti"e ,!stie/
%y the .r!le of la#/. No #on&er) therefore that the Ro(an le$al e6perts r!le& that) it is
not eno!$h to &o ,!stie) %!t ,!stie (!st also %e &e(onstrate& to ha"e %een &one. In fat)
a&(inistration of ,!stie in the *estern syste( 2!ite often re(ains onfine& to an atin$
an& &e(onstratin$ the &ispensation of ,!stie #itho!t re$ar& to soial infra-str!t!re of
(oral peae.
On the other han&) the Se(iti onept of ,!stie attaine& its hi$hest &e"elop(ent in the
Isla(i syste( of life #herein ,!stie is re2!ire& to %e a&(inistere& #ith s!%stanti"e
,!stie an& it is prohi%ite& to &o in,!stie in the na(e of la#. The ,!&$e has %een &irete&
%y the holy 'uarn to ,!&$e #ith ,!stie an& to (iti$ate ,!stie #ith (ery.
In its #i&er onte6t) one #or& (ore an& #e finish %y h!(%ly pointin$ o!t that the
Platoni &en!&ation of ,!stie fro( the (orally la&en onept of .&!e/ an& the Ro(an
star- le$ali8ation of ,!stie %y the R!le of :a# &i"ore& fro( (oral or soial #elfare
onsi&erations) ha"e %een reatin$ serio!s tension espeially %et#een the t#o #orl&-#i&e
lar$est o((!nities of (o&ern #estern 5hristians an& M!sli(s #hih is f!rther ten&in$
to o(e to $rips on the interpretation of the li(its of free&o( in (atters of preser"in$ the
santity of the reli$io!s "al!es) s!h as hea&$ear of the M!sli( $irls an& a%!sin$ the
i(a$e of the holy prophet of Isla( an& the !ntra((ele& free&o( of Press in p!%lishin$
%espha(o!s o((ents an& pit!res h!rtin$ reli$io!s senti(ents of M!sli( o((!nity.
These le$al ano(alies are presently initin$ the serio!s onsi&eration of the *estern
a(oral onept of la#.
Con$e%& of Jus&i$e in Is("!
In the *est ,!stie is &ispense& aor&in$ to the la#. +oth Ola#@ an& @,!stie@ in the *est
are onepts an& i&eas an& are) as a r!le) (ore or less fi6e& i&eas. Hene the ,!&$(ent
eliite& front the la# are often too harsh or too soft) espeially %ea!se the la#s are
enate& %y an intereste& fation of apatty or parties in po#er to s!it their i&eals or
on"eniene #hih (ay not f!lly tally #ith the han$in$ spae-ti(e an& personal
ir!(stanes. As a onse2!ene fro( a #holeso(e "ie# in s!h lopsi&e& enat(ent of
fi6e& la#) there in"aria%ly re(ain (any@ $aps an& loopholes) #hih %e$et a(%i$!ities.
Moreo"er) Platoni &elension of the (eanin$ of ,!stie %y &enyin$ the nat!ral @&!e ri$ht@
an& i(posin$ artifiial @le$al ri$ht@ %y the Ma,esti #ill of a so"erei$n -in$ or e(peror or
national asse(%ly in the for( of aref!lly for(!late& la#s %y learne& le$al e6perts an&
o"er an& a%o"e that as an& #hen those la#s are o&ifie& after the (o&el of >!stinian
5o&e or Nepoliani 5o&e) the la#s %ein$ the tools of ,!stie) %eo(e hi$hly professional)
har&ly !n&erstan&a%le to the $eneral people for #hose #elfare these are enate&.
In the *estern historial proess) the a&option of Platoni &elension %y the Ro(an
e(perors an& their a&option of an artifiial an& &ea& lan$!a$e of :atin as the Ro(an
I(perial 5o!rt lan$!a$e) (a&e &iret o((!niation %et#een the ,!&$es an& the plaintiff
7E
an& liti$ant ;o(plainant an& &efen&ant< pratially i(possi%le. To failitate the le$al
o((!niation %et#een the( the le$al !sa$e of installin$ the (e&iatin$ plea&ers on %oth
si&es of the plaintiff an& liti$ant $ra&!ally e(er$e&. As #e ha"e notie& in o!r first
&iso!rse that in Ro(an ti(es the plea&ers #ere hi$hly speiali8e& professional la#yers
#ho plea&e& the ases of the o(plainant an& &efen&ants) as one a$ainst the other) in
haste le$al ter(s %efore the ,!&$es an& thereafter plae& the ,!&$(ent in plain lan$!a$e
%efore their respeti"e lients. This !sa$e #as &o$$e&ly follo#e& %y the (e&ie"al an&
(o&ern *est e(ployin$ the professional a&"oates an& %arristers as #ell as no# &ef!nt
In&o-+ritish U-il an& M!-htear to &o the selfsa(e f!ntions of the plea&ers.
O%"io!sly in s!h 5o!rt proee&in$s la# %eo(es pre&o(inant o"er life) &e(an&in$
a&,!st(ent of life to the re2!ire(ent of the la#. It s(a-s of a philosophy of Olife for the
la#@ as &ia(etrially oppose& to the o(%ine& Eastern o((it(ent to @la# is for life@.
5an@t it %e ar$!e& then that) if yo! %elie"e in .h!(an ri$ht/ as a $ift of la# ;enate& %y
the h!(an so"erei$n<) then la# %eo(es the re$!latory priniple of h!(an life inl!&in$
h!(an ri$hts1 %!t if yo! %elie"e in .h!(an ri$hts/ as &!e to hi( %y "irt!e of his %irth as a
h!(an %ein$ as a $ift of Nat!re an& as a $ift of 5reator Allah) then la# %eo(es
p!rporte& to the #elfare of h!(an life inl!&in$ h!(an ri$hts. Here lies a $apin$ left
%et#een the *est an& the East. To the *est) life is for la# an& to the East) la# is for life.
It %rin$s !s %a- one a$ain to the &ifferene of .ri$ht/ an& .&!e/ #hih #i&ely &i"i&es
also the intellet!al h!e %et#een the *estern 5hristianity an& Isla() the *est a&"oatin$
(o&ifiation of the ati"ities of life to onfor( to the :a# #hereas the East &e(an&in$
(o&ifiation of la# for pro(otin$ the #elfare of life.
The $aps an& loopholes of the *estern la# an %e ill!strate& #ith an a(ia%le h!(or %y
the le$al &e(an& of Portia to the plaintiff Shylo-) in Sha-espeare@s Merhant of 'enie)
to ta-e a po!n& of flesh fro( the hest of Antonio as per le$al ontrat of penalty
%et#een the() on the e6piry of the &ate of the repay(ent of the &e%t) %!t she &e(an&e&
not to she& a &rop of %loo& #hih #as not pro"i&e& in the ontrat) that restraine&
Shylo- fro( perpetratin$ his "en$ef!l &esi$n.
In another %ran& of h!(or) it is sai& that in the *estern :a# 5o!rts the ,!&$e is a ypher
#hose honora%le ars are %ein$ ta-en possession of %y the t#o sets of plea&ers) one
representin$ the plaintiff an& the other representin$ the &efen&ant an& #hosoe"er party
s!ee&s in tiltin$ his fae to#ar&s it) that party #ins the ase.
In the East) on the other han&) ,!stie is not a fi6e& i&ea or a (ere onept. In Hin&!is()
+!&&his( an& Isla( ,!stie or @%ihar@ is a proess!al "er%al no!n an& alls for a
proess!al operation. In Aryan Sans-rit representin$ %oth Hin&!is( an& +!&&his()
,!stie is alle& @%ihar@ (eanin$ @,!&$in$@ an& it is (o&ifie& %y the a&"er% @nyaya@
(eanin$ ,!stly. The sa(e is also in +an$la lan$!a$e. It is alle& n"ay%ihar in
on,!$ate& ter() #hih (eans ,!stly ,!&$in$) that nyayata %ihar.
In Isla() >!stie is alle& @a&l@ an& the f!ntion of ,!&$in$ is alle& @ha-(@. The Holy
9!ran says @i&ha ha-a(t!( %aynan-nasi an tah-!(!i %i@l-a&l) #hene"er yo! ,!&$e
%et#een the people ,!&$e #ith ,!stie ;S!rah Nisa1 D=GJ<. The 9!ran f!rther o((an&s)
#hile) ,!&$in$ Pto restore the &!e tr!st to its o#nerP) #hih is ,!stie an& Holy Prophet
M!ha((a& ;SA*< &efines ,!stie as Pto ren&er the &!e ri$ht to its o#nerP.
77
An& the o"erall 9!rani or&er is to ren&er ,!stie #ith o(passion. Hene) in the East
,!stie is not a onept or an i&ea) nor e"en fi6e& an& %lin&1 %!t ,!stie is a proess of
%alanin$ life) a (eans of (!t!al a&,!st(ent an& soial #elfare. >!stie is (eant for
pro(otin$ life an& not for st!ltifyin$ it. >!stie is not pri(arily an at of retaliation) %!t is
an at of %alanin$ life.
Jus&i$e in Is("! -" fur&er $onsider"&ion
The fo!ntainhea& of ,!stie in the A%raha(i s!essor-reli$ions of >!&ais() 5htitianity
an& Isla( is 0o&-fearin$) alle& ta2#a (eanin$ "i$ilant fear of Allah. The M!sli(s are
instr!te& %y Allah in the Holy 9!ran to re(ain stea&fast in !phol&in$ ,!stie. The 9!ran
says1 PAn& the en(ity of any nation o!$ht not &e"iate yo! fro( &oin$ ,!stie1 &o ,!stie)
it is nearer to ta2#a 0o&-fearin$ an& fear Allah #ith "i$ilaneP ;al-Mai&ah1 G=J<. Th!s
0o&-fearin$ is fo!ntain-hea& or f!n&a(ental so!re sprin$ of a&l or ,!stie. In another
ayah or "erse of the Holy 9!ran) Prophet M!ha((a& ;SA*< is pro(pte& to say= Lan& I
ha"e %een o((an&e& to &o ,!stie a(on$st yo!M ;al-Sh!ra1 DC=7G<. In still another "erse
the M!sli(s are instr!te&= LAn& #hene"er yo! ar%itrate %et#een the people) ar%itrate
#ith ,!stie ;a&l< ;Al Nisa1 D=GJ<. It has also %een sai& Lthe *or& of yo!r :or& has %een
esta%lishe& #ith tr!thf!lness an& ,!stie ;a&l<M ;al-Ana(1 H=77G<. Th!s) a&l ;,!stie< is a
-ey#or& in the soial syste( of Isla() as s!h) the onept of ,!stie is fo!n&ational prop
of the Isla(i soiety. Net) in or&er to ope #ith the &yna(is( of h!(an life) in Ara%i
a&l is !se& al#ays in the "er%al sense of .,!&$in$/.
The 9!rani !se of a&l for ,!stie) ho#e"er) see(s to %e a ne# Isla(i !sa$e in the
Ara%i lan$!a$e. In the "er%al sense a&ala ori$inally (eant .&i"i&in$ so(ethin$ into t#o
hal"es/ an& .an e2!i"alent e6han$e of so(ethin$/. +!t in the le$al !sa$e of the Holy
9!ran a&l (eans %ein$ ,!st an& e2!ita%le an& atin$ ,!stly) ;ontra< &e"iatin$ fro( the
ri$ht #ay ;Rihar&son1 Ara%i-En$lish Ditionary<
In the latterly a&(inistrati"e !sa$e of the M!sli(s the Ara%i ter( insaf has o(e to
(ean selfsa(e a&l. Insaf is the pl!ral of nisf (eanin$ half. Hene insaf (eans &i"i&in$)
ta-in$ the half1 hol&in$ the (i&&le path) a&,!stin$ a &ifferene e2!ita%ly ;i%i&<.
In or&er to f!rther ens!re ,!stness of ,!&$in$) it is state& in the holy 9!ran= LIf t#o
fations of the M!sli(s en$a$e in fi$htin$) then settle the &isp!te %et#een yo!r %rotherly
fations1 %!t if one of the fations $et hostile an& atta-s the other fation) then fi$ht
a$ainst the o%stinate one !ntil it ret!rns to the o((an& of Allah1 if it ret!rns then settle
the &isp!te %et#een the( #ith a&l) ,!stie) an& &o it #ith 2ist #ith e2!ity an& %alaneM
;aI-Hi,rat DK=K<
The ter( 2ist is applie& to ,!stie) e2!ity) as also to the %alane an& #ei$hin$ sales. In
another "erse) it is state&= An& #e ;Allah< ha"e sent &o#n #ith the( ;the Prophets< %oo-s
an& %alane in or&er to (a-e the people stan& on the 2ist) Le2!ita%le ,!stieM an& a&&e&
there!nto LAn& f!lfill the (eas!re #hen yo! #ei$h an& #ei$h #ith strai$ht (eas!rin$
sales ;2istas!l (!sta2i(<M ;al Isra= ?H=?G) also al Sh!ara=7J?1 al H!&= 7I =JG<.
In another "erse Allah says= L*e ;Allah< shall eret the sales of ,!stie ;2ist< on the Day
of >!&$(entM ;al-Nisa= ?7=DJ<. F!rther(ore) people ha"e %een o((an&e&= LAn& eret
the #ei$ht #ith ,!stness ;2ist< an& &o not &i(inish the (eas!re(entM ;al-Rah(an GG=7K<
In another "erse it is a&&e&= LF!lfill the #ei$ht an& (eas!re an& &o not &i(inishin$ly
&epri"e the people fro( their thin$s) &!e to the(M ;al-A@raf1 I=7JG<.
7?
A$ain the Holy Prophet is as-e& to= LSay (y Pro"i&ene ;Ra%%< o((an&e& (e to &o
e"erythin$ ,!stly ;%i/l-2ist<. E"en) so to soften the harshness of p!nish(ent %y the strit
operation of ,!stie an& to stress on the refor(ati"e o%,eti"es of p!nish(ent %y
refletin$ the -in&ness) o(passion) an& for$i"in$ harateristis of the (a$nani(o!s
Allah) it is state&) L'erily Allah o((an&s #ith ,!stie an& #elfare-oriente& o(passion
;a&l an& ihsan<M ;al NahI=7H=KE<.
U(&i!"&e "i! of Jus&i$e
If the sprin$ of ,!stie ;a&l< is the "i$ilant fear of Allah ;ta2#a<) its e"ent!al $oal lies in
pro(otin$ h!(an life) sta$e %y sta$e) to the !ni"ersal syste( of %alane #hih Allah has
set !p on this earth an& a(i&st the !ni"erse at lar$e. It is state& in the Holy 9!ran that=
LAn& the earth) He has set it !p for hol&in$ li"in$ ani(alsP ;al-Rah(an= GG=7E<. A$ain)
LAn& the earth) He sprea& o!t... an& reate& e"erythin$ #ell-(eas!re& ;(a#8!n< ;al-
Hi,r= 7G=7K<. LAn& the s-y) He raise& it !p an& plae& in it the (eas!re& %alane ;al-
(i8an<. +e#are of "iolatin$ the %alaneM ;al-Rah(an= GG= I-J<. Ela%oratin$ f!rther) Allah
says= L'erily *e ha"e sent &o#n o!r Prophets #ith lear e"i&enes an& *e ha"e sent
&o#n #ith the( the Sript!re an& the (eas!re& %alane ;(i8an< in or&er to (a-e the
people stan& %y ,!stie ;2ist<. An& *e ha"e sent &o#n iron ;ha&i&< in #hih there lies
tre(en&o!s "iolent po#er an& !tility for people in or&er that Allah (ay -no# #hosoe"er
o(es) to His help an& that of His Prophets fro( !nseen1 'erily Allah is stron$ an& All-
po#erf!lM ;al-Ha&i&= ?I=?G<. A$ain= LAn& #e ha"e p!t !p into it ;earth< pe$-li-e
(o!ntains an& $ro#n in it e"ery sort of thin$s #ell-(eas!re& ;al-Hi,r= 7G=7K<. Th!s) the
!lti(ate $oal of !l!(-at-ta,ri%iyah) the e6peri(ental sienes) is to e6plore the pattern of
Allah@s reation an& the la#s of Nat!re #hih flo# fro( the %alane at the (iro as #ell
as (aro le"el in the !ni"erse set !p %y the 5reator) S!stainer an& Pro"i&ene of the
Uni"erse) Allah ;S*T<.
5o((entin$ on the "erse of the Ha&i& or Iron) Dr. Tasli(a Mansoor) a reno#ne&
Professor of :a# at the Uni"ersity of Dha-a #rites LThree thin$s are (entione& as the
$ifts of Allah. They are the %oo-) the %alane an& Iron) #hih stan& as e(%le(s of three
thin$s #hih hol& soiety to$ether) "i8. Re"elation) #hih o((an&s $oo& an& for%i&s
E"il) >!stie) #hih $i"es to eah person his &!e1 an& the stron$ ar( of the la# ;Iron<
#hih (aintains santion for e"il &oers ;International Se(inar on Isla(i :a#) IIU5= H
>!ly ?EED) p. 7C<. Dr. M!ha((a& M!sleh!&&in says= L>!stie) therefore) ;#hat M!sli(s
s!$$est< is the 2!ality of %ein$ (orally ),!st an& (erif!l in $i"in$ to e"ery (an his &!eM
;Philosophy of Isla(i :a# an& Orientalists) ;:ahore) p-KI 2!ote& i%i&.<. A%&!r Rah(an
Doi says L>!stie is a o((an& of Allah) an& #hosoe"er "iolates it faes $rie"o!s
p!nish(entM. LAllah o((an&s ,!stie) the &oin$ of $oo&) an& the harity to -ith an& -in
an& he for%i&s all sha(ef!l &ee&s) an& in,!stie an& re%ellion1 He instr!t yo!) that yo!
(ay reei"e a&(onitionM ;Al-9!r@an) Al-Nahl= 7H=KE< ;f. Shariah) the. Isla(i la#)
:on&on 7KJK) p-C) 2!ote& i%i&.<. Pro%a%ly fro( a 5hristian s!%onsio!s profile the
Shorter O6for& Ditionary ;7KJG. p. 7EIG< $i"es the initial (eanin$ of ,!stie as Lto $i"e
#hat is &!eM.
Th!s fro( the Isla(i point of "ie#) >!stie is not a proper no!n #ith har& (eanin$ of
ri$ht1 %!t as a "er%al no!n #ith the proess!al soft (eanin$ of $i"in$ e"ery%o&y his &!e
as &e(an&e& %y spae-ti(e ir!(stanes. As a proess!al &yna(i pheno(enon)
>!stie as so(e%o&y@s &!e flo#s fro( the !ni"ersal an& nat!ral %alane set !p %y the
7C
reator for the &i"ine a&(inistration an& fatef!l ontrol of the !ni"erse %oth al the (iro
le"el an& (aro le"el of the reate& #orl&.
It %ein$ so) the *estern onept of har&ore le$al ri$ht pro(pte& the *esterners to
&e"elop in o!rse of ti(e three instr!(ental tentales to help for(!late as #ell as
&ispense proper ,!&$(ent %y (eans of i(ple(entin$ the la#s an& re$!lations p!rporte&
%y ,!stie) #hih are analo$y) e2!ity an& pres!(ption. In this tria&i a(al$a( .analo$y/
is re$ar&e& as the -eynote of the *estern syste( of la#. In +an$la lan$!a$e analo$y is
translate& as .s"a&rishya an!(an/ an& in Ara%i) Persian an& Ur&! it is alle& .2iyas/.
On the other han&) ,!stie is %ein$ a(ia%ly resol"in$ the &ifferene %et#een &isp!tin$
parties an& restorin$ nor(al an& peaef!l %alane in the soiety in the "ie# of Isla() it@s
&ispensation &e(an&s ta-in$ into ao!nt spae-ti(e fators an& thin$s or persons
in"ol"e& in the ase of this &isp!te) for #hih the Holly Prophet &e"ise& an e2!ita%le
proess of i,tiha& (eanin$ intellet!al e6ertion an& ,!ri&ial en&ea"or an& ir!(stantial
effort to fin& a ,!st an& o(prehensi"e sol!tion of a &isp!te. Th!s) as a &yna(i sol!tion
of a &yna(i pro%le( Isla( intro&!e& a &yna(i en&ea"or to sol"e the e"er-han$in$
pro%le( of flo#in$ life. Therefore) as a$ainst the *estern le$al -eynote of analo$y or
2iyas) Isla( intro&!e& i,tiha& as the -eynote of Isla(i le$al syste(.
It (!st %e aref!lly note& in onsi&erin$ the le$al syste( of East an& *est that) the
&ri"in$ fore for &ispensin$ ,!stie in the *est is the fi6e& onept of analo$y alon$ #ith
its so!re (aterial of pree&ene #hih are e2!ally stati fi6e& i&eas. *hereas the
&ri"in$ fore of Isla(i &ispensation of ,!stie is i,tiha&) a &yna(i en&ea"or to fin& a
&yna(i sol!tion of flo#in$ &yna(i life #hih is far re(o"e& fro( the fi6e& i&eas an&
onepts of *estern %ran&.
Referen$es
7. #he "horter ,-ford English .ictionary) 7KHG) p. 7EIG1 The O6for& En$lish Ditionary) 7KH7) H-K)
p. DHE.
?. kx vb` gvnb `vk: evOjv fvlvi Awfavb, mvwnZ msm`, KwjKvZv, 1979, ct
1807, hv !h` " v# c$Kvkv% ` jvc, h&cw'gv(, mZ, hvw)w*+ w)*vbvb,hv-x,
wb-g gZ, h'.c, hvh+ hvhv/, hv'xwZ+ c$0wjZ c$vb,hv-x, hv%+ c$K1Z,
mZ, 2ch,3, hv/, hv%Z: bv-Zt, w4KgZ, )56Zt7
C. 8, ct 19:0, bv- !wb, wb;-, mZ# " <- !/gb# " < !(# + h mZ j=-v hv-,
h,w3 w)0v' w)ZK%, bxwZ, m,w)0v', hv%, mZ wb*%v'(7 h,w3g>jK, =s'?x
>!stie @' mv Z,jbx-, bv-wbA+ bv- c'v-(bZv, <cBcvZ, bv-c+ bvh 2cv-,
*g%c, bv-),wC+ bv-+<bv- )v* kw3, w)0v' kw3, w)0v' ),wC, w))K7
D. See 5harles Rollin/s /istory) at No. 77 %elo#.
G. #he ,-ford English .ictionary) op. it. 'ol. G. p. HCJ.
H. The shorter O6for& En$lish Ditionary) 7KHG) p. 7ED
I. Snell/s 0rinciple of Equity) R.E. Me$arry) :on&on) 7KDI) p. ?
7D
J. #he "horter ,-ford English .ictionary) 7KHG) p. 7ED) Snell/s 0rinciple of Equity) R.E. Me$arry)
:on&on) 7KDI) p. ?
K. +i%lio- #heological Le-icon of 1e #esta!ent +ree&. 7KKG) pp. 7JC-?E?.
7E. #heological Word 2oo& of the ,ld #esta!ent) 7KJE) 'ol. ?) pp. IG?-IGG1 'ol. 7) pp. D7I-D7J.
77. 5harles Rollin= #he $ncient /istory of the Egyptians, 3arthagians, $ssyrians, 2abylonians,
%edes and 0ersians, %acedonians and +recians, Trans. into En$lish) Ne# Nor-) n.&.) 'ol. II)
Setion 'III) p. GGG. Pery Ne"ile Ure= Justinian and /is $ge) A Pelian +oo-) Mi&&lese6) U.S.A.)
7KG7) p. 7DG1 Also cf. Stron$= %odern 0olitical 3onstitutions) :on&on) 7KDE) p.?H?-I7.
7?. I%i&.) p. 7DE
7C. I%i&.
7D. I%i&.
7G. I%i&.
7H. I%i&.
7I. Positi"e :a# is a (an-(a&e stat!te enfore& %y the santion of the so"erei$nty) also alle&
I(perati"e :a# ;f. Sal(on&= Jurisprudence) Ma6#ell) :on&on) p.... <
7J. E&#ar& *illia( :ane= $n $rabic- English Le-icon) :e%anon) 7KHJ) part. I) p. C7E) .Ta2i!n/
ha"in$ a re"erential or pio!s fear of 0o&) one #ho $!ar&s hi(self fro( sin. .Ta2#a/ the preser"ation
or $!ar&in$ of oneself fro( p!nish(ent in the #orl& to o(e an& fro( at of &iso%e&iene %y
ri$hteo!s on&!t or ri$hteo!sness) "irt!e) ,!stie or honesty.
7K. :ane@s :e6ion) +KI) pt.G.) p. 7KID) A&l-e2!ity) ,!stie) a thin$ that is esta%lishe& in the (in&s as
ri$ht) reason re2!ires the inferene of its $oo&ness1 an& this #ill not at any ti(e %e a%ro$ate& nor
&esri%e& as a (o&e of trans$ression.
?E. >ohn Rihar&son= .ictionary, 0ersian, $rabic and English) :on&on) 7JEH) p. 7?E= Insaf - e2!ity)
,!stie) &i"i&in$) ta-in$ the half) hol&in$ the (i&&le path. +e-insaf !n,!stly.
?7. Allah (eans .the :or&/) The Isla(i na(e of the S!pre(e :or&) the >e#ish na(e is Neh#eh an&
the 5hristians all Hi( .0o&/.
??. >ohn Rihar&son= .ictionary, 0ersian, $rabic and English) :on&on) 7JEH) p. HCH.
?C. :e#is Mal!f= $l-%unjad) +eir!t) 7KDK) p G77.
?D. A%!l Fa&l A%&!l Hafi8 +aliya#i= %isbahuI Lughat) Delhi) 7KJC) p.) GCH.
?G. See no. ?E a%o"e.
?H. kx vb` gvnb `vm: evOvjv fvlvi Awfavb, mvwnZ msm`, KwjKvZv, 1979,
ct 1D90, w)0 " < !Ev# F w))K, gvb) G`-' g* h <wb)0%bx- c`v% m&Kvh%
2&mvn @)s K,Kvh% wb'H&mvn `vb K', <IJ'' g* m&Kvh% nZK mIJvL @)s
KKKvh% nZK /vwb 2&cvv`b K'7 wnZvwnZ w))0bv7
?I. Al-9!ran) s!rah al-Nisa D1 GJ.
?J. Rihar&son= .ictionary) op4 cit. p.?H $dab- i"ilities) $oo& (anners) politeness) o!rtesy) ele$ane
of (anners) (orality et.
?K. :ane@s Le-icon) +K I) p. 7GCG) "har un) &i"ine #ay of reli$ion) a #ay to the (eans of eternal life.
CE. Shei-h *ali!&&in A%! A%& Allah Khati%= %ish&at al-%asabih) Delhi) +a% al- A(ar %i/l-Mar!f)
p.DCH.
C7. Al-9!ran) S!rah al-Nisa) D=GJ.
C?. >ohn Penrie= .ictionary and +lossary of the 'uran) :a%anon) 7JIC) Reprint) p.KG an& :ane@s
:e6ion) p. 7KID) an& al-9!ran Q'I = K?.
7G
CC. <vMZvL `): bZzb evOvjv Awfavb, KwjKZv, 197N, ct 8:O: w)w*, ))5Pv,
kv5Q wb-g, <v=b c$(-b, mwA, wbg%v(, c$'(, 2cv-7 kx vb` gvnb `vm,
c$vR3, ct 1D79, kv5Q w)wnZ wb-g, w)w* ))5Pv, hSv'v 2cv- <?%b K'v hv-,
2cv-, wb-g7
CD. Rihar&son= op.it.) p. 7DH = Ayin- a rite) !sto() p. 7DI= Ayin- an instit!tion) (anner) or&inane)
anon) la#) !sa$e.
7H