Corporal Punishment
Islam besides ordaining the wearing of civilized dress and enjoining people to do good and restraining them from evil so as to make the Islamic society virtuous has also recommended corporal punishment for the sinners.
Though corporal punishment is the source of personal disgrace yet if certain people openly flout the Divine commandments and set a bad example for others, they should certainly be whipped before the general public. Besides that awarding punishment in accordance with the Divine laws is in itself worship, if personal vengeance is not involved in it. We read in a narration that once a woman was found guilty of a major sin and she was brought before Imam Ali. The Holy Imam after making proper investigations decreed that the woman should be punished in accordance with Divine commandments. Qambar who was one of the devoted followers of the Holy Imam was ordered to enforce the sentence of punishment but out of anger he whipped her with three extra lashes. When the Holy Imam came to know of it, he took the lash from Qambar's hand and by making him lie down whipped him three times. Indeed, it is that framework of Islamic justice in which the punisher, who was so close with the Holy Imam for so long a period, could not be spared for doing excesses.

Suggestion Made to Imam Ali
At long last, however, the reign of the Islamic State came into the hands of Imam Ali, its rightful owner. When he assumed the reins of the government, certain Muslims who had not been imbued with the true spirit of Islam and who thought like professional politicians and the so called experts in the field of statesmanship, approached the Holy Imam and advised him thus: "It is just the beginning of your rule. Hence, it is very necessary to consolidate your government. It is advisable that you should grant money from the Public Treasury to the rich and affluent persons, tribal heads and your favorites so that they may be prevented from indulging in subversive activities and they may also be rightly rewarded for their non-interference".
In reply to these time-servers and soulless politicians, Imam Ali said: "Do you expect me to strengthen the foundation of my just government through oppression and injustice? Can anybody attain the goal of monotheism with his polytheistic policy? I accepted the responsibility of running the affairs of the State for eradicating such injustices and illegal collection of taxes and now you expect me to be involved in those evil activities which I should, being duty bound, root out from the society ". (Wasa'ilush Shi'ah, vol. XI, p. 80) 154

Equity in Distribution of Public Treasury
Imam Ja'far Sadiq said: "Muslims are the worthy sons of Islam and I do not discriminate between them in the matter of distributing shares from the Public Treasury. These open merits and good qualities for example priority in embracing Islam, superiority in knowledge, piety, and jihad etc. are the concerns of the Day of Judgement and not of the Public Treasury". (Wasa'ilush Shi'ah, vol. XI, p. 81 )
It seems what the Holy Imam said was in reply to the people's wrong thinking and expectations according to which they were waiting for special regard on account of the good qualities which they possessed. They thought that they would get a greater share from the Public Treasury in his statement removed their misconceptions and rejected their false hopes.
Indeed, if we give the pious and the virtuous people a large share from the Public Treasury we shall be committing double errors: Firstly we have underrated the value of merits; and secondly we have made the sincerity of the meritorious people dubious, since we have diverted their attention towards worldly gains, and obviously if we assess the inner qualities and spiritual perfection through giving a greater or smaller share from the Public Treasury, it means that we have done an irreparable harm to merit and perfection and to those who tread that path.

Strong Criticism by Imam Ali
Imam Ali used to supervise the duties of the government officials himself, and appointed regular and secret reporters for that purpose. The people were free to bring to the Holy Imam complaints against the government officials. One of such complaints was about a government official in Persia (Iran). The nature of the complaint was that the government official was discriminating between his relatives and the general public and alloted a larger share from the Public Treasury to his relatives. The Holy Imam warned him and wrote to him. "There should be no difference whatsoever between your relations and the rest of the Muslims". (Sharh Nahjul Balagha, by Muhammad Abduh, vol. III, p. 76).

Imam Ali's Admonition to Umar
Imam Ali used to admonish Caliph Umar. He said to him: "Be very-careful about the following three basic problems:
(i) You should not adopt any discrimination between the criminals when you award them punishments.
(ii) Make just decision according to Divine law both when you are angry or in a happy mood.
(iii) Do not be partial to any family in giving shares from the Public Treasury. (Wasa'ilush Shi'ah, vol. XVIII, p. 156)
The gist of these counsels is that in enforcing the Divine laws one should not be influenced by his personal disposition of anger and pleasure and should not be partial because of personal relationship, family or tribal affiliations.

Imam Ali Walks out of the Court
In the days of the caliphate of Umar, a man filed a suit against Imam Ali and both the parties were summoned by the court. The Qazi (judge) who should have been impartial in talking to, even in looking at, and taking the names of both the parties showed distinction in taking the name of the Holy Imam and the other person. He addressed Imam Ali by calling his name with due respect and regard with his patronymic appellation, and the other man with his usual name. At this the Holy Imam became displeased and walked out of the court-room after saying to the judge: "The judge, should not discriminate between the two parties of the law suit. You made distinction in ealling out my name with more respect. That is not the way of administering justice in the Islamic way". (Vide: The Voice of Human Justice, by George Jordac, ISP, 1982)
This incident points out to the fact that even a man of the caliber of Imam Ali was brought to an ordinary court of law against an ordinary citizen and that no special time or place for the hearing of the case. This also signifies the importance of justice and equity in Islam.

Obstinacy in Discussions and Actions
From the careful study of the Holy Qur'an we find that there is an aspect of justice pervading all affairs and in all the laws and commandments, moderation and impartiality. We quote hereunder some instances:
(i) When Islam wants to prohibit drinking of liquor it first points out to its apparent benefits which accrue from its distillation and sale and its advantages from the medical point of view. But later it points out that its harmful effects far exceed its benefits. In this respect the Holy Qur'an says: Muhammad, they ask you about wine and gambling. Tell them that there is great sin in them. Although they have benefits for men, the sin therein is far greater than the benefits. (Surah al-Baqarah, 2:219)
(ii) In spite of all the characteristic qualities that are found in Islamic ideology, the Holy Qur'an does not at all neglect the past Scriptures. The Holy Qur'an says: He has sent the Book (Qur'an) to you (Muhammad) in all Truth. It confirms the Bible. He revealed the Torah (Taurat) and the Gospel (Injil) as a guide for the people and now He has revealed the Furqan (criterion of discerning right from wrong). (Surah Ale Imran, 3:3)
(iii) The Holy Qur'an does not consider the people of the formerly revealed Books that is, the Jews and Christians altogather dishonest but says that there are some among them who are so honest that they return to their owners the property in whatever quantity it is kept in their custody, while there are some dishonest and mean persons who misappropriate even one single coin if it is kept in trust with them. The Holy Qur'an says: There are some among the people of the Scripture who return the treasure entrusted to them, yet there are some who do not return even a dinar until you demand and insist, because they say: 'We cannot be blamed for usurping the rights of the heathens'. (Surah Ale Imran, 3.75)
This declaration of the Holy Prophet about those who had not accepted his invitation to Islam, was a glaring example of justice and equity.
It has been the method of Islam that the moral code was always observed in matters where discussions and debate exceed the limit of justness and quest for finding the truth and when the disputes were likely to take an unreasonable stand, one should withdraw oneself from the discussion even though one may happen to be on the right.

Justice Towards Polytheists and Infidels
Islam ordains that we should be just not only to its followers but also to the enemies even in times of war.
If the enemies kill you, you people should also kill them because that is the only punishment for the infidels. At this moment killing is the only just action otherwise it will amount to cowardice and timidity. But it should be borne in mind that you should not attack them first; rather, just as they attack you, you should also do similarly. The Holy Qur'an says: And fight those (who fight you) where so ever you find them and expel them from the place from where they expelled you. (Surah al-Baqarah, 2:191)
Do not kill anyone whom Allah has forbidden you to kill without a just cause. Whoever is killed unjustly, We have given the heir of that person the right to demand satisfaction or to forgive. (Surah Bani Isra'il, 17:33)
This verse points out to the custom of the Age of Ignorance that whenever a man of a certain family was killed his entire family rose in vengeance and unless several people of the other family were killed the matter was not settled. But against this wild fanaticism, the Holy Qur'an ordains justice, and says not to exceed the limits of retaliation and vengeance. It allowed only to kill one person who was the actual killer or to demand the blood money.
Imam Ali after sustaining a fatal wound at the hands of his assassin advised his two worthy sons, Imam Hasan and Imam Husayn besides giving other instructions, not to indulge in mass killing but to kill only the wretched killer, Ibn Muljam. He further said: "He (the assassin) struck once on me and therefore you should also give him one stroke". (See: Letter—47, Peak of Eloquence, ISP, 1984)
This is a unique example of justice which Imam Ali upheld even at the moment when he was lying in a pool of blood.
Islam sanctified a particular area of land as a Sanctuary and within its bounds fighting is prohibited so much so that even hunting of animals and uprooting of the grass from the earth are not permitted. The Holy Qur'an says: Do not fight them in the vicinity of Ka'ba unless they start to fight; then fight them for it is the recompense that the disbelievers deserve. (Surah al-Baqarah, 2:191)
It is because of their disrespect of a sacred month that you are also allowed to retaliate against them in a sacred month. If anyone transgresses against you, you also may retaliate against them to an equal extent. Have fear of Allah and know that He supports the pious. (Surah al-Baqarah, 2:194)
Allah does not forbid you to deal kindly and justly with those who have not fought against you about the religion or expelled you from your homes. Allah does not love the unjust people. (Surah al-Mumtahanah. 60:8)
If you want retaliation, let it be equal to that which you faced. But if you exercise patience it will be better for you. (Surah an-Nahl, 16:126)
Believers, be steadfast for the cause of Allah and be just in bearing witness. Let not a group's hostility to you cause you to deviate from justice. Be just, for it is closer to piety. Have fear of Allah, He is Aware of what you do. (Surah al-Maidah, 5:8)
There are several verses of the Holy Qur'an in this behalf, but before we wind up this discussion we mention another verse with some elaboration: Do not accuse anyone, who claims himself to be a Muslim, of disbelief just for worldly gain. (Surah an-Nisa, 4:94)
In connection with this verse we briefly mention the following incident: The Holy Prophet sent some people to find out the condition of the Jews of Khaybar so that the Muslims might be prepared beforehand to deal with them. One of the Jews hid his property in a mountain and then came out to welcome the Muslims, and informed them that he had embraced Islam. But the Muslims made haste and said that he was only pretending to save his life and property and there and then killed him. At this the Qur'anic verse was revealed, ordaining that if someone says that he has embraced Islam they should not say that he is not a Muslim and should not kill him and loot his property. They should shun such hasty decisions. At the same time they should not hastily believe an enemy who pretends to be Muslim, without making proper investigation, and as such they should neither be in haste to kill him nor easily believe what he says. In short we should adopt the path of truth which defends social justice that is, we should adopt the path of thorough investigation. Our principle of social justice means that while we are fighting against our opponents we should behave with justice and love towards those who are harmless, and we should harshly treat those who are wicked and oppressive and punish them as they deserve.

Blood-money and Retaliation Ensure Justice
The Holy Qur'an says: Believers, in case of murder, the death penalty is the sanctioned retaliation, a free man for a free man, a slave for a slave and a female for a female. However, if the convicted person receives pardon from the aggrieved party, the prescribed rules of compensation must be followed accordingly. This is a concession and a kindness from your Lord. He who transgresses against it shall suffer painful punishment. (Surah al-Baqarah, 2:178)
The literal meaning of the word qisas (retaliation) is "following suit". Since the heir of the man who is killed by someone, treat him in the same way, that is they follow his action by killing him. The term qisas means death penalty. In the Age of ignorance, (before the advent of Islam) it was a custom with the Arabs that whenever a man was killed by someone, the family men of the murdered man used to massacre the whole family of the murderer. It was therefore to abolish this ghastly practice that the Holy Qur'an ordained death penalty, that is, man for man, slave for slave, woman for woman and not the whole lot of family members.
In Islam the injunction of death penalty is very just, because unlike the Jewish law it does not entirely depend on retaliation, nor does it have recourse to only forgiveness or blood-money as it is with present day Christians, because insistence on death penalty sometimes creates complications. Hence, to make it obligatory is unwise. For instance if the murderer and the murdered ones happen to be the two brothers, then in that ease compulsion of the death penalty will lead to a still more gruesome tragedy for the family, because for the sake of one brother another brother would have to be sentenced to death by law. On the other side the condoning of the death penalty by means of the demand of the blood-money will give as a general rule an encouragement to murder. Therefore, in Islam the basic law provides death penalty but it has also a provision of pardon by means of paying the blood-money to the murdered man's relatives, who can choose between the two options.

The Law of Qisas (Retaliation) in the Holy Qur'an
The Holy Qur'an says%%%: In the Taurat We made obligatory for the Jews the code of retaliation Capital punishment for the murder of a person, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth and a wound for a wound. If the perpetrator is forgiven by the affected party this will be an expiation of his crime. Those who do not judge according to what Allah has revealed are unjust. (Surah al-Ma'idah, 5:45)
In certain narrations we find that there lived in Madina during the time of the Holy Prophet two famous tribes of the Jews — Bani Nuzayr and Bani Qurayzah. Bani Nuzayr were boastful people. If someone of their tribe happened to kill a man of the tribe of Bani Qurayzah he was not sentenecd to death, but if the murderer belonged to Bani Qurayzah the death penalty was enforced upon him and he was instantly killed.
But when Islam came, it eliminated undue discriminations among various sections and classes of people. Bani Nuzayr who by then had embraced Islam requested the Holy Prophet to continue the practice of bragging as well one sided death penalty so as to give them their usual advantage. But the Holy Prophet rejected their request outright and said: "The justness underlying the rules of retaliation is not only characteristic of Islam but it is found in Taurat also. (Tafsir Namuna, Vide: Surah al-Ma'ida, 5:45)
If somebody deliberately murders someone without any just excuse the heirs of the murdered man can slay the murderer quite justifiably. If someone strikes somebody in the eye and blinds him, the victim can also do the same to the offender. Cutting the nose for nose and ear for ear of the offender is permissible. Similarly, if someone breaks somebody's tooth or inflicts a wound the latter can do the same to the former.
Thus the injunction of the rules of retaliation in Islam operates equitably in all cases without any consideration of racial, social, tribal and personality differences.

Moderation in Worship
It is necessary to throw some light on the subject of moderation in offering prayers. It has been stressed in our traditions that we should not force upon ourselves recommended prayers if we are not fully prepared for it, as we should perform such prayers with a free and willing heart.
Imam Ja'far Sadiq said. "Do not load yourself with prayers" (Usul Kafi, vol. II, p. 86)
In another tradition we read as follows: "Do not thrust prayers on the servants of Allah. It has particularly been insisted that children should be given more freedom and they should not be strictly asked to perform recommended prayers".
There are several other traditions on this subject.

Moderation in Appreciation and Criticism
As it has already been said adopting moderation and justice is the guiding principle of a Muslim's life. Among other things which should be given importance to are undue praise and undue criticism which leave a harmful effect on individuals and the society as a whole.
Imam Ali says: "If you exceed the limit in praising somebody you will be a sycophant and if you belittle the worth of a deserving person, you are narrow-minded or jealous as you cannot bear to praise others". (See: Sayings of Imam Ali, Peak of Eloquence, ISP, 1984)
Thus we should be just and moderate in praising others. In this respect Imam Ali says: "Being too much critical rebounds upon ourselves and stubbornness gives rise to bad feelings". (Tuhuful 'Uqul)
The parents should be advised to realize that over-indulgence spoils the child.
The Holy Prophet says: "In the latter times the undue love and over-indulgence of the children will make them self-conceited but it does not mean that they should be deprived of their due love".
In the traditions we learn that parents should behave with their children like a child and should be one with them in their play, pastimes, and conversation, so as to satisfy their psychological demands.

Moderation in Expenditure and Charities
Though we are primarily concerned with social justice in our current discussion, yet from the Holy Qur'an and the traditions we find many other things which are not outside the purview of our discussion. Among them is the problem of general expenditure and charities.
Islam has also adopted a medium course in regard to these matters like other such things. In praise of the virtuous people the Holy Qur'an says: Who are neither prodigal nor miserly in their spending but maintain moderation. (Surah al-Furqan, 25:67)
Do not be niggardly, nor over-generous, lest you should become reprehensive and constrained. (Surah Bani Isra'il,17:29)
In our traditions in matters of economics too, moderation has been greatly stressed.

Justice in Personal Life
The Holy Qur'an says: If you cannot maintain equality with more than one wife, marry only one or any slave-girls you may own. That will make easier for you to avoid injustice. (Surah an-Nisa, 4:3)
The Holy Prophet even when he was in his death-bed took care of doing justice to his wives, as he used to get his bed shifted to the chamber of the wife who had turn on that night.
Ayesha, one of the wives of the Holy Prophet said: "The Holy Prophet never gave preference to one wife over another; he treated them all alike. He used to visit everyone of his wives daily and inquired of their welfare, but everyone of them had her own turn. If he wanted to stay with someone of them when it was not her turn he first asked the permission of the concerned wife". Thereafter, she further said, "But I never gave my turn to any of the Holy Prophet's wife".
When Imam Ali had two wives and if he wanted to perform ablution, he would not do it in the house of the wife whose turn did not fall on that particular time. Of course, the spirit of justice should permeate through our social structure.

Moderation in Frugality
In Islam the system of frugality is also based on moderation and justice in the sense that exercising thrift should not be to the extent that no deserving person is deprived of his due share or rights, and every rightful claimant should be allowed to lead a comfortable life according to his needs.

Output of Work
Islam advises division of work for various purposes so that time may be allocated to different pieces of work including worship of Allah, picnics and lawful enjoyments. In this way all our material and spiritual needs can be fulfilled. (Sayings of Imam Ali, Peak of Eloquence, ISP, 1984)
If in the event one's work is so extended as to restrain the work of another person, the officer incharge can put a check on this practice. For instance, if some people developed a barren land by the sweat of their brow, they would become its owner according to law which says: "One who develops a barren land becomes its owner". If such a development of the land leads to deprivation of others and the social structure becomes unsound, the Islamic government can limit the extent of such a development so as to do justice to others also"(Iqtisaduna, by Ayatullah Sayyid Muhammad Baqir Sadr)

Justice in Distribution of Property
Imam Ali says: "The far-off tract of land should be equally treated like the nearby areas". (Letter—53, Peak of Eloquence)
The State's budget should be equally allocated among all sections of the society. It should not be such that people living near the capital city may get a greater share.
Like Prophet Shu'ayb many of the Prophets, after inviting the people to the belief in monotheism and prophethood, gave the first priority to the just distribution of wealth and honest use of weights and measures in business transactions. The Holy Qur'an says: Maintain just measure in your business and do not cheat. Weigh your goods with proper balance and do not defraud people in their property or spread evil in the land. (Surah Shu'ara, 26:181—183)
Woe to those who are fraudulent who demand a full measure from others but when they measure or weigh, give less. (Surah Mutaffifin, 83:1—3)

Justice in Sharing and Spending
In Islam justice is to be observed in spending also. The Holy Qur'an says: You may eat their fruits that they produce but pay Allah's share on the harvest day. (Surah al-An'am, 6:141)
Children of Adam, dress well when attending the masjid, eat and drink but do not be excessive for Allah does not love those who are excessive. (Surah al-A'raf, 7:31)
We allowed you to consume the pure sustenance which We had given you but not to become rebels, lest you should become subjected to My Torment. (Surah Ta Ha, 20:8l)
Imam Ali tells us the signs and characteristics of virtuous people as follows: "They wear simple dress". (Usul Kafi, vol. II)
Imam Ja'far Sadiq says: "If people adopt moderation in matters of eating, their bodies will be strong and healthy". (Nizamut Tarbavi Fil Islam, p. 376)
In this connection the Holy Qur'an says: Use what you have acquired as your own good lawful property. Have fear o f Allah. He is All-Forgiving and All-Merciful. (Surah al-Anfal, 8:69) 187
That is, what we eat should be lawful, pure, and of our liking, and we should observe the rules of piety in obtaining it.

To Establish Justice Prophet's Instructions Should be Followed
In life man's interest clashes with that of another man and there arise disputes and confrontations. In such a circumstance everybody considers himself on the right or refuses to withdraw from the stand he has falsely taken. On such occasions Islam guides the people to refer to the Holy Prophet. The Holy Qur'an says: Believers, obey Allah, His Messenger and your (qualified) leaders. If you have faith in Allah and the Day of Judgement; refer to Allah and His Messenger concerning matters in which you differ. This would be a more virtuous and a better way of settling differences. (Surah an-Nisa, 4:59)
The following tradition of the Holy Prophet is of special consideration which says: "Religious scholars (ulema) are the successors to the Prophets".
Therefore whenever there is a dispute between you and there is a danger of deviation from the path of justice and violation of each other's rights you should approach the pious and just religious scholars so as to obtain their verdict in accordance with the commandments of Allah. (Vide: Wilayat-i Faqih, Imam Khumayni)
Anyone who does not go to a mujtahid (a leading religious jurist) and instead carries his personal disputes to the irreligious courts of law and seeks justice from those oppressors should give a second thought to his faith, because he is mistaken to think that he is a Muslim. The Holy Qur'an says.
O Muhammad! Have you seen those who think that they have faith in what is revealed to you and to others before you, yet they take their affairs to evil powers for judgement though they are commanded to ignore them. Satan only wants to deviate them from the right path. (Surah an-Nisa, 4:60)

Jurist is Responsible For the Supervision of Social Justice
Allah created us and showed us the ways of achieving our eternal prosperity by following the teachings of the Holy Prophet of Islam. The Prophet is responsible for the social uplift, preservation of the rights and the guidance of the people. After the Holy Prophet the responsibility falls on the Holy Imams who are like the Prophet in their merits, abilities and infallibility. They shoulder the responsibility of guiding the people to the right path. In the absence of the Imams, this responsibility falls on the shoulders of the religious scholars, and jurists, who besides possessing a keen sense of justice, thorough religious knowledge, political acumen and administrative abilities have the capacity to deduce the true meaning of the Qur'anic verses and the narrations of the infallible Imams. But in order that they may be called "faqih" (Jurist) they must possess a thorough knowledge of all branches of knowledge so that they may interpret correctly the Qur'anic verses.
In the message that has come down to us from our Last Holy Imam Mahdi, we are guided in these words: "Do not be self-willed and do not make haste while facing hardships and difficulties in arriving at a decision. Instead go to a right jurist whom you consider above all wordly and temporal desires so that he may give you a correct guidance to follow the right path of Allah". (Kitab al-Kamaluddin, narrated from Wilayat-i Faqih)

Guardianship of Jurist Ensures Social Justice
Imam Ali Riza says: "If Allah had not appointed an Imam who could take the reins of the government in his hand and administer justice, the entire social structure would have collapsed and everything would have gone topsy-tervy". ('Ilalush Sharaya', vol. I, p. 172)
Another tradition says: "The jurists are the trustees of the Prophets". (Walayat-i Faqih)
Therefore we should turn to the jurists for a just solution of their social problems. Abu Khudayja who was a trusted companion of Imam Ja'far Sadiq was deputed on behalf of the Holy Imam to ask the people: "Turn to the just jurists for the settlement of your disputes. They will give their decision in accordance with the Divine laws. While choosing a jurist you should be sure that he is the one who strictly follows the instructions he receives from us in respect of lawful and unlawful things. I appoint only such jurists for you". (Walayat-i Faqih)
Sometimes we come across a certain problem about which there appears to be no manifest orders in the Holy Qur'an or the traditions but their perfect signs, criteria, principles and rules are fully within the reach of a jurist, who can with the command of his knowledge, find out the solution to the problem in question.

A Story Regarding Rights
Among many kinds of freedom that man has been given by Islam one is about his right of privacy in his house. Nobody is allowed to enter another man's house without his permission. The Holy Qur'an says: Believers, do not enter others' houses until you have asked permission and have greeted the people therein. This is best for you, so that perhaps you may remember Allah's guidance. (Surah an-Nur, 24:27)
There was a man named Samurah. Though he was a companion of the Holy Prophet yet he was a trespasser who was selfwilled and self-conceited. He was in the habit of going into the garden of another companion without obtaining his permission, and there he used to feast his eyes on the latter's wife and children. For this evil action of his he put forward an excuse that at the corner of the garden he had a tree of his own, for the care of which he used to come over there.
The other companion told Samurah that he had no objection to his coming over there to look after his tree, but he should first inform him of his arrival before entering the garden so that his wife and children might keep themselves secluded. But the stubborn man did not agree and said: "It is not necessary for me to seek permission". After all the owner of the garden complained to the Holy Prophet against that trespasser. The Holy Prophet called Samurah and admonished him, but to no effect. The Holy Prophet asked him to exchange his tree with another one at a different place, but he did not agree to it. The Holy Prophet asked him to sell his tree to the owner of the garden. He still did not agree. Thereafter, the Holy Prophet asked him to enter the garden at least after taking the permission of the owner. He did not agree to that also. Finally, the Holy Prophet told him to leave his tree for good as he promised him a tree in Paradise. At that also he remained adamant. The Holy Prophet knew that his intention was to create mischief only and therefore, he ordered that man's tree to be pulled out from its roots and thrown away". (Wasa'ilush Shi'ah, vol. XVII, p. 340)
Hence, in Islam no one should harm anybody nor anybody should get himself harmed by anyone.

Reasons for Turning Away From Justice
There are two main reasons for turning away from justice. The Holy Qur'an has laid emphasis on both. One of the reasons of a man's deviation from justice is his personal interest, and his love for his relations and friends. The Holy Qur'an says: Believers, be the supporters of justice and the witnesses for Allah, even against yourselves, parents and relatives, regardless of their being rich or poor. Allah must be given preference over them. Let not your desires cause you to commit injustice. (Surah an-Nisa, 4:135)
The second reason why a man turns away from the path of justice is the troubles which he receives from an individual or a group of individuals. The Holy Qur'an says: Believers, be steadfast for the cause of Allah and just in bearing witness. Let not a group's hostility cause you to deviate from justice. Be just for it is closer to piety. Have fear of Allah. Allah is Well-Aware of what you do. (Surah al-Ma'idah, 5:8)
The third cause which makes man deviate from the path of justice is the giving and taking of bribes. The Holy Qur'an says: Do not use your property among yourselves in illegal ways and then deliberately bribe the rulers with your property so that you may sinfully acquire the property of others. (Surah al-Baqarah, 2:188)
Suppose a judge gives a decision in your favour and you know that it was the result of the bribe that you gave him and the property that comes under your possession is unlawful, thus the apparent decision of the judge, in reality does not confer the right of ownership of the property on you.
Imam Ja'far Sadiq says. "Bribing a judge into a decision in one's favour is the great disobedience to Allah". (Wasa'ilush Shi'ah, vol. II)
There is also a well-known hadith of the Holy Prophet which says: "Those who give bribe or take bribe are deprived of Allah's Mercy".
It should be borne in mind that some people give this evil deed misleading names like, gift, present, tip, compensation and the reward of secrecy etc. Some people informed the Holy Prophet that a certain man had accepted a bribe in the form a present. The Holy Prophet felt displeased and asked the man: "Why do you accept a thing for which you have no right?" The man replied: "What I have taken is only a present and not a bribe". The Holy Prophet said, "If you remain sitting in your house and are not an official appointed by me would the people in that case offer you present?"
Islam has taken so much care that it says that the judge should not go to the market to buy things for himself lest any concession in price given to him should influence him into becoming partial to the merchant in his decision.

The Verse Which Made the Holy Prophet Feel Old
The Holy Prophet said: "There is a verse in Surah "Hud" which has made me feel old". The relevant verse of the Holy Qur'an is as follows: Muhammad, be steadfast (in your faith) just as you have been commanded. (Surah Hud, 11:112)
If we look into the meaning of this verse we think that one's remaining steadfast and firm is not a big problem for in the Holy Qur'an there are also other verses which ask the Holy Prophet to remain steadfast and firm. But in this particular verse the stress on the words "as you have been commanded" is meaningful, because steadfastness is sometimes based on obstinacy as partiality and not on the command of Allah. Sometimes the people's taunts make a man steadfast lest they should say that he gave up his steadfastness because of fear. Sometimes a man wants to show off his forbearance; hence he becomes steadfast. In all such cases steadfastness loses its significance in the eyes of Allah as it was not motivated by sincerity. The Holy Qur'an says: And those who exercise patience to gain Allah's pleasure, who are steadfast in prayers, who spend for the cause of Allah privately and in public and who keep away evil with good will have blissful end. (Surah Ra'd, 13:22)
In short, to be just and to follow the path of Allah is a difficult task for which the Prophets seek the help of Allah and perhaps the "Bridge or the Path", which is thinner than a hair and sharper than the edge of a sword, and which all of us have to pass through, is the same Divine path of the world.

Social Justice is For Public Welfare
The vehicles pass along on the right side in our country in order to regulate the smooth flow of traffic. Hence, it any of the drivers violates the traffic rules other drivers start blowing horns so as to put a check on him. Besides, the police on duty also intervenes and fines him for violation of traffic rules. And in the absence of the police people themselves inform against the offender. Under these circumstances very few drivers can dare violate the traffic rules.
This was an example. Now if we want that we should not get out of the bounds of law and justice we should adhere to the following two fundamental principle of human conduct:
(i) amr bil ma'ruf (enjoining the right) and
(ii) nahi 'anil munkar (forbidding the wrong).
Thus we should not remain indifferent to anything which is wrong and unlawful and everyone of us should always try to do our job correctly so that we should set an example for others to follow and the trangressor may be forced to do good deeds.
We are looking forward to seeing the day when the cultural revolution of Islam will reach all the universities of the world. It will be the day when a physician who is not able to diagnose a malady, will honestly admit he could not know the nature of the disease. Not only that he will guide the patient to refer to a specialist so that the patient should receive proper attention at the hands of an expert. That will be the day when social justice will permeate our entire social order.