Man is supported to lead a spiritually fruitful life through the direct teachings of Prophets who were living models of those teachings. The end goal of following those teachings is to enhance the spiritual transformation process of the individual human being. Yet, it is not only the individual that is targeted, it is the whole community. Individuals who are spiritually awakened would enhance progress and development in all spheres of a society. It will become a society where all its citizens compete to serve and do their job out of devotion to God. It is a society where individuals do not compete to stress their egos and their personal achievements as much as they find their prime satisfaction in fulfilling noble goals, such as, supporting the needy, providing jobs for the poor, removing bitterness from the hearts of the deprived, keeping the environment clean and so on and so forth.
In few words, educating people to live according to spiritual values creates a society that abides to those values, not by the force of laws, but by the aspiration of the spirit. This experience was realized during The Prophet Muhammad's life.
The following themes represent the main principles according to which man can continuously change her/his social world to be a better one. Those principles form the frame of reference against which man can observe her/his relationship on the family level and on societal level.
The oneness of man is another expression of the oneness of life with the focus on the relationship between human beings. The oneness of life, on the human level, means that man, deep within, does not see her/himself as an individual being that is separated from her/his fellow human beings; rather s/he recognizes her/himself in her/his fellows. Out of this perspective, the misery of a person is shared collectively and every one tries to solve her/his problems. It is the responsibility of all to support their fellow human beings irrespective of national, ideological, cultural, racial, social, and/or any other sorts of affiliation. Out of this respect, the individual person should not be cruel with her/his fellows for any thing. It is because of that, The Prophet (PBUH) , for instance, advised his followers not to rush to buy something that they knew another person had intended to buy, or propose to women, if they knew that another person had proposed to her. They should respect their fellows' desires, considering themselves in their fellows' positions. It is a kind of guiding people to realize another dimension of balance and to be just to oneself and others. These teachings guide every person to control her/his selfish side and her/his individual egos.
The Prophet (PBUH) expressed that meaning by his saying,
"no one can be a true believer unless s/he loves for her/his brother/sister what s/he loves for her/himself". (PH)
Narrated by Al Bukhari and most scholars of Hadith.
This kind of human attachment reflects the belief in the oneness of God. As a matter of fact, that kind of love is a living experience of the oneness of God. It is the base on which human relationship should be built.
When The Prophet Muhammad (PBUH) told his followers that, "All of you are guardians, and each guardian is responsible for taking good care of those who are under her/his guard"(PH Narrated by Al Bukhari and most scholars of Hadith), The Prophet (PBUH) was pointing to the share of every human individual in caring for all. He also pointed to the shared responsibilities among all individuals and emphasized their belonging to one another. This is the principle, which can be observed on the family level, on group level and on the society level.
That kind of belonging and caring is in accordance with the pure nature of human, Fitra. Conflicts are an outcome of being deceived by the illusive attractions that result from egoistic perspectives. When an individual human being builds her/his relationship with others from an individualistic perspective, s/he looks for individual success, competes with other fellows to realize her/his individual goals, s/he may use dirty means to achieve those goals, and so on and so forth. Selfishness makes the door wide open to mischief and corruption.
The Islamic teachings do not deal with the symptoms of corruption superficially. They are directed to its roots. Being away from al-fitra is the prime reason of being attracted to the illusions, which nourishes the tendency to mischief. Coming to al-fitra is a discovery of that inner connection that holds the whole creatures together, and experiencing this connection existentially, not theoretically.
In a world that is guided by discovering this human connection, each individual would be part of a marvelous symphony. He would be given the chance to realize her/his potentialities and use them to serve. No contradictions would come from taking care for her/his family, community or society and her/his interests to reach and contribute to the wider circle of the global community.
"The best of you are those who do the best for their families" (PH)
Narrated by Al Tirmidhi and Ibn Magah.
When this experience of love and connections is shared among inhabitants of the globe, economic and political systems will take another direction as to realize the prosperity for all people on earth and to spread peace among nations.
Oneness Of man
The oneness of life and the oneness of man do not negate the reality of differentiation. We are created with different potentialities, talents, and personalities. Every person is unique. Equality within that context means providing for each human being the chance to develop her/his potentialities. Each, according to Islamic guidance, should be respected and valued as a human being regardless of how modest her/his profession is or how limited her/his income is. While the belief in the oneness of life directs man's orientation and guides her/his step in dealing with the natural world and her/his fellow human beings, the process of improving the conditions of the inhabitants of earth, should consider existing differentiations. That consideration is significant in supporting each group individuals according to their needs.
To explain, differentiation is the nature of things. The world was created to combine different creatures. The lesson we learn from the ecosystems is great in this respect. The order, which overwhelms the natural world, expresses relations between different beings:
And the sun runs its course for a period determined for it; that is the decree of (Him), the Exalted in Might, the All-Knowing. And the Moon, We have measured for it mansions (to traverse) till it returns like the old (and withered) lower part of a date-stalk. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to law)(HQ: 36: 38-40)
Behold! In the creation of the heavens and the earth; in the alternation of the
Night and the Day; in the sailing of the ships through the Ocean for the profit
of mankind; in the rain which Allah sends down from the skies, and the life which
He gives therewith to an earth that is dead; in the beasts of all kinds that He
scatters through the earth; in the change of the winds and the clouds which they
trail like their slaves between the sky and the earth, (here) indeed are Signs for
a people that are wise
There is such a natural integration among creatures in the natural world. When conflict occurs, it is to solve certain problems and then nature retains its harmony.
Existence of differentiations is a purposeful. We are not created different to kill one another, but to support each other:
O mankind! We created you from a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other) (HQ: 49: 13) (Our translation).
In human societies, when we respect the natural way of creation and accept the fact that we are created with different biological and mental capabilities, creeds, and cultures, our goal will be to integrate the contributions of all to create a better world. As much as people differ in their colors and languages, they also differ in grades of intelligence, talents, health, knowledge, money, and creativity. Yet, they are equal, in the sense that each can use his capabilities to maximize her/his contribution to humanity. In such a world, man would be respected, not for the prestigious position s/he enjoys, rather for her/his sincerity in doing any work and for the amount of love that is conveyed through this particular work.
In such a society, each should be given equal opportunity to develop her/his potentialities. But equal opportunities do not mean uniformity; it allows the different to be integrated in a higher system. Regardless of her/his social rank, her/his prime goal is to move ahead spiritually. The ruler can be a loser if s/he does not make her/his position as to serve her/his people.
The measurement of what is better and what is worse, concerning given tasks is related, for most, to how a person performs her/his task, not what her/his task is. A position of a dust collector could be more valued than a minister, if this latter does not do her/his work properly. The more one can serve, the more s/he will earn spiritually. That is the criteria by which the individual human being should evaluate her/his position in a given society. The criterion of judging a work is the degree of perfection and honesty.
The injustice rises from a system that does not give people equal opportunities to develop their potentialities. When equal chances are given to all, it is very normal that some would choose mechanical or domestic labor, others would be more qualified for intellectual and/or administrative work. There is no injustice in that differentiation as long as it is not over imposed, or it is an outcome of lack of equal chances for all.
Reasons for Imbalance
The interference, which creates imbalance on the societal level, is when false values are given to certain positions and all people compete to attain those positions even though they are not capable of doing them or do not enjoy them. The imbalance also occurs when people use some means of power such as wealth and authority to control and dominate others, or impose on them certain systems of beliefs.
On the Global level, differentiation of language, culture, styles of life do not necessarily mean confrontation, which leads to conflicts. Quite the contrary, different cultures as well as diverse belief systems can enrich all. Unfortunately emphases on the different aspects are taken as a way of creating enmity among cultures that could lead to clashes.
ÇDifferentiation should not be used to serve the interests of the more powerful over the weak, or make one human being think that s/he is better than others and should impose her/his attitudes on them. Differentiation should always be managed through equal opportunities and just distribution of wealth and power. This can be achieved not merely through a particular economic system, but also by common awareness of the importance of spiritual gains through worldly activities.
Admitting the differentiation accompanied by approaching other humans through the principle of the oneness of man, means creating a system that allows each individual person to contribute to the whole global community from her/his stand as a unique individual who has special talents and potentialities, and s/he is respected for using them.
Man and woman are created from one soul as stated in Holy Qur’an. In marriage they experience their original oneness. Therefore, the Holy Qur’an calls marriage a "solemn covenant", "they have taken from you a solemn covenant"(HQ: 4: 21), Marriage is termed as "a relation of mercy and love" and "one of Allah's Signs":
And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect (HQ: 30: 21).
Man and woman are created biologically different in order to reproduce and populate the earth with their descendents. That biological difference does not make one of them better than the other for they both belong to one Origin.
The family is the unit where they both realize their belonging to one another. Their relationship is sacred because it is a means through which the process of creation takes place. It is also a reminder that they both belong to Allah. For Him, their differences are irrelevant and what matters is how they make their relation to one another a way for getting closer to Allah. Ideally, love and compassion should overwhelm the relationship between members of the family. The family is a unit where each can experience being part of the whole. Children could learn from the relationship that ties their parents how each of them devotes her/himself to serve the whole family.
The Balance in the
Oneness of man and woman is reflected in Islamic Shari’a through giving broad lines of how each can take care of the other, and enjoy being cared for by her/him in a way that cherishes balanced and just share of each. Namely, Shari’a does not impose a rigid role on each that has to be literally or strictly followed or else a wo/man is considered deviant from Shari’a. When the husband, for instance, is given the responsibility to earn, he was chosen for that task in order to allow his wife to relax during the tiring time of pregnancy and later on in nursing and taking care of small babies. Women, as mothers, enjoy the ability to give unlimitedly and to love unconditionally. This division of labor between husband and wife is primarily drawn in Qur'an to facilitate for both man and woman to respond to their natural roles that are defined for biological differences, but not to imprison them into those roles, or to humiliate any of them:
Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard (HQ: 4: 34)
Allah chooses women to be mothers. Respect and appreciation are what they deserve. That is the meaning of The Prophet’s commonly used saying that Paradise is under the feet of mothers. It is out of respect, that a man should take complete economic responsibilities towards the family. Husbands are asked to take complete care of their wives, treat them well, respect them, and even if a husband is not in love with his wife, or the love faded down, he should keep in good terms with her and keeps the marriage life going on as far as she does not want to get divorced. The Holy Qur’an and The Prophet (PBUH) keep advising men to take care of their wives:
O ye who believe! ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good (HQ: 4: 19).
In different ways and through different expression, The Prophet (PBUH) asked his followers to take care of women.
“The best of you are the best to their wives”(PH).
Narrated by Al Tirmidhi and Ibn Magah.
“Attain righteousness through being good to women”(PH)
Narrated by Moslem, Ibn Magah, Abu Dawoud, and Al Darmi.
Meanwhile, a woman has the right to ask for divorce for any pain that she suffers even if it was only emotional. Whether, a man divorces his wife or it was she who asked for divorce, he should be careful not to take what he gave to his wife: a dowry or some gifts. The Holy Qur'an puts the minimum that a husband should give his wife after divorce. Those principles may inspire legislators to come up with legal blueprints that would support women who devote their lives to their husbands and have no financial resources to live on after divorce.
A husband can divorce his wife and come back to her twice, if they agreed to resume their marriage. After the third divorce they are forbidden to resume their marital life again unless the divorced woman gets married from another man and then got divorced from him. The idea is that the couple should take the bond of marriage seriously, and know that there are limits that they should both respect:
A divorce is only permissible twice: after that, the parties should either hold together on equitable terms, or separate with kindness. It is not lawful for you, (men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is not blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong" (themselves as well as others) (HQ: 2: 229).
Because men take complete financial responsibilities, they are entitled to inherit double the share of women from their parents. In other situations, the inheritance law is much more complicated, and in specific cases women might inherit double the share of man. Since, the legal side of the issue is not the concern of that chapter, the rest of the inheritance law is not going to be discussed. It must be clear however that a daughter has half the share of her brother, not because she is a woman, but because in her situation, this division is a fair one.
As far as sons and daughters are concerned in this law, doubling the share of the son is a message, not just a right. It is a message given to the whole community that men should take the financial responsibilities. Women should be looked after so that they can fulfill their sacred duties. That is not to say that women are created just to be children bearer and housekeepers. Women, even in The Prophet Muhammad's time had responsibilities to carry. His wife Khadiga had some trade work to manage, and his wife Aisha used to be a source of The Prophet's sayings. Namely, when Islamic Shari’a put it as men’s duty to take care of women, and to be responsible for supporting the family, it does not imply whatsoever any restraints on the freedom of women to play whatever roles they may choose in life. It only gave them the privilege of feeling so comfortable psychologically when carrying their roles as mothers.
The difference of the inheritance shares between sons and daughters, hence, has no preference implication for males over females. Nor does it imply depriving girls from any rights that boys might enjoy. The Prophet (PBUH) continuously insisted that parents should treat their daughters and sons equally.
“He who has a daughter and he keeps her alive, never insults her, or prefer his son to her, is destined to Heaven (PH)
Narrated by Abu Dawoud.
“He who has three or two daughters and/or sisters, and was good to them, discerning
a righteous relation with Allah, is destined to Heaven”
Narrated by Al Tirmidhi and Abu Dawoud.
It is obvious that women, according to Islamic teachings, should be treated as individual human beings, enjoying full rights in all aspects. Their sex, as females should not put limits on giving them complete chances to develop their potentials and contribute to their societies. That will not bring them to be men like, they should be proud of their femininity and ready to take motherhood's responsibilities, and not to feel guilty if they depended on men financially. In other words, women's contributions to society, ideally, should not be done for economic reasons related to her family. That is the message of Al Shari’a as far as inheritance law is concerned.
On the real ground, situations are different from one family to another, and in many cases, households need the financial contributions of women's work. Also, in case of single parent- a widows or a divorced women -, they have to take care of themselves fully. Al Shari’a is flexible, and it gives the individual person full responsibility to divide her/his fortune during her/his life among her/his children according to her/his considerations. Parents can divide their fortunes among their male and female children with equal shares, if they find out that would be more of a justice. Actually, they can do anything that they consider fit as long as it is done in their life. Their criteria should be always that they should free themselves from any illusive dimensions.
Because human relations can be so deceiving, parents and children should remind themselves always that their destiny is to Allah. Man tends to love her/his children out of loving of her/himself and take them as her/his image that s/he likes to introduce to the world:
Wealth and sons are allurements of the life of this world; (HQ: 18: 46).
This tendency limits man's freedom and imprisons her/him in a different dimension of the ego. It is similar to the “tribe pride” asabeyya that prevailed before the Revelation to The Prophet Muhammad (PBUH) . The teachings of The Prophet (PBUH) warned against that kind of tendency.
The general principle that should be remembered always is that we own nothing, not even ourselves. Let alone other human beings! Children are independent humans that are given to parents in order to have a chance to perform the same message that parents are created for. Parents are gifted with such a special feeling towards their children in order to take care of them. Yet, they should be careful not to get indulged with the feeling that they "own" those children and try to "shape" them according to their will, ignoring their individual differences, and their independent souls.
Parents should guard their children with love and care, not consider them burden:
Kill not your children for fear of want: We shall provide sustenance for them
as well as for you. Verily the killing of them is a great sin
In the tribal life, parents hated to have baby girls, and they used to bury them alive. Qur’an criticized fathers’ attitude towards baby girls, and banned that kind of killing:
When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief! With shame does he hide himself from his people, because of the bad news he has had! Shall he retain it on (sufferance and) contempt, or bury it in the dust? Ah! what an evil (choice) they decide on? (HQ: 16: 58-59)
Caring for the children from the stage where they are helpless till they grow and become adults who can take care of themselves is a great responsibility that is honored and rewarded. Children, from their side, should thank Allah, through being grateful to their parents.
Taking care of the children may be a natural tendency as far as parents are concerned, but taking care of parents requires awareness and inner balance. It is easy for children to justify their neglect to their parents for being busy, for their individual concerns such as their career, their family life, their future.. etc. Therefore, The Prophet (PBUH) and the Qur'an ask children so frequently to take care of their parents. When The Prophet (PBUH) asked one of his companions to stay with his old parents to take care of them instead of going with the Muslim army to defend the Islamic call, he gave the message that looking after one's old parents is not less important than that sacred task of al-jihad. Qur'an relates between believing in the oneness of Allah and taking care of parents:
Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor (HQ: 17: 23).
Taking care of parents is a sacred duty regardless of differences between them and their children in ideas, or beliefs. Certainly, children do not have to follow their parents' beliefs blindly; they should work their minds and choose their way out of their free will.
“No bearer of burdens can bear the burden of another” (HQ: 17: 15).
Children, thus, should not obey their parents when they ask them to deviate from living according to their belief in the Oneness of God:
But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (And consideration), and follow the way of those who turn to Me (in love). In the End the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did (HQ: 31: 15).
Moreover, children are asked to pray for their parents who are alive on earth or who have passed away. In Qur'an, Abraham addresses his father saying:
"Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious (HQ: 19: 46-47).
So we can say that Islam showed the link between the virtue of "honoring one's parents", and "belief" in Allah. Faith in Allah is reflected in all man's manners on this earth, on top of them is to be kind to those whom God chose to be one's parents.
A balanced life on the community level is that life where every one has a share in working for the prosperity of all, guided by that inner connection that makes her/him one with the whole. That kind of attachment supports her/him to overcome her/his egoistic endeavor and keep working with sincerity and honesty. No wonder that The Prophet (PBUH) says,
"The honest and sincere merchant is (resurrected to be) among the righteous, the martyrs and prophets".
Narrated by Al Tirmidhi and Abu Dawoud.
Instead of competing for individual gains, being in a state of attachment by bonds of love and connection, people compete to support the needy. As a sign of selflessness, they are guided to give the needy out of the things that they love most. The Holy Qur’an asserts that meaning:
By no means shall ye attain righteousness unless ye give (freely) of that which ye love (HQ: 3: 92).
In The Prophet's life, the residents of Madina shared with the migrants from Macca their homes and income. They willingly and happily welcomed them and made their life in Madina possible.
Balancing the Relationship
Working is a sacred act if it is motivated by the desire to fulfill one's goal on earth. Appreciating one's life makes every moment very precious and should be directed to what is useful for her/himself and for others. The Prophet Muhammad (PBUH) reminds humans frequently of their responsibility about all what they are endowed with in this life.
“On Doomsday a human being is questioned about how s/he made use of the time s/he spent on Earth; what s/he did with the knowledge s/he acquired; wherefrom s/he earned her/his money and in what s/he spent it; and in what affairs her/his physical body was used up (PH).
Narrated by Al Tirmidhi and Al Darmi.
The Holy Qur'an reminds man that believing in Allah is accomplished when s/he understands the reason of being on earth and sets her/his goal accordingly:
O my People! worship Allah: ye have no other god but Him. It is He Who hath produced you from the earth and settled you therein (HQ: 11: 61).
The expression "settled you therein" is expressed in one word in Arabic Ista'marakum. This word is driven from the root a.ma.ra. The root as such is used as a verb that connotes multiple meanings. There is no one English verb that is equal to it. One of the meanings of this verb is “to transform a place from a deserted location to one that is suitable for life”. Inhabiting a place and work to change it is a requirement to make it ready for living in. That is exactly what that verb also means. It also connotes the ability to build civilizations, or establishing cultural structures. In short it implies various aspects that characterize life on Earth. Within the context of this verse, man seems to have a very special place among other creatures. S/he is the one who interacts with awareness of what s/he will be doing. S/he settled on earth to build, construct and invest.
This verse can be connected to the one where the Divine addresses angels, telling them that He would make a vicegerent on Earth. Man is capable of transforming earth and makes it suitable for her/his living, because God gave her/him the capabilities to do so as His vicegerent. His special rank as vicegerent of Allah allows her/him to use the “Trust” that was given to him to develop the earth. By her/his physical body, s/he is part of it, and by her/his spirit, s/he represents the Divine. If s/he understands her/his position, man is ready to do good deeds.
The “good deed” is a very broad term that cannot be defined precisely, but generally it means that “balanced approach between benefiting the inhabitants of earth and dealing with Allah”. This kind of balance is not only an individual task, it is the task of groups who work together in order to build, reform and survive. Yet man needs always to see beyond the immediate fulfillment of her/his physical needs. He has to search for meaning for her/his work and her/his life, and add value to what s/he is doing.
When a person works from the perspective of enhancing her/his material status only, and is heedless of the spiritual dimension, her/his life becomes in vain:
Know ye (all), that the life of this world is but play and amusement, pomp and mutual boasting and multiplying, (in rivalry) among yourselves, riches and children. Here is a similitude; how rain and the growth which it brings forth, delight (the hearts of) the tillers; soon it withers; thou wilt see it grow yellow; then it becomes dry and crumbles away (HQ: 57: 20).
The Prophet (PBUH) taught that misery is the outcome of the attachment to the worldly pleasures. Those who make themselves slaves to money and desires gain nothing but being miserable, seeking more and more.
“Miserable is the Servant of Dinar and Derham(money)(PH) .
Narrated by Al Bukhari.
The Prophet (PBUH) showed his worry about those who compete for more of money and pleasure, losing themselves is their destiny.
"Not poverty that makes me worry about you, but what worries me most is that when wealth and allurements of mundane life are available for you, as it happened with those who preceded you, you will compete to have more and more. So, mundane life, as it did with them, will lead you to destruction”(PH)
Narrated by Al Bukhari, Moslem and others
Approaching the mundane from a spiritual perspective retains to the human beings their humanness. Without this spiritual perspective, s/he treats her/himself as a machine or a mere physical body. Consequently s/he may lose the meaning of being truly alive. The spiritual perspective gives work new dimensions. Working is considered a chance to add to one's good deeds that are counted in the hereafter:
Seek, through all what Allah has bestowed on thee, the Home of the Hereafter. Do not forget thy portion in this World, but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief (HQ: 28: 77).
The Prophet's teachings made it clear that earning one's living is a sacred task. Even a very small or humble work is better than begging, or depending on others for support. The value of work is not measured by how much power or prestige it provides, but how it is done.
A significant story explains how The Prophet (PBUH) encouraged people to earn their living and be dignified. It was told that there was one of The Prophet's followers who devoted all his time for meditation and worshiping God. The Prophet (PBUH) asked about who supported that man and knew that it was his brother who was taking care of earning their living. The Prophet (PBUH) did not approve that person's behavior and praised the brother who was working. The story clearly shows that no excuses should be taken to justify dependence on others' efforts. To follow the spiritual training system should not stop a person from pursuing her/his struggle in life. Moreover, The Prophet (PBUH) put the struggle to earn one's living as a compulsive requirement for a believer. The Prophet (PBUH) praises those who fulfill their needs through working and earnings and gave example of Prophet David who had earned his own living.
“It is most preferable that one earns one’s living by work” (PH).
Narrated by Al Bukhari
While honesty and sincerity stem from the awakened conscience and the realization of the oneness of all, dishonesty and monopolization are reflection of a tainted soul and misguided behavior. The Holy Qur’an warned those who cheat or use usury to increase their capital:
O ye who believe! Devour not Usury, doubled and multiplied; but fear Allah; that ye may (really) prosper (HQ: 3: 130).
The Prophet (PBUH) affirmed that Islam commands that people get keen not to harm each other.
“One should not cause damage to oneself, nor to others, according to Islam” (PH).
Narrated by Ahmad, Malik, and Ibn Magah
An investor is supported (by God); a manipulator is damned (PH).
Narrated by Ibn Magah and Al Darmi
When the individual person is just to her/himself, s/he becomes just to others, and when s/he becomes just to others, that will reflect on her/him as well. When The Prophet (PBUH) advised his followers to be just, he guided them to the way to be better human beings, and realize an inner balance.
And come not nigh to the orphan's property, except to improve it, until he attains the age of full strength; give measure and weight with (full) justice; (HQ: 6: 152).
Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if ye have Faith. (HQ: 7: 85)