the severity of one to that of the other, this is preferable to inflicting a punishment that differs from what he inflicted in kind, severity, and manner. The same reasoning also applies to compensation for animals, real property, and the like: whether through an approximately equivalent replacement or through their monetary value, as Ahmad explicitly stated in various cases concerning compensation for animals and other property.

Al-Shāfiʿī likewise explicitly stated that whoever demolishes another person’s wall must rebuild it as it was. Solomon, peace be upon him, ruled on this basis in the case concerning the cultivated field in which both he and his father passed judgment, as has been explained elsewhere. In all these matters, the aim of the Sharīʿah is to pursue justice as far as possible. This is also the scholars’ aim, but those with the deepest understanding are those whose positions most closely accord with justice in reality, although each has been granted knowledge and sound judgment. For it is to establish justice that Allah revealed the Scriptures and sent the messengers. Its opposite is injustice, as He, glorified be He, said:

“O My servants, I have forbidden injustice for Myself and made it forbidden among you, so do not wrong one another.”

Justice must be preceded by knowledge—for someone without knowledge does not know what justice is. Human beings are unjust and ignorant, except those to whom Allah turns in mercy, who thereby become knowledgeable and just. Thus people, judges and others alike, fall into three categories: the knowledgeable but unjust, and the ignorant wrongdoer. These two belong to the people of the Fire, as the Prophet, may Allah bless him and grant him peace, said: