Islam Is the Religion of Justice

Published in July 5, 2010

Translated by: Ahmed Fathy

 Justice is the no. one higher value of all higher value in the Quran (real and only Islam), and it is the aim of sending messengers and prophets in order to convey the divine, celestial messages and books of God: "We sent Our messengers with the clear proofs, and We sent down with them the Book and the Balance, that humanity may uphold justice..." (57:25). Thus, any society where people apply justice is a society that applies God's sharia conveyed to humanity in every era.

Justice is of three types:

 There are three types or degrees of justice in relation to God, to people, and to environment.

Justice in relation to God:

 This means to worship only Allah as the One God, without ascribing to Him other deities, gods, idols, progeny, partners, peers, or associates; this is what is called monotheism. "He begets not, nor was He begotten" (112:3). This is why polytheism (i.e., worshipping other gods alongside with God) is a grave injustice committed against Almighty God: "... Polytheism is a terrible injustice." (31:13). This issue is for God alone to judge on the Last Day; since people differ and dispute in it.

Justice in relation to people:

 One must always adhere to justice with all people, friends or foes, relatives and strangers, neighbors and distant ones, etc., and we read the repeated Quranic commands to stick to justice all the time; for example, inside one's household among one's wives, or else to have one wife: "...But if you fear you will not be fair, then one..." (4:3). One is to uphold justice among relatives and never to let relations influence justice negatively by turning it to nepotism, bias, and injustice; God says the following among the Quranic Ten Commandments: "... And when you speak, be fair, even if it concerns a close relative..." (6:152). God says in the Quran: "O you who believe! Stand firmly for justice, as witnesses to God, even if against yourselves, or your parents, or your relatives. Whether one is rich or poor, God takes care of both. So do not follow your desires, lest you swerve..." (4:135). Hence, real believers must avid whims and biases so as not to move away from justice and turn it into injustices; similar meaning is repeated in the following verse: " O you who believe! Be upright to God, witnessing with justice; and let not the hatred of a certain people prevent you from acting justly. Adhere to justice, for that is nearer to piety..." (5:8). Thus, even one's hatred toward anyone must never make one swerve and incline toward injustice; thus, those who differ in faith and religion must be treated fairly and charitably as long as they are peaceful, non-violent, and non-aggressive ones: "As for those who have not fought against you for your religion, nor expelled you from your homes, God does not prohibit you from dealing with them kindly and equitably. God loves the equitable." (60:8). Hence, those who never persecute or fight believers must be treated kindly by Muslims; Coptic Christians for instance are peaceful ones in Egypt, and they have a history of being persecuted for centuries and of preferring martyrdom to resisting injustices, and thus, any aggression or injustices committed against them would bring God's curse on the evildoers. Justice also include dealings within trade, markets, debts, etc. "...and have a scribe write in your presence, in all fairness...then let his guardian dictate with fairness..." (2:282); weighing goods: "...and give full weight and full measure, equitably..." (6:152); justice within rights of orphans: "...that you should treat the orphans fairly..." (4:127); justice within the judiciary system: "...And when you judge between people, judge with justice..." (4:127); "...I was commanded to judge between you equitably..." (42:15); justice in testimony and bearing witness: "... And call to witness two just people from among you, and give upright testimony for God..." (65:2); and justice in judging between two warring parties: "...reconcile between them with justice, and be equitable. God loves the equitable." (49:9).  

Justice in relation to environment:

  After justice in relation to God and to people comes justice in relation to nature and environment; we focus here on the Quranic word "balance", and it is nearer to the modern term of our culture now "environmental or natural balance" as the basis of creating the universe, of celestial messages of God, and of the judgment on the Last Day. This requires an explanation in detail. We read the following about creating the universe (i.e., heavens and Earth) as per precise and accurate balance: "And the sky, He raised; and He set up the balance. So do not transgress in the balance. But maintain the weights with justice, and do not violate the balance." (55:7-9). The sky here means anything and everything above us on Earth; creation is based on accurate and precise balance, and people must not change, violate, or adulterate such a balance in nature (Earth, sky, oceans, etc.), as spoiling natural balance will result in corruption; this occurs when justice is lost among people, and this is linked with loss of natural balance as per 55:7-9. This divine balance in nature and environment is discerned in creation of material and physical world as well as in chemical and mathematical equations, atoms and atomic bombs, periodic table of elements, relativity theory of Einstein, and calculations of astronomy. Calculations of physics allowed scientists to locate and discover galaxies and satellites before seeing them by telescopes and similar devices. God says the following about movement of the Moon, the Earth's only satellite: "...and the moon a light, and determined phases for it-that you may know the number of years and the calculation..." (10:5). God refers to the solar and lunar calendars in the following verse: "... And He made the night for rest, and the sun and the moon for calculation..." (6:96). The Quran repeats the idea of balance in relation to creation of all things on Earth: "...and in it We grew all things in proper measure." (15:19); "There is not a thing but with Us are its stores, and We send it down only in precise measure." (15:21). This precise and accurate measure and balance in all animate creatures and inanimate creations must not be tampered with so as not to corrupt the ecosystems as well as designs if elements, atoms, cells, and the atmosphere layers around the Earth. God the Creator of this balance in the universe conveyed to us a celestial book with balance to guide people in how to deal with one another and with the environment: "We sent Our messengers with the clear proofs, and We sent down with them the Book and the Balance, that humanity may uphold justice..." (57:25). This is the Book (i.e., the Quran) is the balance to be used to achieve justice when dealing with God, people, and the environment. This is why all celestial books revealed by God are essentially the same and are based on justice; God has commanded  Muhammad to say the following: "...and say, "I believe in whatever Book God has sent down, and I was commanded to judge between you equitably..." (42:15). The Quran has been revealed shortly before the Hour (i.e., the Last Day) and it is preserved by God as a precise balance until the end of days: "It is God who revealed the Book with the truth, and the Balance. And what will make you realize that perhaps the Hour is near?" (42:17). On the Last Day, deeds of people are justly weighed with precise, minute balance that even calculate the weight of atoms: "We will set up the scales of justice for the Day of Resurrection, so that no soul will suffer the least injustice. And even if it be the weight of a mustard-seed, We will bring it up. Sufficient are We as Reckoners." (21:47). Deeds are weighed as per the celestial Book, the balance that must be used as criterion for believers to judge and measure their deeds in their lifetimes: "The scales on that Day will be just. Those whose weights are heavy-it is they who are the successful. But as for those whose weights are light-it is they who have lost their souls, because they used to mistreat Our revelations." (7:8-9). Thus, verses of the Quran is the balance or scale in this world and the next to measure and weigh book of deeds of each of mortals, with absolute justice. Thus, justice must be upheld by believers in relation to God, to people, and to the environment. Corruption is the opposite of justice and it paves the way to commit injustices, and if corruption dominates relations among people, it will be extended to environment. This link is expressed in the Quran in the Quranic story of Shuaib whose people cheated in balance and scales, and how this was linked to corruption on earth: "And to Median, their brother Shuaib. He said, "O my people, worship God; you have no God other than Him. A clear proof has come to you from your Lord. Give full measure and weight, and do not cheat people out of their rights, and do not corrupt the earth once it has been set right. This is better for you, if you are believers."" (7:85); ""O my people! Give full measure and full weight, in all fairness, and do not cheat the people out of their rights, and do not spread corruption on the earth." (11:85). God links corruption on earth as a direct result of corruption within relations of people: "Corruption has appeared on land and sea, because of what people's hands have earned, in order to make them taste some of what they have done, so that they might return." (30:41). It has been spread for a long time in Egypt the phenomenon of committing arson in certain buildings before the annual counting of inventory to cover up thefts; this is the sin damaging the environment after committing the sin of theft. Justice is the essence of religion and sharia as well as creation of the universe; eventually, justice is the basis of judgment on the Day of Resurrection, as per this testimony of God: "God bears witness that there is no God but He, as do the angels, and those endowed with knowledge-upholding justice. There is no God but He, the Mighty, the Wise." (3:18). It is unjust that Coptic Christians in Egypt are not treated as equal citizens like Muslims there (or rather Muhammadans), and to treat them like second-class citizens. The corrupt Sunnite notion of dhimmitude is never known in the Quran and never applied by Muhammad in Yathreb city-state; the Muhammadans invented and coined such notion after they unjustly ad aggressively conquered and invaded other nations and countries and forced those natives who would not convert to pay tributes, as per dominant culture of the Middle Ages. This violates the Quranic teachings that are based on fairness and justice. True Muslims must adhere to justice always in all life situations, bearing in mind that the Quran is the most precise scale/balance of justice; justice must be upheld 100% as 99% means injustice of course, if 1% is lost because of whims and biases. God reminds the unjust ones of their eternal suffering in Hell in case they do not repent: "But as for the unjust ones - they will be firewood for Hell.'"" (72:15). The just ones are those who truly adhere to justice all the time with no exceptions, and they deserve the Love of God, and this is repeated three times in the Quranic text: "...God loves the just ones." (see 5:45, 49:9, and 60:8). "Among us are those who are submitting, and among us are the unjust ones. As for those who have submitted-it is they who pursue rectitude. But as for the unjust ones - they will be firewood for Hell.'"" (72:14-15). Thus, real believers/Muslims must choose their stature before the Almighty Lord; would they be hated by God as the unjust ones or be loved by Him as the just ones?