Justice 3

Justice 3

Justice: One of the Goals of the Prophetic Missions

Th Holy Quran states that upholding justice is one of the goals of prophetic missions. However, it must be noted that the Holy Qur’an states this along with two major principles. Firstly, the Holy Qur’an regards the Cosmos as being on the axis of justice - we shall treat this later - secondly, the upholding of justice is considered as the intermediate mission of the prophets, not their ultimate goal: Thus, on the axis of truth, justice is not located in the beginning to be considered as the beginning nor is it located in the end to be regarded as the ultimate goal.

As to justice being one of the goals of the prophetic missions, the Holy Quran states,

“Indeed sent We our apostles and clear proofs and sent We down with them the Book and the scale that people may establish themselves in justice.(1)”

However, it must be noted that the talk has been diverted here after some processes. Prior to this, the Holy Qur’an considered God as the upholder of justice and introduced the angels as the witnesses to the oneness of the just Lord,

“God is witness that there is no God save Him and the angels and men of learning (too are witness) maintaining His creation in justice, there is no God save Him, the Almighty, the Wise.(2)

In this verse, the oneness of God is united with the justice of creation. In other words, as God is the upholder of justice, it shows the oneness of God, for if this origin was organized before this, the harmony, order, and justice would leave the cosmos and everything would decide its own fate. Then, the law and justice did not manifest themselves so that God founded His work upon it, but justice is begotten by His work: and He is the Heart of justice. As the scholars see this justice, they testify to the oneness of God. This means that justice is not located at the beginning of that line.

On the other hand, justice is not the ultimate goal of the prophets. The Holy Qur’an regards for middle men justice as the goal of prophetic mission. However, for the seekers the main goal is that they should tear the dark veils and penetrate into the world of light.

“This is a Scripture We have revealed unto thee that thereby thou mayst bring forth mankind from darkness unto light.” (3)

There is a big difference between a just man and a luminous man. The just man upholds justice for he regards it as his own duty; but the luminous man is himself the source of justice and justice is manifested by him. One can understand this difference in the comparison between the mujtahids and ordinary men. An ordinary man tries to create within himself ijtihad through study; but as to those who have attained to the degree of ijtihad, the qualities of ijtihad are manifested within their thoughts and souls, the same qualities others attempt to create within them.

What was said becomes manifest in the question and answer of the holy Prophet. The Great Prophet was asked, “Although you are infallible, why are you so humble before God?” The Prophet answered, “Should I not be a grateful servant of God?” This means that the holy Prophet did not show humbleness in fear of divine punishment, but that he was humble before God because he had the sense of gratefulness.

Therefore, justice is a goal for those who are in the middle of the path. He, who attains light, does not consider a goal the upholding of justice but he is the personification of justice. Concerning such a person, the Holy Qur’an states,

“And set for him a light wherein he walketh among men.”(4)

Whereas the people in the middle of the path try to reach through justice a light by which they can live with people.

Justice Runs through the Entire Universe

One of the sweetest fruits of Islamic thinking is that justice is not confined to one or several creatures but runs through and with the entire universe, even the Exalted Nature of the Almighty. It is appropriate to quote an example from the Holy Qur’an. In the Sura of Kahf (Cave), there is a mention of two gardens, which are both lush and green and bear many fruits. The Holy Qur’an states in this regard,

“Each of the gardens gave its fruit and withheld naught thereof.” (5)

It must not be imagined that the use of the word “withheld” is metaphorical. It is neither metaphorical in word nor in transmission; it is neither intellectual metaphor nor is it literal metaphor.

The garden is indeed just. The idea is that it perfonns its duty in the cosmos. All other creatures are founded upon justice like these two gardens. However, the beings endowed with intellect are bound to be genetically just and religiously responsible . It is everyone’s task to accept justice. Even the angels and perfect men are bound to perform this duty. Despite the fact that the angels are free from sins, they shall be chastised if they shirk their responsibility.

“And one of them who should say: Lo! I am a God beside Him, that one We should repay with hell.”(6)

Even the great Prophet of Islam - who is the most perfect man - is bound to this genetic and religious duty. On the one hand, he is located within the realm of existence and is born and dies like everyone else and on the other hand, he is bound to uphold justice like everyone else,

“If thou ascribe a partner to Allah, thy work will fail and thou indeed wilt be among the losers.(7)

So, whatever exists in the world, is bound to uphold justice and that justice runs through the universe. Now this question comes up: if so, is the Lord bound to this must? The answer is that the Lord is just and never tyrannizes: however, there is a substantial difference between the acceptance of justice on the part of God and on the part of others. About any creature but God, we say, “He deserves justice.” But about God, we say, “Justice should be meted out by God.” The idea is that God never tyrannizes, it does not mean that He should uphold justice and should not tyrannize.

The Lord, unlike other beings, is not confined to the realm of musts. And no superior system may impose anything on Him. Whatever God does is pure justice, for He is pure perfection. And every must, justice springs from Him. The same proof that demonstrates the truth of God, shows His qualities and then evaluates His actions on the basis of these qualities. Therefore, God and existence are all the upholders of justice.

This justice running through the entire universe shall never cease to be. For instance, Some people believe that the lack of justice arises from the social deprivations. As people are deprived, they are thirsty for justice: and if their deprivations are gone, there is no more need for justice. This is extremely wrong for they have stated that justice is not only the goal but also the duty of every creature in the universe. This duty should be done under any circumstances.

Besides, justice and deprivation have two different relationships with each other. Sometimes this relationship is based upon precaution and sometimes upon dispelling. Sometimes, justice is meant to combat the existing deprivations with the present situation. But this does not cause the other duty, justice to be forgotten which involves creating a background and escape from the society and the aloofness of the society from ills. Anytime the superior society is inflicted with a misfortune. it struggles against it through justice to eliminate it.

And any time it does not have any deprivation, it strives to eliminate the ills by upholding justice. Therefore, it is everyone’s duty to uphold and champion justice and justice constantly runs through the warps and wefts of the society.

Continue in the next article: ( Justice 4 )



1. The Quran: Surah al-Hadid 57:25

2. The Quran: Surah Aale Imran 3:18

3. The Quran: Surah Ibrahim 14:1

4. The Quran: Surah al-An’am 6:122

5. The Quran: Surah al-Kahf 18:33

6. The Quran: Surah al-Ambiya 21:29

7. The Quran: Surah az-Zumar 39:65