4, Universal justice. The Arabic term for justice is ‘Adl’, which means, “to be in a state of equilibrium.” That balance is inherent in the cosmic order and ecology as much as it is inherent in spiritual and ethical values. The Qur’an warns against disturbing that balance. Within that broad contact, we can examine the concept of justice as it relates to human relationships based on Islam’s primary sources. Briefly, that concept has the following characteristics:

a,  Justice is not mere “political correctness” or something to be pursed exclusively for worldly gain. For the believer, it is a divine command.

b,  Justice is at the heart of prophetic teachings.

c,  Justice is a universal concept that should be observed without nepotism, even with the enemy. Allah said:” O you who believe! Stand out for justice, as witnesses to Allah, and even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor.” (An-Nisa’: 134). He said further:” O you who believe! Stand out firmly for Allah, as witnesses to fear dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety and fear Allah, for Allah is well acquainted with all that you do.” (Al-Maidah: 8)   The above concept of universal justice relates to peace in at least two ways:

• It is inconceivable to secure genuine lasting peace without justice. In fact, doing justice is a prerequisite to peace.
• To harm, persecute or fight against any person on account of his/her religious conviction is one of the worst forms of injustice, which is condemned in the primary sources of Islam.

5, Universal human brotherhood. Addressing the entire human race, the Qur’an states:” O humankind! We (Allah) have created you from a single (pair) of a male and a female and have made you into nations and tribes, so that you may come to know one another. Verily, the most honoured of you in the sight of Allah is the most righteous of you. Surely, Allah is all-knowing, all-aware” (Al-Hujurat: 13).

It must be noted that this verse does not address Muslims exclusively, but begins with the inclusive address,” O humankind”, an address that embraces all. It reminds humanity that they belong to one family, with the same set of parents, a diverse family as it may be. This is a reminder that diversity in unity and unity within diversity are

possible. Humanity is like a bouquet of flowers, in which

each flower is beautiful in its own right, yet the combination of all flowers and the rich diversity of their

colours is more beautiful. This sweeping statement in the Qur’an about broad human brotherhood is a profound basis for peace for between and among all.

6, Acceptance of plurality in human societies.

While the notion of plurality may appear to be as a relatively new concept, it is not new to those who are familiar with the Qur’an. The Qur’an is quite explicit in reminding all that if God willed, He would have made of all mankind as one nation (Al-Maidah: 48, Hud: 118). Likewise, the Qur’an states that had it been God’s will, He would have made all people believers (Yunus: 99). This means that forcing people to believe in God runs against His decree of free will, which includes the fact that some will reject Him. The ultimate reward or punishment for accepting or rejecting belief in God is deferred until the Day of Judgment. This value inculcates the attitude of being non-judgmental and accepting of people as they are, human beings entitled to choose, who are answerable to their Creator. Acceptance of plurality does not mean accepting the plurality of ultimate truths, nor does it preclude sharing one’s faith with others and even inviting them to it. Plurality means peaceful co-existence with those who hold differing beliefs and convictions.

7, Prohibition of compulsion in faith.

Sharing or propagating faith is not the same as compulsion in religion. The Qur’an makes it a duty on believers to communicate the massage of Islam to fellow humans and to be witnesses to humankind:” And thus We (Allah) made of you (O Muslims) a justly balanced community that you might bear witness (to the truth) to humankind and the Apostle might bear witness over you.” (Al-Baqarah: 143).

Being witnesses for Allah includes both witnessing through righteous deeds and sharing what one believes is the truth, which is beneficial to humankind. Some communities use the term “conversion” to designate that later form of witnessing. The Qur’anic term for such sharing is “Da’wah”, which means, literally, invitation. The term itself means that the invitee has every right to accept or reject that invitation. Compulsion, threat, bribery, deception, manipulation and exploitation of the invitee’s vulnerability (such as hunger or illness) are inconsistent with the notion of “invitation”. The Qur’an gives guidance on how to invite others to Islam. Invitation should be with wisdom and in the most gracious way (An-Nahl: 25)          (to be continued)

Dr. Jamal Badawi