Human beings always hope to be treated with grace rather than strict justice, and a Muslim hopes that Allah will judge them with grace rather than justice.
What is justice? What is grace?
Justice is giving a person what is rightfully theirs and taking what is due from them, (1) while grace is generosity and kindness. (2)
We can say that justice means giving everyone their rightful due and dealing with people fairly, whereas grace means showing goodness and kindness to others, even when it is not obligatory. Justice is the foundation upon which society should be built, while grace makes human relationships warmer and more compassionate.
Does the Quran guide us to treat others with justice or with grace?
Dr. Muhammad Abdullah Draz said (3): We have examined various aspects of the Quran's guidance, whether in financial transactions, social affairs, or criminal events. We found that it always forbids excess in favor of oneself and encourages excess in favor of others. As for reciprocal treatment, there is neither prohibition nor encouragement; rather, it is allowed and optional, without imposing any hardship beyond that.
When we looked into the Quran regarding financial dealings, we found that it forbids taking usury and consuming people's wealth unjustly. On the other hand, it commands the creditor to grant the debtor time in hardship and encourages forgiving the debt and considering it a charity. As for equal accounting, the Quran neither condemns nor praises it but establishes it as a permissible legal status. Allah says, “But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged.” (Al-Baqarah: 279)
When we examined the Quran concerning social interactions, we found that it forbids obscenity, harm, roughness, and harshness. On the other hand, it commands forgiveness of harm, avoidance of ill talk, and repeatedly praises repaying evil with good or what is better. As for repaying evil with evil, it is left as a permissible right for those who insist on it without transgression.
When we examined the Quran's stance on slander and false accusations, we found that it forbids us from severing kinship ties with the slanderer or withholding kindness and maintaining ties with them. Instead, it urges us to extend noble forgiveness and pardon in the hope of Allah's forgiveness and mercy.
If we consider these and similar examples, logic compels us to conclude that the virtuous treatment in the Quran's view is one based on forgiveness, selflessness, and grace. The vice lies at the extreme opposite, consisting of injustice, selfishness, and deceit. As for the middle path of equal and precise treatment, it does not deserve to be called a virtue or a vice according to the Quranic wisdom. Rather, it is a permissible course not subject to command or prohibition, nor to praise or blame, nor deserving of reward or punishment.
Resolving the Issue
The prominent issue with this theory is that, at first glance, it seems to contradict both reason and revelation. Reason dictates that justice is a virtue, being the foundation of virtues, while revelation, the Quran itself, often praises the principle of justice and equality. Allah says, “O you who have believed, be persistently standing firm in justice.” (An-Nisa: 135), “And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Al-Maidah: 8), “And if you judge, judge between them with justice. Indeed, Allah loves those who act justly.” (Al-Maidah: 42)
The key to this matter, in our view, lies in the complete separation of two contexts: the context of judgment and the context of interpersonal dealings. The context of judgment is where strict and precise justice is required, while the context of interpersonal dealings is where forgiveness, leniency, kindness, and graciousness prevail. A judge, when deciding between two parties, a parent distributing their kindness among children, a teacher or guardian, and every leader among their subjects must not show favoritism or preference, as they cannot favor with what is not theirs. How can one favor another with something that is not their right? Should they be lenient in judgment out of compassion for the destitute and poor? No, because Allah says, “Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just.” (An-Nisa: 135)
Should anger towards an enemy drive one to double the penalty on them? No, because Allah says, “And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Al-Maidah: 8)
Should kinship, lineage, regionalism, or sectarian bias lead one to favor their brethren, whether wrongdoers or wronged? No, because Allah says, “And if two factions among the believers should fight, then make settlement between them. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.” (Al-Hujurat: 9)
Does one's heart soften at the sight of punishment or the sound of complaints, leading to pardoning a crime after becoming renown to him? No, because Allah says, “And do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day.” (An-Nur: 2)
Should one leave the Islamic state vulnerable to its enemies, or give up an inch of its land, or grant them control over any of its people? No, because the land of Islam and the rights of Muslims are not owned by any individual or group, nor are they a right of any nation or generation. They are the rights of all generations until Allah inherits the earth and whoever is on it. Leniency in this matter is a transgression against the rights of others, and defending them is not selfishness but anger for the sanctity of Allah and the homeland. Allah says, “Fight in the way of Allah those who fight you.” (Al-Baqarah: 190), and: “And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children.” (An-Nisa: 75)
Thus, we see that the context in which justice is a commendable virtue, indeed a mandatory duty, is when one is a third party mediating between two parties. In this context, one's duty is to give each their due without diminution or excess. Any act of kindness or favor here is itself an injustice. This is what we call the context of judgment and arbitration among people. Most Quranic texts that praise justice and command it are clear in this regard. Allah says, “And when you judge between people, judge with justice.” (An-Nisa: 58), “So judge between the people in truth.” (Saad: 26), and: “And if you judge, judge between them with justice.” (Al-Maidah: 42)
However, when you are one of the parties, dealing with your own matters and negotiating your rights, this is what we call the context of interpersonal dealings. This is where the Quran's call for forgiveness, leniency, altruism, and kindness. Here, the principle of justice and equality falls out of the scope of virtues and vices altogether, descending from the level of obligations to the level of permissible actions, with virtue reserved for grace alone.
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- Al-Mu'jam Al-Wasit: Academy of Arabic Language (2/588).
- Mu'jam Maqayis Al-Lughah: Ibn Faris (4/508).
- “Nadharat fi al-Islam” by Dr. Muhammad Abdullah Draz, p. 83.
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