Qur'anic Keywords. Abdur Rashid Siddiqui
is ʿadhāb (350 times). The other word is jazā’, which means requital or recompense. This is a neutral word and used both for reward and punishment. In the sense of punishment it is used 100 times. The word ʿiqāb (2: 211) is also used for punishment and penalty. The least-used word is nakāl (5: 38 and 73: 12) which means exemplary punishment or warning.
References
ʿAdhāb: 2: 10; 22: 2; 32: 14; 37: 9; 44: 12. Jazā’: 2: 85; 5: 38; 9: 26; 10: 37; 12: 25. ʿiqāb: 2: 196 and 211; 3: 11; 5: 2; 6: 165. Nakāl: 2: 66; 5: 38; 73: 12; 79: 25.
See also Thawāb
ʿAdl [
Meaning
The literal meaning of ʿAdl is to divide into exactly two equal parts so that there is no disparity between them. Justice requires the firm will and determination to give each one his due. In the Qur’ān some other words are used to convey the same meaning as ʿadl, for example the word qisṭ (equity, fairness) and mīzān (balance). Like ʿadl, qisṭ means to be equal; al-qisṭās means a measuring scale. The same meaning is conveyed by the word mīzān, which comes from al-wazn meaning weight; mīzān is the instrument to determine the weight of something. ʿAdl also means compensation, as in Sūrah al-Baqarah (2: 48).
The Importance of ʿAdl
Justice is one of the attributes of Allah. One of His ninety-nine names is al-ʿAdl meaning the Just and He will judge everyone justly (Ghāfir 40: 20). Similarly His Kalimah (Word) “is perfect in truthfulness and justice” (al-Anʿām 6: 115). It is stated in the Qur’ān that the whole universe is established on the basis of a harmonious balance. Hence human beings should not transgress and create imbalance.
And the Firmament has He raised high, and He has set up the Balance (of justice) in order that you may not transgress (due) balance. So establish the weight with equity, and do not make the balance deficient.
(al-Raḥmān 55: 7–9)
The establishment of justice and equity within human society is in consonance and harmony with what Allah has already established in the universe.
It is also evident from the study of the Qur’ān that the specific purpose for sending down the prophets and scriptures was that there should be justice in society.
Indeed We sent our Messengers with clear signs and sent down with them the Book and the Balance (of right and wrong) so that people might conduct their affairs with justice.
(al-Ḥadīd 57: 25)
The Commandment of Justice
In Sūrah al-Naḥl a comprehensive set of instructions is given:
Allah commands justice, the doing of good and compassion to kith and kin, and He forbids all shameful deeds and wickedness and rebellion: He instructs you that you may receive admonition.
(al-Naḥl 16: 90)
The first commandment from Allah in this verse is to do justice. Being just is the fundamental injunction obligated on human beings. The Qur’ān upholds justice as an absolute value. In human affairs it is imperative that dealings with others be on the basis of fairness and equity. The concept of justice, equity and fair dealings is one of the basic tenets of morality that is imbued in all human beings. Regardless of religion, race or nationality, human beings throughout history have admired and praised justice and fair play and despised injustice and inequity.
Justice should encompass the entirety of human affairs including the family, the community, and the nation as well as the assembly of nations. In personal life one should treat all one’s children equally. If one cannot do justice among one’s wives one should be content with one wife only (al-Nisā’ 4: 3). In business and economic affairs dealings should be fair and just (al-Anʿām 6: 152), and there should be no double standards for giving and receiving (al-Muṭaffifīn 83: 1–3). This commandment prohibits adulteration and the selling of fake merchandise. In one’s dealings one should speak justly (al-Anʿām 6: 152) and not be swayed by self-interest or concern for one’s relations. One should not be influenced by rich and powerful people or by compassion for someone’s poverty (al-Nisā’ 4: 135). One should not deviate from the path of justice out of enmity and hatred either (al-Mā’idah 5: 8).
Judicial Proceedings
Allah has assigned a special responsibility to those who have to administer justice. In Sūrah al-Nisā’ there is a specific decree:
Allah commands you to deliver whatever you have been entrusted with to their rightful owners and whenever you judge between people, judge with justice. Most excellent is what Allah exhorts you to do. Allah hears all and sees all.
(al-Nisā’ 4: 58)
Thus giving false evidence, perjury, is designated as one of the major sins. It is considered so serious that it ranks after shirk (associating someone or something with Allah).
The Muslim Ummah is instructed to settle disputes among two factions of the believers with fairness and equity. When there is disagreement between two groups of Muslims, the instruction is to:
Make peace between them with justice and be fair for Allah loves those who are fair (and just).
(al-Ḥujurāt 49: 9)
Inter-Faith Relations
It is imperative not to follow one’s own desires when inviting others to Islam. Instead one should say:
I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord. For us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) final goal.
(al-Shūrā 42: 15)
This verse instructs that one should convey the message fully without discrimination, and that all human beings should be judged on the same footing.
Certain Exceptions
Justice demands that all human beings should be treated fairly. However, this does not mean that there should always be equality among them in all matters. Of course, there are some basic civil rights in respect of which all citizens are to be treated equally, for example the right to vote. But there will be inequality in the remuneration of those who work in different fields or positive discrimination in favour of the disabled and oppressed. Attempts to create artificial equality are not practical nor desirable. The Islamic teachings are that everyone should have equal rights and opportunity in the social, economic and political fields and that everyone should be treated justly.
References
ʿAdl: 2: 282; 4: 58; 16: 90; 49: 9; 65: 2. Qisṭ: 3: 18; 4: 135; 5: 8 and 42; 6: 152. Mīzān: 6: 152; 7: 85; 11: 85; 55: 8; 57: 25.
ʿAfw [
see Maghfirah
ʿAhd [
Meaning
Al-ʿAhd (pl. ʿuhūd) means to protect or take care of something. Hence, a binding promise, a promise that should be fulfilled is called ʿahd. In the Qur’ān the word is often used for fulfilling one’s obligation to Allah. The other word also used with the same meaning is Mīthāq.