Justice and Fairness in Islam

• Overview
• Quranic Verses on Justice and Fairness
• Teachings of Prophet Muhammad ﷺ (Sahih Hadith)
• Historical Examples of Justice and Fairness in Islam
• Scholarly Commentary on Justice in Islam
• Comparison: Islamic Justice vs. Other Systems
• Miracles Related to Justice
• Conclusion: Living Justly as Muslims Today
• Book Recommendations ( Sources)

Overview

Islam places justice and fairness at the heart of its teachings. In Arabic, ʿadl (عدل) means justice, balance, or placing things in their rightful position, and qisṭ (قسط) refers to fairness or equity. Being just is a fundamental virtue in Islam, and Muslims are required to practice justice in all aspects of life – with family, community, even with strangers or enemies. In fact, one of God’s beautiful names in Islam is Al-ʿAdl (The Utterly Just), showing how central justice is to the faith.

From an Islamic perspective, justice means giving everyone their due rights and treating people equitably. Fairness includes being honest, unbiased, and not favoring anyone unjustly – whether rich or poor, Muslim or non-Muslim, friend or foe. The Qur’an and the teachings of Prophet Muhammad ﷺ both stress that no one is above the law and that wronging others (doing ẓulm, or oppression) is a grave sin. The Prophet ﷺ said, “Allah (God) has forbidden oppression (ẓulm) for Himself and made it forbidden for you” – meaning Muslims must never oppress anyone. Justice is so important in Islam that the Prophet ﷺ even warned that nations in the past were destroyed for being unjust. Islamic civilization, at its height, prided itself on fair leadership and courts where even the caliph (leader) could be challenged if he was wrong.

In summary, Islam teaches that establishing justice (ʿadl) is a primary purpose of religion. A society cannot be truly Islamic without justice. Fairness (qisṭ) in Islam isn’t just a nice idea – it is a divine command that Muslims strive to implement daily, from fair business dealings and honest testimony, to ensuring laws protect everyone equally. As the Qur’an says, stand firmly for justice, even if it is against yourselves. Below, we will explore the Qur’anic verses, Hadith (Prophetic sayings), historical examples, and scholarly insights that illustrate the truth and beauty of justice in Islam.

Quranic Verses on Justice and Fairness

The Qur’an repeatedly commands believers to be just and promises God’s love and reward for the fair-minded. Here are some key Quranic verses about justice and fairness, in which Allah (God) directly instructs us on this vital virtue:

Quran 4:58 – Justice in Judgment:

“Indeed, Allah commands you to return trusts to their rightful owners; and when you judge between people, judge with fairness. What a noble commandment from Allah to you! Surely Allah is All-Hearing, All-Seeing.”

Quran 4:135 – Stand Firm for Justice:

“O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or your close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate from justice. If you distort or refuse (the truth), then Allah is certainly All-Aware of what you do.”

Quran 5:8 – Justice Even With Enemies:

“O believers! Stand firm for Allah and bear true testimony. Do not let the hatred of a people lead you away from justice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do.”

Quran 5:42 – Judge Justly with All:

“…If you judge (between them), then do so with justice. Surely Allah loves those who are just.”

Quran 16:90 – Comprehensive Command:

“Indeed, Allah commands justice, good conduct, and giving to relatives, and He forbids immorality, bad conduct, and oppression. He admonishes you so perhaps you will be mindful.”

Quran 57:25 – Justice: A Purpose of Revelation:

“Indeed, We sent Our messengers with clear proofs, and with them We sent down the Scripture and the balance (of justice) so that people may uphold justice…”

Quran 49:9 – Justice in Reconciliation:

“If two groups of believers fight each other, then reconcile between them. But if one of them transgresses against the other, fight against the transgressor until they comply with the command of Allah. If they do so, then make peace between both groups in all fairness and act justly. Surely Allah loves those who uphold justice.”

Each of these verses highlights a different aspect of justice: judging fairly, speaking truth even against self-interest, not letting hatred or bias prevent fairness, ensuring even enemies or outsiders receive justice, and maintaining justice as a societal principle. In Islam, justice isn’t merely recommended – it is a direct command from God, and Muslims believe they will be accountable to God for any injustice or wrongdoing they commit.

Teachings of Prophet Muhammad ﷺ (Sahih Hadith)

Prophet Muhammad ﷺ demonstrated and taught justice throughout his life. Many authentic Hadith (recorded sayings and actions of the Prophet) emphasize fairness, equality, and the importance of avoiding any form of oppression. Below are several sahih (authentic) hadiths on justice and fairness, each in its own quote block:

Hadith (Sahih Muslim 2577, Hadith Qudsi) – Oppression Forbidden:

The Prophet ﷺ reported that Allah said: “O My servants! I have forbidden oppression for Myself, and have made it forbidden among you, so do not oppress one another.”

(This beautiful hadith is a Hadith Qudsi, meaning a sacred narration where the Prophet quotes Allah’s words. It shows that God’s own law is justice – He does not wrong anyone, and He forbids us from wronging each other.)

Hadith (Sahih al-Bukhari 2447) – Oppression Leads to Darkness:

The Messenger of Allah ﷺ said: “Oppression (ẓulm) will be darkness on the Day of Resurrection.”

(This means that a person who was unjust and oppressed others will face darkness and dire consequences in the hereafter. In Islam, an oppressor cannot escape punishment – if not corrected in this life, then in the next life when everyone answers to God.)

Hadith (Sahih al-Bukhari) – Help Both Oppressed and Oppressor:

The Prophet ﷺ said: “Help your brother whether he is an oppressor or is oppressed.” A man asked, “O Messenger of Allah, I can help him if he is oppressed, but how can I help him if he is an oppressor?” The Prophet replied: “By preventing him from oppressing others. That is how you help him.”

(Here, the Prophet teaches that stopping someone from doing injustice is actually helping them, because you save them from sin. This hadith shows a proactive approach: a Muslim should not be a bystander to injustice. If we see a wrong, we should try to right it – even if the wrongdoer is our friend or fellow Muslim. Truly “helping” an oppressor means guiding them back to justice.)

Hadith (Jami’ at-Tirmidhi & Sunan Abu Dawud) – Everyone Must Enjoin Justice:

The Messenger of Allah ﷺ warned: “If people see an oppressor and do not stop him, soon Allah will punish them all.”

(This strong warning means that an entire community suffers when injustice is allowed to spread. Islam teaches collective responsibility for promoting justice. We shouldn’t shrug and say “not my problem” – if a wrong is happening and we have the ability to speak up or intervene, we should. Otherwise, injustice can affect everyone. This hadith also reflects the Quranic principle that God does not change the condition of a people until they change what is in themselves – a society that tolerates injustice risks losing God’s favor.)

Hadith (Sahih al-Bukhari & Muslim) – Beware the Prayer of the Oppressed:

When the Prophet ﷺ sent his companion Muʿādh as a governor to Yemen, he advised him: “Beware of the supplication of the oppressed, for there is no barrier between it and Allah.”

(This means if someone is treated unjustly and they pray to God for help, God hears them immediately – there is no veil between the prayer of an oppressed person and God. Even if that oppressed person is not a Muslim, other narrations say the prayer of any oppressed person is answered. This serves as a powerful caution: if we wrong someone, we not only incur their anger but also risk God’s wrath. The oppressed have a direct line of appeal to the Highest Authority, Allah.)

Hadith (Sahih Muslim 1827) – High Status of Just Leaders:

The Prophet Muhammad ﷺ said: “Behold! The just will be seated on pulpits of light beside Allah, at the right Hand of the Most Merciful (and both His Hands are right), – those who are fair and just in their rulings, with their families, and in whatever they undertook.”

(In Islamic belief, the Day of Judgment will have certain honored categories of people. Here the Prophet ﷺ describes that those who were just and fair in positions of authority – whether as judges, community leaders, or even within their households – will have a special, honored place near to God’s presence, symbolized by these lofty platforms of light. It shows how beloved justice is to Allah: He will elevate the just people above others on that Day. Notably, this hadith mentions being just not only in official decisions but also with one’s family – justice begins at home, in everyday life.)

Hadith (Sahih al-Bukhari & Muslim) – No Favoritism in Punishment:

During the Prophet’s time, a noblewoman was once caught stealing and some people sought to spare her the penalty. The Prophet ﷺ became angry and said: “By Allah, if Fatimah, the daughter of Muhammad, were to steal, I would cut off her hand!”

(Through this statement, the Prophet ﷺ made it absolutely clear that no one is above the law, not even his own beloved daughter. He referenced Fatimah (raḍiyallāhu ʿanhā), who was honored and dear to him, to illustrate that he would apply Allah’s law equally with no nepotism. He also remarked that past nations strayed and were destroyed because they would only punish the poor and weak for crimes, while letting the rich and powerful go. Islam rejects such double-standards – the same justice applies to all, regardless of status or relationship.)

Hadith (Sunan Abi Dawud 4344) – Speaking Truth to Power:

The Prophet ﷺ said: “The best jihad (struggle) is to speak a word of truth in front of a tyrannical ruler.”

(In Islam, jihad means striving or struggle, often in the sense of striving in the path of God. Many people think of jihad only as fighting on a battlefield, but here the Prophet highlights an incredibly important form of jihad: standing up for truth and justice in front of an oppressor. Telling a tyrant that they are wrong is extremely difficult and brave – it may put one’s life at risk – yet it is considered one of the noblest acts. This hadith encourages Muslims to be courageous for justice. Speaking truth to power is not inciting rebellion; it’s about moral courage – advising or reminding a leader to be just, even when it’s dangerous to do so. Throughout Islamic history, we see scholars and righteous people who followed this teaching and confronted unfair rulers with words of truth.)

As we can see, the Prophet ﷺ emphasized justice in every context: personal conduct, legal judgment, social activism, and governance. He consistently modeled fairness – for example, he was known for settling disputes impartially and lived so modestly that he behaved like any other person before the law. The hadiths above inspire Muslims to uphold justice, protect the vulnerable, and correct wrongs. In Islam, justice is not just the ruler’s job or the judge’s job – it’s everyone’s duty within their capacity. Whether it’s fairly distributing something between our children or challenging a global injustice, Muslims seek Allah’s pleasure by being just and preventing oppression.

Historical Examples of Justice and Fairness in Islam

Islam’s principles of justice were not just theory; they were put into remarkable practice in history. In the early Muslim community, especially under the leadership of Prophet Muhammad ﷺ and the rightly guided caliphs after him, we find many examples of outstanding fairness. These stories are often told to illustrate how Islamic ideals of justice were implemented, sometimes in ways that were centuries ahead of their time.

Prophet Muhammad’s Example: The Prophet himself set the bar very high. We already mentioned how he refused to waive the punishment for a noblewoman guilty of theft, showing no favoritism. Another example from his life: he was once asked to judge a dispute between a Muslim and a Jewish citizen of Madinah. He received revelation instructing him to judge fairly between People of the Book as well. The Prophet ruled in favor of the Jewish man when the evidence was on his side, despite pressures to rule otherwise. The Jewish man was so astonished by this fairness that he accepted Islam. This and similar incidents showed that under the Prophet’s rule, justice did not depend on your religion or ethnicity – it was universal.

Caliph Abu Bakr (ra) – Justice in Leadership: When the Prophet ﷺ passed away, his close companion Abu Bakr became the first caliph (leader) of the Muslim community. In his very first address as caliph, Abu Bakr declared, “The weak among you will be strong in my eyes until I secure their rights for them, and the strong among you will be weak in my eyes until I take from them what is due to others.” This powerful statement reassured people that Abu Bakr would not tolerate injustice: the poor and weak would get their rights, and the powerful wouldn’t be able to exploit others. Abu Bakr lived by these words. For example, he insisted on distributing charity and public funds strictly according to need and merit, not based on tribe or favoritism. Despite being the head of state, he was approachable by any ordinary person with a grievance. This egalitarian spirit set the tone for Islamic governance.

Caliph ʿUmar ibn al-Khaṭṭāb (ra) – The Icon of Justice: When Muslims think of just leaders in history, ʿUmar ibn al-Khaṭṭāb often comes first to mind. He was the second caliph and was so well-known for his justice that he earned the title “Al-Fārūq” (the one who distinguishes truth from falsehood). Many stories about ʿUmar’s rule highlight how he enforced justice:

• Equal Justice for Ruler and Ruled: A famous case during ʿUmar’s time involved the son of the Muslim governor of Egypt (ʿAmr ibn al-ʿĀs) and a Coptic Christian villager. According to historical reports, the governor’s son arrogantly struck the Copt with a whip, saying, “I am the son of nobles!” The Coptic man, though a non-Muslim under Muslim rule, traveled all the way to Madinah to complain to Caliph ʿUmar. What did ʿUmar do? He summoned the governor and his son to Madinah. In public court, ʿUmar gave the Coptic man the very same whip and said, “Go on, lash the son of the nobleman!” The Copt did so, avenging the wrong. ʿUmar then told him to hit the governor (the father) as well, for raising such an entitled son. The Copt was hesitant, but ʿUmar remarked to ʿAmr ibn al-ʿĀs in words that have echoed through history: “Since when do you enslave people, when their mothers bore them free?” ʿAmr apologetically said he had not been aware of the incident. The Coptic man left satisfied that justice was served, and Islam’s image in his eyes was shining. This incident is often cited as an unparalleled example of justice – where else in that era could a common subject (and a non-Muslim at that) see a governor and his son personally humbled for mistreating him? It showed that, under Islam, no citizen could be abused by those in power.

• Accountability and Humility: ʿUmar was very strict with his own governors and officials. He required them to live simply and would investigate any complaints against them. It is said that ʿUmar’s court was open to all, and he would himself attend to disputes. There’s a story of an Egyptian envoy who found ʿUmar resting under a tree with no guard – a sign of how just and loved he was, that he did not fear his people. Another anecdote: during a famine in Arabia, ʿUmar refused to eat butter or meat (luxuries then) until the people had food, saying “How can I be concerned with my own stomach when my people are hungry?” He treated himself as responsible for every subject; one quote attributed to him is, “If a mule (donkey) stumbled on the road in Iraq, I fear Allah would ask me, ‘Why did you not level the road for it, O ʿUmar?’” — meaning he felt accountable even for the welfare of animals in his realm! Such was his conscientious sense of justice.

• Justice for Non-Muslims: In addition to the story of the Copt, ʿUmar’s era had formal protections for non-Muslim minorities (known as dhimmīs at the time). They were to be treated with kindness and justice. Once, an old Jewish man was begging in Madinah; ʿUmar saw him and was disturbed that a dhimmī had to beg under Muslim rule. He immediately ordered that the man and others in his situation be given a stipend from the public treasury, quoting the Quranic verse “Zakat (charity) is for the poor and the needy...” This early form of social security was extended to non-Muslims, showing that Islamic justice includes social justice and compassion for all residents, not only Muslims.

Caliph ʿAlī ibn Abī Ṭālib (ra) – Justice in Court: The fourth caliph, ʿAlī, also has famous examples of fairness. One well-known story involves ʿAlī and a Jewish man. ʿAlī had lost his armor and later found a Jewish man selling an armor identical to it. ʿAlī, who was the caliph at the time, believed it was his and brought the matter to the court of a judge named Shurayḥ. In court, the judge asked for evidence. ʿAlī brought his son and a servant as witnesses, but the judge ruled that these were not sufficient independent witnesses (since a son’s testimony for his father could be seen as biased according to strict rules of evidence). Therefore, Judge Shurayḥ – notably a subject in ʿAlī’s own government – ruled in favor of the Jewish man due to lack of proof, even though he personally knew the caliph to be honest. ʿAlī humbly accepted the judgment against him. Seeing this incredible scene – the head of state losing a court case to an ordinary citizen and accepting it gracefully – the Jewish man was astonished. According to the reports, the man immediately confessed that ʿAlī was right, that the armor was indeed ʿAlī’s which had fallen off his camel. He only claimed it to test the Muslims. He then proclaimed the shahādah (the testimony of faith), embracing Islam on the spot, saying “This is the character of prophets: a ruler takes his subject to court and the judge rules against the ruler!” ʿAlī, in his generosity, gifted the armor to the man thereafter. This story, often cited in Islamic literature, highlights that Islamic justice means a ruler can be taken to court just like anyone else, and that courts must remain impartial.

These are just a few snapshots: Islamic history (especially the era of the first four caliphs and other righteous leaders) has many such examples of just governance, fair courts, and social equity. Of course, no society is perfect – later in history there were unjust rulers too – but the ideals were always alive and kept in check by scholars and the public reminding the rulers of Islamic principles. In Al-Andalus (medieval Spain) or the Ottoman Empire, for instance, there were instances of religious minorities preferring Islamic rule because they were often treated more fairly and taxed more lightly than under previous regimes.

One can also mention Saladin (Ṣalāḥuddīn al-Ayyūbī), known for his justice and mercy even to defeated Crusaders, or the Mughal Emperor Aurangzeb insisting that even princes get punished for crimes. The thread through all these: when Muslims adhered to Islamic teachings, they produced some of the fairest and most egalitarian practices of their time. It wasn’t utopia, but compared to many contemporaries (where peasants had no rights, or where one’s social class determined legal status), Islamic law introduced radical fairness – like equality in court, rights for women (e.g. property and inheritance rights, which were unheard of in many other cultures then), and outlawing racist distinctions (Bilāl, an African companion, rose to great honor in Islam, and the Prophet ﷺ declared all humans equal in worth).

In short, history provides evidence that Islam’s call to justice was not empty rhetoric – it was realized to a remarkable degree. These examples also serve as lessons and inspiration for Muslims today: we look back at ʿUmar or ʿAlī and realize that our faith demands integrity and justice in whatever position we are in, be it a parent, a professional, or a leader.

Scholarly Commentary on Justice in Islam

Over centuries, Muslim scholars – classical and modern – have reflected deeply on the concept of justice in Islam. They universally affirm that justice is not optional; it’s a core value that underpins the entire Shariah (Islamic law and ethics). Scholars from all four major schools of thought (Hanafi, Maliki, Shafi’i, Hanbali) might have nuanced differences in legal rulings, but they do not differ on the importance of justice. In fact, the purpose of many juristic differences was to find the most equitable solutions for people. We’ll highlight a few noteworthy scholarly insights and how scholarship views justice:

• Justice as a Maqsad (Objective) of Shariah: Islamic law isn’t meant to be a rigid set of rituals; it aims to secure certain fundamental objectives (called Maqāṣid al-Sharīʿah). One of these fundamental objectives is justice. Imam Abu Hamid al-Ghazali (a great 11th-century scholar) and others listed the preservation of religion, life, intellect, lineage, and property as the goals of Shariah, but all of these tie back into establishing a just, flourishing society. More explicitly, Imam Ibn Qayyim al-Jawziyya (a 14th-century scholar) wrote a famous passage underscoring that justice is the guiding spirit of Islam. He said:

  “Indeed, the Shariah is founded upon wisdom and welfare for humanity in this life and the next. In its entirety it is justice, mercy, benefit, and wisdom. Every matter which abandons justice for tyranny, mercy for cruelty, benefit for harm, or wisdom for nonsense is not from the Shariah, even if someone claims it is.”

  In other words, if someone tries to justify something oppressive or harmful by misusing religion, we can be sure that act is not truly Islamic, because it violates the very purpose of God’s law. This scholarly quote is powerful – it basically says Islam = justice and mercy; anything opposite to that spirit cannot be true Islam. It’s a warning against distortions of religion.

• “Allah supports the just, even if non-Muslim”: A remarkable quote attributed to Shaykh al-Islam Ibn Taymiyyah (an influential medieval scholar) goes: “Allah will support a just state even if it is led by unbelievers, but He will not support an unjust state even if led by Muslims.” This means that justice is such a universal virtue that even a non-Muslim society that upholds justice and fairness may enjoy stability and success by God’s will – while a Muslim society that violates justice and oppresses people will earn God’s displeasure and downfall. History provides some evidence for this idea: Muslim empires that became corrupt and unjust eventually collapsed, whereas some non-Muslim societies that upheld many principles of justice thrived. Ibn Taymiyyah’s point emphasizes that God’s laws (both moral and in how He manages the world) reward justice and punish injustice regardless of labels. This also serves as a reminder to Muslims that simply having the name “Islamic” or “Muslim” is not enough – we must embody justice to deserve Allah’s help.

• All Schools Value Justice: The Hanafi, Maliki, Shafi’i, and Hanbali schools of jurisprudence might approach legal questions with different methodologies, but they all derive from the same Quranic and Prophetic values. For example:

  • The Hanafi school sometimes uses a principle called istiḥsān (juristic preference) which essentially allows flexibility in law to prevent hardship or injustice in unusual cases. This shows a built-in concern for fairness; if a strict ruling would unintentionally cause unfairness in a specific situation, Hanafis look for an alternative within the Quran/Sunnah that avoids that outcome.
  • The Maliki school heavily emphasizes maṣāliḥ al-mursala (public interests). Imam Malik and his followers would consider the welfare of the community in deriving rulings – again ensuring that the law leads to justice and benefit, not harm.
  • The Shafi’i and Hanbali schools put strong emphasis on textual evidence, but within that, they have principles to make sure the texts are understood in a way that upholds the objectives of justice and mercy. For instance, Hanbali scholars like Ibn Taymiyyah and Ibn Qayyim (quoted above) explicitly wrote about justice as an overriding goal.

  In practical terms, major scholars have often been the defenders of justice in society. They would check the rulers. A classical scholar, Imam Abu Yusuf (a student of Abu Hanifa), wrote a treatise on proper governance (Kitab al-Kharaj) advising the Abbasid Caliph Harun al-Rashid to be just and look after the poor, using prophetic examples. Many scholars suffered persecution because they spoke truth to power (echoing the hadith about the best jihad). For example, Imam Ahmad ibn Hanbal was imprisoned and tortured by a caliph for refusing to endorse a theological falsehood that the caliph imposed; his stand is seen as upholding truth and justice in religion.

• Modern Scholars on Justice: In modern times, scholars continue to highlight justice as Islam’s gift to humanity. Shaykh Tahir ibn Ashur (a 20th-century Tunisian scholar) wrote about the higher objectives of Islamic law, and he put “the removal of injustice” as one of the key aims. Dr. Yusuf al-Qaradawi, a contemporary scholar, often wrote that *adl (justice) is among the foremost Islamic values that should reflect in governance, economy, and family life.

  Many modern scholars also compare Islamic justice with modern concepts: for instance, Mohammad Hashim Kamali, a notable scholar, has written about the Islamic approach to justice, noting that it encompasses not only legal justice but also social justice (like caring for the needy, workers’ rights, etc.), which in some respects predated modern human rights ideas. He points out that Shariah courts historically gave women, orphans, and minorities avenues to seek redress long before such ideas were common elsewhere.

• Justice and the Divine Names: Scholars of theology point out that Allah being Al-ʿAdl (The Just) implies the universe itself is built on justice. They say that ultimately, absolute justice is realized in the Hereafter. If some injustices aren’t resolved in this world, they will be on the Day of Judgment. This belief has comforted Muslims who face oppression – knowing that no injustice will go unanswered by God. At the same time, it warns oppressors that they will not get away with it. Many Sufi scholars (mystics) stress cleansing one’s heart of any inclination to do injustice because one of the worst spiritual diseases is arrogance that leads to oppression of others.

In conclusion, scholarly consensus is that justice is a fard (obligation) in Islam. It’s not a secondary thing; it’s central to faith and governance. There’s a famous saying: “A society can endure with disbelief, but not with injustice.” Muslim scholars agree that a Muslim’s piety is empty if he/she is unjust to people. Prayer, fasting, etc., do not excuse cheating or cruelty. Righteousness in Islam has two halves: worshiping Allah and treating His creation with justice and kindness. You can’t have one without the other. This balance is echoed by all reputable scholars through the ages.

Comparison: Islamic Justice vs. Other Systems

How does Islamic justice compare with other legal and ethical systems? It’s a big question, but we can outline a few key points. Islam shares with many systems a general regard for justice, but what makes Islamic justice unique or superior (from a Muslim perspective) are its divine grounding, comprehensive scope, and balance. Here are some comparisons and arguments:

• Divine Objective Morality vs. Human-Made Law: In secular systems, concepts of justice can evolve or be influenced by cultural norms. What is considered “just” might change with public opinion or political interests. In Islam, justice is anchored in divine revelation – it’s considered an objective moral truth given by God. This means certain things are always unjust (like killing an innocent, bribery, exploitation) no matter if a society tries to legalize or rationalize them. For example, at times in history, racism or colonialism were considered “normal” or even beneficial by some societies, but Islamic teachings always rejected oppression and racism (the Prophet ﷺ in his final sermon said, “No Arab is superior to a non-Arab, no white over black, or black over white, except by piety.”) Thus, Islamic justice doesn’t bend to whims of majority or power; it is principled, and Muslims argue this makes it more reliable and ultimately more humane.

• Equality Before the Law: Modern democracies champion equality before the law, but this principle had to develop over centuries (often through struggle). Islam established equality of all believers in the 7th century. A famous saying of the Prophet ﷺ is, “People are as equal as the teeth of a comb.” We saw the example of the Prophet and later caliphs personally being subject to the law. In many pre-modern societies, royalty or nobility were above the law. Even in Medieval Europe, a commoner couldn’t sue a noble in the same way. Islam abolished classes in law: the qāḍī (judge) was supposed to apply the same shariah rules to the caliph and to a shepherd. There were instances where Caliph ʿUmar was summoned to court by an ordinary person (in one case about a disputed property) and he went. This kind of egalitarian justice was relatively rare elsewhere at that time. Today, while many nations profess equality, in practice sometimes the rich and powerful still get away with crimes (through expensive lawyers or influence). Islamic history had its share of corruption too, but the ideal remained that even the Caliph is not above God’s law.

• Rights of the Vulnerable: Islamic law gave certain rights at a time when they were revolutionary. For example, women’s rights: Islam prohibited female infanticide (a common practice in Arabia) and established that women have the right to own property, to inheritance, to consent to marriage, and to be treated kindly by husbands. While today these sound basic, in the 7th century women in most parts of the world had few or no legal rights. Similarly, Islam improved the lot of slaves by mandating kind treatment and encouraging freeing slaves as a virtuous act (eventually, slavery waned in Muslim lands partly due to these teachings, while it persisted in some other places for longer). Islam also introduced relatively humane rules of war for its time – for example, non-combatants are not to be harmed, and prisoners of war should be treated with dignity (the Prophet ﷺ often freed prisoners or ransomed them in kind ways). Other empires at the time often massacred or enslaved defeated populations wholesale; Islamic conduct, especially when adherent to Prophetic example, was more restrained and just.

• Restorative Justice and Forgiveness: One distinguishing feature is that Islam strikes a balance between justice and mercy. In Islamic law, many punishments are set as deterrents (like the fixed penalties for serious crimes). However, Islam also strongly encourages forgiveness and reconciliation in personal disputes. For instance, in cases of bodily harm or even murder, the Quran introduced the concept of qiṣāṣ (equitable retaliation) but it immediately says, “but whoever forgives and makes reconciliation, their reward is with Allah” (Quran 42:40). The victim’s family has the right to justice (life for life, etc.), yet they are encouraged to show mercy and forgive for compensation or even free, which is considered nobler. This option of pardon with consent doesn’t exist in all systems – some systems either enforce punishment strictly or sometimes err by being too lenient in a way that ignores victims. Islam tries to protect the victim’s right to justice, and promote forgiveness as a virtuous choice. This flexible, compassionate form of justice often helps in healing and restoring community harmony, rather than creating cycles of vengeance.

• Law with Morality: Islamic justice isn’t only about courtrooms and punishments. It’s also moral and spiritual. Muslims believe they are answerable to God for even “small” injustices (like lying, backbiting, short-changing someone in business, etc.). There’s a famous hadith where the Prophet asked, “Do you know who is bankrupt?” Companions said, the one with no money. He replied (paraphrasing), “The truly bankrupt on Judgment Day will be the one who prayed and fasted (did religious deeds) but had abused this person, slandered that person, stolen from this one, hit that one… So their good deeds will be given to those victims, and if they run out of good deeds, the victims’ sins will be loaded onto them, and then they’ll be thrown into Hell.” This breathtaking teaching shows that ritual worship means nothing if one cheats or hurts others. It’s all tied together in Islam. By contrast, in secular life someone might think, “As long as I stay out of jail, I’m fine.” In Islam, even unseen injustices (like harboring prejudice or plotting harm) are sins. So the internal conscience and piety are engaged in maintaining justice.

• Consistency and Reliability: Because Islamic law comes from revelation, it has some fixed moral benchmarks that don’t flip-flop with societal trends. For example, bribery is always a major sin in Islam (the Prophet cursed the bribe giver and taker). In some societies, corruption becomes normalized (“greasing palms” to get things done). Islam unabashedly condemns it. Adultery or false accusations are considered moral injustices in Islam – these values stay constant. Meanwhile, Western legal systems have gone through phases (for example, at one time in parts of the West, dueling to settle disputes was accepted; at other times, it was outlawed). Or consider how definitions of justice in economics vary widely: capitalism, socialism, etc., each claim a vision of fairness. Islam has principles of economic justice: prohibition of usury (to prevent exploitation), required charity (zakāt) to redistribute some wealth to the poor, inheritance laws to prevent all wealth pooling in one person’s hands, etc. These were in place long ago. One can argue that if truly implemented, Islamic economic ethics might have prevented some of the massive inequalities we see now, as well as the debt traps of interest-based economics. In fact, modern Islamic finance attempts to offer fairer alternatives (like profit-sharing instead of interest, so that risk and reward are justly distributed).

• Ultimate Justice (Hereafter): Perhaps the greatest difference in worldview is the belief in Divine Judgment in the hereafter. Islam teaches that this life’s injustices will be sorted out by God. Other systems that don’t consider an afterlife have to try to achieve perfect justice here (an admirable but difficult task) or accept that some injustices just go unresolved. Islamic teaching gives hope that every oppressor will face God. For example, if someone was wronged and never saw justice on earth – Islam assures that person that God will compensate them and punish the oppressor appropriately after death. This belief can comfort the oppressed and also deter would-be oppressors who believe in God. The Quran often reminds of the Day of Judgment as the day when “weights will be placed and no soul will be wronged even an atom’s weight” (Quran 21:47). Philosophically, this addresses the classic problem: sometimes bad people prosper and good people suffer in this world – Islam’s answer is that this life is a test and temporary, and God’s justice is absolute in the long run. Secular philosophies struggle with the apparent unfairness of life (“why do bad things happen to good people?”), but Islam integrates it into a larger picture of ultimate justice.

• Holistic Justice: Islamic justice covers spiritual, legal, social, and personal dimensions all at once. Other systems might focus on one aspect (for instance, Western secular systems focus on legal/political justice but may treat personal moral behavior as purely private). In Islam, cheating in business is both a legal issue (if caught) and a sin against God; domestic abuse is a crime in Shariah but also a grave sin Islamically. Even justice to animals and the environment is stressed – the Prophet ﷺ forbade tormenting animals, and taught that there is reward in being kind to any living creature. He once told of a woman punished by God for starving a cat, and another story of a man forgiven by God for giving water to a thirsty dog. So fairness in Islam extends to all creation, whereas many legal systems historically only cared about human interactions. Modern animal rights or environmental justice movements are catching up to what Islamic ethics taught: that mercy and justice are due to all beings, not just powerful groups.

• Addressing Racism and Tribalism: Islamic justice negates discrimination by race or tribe. Sadly, racism exists among some Muslims culturally (which is against Islam), but the teachings clearly oppose it. The Prophet formed a brotherhood between different races and classes. In contrast, many societies only recently (or still not fully) eliminated racial segregation or caste systems. For example, Islam had Abyssinian Africans, Persian, Arab, European converts all praying shoulder to shoulder and even assuming leadership in the first generation. Bilal (an Ethiopian ex-slave) was appointed by the Prophet as the first mu’adhdhin (caller to prayer) and was highly respected. The Prophet’s companion Salman al-Farsi (Persian) and Suhaib (a Roman/Byzantine) were equally part of the community. There’s a narration where Abu Dharr, a companion, once in an argument insulted another companion by referencing his mother’s ethnicity (“son of a black woman”), and the Prophet ﷺ rebuked Abu Dharr strongly, saying, “You still have some traits of ignorance (pre-Islamic prejudice) in you!” Abu Dharr immediately humbled himself and sought forgiveness. Compare that to places where, until very recently, such slurs were common and even legally sanctioned (apartheid, etc.). Thus, Islamic values pushed society toward racial justice long before modern civil rights movements.

In summary, Muslims believe Islamic justice is superior because it’s comprehensive and anchored in the divine, ensuring consistency and moral depth. It combines legal justice, social justice, economic justice, racial justice, and spiritual justice all in one framework. It’s an aspirational system that historically lifted humanity in many ways, though Muslims will admit that not every Muslim society lived up to these ideals fully. But the ideals are there and timeless.

A useful comparison often mentioned: Western systems (at least in theory) excel at procedural justice (fair courts, laws, etc.) – and indeed many Western countries today have good justice systems by worldly standards – while Islamic justice aims to incorporate not just procedural fairness but also compassion, piety, and accountability to God. For someone who doesn’t believe in God, secular liberal justice might seem enough. For a believer, however, justice is both horizontal (between people) and vertical (between human and Creator).

For instance, take something like interest-based exploitation: A secular view might allow high-interest payday loans as long as contracts are signed (freedom of contract), but Islam would view that as unjust exploitation of the poor even if legally “agreed upon.” Islamic law would forbid it, considering the higher moral principle. On the flip side, some secular philosophies like utilitarianism might sacrifice rights of a few for greater good of many (“the ends justify the means”), whereas Islam strongly protects individual rights – certain things are inviolable even if a majority wants otherwise (for example, you can’t execute an innocent person even if 1000 others benefit, because that’s injustice).

Muslims also argue that because Islam inculcates a strong conscience, a just Muslim does the right thing even when no one is watching or when they won’t get caught – because they know God is watching. Whereas in a purely material system, if one can evade detection, one might flout the law (e.g., cheat on taxes or exploit someone in secret). Thus, an Islamic society ideally produces people who are just out of sincere conviction, not just fear of punishment. This inner moral drive is a powerful engine for real justice.

To be fair, Islamic civilization has had shortcomings, and other civilizations have made contributions to justice (like modern human rights concepts). But many of those modern concepts are converging with principles that Islam introduced early on. For example, the idea of universal human rights in the UN Declaration (right to life, belief, property, etc.) aligns quite well with the Maqāṣid al-Sharīʿah that scholars like al-Ghazali identified hundreds of years earlier.

In a theological sense, Muslims see Islam’s justice as superior because it aligns with the justice of the Creator Himself. Since Allah is Perfectly Just, following His guidance should lead to the most just outcomes for humanity. It’s up to humans to implement it properly. When Muslims falter in justice, it’s viewed as a human failure, not a flaw in the principles of Islam.

Miracles Related to Justice

While Islam’s teachings on justice are clear, one might ask: were there any miracles associated with justice? In the sense of supernatural events, justice itself is a principle, so we don’t have miracles like water turning to wine to demonstrate justice. However, Muslims do believe that upholding justice brings about divine help and extraordinary outcomes, which one could view as a type of miracle or divine blessing. Some points to consider:

• Divine Aid for the Just: The Qur’an and Hadith indicate that Allah’s support accompanies justice. History has examples where small justly-guided Muslim armies defeated much larger forces (e.g., the Battle of Badr in 624 CE, where Muslims were outnumbered yet won – Muslims attribute that to divine help due to their faith and the just nature of their cause). One could say the “miracle” of Islamic conquests was not just military might (Muslims were often fewer) but the fact that local populations often welcomed them because of their reputation for fair treatment. For instance, when Caliph ʿUmar entered Jerusalem (no fighting was needed as the city negotiated terms), he came humbly, pledged to protect all religious communities, and prayed in a humble spot instead of seizing the Church. Many consider it nearly miraculous how swiftly Islam spread; a big factor was that many oppressed peoples saw Islamic governance as more just than the tyranny or sectarian persecution they faced under Byzantines or Persians. This moral high ground was like a “miracle weapon.”

• Prayers of the Oppressed: The earlier hadith about the prayer of an oppressed person having no barrier to God – sometimes Muslim chronicles describe seemingly miraculous punishments befalling tyrants, which believers see as a result of those prayers. For example, there are anecdotes of how notorious tyrants met sudden ends or disasters (some might call it coincidence, others see God’s hand). One could say the fulfillment of the dua (prayer) of the oppressed is a miracle of justice that occurs often. Muslims believe these are not coincidences: when injustice becomes too much, God might send unforeseen events to restore balance.

• Karāma (Miracles for Saints): In Islamic tradition, there are stories of awliyā’ (pious saints) who exhibited miraculous events (called karāmāt). While these are not doctrines, some of these stories tie to justice. For instance, it’s said about a renowned early mystic, Ibrahim ibn Adham, that once a tyrant unjustly imprisoned a man. Ibrahim ibn Adham prayed for the man, and miraculously the chains fell off and the prison doors opened. Whether legendary or not, such stories highlight the belief that God can directly intervene in response to injustice.

• The Qur’an as a Miracle of Justice: The Qur’an itself is considered a living miracle by Muslims (for its linguistic beauty, prophecies, etc.). Part of its miraculous nature is how it laid out just principles that were far ahead of the time. For example, the Quranic rules for due process: the Quran (4:135 and other verses) established the importance of honest testimony and not following biases – this at a time when tribal allegiance usually trumped truth. It required evidence for accusations (in cases of adultery, it famously requires four witnesses to prevent false accusations; in slander, it punishes the accuser if they can’t produce proof). These principles might seem normal now, but it’s almost miraculous how a scripture from the 7th century anticipates what we now consider fair legal practice. Many Islamic laws and concepts that seemed foreign to other civilizations then have been vindicated by time as wise and just. In that sense, the Quran’s guidance on justice is part of its miraculous wisdom.

• Societal Miracles: One could argue that the rapid transformation of the Arabian people from warring tribes to a unified, relatively just society was a miracle of Islam. Before Islam, many tribes were in constant conflict, might made right, women and weaker folk had few rights. Within a generation, we see those same people upholding rules of fairness and building a civilization of knowledge and justice. That shift was so dramatic that historians often remark it’s as if a miracle occurred. Of course, Muslims would say the miracle was the guidance of Allah through Islam.

In a literal sense, there isn’t a specific “miracle story” like Prophet Moses parting the sea that is directly about justice. The miracles of Islam are mostly about guidance and the Quran. But Muslims see the hand of God in the success of justice. When Muslims truly followed justice, they achieved extraordinary things. And when they deviated, they fell – which itself serves as a sign.

Another angle: The ultimate “miracle” will be on the Day of Judgment, when complete justice will be established by Allah. The Quran describes that day as al-Haqqah (The Reality) and al-Adl (The Justice) where even a mustard seed of good or evil will be weighed. For believers, the promise of that day is a miraculous assurance that absolute justice is not just a dream – it will happen by God’s power. This hope has sustained many who suffer injustice.

To sum up, while Islam doesn’t claim “miracles” in the sense of magic when it comes to justice, it presents the implementation of justice itself as something divine and transformative. When applied, it produces outcomes that people at times perceive as wondrous. The synergy between human efforts and God’s support when justice is upheld – that is the closest thing to a miracle in this context.

Conclusion: Living Justly as Muslims Today

Knowing all this – the Quranic commands, Prophetic example, scholarly wisdom, and historical precedents – what does it mean for Muslims today? It means that we have a duty to carry this torch of justice in our own lives and societies. Islam is not just about personal rituals; it’s very much about how we treat others. As Muslims, we believe we must practice justice on every level:

• Personal level: being fair and honest in our daily dealings. For instance, if you’re a student, not cheating on exams (that’s justice to others’ effort); if you’re a seller, not deceiving customers, giving full measure; if you have children, not favoring one unfairly over the others. The Prophet ﷺ said parents should treat their children equitably – he discouraged one companion from giving a gift to one son and not the other. Justice starts in the home: listening to family members’ concerns, not being tyrannical or abusive as a spouse or parent, and also children honoring their parents’ rights. Even our time and attention we try to balance justly among those who have a right over us (family, work, etc.).

• Community level: standing up for what is right in our neighborhoods and communities. That could be as simple as mediating fairly in a dispute between friends, or as challenging as speaking out if we witness corruption or discrimination locally. It also means supporting those in need – social justice is an Islamic duty. Zakat (obligatory charity) and additional charity are ways Muslims ensure economic fairness and help the underprivileged. If there are marginalized groups or anyone being mistreated, a Muslim is supposed to side with the oppressed, not the oppressor – regardless of the groups involved. For example, if a Muslim-majority society has a non-Muslim minority, Muslims must ensure that minority’s rights and safety – that’s fulfilling Allah’s command of justice (and historically many Muslim societies did provide safe haven for persecuted minorities from elsewhere).

• National level: Many Muslims live in countries where they can contribute to governance or public policy. Implementing justice today may involve supporting fair laws, an independent judiciary, and fighting corruption. A Muslim public servant or politician is religiously obligated to be honest and just, not to take bribes, not to favor relatives (no nepotism – recall the hadith of the Prophet about Fatimah). In fact, any position of authority in Islam is seen as a trust from God (amānah). Prophet Muhammad ﷺ said, “Each of you is a shepherd and each is responsible for his flock,” meaning everyone with authority (whether over a family, employees, or citizens) will answer to God for how they exercised it. This sense of divine accountability should make a Muslim leader very conscious of being just. The great Caliph ʿUmar would patrol at night to check on people – today’s leaders can take that spirit by actively looking after the welfare of the weakest citizens.

• Justice in the wider world: We are also taught to care about global injustices. Muslim communities often feel a bond of ummah (brotherhood) that transcends borders, but Islam teaches concern for all humanity’s welfare. Muslims today are vocal about issues like racial justice (e.g., many Muslims supported the Black Lives Matter movement, recognizing it aligns with Islamic opposition to racism), economic justice, and opposition to war and occupation. When doing dawah (inviting others to Islam), one effective way is by exemplifying justice and integrity, because actions speak louder than words. If non-Muslims see Muslims as honest, compassionate, and fair in business and society, that itself showcases the beauty of Islam far more than just theological debate.

• Avoiding Oppression in All Forms: We must constantly check ourselves: Are we oppressing anyone, even unintentionally? For instance, employers must not exploit workers (the Prophet ﷺ said to pay the laborer his wage promptly before his sweat dries). In friendships or organizations, are we bullying or excluding someone unjustly? Even on social media, are we being just – do we verify information before sharing (the Quran warns against suspicion and spreading rumors because that can harm innocent people’s honor)? Justice today includes being responsible with our words and clicks.

• Forgiveness and Reconciliation: While pursuing justice, a Muslim also remembers mercy. We try to forgive personal slights and reconcile, as the Quran encourages. If someone wrongs us and then sincerely apologizes, Islam urges us to reconcile rather than hold a grudge or seek revenge. The Prophet ﷺ established brotherhood between people who had past enmity. In our context, that might mean participating in restorative justice programs, promoting dialogue between conflicting communities, and so forth.

• Patience and Trust in Allah: Sometimes we might strive for justice but not see immediate results. In those times, Islamic teaching gives patience (ṣabr). We do what we can, and trust that Allah will handle what is beyond us. Importantly, we never lose hope. Even if injustice seems widespread, a Muslim believes it’s our duty to keep pushing in the right direction, no matter how small our effort. The Quran says, “O you who believe, persistently stand up for Allah, witnesses in justice…” (5:8). Consistency matters.

For Muslims, learning about justice in Islam should be inspiring. It reminds us that our religion is deeply concerned with building a just society. It’s not merely a personal affair between individual and God; it’s about improving life for everyone around us. In a world that is often plagued by injustice – be it corruption, inequality, racism, or tyranny – Muslims are called to be agents of justice and healing. This is a form of worship in itself.

Additionally, justice attracts people’s hearts. Many people throughout history embraced Islam after seeing Muslims’ fairness. Today, by implementing justice in our communities – say, ensuring our Islamic centers are welcoming to all ethnic groups, treating non-Muslim neighbors kindly, being at the forefront of charitable work – we can present the true image of Islam. Dawah (inviting to Islam) is done not only by pamphlets or lectures, but by being living examples of Islamic virtues like justice and compassion.

In conclusion, the weight of evidence in scripture and history shows that justice is the bedrock of Islam. Muslims should regularly pray as the Quran teaches, “O Lord, help us do justice.” And we remember that the Prophet ﷺ said, “The just leaders will be under the shade of Allah’s Throne on Judgment Day.” We want to be among those shaded by God’s mercy due to our commitment to fairness. Every Muslim, in whatever capacity, can practice justice: in judgment, in speech, in intention, and in action. By doing so, we come closer to the ideal community that Allah described – one that enjoins good, forbids wrong, and stands firmly for justice (qisṭ), thereby attaining success in this world and the next.

Book Recommendations ( Sources)

For those who want to explore the topic of justice and fairness in Islam further, here are some highly recommended books by mainstream scholars/authors:

• The Islamic Concept of Justice by Umar Ahmed Kassir (2011).
  A comprehensive look at Quranic verses and Hadith about justice, with explanation. It’s a good introduction that compiles evidence from the primary sources and discusses how Islam defines justice in various domains.

• Freedom, Equality, and Justice in Islam by Mohammad Hashim Kamali (2002).
  Kamali is a well-respected contemporary Islamic scholar. In this book, he analyzes the concepts of freedom, equality, and justice from an Islamic perspective, comparing Islamic principles with modern human rights and legal philosophies. It’s scholarly yet readable, providing insight into how Islamic law upholds justice.

• Social Justice in Islam by Sayyid Qutb (translated edition available).
  This is a classic work (originally “Al-ʿAdālah al-Ijtimāʿiyyah fi’l-Islām” in Arabic) that delves into Islam’s approach to social justice, economics, and governance. Sayyid Qutb (mid-20th century thinker) discusses how Islamic principles can solve issues of inequality and oppression. Note: the book is somewhat ideological and was written in the 1940s, so some references are dated, but its core arguments about Islamic social principles are influential.

• Justice in Islam: New Ethical Perspectives edited by Ramon Harvey & Daniel Tutt (IIIT, 2023).
  A collection of essays by various scholars (from the International Institute of Islamic Thought) on justice in Islam. It covers philosophical underpinnings, comparisons with Western ethics, and contemporary challenges. This gives a modern academic perspective and is useful for readers interested in current discussions among Muslim intellectuals on justice.

• Islamic Identity and the Struggle for Justice edited by Nimat H. Barazangi et al. (1996).
  This book includes chapters by scholars like Fazlur Rahman and Mahmoud Ayoub, exploring justice in Islamic thought and history, and comparing it with Judeo-Christian concepts. It addresses both ideals and real-world issues (economics, gender justice, etc.). It’s a bit academic in tone but provides valuable insights and comparisons.