“Justice in the Quran”的意思、由来-开放百科全书

Justice is a central theme in the Qur’an, dictating the traditions of law and how should put into practice. There are two ways in which justice operates: in a legal sense and in a divine sense. Regarding justice in the legal sense, the Qur’an tells Muslims not only how to conduct themselves, but is also highly important regarding relationships with other people. It states what the various punishments for certain crimes should be along with the justification behind this reasoning. Furthermore, the Qur’an brings across the idea that anyone who propagates the message of justice and acts accordingly will be justly rewarded with their place in jannah. With regard to divine justice, there has been a discourse between many commentators debating how justice will be fulfilled for different people, although all agree that Allah shall not do any injustice.^[1] It is debated as to how justice regarding non-Muslims functions. Although Qur'an is not direct on justice for non-Muslims but on three occasions this book clearly enunciates that the good deeds of the humans belonging to other religious backgrounds are not to be wasted before Allah.,^[2]^[3] and^[4] from these verses, it can be inferred directly that Creator i.e. Allah has nothing to do with religious background but the good deeds of the actor will always be rewarded both in this world and hereafter too, enshrining the justice for all by Allah.

Justice

Originally the Concept of Justice within the Qur’an was a broad term that applied to the individual. Over time, Islamic thinkers thought to unify political, legal and social justice which made Justice a major interpretive theme within the Qur'an. Justice can be seen as the exercise of reason and free will or the practice of judgment and responsibility. The practices and exercises were guided by two Islamic words: Huquq (rights) or obligations one owes and Hsan (generosity beyond obligation). These words created a guideline for Muslims to abide by.

“Central to the prophetic conception of justice are three features: relationships among men and toward God are reciprocal in nature, and justice exists where this reciprocity guides all interaction; justice is both a process and a result of equating otherwise dissimilar entities; and because relationships are highly contextual, justice is to be grasped through its multifarious enactments rather than as a single abstract principle.”^[5]

The Qur'an places great emphasis on knowledge, and the pursuit thereof, as valuable (49:9), but links the intellectual well-being of people to a profound awareness of God and justice, and emphasizes the compatibility of knowledge with faith (35:28, 05:89, 58:11).^[6]

Justice assumes such prominence in the Qur˒an that it is regarded as one of the reasons why God created the earth. The demands that the Quran makes upon individuals to uphold justice and oaths is extraordinary, transcending all bonds of family and society. While justice is something that one demands for oneself, more importantly, it is something to be fulfilled for others, regardless of the cost to oneself, one's relatives or one's own community.^[7]

'O ye who believe! Be ye staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (them ye are). So follow not passion lest ye lapse (from truth) and if ye lapse or fall away, then lo! Allah is ever Informed of what ye do. Surah An-Nisa (4:135)

Afterlife and Justice

One's condition in the afterlife, felicitous or painful, is determined by the degree to which one has affirmed the unity and justice of God and, because of that affirmation, has acted with justice and mercy toward one's fellows.^[9]

"The Qurʿān makes it clear that justice decrees that those who are in the fire will remain there eternally; later commentary has softened that reality by interpreting it to mean that they will remain only as long as the fire itself lasts, and that God in his mercy will at last bring all souls back into his presence in paradise".^[10]

Hypocrisy

Justice regarding non-Muslims

In practice, Islamic law offers differing interpretations of Qur’anic justice, but this is done largely by ensuring there is a separation between legal and divine justice.^[14] This essentially means the notion of justice regarding non-Muslims is one of how non-Muslims will be punished or rewarded in the afterlife. In common Muslim understanding, it is certain that disbelievers, including atheists and polytheists, will go to jahannam.^[15]^[16]^[17] This is seen as just, as Allah does not accept polytheism or anyone to be associated with Him.^[18] However, there are disagreements regarding how justice will work for the People of the Book as they also follow strict monotheism but do not regard Muhammad as a prophet.

It has been proposed by some scholars that Christians, Jews and other monotheistic religions will be allowed to enter jannah.^[19] They consider this as justice as it draws upon one of the main pillars of Islam, namely that everyone is judged by their intentions and their deeds. These scholars have made use of varying verses in the Qur’an to support their point. These verses appear to state that as long as there is a belief in God, the Day of Judgment and that they remain righteous, justice shall be done and these people shall find their reward in jannah.^[20]^[21] As a further basis for their arguments, other verses are drawn upon, such as ‘let there be no compulsion in religion’.^[22] Another Qur’anic interpretation that supports this claim is seen when Glassé argues that “in theory, Islam accepts Christianity as a divinely revealed religion”.^[23] This is based on verses in the Qur’an which state that the Believers are not solely Muslims, and that these people will be justly rewarded for their prayers and way of life with a place in jannah.^[24]

Alternatively, the Qur’an also offers many verses which seem to demonstrate that the only form of justice for all non-Muslims is one where they are all condemned to jahannam due to their failure to follow Muhammad as a prophet of God.^[25] However, this interpretation is partially based on verses of the Qur’an which state that Islam is the one true religion. Other scholars and Qur’anic translations have taken Islam in its literal meaning: submission to God. This would be in conjunction with other interpretations of aforementioned Qur’anic verses that promulgate the view that divine justice regarding non-Muslims is based on their deeds and intentions if they still practice monotheism. Conversely, the Qur’an also contains verses in which it is stated that People of the Book are unworthy of Allah's mercy and they shall be justly condemned to hell. This is seen when the Qur’an states “those who conceal God’s revelations in the Book, and purchase for them a miserable profit - they swallow into themselves naught but Fire”.^[26] Christians and Jews are seen as having changed the Message that was originally sent to them by Muhammad,^[27] which some commentators have interpreted as hypocrisy and linking hands with polytheists and atheists.^[28] However, in the same verse, the Qur’an also proposes to “forgive them, and overlook their misdeeds: for God loveth those who are kind.”^[29]

Reconciliation of double message

The Qur’an contains a double message with regard to justice for non-Muslims; it appears to both proclaim that the divine justice in the afterlife for People of the Book will be their place in jannah (presuming they have lived righteously), whilst simultaneously stating that these very people deserve a place in jahannam for their beliefs, no matter how righteous they may liveThe Qur’an also contains verses that command Muslims to fight against non-Muslims,^[30]^[31]^[32] whilst concurrently declaring that people who practice monotheism and live righteously will have nothing to fear in the afterlife as divine justice shall reward them with a place in jannah.

There have been attempts to reconcile this by some commentators, who have explained that these contrasts are due to chronology and that verses which were later revealed to Muhammad supersede earlier verses.^[33] Alternatively, it is suggested that in Allah’s infinite justice^[34] and mercy,^[35]^[36] He will judge justly according to each individual's intentions and deeds. This line of reasoning follows the idea that we are incapable of fathoming what this decision will be as we are imperfect as humans and cannot attain Allah's perfection.

See also

References

1. ^{{cite book|title=Qur'an 4:40}}
2. ^{{cite book|title=Qur'an 2:62}}
3. ^{{cite book|title=Qur'an 5:69}}
4. ^{{cite book|title=Qur'an 22:17}}
5. ^{{cite web|last=Rosen|first=Lawrence|title=Justice|url=http://www.oxfordislamicstudies.com/article/opr/t236/e0427?_hi=2&_pos=2|work=The Oxford Encyclopedia of the Islamic World|publisher=Oxford Islamic Studies Online|accessdate=12 May 2012}}
6. ^{{cite web|last=Farid|first=Esack|title=Qur'an|url=http://go.galegroup.com/ps/retrieve.do?sgHitCountType=None&sort=RELEVANCE&inPS=true&prodId=GVRL&userGroupName=nysl_ce_colgul&tabID=T003&searchId=R2&resultListType=RESULT_LIST&contentSegment=&searchType=AdvancedSearchForm¤tPosition=2&contentSet=GALE%7CCX3403500404&&docId=GALE{{!}}CX3403500404&docType=GALE|work=Encyclopedia of Islam and the Muslim World|publisher=Macmillan Reference|accessdate=12 May 2012}}
7. ^{{cite web|last = |first = |title = Qur'an|url = http://www.usc.edu/org/cmje/religious-texts/quran/verses/005-qmt.php|work = Encyclopedia of Islam and the Muslim World|publisher = USC|accessdate = 15 Jun 2015}}
8. ^{{cite web|last=Esack|first=Farid|title=Qur'an|url=http://go.galegroup.com/ps/retrieve.do?sgHitCountType=None&sort=RELEVANCE&inPS=true&prodId=GVRL&userGroupName=nysl_ce_colgul&tabID=T003&searchId=R2&resultListType=RESULT_LIST&contentSegment=&searchType=AdvancedSearchForm¤tPosition=2&contentSet=GALE%7CCX3403500404&&docId=GALE{{!}}CX3403500404&docType=GALE|work=Encyclopedia of Islam and the Muslim World|publisher=Macmillan Reference|accessdate=12 May 2012}}
9. ^{{cite web|last=Smith|first=Jane|title=Afterlife|url=http://www.oxfordislamicstudies.com/article/opr/t236/e0027?_hi=0&_pos=3|work=The Oxford Encyclopedia of the Islamic World|publisher=Oxford Islamic Studies Online|accessdate=12 May 2012}}
10. ^{{cite web|last=smith|first=Jane|title=Afterlife|url=http://www.oxfordislamicstudies.com/article/opr/t236/e0027?_hi=0&_pos=3|work=The Oxford Encyclopedia of the Islamic World|publisher=Oxford Islamic Studies Online|accessdate=12 May 2012}}
11. ^{{cite web|title=Hypocrite|url=http://www.oxfordislamicstudies.com/article/opr/t125/e910?_hi=0&_pos=6#match|work=Oxford Islamic Studies Online|publisher=Oxford University Press|accessdate=12 May 2012}}
12. ^{{cite web|title=Hypocrite|url=http://www.oxfordislamicstudies.com/article/opr/t125/e910?_hi=0&_pos=6#match|work=Oxford Islamic Studies Online|publisher=Oxford University Press|accessdate=12 May 2012}}
13. ^{{cite web|title=Hypocrite|url=http://www.oxfordislamicstudies.com/article/opr/t125/e910?_hi=0&_pos=6#match|work=Oxford Islamic Studies Online|publisher=Oxford University Press|accessdate=12 May 2012}}
14. ^{{cite book|last=Glassé|first=Cyril|title=The New Encyclopedia of Islam|year=2008|publisher=Rowman & Littlefield Publishers, Inc.}}
15. ^{{cite book|title=Qur'an 4:56}}
16. ^{{cite book|title=Qur'an 56:92-94}}
17. ^{{cite book|title=Qur'an 9:73}}
18. ^{{cite book|title=Qur'an 4:48}}
19. ^{{cite book|last=Singh|first=N. K.|title=Encyclopedia of the Holy Qur'an|year=2000|publisher=Global Vision Publishing House|pages=425–433|author2=Arwan, A. R.}}
20. ^{{cite book|title=Qur'an 2:62}}
21. ^{{cite book|title=Qur'an 5:69}}
22. ^{{cite book|publisher=Qur'an 2:256}}
23. ^{{cite book|last=Glassé|first=Cyril|title=The New Encyclopedia of Islam|year=2008|publisher=Rowman & Littlefield Publishers, Inc.}}
24. ^{{cite book|title=Qur'an 5:82-85}}
25. ^{{cite book|title=Qur'an 3:31-32}}
26. ^{{cite book|title=Qur'an 2:174}}
27. ^{{cite book|title=Qur'an 5:13}}
28. ^{{cite book|last=Singh|first=N. K.|title=Encyclopedia of the Holy Qur'an|year=2000|publisher=Global Vision Publishing House|pages=425–433|author2=Arwan, A. R.}}
29. ^{{cite book|title=Qur'an 5:13}}
30. ^{{cite book|title=Qur'an 2:191-193}}
31. ^{{cite book|title=Qur'an 4:74}}
32. ^{{cite book|title=Qur'an 5:33}}
33. ^{{cite book|last=Singh|first=N. K.|title=Encyclopedia of the Holy Qur'an|year=2000|publisher=Global Vision Publishing House|pages=432|author2=Arwan, A. R.}}
34. ^{{cite book|title=Qur'an 4:40}}
35. ^{{cite book|title=Qur'an 2:218}}
36. ^{{cite book|title=Qur'an 2:218}}