Divine Justice in the Holy Qur’an
The justness of God is one of the important pillars of Islamic theology and is also one of God’s attributes. Because of its unique prominence and importance, divine justice has a special position in Islamic belief.
Divine Justice in the Holy Qur’an
By: Muhammad Sa‘idi-Mihr Amir Divani
The justness of God is one of the important pillars of Islamic theology and is also one of God’s attributes. Because of its unique prominence and importance, divine justice has a special position in Islamic belief. This importance is so great that divine justice is regarded as one of the five main tenets of Shi’ism. Justice is intricately related to the genetic [takwīnī] order of existence and divine legislation. The acceptance or negation of divine justice results in a fundamental difference in one’s ideology. Furthermore, belief in the justness of God is one of the bases of proving the resurrection, and recompense and retribution in the afterlife. Additionally, belief in the justice of God strengthens humanity’s resolve to establish a just social system and confront manifestations of evil and oppression.
The justness of God is one of the important pillars of Islamic theology and is also one of God’s attributes. Because of its unique prominence and importance, divine justice has a special position in Islamic belief. This importance is so great that divine justice is regarded as one of the five main tenets of Shi’ism. Justice is intricately related to the genetic [takwīnī] order of existence and divine legislation. The acceptance or negation of divine justice results in a fundamental difference in one’s ideology. Furthermore, belief in the justness of God is one of the bases of proving the resurrection, and recompense and retribution in the afterlife. Additionally, belief in the justice of God strengthens humanity’s resolve to establish a just social system and confront manifestations of evil and oppression.
The Definition of Justice
Justice has been defined in many ways including “observance of equality and avoidance of discrimination” or “observing the rights of others”. However, sometimes justice has a more general meaning that is inclusive of these definitions: “placing people and objects in suitable positions”. This definition can be extracted from the following Hadith of Imam ‘Alī (‘a): “Justice sets everything in its place”.65
The basis of this statement is that everything in the world has a proper station and justice is the observance of this proportion and the positioning of everything in its appropriate place.
Therefore, divine justice is such that God deals with all of His creations as they merit, sets them in their worthy station, and provides them as they deserve.
Justice has been defined in many ways including “observance of equality and avoidance of discrimination” or “observing the rights of others”. However, sometimes justice has a more general meaning that is inclusive of these definitions: “placing people and objects in suitable positions”. This definition can be extracted from the following Hadith of Imam ‘Alī (‘a): “Justice sets everything in its place”.65
The basis of this statement is that everything in the world has a proper station and justice is the observance of this proportion and the positioning of everything in its appropriate place.
Therefore, divine justice is such that God deals with all of His creations as they merit, sets them in their worthy station, and provides them as they deserve.
General Categorization of Divine Justice
To explain the range of divine justice and facilitate understanding of this discourse, we shall divide divine justice into three main branches:
1. Genetic Justice [‘adl al-takwīnī]
God blesses every being with favors according to its eligibility and does not waste any talents or abilities. In other words, the genetic justice of God requires that He impart upon each of His creations to the extent of their capacities and bestow perfections upon them according to their abilities and aptitude.
2. Legislative Justice [‘adl al-tashrī‘ī]:
God does not neglect ordaining laws and duties that are essential to the eternal bliss of humankind. Additionally, He does not give any person an obligation beyond their abilities and tolerance. Thus, divine legislation is just in relation to both these facts.
3. Compensational Justice [‘adl al-jaza’i]
God ordains the recompense of each person in proportion with his or her deeds. Thus, God rewards the righteous and punishes the wicked. The compensational justice of God requires that no one be penalized for a duty that was not imparted. Some divine rewards and punishments are realized in this world and the rest are realized in the afterworld.66
To explain the range of divine justice and facilitate understanding of this discourse, we shall divide divine justice into three main branches:
1. Genetic Justice [‘adl al-takwīnī]
God blesses every being with favors according to its eligibility and does not waste any talents or abilities. In other words, the genetic justice of God requires that He impart upon each of His creations to the extent of their capacities and bestow perfections upon them according to their abilities and aptitude.
2. Legislative Justice [‘adl al-tashrī‘ī]:
God does not neglect ordaining laws and duties that are essential to the eternal bliss of humankind. Additionally, He does not give any person an obligation beyond their abilities and tolerance. Thus, divine legislation is just in relation to both these facts.
3. Compensational Justice [‘adl al-jaza’i]
God ordains the recompense of each person in proportion with his or her deeds. Thus, God rewards the righteous and punishes the wicked. The compensational justice of God requires that no one be penalized for a duty that was not imparted. Some divine rewards and punishments are realized in this world and the rest are realized in the afterworld.66
Divine Justice in the Holy Qur’an
The Qur’an indicates divine justice through negation of cruelty and oppression; God does not oppress any person: “Surely, Allah in no way wrongs people; yet humans wrong themselves.”67
At times, the Qur’an speaks of Justice in a more general manner: “And Allah wishes no wrong upon the inhabitants of the world.”68
Also, some Qur’anic verses speak of the legislative justice of God: “And We charge not any soul, save to its capacity and with Us is a Book speaking truth; and they shall not be wronged.”69
And some verses testify to the compensational justice of God: “And we shall set up the scales of justice for the Day of Judgment so that no soul will be wronged in any way.”70
“And We shall not chastise before We send forth a messenger.”71
The Qur’an indicates divine justice through negation of cruelty and oppression; God does not oppress any person: “Surely, Allah in no way wrongs people; yet humans wrong themselves.”67
At times, the Qur’an speaks of Justice in a more general manner: “And Allah wishes no wrong upon the inhabitants of the world.”68
Also, some Qur’anic verses speak of the legislative justice of God: “And We charge not any soul, save to its capacity and with Us is a Book speaking truth; and they shall not be wronged.”69
And some verses testify to the compensational justice of God: “And we shall set up the scales of justice for the Day of Judgment so that no soul will be wronged in any way.”70
“And We shall not chastise before We send forth a messenger.”71
Several Questions and Answers regarding Theodicy72
Various questions have been proposed regarding divine justice and reaching rational answers to these may fortify one’s belief in the justness of God. Here, we shall elucidate several of the major questions and answers:
a) Difference or Discrimination?
Is the existence of differences between beings compatible with divine justice? Why has God created some as humans and others as plants or animals? Moreover, why has He deprived plants, animals, and inanimate beings of the blessing of being human? Why are some people sighted and others blind? Why are some beautiful and others ugly? Why are some intelligent and others obtuse? Are these differences not types of discriminations or unjustness regarding some of God’s creatures?
In order to arrive at a succinct answer to these questions one must study the world of creation and its characteristics. As a result of such study, it is easily realized that there are unalterable laws and perfect order governing the world that cannot be dissociated from it. To state matters differently, a world cannot exist with different general laws just as there cannot be non-sweet sugar or non-liquid water. On the other hand, we observe that incommutable laws require differences between entities. For instance, let us consider the general law of causality: according to this law, every effect is deficient when compared with its cause; in other words, cause and effect are necessarily dissimilar regarding their existential perfections and the existence of an effect that is completely similar to its cause or more perfect than its cause is not possible. Additionally, the principle of consistency and congruency between cause and effect requires that if the cause of emergence of a plant or birth of a malformed child comes to pass, the effect corresponding to the cause must surely come about (i.e. the plant or malformed child). Moreover, one must not expect for instance, that a human being emerge from a seed planted in the earth or that the cause of a malformed child result in a healthy child.
In short, the existence of various types of differences—typical, racial, individual, characteristic, etc.—between the creations of God is an inseparable condition of laws that cannot be altered or removed from the world. In addition, as we have stated about the second definition of divine wisdom, this world—with all its characteristics and laws—is the best of all possible worlds.
It is clear from the discussion that genetic [takwīnī] dissimilarities between creations are in no way discriminations. Discrimination occurs when two objects have an equal capacity to receive benefit, but this benefit is only bestowed upon one of the two; however, the fact that some beings do not receive various perfections is due to the laws governing existence; basically, they do not have the capacity to attain such perfections. To state the matter differently, God is infinitely gracious, but the capacity and abilities of His creatures are limited. This restriction is an impartible quality of the world.
Consequently, divine justice tolerates the genetic [takwīnī] differences of creatures because these differences do not result in evil or discrimination.
b) Death and Nonexistence
Another question regarding divine justice involves death: Why must we become nonexistent and deprived of life after tasting the pleasures of life and longing for immortality? Is this situation consistent with God’s justice?
In short, we can answer: Death is an inextricable requirement of life in the natural world and a being that prospers in nature cannot stay in it indefinitely. That is to say, the term “perpetuity in nature” is self-contradictory. In addition, death is not the end of our existence; rather, it is a transition from one world to the next. Death is the end of a part of our lives and the start of another. Therefore, there is no unjust aspect to death.
c) Commensurability of Sins with Retribution
The previous questions concern the genetic justice [‘adl al-takwīnī] of God; however, this question relates to His compensational justice. The basis of this question is that rationally, the commensurability between a crime and its punishment must be observed. Accordingly, it is not fair for instance that a person who has committed a driving infraction be treated in the same way as a murderer. However, God has ordained heavy punishments in the afterlife for various sins. For example, according to the Qur’an, the punishment of a person who intentionally kills a believer is eternal damnation. Here it can be asked: Are punishments in the afterlife—that are not consistent with the sins and transgressions of God’s servants either temporally or qualitatively—compatible with divine justice?
The answer to this question requires contemplation of the nature of punishments in the afterlife. The truth is that afterworld retribution is fundamentally different from the conventional punishments in this world. The quality and quantity of conventional punishments are determined by legislations and conventions; this is why various juridical systems assign differing punishments for identical crimes. For instance, in one juridical system, the punishment of murder may be execution, while another juridical system may at most sentence a murderer to life imprisonment. However, afterworld retribution is not a conventional affair. It is the genetic [takwīnī] and necessary result of the deeds of criminals. More precisely, it is the manifestation of the true nature of sins—the embodiment of one’s deeds. Therefore, speaking of incommensurability or unjust severity is irrelevant. Accordingly, in the same manner that the apparently simple and quick act of drinking poison has serious and long term consequences,—such as long-term illness or eternal deprivation of worldly life—in addition to their negative worldly consequences, our sins have inescapable results that will manifest in the afterlife. More accurately, the truths regarding sins are revealed in the next world, which is the place of manifestation of truths and expulsion of veils.
d) Divine Justice and Human Suffering
Another question about divine justice is concerned with the pain and suffering of humans. Is the pain and suffering that result from calamities, hardships, illnesses, etc. congruous with God’s justice?
In order to answer this question concisely, we will first divide the pain and suffering of humanity into two groups:
1. Some suffering and hardships rise from wicked deeds and are the inevitable result of our own mistakes. Due to the sagacious purpose of our genesis, humankind has been created with volition. People make mistakes through misuse of their free will and thus they become trapped within the consequences. It is evident that this sort of pain and suffering that is a product of our own deeds, in no way contradicts divine justice. As we have stated in the discussion on wisdom, the Qur’an also regards many of humanity’s problems as the fruit of their own deeds.
2. Some of humankind’s tribulations are not the results of their own deeds and are not worldly retributions for their sins, such as the suffering of innocent children or the atrocities that befall innocents on account of wars imposed by others. We Muslims believe that divine justice requires that reparations be made for these sufferings in some way—whether in this world or the next. In other words, in this world or in the afterlife, God will bestow upon those who were afflicted blessings greater than their suffering and in this way, He will more than compensate for humanity’s misery and adversity. Thus, it is clear that humankind’s worldly suffering does not damage the countenance of divine justice.
Apophatic Attributes [sifat al-salbi]Various questions have been proposed regarding divine justice and reaching rational answers to these may fortify one’s belief in the justness of God. Here, we shall elucidate several of the major questions and answers:
a) Difference or Discrimination?
Is the existence of differences between beings compatible with divine justice? Why has God created some as humans and others as plants or animals? Moreover, why has He deprived plants, animals, and inanimate beings of the blessing of being human? Why are some people sighted and others blind? Why are some beautiful and others ugly? Why are some intelligent and others obtuse? Are these differences not types of discriminations or unjustness regarding some of God’s creatures?
In order to arrive at a succinct answer to these questions one must study the world of creation and its characteristics. As a result of such study, it is easily realized that there are unalterable laws and perfect order governing the world that cannot be dissociated from it. To state matters differently, a world cannot exist with different general laws just as there cannot be non-sweet sugar or non-liquid water. On the other hand, we observe that incommutable laws require differences between entities. For instance, let us consider the general law of causality: according to this law, every effect is deficient when compared with its cause; in other words, cause and effect are necessarily dissimilar regarding their existential perfections and the existence of an effect that is completely similar to its cause or more perfect than its cause is not possible. Additionally, the principle of consistency and congruency between cause and effect requires that if the cause of emergence of a plant or birth of a malformed child comes to pass, the effect corresponding to the cause must surely come about (i.e. the plant or malformed child). Moreover, one must not expect for instance, that a human being emerge from a seed planted in the earth or that the cause of a malformed child result in a healthy child.
In short, the existence of various types of differences—typical, racial, individual, characteristic, etc.—between the creations of God is an inseparable condition of laws that cannot be altered or removed from the world. In addition, as we have stated about the second definition of divine wisdom, this world—with all its characteristics and laws—is the best of all possible worlds.
It is clear from the discussion that genetic [takwīnī] dissimilarities between creations are in no way discriminations. Discrimination occurs when two objects have an equal capacity to receive benefit, but this benefit is only bestowed upon one of the two; however, the fact that some beings do not receive various perfections is due to the laws governing existence; basically, they do not have the capacity to attain such perfections. To state the matter differently, God is infinitely gracious, but the capacity and abilities of His creatures are limited. This restriction is an impartible quality of the world.
Consequently, divine justice tolerates the genetic [takwīnī] differences of creatures because these differences do not result in evil or discrimination.
b) Death and Nonexistence
Another question regarding divine justice involves death: Why must we become nonexistent and deprived of life after tasting the pleasures of life and longing for immortality? Is this situation consistent with God’s justice?
In short, we can answer: Death is an inextricable requirement of life in the natural world and a being that prospers in nature cannot stay in it indefinitely. That is to say, the term “perpetuity in nature” is self-contradictory. In addition, death is not the end of our existence; rather, it is a transition from one world to the next. Death is the end of a part of our lives and the start of another. Therefore, there is no unjust aspect to death.
c) Commensurability of Sins with Retribution
The previous questions concern the genetic justice [‘adl al-takwīnī] of God; however, this question relates to His compensational justice. The basis of this question is that rationally, the commensurability between a crime and its punishment must be observed. Accordingly, it is not fair for instance that a person who has committed a driving infraction be treated in the same way as a murderer. However, God has ordained heavy punishments in the afterlife for various sins. For example, according to the Qur’an, the punishment of a person who intentionally kills a believer is eternal damnation. Here it can be asked: Are punishments in the afterlife—that are not consistent with the sins and transgressions of God’s servants either temporally or qualitatively—compatible with divine justice?
The answer to this question requires contemplation of the nature of punishments in the afterlife. The truth is that afterworld retribution is fundamentally different from the conventional punishments in this world. The quality and quantity of conventional punishments are determined by legislations and conventions; this is why various juridical systems assign differing punishments for identical crimes. For instance, in one juridical system, the punishment of murder may be execution, while another juridical system may at most sentence a murderer to life imprisonment. However, afterworld retribution is not a conventional affair. It is the genetic [takwīnī] and necessary result of the deeds of criminals. More precisely, it is the manifestation of the true nature of sins—the embodiment of one’s deeds. Therefore, speaking of incommensurability or unjust severity is irrelevant. Accordingly, in the same manner that the apparently simple and quick act of drinking poison has serious and long term consequences,—such as long-term illness or eternal deprivation of worldly life—in addition to their negative worldly consequences, our sins have inescapable results that will manifest in the afterlife. More accurately, the truths regarding sins are revealed in the next world, which is the place of manifestation of truths and expulsion of veils.
d) Divine Justice and Human Suffering
Another question about divine justice is concerned with the pain and suffering of humans. Is the pain and suffering that result from calamities, hardships, illnesses, etc. congruous with God’s justice?
In order to answer this question concisely, we will first divide the pain and suffering of humanity into two groups:
1. Some suffering and hardships rise from wicked deeds and are the inevitable result of our own mistakes. Due to the sagacious purpose of our genesis, humankind has been created with volition. People make mistakes through misuse of their free will and thus they become trapped within the consequences. It is evident that this sort of pain and suffering that is a product of our own deeds, in no way contradicts divine justice. As we have stated in the discussion on wisdom, the Qur’an also regards many of humanity’s problems as the fruit of their own deeds.
2. Some of humankind’s tribulations are not the results of their own deeds and are not worldly retributions for their sins, such as the suffering of innocent children or the atrocities that befall innocents on account of wars imposed by others. We Muslims believe that divine justice requires that reparations be made for these sufferings in some way—whether in this world or the next. In other words, in this world or in the afterlife, God will bestow upon those who were afflicted blessings greater than their suffering and in this way, He will more than compensate for humanity’s misery and adversity. Thus, it is clear that humankind’s worldly suffering does not damage the countenance of divine justice.
Thus far, we have reviewed the cataphatic attributes [sifat al-thubūtī] of God. Now it is time to consider God’s apophatic attributes. In order to keep this discussion short, we must inevitably suffice with several of the more important attributes.
1. Negation of Corporeality
One of the most important apophatic attributes of God is His incorporeality. The Divine Essence is pure of being material and corporeal. This is because all of corporeality possesses dimensions such as length, breadth, and height and thus they have a combination of qualitative components. Consequently, all corporeal creatures are compound, whereas in the discussion of divine unity we explained that God is monad and indivisible and that basically it is not possible for the Divine Essence to be compound. As a result, the corporeality of God is impossible.
2. Transcendence of Space and Direction
God cannot be situated in a specific position and is not a spatial entity occupying space or location. A more evident reason for this claim is that occupying space and being placed in a certain locality are material qualities, whereas God is immaterial. The Holy Qur’an indicates this apophatic attribute in this manner: “And to Allah belong the east and west; whithersoever you turn is facing Allah.”73
It seems that the purport of east and west in this verse are not the two popular geographical directions; instead, this phrase is an allusion to all directions and the phrase “whithersoever you turn is facing God” indicates that God is present in all places and directions. The Divine Essence is not compound and has no components; therefore, His presence in all places cannot mean that He occupies all space and directions because material and sensorial occupation of direction and space requires that He be compound. Thus, His being everywhere means that He transcends direction and space.
The purport of this verse also suggests the negation of God’s materiality: Since two objects cannot occupy the same space, the presence of God throughout the material and corporeal world, which is full of a variety of objects, is true only if God is an immaterial entity.
3. Negation of Incarnation
God cannot be embodied in any physical form. Therefore, according to Islamic belief, all perspectives that regard God as a type of incarnation in natural beings or as various humans are invalid and untrue. A short reasoning for the verity of this apophatic attribute for God is that—bearing in mind the reasoning for divine Unity—the incarnation of God in others requires that the Divine Essence become restricted and it necessitates His need of the assumed space. However, God has an illimitable existence, He is All-sufficient, and no need can be conceived for Him.
4. Negation of Unity with Others
God does not unite with other beings. A reason for this claim is that if the figurative sense of unity is intended—signifying combination of two objects or alteration of an object’s form—this requires reaction, transformation, and the state of being compound whereas the Sacred Divine Essence is pure of these affairs because these conditions necessitate imperfection and need. However, if the true meaning of unity is intended—meaning synthesis of two essences to form a single essence—this is impossible not only for God but for any two beings.
5. Negation of Visual Perception
Visual perception of God is impossible in both this world and the next. Seeing an object with one’s eyes requires that the object be situated before our eyes—while maintaining special physical conditions. Such an encounter would involve the positioning of the object in a specific location. Thus, the visibility of an object necessitates possession of locality, while God, the Divine, is pure of orientation.
Yea, sensory perception of God is impossible by optical perception; however, spiritual perception, meaning intuition of the beauty and majesty of God is possible and attainable.
Your countenance may only be seen by spiritual eyes; Which are not comparable to my worldly eyes.74
The Qur’an explicitly stresses the impossibility of optical perception of God: “Eyes realize Him not, but He realizes all eyes.”75
Notes:
65. - Nahj ul-Balāghah, wise saying 437.
66. - It is worthy of note that divine legislative and compensational justice do not solely pertain to humans; rather, they include all responsible beings. Even so, usually the main stress of this discussion is the justness of God regarding humanity. Additionally, according to the genetic relationship of retribution in the afterlife with humankind’s deeds, it can be declared that, ultimately, the compensational justice of God is a subdivision of His genetic justice.
67. - Sūrah Yūnus 10:44.
68. - Sūrah Āli ‘Imrān 3:108.
69. - Sūrah Mu’minūn 23:62.
70. - Sūrah Anbīyā’ 21:47.
71. - Sūrah Isrā’ 17:15.
72. - Theodicy is the philosophic science of vindication of divine justice in view of the existence of evil. [Trans.]
73. - Sūrah Baqarah 2:115.
74. - ديدن روي تو را ديدة جانبين بايد
وين كجا مرتبة چشم جهانبين من است
75. - Sūrah An‘ām 6:103, also see: Sūrah A‘rāf 7:143.