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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.^{[citation needed]} 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.^{[citation needed]}

“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]^{[unreliable source?]}

And eat up not one another’s property unjustly (in any illegal way e.g. stealing, robbing, deceiving, etc.), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully. Sura Al-Baqara:188 (2:188)
Allah will not punish you for the oaths you make accidentally, but He will punish you for the oaths you make intentionally; for the expiation of oaths made or violated accidentally feed ten Masakin (poor persons), on a scale of the average of that with which you feed your own families; or clothe them; or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths that you have sworn or broken accidentally. So protect your intentional oaths as Allah has made it clear to you in His Ayat so that you may be grateful. Sura Al-Ma'ida:89 (5:89).^[7]

O you who believe! Fulfil (your) obligations. Lawful to you (for food) are all the beasts of cattle except that which will be announced to you (herein), game (also) being unlawful when you assume Ihrâm for Hajj or ‘Umrah (pilgrimage). Verily, Allâh commands that which He wills. Sura Al-Ma'ida (5:1)

And (as for) the male thief and the female thief, cut off (from the wrist joint) their (right) hands as a recompense for that which they committed, a punishment by way of example from Allâh. And Allâh is All-Powerful, All-Wise. Sura Al-Ma'ida:38 (5:38)
(They like to) listen to falsehood, to devour anything forbidden. So if they come to you (O Muhammad), either judge between them, or turn away from them. If you turn away from them, they cannot hurt you in the least. And if you judge, judge with justice between them. Verily, Allâh loves those who act justly. Sura Al-Ma'ida:42 (5:42)
But how do they come to you for decision while they have the Taurât (Torah), in which is the (plain) Decision of Allâh; yet even after that, they turn away. For they are not (really) believers. Sura Al-Ma'ida:43 (5:43)
Verily, We did send down the Taurât (Torah) [to Mûsâ (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allâh’s Will, judged for the Jews. And the rabbis and the priests [too judged for the Jews by the Taurât (Torah) after those Prophets], for to them was entrusted the protection of Allâh’s Book, and they were witnesses thereto. Therefore fear not men but fear Me (O Jews) and sell not My Verses for a miserable price. And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn (i.e. disbelievers - of a lesser degree as they do not act on Allâh’s Laws). Sura Al-Ma'ida:44 (5:44)

Afterlife and Justice

God's justice determines ones afterlife:

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.^[8]

"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".^[9]

Hypocrisy

Munafiq in Islam, or nifaq for hypocrite

Use of the term in the Quran refers to a specific group headed by Abd Allah ibn Ubaly, whose lack of commitment to Islam caused Muhammad and the early Muslim community great strain at the Battle of Uhud and the Battle of the Trench^[10]
Describes those of weak faith or those who work against Islam^[11]
Those guilty of hypocrisy against Islam are condemned to the fires of hell for their failure to fully support the Muslim cause financially, bodily, and morally^[12]

Relevant Quotations in the Quran

Those (hypocrites) who wait and watch about you; if you gain a victory from Allâh, they say: "Were we not with you?" But if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers?" Allâh will judge between you (all) on the Day of Resurrection. And never will Allâh grant to the disbelievers a way (to triumph) over the believers. Sura An-Nisa:141 (4:141)
Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Tâghût [1] (false judges) while they have been ordered to reject them. But Shaitân (Satan) wishes to lead them far astray. Sura An-Nisa:60 (4:60)
And when it is said to them: "Come to what Allâh has sent down and to the Messenger (Muhammad )," you (Muhammad) see the hypocrites turn away from you (Muhammad ) with aversion. Sura An-Nisa:61 (4:61)
The building which they built will never cease to be a cause of hypocrisy and doubt in their hearts unless their hearts are cut to pieces. (i.e. till they die). And Allâh is All-Knowing, All-Wise. Sura At-Tawba:110 (9:110)

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.^[13] 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.^[14]^[15]^[16] This is seen as just, as Allah does not accept polytheism or anyone to be associated with Him.^[17] 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.^[18] 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.^[19]^[20] As a further basis for their arguments, other verses are drawn upon, such as ‘let there be no compulsion in religion’.^[21] Another Qur’anic interpretation that supports this claim is seen when Glassé argues that “in theory, Islam accepts Christianity as a divinely revealed religion”.^[22] 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.^[23]

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.^[24] 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”.^[25] Christians and Jews are seen as having changed the Message that was originally sent to them by Muhammad,^[26] which some commentators have interpreted as hypocrisy and linking hands with polytheists and atheists.^[27] However, in the same verse, the Qur’an also proposes to “forgive them, and overlook their misdeeds: for God loveth those who are kind.”^[28]

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,^[29]^[30]^[31] 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.^[32]

References

^ Qur'an 4:40.
^ Qur'an 2:62.
^ Qur'an 5:69.
^ Qur'an 22:17.
^ Rosen, Lawrence. "Justice". The Oxford Encyclopedia of the Islamic World. Oxford Islamic Studies Online. Retrieved 12 May 2012.
^ Farid, Esack. "Qur'an". Encyclopedia of Islam and the Muslim World. Macmillan Reference. Retrieved 12 May 2012.
^ Esack, Farid. "Qur'an". Encyclopedia of Islam and the Muslim World. Macmillan Reference. Retrieved 12 May 2012.
^ Smith, Jane. "Afterlife". The Oxford Encyclopedia of the Islamic World. Oxford Islamic Studies Online. Retrieved 12 May 2012.
^ smith, Jane. "Afterlife". The Oxford Encyclopedia of the Islamic World. Oxford Islamic Studies Online. Retrieved 12 May 2012.
^ "Hypocrite". Oxford Islamic Studies Online. Oxford University Press. Retrieved 12 May 2012.
^ "Hypocrite". Oxford Islamic Studies Online. Oxford University Press. Retrieved 12 May 2012.
^ "Hypocrite". Oxford Islamic Studies Online. Oxford University Press. Retrieved 12 May 2012.
^ Glassé, Cyril (2008). The New Encyclopedia of Islam. Rowman & Littlefield Publishers, Inc.
^ Qur'an 4:56.
^ Qur'an 56:92-94.
^ Qur'an 9:73.
^ Qur'an 4:48.
^ Singh, N. K.; Arwan, A. R. (2000). Encyclopedia of the Holy Qur'an. Global Vision Publishing House. pp. 425–433.
^ Qur'an 2:62.
^ Qur'an 5:69.
^ . Qur'an 2:256. {{cite book}}: Missing or empty |title= (help)
^ Glassé, Cyril (2008). The New Encyclopedia of Islam. Rowman & Littlefield Publishers, Inc.
^ Qur'an 5:82-85.
^ Qur'an 3:31-32.
^ Qur'an 2:174.
^ Qur'an 5:13.
^ Singh, N. K.; Arwan, A. R. (2000). Encyclopedia of the Holy Qur'an. Global Vision Publishing House. pp. 425–433.
^ Qur'an 5:13.
^ Qur'an 2:191-193.
^ Qur'an 4:74.
^ Qur'an 5:33.
^ Singh, N. K.; Arwan, A. R. (2000). Encyclopedia of the Holy Qur'an. Global Vision Publishing House. p. 432.

[1] Qur'an 4:40.

[2] Qur'an 2:62.

[3] Qur'an 5:69.

[4] Qur'an 22:17.

[5] Rosen, Lawrence. "Justice". The Oxford Encyclopedia of the Islamic World. Oxford Islamic Studies Online. Retrieved 12 May 2012.

[6] Farid, Esack. "Qur'an". Encyclopedia of Islam and the Muslim World. Macmillan Reference. Retrieved 12 May 2012.

[:0-7] Esack, Farid. "Qur'an". Encyclopedia of Islam and the Muslim World. Macmillan Reference. Retrieved 12 May 2012.

[8] Smith, Jane. "Afterlife". The Oxford Encyclopedia of the Islamic World. Oxford Islamic Studies Online. Retrieved 12 May 2012.

[9] smith, Jane. "Afterlife". The Oxford Encyclopedia of the Islamic World. Oxford Islamic Studies Online. Retrieved 12 May 2012.

[10] "Hypocrite". Oxford Islamic Studies Online. Oxford University Press. Retrieved 12 May 2012.

[11] "Hypocrite". Oxford Islamic Studies Online. Oxford University Press. Retrieved 12 May 2012.

[12] "Hypocrite". Oxford Islamic Studies Online. Oxford University Press. Retrieved 12 May 2012.

[13] Glassé, Cyril (2008). The New Encyclopedia of Islam. Rowman & Littlefield Publishers, Inc.

[14] Qur'an 4:56.

[15] Qur'an 56:92-94.

[16] Qur'an 9:73.

[17] Qur'an 4:48.

[18] Singh, N. K.; Arwan, A. R. (2000). Encyclopedia of the Holy Qur'an. Global Vision Publishing House. pp. 425–433.

[19] Qur'an 2:62.

[20] Qur'an 5:69.

[21] . Qur'an 2:256. {{cite book}}: Missing or empty |title= (help)

[22] Glassé, Cyril (2008). The New Encyclopedia of Islam. Rowman & Littlefield Publishers, Inc.

[23] Qur'an 5:82-85.

[24] Qur'an 3:31-32.

[25] Qur'an 2:174.

[26] Qur'an 5:13.

[27] Singh, N. K.; Arwan, A. R. (2000). Encyclopedia of the Holy Qur'an. Global Vision Publishing House. pp. 425–433.

[28] Qur'an 5:13.

[29] Qur'an 2:191-193.

[30] Qur'an 4:74.

[31] Qur'an 5:33.

[32] Singh, N. K.; Arwan, A. R. (2000). Encyclopedia of the Holy Qur'an. Global Vision Publishing House. p. 432.

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 *But how do they come to you for decision while they have the Taurât (Torah), in which is the (plain) Decision of Allâh; yet even after that, they turn away. For they are not (really) believers. Sura [[Al-Ma'ida]]:43 (5:43)
 *Verily, We did send down the Taurât (Torah) [to Mûsâ (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allâh’s Will, judged for the Jews. And the rabbis and the priests [too judged for the Jews by the Taurât (Torah) after those Prophets], for to them was entrusted the protection of Allâh’s Book, and they were witnesses thereto. Therefore fear not men but fear Me (O Jews) and sell not My Verses for a miserable price. And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn (i.e. disbelievers - of a lesser degree as they do not act on Allâh’s Laws). Sura [[Al-Ma'ida]]:44 (5:44)
-*And We ordained therein for them (The Jews): "Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal." But if anyone remits the retaliation by way of charity, it shall be for him an expiation. And whosoever does not judge by that which Allâh has revealed, such are the Zâlimûn (polytheists and wrong-doers - of a lesser degree). Sura [[Al-Ma'ida]]:45 (5:45)
-*Let the people of the Injeel ([[Gospel]]) judge by what Allâh has revealed therein. And whosoever does not judge by what Allâh has revealed (then) such (people) are the Fâsiqûn [the rebellious i.e. disobedient (of a lesser degree)] to Allâh. Sura [[Al-Ma'ida]]:47 (5:47)
-*And so judge (you O Muhammad) among them by what Allâh has revealed and follow not their vain desires, but beware of them lest they turn you (O Muhammad) far away from some of that which Allâh has sent down to you. And if they turn away, then know that Allâh’s Will is to punish them for some sins of theirs. And truly, most of men are Fâsiqûn (rebellious and disobedient to Allâh). Sura [[Al-Ma'ida]]:49 (5:49)
-*Do they then seek the judgement of (the days of) Ignorance? (pre-Islam) And who is better in judgement than Allâh for a people who have firm Faith. Sura [[Al-Ma'ida]]:50 (5:50)
-*And thus have We sent it (the Qur’ân) down to be a judgement of authority in Arabic. Were you (O Muhammad) to follow their (vain) desires after the knowledge which has come to you, then you will not have any Walî (protector) or Wâq (defender) against Allâh. Sura [[Ar-Ra'd]]:37 (13:37)
-*See they not that We gradually reduce the land (of the disbelievers, by giving it to the believers, in war victories) from its outlying borders. And Allâh judges, there is none to put back His Judgement and He is Swift at reckoning. Sura [[Ar-Ra'd]]:41 (13:41)
-* He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth([[female infanticide]])? Certainly, evil is their decision. Sura [[An-Nahl]]:59 (16:59)
-*The Sabbath was only prescribed for those who differed concerning it, and verily, your Lord will judge between them on the Day of Resurrection about that wherein they used to differ. Sura [[An-Nahl]]:124 (16:124)
-*He (Muhammad) said: "My Lord! Judge You in truth! Our Lord is the Most Gracious, Whose Help is to be sought against that which you attribute (unto Allâh that He has offspring, and unto Muhammad  that he is a sorcerer, and unto the Qur’ân that it is poetry)!" Sura [[Al-Anbiya]] (21:112)
-*Never did We send a Messenger or a Prophet before you but when he did recite the revelation or narrated or spoke, Shaitân (Satan) threw (some falsehood) in it. But Allâh abolishes that which Shaitân (Satan) throws in. Then Allâh establishes His Revelations. And Allâh is All-Knower, All-Wise: Sura [[Al-Hajj]]:52 (22:52)
 ===Afterlife and Justice===