Social Justice in Holy Qur an

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Holy Quran presented the topic of social justice as one of the most important outcomes to which society must turn. Quran did not make it a marginal topic, but rather made it one of the most important topics to which the faith movement must turn in its effort to gain divine satisfaction and to achieve the principle of social piety.

It will be sufficient to contemplate the practical result of the Quran verse: {and if only they upheld the Torah, the Gospel, and what has been revealed to them from their Lord, they would have consumed from above them and from beneath their feet. Among them are a moderate community, but many of them - evil is that which they do.} [Al-Ma’idah, verse: 66]. If you contemplate more to reach the verse that follows it: {Say "O people of the Scripture (Jews and Christians)! You have nothing (as regards guidance) till you act according to the Torah, the Gospel, and what has been sent down to you from your Lord (the Quran)." Verily, that which has been sent down to you from your Lord increases in many of them their obstinate rebellion and disbelief. So be not sorrowful over the people who disbelieve.} [Al-Ma’idah, verse: 68], you will find that the topic was so important that its fulfillment was considered one of the duties of those who follow the Quran and believe in what was revealed to them from their Lord, Allah Almighty. In contrast to this, we find that the Quran considers the position of practical commitment to the social injustice - in the way we found it - as negating the faith of these people, and considers their existence in vain, when they do not commit to social justice.

Research summaries

Enayatullah SharifiSheikh Yasser Bashir

According to the Holy Qur’an, justice is divided into: divine justice and human justice. Divine justice is divided into: formative justice and legislative justice.

Human justice, in turn, is also divided into: individual justice and social justice,
and social justice is also divided into: political justice, economic justice and
family justice, etc.
Justice has multiple functions, the most important of which are enhancing
faith in Allah (Almighty) and monotheism, integration and progress of humanity,
benefiting from the results of justice and right, society benefiting from security
and peace, enhancing piety, creating familiarity, harmony and coexistence
between the classes of society, increasing the efficiency of the system,
harmony between its components and institutions, spreading justice under
the state, preserving religion and limits, stabilizing the state, and sharing the
people in all matters related to the rule, and confronting enemies, etc. While
the most important factors of moving away from justice, and the motives of
injustice and transgression are following the one’s desires, excessive love
and hatred, utilitarian thinking and selfishness, etc.

Princess Neamat Al-Ameer Ali Harfoush

This study seeks to turn out the correlation between Quranic doctrines and the issue of social justice, and to clarify how these doctrines are reflected in the practical behavior of Muslims.

It also discusses the centrality of monotheism
in the Qur’anic doctrine system, and addresses the concepts of fairness and
justice, and their role in establishing social justice, by tracing the Qur’anic
verses that dealt with the two concepts.
The study concludes with the conclusion that Allah’s rule on earth cannot be
upright or stable except with justice and fairness, both of which are obligatory
prerequisites for human perfection. Since the goal of the prophets in social
life is to achieve human perfection, both individual and social, social justice
constitutes one of the common basic keys that all heavenly religions sought to
achieve and call for.
The study also talks about indicators of the manifestation of social justice in
Islamic society, such as the distribution of wealth, the status of women, the urge
to cooperate in righteousness, the enactment of a system of social solidarity, a
system for preserving the rights of social classes, and so on. It also explains that
the divine promise of succession, and the establishment of security and social
justice, all of this necessitates that faith be coupled with good deeds, because
the manifestations of true doctrines must be coupled with practical behavior.

Sheikh. Dr. Lobnan Hussein Al-Zein

This study deals with the topic of «social justice», as it is one of the areas that the Prophets (peace be upon them) paid attention to in their call to their peoples and societies, and its great role and influence in preserving, advancing, and integrating human society. The Islamic religion has been concerned with implementing social justice,

as a true value in human societies, and is indispensable for organizing
matters. The welfare of society can only be achieved through justice, that is, every
member of society should be treated as he deserves, within the framework of the
rights and duties, and should be in his rightful place.
Islam entrusted the prophets (peace be upon them) with the task of calling for
and implementing social justice, based on the teachings of the divine religion and
removing all obstacles that prevent it from being established in human society.
This is what the prophets (peace be upon him) worked to achieve in their
societies, including Allah›s Prophet Shuaib (peace be upon him), among his
people Midian, who exposed their society to destruction and torment, because
they did not establish social and economic justice and deviated from the doctrine
of monotheism. Prophet Shuaib (peace be upon him) did this by confronting the
wealth-monopoly and tyrannical economic class of his people, whose refused
to submit to divine teachings, and insisted on disbelief, deception in weight and
balance, and corruption on earth.

Ibrahim Bashir

One of the high goals that humans have always sought, throughout history, is to achieve social justice and benefit from its results. According to Holy Quran, establishing and strengthening justice in society is one of the most important tasks of the Prophets and Messengers. Therefore, Islam paid special attention to this innate origin, explained and made it very clear. Likewise,

with regard to security, in its various
aspects and circumstances, it is considered one of the necessities of human individual
and social life, and its lack leads to a huge imbalance in human society.
In this study, through the descriptive-analytical approach, and on the social and
economic levels, the concept of social justice and its impact on achieving security in
Islamic society, was clarified from a Quranic and narrative perspective. In addition,
the study clarified how a society that lacks social justice cannot enjoy security, safety
and stability, even if it relies on the specialized security agencies.
It was also revealed how Islam, on the one hand, was able to keep pace with human
aspirations and instincts, and to preserve society and protect it from the greed of
its people on the other hand. Thus, he was able to secure a just and safe social
environment in which a person can achieve his high goals.

Sheikh Ibrahim Hassan

The concept of wealth is considered one of the important life concepts addressed in the Holy Qur’an, as it presented an integrated vision of its reality, its sources, and the fields of its equitable distribution

It turns out that the Qur’an gives wealth
a relative importance linked to the extent to which it brings happiness to a person
in this worldly life and the hereafter. This requires that Muslim person takes into
account its sources, in terms of earning permissible gains and avoiding forbidden
gains.
The sources of wealth mentioned in the Qur’an are divided into two categories:
material and moral. Material ones include: sky, earth, seas and rivers, livestock,
human resources, work, etc. while the most important moral sources are: faith and
piety, gratitude, seeking forgiveness, spending for the sake of Allah (Almighty),
and implementing divine laws. Allah (Almighty) in The Holy Qur’an also spoke
in detail about the fields of wealth distribution and spending, as He defined it in
three aspects: what is related to a person’s relationship with his God, what is
related to his relationship with himself, and then his relationship with the natural
surroundings and the social environment around him.
We conclude that the general framework that judges on wealth, whether it
is acquiring or spending, is the framework of justice, what means is putting
everything in its place, according to what the Holy Qur’an has made clear, and
delineating its limits in its verses, and the Sharia is also responsible for clarifying
and defining its details and applications.

Dr. Moumna Yassin Al-Zein

Research on the subject of management is considered one of the most important researches at the present time, as it is the cornerstone responsible for achieving the goals set in institutions.

Given what is extrapolated from the reality of most
institutions, in terms of wastage of energies, widespread corruption, confusion
in decisions, etc., we decided to address the topic of “good management and its
role in achieving social justice”, through a successful prophetic experience in
history, which is the experience of Allah’s Prophet Joseph (peace be upon him),
because this experience contained standards of good management, embodied
by Allah’s Prophet, Joseph (peace be upon him), in his morals, leadership, and
management of the economic crisis that Egyptian society experienced, and
through which he was able to overcome this crisis and achieve social justice in
his society.
Within this research, the researcher was able to determine the standards
of good management, through this prophetic experience, and the principles,
functions, and basic rules upon which it is based, such as planning and studying
realistic data, knowing goals and investing energies, in addition to the personal
talents of those in charge of the managerial process.

Sheikh Dr. Saif Al-Islam Hussein

Poverty, or need, is one of the signs of the Creator (glory be to Him). Allah (Almighty) has made it a test that all people know, so Allah (Almighty) knows those who believe in Him and were honest with Him in what He assigned them, and they no longer had any argument when they will stand before Him, Glory be to Him. One of the forms of His mercy

which encompasses everything, is that He
did not leave the poor and the needy to be exhausted by the necessities of life.
Rather, He made social solidarity one of the pillars of Islam, without which its
structure cannot be built, and with it the status of servitude is complete, so the
poor person can be patient and satisfied, knowing that his Creator did not leave
him lost. Obedient people, from the rich and the powerful, compete to help the
poor and needy with the costs of life, in compliance with the command of Allah
(Almighty) and obedience to Him. Thus the structure of society is stabilized, and
justice prevails in it, through general manifestations of solidarity.
In this study, we attempt to reveal how Islam dealt with the phenomenon of
poverty, through social solidarity. The meaning of solidarity, the wisdom of its
legislation, its types and legal rulings, and the framework for its implementation
were identified in the Qur’an and the Sunnah, so an integrated system can actually
confront the phenomenon of poverty by uprooting its roots, or reducing it on the
social level to the minimum limits.

Sheikh Abbas Abdel Nabi Darwish

This article reveals that Sharia law has paid great attention to the issue of poverty, to the point that it has made spending, in its many forms, one of the attributes of the pious. Since giving money is one of the most severe things that afflicts a person,

Sharia law has made some forms of spending obligatory,
indicating that a wise society does not accept missing out on the benefits of
spending. It also left other types of spending to the will of the spender, and
made them desirable, while encouraging and urging to do them, such as seeking
reward from Allah (Almighty), so that each individual - according to his work -
would rise towards perfection. According to Islamic Sharia, spending process
included all those in need, so that no needy person was left without being given
a share of this money spent. This study also showed that the problem of poverty
may arise either from the miserliness of the rich, or from the misdistribution of
legitimate funds and depriving some social groups of their right to benefit from it
and from the wealth of society. Therefore, making use of legitimate funds in the
required manner, and distributing them to those who deserve them, are sufficient
to eliminate the phenomenon of poverty, which reflects security, stability and
prosperity in society.

Sheikh Mahmoud Ali Saraib

The legislative system in Islam is characterized by multiple characteristics, the most important of which is achieving justice in society. The punitive system in Islam is considered an integral part of this legislative system. Therefore, implementing this system will inevitably lead to the establishment of justice, security and safety in Islamic society.

The bases that govern all systems in Islam,
including the punitive system, are characterized by three qualities: mercy, dignity,
and justice. These characteristics reflect the extent of Islamic law’s commitment
to implementing social justice, through the application of this system. Hence,
knowing the philosophy of legislating the punitive system, through the Qur’an
and the Sunnah, is considered a necessary and important matter for knowing
the humanity and justice of Islamic legislation, by clarifying the main objectives
of the limits (hudud), retaliation, and discretionary system.
This research shows that Islam has provided a role model in the field of punitive
law, by legislating an integrated system in the field of preventive and remedial
measures, to eradicate crime from its roots, rehabilitate individuals and purify
society. Accordingly, contemporary societies can benefit from this just criminal
system, so that it becomes a source of inspiration for positive legislator.

Dr. Abdel Salam Al-Hamiani

This study aims to explain the obstacles to social justice in the Holy Qur’an, and how the Qur’an faced economic corruption, while explaining the impact of these obstacles on social justice, and the relationship between them and financial corruption.

It turned out that the most important obstacles referred
to in the Holy Qur’an are lack of implement the sent divine laws, monopoly
of wealth in the hands of a certain group, usury in financial transactions and
bribery, etc. What unites these obstacles is injustice in all its forms. Therefore,
the Holy Qur’an is full of many verses that condemn and forbid injustice, warn
of its consequences in this worldly life and the hereafter, and call for the spread
of fairness and justice in society.

Mr. Nabil Ali Saleh

The martyr Sheikh Mortada Motahari (May Allah bless him and grant him peace) devoted his entire life to defending pure, authentic Islam, by presenting it in the most beautiful form and the deepest content, devoid of intellectual and practical complexity and affectation.

Within this approach, his book “Knowledge
of the Qur’an” came as a clear and profound piece of knowledge, free of any
ambiguity, through which he tried to provide an objective interpretation of the
Holy Qur’an, based on several Qur’anic, rational, and philosophical data, without
forgetting the historical data and the reasons for the revelation. Perhaps, he
benefited in this approach from the style and interpretive approach of his late
teacher, Mr. Mohammad Hussein Tabatabai, the author of «Tafsir Al-Mizan». In
his interpretations of the Qur’an collected in this book, Motahhari was able to
remove many of the intellectual and cognitive ambiguities that stood as obstacle
in the way of the belief of many young generations in the Qur’an and Islam,
especially with the dominance and tyranny of leftist and liberal ideologies over
many of our Islamic sites. The martyr Motahhari devoted important sections of
his book to respond to many of these suspicions and destructive ideas, and to
highlight the true image of the real Islam, which was mentioned in the Qur›an
and sent to Prophet Mohammad (peace be upon him), and related to reason and
humanity.

Mr. Nabil Ali Saleh

The martyr Sheikh Mortada Motahari (May Allah bless him and grant him peace) devoted his entire life to defending pure, authentic Islam, by presenting it in the most beautiful form and the deepest content, devoid of intellectual and practical complexity and affectation.

Within this approach, his book “Knowledge
of the Qur’an” came as a clear and profound piece of knowledge, free of any
ambiguity, through which he tried to provide an objective interpretation of the
Holy Qur’an, based on several Qur’anic, rational, and philosophical data, without
forgetting the historical data and the reasons for the revelation. Perhaps, he
benefited in this approach from the style and interpretive approach of his late
teacher, Mr. Mohammad Hussein Tabatabai, the author of «Tafsir Al-Mizan». In
his interpretations of the Qur’an collected in this book, Motahhari was able to
remove many of the intellectual and cognitive ambiguities that stood as obstacle
in the way of the belief of many young generations in the Qur’an and Islam,
especially with the dominance and tyranny of leftist and liberal ideologies over
many of our Islamic sites. The martyr Motahhari devoted important sections of
his book to respond to many of these suspicions and destructive ideas, and to
highlight the true image of the real Islam, which was mentioned in the Qur›an
and sent to Prophet Mohammad (peace be upon him), and related to reason and
humanity.

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