What does Al Qur'an say about sanctity of human life - and how justice be controlled by law and not by unrestricted revenge

We have recently been explaining a passage from Al Qur'an (Surah Al Israa - Chapter 17 verses 23-39) which spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity. A number of verses from this passage have already been explained, which can be accessed from the link given at the end of the post.

Today we share yet another strongest declarations of the sanctity of human life, but it goes further: even when someone has been murdered and the family has a legitimate grievance, justice must remain controlled by law and must never turn into unrestricted revenge. 

The Verse

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ ۖ إِنَّهُ كَانَ مَنصُورًا

“Do not take a human life which Allah has made sacred, except with legal right. Whoever is killed unjustly, We have given their heir authority, but let him not exceed the limits in retaliation, for he is already supported by law.” — 17:33

The context

There is no need to tie 17:33 to one particular incident. It belongs to the great ethical passage 17:23–39, revealed in the Makkan period, which lays down foundational principles for individual and social morality.

The sequence itself is significant:

17:31: protect children from being killed through economic fear.

17:32: protect sexual morality — “do not approach zina.”

17:33: protect human life.

17:34: protect orphan property and fulfil promises.

17:35: ensure honesty and justice in economic dealings.

So the Qur’an is constructing a society in which life, family, property, contracts and dignity are all protected.

The expression is powerful:

النَّفْسَ الَّتِي حَرَّمَ اللَّهُ “The life which Allah has made sacred”

Human life possesses a sanctity established by Allah. Therefore an individual does not possess an unrestricted right to decide who deserves to live or die. This is closely related to the broader Qur’anic principle in 5:32, which emphasizes the enormity of unjustly taking a life.

The verse therefore begins not with revenge but with prohibition: Do not kill. Only afterward does it discuss the exceptional legal circumstances covered by إِلَّا بِالْحَقِّ — “except with right.”

That qualification refers to legitimate judicial authority and law—not personal anger, mob justice or private vigilantism.

Scholarly interpretation

1.    Ibn Kathīr explains that unlawful killing is categorically forbidden. When someone is murdered unjustly, the deceased person's lawful heir is granted authority regarding the murderer. Classical Islamic law recognized options including qisāṣ (legal retaliation), diyah (compensation), or forgiveness.

But Ibn Kathīr pays particular attention to: فَلَا يُسْرِف فِّي الْقَتْلِ “Let him not exceed limits in killing.”

He explains that this prohibited such things as mutilating the murderer or killing someone other than the actual offender. That is an enormously important moral limitation. Even a genuine victim does not acquire unlimited moral permission.

2.    Maududi explains when the Islamic State was established, "killing by right" was confined to five cases only: To punish (1) a willful murderer for retribution, (2) opponents of the true religion during war, (3) those who attempt to overthrow the Islamic system of government, (4) a man or woman guilty of adultery and (5) an apostate.

The Arabic word "sultan" has been translated into "the right of retribution". Here it stands for "a ground for legal action". This also lays down the legal principle that in a case of murder, the real plaintiff is not the government but the guardian or the guardians of the murdered person who are authorized to pardon the murderer or receive blood-money instead of taking his life.

3,    Al-Baghawī  (famous 11th-century Persian Muslim scholar) records that the heir's sulṭān—authority—means that the law recognizes the victim family's claim. He also records early explanations that the heir could pursue lawful retaliation, accept compensation, or forgive. But the heir may not exceed the limits prescribed by law.

So the Qur’an protects two people simultaneously:

• the murdered person's family must not be denied justice;
• but the murderer’s family, tribe or community must not become additional victims through uncontrolled vengeance.

That is remarkably sophisticated.

4.    Ghamidi explains that this directive is that no one should kill any one. This is a mention of the sanctity of human life which it always has had as per morality and religion. The Qur’ān has informed us that prior to this, the Israelites were also given this directive and the Almighty had ordained that killing one human being is like killing the whole of mankind. It has also specified that the life of a human being can only be taken in two circumstances: when a person has killed someone or when a person while rebelling against the collective system goes after the life, wealth or honour of others. Apart from these two circumstances, every killing is an unjustified act the punishment of which is eternal Hell according to the Qur’ān (5:32; 25:68-69).

Why does the Qur’an restrain the victim?

Because suffering can easily transform justice into revenge. For example:

• Someone murders my brother. My anger may tell me: “I will destroy his whole family.”
• The Qur’an says: No. The guilty individual may be held accountable through lawful process, but guilt does not spread automatically to relatives, tribe, sect or community.

This establishes one of the deepest principles of Qur’anic justice: Punishment must follow individual guilt, not collective identity. “For he is already supported”

The concluding words,

إِنَّهُ كَانَ مَنصُورًا mean that the victim's lawful heir has already been supported by the law. Ibn Kathīr explains that the Shariah itself recognizes and protects the heir’s right. Therefore there is no need to take the law into one's own hands. This transforms grief from a private vendetta into a matter for lawful adjudication.

Why 17:33 is urgently relevant today

Perhaps few verses speak more directly to today's cycles of violence.

1. Mob killings and vigilante justice

• When an accusation spreads and a crowd decides guilt before evidence, trial or due process, the principle of 17:33 is violated.
• Islamic justice does not say: “We are angry, therefore punishment is justified.”
• Instead Islam asks: What actually happened? Who is responsible? What does lawful justice require?

Emotion cannot replace evidence.

2. Honour killings

• No family member possesses the right to kill another person merely because he believes the family's “honour” has been damaged.
• 17:33 begins with the sanctity of life and reserves punishment to legitimate legal authority.
• Private vengeance disguised as honour is not justice.

3. Political and extrajudicial killings

Governments and armed groups are also restrained by the verse's principle. Power does not make killing morally legitimate. A society governed by law must distinguish between judicial accountability and arbitrary elimination of opponents.

4. Collective punishment This may be one of the verse's most important applications in conflict.

If one person commits murder, his relatives are not therefore murderers. If members of a group commit atrocities, every man, woman and child belonging to that population does not automatically become guilty.

The Qur’anic prohibition against exceeding limits speaks directly against the logic: “One of them harmed us, therefore all of them may suffer.” That is precisely how cycles of vengeance continue for generations.

5. Revenge culture

Family feuds sometimes begin with one killing. Then the other family retaliates. Then another retaliation follows. Eventually children inherit a conflict they did not start.

17:33 interrupts that chain: justice must stop at the guilty person and within lawful limits. Justice is not the same as pacifism.

The verse does not say that murderers should simply escape consequences. Quite the opposite. 

• It recognizes the victim's right to justice.
• But it creates a distinction between:
• justice — measured, evidence-based and lawful, and 
• revenge — emotional, excessive and potentially indiscriminate.
• Islam permits the first and restrains the second.

There is also room for forgiveness Classical Islamic law recognized not only retaliation but also diyah and forgiveness, as Ibn Kathīr notes. That means the Qur’anic system acknowledges both:

• the need for accountability, and 
• the possibility of mercy.

That concludes that Forgiveness cannot be forced upon victims, but neither is vengeance presented as the only possible response.

A profound modern principle

17:33 could be translated into a contemporary rule of civilization:

Protect every innocent life, punish only established guilt through lawful authority, and never allow legitimate grief or anger to expand punishment beyond the offender.

That principle applies whether the setting is: (1) a family feud, (2) a criminal case, (3) sectarian violence, (4) political conflict, (5) terrorism, (6) or war.

The deepest lesson

• The first half of 17:33 tells us: Human life is sacred.
• The second half tells us: Even when that sanctity has been violated, do not violate it again in the name of revenge.

That is what makes this verse so extraordinary. Islam does not merely prohibit murder; it also tries to prevent one murder from producing ten more.

So perhaps the essence of 17:33 for our world is: 

Justice must answer wrongdoing—but justice ceases to be justice the moment it punishes the innocent, exceeds lawful limits, or allows grief to become vengeance.

 This verse is to be understood in true letter and spirit and essence of justice system of Islam reflected upon deeply. It should not be misinterpreted to suit a counter action by the victim's family against the family of the one who committed a criminal act. Justice must be done impartially to only punish the criminal and not his family - unless the criminal's family to were hand in glove with the criminal.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ. You may also like to read the complete passage of which verse 33 is an important part at: Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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O ye who believe: Be Just - Do not let the hatred of a people lead you to injustice (Al Qur'an)

Upkeep of unbiased justice is the hallmark of every civilized society and country. Justice is the foundation of trust, peace and moral order; when justice is compromised, resentment, oppression and disorder quickly take its place. It must be upheld even when it goes against our own interests, family, group or emotions, because selective justice is not justice at all. In Islam, justice is a duty before Allah, not merely a social convenience, and this is why the Qur’an repeatedly commands believers to remain fair even toward those they dislike. Justice must therefore stand above anger, loyalty, status and personal gain, because without it, neither individuals nor societies can remain truly righteous or secure.

This is very unfortunate that even after many centuries since revelation of this verse, we see injustice prevalent and true justice denied to the innocent merely because of old hatred or for political reasons. And while doing injustice, we forget that "Surely Allah is All-Aware of what you do" - and every wrong thing and injustice is duly recorded and will be presented as a proof of our injustice.

With this premise in view, we share and explain 8th verse of Surah Al-Mā’idah, the 5th Surah/Chapter of Al Qur'an - which is one of the Qur’an’s strongest commands about justice under emotional pressure:

The Verse

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

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

Context

Surah Al-Mā’idah was revealed in the later Madinan period, when the Muslim community was no longer a weak minority but had political and social power. That context matters greatly: the Qur’an was teaching Muslims how to behave when they had the ability to retaliate.

The verse addresses situations in which hostility, conflict or past wrongs could tempt believers to abandon justice. The Qur’an does not say, “Be just only toward those who are fair to you.” It deliberately speaks about people toward whom one may feel shanā’ān — intense dislike, resentment or hostility. That makes the command much more demanding.

Why is this verse so important?

The moral test of justice is not how we treat people we love. It is how we treat people we dislike. Anyone can be fair to a friend. The Qur’an demands something much higher: Do not allow your hatred to corrupt your judgment.

The verse therefore separates moral principle from emotion. You may dislike someone. You may oppose them. You may even have suffered because of them. But you are still not permitted to:

• lie about them,
• deny them their rights,
• exaggerate their wrongdoing,
• punish the innocent among them,
• suppress evidence in their favour,
• or justify injustice merely because they belong to the “other side.”

Scholarly explanation

1.    Ibn Kathīr

Ibn Kathīr explains that believers are commanded to uphold justice toward everyone, whether friend or enemy. Hatred must never lead a Muslim to abandon fairness.

His interpretation emphasizes that justice is not conditional upon another person’s conduct. Even when others behave unjustly toward you, their injustice does not grant you permission to become unjust yourself. This is a profound Qur’anic principle: Another person's sin does not legalize your sin.

2.    Al-Ṭabarī

Al-Ṭabarī understands the verse as commanding believers to bear testimony truthfully and uphold equity for Allah’s sake.

The phrase: اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ “Be just; that is nearer to taqwā” means that justice is not merely a social virtue—it is part of God-consciousness. A person cannot claim deep piety while deliberately treating opponents unfairly.

3.    Maududi

Maududi highlights the exceptional moral standard established here. Islam requires justice even toward those for whom one feels hatred. For him, this distinguishes Islamic justice from tribal morality, where people instinctively defend their own group and condemn the opposing side.

The Qur’an instead tells the believer: Truth comes before tribe, party, race, nation or personal loyalty.

4.    Yusuf Ali

Yusuf Ali stresses that hatred is one of the strongest forces capable of distorting judgment. Therefore, the believer must consciously guard against allowing emotional hostility to interfere with moral responsibility. Justice must remain objective, even when emotions are intense.

5. Javed Ahmad Ghamdi

The implication is that not only should every Muslim adhere to truth and justice, but also if truth and justice require his testimony he should fulfil this demand even if this means endangering his life. He should speak the truth and submit to the truth. He should be just, bear witness to justice and not adopt anything in his beliefs and deeds except what is true and just. So much so, even his animosity to a nation should not induce him to swerve from truth and justice. 

The relationship with Surah An Nisa verse 135

• Surah An-Nisā’ 4:135 gives the complementary principle:  Stand firmly for justice even against yourselves, your parents and relatives.
• Together, 4:135 and 5:8 form an extraordinary ethical pair:
• 4:135: Do not let love make you unjust.
• 5:8: Do not let hatred make you unjust.

In other words, the Qur’an protects justice from both emotional extremes. That may be one of the most complete definitions of impartial justice found in scripture.

Why this verse is urgently relevant today

The violation of 5:8 is visible in many areas of modern life.

1.    Politics

People frequently defend wrongdoing when committed by the political group they support, yet condemn the same act when committed by opponents. The Qur’anic standard is: The identity of the offender does not change the morality of the act.

2.    War and international conflict

During conflict, entire populations are sometimes dehumanized because of the actions of governments, armies or militant groups. Verse 5:8 rejects collective hatred as a justification for collective injustice. The innocent remain innocent.

3.    Sectarianism

Religious communities sometimes exaggerate the faults of rival sects while ignoring the faults within their own. The Qur’an does not permit truth to be manipulated for factional loyalty.

4.    Social media

Online platforms reward outrage. People often share an accusation about someone they dislike without checking whether it is true.

A damaging story is eagerly forwarded because: “It confirms what I already believe about them.”

That is precisely where 5:8 should intervene. Before sharing something hostile about an opponent, we should ask: Would I accept this evidence if the same accusation were made against someone I support?

That is a powerful test of justice.

5.    Personal relationships

This verse also applies within families. After a bitter divorce, business dispute or inheritance conflict, people can begin seeing everything the other person does negatively.

5:8 tells us: Your grievance may be genuine, but it does not give you permission to invent new grievances.

6.    Workplace

Suppose an employee dislikes a colleague. 

• When that colleague makes a mistake, it is exaggerated.
• When they perform well, it is ignored.

That is a small but very real violation of the Qur’anic principle. Justice does not mean neutrality between truth and falsehood. 

An important qualification is needed. 5:8 does not tell us to become morally indifferent. Justice does not mean pretending that aggressor and victim are always equal, or that truth and falsehood are interchangeable.

• You may strongly condemn wrongdoing.
• You may oppose injustice.
• You may defend yourself.
• You may seek legal punishment where appropriate.

What the verse forbids is crossing from justice into vengeance.

There is a difference between: holding someone accountable - and dehumanizing them.

How can we practice 5:8 today?

Today, buying judges, presenting false witnesses and unleashing a propaganda campaign against the opponent, no matter how innocent he may be, is the norm today. Such heinous tactics not only taint the face of justice but also results into injustice in most of the cases.

Therefore, in order to uphold justice as commanded by Allah, following habits can make this verse practical.

• Before judging a dispute, hear both sides.
• Before forwarding damaging information, verify it.
• When criticizing an opponent, criticize the actual wrong rather than inventing motives.
• Do not punish an entire group for the actions of some members.
• If evidence favours someone you dislike, acknowledge it.
• If someone you support commits wrongdoing, admit it.
• And perhaps most importantly: apply the same moral standard to your allies that you apply to your enemies.

Although the last tip is extraordinarily difficult. But that is exactly why Allah says:

اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ “Be just; that is nearer to righteousness.”

The deepest lesson

The verse does not ask us to eliminate human emotions for hatred, anger and resentment may arise naturally. What it demands is that emotion must not become judge and jury.

A believer may say: “I strongly oppose what you have done, but I will not lie about you, deny your rights or treat you unjustly.” That is the moral strength of 5:8.

Its message for our polarized world can be reduced to one principle: Justice is only truly justice when we are willing to give it even to those we dislike. And that is precisely why Surah Al-Mā’idah 5:8 remains one of the Qur’an’s most demanding and urgently needed ethical commands.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Surah 5 Al Maidah (The Table [Spread with Food]) already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

A Man is Not to be Punished for the Wrongs done by his Father or Brother - Prophet Muhammad ﷺ cautioned

Bringing criminals to justice is the legitimate demand of every cultures and responsible civic community. But in the absence of the culprit, apprehending his relatives, specially nearest blood relatives like father and brother or even the son to pressurize the absconding criminal to turn himself in is extreme act of injustice being exercised in many countries and communities. Sometimes, even the blood relations of the absconding criminal are punished in his stead.

Prophet Muhammad ﷺ strictly prohibited such a practice and cautioned believers to abstain from harming the blood relations of an absconding criminal. This caution has been mentioned in a Hadith attributed to Prophet Muhammad ﷺ, mentioned in Sahi Muslim as Hadith number 4495 explained herein under:

The Hadith

Narrated by Abu Rimthah: 

I went to the Prophet (ﷺ) with my father. The Messenger of Allah (ﷺ) then asked my father: Is this your son? He replied: Yes, by the Lord of the Ka'bah. He again said: Is it true? He said: I bear witness to it. The Messenger of Allah (ﷺ) then smiled for my resemblance with my father, and for the fact that my father took an oath upon me. He then said: He will not bring evil on you, nor will you bring evil on him. The Messenger of Allah (ﷺ) recited the verse: "No bearer of burdens can bear the burden of another."

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا عُبَيْدُ اللَّهِ، - يَعْنِي ابْنَ إِيَادٍ - حَدَّثَنَا إِيَادٌ، عَنْ أَبِي رِمْثَةَ، قَالَ انْطَلَقْتُ مَعَ أَبِي نَحْوَ النَّبِيِّ صلى الله عليه وسلم ثُمَّ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ لأَبِي ‏"‏ ابْنُكَ هَذَا ‏"‏ ‏.‏ قَالَ إِي وَرَبِّ الْكَعْبَةِ قَالَ ‏"‏ حَقًّا ‏"‏ ‏.‏ قَالَ أَشْهَدُ بِهِ ‏.‏ قَالَ فَتَبَسَّمَ رَسُولُ اللَّهِ صلى الله عليه وسلم ضَاحِكًا مِنْ ثَبْتِ شَبَهِي فِي أَبِي وَمِنْ حَلْفِ أَبِي عَلَىَّ ‏.‏ ثُمَّ قَالَ ‏"‏ أَمَا إِنَّهُ لاَ يَجْنِي عَلَيْكَ وَلاَ تَجْنِي عَلَيْهِ ‏"‏ ‏.‏ وَقَرَأَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏{‏ وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ‏}

The Hadith mentioned in Sahih Muslim 4495 refers to a principle the Prophet Muhammad ﷺ established about justice and personal responsibility. The narration is connected to the Qur’anic idea:

“No bearer of burdens shall bear the burden of another.” — Qur’an 6:164

Explanation

The hadith describes the Prophet ﷺ forbidding punishment of relatives for someone else’s crime. In other words:

• A father should not be punished for his son’s crime,
• A brother should not be punished for his brother’s offense,
• And collective revenge or collective punishment is unjust.

This was a major reform in Arabia, because tribal societies often practiced collective retaliation.

Historical background

Before Islam, many tribes followed systems where if one person killed someone, revenge could target the killer’s tribe, even entire families could be attacked and relatives could be imprisoned or humiliated,

cycles of revenge lasted generations.

The Prophet ﷺ tried to replace this with:

• Individual accountability,
• Evidence-based justice,
• Limits on retaliation,
• And protection for innocents.

So this hadith was part of a broader transformation from tribal vengeance to legal responsibility.

Why did the Prophet ﷺ forbid it?

• Justice requires individual responsibility
• A person is morally accountable only for their own actions.
• Punishing innocent relatives violates fairness because:
• they did not choose the crime,
• they may even oppose it,
• and harming them creates new injustice.
• This became a foundational Islamic legal principle.
• To stop endless revenge cycles
• Collective punishment often creates:
• Bitterness,
• Tribal hatred,
• Civil conflict,
• and generational violence.
• By limiting punishment to the guilty individual, Islam tried to reduce escalation.
• To protect vulnerable people
• In many societies, rulers or tribes target families to:
• Pressures suspects,
• Intimidates opposition,
• or Demonstrates power.
• The Prophet ﷺ rejected this logic.

Applicability to our Present times

Unfortunately, collective punishment still exists in many parts of the world — not only in Muslim societies but in other countries too. Some examples are appended below:

• Arresting reletives to pressure suspects,
• Demolishing family homes,
• Targeting clans or ethnic groups,
• pPunishing communities for actions of militants,
• or Social “honor” retaliation against entire families.

Human rights law today generally rejects collective punishment for the same reason Islam did: innocent people should not suffer for crimes they did not commit.

Why does it continue?

Now the question arises despite communities having reformed due to education and awareness and access to social justice. There are several reasons, some appended below:

• Continuation of tribal customs in many parts of the world,
• Authoritarian politics, 
• Revenge culture,
• Fear tactics,
• Weak legal systems,
• Emotional reactions after violence.

People often justify it by saying: “The family knew,” or “pressure the relatives to stop him.” But Islamic ethics generally requires proof against each individual person.

How to avoid it

We need to bring an end to this heinous culture of taking blood relations hostage or even punishing them for the crime by the fathers, sons or brothers. Herein under are some suggested actions that can be taken:

• Strong rule of law: Punishment should require:
• Evidence,
• Fair trials,
• and individual responsibility.
• Reject revenge culture: Communities can teach:
• Justice is not inherited,
• Guilt is not collective,
• and anger should not override fairness.
• Religious education: Teaching Qur’anic and Prophetic principles about justice helps counter tribal or emotional thinking. It is unfortunate that many a Muslims are unaware of Islamic laws, directives and norms. They still cling to tribal mindset and indulge in actions tangent to Islamic law.
• Protect due process: 
• Scholars have always historically emphasized:
• Just and impartial investigation,
• Dependable and men of character as witnesses,
• and limits on state power, which normally play a dominant role in apprehending blood relatives' and keeping them under custody till the criminal gives in.
• Without due process, laws are compromised collective punishment becomes easier.
• Moral courage: People often stay silent when innocent relatives are targeted. Preventing injustice requires:
• Speaking against abuse,
• Defending innocents consistently - even when emotions are high.
• Broader significance

This hadith thus establishes a principle now considered fundamental in both Islamic law and modern legal ethics: "Responsibility is personal, not inherited." This fact has over a period of time has  helped move societies, communities and countries away from tribal vengeance toward a more principled understanding of justice. Nevertheless, we need to be vocal on the rights of people and let not sit idle and protest on issue at hand. 

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ about Warning and Cautions for more Hadiths on the subject

For more hadiths on varying subjects, refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about Hadiths and Sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

Disclaimer: The material for this post has been collected from the references as given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing. one may also consult local Muslim Imaan of the masjid for more clarification.

Disclaimer: This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are meant to inspire dialogue, understanding, and reflection. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Believers! Stand out firmly for justice, as witnesses to Allah

Al-Qurʾān is that Divine Scripture from Allah that gives out a complete conduct of life to the mankind. It dwells at length on all facets of human life including Justice. In fact, Al-Qurʾān spells out detailed framework of jurisprudence which if implemented today in true letter and spirit would change the life of every human being, for it speaks of equality in justice for everyone without any inclinations.

We have already published a number of posts on Justice in Islam and the Justice on the Day of Judgement which can be accessed from the links given below:

• Selected verses from Al Qur'an on Justice / Rules of Islamic Laws
• Rules of Divine Court on Day of Judgement

Today, we share another ayat / verse to add to the already published posts by us on Justice in Islam. This verse is the 135th verse of Surah an-Nisā’ (4:135) which is one of the most powerful verses of the Qur’an on justice. Let’s carefully unpack it with context, other Qur’anic references, and the Prophet’s ﷺ Sunnah.

1. The Verse (4:135)

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا ۚ وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

Translation (Yusuf Ali):

“O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, or your relatives. Be they rich or poor, Allah is nearer to them both. So follow not desires, lest you swerve, and if you distort or refuse to give testimony, then indeed Allah is ever Acquainted with what you do.”

Here we see the wise Qur’ānic method of educating the Muslim community in standing for justice. The trust they have been assigned is to maintain justice, in its absolute sense, in every situation. It is the sort of fairness which prevents aggression and oppression anywhere on earth. It guarantees justice between people, giving everyone, Muslim or non-Muslim, their rights. In their entitlement to justice, all people, believers and unbelievers, are equal in God’s sight, as we have seen in the incident involving the Jewish man in Madinah. Similarly, relative and stranger, friend and foe, poor and rich are treated with absolute equality. 

2. Context (Why it was revealed)

Surah an-Nisā’ deals with social justice, inheritance laws, rights of orphans, fairness in family and society. This verse came to emphasize that justice must not bend for personal ties—whether against oneself, parents, relatives, the rich (out of respect), or the poor (out of pity). 

The verse came at a time when the tribal/kin favoritism, in the pre-Islamic Arabia, at its peak and justice was meted out only to the rich and affluent or on basis of the strength/status of the tribe of strong kinship lineage. People were afraid to stand as witness against the powerful and thus sword of justice always fell on the meek and poor.

This verse thus came to correct the faulty and highly favoured system of Justice and to make Justice available to everyone, whether poor or rich.

3. Key Principles in the Verse

The above quote verse of justice gives out basics of justice in Islam:

• Justice is a duty of faith: “O you who believe…” makes justice a condition of true īmān / faith.
• Witnesses for Allah: Testimony is not just a legal duty but a form of worship, since it’s done for Allah’s sake.
• Against yourself/parents/relatives: 
• No favoritism, even toward the closest relations.
• At this point, the Qur’ānic method of education tries to place a person firstly in opposition to himself and secondly against his feelings towards his parents and kin. This is a very difficult task, much more difficult than stating it verbally or understanding its significance theoretically. To put this into practice is totally different from having a mental picture of what it involves. It is only the person who tries to do it practically that can understand its difficulty. Nevertheless, the Qur’ānic method prepares the hearts of believers for this hard task, because it must be put into effect: the rule must be stated and human individuals must abide by it.
• Rich or poor: Economic status cannot influence fairness.
• Avoid desires: 
• Greed, fear, tribal loyalty, love, or hatred must not sway judgment.
• Desires are of different types, some of which have already been mentioned. Love of oneself, one’s immediate family and other relatives is one type of desire, as is sympathy with a poor person when giving testimony or arbitrating. Being courteous or hostile to a rich person is another type of desire. In a situation of being a witness or making judgement, taking sides with one’s clan, tribe, community, nation or motherland is one desire, as is taking sides against one’s enemies, even though they are enemies to our faith. Desires have many other forms and God prohibits that we be influenced by any one of them in such a way that we deviate from truth and justice.
• Allah is All-Aware: No one escapes accountability for injustice.

The verse concludes with a clear warning against twisting the truth in one’s testimony: “If you distort [the truth] or decline to do justice, then [know that] God is indeed aware of all that you do.” It is sufficient for a believer to remember that God sees what he does to realise the seriousness of this warning and to tremble at what it means. We must not forget that this is addressed to people who really do believe.

4. Cross-References in the Qur’an

• Justice as a universal command “Indeed, Allah commands justice, excellence, and giving to relatives, and forbids immorality, bad conduct, and oppression.” (16:90)
• Justice even with enemies “Do not let the hatred of a people cause you to swerve from justice. Be just; that is nearer to righteousness.” (5:8)
• Fulfill trusts and judge fairly “Indeed, Allah commands you to render trusts to whom they are due, and when you judge between people to judge with justice.” (4:58)
• Against bribery and distortion “Do not consume one another’s wealth unjustly nor use it to bribe authorities in order to consume a portion of others’ wealth sinfully while you know.” (2:188)

5. Justice in the Sunnah of the Prophet ﷺ

• Justice is one of the heaviest responsibilities: The Prophet ﷺ said, “The most beloved of people to Allah on the Day of Judgment will be the just leader, and the most hated of people to Allah on the Day of Judgment will be the oppressive leader.” (al-Nasā’ī 5379, Ṣaḥīḥ)
• Warning against favoritism: When a woman from a noble tribe committed theft and people wanted the Prophet ﷺ to pardon her, he declared: “By Allah, if Fatimah, the daughter of Muhammad, stole, I would cut off her hand.” (Ṣaḥīḥ al-Bukhārī 3475, Ṣaḥīḥ Muslim 1688)
• This is a direct reflection of 4:135—justice must apply even against one’s own family.
• Justice as a condition of leadership: “Any leader appointed over ten people will be brought on the Day of Resurrection in shackles until justice brings him freedom or injustice brings about his ruin.” (Aḥmad 23408, authentic)

6. Lessons for Today

The Divine commandment in the above quoted verses is as applicable today as was 1400 years ago when Islam was being founded. The situation is no better, r should we say worse than the previous times and the strings of justice are pulled by the affluent and powerful and in most cases they are absolved of their misdoings and axe of justice falls on the poor and the defenseless.

We must learn from the verse and ensure:

• Justice against nepotism & corruption: Leaders, judges, and officials must not favor family or the rich.
• Fair economic systems: Neither pity for the poor nor reverence for the rich should distort justice.
• Neutral Courtrooms & testimonies: Witnesses must uphold truth even if self-incriminating.
• Implementation of fairness in our Personal life: Even in family disputes, inheritance, business, and daily dealings, a Muslim must be fair, even if it harms personal interest.
• Modern application: In politics, workplace, and law, Muslims should be role models of impartial justice.

Summary:

Surah an-Nisā’ (4:135) is a universal declaration of justice in Islam. It demands impartiality even against self-interest, family, or social pressure. This principle is reinforced by other Qur’anic verses (4:58, 5:8, 16:90) and the Sunnah of the Prophet ﷺ, who warned against favoritism and upheld justice even with his closest family. For today, it challenges us to stand against corruption, nepotism, tribalism, and discrimination, and to practice justice as a form of true faith.

You may refer to more Selected Verses from Sürah 4. An Nisa (The Women) already published.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Resource References: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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The relationship between Taqwa and Justice in Islam

Taqwa is an oft mentioned word in Islam, often translated as God-consciousness or piety. However, it is also deeply intertwined with  justice "adl / عدل". The relationship between the both is not only conceptual and practical, but also rooted firmly in the Qur’an and reinforced by the conduct of the Prophet ﷺ and his companions.

And why is  that so? A God fearing man cannot be unjust and an unjust man cannot be a man of Taqwa. In communities and nations when injustice gains ground, neutrality is no virtue. To witness falsehood and remain silent is not caution ,  it’s complicity. The Qur’an does not call believers to sit quietly. It commands them to stand — with fairness, even when emotions run high. It must be thus understood that Taqwa is not passivity, rather it is principled action. A God fearing man cannot keep quiet when injustice is rampart and rights of people are usurped. Likewise, under such circumstance, Justice should not be a  mere slogan - it should be a firm stand to rollback injustice.

Before we expand the theme to establish relationship between Taqwa and Justice, those interested to know what Taqwa really is, may refer to our earlier posts links given below:

• What is Taqwa?
• What is Taqwa and complete faith in Allah
• Who are Men of Taqwa?
• Should we use Fear of Allah approach to teach Islam to our children

Let us now try to understand the relationship between Taqwa and Justice as per Qur'an and teachings of Prophet Muhammad صلى الله عليه وسلم.

Qur’anic Foundations

• “Be just—it is nearer to Taqwa”
• “And do not let hatred of a people prevent you from being just. Be just; that is nearer to Taqwa.” (Qur’an 5:8)
• That is Justice is not just recommended—it’s said to be integral to Taqwa itself.
• Justice without bias, even toward kin
• “Stand firmly for justice, as witnesses for Allah—even against yourselves, parents, or relatives.” (Qur’an 4:135)
• The verse explicitly ties justice to divine consciousness. One should not waiver while sitting on the seat of justice to pass a verdict even it is against one's very own kith and kin.
• And if any favour is shown, one's level of Taqwa degrades manifold, much to the annoyance of the Lord of the Universe.
• Upholding the divine Balance
• Taqwa and Justice must balance out when pitched against each other.
• “We sent Our messengers with the Book and the Balance so that people may maintain justice.” (Qur’an 57:25)
• That means establishing justice is presented as a universal objective of revelation.

Conceptual Synergy: Why Taqwa Leads to Justice

• Divine Awareness Prevents Injustice: A sincere fear and awareness of Allah act as internal barriers against bias and wrongdoing. One with Taqwa judges fairly because they know their deeds are seen.
• Sincere Obedience is Just by Nature: Inner piety (Taqwa) manifests outwardly in moderation, balance, and honoring the rights of others—hallmarks of justice.
• Illustrative Qur’anic Examples
  Qur’an 5:8: Be just even toward enemies → justice is near to Taqwa
  Qur’an 4:135: Testimony must remain fair—even against sympathies
  Qur’an 6:152: Justice in transaction reflects Taqwa

Prophetic Practice and Supporting Traditions

The Prophet ﷺ modeled justice in trade, personal conduct, and even in judgments against close relatives- always motivated by his fear and consciousness of Allah.

A famous hadith relevant here: when a man offered unequal gifts to his children, the Prophet ﷺ refused to witness it, saying: “Have Taqwa of Allah and remain just even to your children.”

Why the Link Matters Today

In today's world, there have been many breeches of Taqwa by even Muslim jurists when they fail to uphold justice due to pressures and authoritative control. In such circumstances, we cannot ensure:

• Social Integrity: Without Taqwa, justice collapses into personal whims and bias. Taqwa centers your moral compass on accountability to Allah, not people.
• Ethical Leadership: A leader without fear of Allah and a lower shade of Taqwa may not rule justly, and will always be succumbing to pressure or vested interests.
• Inner Peace & Societal Stability: When piety and God fearing is shelved, Justice fails to foster spirituality, trust, fairness, and harmony in social dealings..

To summarize, it may be said:

• Taqwa is not only a personal spiritual state—it fuels justice.
• Justice is not just moral—it is the outward measure of true Taqwa.
• Both form a virtuous cycle: Awareness of Allah ensuring Just conduct and adding greater piety.

Remember: “Justice is closer to Taqwa” (Qur’an 5:8) isn’t just poetic—it’s prophetic guidance for both personal faith and societal ethics.

Let us be men of Taqwa in totality - never giving in to support versed interests for paltry worldly gains. If that is done, one can be sure to be paraded with all worldly titles stripped and shown the door to Jahannam (Hell).

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Photo | references: | 1 | 2 | 3 |

To understand Islam more, please refer to our reference page: Understanding Islam - Frequently asked Q&A

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Al-Qurʾān: Speak with fairness and justice - regardless of personal relationships

Ensuring justice is the hallmark of any person, society, community or country to ensure no one is wronged no matter how much influential or powerful. While many of us seek forgiveness of our sins, when we sit on the seat of authority, many tend to favour the criminals rather than the ones who have been wronged. 

Islam, lays extreme emphasis on fairness and ensuring justice, even if it is against one's kith or kin or friends. The emphasis on justice is both on individuals as witnesses and the judges as they sit on seat of authority and any wrong judgement or taking side of personal relationship or the powerful and wealthy can be devastating for those who may be wronged twice, one by false witness and then by a wrong judgement

Therefore, Allah commands in 152nd verse of Surah Al-An‘am (6:152) to ensure justice as is expected of Him:

"...وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ..."

"...And when you speak, be just, even if it concerns a near relative..."

Explanation of the Verse

This command is part of a longer passage (verses 6:151–153) in which Allah lists fundamental moral teachings — similar to the Ten Commandments — which form the foundation of Islamic ethics.

The part in focus here is a direct instruction to: Speak with fairness and justice, regardless of personal relationships.

Meaning:

• "When you speak..." – whether in testimony, advice, judgment, or everyday interaction.
• "Be just..." – adhere to truth, fairness, and impartiality.
• "Even if it concerns a near relative..." – don’t let family bias cause you to twist the truth, hide facts, or take sides unfairly.

Ethical and Legal Importance in Islam

• Justice is a core value in Islam:
• Allah commands justice even against oneself, parents, or kin.
• At another place in Qur'an, Surah An-Nisa, 4:135, the emphasis of justice is given as : "O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, or your kin..."
• The Prophet ﷺ is quoted to have said: “Shall I not inform you of the best of all deeds, the purest in the sight of your Lord, and the one that raises your ranks the most?... It is establishing justice.” (Tirmidhi)
• In legal matters:
• This verse is the basis for the objectivity of testimony in Islamic courts.
• A Muslim must speak truthfully in testimony, even if it implicates their family, tribe, or even themselves.
• There is no favoritism in truth — whether the person is rich or poor, friend or foe.

Relevance to Today

• In Personal Life:
• Don’t lie or hide truth to protect a friend or relative.
• Don’t exaggerate or slander someone else to defend your own.
• Be honest in disputes, even when it feels uncomfortable.
• In Society:
• Justice must be impartial, especially in law, politics, media, and business.
• Nepotism, favoritism, and tribal or ethnic bias — common in many societies — are condemned by this verse.
• A just society depends on truthful speech and moral courage, even when it costs us socially or emotionally.

In Testimony and Judgment:

• Islam obliges Muslims to speak the truth without distortion, even when testifying against a loved one or for someone disliked.
• This applies in courts, investigations, conflict resolution, and even public discourse.

Summary of the Message

• Speak truthfully: Always tell the truth, especially in important matters
• Be fair in judgment: Don’t let personal ties distort your moral compass
• Avoid bias and favoritism: Treat all people equally before the law and truth
• Uphold justice for Allah’s sake: Justice is not just a social duty, it’s a spiritual command

Final Thought:

This verse is a timeless moral compass. In a world filled with tribalism, corruption, and bias, Allah reminds us that real justice requires moral integrity, even when it hurts. Upholding justice, even against our own kin, is one of the highest forms of taqwa (God-consciousness).

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to our exclusive reference page: Al-Qurʾān: Selected Verses from: Surah 6 Al-An'am (The Cattle)  for more selected verses from this surah.

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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