Why doesn’t the Qur’an say that God is just?
A Qur’anic Reading on Justice, Justice, and Balance
Introduction
The concept of justice occupies a central position in the Qur’anic discourse, but its presence does not come alone, but rather is intertwined with other concepts, most notably al-Qiyasat and al-Mizan. A contextual reflection on the Qur’anic verses reveals that the Qur’an does not treat these concepts as linguistic synonyms, as we find them in preachy discourse and mainstream jurisprudential interpretation, but rather as distinct levels within a single system, starting from the human interior, extending to the human society, and ending with an eschatological cosmic fate.
This study raises an intriguing question:
Why does God command justice, and command to rule with justice, without explicitly describing Himself as “just”?
Why do we find in the Qur’an that God loves the just people and we do not find such a description for the fair people. Does He really not love them?
This research seeks to answer this question through a structural analysis of the three concepts: Justice, Justice and Balance in terms of semantics, concept and meaning within the Qur’anic context.
First: Justice (DL):
Phonetic indication:
The meanings of the letter sounds give us the meaning of the word
Al-Ain (p)
A deep throaty letter, coming out of the far end of the throat, it signifies appearance after concealment, inner potency, fullness of life, and has the meaning of radiance from within rather than from the surface.
Indicative of (Fair):
Justice begins with an inner state of consciousness, stemming from the depths of the soul and not just from an imposed law, it is a living moral act.
The letter D:
It does not carry a gustatory, auditory, visual, olfactory, olfactory, or sensory sensation, it signifies limit, separation, cut, and rigor.
Indicative of (justice): Justice requires decisiveness, not indecision, and it involves a clear separation between right and wrong.
The letter L (for):
A soft, lateral, and extended letter that signifies containment, flow, connection, and straightness. After decisiveness (dal) comes containment and straightness, which brings balance and brings everything to its natural position.
After collecting the meanings of the letter sounds, we arrive at the meaning of justice:
Justice is a conscious internal action (p), practiced with decisiveness and severity (d) and ending with balance, containment, and righteousness (l).
Therefore, justice is not a mathematical or emotional equality, but a living balance that starts from awareness, passes through decisiveness, and stabilizes by reaching equilibrium.
From here we arrive at the general concept of justice, which refers to the ability and inner queen of man to move and interact decisively and with equanimity in a specific path according to the specific reference at the end of this path. Thus, justice becomes a steerable process, and according to the reference, the direction of justice is not without inclination. This is why God does not describe Himself as just and does not mention that He does justice.
Some may raise a question and objection to this negation, namely, how can you deny God the description of justice, with His absolute perfection and purity from injustice, and the Qur’an itself states that God is not unjust to the slaves.
This objection results from the failure to distinguish between (justice) as a process of equilibrium and discipline towards a reference point and (truth) as an absolute truth. It also results from taking justice as the opposite of injustice
Justice in the Qur’anic context is not a static, static attribute, but a dynamic act of balancing, within a specific reference point. Hence, it is a relational concept that can only be realized in the presence of: Multiple parties, a scale or standard, and then the possibility of tilting or deviation if the balance is disturbed. This is why justice is commanded in the Qur’an:
{Allah commands justice and charity}
{And if you say, do justice}
The next verse mentions its impossibility when it is among women, but nevertheless, it commands caution lest things get out of hand and become a total and all-encompassing inclination:
{And you will not be able to do justice between the women, even if you try your best, so do not lean so far that you leave them as if they were suspended, and if you are righteous and pious, then Allah is forgiving and merciful [Surat al-Nisa’: 129] [Surat al-Nisa’: 129].
This indicates that justice is an internal psychological movement that is activated externally to represent justice, which is subject to tilting, not an absolute, fixed truth. The Qur’an proves that justice is practiced equally by those who believe and those who disbelieve, but the difference in reference makes the justice of those who disbelieve follow the whims that lead to misguidance and injustice rather than justice.
“Praise be to God, who created the heavens and the earth, and made darkness and light; then those who disbelieve in their Lord will be justified.
[Al-An’am: 1]{Say, bring your witnesses who testify that Allah has forbidden this; if they testify, do not testify with them, and do not follow the whims of those who have disbelieved in Our revelations and those who do not believe in the Hereafter.
The Qur’an did not deny them the quality of justice, as it said {and they are just in their Lord, but the error is in the reference, they practice justice in a disciplined path towards a wrong reference at the end of the path, which is a very severe imbalance in the scale, so they prohibit the halal and attribute it to God and they will bring their witnesses to testify that this prohibition is from God, so God orders His Messenger not to testify with them. Many Islamic currents, when they stoned and killed an adulterer, attribute this ruling to God and proceed from texts that they attribute to God in one way or another, and here the Lord took reference through whim, but did God really order the stoning of the adulterer? Of course, I do not testify with them. So they practice justice as a precise procedure towards proving that obscenity and applying the judgment as they believe in it, heading towards the reference {falsehood} which they attribute to God, and away from the correct reference, which is {the truth}
{We do not send messengers except as evangelistsThose who disbelieve argue with falsehood in order to refute the truth, and they have taken my signs and what they have been warned of as a mockery} Al-Kahf 56
The right authority is the truth, and they modify the truth to get what they want.
{And from Moses’ people there is a nation that guides by the truth and through it 181
No matter how hard we strive to reach this reference point, we will circle around it, that is, at best we will reach what leads to the truth, which is a set of values that hover around the truth and lead to it and are called Qust.
Here I have answered the atheist’s question: If God is just, how could he create a sick child, for example? And so on. The answers of the Islamic currents come according to their methodology and sect:
The Ash’ariyya answer that God is just because everything He does is just, and justice is what God does.
The Mu’tazilites answer that God is just because He does not do what is ugly, and the mind recognizes the goodness of justice and the ugliness of injustice.
As for the Salafis, they answer by saying: We prove what God has proven for Himself and deny Him injustice as He has denied Himself, as if God has proven that He is just.
Contemporary preachy answers rationalize that this world is a time of trial and the hereafter is a time of work.
All of them understand that justice is the opposite or against injustice, and it is true that God denied Himself injustice, but did He prove to Himself justice? They did not ask themselves this question, but contented themselves with the rule that {negation of the opposite is proof}, but justice is not the opposite of injustice, and this is what we found in the previous contexts, even those who disbelieve in their Lord are just, God is not just, and God is not just, and He did not prove His love for the just, but did not mention the active noun from justice at all.
God Almighty is not part of this weighing process; He manifests Himself at the reference point (truth) by which the scales are weighed. That is why the Qur’an does not say that God is just:
{that God is the truth}
When I say that God is not (just), I mean that He does not take a reference point towards which He weighs what He does or says, and if He were just, He would seek another God to set a reference point for Him. God is the truth, and God is the self-existent truth, so truth is a manifestation of Him, and falsehood is ephemeral.
When the Qur’an wanted to describe a person with justice, it attributed it to him as an attribute that characterizes that person, so he said, “Those who are just among you.” He did not say “just” as an inherent attribute.
{O you who have believed, a witness between you when one of you is dying at the time of death, two just men from among you, or two others from outside yourselves, if you are struck in the land and a calamity befalls you. If you detain them after the prayer and they swear by Allah, if you are suspicious, that we would not buy it for a price, even if it were a relative, and that we would not conceal the testimony of Allah, then we would be among the sinners} [Surat al-Ma’idah: 106]
The two martyrs must be recognized for not following whim, deviation and misguidance, and can testify with justice, even if it is against their relatives or themselves, but if there is doubt about their testimony, the oath to God comes to resolve their testimony.
For example, in order for a person to be characterized by the adjective “just”, he must be able to make correct decisions under all circumstances, such as honesty, integrity, truthfulness, courage, equanimity, and any moral failures that undermine trust. That is why he said: “from among you”, meaning that they are known for these traits in the community, not a theoretical or hypothetical justice. What modern constitutions rely on as conditions for running for public office, or for assuming sovereign and judicial positions, is in essence nothing more than a contemporary legal formulation of a profound Quranic concept expressed by the text (two just men from among you). These conditions, across different political and legal systems, do not aim to produce justice as an emotional state or presumed integrity, but rather to minimize the possibilities of bias and deviation within the process of governance, testimony, or public office.
When laws stipulate the absence of previous convictions for crimes that violate morals, finances, or public reputation, they do not go to grant their owner an absolute moral status, nor to presume infallibility, but it is an implicit recognition that the practice of justice is a relational and dynamic act that is not self-righteous, but needs a reference environment that controls and monitors it, and by its very nature is subject to deviation when trust is broken or deviated from the reference concerned or the absence of general rectitude in behavior, or when the reference itself changes. We will elaborate on these points when we come to talk about Libra.
Therefore, these requirements do not establish justice itself, but rather the condition of its possibility, i.e. a minimum level of moral and behavioral balance that allows a person to be entrusted with public affairs, able to control his personal inclinations within the institutional and legal framework and reach the righteousness as a reference point. This meaning is precisely what is implied by the Qur’anic statement “those who are just among you”, as it is not a matter of theoretical justice or a subjective claim, but a socially recognized justice that is realized in public behavior.
Thus, the modern state unknowingly reproduces the Koranic logic that justice is not presumed in individuals, but is surrounded by conditions and mechanisms that monitor it.
II : Premium (SI)
The meanings of letter sounds:
The letter qaf: A deep and intense vowel signifying strength, surrounding, controlling, cutting, and grabbing something by the root.
The letter S: A whispered letter, soft, flowing and spreading, signifying distribution, extension, flow. It carries the meaning of subtle movement rather than explosion.
The letter T : It is an exciting sound for the senses such as smell and taste, as well as for feeling and thinking, for example, the sentence “I cooked the food” is exciting for the appetite and the sense of smell, anticipation, waiting and visualization more than saying “we prepared the food” and this is what the sound of the ta adds to the expression.
Indicator in (Premium):
The letter ta ensures that the process of cutting and distributing that resulted from the letters qaf and sin is intensified and adds to it the excitement of the senses and anticipation, which is what we see when sellers and buyers in the markets, and when the verdict is pronounced in court, all of whom seek and await to reach the state of satisfaction and satisfaction, which is an inevitable result when dealing with justice among people. When people are weighing or weighing goods, what excites them the most is the moment of reaching the installment so that they feel reassured and satisfied and ensure that they are not exposed to fraud, unfairness and injustice.
From here we arrive at the concept of justice, which is the realization of the act {action, speech, judgment, testimony or otherwise} in such a way that the truth is objectively true on the ground.
Hence, a human being is committed to conducting what he does with justice (as a mechanism) until he reaches what leads to the truth (as a reference point), thus becoming just. In a sense, he has a reference in front of him on which he balances things with a movement that may be straight or shaky that leads him to weighing with justice, or the path may deviate completely and not reach justice because he uses mechanisms that lead him from the path and reference other than the truth. If the equilibrium in justice leads to justice, its owner becomes Muqasit, while deviating from this equilibrium leads to criminality and violation of rights and becomes Qasit, as the Qasitin are mentioned in contrast to Muslims, as in the following verses:
(14) And of us are those who are Muslims, and of us are those who are hard-hearted, so whoever is Muslim, those are the ones who have made the right choice. (15) [Surat al-Jinn]: 14 ]
III: Libra
Libra is derived from {weigh} so let’s take the phonetic meanings of the letters of the verb weigh.
The significance of the letter F (and):
If we take the following verbs, all of which share the initial “wow” sound:
Find, connect, promise, fulfill, fulfill, sign, sign, expand, find, and nurture a relationship, with guidance, containment, and continuation of the effect, connecting and not severing, gathering and not separating, enduring and not abandoning.
The significance of the letter G:
Let’s take a group of verbs that share the letter Z to understand the common moral connotation that the letter Z gives them:
slip, slip, slip, slide, crawl, creep, crawl, zar, zag, zaka, plant, plant, plant
It expresses a non-static transition in position, state, or direction, often with instability or susceptibility to deviation or correction. Shifting rather than stabilizing, a path rather than a single point.
in “Weight”:
The zai here represents the movement of weight between two parties: That is, adjusting or calibrating morally or emotionally. It indicates that weight is a dynamic process that needs constant adjustment until it stabilizes, which reflects the meaning of the scale as a delicate balancing process.
Significance of the letter N
Let’s take its significance in the following verbs:
Nal, sprout, sprout, remove, nazg, victory, victory, lack, decrease, deny, lan, improve, declare, declare, believe, believe, han, obey, show, show, condemn, condemn, condemn
In the word {wozn}, the nun sound is a nasal final sound, suggesting stability and closure after formation. It describes a state of formation, completeness, and acceptance, where meaning moves from potential, intent, or concealment to clarity, stability, and manifestation.
in “Weight”:
The noun gives the word a state of final maturity and stability, that is, after the calibration movement (zai) and after the joining of the elements (waw), it gives it a sense of completeness to manifest in reality and become resolved and stabilized.
Weight becomes the process of determining the value, amount, or impact of something by balancing moving or changing elements so that it moves from a potential or unstable state to a clear and balanced state.
If weight is the act of balancing, then the scale is the theater of this process as it is the framework or system {standard} that allows for the measurement of weight and the achievement of moderation according to the reference it contains.
As an overarching definition that will accompany us for the rest of the research, the Qur’anic definition of Libra is:
It regulates the relationship between values, actions, and outcomes, and determines the location of justice as the normative goal of human action, revealing situations of tyranny and imbalance before they turn into apparent injustice, and enabling people to establish justice in reality, while the judgment of absolute truth remains postponed until the Day of Judgment.
Mizan as a Quranic normative system means:
It determines when something is just or unjust {in this worldly life}, right or wrong {in the hereafter}.
Characteristics of Libra as a reference system:
First: The scale precedes the verb
{And the heavens He raised them up and set the scales (7) not to be excessive in the scales (8) and to weigh the scales justly and not to lose the scales (9)} [Surat al-Rahman: 7 to 9].
He set the scale, that is, he created it, showed it to existence and brought it down to consciousness and awareness so that people deal according to this scale as a normative system of justice, as in the words of Almighty God
{We have sent our messengers with proofs, and have sent down with them the Book and the scale so that people may stand up in justice; and we have sent down iron, in which there is great strength and benefits for people, and so that Allah may know who will support Him and His messengers in the unseen, for Allah is strong and mighty} [Surat al-Hadid: 25].
II: The scale is a standard, not a tool
Whatever tool you use, whether for weighing or measuring, the criterion for evaluation is the scale, which is the governing framework and the logic of evaluation.
Third: Libra is an inclusive system : It is a complex system in which there are many other scales such as economics, judiciary, sociology, religion, consciousness, commerce, honesty and truthfulness. Each has its own way of being weighed and measured. That’s why the Almighty says
{And We set the scales for the Day of Resurrection, so that no soul will be unjust, and if it is the weight of a grain of mustard seed, We will bring it to you, and it is sufficient for Us to be the judges.” [Surat al-Anbiya: 47]
His saying (for the Day of Resurrection) is the period of our life in this world, so what we can reach is the righteousness and not the truth, as the truth is a fixed and absolute value, while the righteousness is what leads to the right and not the right itself, meaning that the righteousness is a value that leads to the right and preserves the system and relationships from corruption and fall, and is satisfied by all parties so that none of the parties see any injustice or error in it. The merchant who weighs a kilogram of the commodity assigned to the buyer is measuring with an agreed tool that it has weighed 1 kilogram (1000 grams), but did he weigh the right weight? Who knows, he may have weighed plus or minus one, two or three grams; Therefore, we find manufacturers write in the packaging of the commodity the phrase: The weight is 1000 grams (plus or minus 2 grams), for example, and this is the meaning that we want to reach with a projective understanding of the meaning of the premium, while the truth will be 1000 grams as a fixed value. And between plus or minus, the verse comes to complete (do not oppress yourself anything, and if it is like a grain of mustard seed, we will take care of it, and it is enough for us to calculate).
Here in this world, we use the scales to do justice, but on the Day of Judgment, God will judge us with the truth.
{And the earth shone with the light of its Lord, and the Book was laid down, and the Prophets and the witnesses were brought in, and there was judgment between them in truth, and they were not wronged [Surat al-Zamar: 69].
{And you will see the angels hovering around the throne, praising the praise of their Lord; and it has been settled between them with truth, and it is said, “Praise be to Allah, the Lord of the Worlds” [Surah Al-Zumar: 75].
The weight on that day is not the measure that leads to the truth, but the weight is the truth itself
(8) And whoever weighs his scales, those are the ones who are successful (8); and whoever weighs his scales lightly, those are the ones who have lost their souls because they were wronged by Our Signs (9) }
[Surat al-A’raf: 8-9]
As for our worldly life, he explains to us that it is better and more favorable to weigh and measure by the straight scale {When you weigh and measure by the straight scale, that is better and more favorable interpretation}[Surat Al-Israa: 35], that is, an interpretation to the truth and not the truth itself.
Conclusion
We conclude that the balance in the Qur’an is neither a procedure nor a tool, but rather a reference cosmic normative system that exists in consciousness that defines the relationships between justice as a necessary goal to preserve the existential order of humanity, truth as a reference, the procedural action we take and the result we achieve on the ground, whether it is justice or corruption. It detects tyranny and imbalance before they turn into corruption.
It is not a Sharp point value, but a value, judgment, or action in general, which leads to the truth in the scale and is required to be weighed, and in which the relationships in the system maintain their vitality, permanence, and balance. No matter how large and complex that system is or how small and simple it is.
Justice : It is a psychological inner queen that disciplines and weighs things in order to reach the righteousness, in which he takes the truth as a reference point by which he is justified.
{And from Moses’ people there is a nation that guides by the truth and is just [Surat al-A’raf: 159].
{And from among those we have created an ummah that guides with truth and is just [Surat al-A’raf:1]. 81]
Justice is prone to deviation when following one’s whims, leading one to the reference point that one has taken as a point at the end of the path.
{Glory be to God, who created the heavens and the earth and made darkness and light; then those who disbelieve in their Lord are justified [Surat al-An’am: 1].
{Say, bring your witnesses who testify that Allah has forbidden this, and if they testify, do not testify with them, and do not follow the whims of those who have disbelieved in our revelations and those who do not believe in the Hereafter, and they are justified by their Lord [Surat al-An’am: 150].
They are all practicing justice, but with different references, one remains just and leads to justice while the other leads to injustice due to following whim.
Justice is not required as an end in itself, but as a mechanism that leads to justice.
If two groups of believers fight each other, reconcile between them, and if one of them prevails over the other, then fight the one that prevails until it comes to the command of Allah, and if it prevails, then reconcile between them with justice and fairness, for Allah loves the fair-minded.
[ Al-Hujrat: 9]
Tyranny of scale is the root of corruption in the human system
Tyranny in human society does not arise suddenly, nor does it start from apparent manifestations of oppression, nor does it come to it from outside, but is formed in the basis of the reference scale it adopts as a normative system by which it measures values and distributes rights on the basis of fairness.
{We have sent our messengers with proofs and have sent down with them the Book and the scale so that people may stand upright in justice, and we have sent down iron, in which there is great strength and benefits for people, and that Allah may know who will support Him and His messengers in the unseen, for Allah is strong and mighty} [Surat al-Hadid: 25] [Surat al-Hadid: 25].
The Almighty says: “Do not be excessive in the balance (8), and weigh in the balance (9), and do not lose the balance (9)} [Surat al-Rahman: 8-9].
This makes it clear that our entire life is regulated by this scale, and that tyranny will appear within the system itself, either in the procedural processes (the system of justice) and thus not reaching the desired goal of doing (justice), or taking another reference other than the truth. All manifestations of tyranny are by manipulating this system. There are many mechanisms and tools that regimes use to tyrannize in this scale, including the following:
First: Lack of Balance Awareness
People may be familiar with religious texts in religion or legal texts in law and the provisions they contain, but they often lose sight of the supreme reference system on which these provisions are based, i.e. the underlying values and grand goals that organize them. In this case, religion turns into separate commands, prohibitions, and rituals, law into rigid materials, and values into slogans without practical content. The text becomes merely a tool that can be employed according to personal, group, and political interests, and not according to mechanisms that lead people to justice and fairness behind the text, and the wrong and dominant question for course correction becomes, “Did we follow the text?” instead of the right question, “Did we achieve justice or not?
At the individual level, the lack of awareness of the balance manifests itself in the form of an individual’s adherence to rituals or laws in form, without understanding their ethical and social purposes. Following texts to the letter may lead to behaviors that contradict the spirit of the religion or law, such as the obligation to impose zakat only materially, without achieving the effect of enriching the individual and society and raising consciousness.
At the societal level, the lack of awareness of the scale makes the state or institutions vulnerable to employing provisions and texts to serve the interests of powerful forces, not to achieve justice among the people. For example, when some countries say that “the market determines prices,” it is a slogan that implies economic freedom, but in reality it favors the logic of purchasing power over the logic of social justice. The prices of goods remain mobile against a fixed and immobile income for the worker or wage earner, widening economic gaps, spreading poverty, crime, rebellion and oppression, which takes the name of imposing the prestige of the state, and laws become a means of stabilizing influence rather than achieving justice. The story of Shuaib, peace be upon him, reveals how tyranny begins with the absence of awareness of the scale, before it turns into a complete replacement of the reference in the name of economic freedom and inherited customs. When he commanded his people to fulfill the balance of the scale, they wondered how your prayer, i.e. your relationship with us, involves changing the reference of our worship from what we have familiarized ourselves with to God, and the reference of our finances from our economic freedom – to do whatever we want with our money – to other economic laws that claim to be rational and lead us to justice?
{They said, “O Shu’ayb, do you command us to abandon what our fathers worshiped, or to do in our property what we wish, for you are the wise and prudent one.” [Surah Hud: 87]
The result is that the absence of awareness of the balance turns every text and decision into a tool that can be resisted and exploited, values become mere slogans, the original goal of establishing justice in society is lost, and organized corruption emerges as an inevitable consequence of the tyranny of the balance.
{Corruption has appeared on land and sea because of what people’s hands have done, so that they may suffer some of what they have done, that they may return [Surat al-Rum: 41].
Second: Replacing the authority of truth with the authority of power
In the reference of right, justice is defined by a moral standard that is independent of power and that its effect achieves the permanence and vitality of the social system, while in the reference of power, the strongest is the most righteous and the majority is right, and the question is not asked whether this is justice or not, but the question will be like whether it is in our interest and whether we have the power to implement it? Here, values will be redefined to serve the power represented by political, symbolic {religious or ethnic} or economic power as revealed by the story of Shuaib with his people a little earlier. Interest becomes a scale. Tyranny becomes natural, needing no moral justification. Injustice becomes a necessity for the functioning of the state, repression for stability and security necessity, and the actual or symbolic killing of the people is justified under the law of protecting the identity of the people of the country. All this is reviewed by the Qur’an in the story of Pharaoh as one of the laws of tyranny that runs throughout human history and is not just a historical event:
{Pharaoh prevailed in the land and made its inhabitants into sects, oppressing one group of them, slaughtering their sons and shaming their women, for he was one of the corruptors} [Surat al-Kustaqs: 4].
God sends his messenger Moses to him {Go to Pharaoh, he has gone mad}
Pharaoh’s exaltation and dispensing with the scale made him think of replacing it with his own scale – the scale of power – and to maintain this power, the first thing he thought of was to fragment society. In order to maintain this power that guarantees him to stay in control for the longest period of rule, the first thing he thought of was to fragment the society, because a unified society is not ruled by force until it is divided into sects, and the old political principle (divide and conquer) is only the embodiment of Pharaonic tyranny, so he worked to fragment the society until it is preoccupied with each other and its security and stability instead of health, education and demand for justice and justice, which is what we see today from stirring up ethnic conflicts and employing sectarianism and dividing the classes economically. The “sect” came here as nothing because the weakening required for tyranny does not need a specific sect, the important thing is to occupy societies with each other and create the seeds of revenge in the future when it finds the strength and support it needs to create a new old conflict, and it came as nothing to be a lesson of the lessons of the laws of tyranny that tyrants do in every age, as if it came as knowledge, we would understand that it is a clear conflict relationship that does not generalize over societies and ages. Any ruler or regime throughout history that works to radicalize its society and fragment it into ethnicities fraught with grievances and grievances, weakening one group and strengthening another, is a pharaonic system that dominates the balance, and must be understood and dealt with in this way.
Third: Fear of Privilege
By its very nature, the scale is equalizing, while tyranny is based on discrimination. Standardized taxes, for example, are suffered by individuals and the lower classes, while large corporations and influential people in the government receive tax exemptions that are compensated for by higher prices, which is why the groups that benefit from the imbalance of this reference always resist it.
Fourth: The disconnect between values and reality
We are here in front of the most dangerous mechanisms of tyranny in the balance; because society cannot confront or resist them, but rather celebrate them morally, while they are mechanisms that work against the law in practice. Here, values exist at the rhetorical or media level, but they do not descend in policies, do not materialize in the economy, and are not activated in society, turning into preachy rhetoric or symbolic rituals that produce a social disconnect, and this is what we have been experiencing for centuries in the transformation of zakat and prayer into rituals completely devoid of their meaning and role in the balance and maintaining order. As for the Church in medieval Europe, its declared values were that it advocated mercy, love and divine justice, while in reality it practiced indulgences and allied itself with feudalism, and the result was widespread poverty in exchange for the accumulation of wealth.
The Umayyad state, in its late stages, raised the slogans of religion, caliphate, and protection of sharia, while in reality it sought to inherit power, tribal discrimination, and severe economic disparity.
Contemporary religious societies have a blatant ritualistic commitment and an overwhelming presence of texts interspersed with administrative corruption and social injustice, and this dichotomy shows the individual as a religious person but within a society with all kinds of injustice and tyranny.
This is precisely what the Qur’an expresses
{You command men to do righteousness but forget yourselves, while you recite the Scripture, so do you not understand [Surat al-Baqarah: 44].
Conclusion
The apparent injustice is the result of a hidden tyranny in the normative system of life: the scale. Reform does not begin by changing people or laws, but by restoring the scale to its position of reference as a comprehensive system by which everything is measured:
{Balance the Weights and Measures}
Tyranny in the balance is the root of structural corruption in the state, society, economy, religion, and the human psyche. Addressing injustice requires first addressing tyranny and restoring the balance of justice to its place of reference
Corruption has appeared on land and sea because of what people’s hands have done, so that they may suffer some of what they have done, so that they may return.
[Surat al-Rum: 41]
