Islamic ruling on the issue of imitating the kuffaar in their customs and dealings?

What is the Islamic ruling on the issue of imitating the kuffaar in their customs and dealings? What are the guidelines concerning that in Islamic sharee’ah? Is every imitation of the actions of the kuffaar regarded as a haraam kind of imitation – knowing that there are many things that the kaafirs do that are not haraam and are not condemned by sharee’ah, where the one who does them does not do them merely to imitate the kuffaar, but because he thinks those things are good, as Ibn Mas’ood (may Allaah be pleased with him) said: “What the Muslims think is good is good before Allaah”?
Please advise us, may Allaah honour you, and please give me a detailed answer and explain to me the guidelines on this matter.

Praise be to Allaah.

Firstly:

The Muslims have no need to imitate any of the other nations in matters of religious rituals and acts of worship, for Allaah has perfected His religion and completed His Favour, and chosen for us Islam as our religion, as He says (interpretation of the meaning):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maa'idah 5:3]

Islam forbids the Muslims to imitate the kuffaar, especially the Jews and Christians, but this prohibition does not apply to all their affairs, rather it applies to matters of their religion and things that are unique to them, by which they are known.

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “You will certainly follow the ways of those who came before you hand span by hand span, cubit by cubit, to the extent that if they entered the hole of a lizard, you will enter it too.” We said: “O Messenger of Allaah, (do you mean) the Jews and the Christians?” He said: “Who else?” Narrated by al-Bukhaari, 1397; Muslim, 4822.

This hadeeth indicates that it is haraam to imitate the Jews and the Christians, and that those who follow them and tread the same path as them are criticized. Islam has reinforced this prohibition, by describing those who imitate the kuffaar as being of them.

It was narrated that ‘Abd-Allaah ibn ‘Umar said: The Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 3512; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2691.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

This at the very least indicates that it is haraam to imitate them, although the apparent meaning is that the one who imitates them is a kaafir.

Iqtida’ al-Siraat al-Mustaqeem, 237.

The one who imitates the kuffaar feels that inferior and defeated, so he hastens to make up for his feelings of inadequacy by imitating those whom he admires. If these people were to ponder the greatness of Islamic sharee’ah and understand how corrupt is that civilization they are running after, they would realize that they are doing wrong and that they have forsaken something that is perfect and true for something that is imperfect and corrupt.

Secondly:

The types of imitation which are forbidden to us are many.

Shaykh Saalih al-Fawzaan said:

The things in which the kuffaar are imitated include acts of worship, such as imitating them in matters of shirk, such as building (structures) over graves, building shrines and exaggerating about them. The Prophet (peace and blessings of Allaah be upon him) said: “May the curse of Allaah be upon the Jews and the Christians, for they took the graves of their Prophets as places of worship.” Al-Bukhaari, 425; Muslim, 531. And he told us that when a righteous man among them died, they would build a place of worship over his grave, and install images therein, and that they were the most evil of mankind. Al-Bukhaari, 417; Muslim, 528. Nowadays there are instances of major shirk because of exaggeration concerning graves, as is well known to scholars and ordinary folk alike. The cause of that is imitation of the Jews and Christians.

Another example is their imitation of the festivals of shirk and bid’ah, such as birthday celebrations, whether it is the birthday of the Prophet (peace and blessings of Allaah be upon him) or the birthdays of presidents and kings. Or these festivals of bid’ah and shirk may be named after days or weeks, such as a country’s national day or independence day, or Mother’s Day, or hygiene week, and other days or weeks that are celebrated. All of these have come to the Muslims from the kuffaar, for Islam has only two festivals: Eid al-Fitr and Eid al-Adha. Anything else is bid’ah and an imitation of the kuffaar.

From a khutbah entitled al-Hathth ‘ala Mukhaalafat al-Kuffaar (Exhortation to be distinct from the kuffaar)

In the answer to question no. 47060 we have stated that it is forbidden to imitate the kuffaar in the clothing that is unique to them and in the customs that are unique to them, such as imitating them by shaving the beard.

Thirdly:

The prohibition on imitating the kuffaar applies to their acts of worship and the customs that are unique to them and by which they are distinguished, not the things that they do and invent from which we may benefit. There is no sin on the Muslims if they share in that, rather the Muslims should be in the forefront of such things.

Shaykh Ibn ‘Uthaymeen said:

With regard to the phrase “imitation of the kuffaar”, that does not mean that we should not use anything that they have manufactured. No one says such a thing. At the time of the Prophet (peace and blessings of Allaah be upon him) and afterwards the people used to wear clothes made by the kuffaar and use vessels made by them.

Imitation of the kuffaar means imitating their clothing and appearance, and the customs that are unique to them. It does not mean that we should not ride what they ride or wear what they wear. But if they ride in a specific way that is unique to them, then we should not ride in that way. If they tailor their clothes in a certain fashion that is unique to them, we should not do likewise. But if we have cars that are similar to theirs and fabric that is similar to theirs, there is nothing wrong with that.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12, question 177.

And he said:

The definition of imitating is when the imitator does something that is unique to those whom he is imitating. Imitation of the kuffaar refers to when a Muslim does something that is one of their unique characteristics. With regard to that which has become widespread among the Muslims and is no longer something by which the kuffaar are distinguished, then this is not imitation of the kuffaar, and it is not haraam because it is an imitation, unless it is haraam for some other reason. What we have said is what is indicated by the meaning of the word tashabbuh (imitation).

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12, question 198.

In the answer to question no. 21694 you will find a detailed discussion of the ruling on imitating the kuffaar. See question no. 43160 for further details.

Fourthly:

There are both beneficial things and harmful things in non-Muslim civilization. We should not ignore the good things and take the harmful things. This attitude was summed up by Shaykh al-Shanqeeti (may Allaah have mercy on him) who said:

Our attitude towards western civilization may be one of four things, and there is no fifth:

1- Ignoring this civilization, good points and bad alike.

2- Adopting it in whole, good points and bad.

3- Adopting the bad things and not the good.

4- Adopting the good things and not the bad.

The first three are undoubtedly wrong and only one of them is undoubtedly good, which is the last one.

Adwa’ al-Bayaan, 4/382.

Fifthly:

With regard to the words of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him), “What the Muslims think is good is good before Allaah”, this does not refer to things that go against sharee’ah but which may be deemed good on the basis of rational thinking. Imam al-Shaafa’i (may Allaah have mercy on him) said: “Whoever thinks something is good issuing a ruling.” It does not refer to when one person thinks a thing is good but the majority of people do not. Rather this phrase may be interpreted in one of two ways, both of which are sound:

1 – That what is meant is traditions and customs that do not go against sharee’ah

2 – That what is meant is the proof of scholarly consensus, for the Muslims are unanimously agreed that thinking a thing is good is consensus which counts as evidence. So this thing must be good before Allaah as well. This is what is indicated by the words, “What the Muslims think is good.”

See al-Mabsoot by al-Sarkhasi, 12/138’ al-Faroosiyyah by Ibn al-Qayyim, p. 298.

These interpretations mentioned above are applicable if we take the words of Ibn Mas’ood (may Allaah be pleased with him) as applying to all the Muslims in general. But from the context it seems that he is referring to the companions of the Prophet (peace and blessings of Allaah be upon him) only, and not others. What Ibn Mas’ood said was: “Allaah looked into the hearts of His slaves and found that the heart of Muhammad (peace and blessings of Allaah be upon him) was the best of all His slaves’ hearts. So He chose him for Himself and sent him with His Message. Then He looked into the hearts of all His slaves after the heart of Muhammad (peace and blessings of Allaah be upon him) and He found that the hearts of his companions were the best of all His slaves’ hearts, so He made them the helpers of His Prophet, fighting for the sake of his religion. So what the Muslims think is good is good before Allaah and whatever the Muslims think is bad is bad before Allaah.”

Narrated by Ahmad, 3418; classed as saheeh by Shaykh al-Albaani in Takhreej al-Tahhaawiyyah, 530.

Whatever the case, it is not correct to quote the words of Ibn Mas’ood (may Allaah be pleased with him) as evidence for thinking as good that which is forbidden in Islam, such as imitating the mushrikeen.

And Allaah knows best.

Islam Q&A

A fabricated hadeeth about the reward for charity given on behalf of the deceased being presented to him on a platter of light

How sound is this hadeeth: “If you offer supplication for the deceased, the angel will enter upon him with a platter of light and will say: ‘This is a gift to you from your brother or relative So and and so,’ and he will rejoice thereat”?.

Praise be to Allaah.


This hadeeth is fabricated. It was narrated by at-Tabaraani in al-Mu‘jam al-Awsat (6504): Muhammad ibn Dawood ibn Aslam as-Sadafi told us, ‘Ubaydullah ibn ‘Abdillah al-Munkadiri told us, Muhammad ibn Ismaa‘eel ibn Abi Fudayk said: I heard Abu Muhammad ash-Shaami narrate that he heard Abu Hurayrah say that he heard Anas ibn Maalik say: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “There is no household of whom one person dies and they give charity on his behalf after his death, but Jibreel (peace be upon him) will present it to him on a platter of light. He will stand at the edge of the grave and say: ‘O occupant of the deep grave, this is a gift given to you by your family, so accept it.’ Then he will enter upon him, and he will rejoice thereat and be of good cheer, and his neighbours who were not given anything will be sad.”

At-Tabaraani said after quoting it: This hadeeth was not narrated from Anas except via this isnaad, which was narrated only by Ibn Abi Fudayk.

Al-Haythami (may Allah have mercy on him) said:

It was narrated by at-Tabaraani in al-Awsat; its isnaad includes Abu Muhammad ash-Shaami, of whom al-Azdi said: He is a liar.

End quote from Majma‘ az-Zawaa’id, 3/139

Shaykh al-Albaani (may Allah have mercy on him) mentioned it in as-Silsilah ad-Da‘eefah (486) and said: It is fabricated … The problem with this hadeeth is that it is narrated by Abu Muhammad ash-Shaami. Adh-Dhahabi said: He narrated odd hadeeths from some of the Taabi‘een. Al-Azdi said: He is a liar.

This is how it appears in al-Lisaan; it is as if what they meant by munkar hadeeth was this report. End quote.

So it is not permissible to attribute these words to the Prophet (blessings and peace of Allah be upon him) or to narrate it from him except for the purpose of explaining its status and to warn against narrating it, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever narrates a hadeeth from me thinking that it is a lie is one of the liars.” Narrated by Muslim in the Introduction to his Saheeh (1/7).

An-Nawawi (may Allah have mercy on him) said:

This hadeeth contains a stern warning against lying and indicates that whoever thinks it most likely that what he is narrating is false but still narrates it is a liar. How can he not be a liar when he is telling you of something that did not happen? End quote.

In the same chapter there is another hadeeth which says: “The dead person in his grave is like the drowning person who calls for help, hoping for a supplication to reach him from his father or mother or brother or friend, and when it reaches him it will be dearer to him than this world and everything in it. Allah will cause to reach the inhabitants of the graves gifts like mountains as a result of the supplication of the inhabitant of houses (i.e., the living). And the gift of the living to the dead is prayers for forgiveness.”

This was quoted by Shaykh al-Albaani in as-Silsilah ad-Da‘eefah (799). He said: (It is) munkar jiddan (very odd). End quote.

With regard to the hadeeth which says: “When you offer supplication for the dead, the angel enters upon him with a platter of light…”, we could not find any such report from the Prophet (blessings and peace of Allah be upon him) whether this version or the first version. So it is not permissible to attribute that to the Prophet (blessings and peace of Allah be upon him) just as it is not permissible to quote it, even if it is not attributed to the Prophet (blessings and peace of Allah be upon him), because the matter of al-barzakh is one of the matters of the unseen, and it is not permissible to indulge in talking about it without knowledge.

And Allah knows best.

Source: Islam Q&A

Aurangzeb's Fatwa on Jizya... Points which are intentionally overlooked.

Aurangzeb's Fatwa on Jizya [Jizyah, or Poll Tax]

Much has been made of Aurangzeb's reimposition of the poll tax (jizya, or jizyah) on Hindus. However, as the text of the fatwa, which is seldom read, indicates, an exemption was provided for various classes of people, such as those who were indigent, without employment, unable to work on account of poor health, and so on. Moreover, the fatwa clearly shows that the amount was, far from being uniform, fixed according to a person's ability to pay. The statement that the jizyah was imposed as well on "the people of the Book" -- here doubtless a reference to Christians and Jews -- is particularly significant, since it suggests that there was no animus directed particularly against the Hindus. The translation below is by Anver Emon of the Department of History, UCLA.

Source:
Al-Fatawa al-Alamgiriyyah = Al-Fatawa al-Hindiyyah fi Madhhab al-Imam al-A‘zam Abi Hanifah al-Nu‘man (Beirut: Dar al-Ma‘rifah, 1973), 2:244-245.


Chapter on Jizyah

[Jizyah] refers to what is taken from the Dhimmis, according to [what is stated in] al-Nihayah. It is obligatory upon [1] the free, [2] adult members of [those] who are generally fought, [3] who are fully in possession of their mental faculties, and [4] gainfully employed, even if [their] profession is not noble, as is [stated in] al-Sarajiyyah. There are two types of [jizyah]. [The first is] the jizyah that is imposed by treaty or consent, such that it is established in accordance with mutual agreement, according to [what is stated in] al-Kafi. [The amount] does not go above or below [the stipulated] amount, as is stated in al-Nahr al-Fa’iq. [The second type] is the jizyah that the leader imposes when he conquers the unbelievers (kuffar), and [whose amount] he imposes upon the populace in accordance with the amount of property [they own], as in al-Kafi. This is an amount that is pre-established, regardless of whether they agree or disagree, consent to it or not.

The wealthy [are obligated to pay] each year forty-eight dirhams [of a specified weight], payable per month at the rate of 4 dirhams. The next, middle group (wast al-hal) [must pay] twenty-four dirhams, payable per month at the rate of 2 dirhams. The employed poor are obligated to pay twelve dirhams, in each month paying only one dirham, as stipulated in Fath al-Qadir, al-Hidayah, and al-Kafi. [The scholars] address the meaning of "gainfully employed", and the correct meaning is that it refers to one who has the capacity to work, even if his profession is not noble. The scholars also address the meaning of wealthy, poor, and the middle group. Al-Shaykh al-Imam Abu Ja‘far, may Allah the most high have mercy on him, considered the custom of each region decisive as to whom the people considered in their land to be poor, of the middle group, or rich. This is as such, and it is the most correct view, as stated in al-Muhit. Al-Karakhi says that the poor person is one who owns two hundred dirhams or less, while the middle group owns more than two hundred and up to ten thousand dirhams, and the wealthy [are those] who own more than ten thousand dirhams...The support for this, according to al-Karakhi is provided by the fatawa of Qadi Khan (d. 592/1196). It is necessary that in the case of the employed person, he must have good health for most of the year, as is stated in al-Hidayah. It is mentioned in al-Idah that if a dhimmi is ill for the entire year such that he cannot work and he is well off, he is not obligated to pay the jizyah, and likewise if he is sick for half of the year or more. If he quits his work while having the capacity [to work] he [is still liable] as one gainfully employed, as is [stated in] al-Nihayah. The jizyah accrues, in our opinion, at the beginning of the year, and it is imposed on the People of the Book (whether they are Arab, non-Arab, or Majians) and idol worshippers (‘abdat al-awthan) from among the non-Arabs, as in al-Kafi...The [jizyah] is not imposed on the idol worshippers from among the Arabs or from among the apostates, where they exist. Their women and children [are considered] as part of a single liability group (fi’). [In other words], whoever from among their men do not submit to Islam shall be killed, and no jizyah is imposed upon their women, children, ill persons or the blind, or likewise on the paraplegic, the very old, or on the unemployed poor, as is stated in al-Hidayah.

Source

Justice In Quran

2:282. O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice. Let no scribe refuse to write as Allah has taught him. So let him write and let the one who has the obligation [i.e., the debtor] dictate. And let him fear Allah, his Lord, and not leave anything out of it. But if the one who has the obligation is of limited understanding or weak or unable to dictate himself, then let his guardian dictate in justice. And bring to witness two witnesses from among your men. And if there are not two men [available], then a man and two women from those whom you accept as witnesses – so that if one of them [i.e., the women] errs, then the other can remind her. And let not the witnesses refuse when they are called upon. And do not be [too] weary to write it, whether it is small or large, for its [specified] term. That is more just in the sight of Allah and stronger as evidence and more likely to prevent doubt between you, except when it is an immediate transaction which you conduct among yourselves. For [then] there is no blame upon you if you do not write it. And take witnesses when you conclude a contract. Let no scribe be harmed or any witness. For if you do so, indeed, it is [grave] disobedience in you. And fear Allah. And Allah teaches you. And Allah is Knowing of all things.

3: 18. Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge – [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.

3: 21. Those who disbelieve in the signs of Allah and kill the prophets without right and kill those who order justice from among the people – give them tidings of a painful punishment. 22. They are the ones whose deeds have become worthless in this world and the Hereafter, and for them there will be no helpers.

3:108. These are the verses of Allah. We recite them to you, [O Muhammad], in truth; and Allah wants no injustice to the worlds [i.e., T0 His creatures] .

4: 9. And let those [executors and guardians] fear [injustice] as if they [themselves] had left weak offspring behind and feared for them. So let them fear Allah and speak words of appropriate   justice.  

4: 29. O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. 30. And whoever does that in aggression and injustice – then We will drive him into a Fire. And that, for Allah, is [always] easy.

4: 40. Indeed, Allah does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.

4: 49. Have you not seen those who claim themselves to be pure? Rather, Allah purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed].

4: 58. Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.

4: 135. O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.

4: 168. Indeed, those who disbelieve and commit wrong [or injustice] – never will Allah forgive them, nor will He guide them to a path, 169. Except the path of Hell; they will abide therein forever. And that, for Allah, is [always] easy.

5: 8. O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do.

5: 42. [They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them – never will they harm you at all. And if you judge, judge between them with justice. Indeed, Allah loves those who act justly.

6: 82. They who believe and do not mix their belief with injustice – those will have security, and they are [rightly] guided.

6: 115. And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing.

6: 152. And do not approach the orphan's property except in a way that is best [i.e., intending improvement] until he reaches maturity. And give full measure and weight in justice. We do not charge any soul except [with that within] its capacity. And when you speak [i.e., testify], be just, even if [it concerns] a near relative. And the covenant of Allah fulfill. This has He instructed you that you may remember.

7: 9. And those whose scales(of deeds) are light – they are the ones who will lose themselves for what injustice they were doing toward Our verses.

7:29. Say, [O Muhammad], "My Lord has ordered justice and that you direct yourselves [to the Qiblah] at every place [or time] of prostration, and invoke Him, sincere to Him in religion." Just as He originated you, you will return [to life] .

7: 181. And among those We created is a community which guides by truth and thereby establishes            justice.

10: 4. To Him is your return all together. [It is] the promise of Allah [which is] truth. Indeed, He begins the [process of] creation and then repeats it that He may reward those who have believed and done righteous deeds, in justice. But those who disbelieved will have a drink of scalding water and a painful punishment for what they used to deny.

10: 23. But when He saves them, at once they commit injustice upon the earth without right. O mankind, your injustice is only against yourselves, [being merely] the enjoyment of worldly life. Then to Us is your return, and We will inform you of what you used to do.

10: 47. And for every nation is a messenger. So when their messenger comes, it will be judged between them in justice, and they will not be wronged.

10: 54. And if each soul that wronged had everything on earth, it would offer it in ransom. And they will confide regret when they see the punishment; and they will be judged in justice, and they will not be wronged.

11: 85. And O my people, give full measure and weight in justice and do not deprive the people of their due and do not commit abuse on the earth, spreading corruption.

16: 76. And Allah presents an example of two men, one of them dumb and unable to do a thing, while he is a burden to his guardian. Wherever he directs him, he brings no good. Is he equal to one who commands justice, while he is on a straight path?

16: 90. Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.

17: 71. [Mention, O Muhammad], the Day We will call forth every people with their record [of deeds]. Then whoever is given his record in his right hand – those will read their records, and injustice will not be done to them, [even] as much as a thread

[inside the date seed].

18:49. And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, "Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?" And they will find what they did present [before them]. And your Lord does injustice to no one.

20: 111. And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice. 112. But he who does of righteous deeds while he is a believer – he will neither fear injustice nor deprivation.

21: 47. And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.

22: 60. That [is so]. And whoever responds [to injustice] with the equivalent of that with which he was harmed and then is tyrannized – Allah will surely aid him. Indeed, Allah is Pardoning and Forgiving.

24: 25. That Day, Allah will pay them in full their true [i.e., deserved] recompense, and they will know that it is Allah who is the manifest Truth [i.e., perfect in justice].

25: 4. And those who disbelieve say, "This [Quran] is not except a falsehood he invented, and another people assisted him in it." But they have committed an injustice and a lie.

25: 19. So they will deny you, [disbelievers], in what you say, and you cannot avert [punishment] or [find] help. And whoever commits injustice among you – We will make him taste a great punishment.

27: 13. But when there came to them Our visible signs, they said, "This is obvious magic."14. And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness. So see how was the end of the corrupters.

31: 13. And [mention, O Muhammad], when Luqman said to his son while he was instructing him, "O my son, do not associate [anything] with Allah. Indeed, association [with Him] is great injustice."

33: 70. O you who have believed, fear Allah and speak words of appropriate justice. 71. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment.

40: 17. This Day (Day of judgment) every soul will be recompensed for what it earned. No injustice today! Indeed, Allah is swift in account.

40: 31. Like the custom of the people of Noah and of  Aad and Thamud and those after them. And Allah wants no injustice for [His] servants.

42: 15. So to that [religion of Allah] invite, [O Muhammad], and remain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allah has revealed of scripture [i.e., the Quran], and I have been commanded to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination."

49: 9. And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.

55: 9. And establish weight in justice and do not make deficient the balance.

57: 25. We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.

Download Sahih International Translation of Quran

Regards

Tariq