The pursuit of justice represents a cardinal value and profound ethical imperative shared by both the Quran and the Bible, deeply rooted in the conceptualization of the divine will and the corresponding human moral responsibility. In our contemporary world, characterized by increasing religious pluralism and confronted by persistent global injustices, there exists an urgent and compelling need for substantive interreligious dialogue that centres on common ethical foundations. Justice, understood comprehensively as fairness, righteousness, equity, and accountability, provides a potent and promising thematic bridge for meaningful engagement between Muslims and Christians. This paper seeks to embark on a hermeneutical exploration of the scriptural underpinnings of justice within both the Quran and the Bible. It aims to analyse key interpretive insights drawn from these sacred texts that can potentially support and nourish a shared commitment to justice, peace, and the inherent dignity of all human beings. The methodology employed is fundamentally comparative and dialogical, consciously emphasizing interpretive convergences and the possibility of mutual enrichment, rather than engaging in polemics or advancing claims of exclusivism. The goal is to foster understanding and identify common ground upon which practical solidarity can be built.
The Divine Foundation of Justice: God as Source and Guarantor
Justice, in its broadest sense, is the idea that individuals should be treated fairly. This concept has its roots in ancient Roman Law, specifically in the Institutes of Justinian, a codification of Roman Law from the sixth century AD, which defines justice as “the constant and perpetual will to render to each his due”.
Modern-day Western notions of justice have their roots in Christian theology, which follows the divine command theory. According to this theory, God dictates morality and determines whether or not an action is seen as morally “good”, which in turn determines justice. (Hare, pp. 32–49).
The significance of justice cannot be overstated. As John Rawls, the great moral philosopher, aptly puts it, “Justice is the first virtue of social institutions, as truth is of systems of thought.” (Rawls, p. 3) Rawls’s theory of justice is built around two fundamental principles: equal rights to basic liberties and the arrangement of social and economic inequalities to benefit the least advantaged, while ensuring fair equality of opportunity. (Rawls, p. 266) Furthermore, social justice encompasses the just relationship between individuals and their society, considering the distribution of privileges, opportunities, and wealth. In legal theory, equity connects law to justice, as law cannot be applied without reference to justice. In this context, justice serves as the rationale and ethical foundation of equity. (Titi, p. 4)
Both the Quran and the Bible fundamentally anchor the concept of justice in the very nature and character of God. Justice is not merely a human construct or social convention, but a divine attribute that reflects God’s perfection and governance of the cosmos.
In the Quranic vision, justice (adl and qist) is intrinsic to God’s being and actions. The scripture bears witness to God’s own commitment to fairness: “God bears witness that there is no god but Him– as do the angels and those who have knowledge– upholding justice. There is no god but Him, the Almighty, the All Wise” (Quran 3:18). This divine maintenance of the universe in justice establishes the ultimate paradigm. Consequently, God commands human beings to mirror this divine quality: “God commands justice, doing good, and generosity towards relatives and He forbids what is shameful, blameworthy, and oppressive. He teaches you, so that you may take heed” (Quran 16:90). This verse positions justice not just as permissible, but as a direct divine command, integral to righteous living and social harmony. God’s justice is absolute and impartial, forming the basis for ultimate accountability.
Similarly, the Bible portrays God as the quintessential embodiment of justice and righteousness. His actions are inherently just, and His judgments are true. The Psalmist declares: “He will judge the world in righteousness and the peoples with equity” (Psalm 9:8), highlighting God’s role as the ultimate arbiter of global justice. This divine character is active and relational; God is not passive in the face of injustice: “The Lord works righteousness and justice for all who are oppressed” (Psalm 103:6). The prophet Isaiah further affirms God’s nature, stating, “For the Lord is a God of justice; blessed are those who wait for him” (Isaiah 30:18), linking divine justice with hope and blessing for those who trust in Him. This understanding implies that human pursuit of justice aligns with participating in God’s own work in the world.
Therefore, in both traditions, God is presented not only as commanding justice but as being inherently just. This shared theological foundation provides a powerful starting point for dialogue: justice is not optional but flows from the divine nature itself, making its pursuit a form of worship and devotion.
Justice as a Human Mandate: Impartiality, Integrity, and Action
Flowing directly from the divine foundation, both scriptures place a profound emphasis on the human obligation to actively establish and uphold justice in all spheres of life. This mandate demands impartiality, integrity, courage, and concrete action, often requiring individuals to transcend personal biases and societal pressures.
The Quran is unequivocal in its call for believers to be unwavering proponents of justice, regardless of personal cost or affiliation. It commands: “You who believe, uphold justice and bear witness for God, even if it is against yourselves, your parents, or your close relatives. Whether the person is rich or poor, God can best take care of both. Refrain from following your own desire, so that you can act justly– if you distort or neglect justice, God is fully aware of what you do” (Quran 4:135). This striking injunction underscores the absolute priority of justice over kinship, wealth, or self-interest, grounding it in ultimate loyalty to God and awareness of His oversight. The imperative is reiterated with an emphasis on impartiality even towards perceived adversaries: “You who believe, be steadfast in your devotion to God and bear witness impartially: do not let hatred of others lead you away from justice, but adhere to justice, for that is closer to awareness of God [taqwa]. Be mindful of God: God is well aware of all that you do” (Quran 5:8). Justice, therefore, must be blind to personal feelings or group animosity, reflecting a higher ethical standard rooted in piety and God-consciousness.
The Bible echoes this demand for active and impartial justice as a core requirement of faithfulness. The prophet Micah encapsulates this succinctly: “He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8). Justice here is not an isolated virtue but part of a triad of essential religious practices. The prophetic tradition consistently calls for justice to be manifest in tangible ways. Amos famously cries out for a transformative justice that permeates society: “Let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24). This imagery suggests a dynamic, powerful, and cleansing force that reshapes the social landscape. Furthermore, the principle of reciprocity, often called the Golden Rule, provides a fundamental ethical guideline for just conduct: “Do to others what you would have them do to you, for this sums up the Law and the Prophets” (Matthew 7:12). Acting justly towards others is thus framed as the fulfilment of the core divine teachings.
Both traditions, therefore, frame justice not as a passive ideal but as an active, demanding responsibility. It requires moral courage, impartiality that transcends personal ties and prejudices, and a commitment to acting rightly in all interactions. This shared emphasis on the practice of justice provides fertile ground for collaborative ethical reflection and action.
Dimensions of Justice: Social Equity, Economic Fairness, and Protection of the Vulnerable
The scriptural calls for justice extend deeply into the fabric of society, demanding specific attention to social equity, economic fairness, and the protection of marginalized and vulnerable groups. Both the Quran and the Bible articulate visions of a just society where the rights of all are protected, and resources are shared equitably.
The Quran places significant emphasis on economic justice and fairness in transactions. It mandates clarity and documentation to prevent disputes: “You who believe, when you contract a debt for a stated term, put it down in writing… Let a scribe write it down justly between you… That is more equitable in God’s sight, more reliable as testimony, and more likely to prevent doubts arising between you…” (Quran 2:282). Beyond individual transactions, the Quran addresses systemic issues, strongly advocating for the support of the marginalized and equitable distribution through mechanisms like Zakat and Sadaqa (e.g., Quran 9:60). Special attention is given to the just treatment of specific vulnerable groups, such as orphans. Fairness is mandated even in complex social arrangements like marriage, particularly concerning the care of orphans: “If you fear that you will not deal justly with orphan girls, you may marry whichever [other] women seem good to you, two, three, or four. If you fear that you cannot be equitable [to them], then marry only one, or your slave(s)…” (Quran 4:3). While the specific ruling addresses polygyny in a particular context, the underlying principle highlighted is the imperative of ensuring justice and equity, especially towards those lacking social power like orphan girls. Conversely, injustice, particularly opposing those who champion it, incurs severe consequences: “As for those who deny God’s revelations, kill prophets unjustly, and kill people who command justice, give them news of a painful torment” (Quran 3:21). This highlights the gravity of obstructing the establishment of justice.
The Bible resonates powerfully with this concern for social and economic justice, particularly for the poor and oppressed. The prophet Isaiah provides a clear mandate for action: “Learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow” (Isaiah 1:17). This call moves beyond passive piety to active engagement in rectifying social wrongs. The Book of Proverbs highlights the moral distinction between the righteous and the wicked based on their concern for the vulnerable: “The righteous care about justice for the poor, but the wicked have no such concern” (Proverbs 29:7). This concern is not merely human sentiment but reflects God’s own actions, as affirmed in Psalm 103:6 (previously cited for God’s work). The health and stability of society are linked to the prevalence of justice: “When the righteous triumph, there is great glory; but when the wicked rise, people hide themselves” (Proverbs 28:12), suggesting that widespread injustice leads to fear and social breakdown. The prophetic and legal traditions consistently advocate for the rights of the poor, widows, orphans, and resident aliens (e.g., Deuteronomy 24:17-22).
Both scriptures thus converge significantly in their demand for a justice that translates into social and economic equity. They share a profound concern for the well-being of the poor, the orphan, the widow, and the oppressed, viewing the treatment of these groups as a litmus test of a society’s righteousness and faithfulness. This provides a strong basis for interfaith collaboration on poverty alleviation, advocacy for the marginalized, and promoting fair economic practices.
Justice, Mercy, Retribution, and Restoration
A crucial dimension of justice in both the Quran and the Bible is its complex interplay with concepts like mercy, forgiveness, retribution, and restoration. Neither tradition presents justice solely in punitive terms; it is often balanced or even perfected by compassion and the goal of healing relationships and society.
The Quran acknowledges the principle of recompense for wrongdoing, establishing a basis for legal accountability: “The retribution for a bad deed is one like it…”. However, it immediately follows this with a higher ethical path: “…but whoever pardons and puts things right will have his reward from God Himself– He does not like wrongdoers” (Quran 42:40). This verse clearly elevates pardon and reconciliation above strict retribution, framing forgiveness as a divine virtue worthy of reward, while still condemning wrongdoing. This balance suggests that while justice demands accountability, its ultimate aim can be restorative, facilitated by mercy. The Quran frequently pairs God’s justice with His overwhelming mercy (Rahmah).
The Bible also navigates this tension. While Old Testament law includes principles of proportional retribution (“an eye for an eye”), the prophetic and wisdom traditions often emphasize mercy and restoration. Micah 6:8 (cited earlier) pairs “do justice” with “love kindness,” indicating their inseparability. The New Testament, particularly through the teachings of Jesus and the writings of the Apostles, places a profound emphasis on mercy. The Epistle of James states starkly: “For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment” (James 2:13). This doesn’t negate judgment but suggests that mercy holds a preeminent place in the divine economy and should characterize human relationships. Jesus’ teachings consistently point towards forgiveness and reconciliation (e.g., Matthew 18:21-35).
This nuanced interplay between justice and mercy offers a rich area for interreligious dialogue. Both traditions recognize that justice without mercy can become harsh and unforgiving, while mercy without accountability can undermine justice and enable impunity. Exploring how Muslims and Christians understand and practice this balance—in personal ethics, communal life, and legal systems—can lead to mutual learning and a more holistic approach to conflict resolution, reconciliation, and social healing. Both scriptures ultimately point towards a divine model where justice and mercy coexist, challenging believers to embody both qualities.
Hermeneutical Convergences and a Shared Prophetic Ethos
A hermeneutical examination reveals significant convergences in the understanding and application of justice within the Quran and the Bible, providing a solid foundation for dialogue and collaboration. Both scriptures reveal a profound commitment to justice as simultaneously a divine attribute and a fundamental human responsibility. While terminology differs—the Quran often using adl (justice as equilibrium/fairness) and qist (equity/impartiality), the Bible employing mishpat (judgment/justice) and tzedakah (righteousness/ social justice)—the underlying ethical concerns often overlap significantly. In both traditions, God is portrayed as just and loving, whose justice is not merely punitive but ultimately aims for restoration and redemption (Quran 6:115; Psalm 89:14).
This shared language and conceptual framework enable a hermeneutics of convergence. For instance, the Quranic injunction to uphold justice and bear witness even against oneself or one’s kin (Quran 4:135) resonates deeply with biblical calls for honest judgment, integrity, and speaking up for the voiceless (cf. Proverbs 31:8–9). The Quran’s comprehensive vision of economic justice, including fair transactions ensuring clarity and equity (Quran 2:282), support for the needy (cf. Quran 2:177; 59:7), and condemnation of exploitation, finds strong parallels in biblical laws and prophetic condemnations concerning fair treatment of labourers, cancellation of debts, generosity to the poor, and care for the marginalized (cf. Leviticus 19:13; Deuteronomy 15:1–11; Isaiah 1:17). Both traditions fundamentally resist structural injustice and emphasize communal responsibility for establishing equity.
Furthermore, both scriptures present prophets as central figures who embody and proclaim God’s call for justice. Quranic narratives depict prophets like Moses, Shuaib, and Jesus confronting tyranny, economic exploitation, and societal corruption, demanding adherence to divine standards of fairness (e.g., related themes in Quran 7:145, 11:85, 5:110). Similarly, the biblical prophets stand as powerful voices for the voiceless, challenging kings, priests, and the people to abandon idolatry and superficial religiosity in favour of true justice, compassion, and humility (e.g., Amos 5:24, Micah 6:8). This shared prophetic ethos—characterized by courage, critique of power, advocacy for the oppressed, and unwavering commitment to divine justice—can serve as a powerful shared paradigm in contemporary interreligious solidarity efforts. It calls believers in both traditions away from reducing justice to mere legalism or abstract ideals, towards a lived, transformative commitment rooted in divine purpose and the affirmation of human dignity.
Hermeneutical Challenges and Opportunities for Dialogue
While the convergences are significant, an honest hermeneutical engagement must also acknowledge differences and potential challenges in the interpretation and application of justice within and between the two traditions. Certain scriptural passages in both the Quran and the Bible have, at times, been interpreted or misused historically to justify exclusion, violence, or structural inequity—whether through particular readings of chosenness, divine wrath, specific legal penalties, or social hierarchies. A justice-centered hermeneutic, therefore, must be critically self-aware, willing to critique interpretations that contradict the overarching scriptural emphasis on compassion, equity, and human dignity, and striving to recover the liberative core of the texts.
This necessitates moving beyond simplistic literalism towards more contextual, ethical, and holistic methods of interpretation. For example, Quranic verses dealing with legal penalties (hudud) or warfare must be read in light of the broader Quranic principles emphasizing compassion, forgiveness, the sanctity of life, and the strict conditions limiting conflict (e.g., principles reflected in Quran 5:32; 24:22; 2:190). Similarly, biblical texts dealing with conquest, imprecation, or seemingly harsh laws require careful interpretation through the lens of progressive revelation, the overarching narrative of God’s redemptive love, and particularly the teachings and example of Jesus emphasizing nonviolence, enemy-love, and radical inclusion.
Modern and classical exegetes and theologians within both traditions have contributed significantly to such reorientations. Islamic scholars emphasizing maqasid al-Shariah (the higher objectives of divine law, including justice) and contemporary Christian liberation, feminist, and post-colonial theologians foregrounding justice for the marginalized offer valuable resources. Interfaith hermeneutics can draw upon these internal developments, fostering modes of “scriptural reasoning” and public theology where Muslims and Christians engage texts together, seeking wisdom for shared challenges.
Acknowledging differences in legal frameworks (e.g., the detailed nature of Shariah compared to the New Testament’s emphasis on principles over specific codes), theological nuances (e.g., differing conceptions of divine law, covenant, and salvation), and historical experiences should not be seen as insurmountable barriers. Rather, they present opportunities for deeper mutual understanding and mutual critique, enriching each tradition’s self-understanding. Dialogue on justice challenges exclusivist interpretations that claim a monopoly on divine favour or truth. The Quran’s affirmation that God loves those who are equitable (al-muqsitin, e.g., Quran 60:8) and the Bible’s declaration that God shows no partiality and accepts those from every nation who fear Him and do what is right (Acts 10:34–35) both point towards a universal ethic of justice that affirms human dignity across religious boundaries.
Justice as a Shared Spiritual Journey and Basis for Solidarity
Ultimately, the exploration of justice in the Quran and the Bible should propel believers beyond theoretical discussion towards practical collaboration and shared witness. Justice, as presented in these scriptures, is not merely an abstract legal concept or a theological doctrine, but a spiritual path and a communal journey rooted in the character of God, exemplified by prophets, and manifested in concrete human relationships and societal structures. As humanity faces intensifying global challenges—including poverty, systemic racism, violent conflict, ecological degradation, and political oppression—interreligious cooperation grounded in a shared commitment to justice becomes not only desirable but morally imperative.
This hermeneutical exploration has highlighted the profound resonance between Quranic and Biblical visions of justice. A justice-centered dialogue must therefore move beyond doctrinal disputes to focus on shared ethical praxis. The Quran and the Bible offer powerful moral visions that can inspire and sustain collaborative efforts for economic justice, gender equity, racial reconciliation, environmental stewardship, and political accountability. This requires cultivating a hermeneutics of empathy—an approach that seeks to listen deeply to the ‘other,’ understand their scriptural interpretations with openness and humility, and identify common ground for action.
One potent example lies in the shared scriptural concern for the oppressed and marginalized—the poor, orphans, widows, strangers, refugees, and captives. The Quran identifies supporting them as a test of true faith and virtue (e.g., Quran 76:8–9; 90:12-16), just as the Bible views care for them as the essence of pure religion and active worship (James 1:27; Isaiah 58:6–7; Matthew 25:31-46). Such deeply embedded, shared imperatives provide a clear mandate for faith communities to work together on practical initiatives like poverty alleviation programs, refugee resettlement and support, advocacy for human rights, and peacebuilding efforts.
Another critical area for collaboration is the critique of unjust governance and systemic corruption. Both scriptures contain strong denunciations of tyranny, exploitation by the powerful, and deception in leadership (e.g., Quran 28:4; Ecclesiastes 5:8; Amos 5:11-12). This shared prophetic critique can form a common platform for religious leaders and communities to engage in constructive social criticism, promote ethical governance, advocate for transparency and accountability, and bear prophetic witness in the public square.
A Shared Ethical Journey
The concept of justice serves as a robust and luminous bridge connecting the ethical landscapes of the Quran and the Bible. This hermeneutical exploration, by carefully integrating and synthesizing the scriptural witnesses of both traditions using specified translations where requested, reveals a profound shared heritage centered on justice as a divine attribute, a fundamental human responsibility, and the bedrock of a righteous society. While distinct theological frameworks and interpretive histories shape specific understandings and applications, the core imperatives—to act justly, defend the vulnerable, pursue impartiality, balance accountability with mercy, and structure society equitably—resonate powerfully across both scriptures.
By engaging in a dialogue centered on justice, Muslims and Christians can move beyond historical polemics and doctrinal divisions to discover deep ethical kinship. This requires a hermeneutics of humility, openness, and a commitment to seeking the practical implications of scriptural teachings. Such dialogue must not remain a purely academic or theoretical exercise; it must translate into a praxis of solidarity, where believers from different traditions join hands and “walk humbly with their God” (Micah 6:8) together, striving collaboratively to embody the divine call to “uphold justice” (Quran 4:135) and “let justice roll down like waters” (Amos 5:24) in a world desperately in need of both. Through this shared spiritual and ethical journey, interreligious understanding can deepen, mutual respect can flourish, and collective action can contribute meaningfully to building a more just, compassionate, and peaceful world, reflecting the highest ideals of both faiths.
Subscribe to Our Newsletter
Get the latest CounterCurrents updates delivered straight to your inbox.
Bibliography
Brueggemann, Walter. Theology of the Old Testament. Minneapolis: Fortress Press, 1997.
Esposito, John L. Islam: The Straight Path. Oxford: Oxford University Press, 2011.
Hare, John E. God’s Command. Oxford: Oxford University Press, 2015.
M.A.S. Abdel Haleem (translator), The Quran, M.A.S. Abdel Haleem. Oxford: Oxford University Press, 2004.
Rahman, Fazlur. Major Themes of the Quran. Chicago: University of Chicago Press, 2009.
Rawls, John. A Theory of Justice. Cambridge, MA: The Belknap Press of Harvard University Press, 1999.
Sachedina, Abdulaziz. The Islamic Roots of Democratic Pluralism. Oxford: Oxford University Press, 2001.
The Bible. New International Version. Grand Rapids, MI: Zondervan, 2011.
Titi, Catharine. The Function of Equity in International Law. Oxford: Oxford University Press, 2021.
Volf, Miroslav. Exclusion and Embrace. Nashville: Abingdon Press, 1996.
Wright, N.T. Paul and the Faithfulness of God. Minneapolis: Fortress Press, 2013.
V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. He can be reached at [email protected]
