The Path Toward Establishing Justice

A deep reflection is needed to grasp the wisdom in Allah’s saying, exalted is He: “As for the sky, He raised it high and set the balance” (55:7). The key to this reflection lies in the pairing of the raised sky with the establishment of the balance. The word “sky” (as-samāʾ) is used in both its literal and figurative senses. Literally, it is among the signs of the Creator’s perfect design and the realm of the angels. Figuratively, it refers to the origin of divine rulings and the source of His decrees, as Allah says: “And in the sky is your provision and whatever you are promised” (51:22). The intended meaning of “the balance” (al-mīzān) is justice. Allah “set” the balance, meaning He designated it for establishing order in creation, as He said: “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” (57:25). It also signifies the perfection of creation, as Allah said: “You will never see any imperfection in the creation of the Most Compassionate. So look again: do you see any flaws?” (67:3).

The perfection of creation points to the perfection of His decrees, judgments, and laws. It serves as a profound sign that awakens the senses, lifts the veil of heedlessness, and removes the dullness brought about by familiarity and habit.

The establishment of justice is achieved only by preserving the balance and preventing transgression. Thus, disturbing the balance is the very essence of injustice.

It is known that the upholding of the balance — manifested in the soundness of the heavens and the earth — depends on the righteousness of people, as Allah says: “Had the truth followed their desires, the heavens and the earth and all within them would have been corrupted” (23:71), and He also says: “Corruption has appeared on land and sea because of what people’s hands have earned” (30:41). From this comprehensive divine perspective, the guarantor and protector of the balance is righteous action. This means that every believer is responsible for upholding the balance by diligently pursuing righteous deeds in every aspect of life.

The criteria for an action to be righteous are that it be sincere and correct, meaning it is performed in accordance with divine guidance. So, what are the criteria of the balance by which a person or a community assesses their lives?

The criteria of the balance rest upon three pillars:

1. Righteous deeds (previously mentioned)

2. Moderation (wasatiyah)

3. Commitment to justice (qisṭ).

As for moderation, it encompasses all its meanings — whether from the sense of “middle” as the best and most excellent, or from “balance” as in temperance and fairness, or from its physical, tangible sense. A servant must seek moderation within themselves and with their community, for it is the function of the Ummah entrusted to them by Allah. This moderation applies to belief and conviction: no excess leading to spiritual detachment, and no decline into materialism — just as Allah (swt) described the moderation of the Companions of the Messenger of Allah in Surat Al-Fath (48:29). It applies to thought and emotion: not stagnating upon what one already knows, nor falling into blind imitation, but holding firmly to a constant principle: “Wisdom is the lost property of the believer — wherever they find it, they claim it with verification and certainty.” And it applies to organization and coordination: refinement, discipline, legislation, and guidance applied in measured degrees that truly achieve benefit.

As for justice (al-qisṭ), its essence is avoiding favoritism and not fearing blame when one is steadfast upon the truth, as Allah describes the believers as: “struggling in the Way of Allah, fearing no blame from anyone ...” (5:54). This steadfastness reflects the sincerity of their faith — faith so deeply rooted in their hearts that no temptation nor criticism can divert them from it. Yielding to blame is a sign of weak certainty and frail resolve, whereas standing firm upon the truth is a sign of true self-confidence and sound judgment. As for favoritism, once it enters, it corrupts the balance and undermines values. The principle that must be upheld is that the path to honor is steadfastness upon the religion of Allah, and that virtue is attained only through humility before Him and adherence to His commands. The Quran strongly warns the Ummah in this regard. Reflect upon Allah’s words to His Prophet (peace and blessings be upon him): “Had the Messenger made up something in Our Name, We would have certainly seized him by his right hand, then severed his aorta” (69:44–46). And His saying: “Then We would have made you taste double [punishment] in life and double [punishment] after death” (17:75). And Allah said to Noah (peace be upon him): “O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so do not ask Me about that of which you have no knowledge. Indeed, I advise you, lest you be among the ignorant”(11:46).

This means that a believer must strive to remain firm upon the truth, for this is a condition for maintaining balance. Whoever shows leniency in this matter or inclines toward what he/she labels as mercy, gentleness, or ease has, in reality, disrupted the balance. Therefore, the practical realization of balance requires adherence to two principles: knowing the limits of mercy and avoiding self-admiration.

Knowing the limits of mercy means recognizing that the Most Merciful is also severe in punishment. A servant never despairs of Allah’s mercy, yet mercy is attained through taqwa (piety), not through wishful thinking. As the Prophet (peace and blessings be upon him) said: “The incapable one is he who follows his desires and then merely hopes upon Allah.”

The second principle is avoiding self-admiration, for admiring one’s deeds leads to relying on them and assuming they have been accepted. This contradicts the essence of taqwa, which is to strive in good deeds and increase in righteous actions, while fearing that they may not be accepted. Allah (swt) says: “And they who give what they give while their hearts are fearful because they will be returning to their Lord — it is they who race in doing good deeds, and they are the foremost.” (23:60–61)

Upholding the balance revolves around two main aspects.

First: Performing deeds with both fear and hope — fear that one’s deeds may not be accepted, and hope that they will be pleasing to Allah, accompanied by longing for His forgiveness. As Ibrahim (peace be upon him) said: “And (the One) Who I aspire that He will forgive me my sin on the Day of Recompense” (26:82). Likewise, the magicians of Pharaoh said in the same surah: “Indeed, we aspire that our Lord will forgive us our sins because we were the first of the believers” (26:51).

Second: Remaining firm upon the path upon which mercy descends — namely, obedience and striving (jihād). Allah (swt) says about the People of the Cave: “And when you have withdrawn from them and from what they worship other than Allah, retreat to the cave. Your Lord will spread for you of His mercy and will prepare for you ease in your affair” (18:16). Mercy was found in the cave because they sought refuge in Allah there, preserving their creed and their faith. Likewise, adhering to an environment in which the believer remains firmly connected to the tools of purification and steadfastness — namely repentance, turning back to Allah, and patience — forms a protective framework that guides one toward righteous action.

Failure to uphold the standards of the balance — especially the essential regulator that preserves proportion and equilibrium, namely justice (al-qiṣṭ) — leads a person either to cheat the balance by diminishing it or to transgress it by exceeding its limits. In both cases, the balance collapses.

The raised sky — symbolizing the establishment of the balance — also points to the servant’s divine protection: care, defense, sustenance, and other blessings. If the balance collapses, the “sky,” this divine canopy of protection, collapses as well, and the servant falls into Allah’s anger, having no protector or helper besides Him. Allah, Exalted is He, commanded His Messenger: “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah], and do not transgress. Indeed, He is Seeing of what you do.” (11:112). And He said: “Partake of the good things that We have provided for you, but do not transgress lest My wrath fall upon you; for he upon whom My wrath falls is certainly ruined.” (20:81).

Thus, whoever does not uphold the balance exposes themselves to Allah’s wrath, the effects of which in worldly life include deprivation, hardship, and being abandoned and left to themselves. The way out is found in Allah’s statement: “Indeed, I am surely Most Forgiving to whoever repents, believes, does righteous deeds, and then remains guided” (20:82).