The Verdict of the Quran

The Verdict of the Quran

1989 5 May 9-10 The Verdict of the Quran (427) In ancient Medina (Yathrib), where the population consisted of both Jews and non-Jews, the moral condition of the Jews was such that when Jews fought Jews, or when an individual Jew was unjust or cruel to another of his own faith, their leaders remained impassive, unmindful of God’s specific commandment that when a man takes another’s life or property, or sullies his honour, it is our duty to do our utmost to stop such injustice: we should not, in fact, rest content until such evils are removed from society. But if a similar incident took place between a Jew and a non-Jew, for instance if an idolater encroached upon the life or property of a Jew, then it would be as if a hornet’s nest had been disturbed. Jewish scholars would wrathfully emerge from their seclusion and Jewish leaders would make fiery speeches against that particular piece of injustice. Then they would definitely recall every commandment of the divine Shariah which dealt with respect for the life, property and honour of others.

Although in this way, they figured as champions of the divine Shariah, they did not receive any credit for this ostensibly religious act. The Quran specifically asks how it came about that in cases of injustice and oppression in which only Jews were involved they did not remember the commandments of their scriptures, but that whenever there was any confrontation between Jews and non-Jews, they launched public campaigns in the cause of justice, that being one of the imperatives of their scriptures. The Quran, in fact, denounced people who adhered to such double standards and made it plain that they would be put to shame in this world and could expect nothing in the Hereafter but the severest of punishment (2:85).

This verse of the Quran applies as much to our present-day Muslim religious scholars and leaders as it did to the Jews of antiquity. Today, it is common to find Muslims treating other Muslims with great cruelty and injustice without there being any reaction on the part of religious authorities. They simply close their eyes to such evils, neither aiding the Oppressed nor condemning the oppressor. They do not appear to see it as their duty to rid society altogether of oppression. Yet, if the oppressor happens to be a non-Muslim, all the religious leaders and scholars rise in a body against him. They would do well to reflect upon the fact that such acts, in the eyes of God, merit no reward as being ‘religious’ in motivation, but are deserving rather of punishment.