I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord. For us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) final goal.
(al-Shūrā 42: 15)
This verse instructs that one should convey the message fully without discrimination, and that all human beings should be judged on the same footing.
Certain Exceptions
Justice demands that all human beings should be treated fairly. However, this does not mean that there should always be equality among them in all matters. Of course, there are some basic civil rights in respect of which all citizens are to be treated equally, for example the right to vote. But there will be inequality in the remuneration of those who work in different fields or positive discrimination in favour of the disabled and oppressed. Attempts to create artificial equality are not practical nor desirable. The Islamic teachings are that everyone should have equal rights and opportunity in the social, economic and political fields and that everyone should be treated justly.
References
ʿAdl: 2: 282; 4: 58; 16: 90; 49: 9; 65: 2. Qisṭ: 3: 18; 4: 135; 5: 8 and 42; 6: 152. Mīzān: 6: 152; 7: 85; 11: 85; 55: 8; 57: 25.
ʿAfw [
see Maghfirah
ʿAhd [
Meaning
Al-ʿAhd (pl. ʿuhūd) means to protect or take care of something. Hence, a binding promise, a promise that should be fulfilled is called ʿahd. In the Qur’ān the word is often used for fulfilling one’s obligation to Allah. The other word also used with the same meaning is Mīthāq. Its root is WTHQ which means reliability and trust and is translated as a covenant. Thus, it indicates permanence and it is used for important issues in which both parties have fully committed themselves to observe the agreement. The word is commonly used for treaties between nations.
In the Qur’ān, the most important meaning of ʿahd and mīthāq is man’s covenant with Allah, whereby man binds himself to worship Him to the exclusion of all other animate or inanimate beings or objects. In return Allah promises man’s spiritual and material well-being as well as his salvation in the Hereafter.
The First Covenant
The first covenant which human beings entered with Allah was before their birth. It is recorded in the Qur’ān thus:
And (remember) when your Lord brought forth from the Children of Ādam from their loins their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord?” They said: “Yes, we testify.” (This) was, lest you should say on the Day of Resurrection: “Of this we were unaware.”
(al-Aʿrāf 7: 172)
According to aḥādīth this incident took place at the creation of mankind. After the creation of the Prophet Ādam (peace be upon him) angels were asked to bow down before him and man was proclaimed vice-gerent on Earth. All mankind was brought forth and this covenant took place so that mankind has no excuse of not knowing their obligations. To reinforce this Allah promised to send His prophets to remind people of their covenant. Hence, this covenant will be presented as testimony on the Day of Judgement to prove that Allah has fulfilled His part of the agreement. It is also logical that as vicegerent and representative of Allah on earth, man should take an oath of allegiance. As this oath is taken individually each person is responsible to Allah for this. One cannot plead ignorance of one’s obligations.
The question may be raised that since this “covenant” is not in our conscious memory, how can it be cited as testimony against us? This is an instinctual covenant which may not be in man’s conscious memory but everyone by instinct knows the difference between good and evil. This awareness can be sharpened or destroyed by man’s own inclinations and actions. This is also true of our potential capabilities as well. These potentialities have to be activated by external factors such as education and training. Hence, these can be preserved or obliterated. The task of the prophets throughout human history was to revive the memory of this covenant.
Covenants through the Prophets
These covenants were made to reinforce the instinctual covenant through the agency of the Prophets. These covenants through the Prophets were either oral or in written form. The Qur’ān makes several references to them. For example Banū Isrā’īl were reminded: “Fulfil your covenant with Me as I fulfil My covenant with you” (al-Baqarah 2: 40); and again they were told: “And remember We took your covenant and We raised above you Mount Sinai (saying): ‘Hold firmly to what We have given you…’” (al-Baqarah 2: 63). Further on, yet another covenant is mentioned: “And remember We took a covenant from the Children of Isrā’īl (to this effect): worship none but Allah…” (al-Baqarah 2: 83). The Ten Commandments given to the Prophet Mūsā (peace be upon him) established the covenant wrought in stone. Similar scriptural covenants in written form are mentioned in the Bible (Old and New Testaments) and the Qur’ān.
Some Specific Covenants with the Prophets
The Qur’ān also narrates several specific covenants Allah has taken from His Messengers. For example about the Prophet Ādam (peace be upon him) it is mentioned: “We had already, beforehand taken the covenant of Ādam, but he forgot: and We found on his part no firm resolve” (Ṭā Hā 20: 115). The other covenants mentioned are with the Prophets Ibrāhīm and Ismāʿīl in (al-Baqarah 2: 125) and with the Prophets Nūḥ, Ibrāhīm, Mūsā, ʿĪsā and Muḥammad (peace be upon them) in (al-Aḥzāb 33: 7) and (al-Shūrā 42: 13).
General Contracts
Great emphasis is given on fulfilling the promises and contracts one enters into in daily life whether domestic or commercial. Man’s life on this earth is full of covenants, contracts and agreements either explicit (business transactions) or implicit (marriage contracts). The general Qur’ānic command is to fulfil them (al-Naḥl 16: 91). One is accountable for them on the Day of Judgement (al-Isrā’ 17: 34).
References
ʿAhd: 2: 27; 3: 77; 13: 20; 16: 91; 17: 34. Mīthāq: 2: 83; 3: 81; 4: 92; 8: 72; 13: 20.
Ahl al-Kitāb [
see Kitāb
Ajal [
Meaning
Ajal means date, deadline, and time of death, hence the appointed time. To emphasize this last meaning, in some Qur’ānic verses the expression used is Ajal Musammā (fixed period of time). The Ajal as a keyword refers to the fixed period of time
