Reclaiming Allah’s System of Justice: Thoughts on Ayah 25 of Surah Al-Hadid

This ayah from Surah Al-Hadid is a profound verse that encapsulates the mission of the prophets, the role of divine revelation, and the obligation to establish a society based on the justice of Islam. Sayyid Qutb in Fi Zilal al-Quran mentions about this ayah as a defining moment in Surah Al-Hadid, where the purpose of revelation is fully revealed and Maulana Maududi mentions that this ayah is central to understanding the mission of Islam. Scholars of tafsir emphasize that the purpose of sending prophets was not only to guide individuals to worship Allah but also to lay down a comprehensive social and political order rooted in divine justice. Classical commentaries, such as those by Imam Al-Qurtubi and Al-Tabari, underline that this verse is a call for a societal transformation where justice (قسط) is established as a central pillar. The phrase "لِيَقُومَ النَّاسُ بِالْقِسْطِ" (so that people may uphold justice) is interpreted as the fundamental aim of Shariah: to create a balanced society where divine law and equality prevail, free from oppression and exploitation.

Imam Al-Razi describe the ‘kitab’ as the legal and moral framework necessary for establishing justice. Al-Qurtubi explains that the ‘meezan’ applies to social, economic, and political systems, emphasizing that Islam demands a society where no individual or group is oppressed or exploited. The mention of iron (hadeed) in this ayah is significant as it symbolizes strength and the means to enforce justice. Scholars like Ibn Kathir and Al-Razi interpret iron as both a constructive and protective force. It serves as a metaphor for the power needed to uphold justice and protect the weak.

Maulana Maududi elaborates on this further in his Tafhim-ul-Quran, stating that the inclusion of terms like الْكِتَابَ (the Book) and الْمِيزَانَ (the Balance) in the ayah indicates the dual aspects of divine guidance. The kitab refers to the revealed scriptures that outline spiritual and moral principles, while the meezan represents the balance or justice that must be maintained within the society. Maulana Maududi emphasizes that Islam is an active force for societal reform and justice, not confined to individual piety. He argues that Islam came to replace systems of tyranny and exploitation with a structure based on fairness, thereby filling the moral and spiritual void left by secular ideologies. In this context, Islam is not a passive religion but a transformative force designed to establish justice on a societal level.

Dr. Israr Ahmed interprets this verse as a "climax" in the Quran’s call for justice and divine governance. For Dr. Israr, this ayah signifies the completeness of Islam, stressing that true Deen is inseparable from the striving for justice and the establishment of a just order. He explains that the ayah not only urges believers to engage in personal worship but also compels them to take collective responsibility for societal reform.

Importance of Implementing Islam as a Comprehensive System

Imam Al-Qurtubi and Al-Tabari highlight that the phrase لِيَقُومَ النَّاسُ بِالْقِسْطِ (“so that people may uphold justice”) is a call to actively engage in creating a balanced society governed by Shariah.

Ibn Taymiyyah in his Majmu' al-Fatawa, mentions that ruling by anything other than what Allah has revealed is an act of oppression and a rejection of divine authority.

Imam Al-Shawkani in his Fath al-Qadir stresses that the economic laws of Islam are designed to ensure that wealth circulates throughout society, benefiting all segments, particularly the poor and vulnerable. This economic framework, according to these scholars, is an essential part of establishing qist (justice) in society.

Imam Ghazali mentions in Ihya Ulum al-Din that a society that ignores these responsibilities is prone to corruption and moral decay. By maintaining strong family structures, social harmony, and mutual accountability, Islam seeks to build a society that is not only spiritually strong but also socially cohesive.

The political system in Islam, as detailed by scholars like Ibn Khaldun and Al-Mawardi, is rooted in Shura (consultation), justice, and accountability. Islamic governance mandates that rulers are to govern according to divine law, and they are accountable to Allah and to the people they serve. Ibn Khaldun in his Muqaddimah mentions that Shariah-based governance is the only true system of justice, as it is free from the biases and corruptions of personal interests that plague man-made systems. Al-Mawardi in Al-Ahkam al-Sultaniyyah emphasizes that the role of Islamic governance is to implement Shariah, maintain social justice, and provide security to the community.

The obligation of implementing divine law is further emphasized in Surah Al-Ma'idah, where Allah states, "And whoever does not judge by what Allah has revealed—then it is those who are the disbelievers." (Quran 5:44). Classical scholars interpret this ayah as a stern warning against abandoning Shariah. Ibn Kathir mentions in his Tafsir of this ayah "Whoever rejects what Allah has revealed, will have committed Kufr, and whoever accepts what Allah has revealed, but did not rule by it, is a Zalim (unjust) and a Fasiq (rebellious) and a sinner.". Imam Al-Shawkani reiterates this by noting that any system that replaces Allah’s laws with man-made laws is inherently unjust and will inevitably lead to societal corruption.

The Secularization Agenda: Efforts to Confine Islam to Personal Faith

Western powers, particularly France and Britain, worked systematically to secularize Islam, aiming to reduce it to a personal faith while removing its influence on governance. Recognizing the strength of a unified Islamic state, they sought to dismantle the Khilafah and push Muslims towards nationalism, secularism, and individualism.

In Lebanon, institutions like the American University of Beirut were established with the intent to shape Muslim youth through Western ideals of freedom, liberalism, and secular governance, diverting them from Islamic principles. Such educational establishments became breeding grounds for secular thought, fostering an alignment with Western ideologies and weakening the sense of Islamic unity.

British officials encouraged constitutional reforms in the Ottoman Empire, promoting Western-style governance. Midhat Pasha’s attempts to introduce a constitution, for instance, were directly influenced by this Western agenda, inching the empire toward secular democracy. After the eventual dismantling of the Khilafah, figures like Lord Curzon openly stated that they sought to prevent the Islamic world from ever uniting under a single government again.

The colonial push to secularize Islam profoundly influenced reformers like Muhammad Abduh and Jamal al-Din al-Afghani, who encountered Western ideals that promoted Islam as a personal, ethical faith, detached from governance. Abduh argued in Al-Islam wa al-Nasraniyya ma'a al-'Ilm wal-Madaniyya that Islam could coexist with Western secular values, proposing a version of Islam focused on personal ethics and spirituality, while Afghani emphasized nationalism over Islamic unity under a Khilafah, reflecting secular influences in his resistance to imperialism.

Ali Abd al-Raziq furthered this by arguing in Al-Islam wa Usul al-Hukm that Islam requires no specific political system, endorsing secular governance as compatible with Islamic ethics. This view aligned with Western aims to privatize Islam and detach it from political authority. Mustafa Kemal Atatürk epitomized these efforts, abolishing the Ottoman Khilafah in 1924 and enforcing secular laws in Turkey, reducing Islam to a cultural identity.

Together, Abduh, Afghani, Abd al-Raziq, and Atatürk illustrate the shift towards a secularized view of Islam, aligning with Western aims to limit Islam’s public role and confine it to personal faith.

Today, the modern Muslim-majority countries, such as Egypt, Turkey, Saudi Arabia, and Jordan, align closely with Western powers, shaping both foreign and domestic policies around secular, international standards rather than Islamic principles. Egypt’s reliance on U.S. military aid has led it to prioritize Western alliances, even collaborating with Israel in Sinai, often sidelining broader Islamic concerns like the Palestinian cause. Turkey, a NATO member, maintains a secular framework rooted in Atatürk’s reforms, with its social laws inspired by European models and its foreign policy shaped by Western alliances, as seen in its stance on Syria. Saudi Arabia’s Vision 2030 plan furthers Western-style modernization, introducing entertainment and mixed-gender events that shift away from traditional Islamic public practices. Additionally, Saudi’s strong security and economic ties with the U.S. steer its policies toward American interests, with many examples to cite. Together, these states reflect a trend toward secular governance and foreign alliances that prioritize national and Western interests over Islamic governance and unity, promoting a version of Islam confined to the private sphere.

These states not only implement the secular ideology but actively suppress movements that call for a return to Islamic governance, even when done in a non-violent manner. Egypt has a history of crack down on the Muslim Brotherhood for its calls toward Shariah, the entire Muslim world criminalizes Hizb ut-Tahrir’s call for the re-establishment of the Khilafah. Even Western nations have imposed restrictions on such activism, fearing the spread of ideas that advocate a comprehensive Islamic system, revealing a concerted global effort to stifle movements that challenge secular dominance.

Secular Western think tanks, like RAND Corporation, further support this agenda. In their report “Civil Democratic Islam: Partners, Resources, and Strategies,” RAND advocated for promoting “moderate” Muslims who emphasize a secular, individualized Islam, compatible with Western values, effectively sidelining those who seek a comprehensive Islamic governance model.

Reviving the Obligation

This ayah of Surah Al-Hadid is a clear directive to Muslims to uphold qist—a just order that reflects Allah’s wisdom and guidance across every level of society. The verse reminds our obligation to work toward establishing an Islamic system that ensures justice, mercy, and balance (mizan) for all. While personal piety and the cultivation of Islamic values within the family are essential, these are only the building blocks. True justice as commanded by Allah requires a comprehensive framework, where the divine laws are applied to bring about harmony and prosperity in society.

Today’s Muslim Nations, however, live under systems that are detached from this divine vision, embracing secular ideologies. Secular laws, with their limited human perspective, fail to address the deeper issues that plague society. They neither fulfil the aspirations of the Ummah nor provide the justice that Allah envisions for humanity. This detachment from Shariah not only betrays the Ummah but also deprives the world of a just system rooted in divine wisdom. Imam al-Juwayni, in Ghiyath al-Umam, warns that without a leader implementing Shariah, “the strong will devour the weak, and corruption will prevail.” His words resonate deeply in today’s context, as secular systems perpetuate social and economic inequality rather than justice.

The duty to implement the laws of Allah is a practical one, even in the 21st century. Islam’s teachings are timeless, adaptable to every age and circumstance. The Ummah today is yearning for a transformation—one that aligns governance with the wisdom and compassion of Allah’s laws. In a world riddled with inequality, moral decay, and disunity, Muslims are increasingly aware that only a return to a comprehensive Islamic system can restore dignity, peace, and stability. The promise of Allah’s support is assured for those who strive in His cause.

As Allah swt says in the Quran, “Allah has promised those who believe and do righteous deeds that He will grant them succession upon the earth.” (Surah An-Nur, 24:55).

The Role of Muslims in the West

Firstly, we must educate ourselves and reawaken to the reality that Islam goes beyond personal and family life; it extends to every aspect of society, from governance and social justice to economic policies.

Raising awareness within our communities is essential. Living in an individualistic society, many Muslims have come to view Islam only as a means of personal spirituality and moral refinement, often missing its comprehensive divine System. This influence can often be noticed in the Friday Khutbahs and other lectures in our communities, which tend to address personal character building and individual acts of worship. While these are crucial, we must revive an understanding of Islam’s full scope, as outlined in this ayah.

In America, we have relatively more freedom to speak about issues of Islamic governance and justice—something that Muslims in many Muslim-majority countries do not share. This freedom places a greater responsibility upon us to use our platforms, both in-person and on social media, to create a public opinion on this subject within the West and the Muslim World.

Allah has promised success to those who work sincerely for His cause. As He says in Surah An-Nur, “Allah has promised those who believe and do righteous deeds that He will grant them succession upon the earth” (24:55). This promise must inspire us to take up our role with sincerity, to revive the call to establish justice as a collective obligation, and to fulfil our duty as ambassadors of Allah’s comprehensive guidance for all of humanity.