When the fourth Caliph, Ali (RA), received intelligence that enemies were approaching an Islamic city, he issued a command for everyone to prepare for defense—and if necessary, for battle. The arrangements went ahead swiftly and efficiently.

But something important was missing: the Caliph’s own armor. After a thorough search, it was discovered in the possession of a Jew. However, the Jew refused to accept that it belonged to the Caliph. He denied that it was Ali’s armor.

The matter was taken to court. On one side stood the Caliph of the Muslims; on the other, a Jewish citizen of the Islamic state. Both stood before the judge, Shuraih. Caliph Ali presented his case: “This is my armor. I never sold or gave it to anyone.” But the Jew stood firm. “This is mine. It’s in my possession.” The judge then asked, “O Commander of the Faithful, do you have any proof?” Ali replied, “My son can testify for me.” But the judge said, “A son’s testimony is not admissible on behalf of his father.” Ali responded, “Will you not accept the testimony of my son, whom the Prophet ﷺ promised paradise?” Still, the judge ruled in favor of the Jew and against the Caliph. Witnessing this uncompromising commitment to justice, the Jew’s heart softened. He embraced Islam on the spot. The judge had earlier stated: “The rule that a father cannot use his son’s testimony applies equally to everyone in the world.”

Now let’s recall another event from the time of the Prophet ﷺ—an event etched in golden letters in history. Once, a man named Nu‘man from the Khattab clan had his armor stolen by a Muslim named Tu‘mah ibn Ubayriq. The armor was hidden in a sack of grain, which had a small hole. As the thief fled with the sack, the grain spilled along the path, creating a trail.

Fearing exposure, Tu‘mah acted quickly. Under the cover of night, he handed over the armor to his Jewish neighbor, Sa‘id ibn Samiyy, for safekeeping. The next morning, the trail of grain led people straight to the house of the Jew, who was immediately surrounded by an angry crowd. The matter was taken to the Prophet ﷺ. Although the Jew provided an explanation, all evidence seemed to be against him. Just as the Prophet ﷺ was about to issue judgment, the following verses were revealed from the Qur’an:

“Indeed, We have sent down to you the Book in truth so that you may judge between people by what Allah has shown you. So do not be an advocate for those who betray trust. And seek forgiveness from Allah. Indeed, Allah is ever Forgiving and Merciful. And do not argue on behalf of those who deceive themselves. Indeed, Allah does not like one who is a treacherous sinner. They conceal [their deeds] from the people but not from Allah, and He is with them when they plot by night what He does not approve. And Allah ever encompasses what they do.” (Surah An-Nisa 4:105–108)

This event teaches us again: in Islam, justice is not based on religious identity—Muslim or non-Muslim—but on truth and fairness. Let’s now move to an incident from Caliph Umar’s court. There was again a dispute between Ali and a Jew. This time, the Jew approached the court first. After hearing the issue, Caliph Umar summoned Ali saying, “Come forward, O Abu al- Hasan!” Hearing this, Ali grew visibly upset. Umar asked, “Are you displeased that I treated both you and your opponent equally?” Ali replied, “Not at all. I am not upset because you treated us equally. I’m upset because you addressed me by my honorific name, but called him by his actual name.”

Islam is a religion from which thousands of such examples can be drawn. Why? Because Islam is a religion of justice. Establishing and preserving justice is one of its central goals. Islam repeatedly warns that injustice will never be forgiven—even against one’s enemies—and that oppressors will fail both in this world and the next. The Qur’an declares that God created the universe in balance and rational order, and that imbalance is a form of injustice:

“He raised the sky and set the balance so that you do not transgress the balance. Establish weight in justice and do not make the balance deficient.” (Surah Ar-Rahman 55:7–9) The Qur’an insists on upholding justice even if it means ruling against oneself or one’s own family: “O you who believe! Stand out firmly for justice, as witnesses to Allah—even though it be against yourselves, your parents, or your kin. Be they rich or poor, Allah is nearer to both. So follow not your desires, lest you swerve. And if you distort your testimony or refuse to give it, then verily, Allah is well-acquainted with all that you do.” (Surah An-Nisa 4:135)

Again, the Qur’an commands: “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people, to judge with justice.” (Surah An-Nisa 4:58) 

The Qur’an warns believers not to let hatred toward others cause them to compromise Justice: “O you who believe! Be persistently standing firm for Allah, witnesses in justice, and let not the hatred of a people prevent you from being just. Be just: that is nearer to Righteousness.” (Surah Al-Ma’idah 5:8)

Even when judging between enemies, the Qur’an instructs Muslims not to stray from Justice: “If they come to you for judgment, then judge between them with justice. Verily, Allah loves those who act justly.” (Surah Al-Ma’idah 5:42)

The Qur’an also encourages forbearance even when facing harm from enemies: “If you retaliate, then let it be equal to the injury done to you. But if you endure patiently, that is better for those who are patient. Be patient, and your patience is only through Allah. Do not grieve over the disbelievers, and do not be distressed by their schemes. Surely, Allah is with those who fear Him and those who do good.” (Surah An-Nahl 16:126–128) When 64 Ansari companions were martyred in the Battle of Uhud, the Ansar vowed revenge. But during the later conquest of Makkah, when all the perpetrators were gathered, verses calling for forgiveness were revealed. The Ansar, moved by these words, chose forgiveness. In every case, the Qur’an called for justice.

The Prophet Muhammad ﷺ is recognized by impartial historians as the greatest embodiment of justice. Until his last sermon, he called for the protection of women, the weak, and the vulnerable. He stood firmly against injustice, enduring immense suffering and sacrifice. His companions lost their lives; he himself fled his homeland; lived inmountains and wilderness; survived on leaves and wild plants. All for the sake of justice. He said that on the Day of Judgment, when no other shade will be available, Allah will shade seven types of people—one of them is “a just ruler” (Bukhari 6114). In another hadith, he warned: “Whoever wrongfully takes even a handspan of land will be made to wear seven layers of the earth around his neck on the Day of Judgment.” (Bukhari 2321)

He also said: “Whoever defends an unjust person or supports oppression will remain under the wrath of Allah until he distances himself from it.” (Ibn Majah 2326)

The Prophet ﷺ even declared that if his daughter Fatima had committed theft, he would cut off her hand. Hundreds more such examples exist in Islamic history where the Prophet and his companions upheld justice without compromise.

Islam opposes any injustice toward non-Muslims under an Islamic government. When Caliph Umar ibn Abd al-Aziz considered implementing a uniform civil code, he consulted the famous scholar Hasan al-Basri. The Caliph asked whether civil laws regarding marriage, alcohol, and pork should be applied to non-Muslims in the same way as Muslims. Hasan replied: “They pay jizya so they can freely practice their beliefs. You must follow the Prophet. Do not create new laws.”

In Islamic rule, non-Muslims (dhimmis) had their own courts for civil matters. They also had the freedom to approach Muslim courts if they wished. The Qur’an guided even this area of governance. Surah Al-Ma’idah (5:42) refers to the principle of allowing others to be judged by their own religious laws if they wish.

One notable case: A Jew in Hims complained to Caliph Umar ibn Abd al-Aziz that a prince had forcefully seized his land. After hearing both the prince and the Jew, Umar ruled in favor of the Jew based on the strength of his evidence.

There are countless such stories. To summarize in one sentence: The Islamic world, its governments, and its people must always stand on the side of justice and raise their voices for justice. Justice is the signature of this civilization.