Bible : “But let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24).
Judaism: “Justice, justice shall you pursue” (Deuteronomy 16:20).
Buddhism: “Hatred does not cease by hatred, but only by love; this is the eternal rule” (Dhammapada 1.5).
Quran: “O you who believe, stand firm for justice, even against yourselves…”
(Quran 4:135).
Quran: “Do not despair of the mercy of Allah. Indeed, Allah forgives all sins”
(Quran 39:53).
“Perform your duty with detachment; for such balanced action brings you closer to the divine”
(Bhagavad Gita 3:19).
World traditions across cultures, space, periods, and contexts, offer perennial wisdom on nature and purpose of humanity, doctrine of redemption and idea of just society. They together constitute a mosaic of universal principles and respond to modern and postmodern human concern and predicament dilemmas alike .Here I explore briefly how sacred scriptures illuminate on contemporary fundamental human concerns and dilemmas.
1.On Human nature and Purpose:
In the Quran: The Qur’an says that man is created out of the best stock (95:4).He is the viceroy of God upon earth.(2:30).By birth he is neither evil nor good in the ethical sense, but he is given a just bias towards good, and a bias against evil has been put into his nature. (90:8)He has also been endowed with the freedom to choose between right and wrong.(90:9).Man is, however, by nature weak and constantly needs divine help and guidance.(4:28).The story of Adam ,if it teaches anything, teaches that man can never be self-sufficient.In history and society, the forces of good and evil work side by side, and man is continually tested, but in the end judgement will be according to each one’s own capacity.(2:286).
In the Bible: Humanity is created in the image of God.(G.1:27).However it is not literal, it has been used figuratively and metaphorically, endowing humans with divine attributes as compassion, wisdom and justice.The story of Adam and Eve’s fall allegorically illustrates the complexity of free will, human frailty, moral responsibility. It calls humanity towards moral excellence and nearness to God.
In Hindu Scriptures: Present humans as bearers of divine eternal soul(atman) with the purpose to actualize their highest spiritual potential and achieve liberation (moksha) through meditative righteous living.
Buddhism sees human nature as a dynamic, impermanent process that, with mindfulness and right action(EightfoldPath), can evolve towards enlightenment and freedom from suffering.
Jewish tradition emphasizes that humanity is made in the image of God(G.1:27), bestowed with freewill to choose between right and wrong, self-betterment, moral responsibility, and active involvement in the world. By observing mitzvot, individuals elevate themselves and support the divine goal of tikkun olam—”repairing the world.”
1.The Doctrine of Redemption
Gospel sayings (the Gospels of Matthew, Mark and Luke) which are generally interpreted to support the doctrine of redemption.
1)”She will bear a son, and you shall call his name Jesus, for he will save his people from their sins”(1:21).
2)”For to you is born this day in the city of David a saviour, who is Christ the Lord “(Luke 2:11)
3)”For the Son of man came to seek and to save the lost”(Luke 19:10)
4)”For the Son of man also came not to be served but to serve, and to give his life as a ransom for many”(Mark 10:45; Matthew 20:28).
5)”For this is my blood of the covenant ,which is poured out for many for forgiveness of sins”(Mathew 26:28;Mark 14:24; Luke 22:20 ff)
Here the words “saviour ” and “save” don’t reflect redemption per se , which has a strong connotation of liberation, and peculiarly and prominently found, however, in the New Testament in the writings of St.Paul, which has been upheld by Biblical scholars also. The word “ransom has been used figuratively and metaphorically rather than literally.Jesus (pbuh) spoke in parables, allusions.The New Testament , subsequent church history , the experience of the Jewish-Christian community provides us with several examples of redemption as described by Aulen.Modern theologian John MacQuarrie says,” Man can’t be saved ”
Man is saved only insofar as he responds to and appropriates into his existence the saving activity that is directed towards him.
Basically, the doctrine of redemption rests upon a pessimistic and negative view of man.Since man is corrupt and totally depraved , the first thing he needs is not an instruction to teach him how to act righteously; his need is that his sickness should be healed and he should be brought back to his original image.
This notion of redemption is also based upon a mystical and philosophical interpretation of Christianity.
The Quran perceives redemption as a journey of repentance and divine forgiveness. It teaches that God is ” The Most Merciful “(Surah Az-Zumar 39:53).Redemption is a return to God’s grace, rooted in faith, humanity, charity and good deeds.
In Hinduism and Buddhism: Meditation, Devotion, righteousness, karma right action leads to spiritual liberation moksha /nirvana as redemption from sufferings and desires.
3.The Concept of a Just Society
Justice can be defined as the morally correct state of persons and their affairs. It is a virtue enjoined by religions and honoured by the wisdom of generations.
The word ‘justice’ appears 24 times in the Quran in 22 verses. Such is the importance of this term in the eyes of the Almighty. So much so that the word ‘Justice’ is one of the central ideas of the Quran because it is one of the most important attributes of Allah Himself,the most Just.Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do] (Al-Ma’idah 5:8).
Allah says in the Quran: “O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, and your relatives, or whether it is against the rich or the poor…” (Quran 4:135). We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25)” The Quran emphasizes the importance of social justice through the command to act justly even when faced with situations that challenge the individual or family, as stated in Surah An-Nisa verse 135. The verses remind us that the implementation of justice must include honesty in actions and avoiding discrimination and preconceptions. In addition, the Quran states the importance of justice in economic and political aspects, including through the zakat system and the prohibition of usury, which aim to reduce social disparities and ensure a more equitable distribution of wealth. These principles of justice also apply to governance, with an emphasis on integrity, transparency and accountability.
Justice in Hindu Sacred Scriptures
The Bhagavad Gita portrays justice as deeply intertwined with one’s duty (svadharma), encouraging individuals to act in alignment with their role in society while maintaining selflessness and moral integrity. Lord Krishna advises that true justice transcends personal gain and aligns with the greater good. In the Mahabharata, the narrative explores justice through complex dilemmas, emphasizing that righteous action often requires careful discernment of context, intention, and consequence.
The Manusmriti discusses danda, the law of punishment, emphasizing that justice must be proportionate and serve as a deterrent while upholding compassion. Sacred texts propose that rulers and individuals alike must act justly, balancing power with humility, as justice maintains rta, the natural order.
Justice in Judaism and Christianity emphasize justice, compassion, and the sanctity of human life. However, translating these principles in practice in modern nation-states, especially in situations involving military power and national security, presents significant challenges. Many religious scholars, leaders, and communities continue to seek ways to apply ancient ethical principles to modern conflicts, advocating for accountability, peace, and an end to actions that harm innocents, in line with the moral imperatives deeply embedded in both traditions.
Theologians like Augustine and Thomas Aquinas(who had advocated just war) outlined conditions under which war might be morally justified—such as defense against aggression and maintaining proportionality in response. However, the New Testament encourages love for enemies and calls for reconciliation rather than retaliation, posing ethical challenges for Christians in supporting wars that may harm non-combatants. Many Christian leaders and communities advocate for peace and express concern over war crimes or acts of violence that harm innocent people, in line with these values.
War Crimes and the Struggle for Justice
The context of Israel and its conflicts with Arab countries, especially in terms of reported war crimes or civilian harm, presents a profound ethical and theological dilemma. While Israel argues that its actions are often in self-defense, especially against groups that threaten its existence, reports of civilian casualties and destruction raise questions about justice (currently burried) and its disproportion. In Judaism, the ethical mandate to protect life and pursue justice may be seen by some as conflicting with state policies if these policies cause suffering to innocent people. Similarly, in Christian ethics, the harm to civilians in these conflicts often prompts calls for nonviolent solutions, peace-building, and accountability for actions that contradict the message of justice, mercy, and love.
Across sacred traditions, the wisdom of sacred texts continues to speak to modern and postmodern challenges, reminding humanity that justice, redemption and moral/ethical conduct are universal imperative across epochs, space, cultures and contexts.
Author Shabeer Ahmad Lone is Writer, Critic and Educationist. He can be mailed at Shabirahmed.lone@003gmail.com
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