This paper examines the concept of a "just society" as articulated in three foundational Abrahamic scriptures: the Old Testament, the New Testament, and the Qur'an. Drawing on selected passages from each text, the paper identifies areas of convergence — such as care for those in need, restorative justice, and communal responsibility — alongside notable divergences, particularly in the New Testament's emphasis on forgiveness and love for enemies. The analysis concludes that, while all three traditions share a common Abrahamic heritage, each text reflects the religious and historical context of its time in shaping its vision of a just and equitable society.
Despite their common Abrahamic origins, the various concepts of a "just society" as presented by the Old Testament, the New Testament, and the Qur'an have been the source of debate for millennia — a debate that remains unresolved today. In order to identify the issues concerning this debate with greater precision, this paper reviews selected relevant passages from each of these three texts to determine how each characterizes the concept of a "just society." A summary and discussion of the ways in which these three texts are similar and different in their approach to conceptualizing a just society conclude the paper.
The Old Testament contains specific guidance concerning how people should live and treat one another in order to create and sustain a just society, as stipulated by the Ten Commandments. Both Exodus and Deuteronomy mandate, among the other commandments, that humankind must not murder, commit adultery, steal, give false testimony, or covet anything belonging to their neighbors.1 These types of "golden rules" are obviously necessary elements of any just society, and their violations have been the source of human conflict since antiquity. In addition, Exodus even includes a restorative justice element that is a common feature of modern just societies, by requiring "an eye for eye, tooth for tooth, hand for hand, foot for foot."2
Likewise, in Genesis, God makes it clear that humans occupy a special place in the universe: "Then God said, 'Let us make mankind in our image,'"3 and shortly thereafter He adds, "God blessed them and said to them, 'Be fruitful and increase in number; fill the earth and subdue it.'"4 Because the Creator is perfect, the heavenly society created on earth must also be a just one. Moreover, to the extent that humans abide by this fundamental guidance concerning the basic tenets of a just society by honoring the Word of God, to that same extent they receive His blessings. In this regard, the Old Testament also stipulates in part that, "Those who honor me I will honor, but those who despise me will be disdained."5 While Jesus repeats many of these commandments in the New Testament with reference to a just society, He expands on some of these issues as discussed below.
Early on, Jesus reiterates the guidance contained in the Ten Commandments and emphasizes that he does not intend to "abolish the Law or the Prophets,"6 but adds that love is an integral part of any just society: "You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven."7 Likewise, other parts of the New Testament are also replete with references to what constituent elements are needed for a just society. Jesus states that a truly just society also requires communal support for those in need,8 forgiveness of transgressions by others,9 trust that the Lord will provide,10 and the proscription against judging others.11 Similarly, Jesus returns to the requirement to provide tangible as well as spiritual support for those in need. He states, "If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and in truth."12
Likewise, Jesus emphasizes that earthly demonstrations of concern for fellow human beings are an essential part of a just society, because this concern originated with God and human beings are His earthly incarnations who demand respect for their inherent dignity. Jesus proclaims: "We love because he first loved us. Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen."13 Finally, the point that people should not judge their neighbors lest they be judged themselves is also reiterated in the New Testament: "It is written: 'As surely as I live,' says the Lord, 'every knee will bow before me; every tongue will acknowledge God.'"14 Certainly, the Old and New Testaments did not hold a monopoly on the concept of a just society, and these issues are also addressed at length in Islam's Qur'an, as discussed below.
A just society is addressed from the outset in the suras by stipulating that, "Thee do we serve and Thee do we beseech for help. Keep us on the right path. The path of those upon whom Thou hast bestowed favors."15 The need to resolve conflicts is also the subject of other guidance. In order to create and sustain a just society, true believers must trust in Allah and resolve any differences that may adversely affect relationships: "So be careful of (your duty to) Allah and set aright matters of your difference, and obey Allah and His Messenger if you are believers."16
"Islamic guidance on justice, faith, and earthly provision"
"Similarities and differences across all three traditions"
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