The Quranic verses on justice include guidance on dealing with peaceful disbelievers. Disbelievers are of two kinds. The first are those in a state of war with Muslims, displacing them and using aggression. The second are peaceful disbelievers who differ with Muslims religiously but coexist with them in a pluralistic society.
Regarding peaceful disbelievers, the Quran confirms we must treat them well and kindly. We should offer them charity and kindness and deal with them justly. However, we must take a firm stand against those who have declared enmity against Muslims. Muslims never declare enmity first or offend others. Allah has ordained us to use our means to turn enemies into friends, not to turn friends into enemies.
Allah, the Most Exalted, says:
"Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly." Surah Al-Mumtahanah (60:8)
This verse refers to those who did not make war against you just because you are Muslims. They accepted the religious difference in an objective and peaceful manner. It also refers to those who did not drive you from your homes. They were peaceful and coexisted with you. You are commanded to show them kindness. Kindness includes all human relations based on cooperation, communication, and giving.
You are also commanded to deal with them justly. Every person ought to be given his right. You must not deprive them of their rights. Allah loves those who are just.
Therefore, we must realize we must respect all the rights and properties of peaceful disbelievers. It is impermissible to usurp a non-Muslim's money under the pretext that he is a disbeliever. This is prevalent in some Fatwas that people misuse when traveling. This also happened in Lebanon during times of chaos when people attacked banks under this false pretext. As long as they are peaceful, no one is allowed to usurp their money or violate their honor.
We have always deemed illegitimate the acts of a few young immigrants in the West. These acts include insuring a store and then burning it for compensation. They also include borrowing money from a bank and eluding payment, or stealing from a supermarket. All these acts are impermissible if the people in that society are peaceful and not at war with Muslims.
Allah says:
"He only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers." Surah Al-Mumtahanah (60:9)
We must differentiate between the state and the people. For example, the American Administration helps Israel and has occupied Iraq and Afghanistan. However, only a few Americans approve of that; the majority does not. The verse forbids making friends and alliances with the aggressive state apparatus itself, not the peaceful people.
We understand from these two verses that it is impermissible for Muslims to offend peaceful disbelievers, regardless of their religion.
Allah also told us about the Jews who confiscate the money of non-Jews. He dispraises them for that.
"And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you. And among them is he who, if you entrust him with a single silver coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, 'There is no blame upon us concerning the unlearned.' But they speak untruth about Allah while they know [it]." Surah Ali 'Imran (3:75)
In the Jewish conception, the "unlearned" were the non-Jews, especially Arabs at that time. They believed they had no responsibility towards them and were entitled to confiscate their money.
If any Muslim has this mentality, he gives others the idea that Muslims can confiscate non-Muslims' money. Muslims would then lose everyone's trust. No one would partner with them, lend them money, or cooperate with them. These misconceptions harm us and distort the true image of Islam and Muslims.
We must treat people the way we like to be treated. If we want people to treat us with integrity, we must take the initiative and treat them with integrity to coexist.
We need this world, and this world needs us, especially when we share a homeland like Lebanon with multiple sects. Without trust and joint living, it is impossible to establish a homeland or achieve progress and development.
We must be aware of this issue to reveal the bright image of Islam. Islam is the religion of justice. It is equally just towards the disbeliever and the believer, the enemy and the friend. A tradition from the Members of the House (a.s.) reports that Allah enjoined one of His prophets to tell a tyrant:
"I did not make use of you to shed the blood of the people and gather wealth. I made use of you to soothe the cries of the wronged."
The prophet was to ensure justice prevailed, leaving no oppressed person, even if they were disbelievers. Allah would avenge their right from their oppressors.
We conclude that it is impermissible to oppress disbelievers, just as it is impermissible to oppress believers. This grants Islam its bright image.
We, the Shiites who follow the twelve Imams, are awaiting Imam Al-Mahdi. His message is to establish justice. He is the one who "will fill the earth with justice and equity as it has been filled with oppression and tyranny." His call is for universal justice. If we do not act justly, how can we be among his supporters? Unfortunately, some people oppress their families and neighbors yet claim they will support the Imam. With their oppression, they are actually on the opposite side.
Our nation ought to be a nation of justice. Our religion calls for kindness and justice. The results of these issues are related to this world and the Hereafter. We must keep this in mind and open up to the entire reality—political, social, economic, and familial. We have a tradition that says:
"Make yourself a balance between you and others. Love for them what you love for yourself and hate for them what you hate for yourself."