Crimes Against Fellow Human Beings Are More Horrible than Associating God in Worship

By V.A. Mohamad Ashrof, New Age Islam 16 April 2025 In Islamic theology, associating partners with Allah (shirk) is considered the gravest sin, an affront to the core principle of monotheism. However, crimes against fellow human beings—such as murder, oppression, slander, and betrayal—carry a unique severity that surpasses shirk in their horror and danger. While sins against Allah can be forgiven through sincere repentance, crimes against people demand both divine pardon and the victim’s forgiveness, introducing a dual accountability that complicates their resolution. Moreover, these offenses disrupt the social fabric, necessitate earthly justice, and bear severe consequences in both this life and the Hereafter. Below, I will develop this theme with arguments and evidence from the Quran and Hadith. Crimes Against Humans Require Earthly Justice and the Victim’s Pardon In Islamic jurisprudence, a fundamental distinction is made between the rights of God (Huquq Allah) and the rights of humans (Huquq Al-Ibad). These two categories define the separate realms of the sacred and profane. Since God doesn't benefit or suffer from human actions, His rights focus on adherence to divine commands and boundaries (Hudud Allah). In contrast, human rights involve individual interests and benefits. A key difference is that God's rights are self-enforcing, while human rights require a protector - typically the state - to defend and uphold them. Consequently, the state is duty-bound to enforce human rights and cannot ignore or waive them. However, enforcing God's rights is beyond the state's authority, as these fall under God's exclusive jurisdiction. Preservation of human life, in the order of Islamic values, is a greater priority than even the safeguarding of God’s rights (Huquq Allah). (Kamali, p.267–281) Sins committed solely against Allah, including shirk, are eligible for divine forgiveness if the sinner repents sincerely before death. The Quran states: "Indeed, Allah does not forgive associating others with Him, but He forgives what is less than that for whom He wills." (Quran 4:48) This verse highlights Allah’s mercy, indicating that even grave sins like shirk can be pardoned through repentance. However, crimes against people introduce an additional layer of accountability: the offender must seek forgiveness from the victim or make restitution. The Prophet emphasized this in a powerful Hadith: "Whoever has wronged his brother in wealth or honour, let him seek his forgiveness today, before there will be no dinar or dirham [in the Hereafter]. If he has good deeds, they will be taken from him according to the wrong he committed. And if he has no good deeds, the bad deeds of the one he wronged will be taken and placed upon him." (Bukhari 2449) This Hadith illustrates that unresolved wrongs against others persist into the Hereafter, potentially bankrupting the offender spiritually. Unlike shirk, which affects only the individual’s relationship with Allah, crimes against people entangle human rights, making them more complex and dangerous to rectify. Oppression (Zulm) is Among the Worst Sins Oppression is repeatedly condemned in Islam as a heinous crime, particularly when directed against fellow human beings. The Quran warns oppressors of their fate: "Your Lord does not wrong [anyone]." (Quran 18:49) "Those who wronged are going to know to what [kind of] return they will be returned." (Quran 26:227) These verses underscore that Allah Himself is free of oppression and holds humans accountable for wronging others. The Prophet relayed a divine statement: "O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another." (Muslim 2577) Oppression—whether through physical harm, slander, or injustice—disrupts lives and societies, leaving lasting scars. Unlike shirk, which is a personal theological error, oppression inflicts tangible suffering, amplifying its severity. Violating Human Rights Leads to Severe Punishment Islam prescribes strict punishments for crimes against individuals, reflecting their gravity. For example: "Whoever kills a believer intentionally, his recompense is Hell to abide therein, and the wrath and curse of Allah are upon him, and a tremendous punishment is prepared for him." (Quran 4:93) The story of Cain and Abel further elevates the sanctity of human life: "Whoever kills a soul unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely." (Quran 5:32) The punishments serve as both retribution and deterrence, emphasizing the protection of human rights. The severity of these consequences highlights how crimes against people threaten societal stability, making them more dangerous than shirk, which lacks such immediate communal impact. Reconciliation Between People Outweighs Extra Worship Islam places extraordinary value on maintaining harmony among people, even above voluntary acts of worship. The Prophet said: "Shall I not inform you of something better than fasting, prayer, and charity? Reconciling between people. For indeed, spoiling relations between people is the shaver (destructive)." (Abi Dawud 4919) This Hadith elevates reconciliation (Sulh) above pillars like Salah and Zakah, underscoring that social peace is foundational to a just society. The term "Swalihath" (good deeds) derives from "Sulh" (reconciliation), linking righteousness to repairing human relationships. The Quran reinforces this: "If two groups of believers fight, then make peace (Sulh) between them." (Quran 49:9) "Reconciliation is better." (Quran 4:128) Crimes that fracture relationships—such as betrayal or slander—are thus more horrible because they undermine this priority, requiring active efforts to mend what was broken. The Principle of Qisas: Justice Belongs to Victims Islamic law grants victims or their families the right to demand justice through Qisas (retaliation) for crimes like murder: "O you who have believed, prescribed for you is legal retribution for those murdered—the free for the free, the slave for the slave, and the female for the female." (Quran 2:178) While forgiveness is encouraged as a higher virtue— "But if one is patient and forgives, that is of the matters [requiring] determination." (Quran 42:43)—the option of Qisas ensures that justice is served in this world. This earthly accountability distinguishes crimes against people from shirk, which remains a matter between the individual and Allah unless repented. The Ripple Effect: Societal Harm vs. Personal Sin Intent (Niyyah) shapes the severity of sins. For shirk, sincere repentance suffices for forgiveness, at Allah’s discretion. For crimes against humans, intent distinguishes accidental harm (requiring blood money, Diyah) from deliberate acts (invoking Qisas). This layered accountability—needing both divine and human resolution—makes these crimes more complex and burdensome. Shirk is a personal sin that jeopardizes the individual’s salvation but does not inherently harm others. In contrast, crimes against people have a ripple effect, destabilizing communities. The Quran warns against corrupting society: "Do not corrupt the earth after its reformation." (Quran 7:56) Murder, oppression, and theft sow discord, mistrust, and cycles of vengeance, threatening the collective well-being that Islam seeks to protect. The Prophet emphasized communal responsibility: "He is not a believer who eats his fill while his neighbour is hungry." (Bukhari 73:35) The Prophet emphasized that treating neighbours well is part of faith. (Muslim 48) "By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!" It was asked, "Who, O Messenger of Allah?" He said, "The one whose neighbour is not safe from his harm." (Bukhari 6016) This interconnectedness makes crimes against people more dangerous, as their consequences extend beyond the perpetrator. Historical instances, like the Umayyad dynasty’s political tyranny, demonstrate how oppression fractured the Muslim community, causing widespread unrest. In modern times, the Rohingya crisis illustrates how systemic injustice devastates populations, triggering displacement and violence. These cases reveal the ripple effect of crimes against humans, a societal harm shirk does not inherently produce. Justice in the Hereafter: The Bankruptcy of the Wrongdoer The Hereafter reveals the ultimate weight of crimes against people. The Hadith of the "bankrupt person" (Saheeh Muslim) describes someone who arrives with good deeds but loses them to compensate for wrongs committed against others, potentially inheriting their sins instead. This stark imagery contrasts with shirk, which, if repented, is erased by Allah’s mercy. Crimes against people linger unresolved unless the victim forgives, amplifying their horror: "The bankrupt person from my community is the one who comes on the Day of Resurrection with prayer, fasting, and charity, but he has insulted this one, slandered that one, consumed the wealth of this one, shed the blood of that one, and beaten this one. So, this one will be given some of his good deeds, and that one will be given some of his good deeds. If his good deeds run out before the scores are settled, some of their sins will be taken and cast upon him, then he will be thrown into the Fire." (Muslim 45:32) Ethical Interpretation in Modern Islamic Thought The intersection of religion and human rights remains a critical discourse in contemporary Islamic scholarship. A rigid religious interpretation that neglects fundamental human rights—including freedom, justice, and human dignity—is untenable in the modern world. As Iranian philosopher Abdolkarim Soroush argues, religion must be validated not only through theological coherence but also through ethical reasoning. He asserts: "A religious interpretation that is oblivious to human rights (including the need of humanity for freedom and justice) is not tenable in the modern world. In other words, religion needs to be right not only logically, but also ethically... Simply put, we cannot evade rational, moral, and extra-religious principles and reasoning about human rights, myopically focusing on nothing but the primary texts and maxims of religion in formulating our jurisprudential edicts." (Soroush, p. 128) Soroush’s perspective emphasizes that Islamic jurisprudence must engage with universal ethical principles beyond textual literalism, ensuring compatibility with modern human rights norms. Similarly, Moroccan philosopher Muhammad Abed al-Jabiri grounds human dignity in the Qur’anic concept of Takrim Al-Insan (the honouring of humanity), referencing verses (Q. 17:61–62, 70; 2:30–32) that affirm humanity’s elevated status. He contends that this theological principle necessitates tangible rights: "This honouring of humanity, in both its spiritual and corporeal dimensions, translates to humanity’s entitlement to enjoy a number of rights." (Al-Jabiri, p. 215–216) Al-Jabiri’s framework suggests that Islamic thought must actively recognize socio-political rights derived from the Qur’an’s ethical vision. Expanding on this, Abdulaziz Sachedina, prominent Islamic scholar at George Mason University in Virginia, USA, proposes a theological shift in Islam, centring human rights as inherent and inalienable rather than contingent on religious doctrine: Sachedina proposes an innovative understanding of Muslim theology whose theological cornerstone is premised on the idea that human rights have universal appeal simply on the basis of inherency and inalienability of the rights that accrue to all humans as humans. (Sachedina, p. 16) Sachedina’s approach challenges traditionalist views by advocating for a universalist human rights paradigm rooted in Islamic ethics but transcending exclusive religio-legal frameworks. These scholars—Soroush, al-Jabiri, and Sachedina—represent a reformist trajectory in Islamic thought that harmonizes religious tradition with contemporary human rights discourse. They argue that Islam’s honouring of humanity (Quran 17:70) mandates tangible rights, reinforcing the priority of justice in contemporary contexts. Their works collectively argue that Islam’s ethical teachings must dynamically engage with universal principles of justice, dignity, and freedom, ensuring that religious interpretations remain both theologically sound and ethically viable in the modern world. A Dual Burden Makes Crimes Against People More Severe Critics might argue that Shirk’ corruption of faith is more severe, as it dismantles the moral foundation, potentially enabling human rights abuses. While valid, this view overlooks the immediate, tangible harm of crimes against humans and their rectification challenges. Islam’s focus on justice and reconciliation prioritizes addressing human suffering in practice, despite Shirk’s theological primacy. Shirk is undeniably the gravest sin theologically, as it undermines Tawhid, the bedrock of Islam. Quran 4:48 warns that without repentance, shirk leads to eternal damnation—a consequence of unmatched severity. However, this paper argues that crimes against humans are "more horrible" due to their immediate complexity, societal disruption, and the dual forgiveness they demand. While shirk jeopardizes personal salvation, crimes against humans wreak tangible havoc, making them practically more urgent and dangerous. The Quran and Hadith consistently condemn oppression and injustice, prescribe earthly justice through Qisas, and prioritize reconciliation over extra worship, reflecting the critical importance of human relationships in Islam. Shirk harms the individual’s faith, but crimes like murder and slander tear at the fabric of community, leaving wounds that demand resolution in both worlds. Thus, their complexity, societal harm, and enduring consequences render them particularly severe in the Islamic framework. This argument urges Muslim communities to champion social justice and human rights, ensuring Islam’s ethical vision thrives today. Bibliography Al-Jabiri, Muhammad Abed, Democracy, Human Rights and Law in Islamic Thought, I.B. Tauris, 2009 Kamali, Mohammad Hashim, Principles of Islamic Jurisprudence, Cambridge: Islamic Texts Society, 1991 Sachedina, Abdulaziz, Islam and the Challenge of Human Rights, Oxford, 2008 Soroush, Abdolkarim, Reason, Freedom, and Democracy in Islam, Oxford, 2000 ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship URl: https://www.newageislam.com/spiritual-meditations/crimes-human-beings-horrible-associating-god-worship/d/135183 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism