Question: If a person is born in a Muslim household, their chances of being a Muslim are 95 percent, whereas if another is born in a disbeliever's (Kafir's) household, their chances of becoming a Muslim are 3 percent. Is this not injustice? That one gets a 95 percent chance of going to Heaven, while the other gets only a 3 percent chance.
Answer: After attaining maturity (puberty), intellect is given to children born in a disbeliever's house just as it is given to a child born in a Muslim's house. Through the intellect bestowed by Allah, the path to reach Allah by reflecting upon His signs is also available to a child born in a disbeliever's house.
Similarly, there is undoubtedly an effect of the environment, but at present, due to the generalization of media and communication tools across the whole world, the call of Islam has reached everywhere. The argument has been fulfilled (Itmam-al-Hujjah), and the beauty of Islamic teachings and ethics is captivating every kind of disbeliever toward Islam. In such a situation, if a person, despite being a mature and sane adult, does not accept Islam and faith, then whose fault is it...?
If the call of Islam or intellect were not given to the children of disbelievers, then a question could have been raised against justice.
Second Answer: What is being said—that a person born in a Muslim household has a 95 percent chance of being a Muslim, while another born in a disbeliever's household has a 3 percent chance—a person's birth in a Muslim home or a disbeliever's home is not the criterion for being a Muslim or a disbeliever. The actual criterion is faith (Iman) and righteous deeds. If a person is born in a Muslim family but has no faith in the existence of Allah, he cannot be a Muslim despite being born in a Muslim's house. On the other hand, another person who is born in a disbeliever's house, if he possesses faith, will be called a Muslim despite being born in a disbeliever's house.
Third Point: We do not have any definitive knowledge about anyone as to who is a Muslim and who is not; therefore, the question of fairness and justice here is entirely useless. If we had definitive knowledge about a disbeliever that he would remain a disbeliever until his last breath and die as a disbeliever, or if we definitely knew about a person that he is a firm Muslim, will remain a Muslim throughout his life, and die as a Muslim, then we could have raised a question. But when we have no definitive knowledge about either of them as to who belongs to Heaven and who belongs to Hell, the question of justice also becomes meaningless.
Example: A person is accused of murder, and those who have accused him demand justice from the Qazi (Judge) and ask that this murderer be punished. But the Qazi and Judge will demand evidence from them, demanding definitive knowledge: "Are you eyewitnesses to this?" Until there is absolute and definitive knowledge about the accused person and solid proof is found, the Qazi will not set up the seat of justice and will not judge based merely on a claim.
Apply this same example to a person being a disbeliever or a Muslim. In this world, none of us has any absolute and definitive knowledge about whether this person will die as a Muslim and that one as a disbeliever. When there is no definitive knowledge about anyone, how can we demand justice from Allah (the Judge)? Justice will be served when there is evidence of injustice! The structure of justice cannot be built merely on imaginations. Yes! On the Day of Resurrection, since each one of us will be an eyewitness to one another, if any injustice happens to anyone at that time, a demand can be made to Allah for justice to be given to them. But on that day, no injustice will be done to anyone; rather, everyone will be recompensed for what they did. "And Allah is never unjust to His servants."
