What is equality in Islam?

Answer 1

Equality is right among people in relation to how far they are similar in their gifts and talents. The more identical or similar the more equality among people is right, and wherever there are differences, they must be reflected in treatment.

Therefore, it would be unrealistic to assert the absolute equality of human beings. We would say, though, that humans are basically equal in rights and duties as there is some degree of similarity in physical and mental traits which enables them to understand and apply rules and laws, and to be accountable. It is obvious at the same time that diversity among humans in traits and talents is natural to them; therefore there will be limitations in natural, social and political positions, as one inquirer did notice. Some of the limitations are temporary, some permanent; some are infrequent, some frequent. However, a limitation is specific. It may not be generalized to inequality in other rights. A person who is morally upright is not equal to a crook in terms of morality, but they may be equal otherwise. Nor is an intelligent person equal to a dull one, but they are equal in other spheres. In the same way, woman is not identical to man in her traits, gifts, and abilities ( as we shall be discussing in detail later on ).

The limitations in these examples are natural. The social limitations are those imposed by society as a result of experiences and practice. They are, in the final analysis, intellectual attitudes related to the above-mentioned traits. There is, for instance, the established difference between the ignorant and the learned. No one would assign to an ignorant person major responsibilities that are crucial to the community.

Political limitations are those accepted by politicians and administrators which sanction barring certain classes from positions of authority for political or military reasons. All nations accept such sanctions without protest; One example is barring a foreigner from occupying a senior place in government, as such positions are reserved for nationals. The same is true of elections, investments, and certain professions. There are restrictions on military personnel's marriage to foreign women, and many other limitations. It is under such rules that non-Muslims are forbidden in the Muslim state from occupying certain key positions. For similar reasons, non-Muslim men are forbidden from marrying Muslim women. But of that later.

These last two instances might be classified under legal limitations, as they are items of Islamic jurisprudence. As the reader can observe, they are based on logical rules and common-sense social conventions.

We hope that the above examples illustrate the limitations, and that the reader is convinced that absolute equality among people is not possible.

If absolute equality were maintained, it would lead to unendurable complications. Men would underestimate their abilities and neglect their talents, with deleterious consequences for mankind. The system of life is absolutely linked to recognizing legitimate privileges and rights, and no progress is possible without accepting these facts. The collapse of communism is a glaring example for those who have insight.

Therefore variance in talents and their use and employment must be reflected in real terms where abilities are used for the good of society. People will be graded in a hierarchy in offices and departments.

The Islamic shariah, in accordance with original uncorrupted creation, does not propound such equality as may ignore individual differences and talents and the natural variety among humans. The very diversity is a great source of good for mankind that the Islamic religion has realized.

On the other hand, any differences in race, colour, or language have no effect whatsoever on the application of shariah laws. Islam only points out that such differences are signs of God's greatness, omnipotence and His being the only lord deserving worship Besides, such differences have their practical advantage in human life as they are the means of identification and recognition. This may be supported with the following verse from the Holy Qur'an :"0 Mankind ! we created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other." (49, 13).

This is to assert that in Islam no nation is created to be above other nations or to rise above them. Man's worth in the eyes of men and in the eyes of God is determined by his skills, by the good he does, and by his obedience to God. The term for this in Islamic shariah is "taqwa',as we read in the Qur'an :"The most honoured of you in the sight of God is (he who is) the most righteous of you" (49, 13).

This is also asserted in a tradition of Prophet Muhammad, peace and blessings of God be upon him, which states; "0 Mankind, your lord is one and your father is one. You all descend from Adam, and Adam was created from earth. He is most honoured among you in the sight of God who is most upright. No Arab is superior to a non-Arab, no coloured person to a white person, or a white person to a coloured person except by taqwa [1]

In another tradition, the Prophet, peace and blessings of God be upon him, was asked : "Who among men is most favoured by God?' He replied : "A man who does the most good to people."[2]

(1) Reported by Ahmad and Al-Tirmidhi on the authority of Abu' Nadhrah. The line of men in its narration were described by Al-Haithami as reliable.

(2) Reported by Al-Tabarani and others on the authority of Ibn Umar, see Al-Makasid Al-Hasanah, PP. 200-201.

Answer 2

Opinion:

One needs only to look at the treatment of women and cohabiting peacefully among other religious groups in their lands to understand the vast differences between the two.