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Equality in Islam 
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]
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(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.
Extracted from “A Clarification of Doubts”
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