- Only distinction which God recognises is piety and the only criterion that He applies is goodness
Faithful offer prayers at Al Farooq Omar bin Al Khattab Mosque in Dubai. -Photo by Juidin Bernarrd
Allah says in Surah Al Hujurat, “O Mankind! We created you from a single (pair) of male and female, and made you into nations and tribes, that ye may know each other (not that you may despise each other). Verily, the most honoured of you in the sight of Allah is (he who is) the most righteous of you, and Allah has full knowledge and is well acquainted (with all things). (Verse 13).”
With this verse, Islam declares equality among people. Islam respects a human for being a human and not for any other reason; Islam does not distinguish between two races, or two groups of people, or between two colours. The Prophet Muhammad (Peace be upon him) addressed the people signifying this concept during the last pilgrimage, saying: “O People! Your God is one; your father is one; no preference of an Arab neither over non-Arab nor of a non-Arab over an Arab or red over black or black over red except for the most righteous. Verily the most honoured of you is the most righteous.”
Not only did Islam emphasise the equality in principle theoretically, but did it practically in some of the worship acts that translated this principle into a sensible fact that does not escape people’s minds. Thus, in the mosques where Friday prayers are held once every week — as well as the five daily prayers — equality is exercised practically and all the differences among people vanish.
That is, whoever comes to the mosque first takes his place in the front rows despite his financial state or status.
One basic element in the value system of Islam is the principle of equality or, better yet, equity. This value of equality is not to be mistaken for or confused with identicalness or stereotype. Islam teaches that, in the sight of God, all men are equal, but they are not necessarily identical.
There are differences of abilities, potentials, ambitions, wealth and so on. Yet none of these differences can by itself establish a status of superiority of one man or race to another. The stock of man, the color of his skin, the amount of wealth he has, and the degree of prestige he enjoys have no bearing on the character and personality of the individual as far as God is concerned. The only distinction which God recognises is the distinction in piety, and the only criterion which God applies is the criterion of goodness and spiritual excellence.
However, Islam believes in equality in respect of the opportunities of struggle for securing a livelihood and climbing the uppermost rung of the ladder of well-being and prosperity.
Islam desires that no legal, functional or traditional handicaps should exist in society that prevent an individual from living according to his capacity and talent. Social distinctions should not subsist with the object of safeguarding the privileges of a particular class, race and dynasty or group of people.
He who has inherited an aeroplane should struggle equipped with it, while he who has only a pair of legs should stand on his feet and try to move ahead. The laws of society should neither be such as would establish a permanent monopoly of the aeroplane owner over his aeroplane and make it impossible for the bare-footed to acquire an aeroplane; nor such that the race for everyone of them should compulsorily begin from one point and under the same conditions.
Contrary to this, the economic laws should be such as to make it possible for the bare-footed, who started his race under adverse conditions, to secure and possess an aeroplane if he can do so by dint of his struggle and ability. Similarly, the person who inherited the aeroplane should be left behind in the race and be without it if that is due to his own inability or incapacity or inefficiency. Efforts should be paid and inactivity penalised.
Islam does not wish that this economic race takes place in an atmosphere of cold impartiality, moral neutrality and social apathy. It deems it desirable that the participants in the economic race should be considerate and sympathetic to one another.
With regards to the position of individual vis-à-vis the community, Islam aims at striking such a balance between them as would promote the individual liberty of a person and at the same time ensure that such freedom is not detrimental to the interest of the community as a whole, but is positively conducive to its growth and tranquility.
Islam has adopted a middle course according to which the individual is first called upon, in the interest of the community, to accept certain restrictions, and is then left free to regulate his own affairs. He has freedom of enterprise and competition within a framework which guarantees the good of both the individual and the society. — From Islamic Way of Life by Sayyed Abul Ala Maududi.
/Khaleej Times.
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