Fundamental Perspective on Islāmic Equality

The essence and summary of the Islāmic philosophy on equality is comprised in a few Qur’ānic verses and Aḥādīth. Allāh the Exalted states in the Holy Qur’ān:

“O Ye People! fear your Lord in mutual affairs. Fear him who created you from a single soul, wherefrom He created its mate. And from them twain spread many men and women.” 1

In this Qur’ānic verse, Allāh the Exalted has led the attention of man to the eternal truth that they are the children of a single father, and the branches of a single tree, and has established the foundation of true equality in the world. Moreover, He has also informed us of the principle that irrespective of the difference which may come about between various peoples and classes as a result of circumstances, in mutual relations they should never overlook the fact that in their origin they are the progeny of a common forefather. If from amongst the sons of one father, some children acquire more wealth or authority, or power and influence, and the others are left behind in these areas, do they still not remain brothers regardless of this difference or become strangers to each other? Not at all, not at all.

At another place, Allāh the Exalted states:

“Verily, all Muslims are brothers2...Hence, O Ye Muslims! let not one party from among you deride another party, and think of them as disgraceful, because (when all people are equal in their origin, and the ways of progress are equally open to all), it is possible that the party you deride today may outstrip you tomorrow or it is possible that on account of some of their merits, they may be above you even today3...O Ye People! We have created you from the pair of a male and female; And no doubt, We have made you tribes and sub-tribes, but remember, this division is not so that you may boast and act in pride to one another. This division is only for the purpose that a means of recognition and mutual acquaintance may exist between you. Otherwise, the greatest and most honourable among you in the sight of God is the one who is the possessor of greater merits, and is more righteous and more pious. The rule of Allāh the Exalted, which He is presenting before you is based on great farsightedness and great wisdom, for He is All-Knowing, All-Aware.”4

Similarly, the Holy Prophet(sa) states in a Ḥadīth:

“In the sermon which the Holy Prophet(sa) delivered at the occasion of Ḥajjatul-Wadā’ in the middle day of the Ḥajj, at the place of Minā, the Holy Prophet(sa) said to the people, ‘O Ye People! your Lord is one, and your father is one. Listen closely, no Arab possesses superiority over a non-Arab, nor does a non-Arab possess superiority over an Arab. Similarly, the red and white coloured possess no superiority over the black, nor do the black coloured possess superiority over the red and white coloured. Of course, one who surpasses others in personal goodness it is they who are most superior. O Ye People! have I conveyed the message? Everyone responded, ‘Undoubtedly, the Messenger of God has conveyed his message.’”5

Then he states:

“O Ye Muslims! God the Exalted has alleviated the disease of unbefitting arrogance and haughtiness, and unseemly pride on account of one’s forefathers from the era of the Jāhiliyyah by means of faith. The Islāmic measure is merely that one individual believes in God and performs good deeds, while the other performs evil deeds and is deprived of good attributes. Remember that all people are from the children of Adam and Adam was created of clay.”6

Then He states:

“People of the world are like minerals, which despite being composed of similar elements and being buried under a similar type of soil, gradually, take on different colours and different characteristics. However, listen hither! The known characteristics of success and greatness which were recognised prior to Islām (i.e., wisdom and knowledge, generosity and bravery, power and influence, etc.) stand even today. Those people who were considered great on account of these qualities in the era of the Jāhiliyyah shall now be considered great even in Islām (because Islām does not snatch the acquired greatness of any individual). However, the condition is that they adopt the knowledge of religion and personal goodness.”7

From the above mentioned references, which put forward fundamental insights on the perspective of Islāmic equality, the following points may be concluded:

In their origin, all people are the progeny of one forefather and the branches of a single tree, and no individual or nation possesses distinction over another individual or nation, merely on the basis of racial difference.

Since Muslims belong to the community of one prophet and are bearers of the same faith, they are brothers to one another.

In the likeness of minerals in the earth, various nations and individuals can and do in fact take on different characteristics; but due to this, no individual or nation has the right to flaunt themselves over another individual or nation.

Prior to Islām, the merits which were considered the basis of an individual’s or nation’s greatness, such as, wisdom, knowledge, generosity, bravery, power and influence, etc., customarily stand in Islām as well. However, Islām has added the condition that in addition to these commonly known qualities, the quality of spirituality is also necessary.

Islām has declared virtue and fear of Allāh to be the greatest quality, because this quality is most beloved to God in Islām, and he who excels in this quality shall be deemed distinct in relation to others.