The Right To Equality In Islam: [Essay Example], 1723 words

The aim of this essay is to discuss the concepts of equality and justice in Islam. The concept of equality or equity stands as a fundamental pillar in the core values of Islam. However, it's crucial to clarify that this notion of equality should not be conflated with absolute sameness or stereotypes. Islam teaches that in the eyes of Allah Almighty, all individuals are equal, but this equality doesn't imply identical attributes or characteristics. There exist variations in abilities, aspirations, potentials, wealth, and other factors.

These variations can be broadly categorized into two types: natural and societal. Natural variations are inherent and not subject to change, while societal limitations are imposed by society based on experiences and practices, essentially learned behaviors related to the aforementioned attributes. For instance, a clear distinction exists between the educated and the uneducated, and it would be impractical to assign significant community responsibilities to someone lacking knowledge. However, these differences alone do not establish the superiority of one individual or group over another.

In the eyes of Allah, factors such as a person's physical appearance, wealth, or social status bear no significance when evaluating their character and identity. The only criterion that Allah recognizes is one's piety and adherence to goodness and spiritual growth. In essence, Islam does not elevate one nation above others or favor any race, as human worth, both in the view of humans and Allah, is determined by one's deeds and submission to Allah.

Distinctions based on race, skin color, or economic status are superficial and do not affect a person's true stature in the sight of Allah. In Islam, the value of equality is not just a matter of legal rights or acts of benevolence by the privileged; it is a tenet of faith that every Muslim must genuinely uphold. The foundations of this Islamic principle of equality are deeply embedded in the structure of Islam.

Human Rights in Islam

It is widely acknowledged that Islam endorses equal status and rights for every human being, regardless of their origin or affiliation. The dignity that God has bestowed upon humans, as affirmed in the Quran, is universal and extends beyond male members of the Muslim Ummah. The emphasis on Adam and Eve as the common ancestors of all humanity unites people of all ages, clans, communities, and nationalities in a bond of brotherhood.

The fundamental principle of human rights, which asserts that "all human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood," is fully endorsed by the Quran and the Prophet's farewell message from Jabal-I-Rahmah in Arafat.

Nevertheless, the Quran recognizes and legitimizes the existence of collectives such as tribes and communities, which share common features facilitating social and cultural cohesion but do not necessarily constitute the basis for independent political entities. Islam strongly rejects any claim of superiority or inferiority based on birth, race, ethnic group, class, caste, religion, or gender.

While Islam maintains its unwavering commitment to the fundamental principles of Tawheed (the oneness of God), Hereafter, and individual human accountability to God, it also explicitly instructs the Prophet and Muslims to respect the right to equal freedom of conscience for all individuals. The issue of equality of status and rights for women, non-Muslims, and dissenters has, however, been a complex one in past and present Muslim societies and countries. To comprehend this issue comprehensively, one must consider that Islam's value system, as conveyed under God's guidance, had to contend with the socio-cultural specificities of its initial recipients and, consequently, of various peoples and civilizations.

A pertinent example of this is the status of "slaves" and "slavery" during the time of the Prophet, which illustrates the compromise between the ideal Islamic principles and the practical, necessitating acknowledgment of the potential for progress and development in the pursuit of justice. The status and rights of women as human beings and vicegerents of God on earth are on par with those of men. Any exemption from certain rituals during specific periods, such as menstruation, should not be seen as evidence of inherent incapacity but rather as a divine decree that women must comply with.

If the natural distinction in the roles of men and women in procreation does not render men inherently disabled or inferior to women, men cannot claim any superiority on such grounds. In contrast, Islam elevates motherhood far above fatherhood. Any discrimination in civil, political, social, economic, or cultural rights arising from the natural distinction in gender roles can be attributed not to the Quran but to male-dominated and patriarchal social structures, which persisted even during the early era of Islam.

The conservative tendency among some Muslims to idealize the social practices of the early Islamic period has led to misconceptions, such as the belief that emulating the Taliban model would make them more authentic Muslims. It is worth noting that Iranian Islamic scholars, the Revolutionary Iranian government, and Shia Muslims, in general, have largely been proponents of a more equitable path regarding women's rights.