The notion of the
Equality of human beings is one of the fundamental ideas (the other two are
freedom and brotherhood) on which modern societies are based. But there appears
to be a great amount of confusion about this notion even among the highly
educated classes in all nations.
Western
civilization, which is increasingly dominating the rest of the planet, is based
on the triad of Education, Technology and Organization. The organization is
based on the notion of Democracy in which all human beings are regarded as
equal. In fact, however, it is hierarchical with many ranks. And though
everyone is regarded as having an equal right to the means of life and
consumerism, there is a great difference in wealth. And though everyone's
opinion is regarded as of equal worth and all have an equal vote, there are
differences of culture, intelligence, knowledge and values despite a tendency
to reduce things to a common mediocrity.
The educational
system is dominated by Science and the needs of technology. Scientific research
increases knowledge which is distributed through the educational system which
also allows the transmission of knowledge down the generations and its gradual
accumulation and evolution. From the scientific point of view man is regarded as
being formed by two factors, an inherent genetic and an external, environmental
or cultural factor. Both these create inequalities. Research shows that some
people are born with superior talents and intelligence and this creates the
temptation to discriminate between people and to divert resources to the
education of these few. It is also these who might use the resources more
usefully. Differences in wealth and opportunities are inevitable given
differences in talent and circumstances.
Some people,
though not themselves bright or usefully employed inherit wealth from their
ancestors and might squander it. It is not always the case that highly
intelligent people have highly intelligent children, and the modestly endowed
may have highly talented offspring. Nor has intelligence been adequately
defined and it may well be that circumstance dictate what characteristic can be
usefully employed and how. It is also the case that one person possesses talent
A to a high degree, but B or C to lesser degrees which are possessed to a
higher degree by others who posses A to a lesser degree. How does one compare
these people? In fact, however, there are three factors. The third personal
effort is always left out of considerations though it is obvious that this can
modify the other two and the whole educational and training systems are based
on it. Many, by their own efforts, develop abilities, achieve things and obtain
economic and social success that rivals or outstrips those of the people with
genetic advantages and social privileges. On the other hand no nation treats
criminals or those who break social conventions as equal to the virtuous, the
wise, the good citizen, those who have achieved much or the saintly person.
The technology
is driven by the knowledge, desires and values, and the ingenuity of the
population conditioned by education and also by the organization. It also
affects and modifies the science and education as well as the organization. It
has had an equalizing effect in three ways: - (a) Through mass production its
products are made available to all, not just the upper privileged classes as in
the past. (b) The use of machinery and training has removed the importance of
the differences of physical strength and natural skills. (c) The use of energy
made things cheaper to manufacture so that the purchasing power of the
population rose. This now drives demand instead of the values of the few. And
yet it is the few who make all the inventions, invest in it and manage and
control its production.
The fact is that
the Legal notion of equality has nothing to do with the scientific or other
notions of equality. In fact, it is a much more fundamental notion than that.
It requires that the same standards of measurement should be used when
comparing things, otherwise comparisons cannot be valid. This is not a fact but
a value - it tells us what we ought to do. We cannot compare two things if we
use inches for one and centimetres for the other. The value is more fundamental
than facts. The fact that two things are equal in length is a result of the
application of the value.
From the Islamic
point of view all human beings derive from a single soul and mankind were made
by Allah as vicegerents with a purpose and function within the cosmos.
"And when thy Lord said unto the angels: I
am about to place a Vicegerent (Agent, Successor, Inheritor) in the earth, they
said: Wilt Thou place therein one who will do evil therein and shed blood?
While we celebrate Thy praise and glorify Thee. Said (the Lord): I know what ye
know not. And He taught Adam the Names, all of them; then He propounded them to
the angels and said: Declare to me the names of these, if ye are
truthful." 2:30-31. Also see 6:165
"So when I have fashioned it (the human
body), and breathed into it of My Spirit, then fall ye down before him,
prostrating yourselves before him (in obeisance)." 15:29
"O mankind! Be careful of your duty to
your Lord, who created you from one soul, and created there from its mate, and
scattered from the twain a multitude of men and women. Be careful of your duty
towards Allah, in whose name ye claim rights of one another, and the wombs that
bore you; verily, Allah is Watcher over you." 4:1 Also 39:6
"He it is who made you spring from one
soul, and gave you a settlement and a depository. Now have We detailed the
signs unto a people who have discerning." 6:99
"Nay, verily, man is indeed rebellious in
that he thinks himself independent (or self-sufficient or rich)!" 96:6-7
"And I have not created the jinn and
mankind except to serve Me." 51:56
It may,
therefore, be said that humanity derives from and form a single organism that
derives from a single cell, and that every individual is like a cell having a
function in the whole. But there are many different kinds of cell with
different functions and positions in a network and hierarchy. It is from this
that the Islamic notions of freedom, equality and brotherhood arise.
Brotherhood implies a real relationship that also involves love, compassion,
charity, tolerance, cooperation, mutual help and unity of purpose. Freedom
means the ability to function according to one's inherent nature (30:30).
Therefore, it is oppression, which can be defined as obstructing this, which is
condemned (2:191-193, 8:39, 28:4-5,83). Equality refers not to similarity or position,
but to the fact that all have a function with respect to an over all purpose.
Brotherhood, Freedom and Equality are connected with the notion of Justice.
This is a relationship between three factors and may be defined as follows:-
Things should always be (a) treated similarly or dissimilarly in proportion to
(b)their similarities and dissimilarities and the (c) similarities and
dissimilarities of the conditions to which they relate.
This is
essential also for the functioning of the mind and the society. Unless there
are regularities we cannot recognize or control anything. Cognition of Truth
and the recognition of the relationship upon which the feeling of brotherhood
and compassion depends are not separate from the notion of Justice.
The Fundamental
Islamic Ideals (FII) may be formulated as "Unity, Justice, Compassion and
Truth". They are derived from the main attributes of Allah, are more
objective in that they are connected with the basic nature of life, and have a
more comprehensive application than the abstract notions of equality, freedom.
Whereas Islam recognizes no distinction of race, wealth, position, class etc.
at the fundamental level before Allah, yet it does recognize differences among
human beings :-
"Verily, We have placed all that which is
on the earth as an ornament thereof, that We may try them, which of them is
best in conduct." 18:7
"O mankind! Lo! We have created you male
and female, and have made you nations and tribes that ye may know one another.
Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo!
Allah is Knower, Aware." 49:13
"Verily, those who believe and act
righteously, they are the best of creatures;" 98:7
"Have ye supposed that giving drink to the
pilgrims and tending the Sacred Mosque are equal to believing in Allah and in
the Last Day, and striving in the way of Allah? They are not equal in the sight
of Allah, and Allah guides not a wrongdoing people. Those who believe and who
have left their homes (migrated) and striven with their wealth and with their
lives in the way of Allah, are highest in rank in the sight of Allah. These are
the triumphant." 9:19-20
"Verily, the worst of beasts in the sight
of Allah are the deaf, the dumb who understand not." 8:22
When speaking
about equality the following factors need to be considered:-
1. Equality
should not be mistaken for similarity, or vice versa. People are dissimilar and
this is a great advantage for human beings, since it increases the range of
talents and abilities. Dissimilarity implies that some people are superior to
others in certain respects while being inferior to them in other respects.
Equality may be maintained by the dissimilar treatment of dissimilars. Because
of these dissimilarities it is difficult to make comparisons and it is not
generally helpful to speak about superiority or inferiority. Islam recognizes
diversity. It does not encourage the imposition of uniformity and similarity.
Individuals are not to be judged by comparison with each other but with respect
to the demands of the situation they are in.
2. The term
'Equality' is used ambiguously. There are several modes of comparison.
(a) There is
little doubt that some people are larger, stronger, more intelligent, and more
able than others. People are not equal in the inherent sense. Islam recognizes
these differences. These qualities, however, have been provided by Allah and
have not been created by a person himself. Neither arrogance nor servility,
superiority or inferiority complexes can be justified. The greater the power,
prestige or wealth the greater is the responsibility which the individual is
regarded as having.
(b) Some people
are internally or psychologically freer and more able than others. They have
greater capacity for perception, conscience or self-control. Some may be hampered
by disease and other disabilities. Islam requires the healing of the disease
and the cultivation of greater inner powers. The community as a whole and
individuals in it are required to aid this. The exploitation of the weaknesses
of others is forbidden.
(c) Some have
greater knowledge or experience. Inequalities also arise owing to age,
maturation, and because of the learning process. The baby is not equal to the
child, and the child to the adult. Nor is a person lower in the educational or
experiential ladder equal to one who is higher. Since Allah is supreme in
Islam, things must be ultimately judged by Truth-value. Islam, therefore,
requires respect for those who have greater knowledge and experience, The
younger generation must respect the older, the children must respect the
parents, and younger siblings respect the older.
(d)
Circumstances create differences. Some people are more fortunate and have
greater opportunities than others. Islam does not require this kind of
equality. However, it is Allah who has created the circumstances, and a person
is required to use them for the general good rather than take advantages of
them at the expense of the less fortunate.
(e) Differences
in power owing to wealth, organization, prestige or technology. The ownership
of machinery and instruments gives a person advantages over others. The person
with a gun can be said to be superior to the person whom he controls with it.
But this certainly does not bestow personal superiority. These objects are
neutral. It is their use which may be good or bad, and for this the individual
is responsible. The same may be said about power obtained through wealth,
position and prestige.
(f) People
differ morally according to their motives and behaviour. Some people do or
strive to do more good than others. Whereas we are not responsible for our
inherent faculties and talents, we are responsible for what we do with them.
Here value judgments are applied. Islam, therefore, judges people according to
their characters.
(g) The terms, Inferiority
and Superiority also apply to social rank, functions or position in a
hierarchy. The superior officer is not necessarily superior factually or
morally to the person he commands. Islam does not require equality in this
sense. But the position of the individual depends not on himself but on the way
the society is organized. Ultimately, it depends on Allah who has allowed the
society to be so organized and given the person the appropriate talents and
opportunities. There is no justification for arrogance because of this.
(h) Some have
more forceful personalities than others. Some have qualities of leadership
while others make loyal and trustworthy followers. Islam recognizes the
differences in personality, but does not condone arrogance, pride and mistreatment.
No person is the creator of his own talents or temperament.
(i) In Islam the
term equality is applies to a mental attitude, the respect, courtesy and
consideration with which people treat each other. Equality means that a person
sees others as he sees himself and treats them accordingly. Some people behave
subserviently towards others. Others want to dominate them or treat them with
contempt. Some people consider themselves superior because of their birth,
upbringing, the class or group they belong to, their manners or their
ideologies or religions. These are to be judged by their qualities and the
effects they have on people. The individual is to be judged by his own merits,
not by association. Islam requires a person to treat others as he would like to
be treated himself. This requires that the individual should always we aware of
the needs of others and of his own behaviour, be able to place himself in other
people's situations, and criticize himself.
(j) Justice
requires equality of judgment before the law. We cannot measure the difference
between people unless we use the same standards. Different standards must be
used for different situations or aspects. The same standards are not used in
peace as in war, in times of plenty as in times of famine. Children are not
treated the same way as adults, nor women as men. Treating dissimilar people
similarly does not constitute equal treatment. Islam requires equality in this
sense. The struggle for human equality is not usually a matter of facts or organization
but of Justice. It is not possible to demand factual equality.
3. Circumstances
dictate which characteristics are more or less useful. The same characteristics
may be useful under one set of circumstances and harmful in another. Thus
superiority or inferiority depends on circumstances rather than person. The
perception of what is superior or inferior also changes with circumstances and
culture. Contradictions may arise between one set of values and another. Islam
requires the development of adaptability.
4. Equality may
be achieved by disabling or reducing some people; or it may be achieved by
lifting people to a higher level. The former happens under communism, and leads
to disaster. Islam favours development more than reduction to equality.
5. Nature
creates difference and inequalities. There are higher and lower animals. But
they all have a function in the scheme of things. Evolution is seen in Islam in
a holistic manner. Everything has a function in its own particular situation.
The desire for equality is usually a subjective, ego-centric and selfish one.
Islam is more interested in how well a person performs in the situation in
which he or she is. (4:32)
6. Knowledge and
skills have developed over the centuries to such an extent that no person can
possibly possess all the knowledge and skills. It is distributed among a great
number of people. Organization, too, makes people inter-dependent. This makes
everyone equally important. No man can achieve anything unaided. He depends for
his food, ideas, position and everything he has on the work of others. The
businessman depends on his customers, and the ruler on the ruled. The function
of the cleaner is not less important than that of the governor.
7. When speaking
of factual differences we are speaking about averages. Though women are on the
average physically weaker than men, this does not apply to particular
individuals. A particular woman may well be physically stronger than a
particular man. The same applies to talents and intelligence.
8. The requirements
of morality are that those who are better endowed should use their assets to
help the development of the less fortunate, not to gain advantages at their
expense.
9. Unequal
achievements depend not only on inherent abilities, but also on environmental
factors, that is, on education, training and experience. A person having much
natural abilities without education or training may achieve less than someone
else with less ability but much training or experience. In particular,
achievement depends largely on the existence of self-confidence,
single-mindedness and the direction of ambition. These may be created by
circumstances and upbringing.
10. Achievement
depends also on the intensity of the efforts made. A person having a great deal
of ability and education may not be sufficiently motivated and may make little
effort to achieve anything. Another person with less ability and education may
make much effort and achieve much. Islam judges people according to the efforts
they make and how they apply the talents and opportunities they possess. This
requires knowledge. Hence, the acquisition of knowledge has a central place in
Islam. Knowledge refers to facts as well as values. Whereas action is under a
person's control, achievement depends also on other conditions that are not
under a person's control. In other words, it depends on Allah.
11. Efforts may
be applied wrongly and in wrong places, thereby achieving nothing. Talents may
be used for destructive purposes. The result of efforts depends on external
factors often beyond the control of the person. The effort is, therefore,
judged by the intentions rather than the external results. Efforts also have
inner results. They modify the person. Each action, for instance, makes a
similar action easier. Exercise causes muscles to grow. Experience creates
talents.
12. Achievements
are not necessarily externally or physically visible. They may be subtle,
psychological, or they may consist of the influences a person sheds on others.
The efforts may be applied to, or modify, the individual himself internally.
Such internal modification will, however, produce changes in behaviour, which
affect others, who may then also become internally modified or produce
environmental changes. Conversely, the environmental changes made by a person
may affect others in whom they produce internal changes. Ultimately, what
matters is the development of the human race.