Allah created a human pair to herald the beginning of the life of mankind on earth and all the persons inhabiting this world today have sprung from this pair. For some time in the initial stages the progeny of this pair remained a single group. It had one religion and spoke the same language. There were little or no difference among them. But as their numbers gradually increased, their diversification and growth were divided into various tribes, and nationalities. Their languages became different; their modes of dress varied; and their manners of living also became distinct from one another.
All these differences are said to be signs from Allah. They do exist in the world of reality. Hence, Islam recognizes them as matters of fact. It does not seek to wipe them out or to ignore them but affirms that their advantage consists in affording the only possible means of distinguishing one form the other. But the prejudices which have arisen among mankind out of these differences in the shape of groupings and organizations based on race, color, language, nationality, etc., are disapproved by Islam. Islam regards all distinctions of birth, of high and low amen, of upper and lower classes, on natives of the soil and aliens as the manifestation of their ignorance. It declares that all men in the world have sprung from the same parents and therefore, are equal in their status as human beings.
After propounding this concept of equality of mankind, Islam adds that if there can be any real difference between man and man it cannot be one of race, color, country or but one of their relationship with their Creator. The most honored of people in the sight of God is the most righteous. On the basis of this fundamental tenet, Islam seeks to build principled society as against the racial, national and parochial societies existing in the world. The basis of cooperative effort among men in such a society is not one's birth but a creed an a moral principle. Any one, if he believes in God as his Master and Lord and accepts the guidance of the prophets (the essence of which is embodied in Islam, the message of the last Prophet Muhammad (peace be upon him)) as the law of his life, can join this community, whether he is a resident of America or Africa whether he belongs to the Semitic race or the Aryan; whether he is black in color or white skinned; whether he speaks a European language or Arabic. All those who join this community will have the same rights and social status. They will not be subjected to any racial, national or class distinct of any kind. No one will be regarded as high or low. There will be no untouchable among them, nor could be polluted by the touch of anyone's hand. There will be no handicaps for them in the matter of marital relations, eating and drinking and social contacts. None will be looked down upon as lowly or mean by reason of his birth or profession. Nobody will claim any distinctive rights by virtue of his caste, community or ancestry. Man's merit will not depend on his family connections or riches, but only on whether he is better than others in moral conduct or excels others in piety and righteousness.
Such a social order, out-stepping the geographical boundaries and limits of race, color and language as it does, can spread itself in all parts of the world and on its foundations can be raised the edifice of the universal brotherhood of men. In societies based on race or nationality, only those people can join who belong to a particular race or country and the door is closed in the face of those who do not belong to them. But in Ns highly principled society anyone who accepts the creed and its moral standard can become its member, possessing equal rights with everyone else. As for those who do not accept this creed, the community, while it cannot receive them within its fold, is prepared within the limits laid down by law and decency. To give them all the basic human rights on condition that they are from the people of the Book or those who are classified under their category.
Such a social order, out-stepping the geographical boundaries and limits of race, color and language as it does, can spread itself in all parts of the world and on its foundations can be raised the edifice of the universal brotherhood of men. In societies based on race or nationality, only those people can join who belong to a particular race or country and the door is closed in the face of those who do not belong to them. But in Ns highly principled society anyone who accepts the creed and its moral standard can become its member, possessing equal rights with everyone else. As for those who do not accept this creed, the community, while it cannot receive them within its fold, is prepared within the limits laid down by law and decency. To give them all the basic human rights on condition that they are from the people of the Book or those who are classified under their category.
After appreciating these foundations of Islamic social order, we would like to cast a glance over the principles and patterns of social relationship which have been fostered by Islam.
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