Denying individuals their full rights and privileges and their full participation in society is hardhearted. So it is very significant that Allah SWT addressed Rasoolullah in the Qur’an: “We have not sent you except as a mercy to all the worlds” (Qur’an 21:107). Yet, many people even today suffer discrimination due to their race, ethnicity, gender, social status, or other condition or situation. Rasoolullah (SAS) empowered the disenfranchised and we can learn from his reforms to benefit humanity today.
During the time of Rasoolullah (SAS), slaves, servants, laborers, women, orphans, and Bedouin were all considered a lower class. Just like today, there was a class hierarchy in the Makkan society and at the top were rich and powerful men. Those of lower status were often exploited or abused by the more powerful.
Women were kept out of discussions of substance, and often denied a place in the public square. They were considered property of men and therefore could be inherited. The depth of dishonor is revealed in the practice of burying female babies alive. Allah SWT tells us of the female infanticide prior to Islam: “He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision” (Qur’an 16:59).
Empowerment Begins with the Kalimah
The greatest empowerment is in the Kalimah, la ilaha illallah, there is no deity but Allah. This succinct phrase conveys that there is no true and absolute sovereignty, power, or supremacy other than Allah SWT. Understanding this Kalimah breaks down all self-proclaimed human entitlement and privilege, or license to dominate or exploit others. With this Kalimah, no one should feel superior over another when in the end all must stand before Allah SWT for judgement. In this way it makes no difference: the weak and the strong, the rich and the poor, the black and the white — all equal, and the only thing that differentiates one from another is taqwa, which only Allah SWT measures. Our Salaah and Hajj teach us this and at the core is the reality that only Allah has the ultimate power, and the ultimate reward is with Him SWT.
Allah SWT says: “O people! We have created you from a male and a female and made you into nations and tribes so that you may know one another. Indeed, the most honorable in the sight of Allah is the one who is the most pious [and God-conscious] among you. Allah is certainly All-Knowing, All-Aware” (Qur’an 49:13). Taqwa has a comprehensive meaning and in addition to piety, it encompasses God-consciousness, love of Allah and, thus, fear of displeasing Him; as such, taqwa acts as a shield, a protection against disobedience and sin.
Rasoolullah (SAS) reinforced this proclamation in the Farewell Pilgrimage sermon when he said: “O people, verily your Lord is One and your father [Adam] is one. Verily there is no superiority of an Arab over a non-Arab or of a non-Arab over an Arab, or of a red man over a black man, or of a black man over a red man, except in terms of taqwa.”
All the sectarian wars ended, and the tribes came together under the banner of “there is no deity except Allah.” Those who were at the lowest level of society and the most vulnerable were not only liberated but many rose to fulfill important roles. Bilal (r) had lived as a slave of Umayyah ibn Khalaf but rose to become the Mu’azzhin of Rasoolullah (SAS). Abdullah ibn Umm Makhtoom (r), a blind man, was given the responsibility to teach the people of Al-Madinah before the migration of Rasoolullah (SAS) and the other Companions. On several occasions he (r) was left in charge of Madinah in the absence of the Prophet such as when Rasoolullah and the Companions left for Badr.
Women were liberated from Jahiliyah and for the first time, rights were given to them. Having been politically ignored and kept out of the discourse on public affairs, women were now consulted as in the case of Umm Salamah (r) in the treaty of Hudaibiyyah when the Companions were hesitant to slaughter their animals to get out of Ihram. This angered Rasoolullah (SAS), but it was Umm Salamah (r) who advised him to cut his hair first and get out of Ihram and as he did the others would follow.
Symbolic of the rights and honor bestowed by Islam on the female gender, Rasoolullah (SAS) said, “Whoever has three daughters whom he gives refuge to, provides for and shows mercy to, Paradise is certainly guaranteed for him.” A man asked, “And [for] two, O Messenger of Allah? “He replied: “And also [for] two [daughters]” (al-Bukhari).
Further demonstrating how Rasoolullah made people aware of the need to protect the rights of every vulnerable or marginalized individual, he spoke about orphans, saying, “I and the one who looks after an orphan will be like this in Paradise.” He raised two fingers and put them close together, barely separate (al-Bukhari). He also spoke about workers, those who labor for survival. He said, “Give the worker his wages before his sweat dries” (Ahmad).
Conclusion
Islam emphasizes human rights and justice for all individuals, regardless of race, gender, or socioeconomic status. As Muslims, it is our duty to advocate for social justice and to fight against all kinds of discrimination, ensuring that marginalized individuals are accorded dignity and social, economic, political, and civil rights, including equal opportunities in education, employment, etc. Further, Islam encourages giving assistance to those in need through Zakaah and Sadaqah. We can empower the disenfranchised by providing financial assistance, supporting community programs, and helping individuals become self-sufficient through our relief initiatives. And finally, we must create inclusive communities so that those who are too often discriminated against or ignored can participate and experience the full benefits of fellowship, a sense of belonging, and an opportunity to have their voices heard.