Bismillah.
يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ
أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ
O people! We have created you from a male and a female and made you into nations and tribes that you may know one another. Indeed, the most honourable of you with Allah is that [one] who possesses taqwa. Indeed, Allah is Omniscient, All-Aware.
(Surat al-Hujurāt, no. 49, Āyat 13)
Equality in the eyes of Allah ‘azza wajall is the cornerstone of our faith. Therefore, Allah rejects all racial, political, tribal, economic, intellectual, and cultural segregations and places taqwā which we may translate to “God consciousness” as the standard for distinction of humans.
There are several lessons we learn from this blessed verse:
1. Allah addresses all humans: Although most of this sūrah in the preceding verses
addresses the believers, this verse addresses all humans and thus expresses the
most significant principle guaranteeing discipline and stability and the true
standard of human values against false values.
2. Process of creation: The verse traces the genealogy of humanity to Adam and Hawā ‘alayhimas-salām. Therefore, all humanity originates from the same root and taking pride in terms of genealogy and tribe is meaningless. Similarly, Allah is reminding us of the commonality of both origin and guidance.
3. Reason for differences: Allah created distinct characteristics for tribes for the
maintenance of social order since such distinct characteristics identify people in
human society. In other words, the only reason for different tribes and
ethnicity is for identification, in the same way as a card or a document
identifies individuals in the modern world.
Thus, all outward and material characteristics are meaningless in the eyes of Almighty Allah. The true standard of values is determined by taqwā, as this is the only way that one can attain proximity to Allah subhānahu wata‘ālā. It is a spiritual and inward quality whose permanence in the heart and soul should precede any other quality.
Taqwā is regarded by Allah as the best provision: And take a provision [with you] for the journey, but the best provision is taqwā. (Q 2:197). Elsewhere regarded as: the best garment (Q 7:26). Imam ‘Ali ‘alayhis-salām says defining taqwā: Know O servants of Allah that taqwā of the Almighty is like a fortified and invincible castle, but impiety and sin are like a weak and indefensible wall which may not save those seeking refuge in it, nor may anyone find security in it. Know that many may solely be unharmed by sins through taqwā of the Almighty. (Nahjul Balagha, sermon 157)
By defining God consciousness, taqwā, as the sign of nobility and honour in the eyes of Allah, we are invited to reflect on the different cultures and traditions that exist amongst the believers, and how they can enrich our lives. Throughout the months of mourning that have recently departed us, we can see the different ways in which believers all around the globe commemorated the ‘azā of Imam Husayn ‘alayhis-salām.
The closest companions to the Prophet (s) as well as the Aimmah (a) came from a
range of cultures and backgrounds. Salmān was Persian and while Bilal al-Habashi is the most famous African, some narratives state that both Miqdād and ‘Ammār ibn Yāsir came from similar backgrounds. Jawn, the freed slave of Abu Dharr, who was martyred alongside Imam al-Husayn (a) in Karbala was also black. We must understand that status and rank with Allah does not depend on any race or color. Many outstanding personalities during the time of the Aimmah (a) came from non-Aran backgrounds. It is the inner qualities that give merit to a human being, not the external ones.
We pray for the believers all around the world, especially the resilient people of Palestine and Lebanon, and for the victory of the Islamic resistance.
References: Nahjul Balāghah, Sayyid Radī.. 7), Āyatullāh Mūsā Shubayrī Zanjānī, Jur’eh-ī az Daryā.