Sometimes people tend to doubt between differences and schism. The second has a negative stance but the first is positive.

The word “tabayis” means differentiating between two things that are completely equal e.g. two people have done similar work under the same conditions but one is paid half and the other double and if they both of them have done wrong when the conditions laid are the same but one is forgiven or is leniently punished while the other is subjected to severe punishment. But if the deeds are negative and positive and there is a difference between the doers then it will be justice to differentiate between them.

There are differences between the creatures even in their creation and each has its assigned work and duty. Their creation should contain the capacity and tools according to their work.

Look at a person’s limbs, some of them are so soft that they cannot sustain a little force and not even a gusty wind.

 A bright light disturbs them like the pupils of the eyes and this is why they have been placed at a safe place from the vagaries of disasters. This is because of their exceptional duty (differentiating between things, placed at distances and under different lights).

Then there are some parts that are strong and are able to bear pressures like the (bones) femur, fibula and tibia in the legs that bear the weight of the entire body. They are strong and can bear assault and accidents in a better manner.

No wise person will ever ask why the human physique consists of different things; why all the parts aren’t as soft and fragile as the pupil of the eyes or as strong as the bones of the legs.

We can ask the same questions for flower bearing and strong trees with strong trunks. Their branches, twigs and leaves are different and how finely has the shrub bearing flowers been composed. If we reflect deeply we will find that that the human society is like the human body, the flower trees or those gigantic shady trees.

 It is the wisdom of creation that there should be differences between people in society according to their capacity, physical and spiritual so that each person will be agreeable to his duty. Otherwise everything will be amiss nothing could will emanate.

It will be like a tree whose roots, and branches are all flowers. Such a tree cannot exist even for a small while and even if it does its life will be useless.

“Mother” who has to become the center of love and who has to bear hardships to protect and educate the child cannot be like the “father” who has to work in society because if they had been like each other then the mother could not have performed her duty and the same would stand for the father.

The temperament of a surgeon cannot be like that of a poet’s, and a mathematician cannot be like an agriculturist, and both of them like the laborer in a heavy industry and the three cannot be like an army man or a general and then these four cannot be like a Jurist (Qazi) because each of them has a separate status in society. Each has his individual capacity, physique and specialty in life.

This matter is so clear that no further explanation is needed and so different capacities, inclinations are the signs of God’s glory. It is due to them that a decent society is formed in which every person has his proper place.

In short humans are not like utensils that are similarly made in factories and for one purpose. People would have ceased to exist if this had been the case. What is needed in human life is not homologous but justice. Every thing has to be in its proper place and it is not required that they should be similar. There are many meaningful verses about this in the Qura’n. In verse 32 of Surah Zukhruf it says, “We raise some of them above others in rank so that some may command others.”

The origin of the word “sukhriyyaa” is “Taskhir” and the verse says that there are difference in the status of people and this leads to some obeying the others Or that some should cooperate with others. A sick man is under the care of a doctor and the doctor in turn needs the mason, the farmer and the businessman because every person is superior to the others in his own field of work so ha as the Qura’n says one is dependent on he other or cooperates with others.

Most commentators Sunni or Shia have given the same meaning of this verse that Sukhriyyaa means to be subservient to others. (1)

Taking sukhriyyaa to mean wit and comedy is very weak though some commentaries have mentioned it as such.

 In one place we read the explanation of verse 165 of Surah Anam as, “He has raised some of you in rank so that He may test you through it.” It should be noted that this test is not to know the condition of the person because He is already of them but to educate him through tests so that he may succeed. According to another interpretation this test is for their perfection so the verse tells us that this difference is for both their material and spiritual upliftment.

The Second Example:

These are the verse wherein the differences in work and sustenance have been mentioned. Why is there such a difference?

The answer is: According to the Qura’n the distribution of sustenance is a very profound, systematic and secret work though people may be unaware of it as pointed out in verse 30 of Surah Bani Israel that says, “Your Lord does provide sustenance for whom He pleases and He measures it justly, Verily He is aware of His servants, all seeing.”

It means that He knows individually and collectively what is good for His servants. The difference He has created should not be taken to be similar to the differences created by the tyrants. We should not attribute such things to God or else the issue will not be correctly understood. This will be a denying explanation which becomes the cause of collective and economical decadence. The Qura’n does not accept the second explanation and it opposes it. We find the same in the traditions of Islam. Amirul Mumineen is recorded to have said: “People should live in contentment till such time there are differences in them but they will be destroyed the moment they become homologous.” (2)

1. Majmaul Bahrain vol.9 page 46, Al Mizan vol. 18 page 104, Qartabi vol. 9 page 5903, Tafsir Kabeer vol. 27 page 209, Tafsir Ruhul Ma’ani vol. 25 page 72 and Maraghi vol.25 page 85.

2. Muntahal Amaal vol. 2 page 229