So first Ibrahim had to fulfil certain commands, in order to become an Imam. Then Allah made clear that the unjust of his offspring would not
be Imams-meaning the just of his offspring would be. Thus we see the imamate in the family tree of Prophet Muhammad (PBUHAHF), who is
the descendant of Ibrahim (PBUH). All praise is due to Allah alone. However, what is to be said of those in authority who are unjust? Which
category do we place them in?
[2:258] Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because Allah had given him the
kingdom? When Ibrahim said: My Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said:
So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and
Allah does not guide aright the unjust people.
Although Namrud had not accepted the supremacy of Allah alone, Allah had given him the kingdom. Similarly, there are other examples
throughout history, and mentioned in the Quran, of those held in authority, though they did not deserve it. For example, the case of Firon over
the Children of Israel. So we have now reached the understanding that Allah has given authority to two kinds of people... those who deserved it,
such as Talut, and those who did not deserve it, such as Namrud.
What does this mean? We can understand from this that there are two reasons why Allah Most Knowing may give authority to people. The first
reason is because they have earned it through their justice. The second reason is they are being tried by Allah Most Beneficent. There are those
who have been placed in a position of authority in order to try them.
Let’s come back to the example of men in authority over their wives, are they placed in authority because they deserve to be? Allah alone is the
All Knowing, and we can understand here through common sense that men and women are both tried and tested through each other by the
status that Allah has given each of them.
Is it fair to assume that men are given superiority on the basis of their gender? Neither does such a system make sense, nor does it imply the
application of justice.
Allah’s Quranic laws are universal. This means that they can be applied in any age and time, anywhere. If this is the case, it would mean all
husbands are superior to their wives. We know this cannot possibly be true. An obvious example is that of Lady Asiya (PBUH) and her husband
Pharoah. Was he superior to his wife? Obviously not. As a husband, did he have authority over her? Was he her maintainer? Yes, he was,
although he did not assume this duty as a just man.
Allah is not unjust. By placing men as the maintainers of women, and granting them a higher degree owing to the authority they have over their
wives, He has not granted them a higher rank or nearness to Him. He has not regarded men “the better gender”.
4:32] And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and
women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things.
The reasoning that authority means superiority is not found anywhere in Islamic
scripture. In fact, this is a worldly concept, similar to the concept that wealth gives
people superiority according to the worldly point of view.
So what, in Allah’s eyes, gives people superiority over others?
[49:13] O you men! surely We have created you of a male and a female, and
made you tribes and families that you may know each other; surely the most
honorable of you with Allah is the one among you most careful (of his duty);
surely Allah is Knowing, Aware.
It is clear that Ibrahim (PBUH) had Taqwa, whereas Namrud did not. This granted
Ibrahim (PBUH) superiority.So we can conclude that authority can be granted by
Allah to whomever He pleases as a reward or as a trial. But it is not the basis by
which superiority is affirmed. Superiority, according to Allah, is granted only by
Taqwa. And all praises are due to the only God, Allah, alone.