Where there is no law that determines the individual, there is no injustice, because each is in its natural right to devise the means to ensure his own safety, and no common power or authority is in place to administer the justice.
The violation of freedom of man by man which depicts the state of war is not the same as the state of nature where independence is shared by all parties. Hobbes concedes an obvious objection, admitting that some of us are much stronger than others.
That is, when the sovereign power needs our support, because it is no longer able to coerce us, there is no effective judge or enforcer of covenants, so that such promises no longer override our right of nature.
Now there are passages where Hobbes sacrifices consistency for plausibility, arguing we have a duty to fight for our former sovereign even in the midst of civil war. There are different ways of interpreting Hobbes's view of the absence of moral constraints in the state of nature.
And all the time, we will remember Hobbes's reminder that human life is never without inconvenience and troubles, that we must live with a certain amount of bad, to prevent the worst: fear of violence, and violent death.
We will have no doubt that peaceful coexistence is one of the greatest goods of human life, something worth many inconveniences, sacrifices and compromises.
Hobbes described this natural condition with the Latin phrase bellum omnium contra omnes meaning war of all against allin De Cive. Nor could he have foreseen how incredibly powerful the state might become, meaning that "sovereigns" such as Hitler or Stalin might starve, brutalize and kill their subjects, to such an extent that the state of nature looks clearly preferable.
A century before, Nicolo Machiavelli had emphasized the harsh realities of power, as well as recalling ancient Roman experiences of political freedom. Hobbes's only real point seems to be that there should be a "head" that decides most of the important things that the "body" does.
People are equal because they are all subject to domination, and all potentially capable of dominating others.