Articles




Introduction


Chapter 1 : Other Systems


Chapter 2 : Equality in Islam


Chapter 3 : Equality between Humankind


Chapter 4 : Racist Statements are Unacceptable


Chapter 5 : Story of Bilal the Abyssinian


Conclusion


TABLE OF


CONTENTS


All praise be to God, the Lord of


all the worlds, the Creator of the


heavens and earth and all creatures


living in them. May God grant peace and blessings to Prophet


Muhammad, God’s final Messenger, whose message brought mercy


to all mankind. May He also give His blessings to all the prophets and


messengers whom He sent to guide mankind out of darkness and


into light.


At the Osoul International Centre for Islamic Advocacy, every new release


that we produce gives us a great opportunity to interact with


our readers. All our releases have the same overall objective; to present


Islam to mankind, as it truly is. We aim to make people aware of


Islam’s fine aspects and profound teachings and to show clearly that


it is the only faith that provides practical and effective solutions to all


the problems faced by humanity. Islam gives clear and solid answers


to all of the questions that have troubled people over many generations,


such as: How did we come into existence and why do we exist?


Where do we go from here? Furthermore, Islam is the only religion that


requires its followers to love and respect all the prophets God sent,


particularly Moses and Jesus (peace be upon them both).


We take great care to provide solid and rational proofs for our arguments,


so as to give our readers the reassurance they need, and our


releases also refute the accusations levelled against Islam and provide


clarification to people’s misunderstandings of Islamic teachings.


By God’s grace, Islam is the fastest growing religion in our time, as


confirmed by a study undertaken by the Pew Research Center(1), and


our motive is to make this great divine faith known to all people.


This book, Bilal the Abyssinian: One Light, Many Colors, outlines


the history of Bilal ibn Rabah, a former slave from Abyssinia, who became


a companion of the Prophet. Islam elevated his status and the


Prophet صلى الله عليه وسلم gave him the happy news of being destined for heaven in


the life to come.


Bilal was one of seven of the Prophet’s companions who publicly


(1) “The Future of the


Global Muslim


Population”, Pew


Research Center, 27


January 2011, Available


at http://goo.gl/uk8y1i


declared their acceptance of Islam at a time when Muslims were subjected to great


persecution. He suffered a great deal of torture, inflicted on him by the Quraysh, yet


he continued to declare “God is One; God is One”. At the Battle of Badr, the first major


confrontation between the Muslims and their enemies, the Prophet adopted this slogan


as the rallying cry and the battle ended with a great victory for the Muslims. During the


battle, Bilal overpowered Umayyah ibn Khalaf, his former master, at whose hands he had


suffered greatly.


The book explains in detail Islam’s attitude to racial discrimination, highlighting significant


events that show that the Prophet took good care of many of those who were subjected


to persecution, protected them and gave them their rightful status in the Muslim community.


For example, Bilal was the first of the Prophet’s companions to call for prayers.


We hope that readers will find this book useful in adding to their knowledge and understanding


of Islam.


Basil ibn Abdullah al-Fawzan


Executive Director


Bilal the Abyssinian 8


Hypocrisy is alive and well in the West. How else does one explain


the demonization of Islam, a culture of peace, piety and enlightenment,


by cynics in the Occident? While many western societies


found escape from tyranny through pitched warfare and


violent revolution, they have been quick to decry the use of even


vaguely similar remedies to liberate oppressed peoples throughout


the world and have, in fact, supported the politics, policies


and methods of criminally repressive regimes to their own selfish


ends. The tragic irony is that Muslims have suffered exponentially


at the hands of westerners, whose marauding 12th century


ancestors found escape from the Dark Ages only through gifts


bestowed on them by Muslim scholars, scientists, artisans and


theologians. The genius of Muslim polymaths, from Al-Farabi to


Ibn Sina, Al-Kindi to Ibn al-Haythem, and Ibn Rushd to Al-Ghazzali


are precious drops of water in an ocean of Islamic scientists


and philosophers whose ideas, quite literally, swept a stagnant,


reactionary Europe into its much cherished Renaissance.


Keystone methods and modes of thought as well as institutions,


libraries, hospitals, and universities flourished in Europe after


being introduced by Muslims. As a result, Europeans incurred a


cultural debt to Islam that they have been loath to repay. Instead,


they have chosen instead to slant, distort, or ignore Islamic influences


in their great revival rather than embracing this fundamental


truth - medieval Europe needed Muslims to kick start their science,


art and culture. And today, they may need Islam yet once


again to avert their rather advanced moral and spiritual decline.


One of the hallmarks of western repression is the illusion that


“race”, supposedly expressed as physical characteristics like


skin color, eye shape, and hair, among other traits, confers


superiority or inferiority on individuals. They believe that this


renders them ripe for systematic, generational exploitation,


sometimes even with the blessing of religious authorities. The


Church has sadly sanctioned racism, validated the Crusades,


and underwrote Columbus’s brutal genocide of native popula-


Islamic culture,


firmly rooted in equality


and brotherhood,


stands in the light of


history as a way to


Peace, both in this


world, and in the world


to come.


9 Professor Kamal Hassan Ali Foreward


tions in the New World. It also provided the template for future conquests and for


the scourge of imperialism. Christian missionaries, who gave dark people their


Bibles in exchange for their lands, were both shock troops and spiritual tricksters


who prepared native populations to accept lingering colonialism as salvation.


Church chapels were integral to the slave castles that lined the Gulf of Guinea,


so segregation and apartheid both enjoyed church support in America as well


as South Africa. Secular Israel defiled Judaic tradition with deadly intent in the


Holy Lands. In western hands, religion has often been a bludgeon supporting the


murderous hypocrisy of racial supremacy and its destructive global reach.


Historically, the Abrahamic faiths (Judaism, Christianity and Islam) have insisted


on the indisputable Oneness of the Creator, of creation and of humankind. Yet,


Islam is foremost among them in its historical demonstration of social and ethnic


equality from the time of our Noble Prophet Muhammad صلى الله عليه وسلم till very recently.


While the ordering of societies along supposedly “racial” lines has sullied the very


heart and soul of western cultures, the timeless message of Islam, articulated on


the tongue and in the life of the Prophet صلى الله عليه وسلم, brought the legislation of equality to


the Muslim faithful. They in turn introduced it, through faith and practice, to the


world. No better example of brotherly love’s transcendence over socio-ethnic


differences exists than that of the virtuous Prophet of Islam’s long and fruitful


relationship with an Abyssinian slave he chose as the first Muslim mu’adth-dthin,


or caller to prayer, Bilal Ibn Rabah. It is to this storied bond between the Prophet


صلى الله عليه وسلم and a most faithful Believer that our noted scholar and beloved teacher, Dr.


Abdur-Rahman Al-Sheha, turns his attention to illuminate the braided strands of


Muslim law and pristine Islamic practice. The result is a memorable narrative as


bountiful in its assembly of Quranic and Traditional proofs of Islamic equality and


tolerance, as it is in establishing the ascension and triumph of the African Bilal


over incipient Arab racialism and bigotry.


Dr. Al-Sheha’s reverent examination of the life of the virtuous Bilal is buttressed


by wholly engaging, scholarly commentaries on equality in Islam and the unity of


humankind. His writing is made more attractive by the power of simplicity, as he


deftly makes the liberating point, citing copious evidence from the Holy Qur’an and


the Sunnah of our Honorable Prophet صلى الله عليه وسلم, that piety, or its lack, confers either honor


or dishonor on each of us. Expanding on this encompassing theme of equality, he


firmly underscores both the necessity and the responsibility of equality under law


Medieval Europe needed Muslims to kick start their


science, art and culture, much as today they may need Islam


to avert their rather advanced moral and spiritual decline.


11 Professor Kamal Hassan Ali Foreward


(Shari’ah) which rewards and punishes in equal measure, sanctifies the life of the


Muslim, and grants equal access to Allah’s bounties and rites of worship. These


principles, so firmly rooted in Islamic culture, are bedrock to the faithful and provide


a tangible framework for the poignant story of Bilal, the model of faith and forbearance.


Bilal, the calm, the resolute; Bilal, the companion of the Holy Prophet ;صلى الله عليه وسلم


Bilal, the bane of Bani Jumah and Umayyah ibn Khalaf; Bilal, whom Dr. Al-Sheha


reminds us, “honored not only Islam, but all of humanity.” And of whom ‘Umar Ibn


Al-Khattab, when speaking of Abu Bakr, would say, “Abu Bakr is our master and


the emancipator of our master.” These sentiments, among countless others affirming


and reaffirming them, conferring the title of “Master” on a former slave, cast the


notion of equality - in living form - within the Muslim community. So that Islam, unlike


other world religions, has not suffered the divisive contradiction of segregated


worship, as is clearly witnessed daily in masajid, or mosques worldwide, where


the ranks of prayerful believers assemble without regard to “race,” class, or caste.


Or where the annual hajj, or pilgrimage to the Muslim holy sites, the largest annual


pilgrimage in the world, is a viable, vital testimony to the strength and beauty of


Muslim equality, unity, and faith.


With this outstanding treatment of the life and social significance of Bilal Ibn


Rabah’s position within the Prophet’s contemporaries, even the most cynical of


critics are quieted by Sheikh Al-Sheha’s spirited accounts of the devotion to inclusion


exemplified by Muhammad صلى الله عليه وسلم and his Companions. This is made even


clearer yet as they established the first Islamic Republic based solely on the


Qur’an and the Traditions of the Prophet صلى الله عليه وسلم, traditions which are firmly in place


today and give lie, in the most basic and fundamental of ways, to crass charges


of Muslims as “terrorists,” “Europhobic,” “misogynists,” and “tyrants”. On the


contrary, Islamic culture, firmly rooted in equality and brotherhood, stands in the


light of history as a way to Peace, both in this world, and in the world to come.


Truth is the enemy of hypocrisy. This latest work by Dr. Al-Sheha, in casting light


on the exemplary, humble life of Bilal Ibn Rabah, honorable friend of the Prophet


Muhammad صلى الله عليه وسلم, lends itself to the continuing global dialogue to uphold the dynamic


elements of the world’s fastest growing religion, and breathes life into the


idea of piety as an achievable and modern way of life.


Professor Kamal Hassan Ali


Westfield State College December 30, 2009


A society is doomed to failure when it is based on ignorance


and anarchy. This fact becomes more apparent when people are


void of moral conduct and racial tension is high.


13 Islamic Viewpoint On Racism Introduction


A society is doomed to failure when it is based on ignorance and anarchy.


This fact becomes more apparent when people are void of moral conduct


and racial tension is high. In a society like this, the strong will oppress the


weak and the rich will exploit the poor. Under such circumstances, the


Prophet Muhammad 1)صلى الله عليه وسلم ) came forth to mankind with the Message of


Islam(2). It spread rapidly. At first, many rejected it and tried their best to


stop it from spreading. Oppressors knew quite well that this meant an


end to their reign over the general population. Islam, the Message of


God, frees the soul and mind from being enslaved to any individual.


One of the key characteristics of the Message of Islam is that it instructs


people to seek education and to cast aside all vile acts. Racial


supremacy - in all of its forms - was extinguished, for all people stand


equal before God Almighty. Superiority, according to Islam, is not


achieved by one’s color, race, or ethnic origin.


On the contrary, it is only achieved through


piety. The more one is God-fearing, the


more beloved they are to God.


(1) Some translate it as “peace be upon him”. This translation is incorrect;


the correct translation is, “may Allah exalt his mention, and render him


and his household safe and secure from every derogatory thing.”


(2) Islam is a way of life, which is both private and public. It is an inclusive


term meaning: acts of worship, political practice, and a detailed code of


conduct, including hygiene or etiquette matters.


One of the key


characteristics of the


Message of Islam is that


it instructs people to seek


education and to cast aside


all vile acts.


Bilal the Abyssinian 14


Other Systems


A Muslim stands firm to fight all forms of oppression, immoral


behavior, and ignorance. Racial tensions based on skin color,


race, and sex dissipate in Islam. These social maladies were


very common in the pre-Islamic Makkan society, as they are


today in many parts of the world.


Before the advent of Islam, people worshiped idols made from


stone or wood. It was quite common for a person to enslave


his fellow brother-in-humanity in laborious schemes to exhaust


him financially and physically. The Prophet صلى الله عليه وسلم clarified that no


one was superior to another; all were equal before God. The


Prophet صلى الله عليه وسلم said:


“O people! Indeed your God is one, your father is one, and


there is no superiority to an Arab over a non-Arab or to a non-


Arab over an Arab. A red skinned person is not superior to a


black skinned person, nor is a black skinned person superior to


a red skinned person.” (Ahmed)


Brahman India


The scriptures used by the Brahman Indians clearly make mention


of a caste system whereby some people are considered


superior to others. According to them, Brahma created the


Brahmin people from his mouth. He created the Kshatriya from


his arm and the Vaishya from his thigh and the Shudra from his


feet. At the top of this fourfold system is the Brahmin and at


the bottom is the Shudra. According to their scriptures, “One


occupation only did the lord prescribe to the Shudra; to serve


meekly even these (other) three castes [varnas].”


Ancient Greece and Rome


In Ancient Greece and Rome, the nobles believed themselves


to be created from a substance unlike that of the rest of cre-


The Prophet


صلى الله عليه وسلم clarified that no


one was superior to


another; all were equal


before God.


The Jews and


Christians - before the


advent of Islam - saw


themselves as the


chosen family of God.


15 Other Systems Chapter 01


ation, who they called “barbarians”. Aristotle spoke of the Barbarians(1) in a very


disdainful manner, saying, “The nature of a barbarian and a slave is one and the


same(2).”


He also said: “The lower animals cannot even apprehend a principle; they obey


their instincts. Nature would like to distinguish between the bodies of freemen


and slaves, making the one strong for servile labor, the other upright, and although


useless for such services, useful for political life in the arts of war and


peace. And doubtless, if men differed from one another in the mere forms of


their bodies as much as the statues of the gods do from men, all would acknowledge


that the inferior class should be slaves of the superior.”(3)


Jews and Christians


The Jews and Christians - before the advent of Islam - saw themselves as


the chosen family of God. They believed themselves to be special. They gave


the name “ger toshav”(4) to anyone else, whether they were atheists or general


non-believers. They claimed that they were the only ones who deserved to be


served, so they exploited other nations. Allah clarifies this in the Quran saying:


“And among the People of the Scripture is he who, if you entrust him with a


great amount [of wealth], he will return it to you. And among them is he who,


if you entrust him with a [single] silver coin, he will not return it to you unless


you are constantly standing over him [demanding it]. That is because they say,


‘There is no blame upon us concerning the unlearned.’(5) And they speak lies


about Allah while they know [it].”(3:75)


In the commentary of the Quran by the scholar Ibn Kathir, he writes: “What led


them to rejecting the truth was that they claimed, ‘There is no sin upon us from


consuming the wealth of the ignorant, who were the Arabs. God has made it


lawful for us (to take their property)’.”


Some among the early monotheists belittled all other nations and viewed them


(1) This term refers to the following meanings, “uncultured”, “uncivilized” or “speaker of a foreign language”.


(2) Republic for Aristotle volume 1.


(3) Book 1, chapter V of ‘The Politics’.


(4) Literally it means a Gentile who is a “resident alien” living under Judaic law.


(5) The early Jews did not consider it a sin to gain the upper hand over a gentile or a pagan.


Bilal the Abyssinian 16


as being of a lesser class. They asserted that all among humankind


were their slaves. Allah clarifies to us their nature and


explains at the same time that all humankind are equal. He


says:


“But the Jews and the Christians say, ‘We are the children of


Allah and His beloved.’ Say, ‘Then why does He punish you for


your sins?’ Rather, you are human beings from among those


He has created. He forgives whom He wills, and He punishes


whom He wills. And to Allah belongs the dominion of the heavens


and the earth and whatever is between them, and to Him is


the [final] destination.” (5:18)


The Arabs


The Arabs held the same belief and viewed themselves as superior


to all other races of people. They crowned themselves as


Arabs, referred to other races as “non-Arabs”, and considered


them worthless. The Prophet صلى الله عليه وسلم clarified to them the mistake


of their ways and the fallacy of this belief. He said to his Companions:


“It is not appropriate for one to say that I (the Prophet Muhammad)


am better than Younus bin Mat’ta (the Prophet Jonah).”


(Bukhari)


The Prophet’s words are like guiding lights both for the Arabs


and for all nations, to show how one is to respect all others.


The Companion, Ibn Umar (may Allah be pleased with him),


related that the Prophet صلى الله عليه وسلم said:


“I saw in my dream many black sheep gathering together with


white ones.’ He was asked, ‘What is the interpretation of this


dream O Prophet of Allah?’ He said: ‘Non-Arabs will share in


your Deen(1) and your lineage.’ The Companions exclaimed,


‘The non-Arabs!’ The Prophet صلى الله عليه وسلم then said: ‘If Iman (faith) was


tied to a star, it would have been claimed by men from the non-


Arabs.’” (Haakim)


The Jews and


Christians - before the


advent of Islam - saw


themselves as the chosen


family of God. They


believed themselves to be


special.


The Prophet’s


words are like guiding


lights both for the Arabs


and for all nations, to


show how one is to


respect all others.


17 Other Systems Chapter 01


People come from many racial backgrounds and have their individual moral elements.


Every person has unique characteristics, and perfection belongs to God


Almighty alone. Imperfection is an inherent nature in man, except for the Prophets


and Messengers, for they perfectly conveyed the Message of God to their


respective nations. The message of Islam had a great effect on humankind with


the result that they began to treat one another, in varying degrees, with respect.


Al-Mustourad Al-Qurashi(2) said, while I was with Amr bin Al-Aas I told him that


I heard the Prophet صلى الله عليه وسلم saying:


“The Final Hour will not be established till the Romans are the greatest people


in number.” Amr said, “If this is the case, it is because they (the Romans) are


merciful to their kind. When an affliction befalls them they are the quickest to


regroup. They stand together and fight fiercely. They are good to the orphans,


poor, weak, and do not tolerate the wrongdoing of their rulers.” (Muslim)


The Messenger of Allah صلى الله عليه وسلم was sent to efface the caste system that


was in place in society. He was sent to free mankind from the


servitude they showed to men and to make them serve


God alone.


(1) The word translated as religion is “Deen”, which in Arabic commonly


refers to a way of life.


(2) Pronounced “Ra’dee-Allah’who an’who”, it means: “may Allah be


pleased with him.”


Bilal the Abyssinian 18


Equality in Islam


Rulers and their subjects are all equal before Allah. Regardless


of the subtle differences between people, in Islam every Muslim


is a brother to his fellow Muslim. The black and white, the


Arab and non-Arab are all the same. Allah says:


“O mankind, fear your Lord(1), who created you from one soul


and created from it its mate and dispersed from both of them


many men and women. And fear Allah, through whom you ask


one another(2), and the wombs (that bore you)(3). Indeed Allah is


ever(4), over you, an Observer.” (4:1)


The origin of all humankind is their father, Adam. When the


Christians said that Jesus, son of Mary, was the son of God,


Allah, the Exalted, said:


“Indeed, the example of Jesus to Allah(5) is like that of Adam.


He created him from dust; then He said to him, ‘Be,’ and he


was.” (3:59)


Allah, the Exalted, also says:


“And of His signs is that He created you from dust; then, suddenly


you are human beings dispersing [throughout the earth].” (30:20)


All of humankind is from one father and one mother, Adam and


Eve. Based on this, there can be no virtue for one over the


other on account of one’s race. Accordingly, there is no reason


for people to show off and boast or to belittle or scoff at another;


or worse, for anyone to enslave another individual. The


Messenger of Allah صلى الله عليه وسلم said:


“Allah has effaced the customs of the Jahiliyah era (pre-Islamic


era). One is not to show off by boasting who their fathers are.


All people are from Adam and Adam was created from soil


(earth).” (Ahmed)


And further is this regard, Allah, the Exalted, says:


“And mankind was not but one community [united in religion],


but [then] they differed. And if not for a word(6) that proceeded


Rulers and their


subjects are all


equal before Allah.


Regardless of the


subtle differences


between people, in


Islam every Muslim is


a brother to his fellow


Muslim.


Allah sent


the Prophets and


Messengers to guide


humankind back to the


belief in the Oneness of


Allah.


19 Equality in Islam Chapter 02


from your Lord, it would have been judged between them [immediately] concerning


that over which they differ.” (10:19)


As humankind increased in number, they spread across the land and, on account


of this, their languages naturally became diverse, their cultures formed,


and they changed in skin color. Based on these differences, people’s ideologies


gradually changed and, at times, their belief systems were affected. Allah sent


the Prophets and Messengers to guide humankind back to the belief in the Oneness


of Allah. He, the Exalted, says:


“And We certainly sent into every nation a messenger, [saying], ‘Worship Allah


and shun false gods.’(7) And among them were those whom Allah guided, and


among them were those upon whom error was [deservedly] decreed. So travel


through the earth and observe how was the end of the deniers.” (16:36)


Islam does not judge a person by their outer appearance. The Prophet صلى الله عليه وسلم said:


“It may be that a shaggy-haired, dusty person who people don’t consider as


being much is so beloved to Allah that was he to make an oath by Allah, Allah


would fulfill it for him.” (Haakim)


Since it is known that some may exploit these differences of race, color, language


and culture to belittle others, the Prophet صلى الله عليه وسلم said:


“Allah created Adam from a scoop of soil (earth) that was taken from all parts of the


Earth. The sons of Adam came forth bearing the marks of that soil from its various


sources; of them are those who are red skinned, white skinned, black, and yellow.


Among them are those who are good natured and those who are evil.” (Ibn Hibban)


All people, regardless of their skin color, language, or country of origin stand


equal before Allah. Allah, the Exalted, says:


(1) The Arabic word for Lord is “Rubb”. It means, the Creator, the Fashioner, the Provider, the One


upon Whom all creatures depend for their means of subsistence, and the One Who gives life


and causes death.


(2) i.e., request favors and demand rights.


(3) i.e., fear Allah in regard to relations of kinship.


(4) When used in conjunction with Allah’s attributes, the word “ever” (occurring repeatedly throughout this


Surah and elsewhere, such as in Surah al-Ahzab) is quite inadequate in imparting the sense of continuation


expressed by the word “kana” in Arabic, which indicates “always was, is, and always will be.”


(5) i.e., regarding His creation of him.


(6) Allah’s decree to allow time on earth for His creation or not to punish anyone before evidence


has come to him.


(7) Taghut - False objects of worship.


Allah has made us into nations and tribes, no one is


favored over the other, and no race is better than the other.


21 Equality in Islam Chapter 02


“O mankind, indeed We have created you from male and female and made you


peoples and tribes that you may know one another. Indeed, the most noble of


you in the sight of Allah is the most righteous(1) of you. Indeed, Allah is Knowing


and Acquainted.” (49:13)


The Prophet صلى الله عليه وسلم said:


“The lineage that each of you is related through is not a shame upon anyone. You


are all the sons of Adam, no one is favored upon the other, and the most honorable


of you before Allah is the most religious and those who do the good works.” (Ahmed)


Allah has made us into nations and tribes - no one is favored over the other, no


race is better than the other. He has made you like this so that you get to know


one another. Allah, the Exalted, says:


“And We have certainly honored the children of Adam and carried them on the


land and sea and provided for them of the good things and preferred them over


much of what We have created, with [definite] preference.’” (17:70)


This honorable status is for all of mankind. It is not specified for a race over


another or for a group over another.


Allah, the Exalted, says:


“And it is He who has made you successors upon the Earth


and has raised some of you above others in degrees [of


rank] that He may try you through what He has given


you. Indeed, your Lord is swift in penalty; but


indeed, He is Forgiving and Merciful.” (6:165)


(1) Literally, “he who has the most taqwa,” i.e., consciousness and fear of Allah, piety and righteousness.


Bilal the Abyssinian 22


Equality among Humankind


All of humankind have been created to worship Allah alone and


to live on this Earth and to earn their livelihoods therein. Allah


has made people of different social levels so that they would


benefit from others in terms of earning their livelihoods. Allah,


the Exalted, says:


“Do they distribute the mercy of your Lord? It is We who have


apportioned among them their livelihood in the life of this world


and have raised some of them above others in degrees [of rank]


that they may make use of one another for service. But the mercy


of your Lord is better than whatever they accumulate.” (43:32)


Based on this, to Muslims, all among humankind are equal in


the following:


Protection of common rights regardless of


one’s race, ethnicity or color. Every human is to


enjoy freedom as is outlined in the religion. This form of


freedom is distant from animalistic desires.


When a person opens himself up to all base desires, he


would actually lower his status beneath that of the animals,


if not worse!


People are equal in terms of law. There is no differentiation


on account of ethnicity, color, or sex. Allah says:


“O you who have believed, it is not lawful for you to inherit


women by compulsion.(1) And do not make difficulties for


them in order to take [back] part of what you gave them(2)


unless they commit a clear obscenity. And live with them


in kindness. For if you dislike them, perhaps you dislike a


thing and Allah makes therein much good.” (4:58)


The Prophet صلى الله عليه وسلم said: “O people, one of the things that destroyed


the previous nations is that when the rich would


steal, they would leave that person alone, but when a poor


stole, they would make sure to get their full right from him (to


People are equal


in terms of law. There


is no differentiation on


account of ethnicity,


color or sex.


All of humankind


have been created to


worship Allah alone and


to live on this Earth and


to earn their livelihoods


therein.


23 Equality among Humankind Chapter 03


punish him to the full extent of the law). By Allah, if Fatimah, the daughter of


Muhammad, stole something, I would have cut off her hand as well.” (Muslim)


People are equal in terms of responsibilities, reward and punishment.


Allah, the Exalted, says: “So whoever does an atom's weight of


good will see it. And whoever does an atom's weight of evil will see it.” (99:7-8)


People are equal in human honor. A person is not to be harmed on


account of their color, sex, or belief.


Allah, the Exalted, says: “And do not insult those they invoke other than Allah,


lest they insult Allah in enmity without knowledge. Thus We have made


pleasing to every community their deeds. Then to their Lord is their return,


and He will inform them about what they used to do.”(6:108)


People are equal in the sanctity of their blood, properties


and belongings. The Prophet صلى الله عليه وسلم said: “Indeed your blood, wealth, and


honor are sacred as this day is sacred, as this month is sacred, as this city is


sacred. Let those who are present inform those who are not.” (Bukhari)


People are equal in terms of seeking public office. It has


been said: “Whoever uses an individual and appoints him over a group, and


in the group there are those who are more qualified, he has indeed been


treacherous to Allah, the Messenger صلى الله عليه وسلم and the believers.” (Haakim)


Adi Bin Amira Al-Kindi said: “I heard the Messenger of Allah صلى الله عليه وسلم say: ‘Whoso


of you is appointed by us to a position of authority and he conceals from us


a needle or something smaller than that, it will be considered as a misappropriation


(of the public funds) and he will be required to produce it on the


Day of Requital.’”


Adi said: “A dark-complexioned man from the Ansar stood up and said,


‘O Messenger of Allah, take back the duty you have given to me.’ He said:


‘What has happened to you?’ The man said: ‘I have heard you say what you


have said!’ He صلى الله عليه وسلم said: ‘I say that (even) now whoso from you is appointed


by us to a position of authority, he should bring everything, be it something


big or small, and whatever he is given (by us) he may take, and what he is


not given he should refrain from taking it.’” (Muslim)


(1) The deceased man’s heirs have no rights of marriage or otherwise over his widow.


(2) At the time of marriage as mahr (dowry).


Bilal the Abyssinian 24


The Prophet صلى الله عليه وسلم considered the loss of trust a sign of the


end of societies, and a sign of the closeness of the Final


Hour.


Abu Hurairah said: “While the Prophet was sitting in a session


teaching people, a Bedouin came to him saying: ‘When


will the Final Hour be established?’ The Prophet continued


talking to the people, and after he finished, he asked:


‘Where is the one who asked about the Hour?’ The Bedouin


said: ‘I am here O Messenger of Allah!’ The Prophet صلى الله عليه وسلم


said: ‘When trust is lost, the Final Hour will be established.’


He asked, ‘How would it be lost?’ He said: ‘When public


matters are put under the responsibility of people who are


not qualified, wait for the hour to be established!’” (Bukhari)


People are equal in terms of using what has


been placed at our disposal by the Creator. Allah,


the Exalted, says: “O mankind, eat from whatever is on


earth [that is] lawful and good and do not follow the footsteps


of Satan. Indeed he is, to you, a clear enemy.” (2:168)


People are equal in terms of worshiping Allah


alone. Everyone is a slave to Allah regardless of their


race, ethnicity, skin color or language. Allah, the Exalted,


says: “O mankind, worship your Lord, who created you and


those before you, that you may become righteous.” (2:21)


The religion of Islam has come to eradicate all forms of racism.


It is mentioned in the narration of Abu Uqbah, who was a freed


slave from the people of Persia: “I was present with the Prophet


صلى الله عليه وسلم on the Day of Uhud. I struck a man from among the idolaters


and said: ‘Take that! And I am a former Persian slave!’ News of


that reached the Prophet صلى الله عليه وسلم and he said: ‘Why did you not say:


‘Take that! And I am a freed Ansari slave.’” (Ibn Majah – da’eef)


The Prophet صلى الله عليه وسلم herein encouraged him to tie his roots back to


the Ansar, as it was more beloved to him then saying that he


was a “Persian”. Although the Companion was a Persian by


ethnicity, the Prophet صلى الله عليه وسلم was very keen that one’s love, hate,


and alliance be with the religion of Islam, far from ethnic ties.


The Prophet صلى الله عليه وسلم


considered the loss of


trust a sign of the end


of societies, and a sign


of the closeness of the


Final Hour.


The Quran also


informs us of Luqman,


the Wise. He was from


an African background,


and had great wisdom.


An entire chapter in the


Quran bears his name.


25 Equality among Humankind Chapter 03


The Prophet صلى الله عليه وسلم showed great love and affection towards Bilal the Abyssinian


and Suhaib the Roman. He even said about Bilal that he was from the people of


Jannah (Heavenly Abode)(1). He also gave the glad tidings of Jannah to Abdullah


Bin Salam, who was a Jewish convert to Islam.


We also see that the Prophet himself was not immune. When people from his


own family did not believe, he distanced himself from them. Look at his uncle,


Abu Lahab, who, when he showed open enmity towards Prophet Muhammad


صلى الله عليه وسلم, the following chapter of the Quran was revealed concerning him:


“May the hands of Abu Lahab be ruined, and ruined is he. His wealth will not


avail him or that which he gained. He will [enter to] burn in a Fire of [blazing]


flame, his wife [as well] - the carrier of firewood. Around her neck is a rope of


[twisted] fiber.” (Chapter 111)


Abu Lahab was highly revered in his tribe and was among the most noble of


people in terms of lineage. But this lineage meant nothing as he denied the worship


of Allah.


The Quran also informs us of Luqman, the Wise. He was from an African background,


and had great wisdom. An entire chapter in the Quran bears his name.


In it, his virtue and merit are mentioned. There are other chapters in the Quran


that have been named after Prophets and Messengers, such as Noah, Joseph,


Jonah, Muhammad and Abraham. And there is also a chapter named after a


woman, Mary. Muslims recite these chapters in their prayers. This serves to


reaffirm that we are all equal before Allah.


The Prophet صلى الله عليه وسلم moreover spoke of a pious king who lived in Abyssinia, the


Negus. He said about him, “No one is wronged by him.” When he died, the


Prophet صلى الله عليه وسلم performed prayers for him. Some said, “Shall we perform prayers on


that Abyssinian?” At this, the following words of Allah were revealed:


“Indeed, among the People of the Scripture are those who believe in Allah and


what was revealed to you and what was revealed to them, [being] humbly submissive


to Allah. They do not exchange the verses of Allah for a small price. Those


will have their reward with their Lord. Indeed, Allah is swift in account.” (3:199)


The Prophet صلى الله عليه وسلم said: “Ask Allah to forgive your brother, and he stood with the


Companions, prayed for him, and he said ‘Allahu Akbar’ four times.” (Bukhari)


The issue of equality in Islam is not just a written matter that is not applied.


(1) Bukhari.


Bilal the Abyssinian 26


Whatever the Prophet صلى الله عليه وسلم preached, he would apply. Look at


Osama B. Zaid, who was dark in complexion. The Prophet صلى الله عليه وسلم


would take him along with al-Hasan and say: “O Allah love


them, for I love them.”(1) (Bukhari)


A’ishah, the wife of the Prophet صلى الله عليه وسلم said:


“It is not befitting for a person to dislike Osama, for I heard the


Messenger of Allah صلى الله عليه وسلم say: ‘Whoever loves Allah and His Messenger,


let them love Osama.’” (Muslim)


Indeed, the Prophet صلى الله عليه وسلم appointed Osama over the army that


was to attack the Byzantines. Under his command were a


number of the Companions. Some of the companions felt that


Osama was unfit to lead the expedition due to his young age


and they spoke amongst themselves. When the Prophet صلى الله عليه وسلم


heard this, he addressed the people saying: “If you speak ill of


him, you would have spoken ill of his father before him. He is indeed


worthy of this position and he is among the most beloved


of people to me.” (Agreed Upon)(2)


Before the expedition headed out, the Prophet صلى الله عليه وسلم died, and


when they (the Companions) were ready to go, Umar came


to Abu Bakr, who was appointed Caliph, and conveyed to


him some of the concerns he had heard. He said to Abu Bakr,


“Some Companions think that someone who is older and more


skilled should lead the expedition.” At this Abu Bakr said: “[I


am disappointed to hear this from you], O Umar! The Prophet


صلى الله عليه وسلم appointed him and you want me to remove him? By Allah,


O Umar, if the wild animals would come upon me to eat me I


would still send the army with Osama as its head.”


The young commander then took his troops, and Abu Bakr was


walking beside Osama. He felt uncomfortable, and said to Abu


Bakr, “O Caliph of the Muslims! Either you ride alongside of me


or I will come down to walk beside you!” Abu Bakr said, “By Allah,


you will not come down, nor will I ride, what is the problem


if I make my feet dusty for the sake of Allah?” He then took the


permission of Osama to let Umar remain behind with him to


take care of the affairs of Madinah.


The issue of


equality in Islam is not


just a written matter


that is not applied.


Whatever the Prophet


صلى الله عليه وسلم preached, he would


apply.


Every Muslim


realizes that they are


all equal before Allah,


regardless of their color,


language or ethnicity.



Recent Posts

THE FOURTH PILLAR OF ...

THE FOURTH PILLAR OF ISLAM: THE FAST OF RAMADAN

Why Islam is the true ...

Why Islam is the true religion?

10+ Hadiths on Ramada ...

10+ Hadiths on Ramadan Last Blessed Nights