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.
