I have wanted to put something together on the subject of ‘racism’ for some time having seen and personally been involved in some discussions and disagreements on this topic. One of the reasons for writing this article now is this issue has been widely discussed recently due to some comments made by Sheikh Hamza Yusuf at a conference, which I will analyse and address later. Racism, (if you pardon the pun) is not a black and white issue and I wanted to tackle this from various angles but more specifically in relation to the Islamic perspective and that which affects Muslim community itself.

Before I share my thoughts and opinions on the subject, I will put out a disclaimer: Everyone has an opinion on the subject of racism and not everyone shares the same view or even the definition of what racism is. Therefore, I do not expect everyone to agree with everything (or anything) I say on this topic. I may offend some people or be controversial, I may state the obvious or come across as condescending, or be plain wrong for some – none of these things will be my intention.

What is Racism?

As stated, there are different definitions of what racism is and what does (and does not) constitute something being racist. The dictionary definitions of racism indicate that racism is prejudice, discrimination and hostility towards someone of another race based on a belief that one’s own race is superior. (Both the Oxford and Collins dictionaries allude to this understanding.) However, there are some groups that contest that this definition of racism as being incorrect, biased or too simplistic. Some would even challenge the concept of dictionaries as an objective authority especially on socially complexed and nuanced matters such as ‘racism’. Examples of racism under this definition would be verbal abuse such as being called ‘N***er’ or ‘Paki’ or a physical attack based on the race of the victim.

Others would define racism in the context of being ‘power-based’ and a system where a dominant race benefits off the oppression of other races. In other words, those in power and those who benefit from this system can be racist, but those not in power cannot. For example, there is an argument that in the UK or US, Black people cannot be racist as racism is a system of advantage/disadvantage based on race and because they do not have power or benefit from these systems they cannot in fact be racist. Examples of racism in this context would be Police brutality, poverty and job discrimination.

My personal view is that both definitions are valid and are forms of racism. The latter is more damaging, destructive and more far-reaching and consequential on a societal level than the former, but both describe systems of racism. I would describe the two as ‘micro and macro racism’ or ‘individual and institutional racism’. Although the debate about the correct definition forms part of the broader topic of racism and would need a separate article to do it justice, I base my argument and understanding of what I see as ‘racism’ on the following reasons:

  • From an Islamic perspective, we are judged as individuals for our actions and not on our race. What is right or permissible for one person who happens to be of a one particular race, cannot be wrong or forbidden for another because they are of a different race. We are equal in the sight of Allah and equal in reward and sin.
  • You cannot fight racism with racism, just as you cannot fight hate with hate. The fight against societal racism should not include you being racist to other individuals during this fight. Me (or my parents, forefathers etc) being on the receiving end of racism does not permit me to be racist towards someone else. This would be the equivalent logic of someone stealing my car and I then steal their neighbour’s car stereo and not seeing the wrong in this.
  • The trouble I have with just taking the ‘macro’ version of racism is it virtually gives a free pass for anyone that is not white to be racist and racially offensive to white people. I see no difference in someone calling an Asian person a ‘Paki’ compared to someone calling a white person a ‘Honky’ or something similar. Where is the moral difference? They are both racially offensive and insensitive. It is hard for a day to pass on social media without seeing someone who appears to be Muslim posting messages such as ‘White trash’ or ‘White people are crazy’ etc. You wouldn’t say this about Black people or Asians. Islamically, where is the justification for this inconsistency? Is this not unjust? Also, do we not stop to think that there are white Muslims and those that embrace the religion of Islam every day?

What does Islam say about Racism?

Islam tackles the topic of racism like no other religion does and at a time, 1400 years ago, where no one else did. The Prophet Muhammad (pbuh) in his last sermon famously said:

“All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab: also a white has no superiority over black nor a black has any superiority over white except by piety and good action.”

This is the benchmark and definition of racism clearly addressed. It destroys the idea of Arabism or Arab superiority, just as it clearly states the equality of man regardless of their skin tone – the only differentiation being their own good actions towards one another and to God.

Many Islamic scholars have stated that the first ever racist, was the devil himself ‘Iblis’. When Allah created Adam, He ordered the Angels to prostrate to him, but Iblis refused. We find this story in the Quran:

“And (remember) when We said to the Angels: ‘Prostrate yourselves to Adam’, and they all prostrated except Iblis. He refused and was arrogant and was one of the disbelievers” (Quran 2:34)

“(Allah) said: ‘What prevented you (Iblis) that you did not prostrate?’ Iblis said ‘I am better than him, you created me from fire and you created him from clay’” (Quran 7:12)

Asabiyyah

Closely linked to the topic of racism in Islam is ‘Asabiyyah’. ‘Asabiyyah’ can translate to tribalism and more specifically supporting a group to whom one belongs (whether they are in the right or wrong) based on separating factors including as ethnicity, colour, regionalism or nationalism. Asabiyyah in pre-Islamic times turned different Arab tribes into enemies who often fought battles and wars based on their rivalry and enmity towards each other. Allah mentions this period of time in the Quran:

“And hold firmly to the Rope of Allah all together and do not become divided. And remember the favour of Allah upon you when you were enemies and He brought your hearts together and you became, by His Favour, brothers.” (Quran 3:103)

The Prophet (pbuh) also mentioned Asabiyyah in various hadith:

“He is not one of us who calls for asabiyyah or who fights for asabiyyah, or who dies for asabiyyah” (Hadith, Abu Dawud)

On the Asabiyyah of skin colour, the Prophet (pbuh) also said:

“Verily, there is no good in red skin or black skin, but rather only by virtue of righteousness” (Hadith, Ahmad)

Sheikh Hamza Yusuf and #BlackLivesMatter

Having set out the definitions of racism as well as the Islamic stance on the issue of racism and asabiyyah, I will address some of the issues we face in this area as a community and as an Ummah when it comes to these matters. As alluded to earlier, one of the motivations for writing this article was due to some comments made by Sheikh Hamza Yusuf.

The interview took place with the respected journalist and political commentator, Mehdi Hasan at the RIS 2016 conference. The interview itself was around 40 minutes long and covered various topics included Politics in the Muslim world, terrorism, 9/11 etc. The segment on Islamophobia and racism was around 5-10 minutes long. The conference was livestreamed but apparently went down during or immediately after the interview with Hamza Yusuf. In the following hours a few comments and snippets of transcripts (some paraphrased) emerged and were posted on social media.

Having heard an audio of the entire interview myself I am able to comment and summarise the relevant aspects. Around 15 minutes in to the interview, Mehdi Hasan asked Hamza Yusuf about Muslims in the US who face Islamophobia and racism and stated whether it was ‘a mistake’ that in general Muslims weren’t necessarily seen to participate in anti-racism movements such as Black Lives Matter or standing in solidarity with Latinos who have faced discrimination.

I think at this point, myself and most people including Muslims and Black people (both Muslim and non-Muslim) would have expected Hamza Yusuf to say ‘yes’ and that it was crucial that Muslims not only fight racism and bigotry that they face but to stand in solidarity with other groups who go through similar oppression. I have heard other US scholars such as Sheikh Yasir Qadhi urging Muslims to stand up for oppressed groups and have cooperation with various different groups of people that are going through struggles. Most would have thought Hamza Yusuf who is from the US would have felt even stronger about the obvious Police brutality, racism and discrimination that Black people in the US face. The videos and stories of the police shooting often unarmed Black men, should draw nothing but shock, horror and empathy for this community. However, the responses given by Hamza Yusuf drew shock and horror in itself. In response to the above question, Hamza Yusuf stated:

“…a lot of problems in the United States with the Black community (is) we have about 15,000-18,000 homicides a year. 50% are black-on-black crime.”

“…there are twice as many whites that have been shot by the police but no one ever shows those videos. It’s the assumption that the police are racist. It’s not always the case.”

A ‘clarification’ video from Hamza Yusuf was then released a day or two later. Unfortunately, I still felt very disappointed and let down and it was in my opinion a poor ‘apology’ or ‘clarification’. In fact, it made matters worse as Hamza Yusuf then cited the ‘breakdown of Black families’ as being the main problem faced by Black Americans. In my opinion, he let down Black people (both Muslim and non-Muslim), Muslims in general and also Islamic scholars and activists who are black such as Sheikh Abdullah Hakim Quick, Hanif Williams and Dawud Walid.

Hamza Yusuf could have used his position as someone based in the West, a scholar and with his appeal and reach to not only show solidarity with Black people suffering discrimination and ill treatment but to call on Muslims to unite and support their struggle. Instead he seemed to show solidarity with the US Police force (#BlueLivesMatter?) and used racially biased myths and clichés about ‘black on black crime’ and ‘absent black fathers’ as the reason for the problems Black people face. Had Hamza Yusuf shown a bit more empathy and was categorical about the injustice being faced then it would have been fair or just to possibly raise some academic points about social issues affecting the community and even critique of some of the policies and social agenda of BLM itself. But to frame his answer the way that would have been befitting of the right-wing media or someone from the Trump administration was extremely disappointing and problematic.

“There is an elephant in the room”

The saying refers to an ‘obvious truth’ that is often unaddressed. This can be down to fear, not wanting to ‘rock the boat’, choosing to leave the status quo unchallenged or sometimes to prevent disruption or disharmony – something in Arabic known as ‘fitnah’. (‘Fitnah’ can also be used to describe many other things including tribulations and things that lead you to harm.)

This particular section is everything described in the above paragraph. It is the topic of racism within the Muslim community. We have already set out the Islamic understanding and perspective of racism, so as Islam provides guidance to mankind, surely as Muslims we have simply implemented what Islam teaches us and therefore this problem does not exist in our communities?

Unfortunately, not.

As per many of the problems the Muslim community face it is often the result of not following what the Quran instructs and what our best example, the Prophet Muhammad (pbuh) showed us. Allah says in the Quran:

“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 of you” (Quran 49:13)

“And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colours. Indeed in that are signs for those of knowledge.” (Quran 30:22)

Whilst I am usually reluctant to generalise and despite our Prophet (pbuh) telling us we are ‘one body’ and ‘one Ummah’ and the guidance in the Quran, we do have parts of our community that appear divided, often along racial or nationalistic lines.

Black Muslims suffer some of the worst discrimination and isolation in our community. Speaking from the UK perspective this includes racial stereotyping, racial abuse and also a huge barrier when it comes to marriage i.e. most cultural oriented families would be reluctant to accept a Black person marrying their Asian or Arab daughter/son. There is also in my opinion an issue with highlighting atrocities and appeals for help when they take place in Nigeria or the Central African Republic for example, compared with similar events in Pakistan or Palestine.

Another well documented divide in the Arab world is their treatment and attitude to people from Pakistan, India and Bangladesh. In many of the Arab countries those groups of people are the manual labourers, cleaners, builders and taxi drivers. You hear many stories of ill treatment, low pay, wages not being paid in some cases and poor working conditions. Many of the lavish buildings, skyscrapers and sports arenas are literally built with the blood of these people as so many workers die during the construction. Even in instances where people from an Asian background have excelled into middle-grade or the professional sector there are huge divides in the work place and on a social level.

There is also a huge problem of intra-Black and intra-Asian racism and discrimination, i.e. racism within and amongst a black community and likewise in Asian communities.

Growing up with a mixed group of friends, it was staggering to see how Pakistanis looked down on Bangladeshis and interestingly Bangladeshis looked down on Pakistanis! To this day, it is quite uncommon to see a Pakistani and Bangladeshi get married. I once had a colleague openly say to me “I would never marry a Pakistani”. These issues also occur with Pakistanis and Indians. To get a grasp of how these people feel about each other just go on social media when Pakistan play Bangladesh or India in cricket, to see the very worst of Nationalism and Asabiyyah come out.

The exact thing applies to Black communities. How united are the Kenyan and Somalian Muslim communities? How do people from a Caribbean or West Indian background view Africans and vice versa? How friendly are Eritreans and Ethiopians toward each other? How common is it for someone from one of these backgrounds to marry someone from another?

Even within a community, for example Pakistanis, you have the issue of ‘caste’ and regionalism. One group would see the other as ‘backward’ or ‘uncivilised’ and would often be horrified at the prospect of a marriage taking place amongst their relatives with someone from the other side of the river or mountain.

 

Conclusion

Some people will be quick to point out exceptions to the above and criticise the generalisation. I accept this does not occur in every single instance and there are plenty of examples that go against what I have said. However, these issues are still common enough to make a generalisation and exceptions often prove the rule.

Racism in the Muslim community is a hugely divisive and troubling topic. But as with any problem, ignoring or denying it will not solve the issue. Accepting it exists is the first step towards resolving it.

One of the biggest barriers is the confusion or overlap between ‘Culture’ and ‘Religion’. The cultures in the Muslim world bring beauty and you learn a great deal about a people when you study their culture. However there comes a point where have to decide whether you follow the culture of your parents and their ancestors or you follow the culture of Islam. Because of this clash, our parent’s generation and those before will probably view marrying only within the family, caste or ethnicity as ‘the right thing to do’ and going against this would feel as though they are committing the gravest of sins. It’s the same ‘culture’ that adopts many Hindu traditions at weddings which again feel like ’the right thing to do’ and not realising they are completely contradicting their religion. It’s the same culture that often rules out interracial and inter-ethnic marriages taking place.

Nationalism is one of the biggest problems and diseases we have as an Ummah. It’s what makes a Pakistani see himself as different to an Indian, who sees himself as different to a Bangladeshi. It’s what divides the Arab from the North African and what separates him from his brothers in other parts of Africa. Prior to the early 1900s, we were not 50 separate countries divided by black pen lines on a map. Nationalism was used to divide us and those who are blind to the damage it causes still wave the flags ‘gifted’ to us by colonial masters and the enemies of your religion.

On a positive, there are shifts in attitude and I feel this generation is more politically aware, more religious than cultural (more religious and practising in general) and more integrated with Muslims and wider society compared to our parent’s generation and those before. Muslims are more conscious of the danger of Nationalism and asabiyyah and have seen the false and baseless unity this brings. Situations around the World such as Bosnia, the War on Terror (aka War on Muslims) and recent situations in CAR, Burma and Syria have brought us closer as an Ummah.

We have some way to go and barriers to bring down in our families, mosques and communities. There are many things we can do in a personal capacity (rather than just look outward and point fingers) to try and bring about change in attitudes and behaviours.

I pray Allah unites us as Ummah and removes any racism and division from our hearts. I pray that we as an Ummah stand up against injustice and oppression for our brothers and sisters, both in faith and in humanity. May we work together as a brotherhood to eliminate the diseases in our hearts and to remove the obstacles in our communities so we can truly say we are one Ummah united in our belief in Allah and who follow the example of our Prophet Muhammad (pbuh).

“The Believers, in their mutual love, mercy and compassion, are like one body: if one organ complained, the rest of the body develops a fever.” (Hadith, Bukhari.)

AzTheBaz

29th December 2016