Category Archives: Research
Are Islamic Cultures Really Shame-Based? Part 1
Modern Psychology has divided cultures into two categories—shame-based and guilt-based. According to the theory, shame-based cultures (primarily tribal) are considered inferior to guilt-based (primarily Western Judeo-Christian cultures). The reasoning behind this theory is that shame-based cultures employ shame to effect behavior which in turn leads to a wounded self-worth, rather than guilt—a liberating emotion. Accordingly, guilt-based cultures carry around a global feeling that “I have done something bad†versus “I am bad†in shame-based cultures. Modern psychology places Islamic cultures, under the banner of shame-based.Â
With this is perspective, some have implied that because Islamic culture is “shame-basedâ€, its collective wounded psyche needs a scape-goat to project blame on and thus Israel and the West have become just that—scape-goats for a wounded Islamic psyche.  As a product of this wounded psyche, heinous acts of terrorism, exploitation of women and children, and other demeaning and harmful behavior becomes “normal†for Islamic societies. Since the world has done away with slavery and dhimmis (non-Muslim subjects under the protection of the Muslims) the natural outcome of this culture is therefore to turn to the current “weaker†elements of society.
Quoting a recent article on guilt vs. shame cultures, a particular “Dr. Sanity†in her blog reinforces the “superiority†of guilt cultures and contrasts it with Islamic cultures:
“The guilt culture is typically and primarily concerned with truth, justice, and the preservation of individual rights. As we noted earlier, the emotion of guilt is what keeps a person from behavior that goes against his/her own code of conduct as well as the culture’s. Excessive guilt can, of course, also be pathological. I am solely referring to a psychologically healthy appreciation of guilt.†The author further says, “In contrast, a typical shame culture (e.g., Japan as discussed by Benedict; or the present focus of this discussion: Arab/Islamic culture) what other people believe has a far more powerful impact on behavior than even what the individual believes. As noted by Gutman in his writings, the desire to preserve honor and avoid shame to the exclusion of all else is one of the primary foundations of the culture. This desire has the side-effect of giving the individual carte blanche to engage in wrong-doing as long as no-one knows about it, or knows he is involved.â€
What Gutman is referring to in the excerpt is something called “ghayrah†in Arabic and “ghayrat†in Urdu. It refers to that trait which is linked with self-honor, self-respect, good-reputation, or good-name of a person, family, or tribe. It is also loosely translated as shame in English. When employed positively, ghayrah can serve as a preventative of societal evil rather than dishonoring one’s self, family, tribe, ethnic group, and even country. When employed negatively, typically by political entities with the intent to cause sectarian violence or enmity between tribes and families, it can incite honor killings, retaliation, and many other crimes that are typically committed in rural and lesser educated sectors of the Muslim world. While ghayrah serves as a preventative of evil deeds in most cases and even “perceived evils†in some, it is not a global phenomenon in the Muslim world and varies demographically.
Before delving into whether or not the Islamic culture is shame-based, it only makes sense that we define a few concepts with respect to the nafs or self that has a bearing on the development of character as described in Islamic psychology.
Guilt has always played a part as a reminder and preventative of genocide historically, and we see this in reminders of the Holocaust, the Crusades, and other such horrific events. In the theological analysis of Christianity, we find that guilt plays a vital part in Christian creed and devotion. Christianity holds responsible, among others, for the “death of Jesus†(peace be upon him) the entire humanity now, then, and forever, due to its sinfulness. By contrast, guilt has no theological or creedal implication in Islam. However, it does play a major part in the redemption of the human spirit. Nevertheless, it is not a primary motivator towards performing good deeds or devotion. In the Islamic psyche, guilt plays a part, but mainly in prevention of committing the same evil deed again. That is because one of the conditions of seeking forgiveness of God in Islam is that the perpetrator must genuinely be remorseful of the deed by recognizing before God that an offence has been committed. The other two conditions include vowing never again to return to the action (even though a person may return to it through weakness), and by seeking God’s forgiveness (maghfirah). If the offence is committed against a fellow human-being, the perpetrator must genuinely be remorseful of the action by recognizing before the victim that an offence has been committed in addition to God and, and if possible and reasonable, the wrong deed must be rectified.
The primary motivator of the conscience is guilt. In Middle English etymology, conscience is described as the means to be conscious, to be conscious of guilt, or to be aware of guilt. Based on the old definition, a conscientious person would have been described as one who feels guilt when a bad deed has been committed. The modern-day definition of conscience is more elaborate and diverging from its original. The Merriam-Webster dictionary describes it as the sense or consciousness of the moral goodness or blameworthiness of one’s own conduct, intentions, or character together with a feeling of obligation to do right or be good, and in another meaning, a faculty, power, or principle enjoining good acts. In Freudian Psychology, it is described as the part of the super-ego (the part of the psyche that plays a critical and moralizing role) that transmits commands and admonitions to the ego (the organized and realistic part of the psyche).
Coming back to guilt in the Islamic context, which part then of the Islamic psyche is guilt associated with? In Islamic psychology, the nafs ul-lawwaama (the self-reproaching self –also mentioned in the Holy Qur’an) is that part of the self (nafs) which blames or reproaches one for committing a wrong. Imam al-Ghazali in his Revival of the Religious Sciences (Ihya Ulum ud-Din) described the nafs ul-lawwaama as the imperfect part of a greater and higher self called the nafs ul-mutmainnah (the calm self that is not moved by passion and that has assumed stillness, remaining satisfied). The great imam described the nafs ul-lawwaama as the imperfect part of the calm self that accuses and blames the self when divine duties are neglected. Another part of the nafs which is impulsive in its nature, is moved by passion, and incites or commands towards misdeeds and rashness is the nafs ul-ammaarah (the commanding self). This part of the self is the one blamed by the nafs ul-lawwaamah when a misdeed occurs. It is the part of the nafs that upon death dies along with the body. Thus, based on the definition of the nafs ul-lawwama we can safely say that the conscience is really part of or derived from the nafs ul-lawwama. Subsequently, while laudable if it is developed, it is not the highest form of the self, by Islamic ethical standards, since its motivation is the guilty emotion rather than self-discipline, self-restraint, righteousness, and so forth which are all products of the calm self. And so, by Islamic standards, the nafs ul-mutmainnah is in reality the highest form of the self and the goal of every sincere believer.  The point being made here is that guilt serves a purpose in the prevention of evil, but is not Islam’s goal for its collective culture. The goal of the collective psyche of Muslims is much higher and much more refined than just the collective guilty emotion.
The purpose of this article is to open up a window for Western reader into the development of a particular trait or virtue which in fact has an immense impact on the behavior and conduct of the Islamic culture. This trait is not based on a culture, meaning a particular ethnic group, but is based in the religion and impacts the dynamics of the entire Muslim world.  As part of this virtue, ghayrah does play a part initially, yet to say that ghayrah and it’s consequences alone are the catalyst for collective behavioral change in a the Islamic culture is to over-simplify this complex virtue that I am about to discuss.
To begin, I will start with the stages of character development (tarbiyyah) typically employed in Islamic societies.
Stages of Tarbiyyah
As a part of enjoining good and forbidding evil, Islam lays the emphasis mainly on accountability of deeds. Accountability moves from the external (dhahir) realm to the internal (baatin). In other words, it starts with being accountable to other than the self, and it is perfected by being accountable eventually to God through a personal relationship that takes a lifetime to develop in the self.Â
For the child, the object of attachment, love and trust are parents. Thus parents become the primary guide and overseers of the actions of the child. Through this relationship, a secure boundary in created in which the child learns those things beneficial and harmful for it. This is the beginning of tarbiyyah of the child. As a result, when the child is away from the parents or alone, it seeks the accountability of its parents in doubtful matters and remembers those things that are permitted or forbidden by the parents as a guide to make the appropriate life decision. In traditional societies and most Muslim countries, traditional parents will typically inform their teens to use their parents’ opinions as a guide when they are alone or need to make choices. They are reminded to ask themselves, “What would your parents think about the deed you are about to commit?†If the answer inclines towards their disapproval or towards the youth feeling a sense of shame and dishonor of his parents were he or she to commit the deed, it serves as a signal that such an act should be avoided.
This training is the beginning of self-restraint. Far from wounding the self, when the urge to commit an impending misdeed dissipates (as a result of not doing it out of shame or ghayrah), the self is left liberated because an evil act was avoided resulting in the strengthening of self-restraint, discipline, and esteem. These virtues free the individual from the need of excessive shame (which is negative) and from even falling into guilt (which too can be wounding to the self if in excess). Since spirituality has not yet fully developed in the young teen, healthy shame continues to play a role in his or her life until spiritual maturity sets in.
The Prophetic example and those that followed remind the youth and parents to encourage the choice of good company and to avoid the bad of it. The Prophet (peace be upon him) once said: “Man is influenced by the faith of his friends. Therefore, be careful of whom you associate with.†and “A man is upon the religion of his friend, and there is no good in friendship with one who does not see for you what he sees for himself.†Hazrat Ali (may God be pleased with him) the fourth Caliph of Islam once said “The company of bad people becomes the cause of low esteem of the good people.†Because young adults tend to trust and confide in friends as part of normal human development, friends play an important role in his or her development. The effect of bad company on the youth is not hidden from any parent who has a teen. A good friend on the other hand will guide his or her friend to that which is positive, beneficial, safe and wholesome. Friends that don’t care for other than themselves will attempt to corrupt the behavior of his or her peers to justify his or her own behavior. Good friends, how they view the world, and their opinions all thus become an important part of the tarbiyyah of the young adult as an extension of the greater Muslim community.
One of the concerns of people belonging to Eastern cultures is that in Western societies teens are prematurely offered the right to privacy, at school, at the doctor’s office, hospital, etc, resulting in a sudden disconnect after elementary school between parents and the child. Parents are not fully aware of the activities and the behavior of their teen outside the home, and these children of Eastern parents often end up living hypocritical and dual lives, one in the house and another out. One may also attribute the rude behavior that is so commonly found among the youth with respect to their teachers and lack of respect for elders in general to this disconnect. Were a well-wisher of the child to inform on the child’s deeds to the parents, he or she would often be rebuked for minding the others’ business or in the case of professionals, reported on for being unprofessional. Privacy is a touchy subject in Western societies and what is being presented here is how Islamic cultures see it. On the other hand, in Islamic cultures, this overseeing of the child takes place at the community level where elders and teachers play a role. As a result, a youth will think twice, even thrice before publically committing an offence in the fear that someone who knows him and his parents will witness and report on his or her misdeeds, and thus dishonoring him and his family. In such societies, a healthy shame and positive ghayrah prevents evil deeds in the wider interest of the society. The point here is that, at this stage, the overseeing of the well-being of the youth moves from parents to positive role models, friends, teachers, and the community in general as well.Â
Additionally, within the community, religious institutions also play a vital role in the tarbiyyah of the child and youth. Typically this starts with recitation of the Qur’an and with teaching prayer rituals, and basic Islamic ethics. While religious knowledge (Islamic law and other subjects) beyond the basics is encouraged in young adulthood, its effect still does not set in until the spiritual development of the child is also occurring, which becomes possible only when the youth comprehends and applies what he or she has learned from the religious education. Application of spiritual and religious knowledge requires many factors towards its success. This includes positive role models, positive example and encouragement of parents, and a healthy environment to develop. Such an environment is provided by the community and parents, so that when the child moves into young adulthood (teen years) and tests the boundaries set by parents early on, the environment acts as a preventative towards extreme and immoral lifestyles and counter-cultures.
When spiritual yearning, search for the truth, and faith hopefully set in when the young adult takes on a more mature outlook, the realization of earlier lessons of tarbiyyah begin to ring true. Now the lessons learned in the past become the guide. The realization of the kiraam ul-kaatibeen sets in. The kiraam ul-kaatibeen are angels who record deeds, good, and evil, on either sides of the shoulders of each human being. These deeds are laid open on the Day of Judgment when an accounting is performed. Now the mature religiously inclined youth is concerned with increasing his or her good deeds and avoiding evil ones. As a result he or she remains watchful over their actions so that they are not put to shame when the books and accounting are opened on the Day of Judgment in front of God and all of humanity to see. This is the effect of a religious teaching in ideal conditions and now this sense of being accountable to an Higher Authority is further strengthened, yet not complete.
As one grows from religiousness to spirituality and love for the Prophet of God, the guide of humanity (peace be upon him), sets deep inside the spiritual Muslim, the possibility of being dishonored before the Beloved Prophet of God (peace be upon him) when his or her deeds are presented to him daily, as mentioned in the Prophetic traditions, becomes a preventative, not just out of fear but out of love for the Prophet of God (peace and blessings be upon him and his family). This ultimately ends with love for God rather than just the fear of God, and culminates in true God-consciousness. This is the state of Ihsaan where one worships God as if he sees Him and if he does not, he realizes that God is watching him and that no secret lies hidden from the Creator of the Universe, Most Exalted. When this sense of accountability becomes ingrained and faith is complete, one ultimately remains concerned only with that which is pleasing or displeasing to God. For that individual, all other opinions of societal players where shame or ghayrah plays a part fade away. Yet their status in society as parents, adults, teachers, role models is not lost. All of these players must be given due respect for the role they have played in the development of this value called taqwa in Islam. What remains is the taqwa of God and accountability ultimately to the Knower of the Unseen (‘Aalim al-Ghayb).
Thus the tarbiyyah of the Muslim individual starts with parent-consciousness, family-consciousness, community-consciousness, angel-consciousness, prophet-consciousness, and eventually ends with the highest form of consciousness, which is a form of God-consciousness called taqwa. Its development is not solely at the hands of parents, but as a complete working system in the greater interest of society.
Taqwa therefore doesn’t merely mean to have a conscience since guilt is not the primary motivator. As discussed, it doesn’t even come close to describing the inner meanings of this word because of the western cultural background associated with the word conscience. So when Islamic societies have become characterized by psychologists as being shame-based as opposed to guilt-based, it only makes sense that we question how much of that is true. Based on what we have learned about the Islamic character development, it would be more accurate to describe the Islamic culture as a “Taqwa-based†culture as opposed to just “shame-basedâ€. This will more accurately describe the Islamic culture as Islam’s method is one of moderation, a middle way, which avoids and discourages extremism in action and in character. Subsequently extreme shame and extreme guilt both are looked down upon in Islam.
How far, then, from the truth can one be by implying that wrong-doing is acceptable to those who belong to “Islamic cultures†as long as no one knows? And to label the Islamic culture as shame-based only is an over-simplification of a culture that is hugely diverse and widespread that not only spans the Muslim world but also has vast numbers of adherents who have been born and raised in Western countries. Theories such as these, when expounded by those with an agenda or ill-intent, can be very dangerous as it leads to the systematic dehumanization of a people, not unlike those who use ghayrah negatively. Are we then not any different than those we are trying to implicate?
…Continued in Part 2 and Part 3
Part 2 and 3 to include:
– Definition of Taqwa
– Natural Outcomes of Taqwa
– Motivators of Taqwa
– The Effect of Fasting in Ramadan on Taqwa
– Levels of Taqwa
Balancing Personal Religious Practice With the Intercultural Awareness Of Others
Issue # 13
May 25, 2008 / Jamadul Awwal 1429
As a trainer and facilitator in the intercultural field, a common way that I engage the interest of audience members is by asking for their own examples and stories that are relevant to the topic at hand. At a recent group facilitation session I was leading, a female supervisor had shared a situation where she had found another female from a culture different from hers, praying in the stairwell of her company’s back hallway. Concerned for her employee’s safety since she was in a darkly lit back exit area, and unaware at the time of the implications of her suggestion at the time, the supervisor kindly asked her to move into another room, offering her own office space, as an accommodation. The employee agreed, but the next day – was found in the same place, performing her prayers. Why did this happen?
For people who may be aware of this particular culture’s customs – seeing someone pray in a public, open space would be perfectly acceptable. But, for this supervisor – and for many individuals in leadership roles – exposure to such traditions different from their own, causes a misunderstanding of the situation. Unfortunately, these misunderstandings can add up, possibly causing a strained relationship, and perhaps even graver consequences. So, what can we do in these situations?Â
Recently, there was an unfortunate and serious case in my community of a lawsuit that occurred from a company leader who did not understand the indirect communication style of his Asian employees. My initial reaction to this scenario was sadness – knowing that this outcome could have been prevented by having cultural awareness through a basic understanding of the cultures and approaches of those in your daily life.
As a person who has been brought up with understandings of faith, I am in the humble yet critical position of being able to explain the concepts of religious practice from my own personal experience to my workshop attendees. The benefit of my role as facilitator is that I am able to safely introduce ideas and understandings that may possibly conflict with others, and yet – I am still seen in an expert role. Despite all of this, a challenge I face that is common with many others who follow a spiritual path is to be able to express, explain – and even justify, in some cases – to others, my choice of behaviors and beliefs on an everyday basis. Many a time, the less difficult approach to take would be to avoid the topic all together. But then – how much understanding can come from a lack of dialogue and attention?
Discussing matters of faith is no easy feat – public school systems in many countries ensure that teachers avoid the topic of religion in order not to offend the parents and children within their institutions. The disadvantage of this approach is that rather than having an equal, even forum for research and discussion in a classroom – children are exposed to biased and incomplete versions of commentary on faith-based behavior and practice. Growing up, these misguided opinions may turn into anxiety, prejudices, and avoidance of the “otherâ€. All in all, the potential of the person and anyone whom she or he comes in contact with, would be at a loss.
To address the issues and questions above, here are some recommendations for increasing intercultural awareness about your own religious practice:
Recognize the intention of the person asking questions. Many times – what may be perceived as offensive or ignorant questions are actually earnest attempts to understand you and your practice of faith. Of course, be aware that the approaches of others can be negative, but – be a detective and discern these individuals from those who have good intent.
Be open to expressing your understanding of faith through analogy. Faith-based experiences can sometimes best be explained through analogy to others’ experiences, commonly-known stories, and the other person’s vocabulary and expressions. Rather than trying to find difference, establish similarities amongst the approaches and how each is effective.
Choose the appropriate time to explain. Sometimes, reacting within a highly emotional situation may only cause more difficulty. However, not facing a said misconception of your faith by another person may make it difficult for you to prevent misunderstanding later. Rather than either of these options, it would be wise to choose an appropriate time and be purposeful in discussing your point of view, to clarify the misconception and have a “teachable moment.â€
Share. Many a time, our colleagues and friends are curious and would like to learn more, but are polite and may not want to feel they are intruding by asking. Instead, begin the conversation yourself about a community event, family gathering, or experiences that you had, and you will then be able to share more ideas develop understanding of your faith, with them.
Realize the cost or benefit within a situation. In some instances – it is simply better not to engage in a discussion about matters of faith, especially if you know it may harm you, your family, or your working relationship. Seek guidance from others as to how to approach the issue, and decide if you want to remain in that situation or take yourself out from it. Know that this is a reasonable course of action and that there will be other opportunities for others’ learning later on.
It is my hope that by bringing forth this discussion about personal religious practice and practical methods of how to help create awareness, that community members will be able to safely, confidently, and peacefully achieve the understanding of faith by others in their lives.
Farzana Nayani
Ms. Farzana Nayani is Education and Training Consultant for the University of British Columbia Center for Intercultural Communication. She is reachable at farzana.nayani@gmail.com.
“Black” Muslim History
March 2005
“O mankind! We have indeed created you from one man and one woman, and have made you into various nations and tribes so that you may know one another; indeed the more honorable among you, in the sight of Allah, is one who is more pious among you; indeed Allah is All Knowing, All Aware.â€
[Al-Quran 49:13]
In the Islamic worldview the yardstick for spiritual hierarchy amongst human beings is singular: piety, as enunciated by the above-mentioned verse of the Holy Quran, the Divine Text of Islam. All other distinguishing elements such as color, race, language, gender and so forth are intended to enrich the fabric of the human society, not to break it apart.
The Divine Intent is further illustrated in the words of Allah Almighty’s Beloved Prophet Muhammad (Peace Be Upon Him) who advised humanity in His famous farewell address:
“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 a black, nor a black has any superiority over a white, except by piety and good action.â€
This universal message if taken to heart and applied with attitudes that transcend utopian idealism, is certain to bridge rifts, heal wounds, and breed a social infrastructure that caters to the welfare and well being of each member of society – indeed this is the final goal of the Shari’ah (Islamic Law).
However, human history has been far from ideal. Despite constant Divine Guidance through the institution of Prophethood – beginning from Prophet Adam, Noah, Abraham and culminating in the Prophets Moses, Jesus and finally the Holy Prophet Muhammad (prayers and peace of Allah be upon them all), the human report card is far from making the honor roll. Once again, Divine Mercy comes to the rescue. The Holy Prophet Muhammad (Peace Be Upon Him) said:
“All of the children of Adam make mistakes. The best of those who make mistakes are the ones who repent.â€
The observance of “Black History Month (BHM)†in the United States is an ongoing effort in making reparations to the painful experiences of African Americans in this country. February marks the beginning of this annual celebration that has existed since 1926. Much of the credit can go to Harvard Scholar Dr. Carter G. Woodson, who was determined to bring Black History into the mainstream public arena. Woodson devoted his life to making “the world see the Negro as a participant rather than as a lay figure in history.” In 1926 Woodson organized the first annual Negro History Week, which took place during the second week of February. Woodson chose this date to coincide with the birthdays of Frederick Douglass and Abraham Lincoln – two men who had greatly impacted the black population. Over time, Negro History Week evolved into the Black History Month that we know today – a four-week-long celebration of African American History.
The struggles for equality and justice as played out by El Hajj Malik al-Shabbaz (Malcolm X) and Dr. Martin Luther King, Jr. for the restoration of civil rights of African Americans in the United States are well known and commendable. However, “Black History†vis-à -vis Islam is much older than these experiences. One of the first personalities of African, specifically Abyssinian (modern day Ethiopia) descent who rose to the occasion to lift up the light of Truth during the days of ignorance (jahiliyya) was none other than Hazrat Bilal ibn Rabah (may Allah be pleased with him), the very dear and beloved Companion of the Holy Prophet Muhammad (Peace Be Upon Him). Those were the days when people were mired in tribal wars; fraternal bitterness, grudges and enmity was commonplace, the sword was the solution to the most minor of disputes, slavery was institutionalized where humans were sold by humans, slaves and servants were treated inhumanely and tortured, the strong would devour the weak whose voices were completely suppressed and unheard, any claim for justice was crushed, usurious dealings with its inherent oppression was the business of the day, gambling and looting was routine, women were treated as chattel, baby girls were buried, and stone idols were considered divine. In short, humans were leeches upon humans, and to compound the ignorance, those perpetrating such crimes indulged in arrogant self-praise considering such evils as laudable.
To alleviate the misery of such abominations, in the midst of this darkness, arose a light of Divine Guidance – a symbol of Allah’s Mercy, a Personality whose lineage, veracity, trustworthiness and integrity were well known. He (Peace Be Upon Him) was from the Bani Hashim, the noblest of the Arab tribes and was famous as “Al-Amin†– “The Trustworthyâ€, loved by all. He was very kind, loved the children and the old, cared for the youth, nursed the sick, served the poor, fed the hungry, embraced the orphans, freed the slaves, was kind to the animals, and spread peace. He was the epitome of wisdom, magnanimity, truthfulness, benefit, and greatness.
He (Peace Be Upon Him) called people to the worship of the One True God, commanded them to keep their minds pure from all evil, to be truthful, to keep their promises, to respect the ties of kinship, the rights of neighbors, to refrain from crimes and bloodshed, to be helpful to others, and to live with the people of the other religions peacefully and justly. He asked them to serve the poor, the sick and the sufferers. He prohibited them from hating anyone. He taught virtue, decency, justice, respect, manners, and the etiquettes of being civilized. He transformed hearts and mind, purified them, and illumined the hearts with faith in the One True God, Creator and Sustainer of the Universe. He created a community where there was no illegitimate fighting and no enmity, where the exemplary message of brotherhood was established through the Ansaar-Muhaajir relationship. (This was the historic comradeship instituted by the Holy Prophet (Peace Be Upon Him) between the Muslims who emigrated from Mecca – the Muhaajir and the residents of Medina – the Ansaar.) This was the message of Islam.
For adherence to such lofty yet innate human principles unmarred by the human ego, the early Muslims were subjected to the most inhumane of treatments. Some of the earliest converts such as Hazrat Bilal (may Allah be pleased with him) were slaves, poor & humble. Hazrat Bilal’s (may Allah be pleased with him) owner Umayya ibn Khalaf inflicted immense suffering on him. History books tell of him tying a rope around Hazrat Bilal’s (may Allah be pleased with him) neck and dragging him on the burning sands of Arabia, and placing huge, burning, hard rocks on his abdomen. The cause for Khalaf’s vengeance was simply because Hazrat Bilal (may Allah be pleased with him) heeded the call of the Holy Prophet Muhammad (Peace Be Upon Him), and held on to it so staunchly that no amount of tormenting would budge him from his newly found love. When the Holy Prophet (Peace Be Upon Him) learnt of Khalaf’s mistreatments, He had him freed through Hazrat Abu Bakr (may Allah be pleased with him), another one of the Holy Prophet’s (Peace Be Upon Him) great Companions. Hazrat Bilal (may Allah be pleased with him) was one of the seven early Muslims who bore such great hardships and held on to the rope of Truth when being Muslim was not materially beneficial, on the contrary it was detrimental and dangerous to one’s honor, property, and life itself. Hazrat Bilal’s (may Allah be pleased with him) steadfastness in his love for the Truth and the Truth-Bearer (Peace Be Upon Him) is eloquently versified by Hazrat Allama Iqbal (may Allah have mercy on him), the great 19th CE century poet-philosopher of Pakistan:
“Jafaa jo Ishq mein ho vo jafaa hee naheen;
Sitam na ho to muhabbat mein kuch mazaa hee naheenâ€
“The injury in love is not real injury;
in fact, if there is no suffering,
there is no taste in loveâ€
Hazrat Bilal’s (may Allah be pleased with him) utter devotion was also amply rewarded by the Holy Prophet’s (Peace Be Upon Him) great love for him. He (Peace Be Upon Him) made Hazrat Bilal (may Allah be pleased with him) the comrade of a relative of His, a noble Hashmite, in the Ansaar-Muhaajir relationship. This exemplified the Truth cutting the chains of social hierarchy. Hazrat Bilal (may Allah be pleased with him) was the Holy Prophet’s (Peace Be Upon Him) muezzin, one who recited the Call to Prayer. There are famous heart-warming narrations about how the time for prayer would not come in until Hazrat Bilal (may Allah be pleased with him) gave the Adhan (call to prayer).
Another great personality who was a pillar of support to the Truth during the early days of Islam of African descent was King Negus of Abyssinia. When the early Muslims were undergoing the aforementioned persecutions, the Holy Prophet (Peace Be Upon Him) gave them permission to emigrate to his kingdom, as this king was known for his justice. When the case of the Muslims was eloquently presented in the king’s court by Hazrat Jafar (may Allah be pleased with him), a Companion of the Holy Prophet (Peace Be Upon Him), the king’s heart and mind were swept away by such a noble message and he granted sanctuary to the Muslims in his kingdom. This act on the king’s part was highly commendable as he was under immense pressure from the Arab persecutors of the Muslims who had tracked them down to Abyssinia. However the king remained steadfast in holding on to the truth.
Wherever Islam traveled, its high ideals and noble principles transformed people and societies. However, the black-white divide once again became increasing pronounced with the European domination of Africa between the latter half of the fifteenth and the nineteenth centuries, which involved the enslavement of millions of African peoples. It has been estimated that Africa alone supplied some 20 million slaves over three centuries in order to satisfy the American demand for labor. This has taken its toll on the psyche and social stratification of people of African descent especially in European countries today. The Africans in their native countries also suffer the repercussions of a post-colonial world. The pious men and women who have tried to uphold the true and pristine Islamic teachings have always been a cohesive and inspiring force in their communities to attempt to provide unification and healing.
It is therefore very clear that Islamic teachings call for the abolishment of all unjust treatments of people based on the color of their skin, or any other factor for that matter. If such practices exist today where people are held in bondage against their will and without compensation, then this is a practice completely antithetical to Islam. As is obvious from the above exposition, Islamic “Black History†or more aptly and respectfully put, “Bilali History†is as old as Islam itself. Men and women of African descent have stood up for the truth from Hazrat Bilal (may Allah be pleased with him) to Malcolm X.
As a famous African proverb says that “However long the night, the dawn will break.†As the world moves towards increased cross cultural understanding and improves communication between its various groups in the true spirit of “getting to know one anotherâ€, our children can hope for a bright future where each human being is provided the basic resources to be the best they can and contribute positively to society.
Dr. Mohammad Ahmed Qadri
Dr. Qadri is the Founder of IECRC. He is a renowned Islamic scholar from Pakistan, with expertise in both modern education and traditional Islamic sciences, having completed the 18 year Dars-e-Nizami course from Pakistan.
