The Humble "I"

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Archive for the category “ethics & morals”

On British Muslims & Racism: Do Black Lives Matter?

Q. As Muslims, what should our stance be on racism or racial discrimination, and should we be supporting social justice movements like Black Lives Matter (BLM)? And isn’t all of this support for BLM privileging justice for black people over others, especially when we Muslims realise the increasing Islamophobia and injustices being perpetrated against our fellow Muslim brothers and sisters around the globe?

A. At the outset, let me be clear about how I intend to engage these concerns. And that is by rooting them in mainstream teachings of Islam so as to address the issue of racism in a manner that might be meaningful in a British context, and recognised as being Islamic in a Muslim one. I have divided the response into five parts: [i] Islam & racism; [ii] modernity & racism; [iii] Britain & racism; [iv] Muslims & racism; and [v] BLM & racism.


Although the following verse is not speaking of the modern social construct of racism per se, it is speaking to the pre-modern concept of groupings of people related by significant common descent; in terms of location, language, history and culture. Thus we read in the Holy Qur’an: O mankind! We have created you from a male and female, and then made you nations and tribes that you might know one another. Truly, the noblest of you in the sight of God is he who is the most pious. God is indeed Knowing, Aware. [Q.49:13]

The Prophet ﷺ brought skin colour into the mix in these words: ‘O mankind! Indeed your Lord is one, and indeed your father is one. Truly, an Arab has no superiority over a non-Arab, nor a non-Arab over an Arab; nor white (ahmar, lit. ‘red’ or ‘reddish’) over black, nor black over white – except by piety. Have I not conveyed [the message]?’1

In fact, the Qur’an doesn’t only negatively condemn such discrimination, but it positively and actively celebrates diversity too: And of His signs is the creation of the heavens and the earth, and the differences of your languages and your colours. In this are signs for people of knowledge. [Q.30:22]

The above verses and prophetic statement, then, were a total restructuring of the moral or ethical landscape prevalent throughout Arabia at the time. True worth would no longer be determined by skin colour, lineage, or even by grandiose shows of courage or generosity. Rather, true worth would be measured by taqwa – ‘piety,’ ‘godliness’ and ‘mindfulness’ of God’s commands and prohibitions.

Once, when one of the Prophet’s wives hurled a racial slur (or ethnoreligious insult, as we might say today) at another co-wife in a state of annoyance, disparagingly called her ‘the daughter of a Jew’, the Prophet ﷺ said: ‘Indeed, your [fore]father [Moses] was a Prophet; your [great] uncle [Aaron] was a Prophet; and you are married to a Prophet. What can she boast to you about?’2 Again, when one companion insulted another person, by insulting his mother because she was a non-Arab, the Prophet ﷺ said to him: ‘You still have some pre-Islamic ignorance (jahiliyyah) in you.’3 Thus no Muslim has even the slightest right to resurrect the vile attitude of racism; xenophobia; tribal bigotry; or insulting people due to them being seen as the ‘Other’, when the Prophet ﷺ radically eliminated such attitudes from the believer’s worldview and relationships. Ibn Taymiyyah said: ‘There isn’t a single verse in God’s Book that praises someone or censures someone due to just their lineage. Instead, praise is due to faith and piety, while blame is because of disbelief, immorality or disobedience.’4


In the 1830s, Samuel Morton, an American craniologist, amassed and studied hundreds of human skulls so as to measure differences in brain size between people from various ethnic backgrounds. Morton believed he had used science to prove that white people were intellectually superior to other ‘races’. In his Crania Americana, Morton declared that not only did white people have larger brains and thus were intellectually superior to all other races, but also that black people had the smallest brains sizes and were hence inferior to all others. Morton and others used this conclusion as a ‘scientific’ justification to continue slavery in the United States and negatively stereotype black people. Many hold Morton to be the founding father of scientific racism. It’s here that, based upon this pseudo-science and on certain superficial differences in physiological traits, the categorisation of people into distinct ‘races’ begins in earnest. And while the institutional racism, racial prejudice, and white supremacy that was to follow were directed at all races in Morton’s descending hierarchy, providing adequate grounds to treat other races differently, in terms of rights and privileges, it would be black people (at the supposed bottom of the heap) that would bear the greatest and most sustained brunt of it.

Of course, modern science has long since shown that brain size isn’t necessarily related to intelligence. Instead, brain size is tied to things like environment, climate and body size, while intelligence is more related to how many neurons, or how efficient the connections between neurons, are in the brain. Indeed, modern science has also largely debunked the biological basis of race, showing that there is as much genetic diversity within such racial groups as there is between them. Science now regards race as a conventional attribution; a social construct, but not a scientifically rooted or valid classification. And while today we tend to favour the term ethnicity over the arbitrary construct of ‘race’ based upon skin colour and physiognomy, race remains, for some, a focus of individual and group identity, particularly members of socially disadvantaged groups, like blacks, where it oftentimes is a source of pride and joy. All this has led many anthropologists to argue that since there is no scientific basis for race, we should just chuck the whole idea in the bin. Others say that if we’re going to continue to insist on the social fiction of racial differences, let it be based on ethical considerations that enhance justice, fairness and familiarity between peoples, not hatred, discrimination and xenophobia. In fact, this latter way of looking at ethnic or racial divides is probably more in keeping with what Islam wants for humanity. After all, God made of us nations and tribes lita‘arafu – ‘that you might know one another.’

The above, then, amidst the activities of European empires and colonialism is where such modern ideas of racial discrimination and racism were birthed; ideas and realities which still reverberate frustratingly down to these present times. Just how many ordinary white Britons internalised the racist pseudo-science over the past one hundred and fifty years or so, not because they were particularly bad or evil people, but because they believed the ‘science’, is anyone’s guess. Add to that the usual xenophobia that often exists against the outsider, the modern feats and achievements of white Western Europe which feed into the idea of white exceptionalism or supremacy, and the political utility of whipping up blame against immigrants in times of national difficulty and economic downturn, make for well-entrenched myths and discrimination against people of colour.


Although the history of the United States is drenched in racism; with the issue of race still being the most painful, divisive one for its citizens, it is racism in Britain – my home, and where I was born and raised – that I’d like to confine my remarks and anecdotes to. And in Britain, just as in America, while peoples of diverse ethnic minorities have undeniably been, and continue to be, victims of racism, it is discrimination against black people that is by far the more endemic and systemic.

The recent anti-racist protests that are taking place across the country aren’t just to show anger about the death of yet another black man, George Floyd, at the hands of yet another American police officer. They are also protests against the systemic racism here in Britain too. Long before racism against blacks, Asians, and Eastern Europeans, Jews as a people, and also the Irish, suffered racism in Britain. Jewish people still do; and we Muslims are fast becoming the new Jews (or even the new Blacks).

Whilst structural or institutional racism is difficult to conclusively prove, the lived reality of people of colour, as well as statistics after statistics, or report after report, all point to similar conclusions: Britain has a race problem. It doesn’t just have a problem with casual racism (now called micro aggression; as experienced in schools, jobs or everyday life), or racism born from unconscious bias (snap decisions conditioned by cultural upbringing or personal experience); it has a problem of systemic racism too – racial discrimination and negative stereotyping within many of its key institutions: the police force and the criminal justice system deemed to be among the main culprits.

It is, of course, argued that although Britain does indeed have individual racists, and that acts of racism do tragically still occur here, but Britain itself; even if it may have been in the recent past, isn’t institutionally racist anymore. We have the Equalities Act of 2010, as one of the clearest proofs against any institutional racism.

Or the case has been put that, ever since the Macpherson Report of 1999, which came as a result of the murder of Stephen Lawrence, in 1993 – and the two words in it that stood out from the rest of the 350 page report, that London’s Metropolitan Police was ‘institutionally racist’ – Britain’s police forces have internalised the criticism and have come on leaps and bounds since then: individually and institutionally. So to describe Britain’s police forces as still being systemically racist is unjust and unfair; or so the argument goes.

Be that as it may; and while many positive changes of both mind and structure have been sincerely made, the stark, present-day statistics tell us another story. Modern Britain is a place where black people, in contrast to white ones are: 10 times more likely to be stopped and searched; 4 time more likely to be arrested; twice as likely to be temporarily excluded from school; and 3 times as likely to be permanently excluded from school; and twice as likely to die in police custody. From any unbiased standard, does this look anywhere like equality? And just as importantly, are we saying that institutional racism is totally absent from these numbers?5

For most of my life, I’ve lived on one council estate or another in East London. In my pre-teen years, I grew up on an estate in Chingford, where most of the people were white, with a few Afro-Caribbean families and a couple of Asian ones: my family being one of them. I, like many other non-whites of my generation, encountered my share of racist abuse; and for a short time, a little racist bullying too. On the whole, I got along with most kids on the estate and at its primary school, regardless of colour; and they got along with me.

For my entire teen years, I lived on another estate in Leytonstone, where this time most of the residents were black. It was the mid 1970s, and it was a time when many young black people were, I wouldn’t say suffering an identity crisis, but more that they were searching for an identity. For unlike their parents, they were neither Jamaican, Bajan [Barbadian], or Trinidadian, nor did they feel (or were made to feel) totally British. Instead, young black Britons were turning to their Blackness to make sense of their place in Britain, developing a sense of collective cultural identity in the process. I felt a greater affinity to that culture, than I did any other. Voices like Bob Marley, Burning Spear, the Wailing Souls and Black Uhuru spoke to our plight and our aspirations. But whilst their conscious lyrics of roots reggae was coming out of Jamaica, it was home-grown, British reggae artists that would tell our own specifically British story: artists like Steel Pulse, Black Roots, Mikey Dread or, particularly for me, Aswad (or early Aswad, from ’76-’82). Aswad sang of African Children (which I’d swap in my mind for ‘immigrant’ children) ‘living in a concrete situation;’ in ‘precast stone walls, concrete cubicles. Their rent increasing each and every other day; Structural repairs are assessed and yet not done; Lift out of action on the twenty-seventh floor; And when they work, they smell.’ All of us youths crammed into the estate’s small youth centre, smiled, nodded away approvingly, and perfectly identified with the message when we first heard such conscious lyrics booming out at us. Whilst Marley spoke of the daily ghetto struggles of growing up in the concrete jungle of Kingston 12; Trenchtown, for me, Aswad spoke of parallel struggles growing up in the concrete situation of Leytonstone E11. We all a feel it, yes we a feel it!

Back to racism. My one little anecdotal proof of black victimisation from the police comes from the time when I was living on Leytonstone’s Cathall Road Estate. Police raids were a fairly usual occurrence on our estate as well as in the youth centre; sometimes with actual justification. In the youth centre, the police (usually with their police dogs), would stomp in; turn off the music; stamp out any spliff that was lit up; and then we’d all be told to line up against the wall with our hands behind our heads. Every time this happened, without exception, when it came to searching me, they never did. They’d simply insist that I leave the centre, or go home, which I would. I’d then usually come back half an hour or an hour later, and resume playing pool, table-tennis or bar football; or just soak up the vibes (not the spliff). Once, after a raid had happened, I came back to the centre, only for one of my close Rasta friends to advise me that it would be best if I stay home for a few days. I asked why? He told me that some people who hang out at the centre, but who don’t really know me, nor live on the actual estate, are saying that it’s odd that I never get searched and that maybe I was a grass. It would be an understatement if I said that I was scared stiff. I took the advice, and stayed away from the centre for a week, till I got the nod that things were all okay. A month or so later, and yet another raid. But this time, for me it was a Godsend: they actually searched me! I felt relieved, vindicated, and took it as a badge of honour. My point being is that throughout the ’70s and ’80s, there were countless times when I saw specifically black people stigmatised and victimised by the police.

To be honest, by the mid 1980s, with the Anti-Nazi League and Rock Against Racism doing their thing against the far-right National Front; with Reggae and Two-Tone Ska bands and gigs more and more mixing blacks and whites; and with attitudes of the young positively changing, I thought (perhaps naively) that racism in Britain would liklely be a thing of the past by the mid ’90s. Optimism, of course, is entirely healthy, as long as it doesn’t become blind to realism.


Here I’d like to speak about something that some Muslims will find uncomfortable: which is that we Muslims need to admit the anti-black racism that infects our own communities. Sadly, racism against black people – including fellow black Muslims – is all too common among British Asian Muslims of Indian, Pakistani and Bangladeshi descent. Whether it is being stared at by elderly Asians in the mosque and so made to feel self-conscious, to the way we of South Asian descent use the word kala, ‘black’, in a derogatory way; or whether it’s about marriage, or thinking all black Muslims must be converts and then dishing out patronising praise to them over basic acts like making wudhu – this un-Islamic nonsense; this jahiliyyah, simply has to stop.

We must speak to our elders about their anti-black racism. We need to respectfully discuss why so many of our mosques continue to make black Muslims feel unwelcome, or drive them away, and what can be done about it? Yet while our masjids are undeniably masjids; ‘Most mosques function as “race temples” created as enclosures for single ethnicities, and their mono-ethnic and introspective leadership are generally unfamiliar with any novelty occurring outside their silos.’6 Such ‘race temples’ are where Ethnic Islam rules the roost, even at the cost of shari‘ah race equality, sirah hospitality, or sunnah unity.

But racism isn’t just an issue with South Asian elders. It lurks in the hearts and minds of my generation too; and maybe that of my children’s? It’s less the stares or the ignorance about Black achievements, and more the negative stereotyping; post-colonial complexes; desperation to whiten-up; or outright racism when it comes to marriage. Here as an Asian Muslim parent, I’m happy for my daughter or son to marry – religiously speaking – some adamant fasiq or fasiqah – especially if they are of a lighter complexion: but I could never accept them marring a godly, well-mannered, responsible Black person! But we convince ourselves we are not racist: after all, I love the sahabi, Bilal. I weep when I read Bilal’s life story. My good friend, Bilal, is black. But the proof is in the pudding, and the truth is that we need to move beyond tokenism; beyond Bilal.

Those Muslims who make an issue of colour; whose racist or tribal mindsets lead them to look down upon a person of darker colour or treat them unequally, let them consider the son-in-law of the Prophet ﷺ, and fourth Caliph, sayyiduna ‘Ali b. Abi Talib. The classical biographers all state: kana ‘ali adam, shadid al-udmah – ‘Ali was black, jet black.7 Or take our master ‘Umar who is also described in the same terms.8 The colour, adam may refer to skin complexion which is dark brown, like a native American; or darker still, like in native Australian aborigines; or jet black, like many Africans. When the phrase, shadid al-udmah is added, ‘extremely dark’, then there’s no mistaking what is meant: a person who, for all intents and purposes, is black. Such a description seems quite usual for the Arabs among the sahabah. Black skin is also the colour of the lady with whom the whole Muhammadan saga begins: our lady Hagar (Hajarah); she was a black Egyptian. Or consider the Prophet Moses, peace be upon him. Our Prophet ﷺ once said: ‘As for Moses, he was tall and dark brown, as like the men of al-Zutt.’9 The Zutt were a well-known tribe of tall dark men from the Sudan.10 After knowing the above, if we are still going to look down at people merely due to their darker complexion, then what ghustakh; what mockery and disrespect will we be possibly drowning in?

Islam is neither racist nor colour blind. It wants us to understand that skin colour has no intrinsic worth, only piety does. Yet at the same time, it allows us to celebrate differences in a way that does not offend Heaven, and in a way that causes us to offer joyful thanks to the One Who is the Maker of all Colours.

So let’s have the conversations. Let’s have some serious introspection. Let’s listen to what Black Muslims have to say. Let’s desire to be healers, not dividers. Let’s educate ourselves about the reality of Black lives in general, and Black Muslim lives in particular. Olusoga’s Black & British and Akala’s Natives are good places to start. Sherman Jackson’s Islam and the Problem of Black Suffering is, with its theological insights, a must read. Above all, let’s work towards not just being non-racist, but anti-racist.

Change, thankfully, is in the air. For urban, millennial Muslims, and those of a generation younger still, these older ethnic divides are more and more of an irrelevance in their lives (though I’m not sure how much this applies to those raised in ethnic silos in Britain’s less urbanised cities). Such millennials have heard the stories of the intra-ethnic fighting; the anti-black racism; the token hospitality to black Muslims, but without ever giving them a voice; and the fruitless attempts to make the ‘race temples’ more inclusive, and how after decades, it’s a case of banging heads and brick walls. So owing to this, they are seeking to create more inclusive, culturally more meaningful spaces; away from all this toxic, ethnic Islam. Surely that’s where the rest of us should be heading too?


The Qur’an says: Help one another in righteousness and piety, help not one another in sin or transgression. [Q.5:2] Between this verse and the hilf al-fudul pact the Prophet ﷺ upheld and endorsed even after prophethood, we have a solid religious basis for supporting any individual or group working for issues of social justice: be it for Muslims or non-Muslims; be it led by Muslims or non-Muslims.

The Black Lives Matter movement has proven itself to be a powerful and effective vehicle over the past five years to demand reform in terms of anti-Black racism; with their current focus on justice for George Floyd and his family. Thus, how can Muslims not support it? Of course, we cannot give any organisation carte blanche support. Religiously, we Muslims cannot give unconditional support to anybody save to God and His Prophet ﷺ. Given that BLM has a few stated aims that are inconsistent with Islam’s theology (‘freeing ourselves from the tight grip of heteronormative thinking’ is one of them, for instance), our activism must be guided by sacred knowledge and illumined by revealed guidance. Our intention is not supporting BLM, as such. Instead, it’s a case of making a stand against injustice, in this case anti-Black racism: supporting those individuals or organisations that are likely to be the most effective in achieving this goal. (It should go without saying, that we can work for justice for more than one cause or more than one set of people at the same time). And this is what the above verse and the hilf al-fudul pact have in mind. And just like the BLM describes itself as ‘unapologetically Black’, perhaps some of us need to be a tad more unapologetically Muslim?

But let’s take our focus off such theological nuances for now, and tie a ribbon around the whole thing and say: Let us, at least in spirit and in principle, if not in body, fully support Black Lives Matter as a cause, more than as a movement, in seeking to resolve structural racism; get justice done for all the George Floyds and all the Stephen Lawrences; and to get people to reflect on their own attitudes to racism and the racial ‘Other’ – ensuring our knee isn’t on the necks of others. We should support the overall goals of any grassroots movement that is working for a fairer, more just and tolerant Britain for everyone: black or white. Of course, for that to happen, from a Black Muslim perspective, anti-Black racism as well as an ever-growing Islamophobia must be tackled. Currently in Britain, God forbid that you are ostensibly a Muslim and Black!

Racism affects all people of colour. But when it comes to black people, they face a unique anti-black prejudice as the ultimate Other, propagated both by white majorities and even other ethnic minorities. As a marginalised community South Asians, no doubt, have their own prejudices thrown their way. But they are not the same lived experiences as that of Black people. And while it can be easy to lump everyone together and perceive ourselves as having a shared trauma, statistics show that this equivalence is not really true.

In closing, I’d like to thank my youngest daughter, Atiyyah, for inspiring me to revisit and renew my ideas on anti-black racism; and my friend, Dr Abdul Haqq Baker for prompting me to write this piece, offering invaluable suggestions, and then reviewing it for me.

Wa’Llahu wali al-tawfiq.

1. Ahmad, Musnad, no.22978. Ibn Taymiyyah declared its chain to be sahih in Iqtida’ al-Sirat al-Mustaqim (Riyadh: Dar Ishbiliyah, 1998), 1:412.

2. Al-Tirmidhi, no.3894, where he declared the hadith to be hasan sahih.

3. Al-Bukhari, nos.2545; 6050.

4. Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 35:230.

5. GOV.UK: Black Caribbean Ethnicity Facts and Figures.

6. Abdal Hakim Murad, Travelling Home (Cambridge: The Quilliam Press, 2020), 49-50.

7. See: Ibn ‘Asakir, Tarikh Madinat al-Dimashq (Dar al-Fikr, 1996), 42:24.

8. As per Ibn ‘Abd al-Barr, al-Isti‘ab fi Ma‘rifat al-Ashab (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1971), 3:236

9. Al-Bukhari, no.3438.

10. Ibn Hajr al-‘Asqalani, Fath al-Bari bi Sharh Sahih al-Bukhari (Cairo: Dar al-‘Alamiyyah, 2013), 8:61.

There’s More to Salam Than Meets the Eye

AMONG THE LOFTY STANDARDS of conduct we Muslims are taught in the Holy Qur’an is the following:

إِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا

When you are greeted with a greeting, return it with a better greeting or [at least] its equal. Surely God takes account of all things. [Q.4:86]

Of course, there’s much more to offering the greetings of salam  – which, by the way, is recommended to initiate and obligatory to respond to 1 – than meets the eye. It’s more than just a verbal gesture. And it’s certainly more than just saying “hello”.

Mutual greetings of salam; of peace, is a well-established prophetic practice,2 behind which is the idea of spreading goodness and love among the believers. In initiating greetings of peace, we show our good will and intent towards fellow Muslims. For we are asking God for His peace, mercy, blessings and protection to be showered upon all those we meet and greet. No wonder, then, that the famous sahabi, Ibn ‘Umar, would go to his local market with no other motive than to spread the greetings of salams to all whom he would meet; whether friend or stranger.3

The above verse teaches us that it is preferred to reply with a better greeting, but required to at least return an equal greeting. So, for instance, if one is greeted with: al-salamu ‘alaykum, it is preferred to reply with: wa ‘alaykum al-salam wa rahmatullah (or even adding: wa barakatuhu). Failing that, one returns an equal greeting (in this case, wa ‘alaykum al-salam). Again, if someone greets us with: al-salamu ‘alaykum wa rahmatullah, the above verse obligates us to at the very least reply with its equal: wa ‘alaykum al-salam wa rahmatullah. Falling short of this is failing to be brotherly or sisterly, and is failing to comply with a Quranic command.

Of course, when ignorance of such basic codes of behaviour abounds, one should be thoughtful where one gives the full greeting of salam, just in case the listener[s] won’t respond with an equal greeting and thereby possibly be sinful!

Some have emphasised that although the norm and recommendation among us Muslims is to greet each other with salam, the above verse applies to any greeting, by any person. Thus, if a non-Muslim greets us with a simple “hello” or “good morning,” one replies with a better response (“hello, and I hope you’re well,” for instance), or at least an equal greeting. 

Whenever greeted with a warm, smiling salam, the same verse teaches us to reciprocate with nothing less: in other words, a warm, smiling reply. The cold, zombie-faced, I’ve-just-come-back-from-a-funeral type of salam, that is all too often thrown about, is simply not good enough! The Qur’an sees this as being mean-spirited and of poor character. If one’s intent, even as one is greeting another with salam, is to do them some harm or to later speak ill of them behind their back, then that is unlikely to be due to poor character. Rather, such an act has a distinct stench of hypocrisy. 

The hope in all of this is that, not only would we learn to demonstrate our good will to others; or be caring enough to invoke blessings and goodness upon them as our norm; but that we’d also learn to become people who, by our very nature, are eager to give back more than we receive. A community in which love of giving and goodness is nurtured – at first as a religious instruction; but then as a spiritual and selfless ideal – is a community that begins to reflect the mutual relationship God wishes for us to make real throughout the wider human collective. But it has to start with individuals who are seeking to become better people for the sake of God.  

So all that is left to say is: wa’l-salamu ‘alaykum [wa rahmatullahi wa barakatuhu].

1. See: al-Hajjawi, Sharh Manzumat al-Adab al-Shar‘iyyah (Saudi Arabia: Wazirat al-Sh’un al-Islamiyyah, n.d.), 186, 190.

2. Cf. al-Bukhari, no.3148; Muslim, no.2841. Also cf. al-Tirmidhi, no.2485, where he graded the hadith as sahih.

3. Consult: Malik, al-Muwatta, nos.961-62.

Man, Universe & Macro Theology: Created in God’s Image

Apart from being story-telling creatures, we humans are also meaning-seeking creatures. Once we’re fed, clothed and sheltered, we have an inner tendency to want to find purpose and meaning in things. No matter how much we’re surrounded by comforts, or how much our needs and wants are catered for, we have an innate drive and hunger to find meaning; especially in terms of life’s meaning and purpose. This article addresses the heart of such thirst, by explaining how Islam says everything came to be, and why? That is, we will do a bit of macro theology so as to get an idea of Islam’s bigger cosmic picture:

The meaning-seeking drive in us humans can be seen in the following hadith report: Abu Razin once inquired: O Messenger of Allah ﷺ, where was our Lord before He created the creation? He replied: ‘He was in obscurity [lit. clouds] (kana fi ‘ama), with no wind (hawa) below Him and no wind above Him, and He created His Throne over the water.’1

In another hadith, we are presented with a somewhat more elaborate account of the great cosmic ‘How’ and ‘Why’ questions – how did we, and all of this stuff around us, get here; and why are we here? We read about the how question:

‘Imran b. Husayn relates: I was once sitting with the Prophet ﷺ when some people from the tribe of Tamim came to him. He then said to them: ‘Receive the good news, O tribe of Tamim.’ They said: You have given us good news, so grant us [something else]. Just then, some people from Yemen entered, so he said: ‘Receive the good news, O people of Yemen, for the tribe of Tamim did not accept it.’ They responded: We accept it! We have come to you in order to become versed in the religion, and to ask you concerning what was the beginning of this affair? He ﷺ answered: ‘Allah was, and there was nothing before Him. His Throne was over the water, He then created the heavens and earth and wrote down everything in the Register [the Preserved Tablet].’2

It has also been recorded with the following wording: ‘Allah was, and there was nothing other than Him.’3 Which suggest that Allah, the Creator, had not as yet created anything. He then created the water, Throne, Pen, Preserved Tablet, the heavens and the earth, and all things in them. There’s also this hadith to add to the jigsaw puzzle: ‘Allah decreed the measure of all things fifty thousand years before He created the heavens or the earth; and His Throne was over the water.’4

What empirical evidence has allowed us to understand is that the creation of the heavens and the earth wasn’t an instantaneous event, but instead it was a long drawn out process spanning aeons. Currently, the best scientific model we have that describes the origin and growth of our universe is the Big-Bang theory. As science goes, it’s a fine and exhilarating piece of detective work, the outlines of which go something like this:

In 1927, George Lemaitre, whilst studying Einstein’s new theory of relativity and gravity, deduced that if the theory was right (and there had been good evidence for it since 1919), then our universe was not static (as people had believed since the time of the early Greek philosophers). Rather it was expanding! Unfortunately, he had no empirical data to prove this, so his idea was ignored. Even Einstein felt uneasy about endorsing this implication of his general theory of relativity.

By 1929, we learnt that galaxies were rushing apart from each other at incredible speeds, thanks to the American astronomer, Edwin Hubble. Lemaitre used Hubble’s observations as clear proof for his theory of an expanding – not an eternal, unchanging – universe.

By 1931, Lemaitre explored the consequences of an expanding universe and proposed that the universe must have originated at a finite point in time. He argued that if the universe is expanding, it must have been far smaller in the past. If we keep rewinding the cosmic clock, going further and further back in time, our universe would have been smaller and smaller still. So much so, that there must have been a point in time when all of the matter and energy in the universe must have been densely packed together in a single point – the “primeval atom” as he called it – which then exploded, giving birth to time and space and the expansion of the universe. Lemaitre also proposed that there should be some leftover heat from the Big-Bang, which would have rapidly cooled with the expansion, to leave our universe with an overall uniform temperature. This Belgian priest-cum-astronomer would have to wait some decades before he was proven correct about the heat left over from the birth of the universe.

Ironically, in a 1949 broadcast for BBC Radio, the English astronomer Fred Hoyle coined the term “the Big Bang” for that initial cosmic explosion. The irony being that Hoyle did not believe in Lemaitre’s theory. Hoyle was an ardent believer in the Steady State theory of the universe: i.e. the universe was static, wasn’t expanding, and had existed from eternity. The term, however, caught on and stuck.

The deal-sealer came in 1964, when two American radio-astronomers Penzias and Wilson stumbled across the cosmic background heat, or radiation. This radiation was acting as a source of excessive noise in a radio receiver they were building. Despite taking all possible steps to eradicate this strange buzzing sound; even removing some nesting pigeons from the antenna, the noise still persisted. Again by sheer chance, they learned that a group of Princeton astrophysicists were researching for means to detect the residual radiation left over from the Big Bang. As it happened, the radiation detected by Penzias and Wilson was the very same Cosmic Background Radiation that earlier astronomers and physicists had predicted, and which the researchers were looking for. This accidental discovery, along with the fact that our universe is expanding, put the big bang theory firmly on the map, as well as make history.

Currently, astrophysicists and cosmologists put the age of the universe at 13.8 billion years old. The planets in our solar system, including our own, are around four and a half billion years old. Although there are a few alternative models that attempt to explain the genesis and growth of the universe, none have as wide an acceptance as the big bang theory.

One last matter. Merely because we now have a good scientific model which explains the mechanism behind the universe’s origins, it doesn’t mean that there was no agent behind the birth of the universe. To think otherwise would be like believing that just because we know the inner workings of an iPhone, that there was no Steve Jobs as the agent behind that tech. Which is to say, knowing the mechanism, doesn’t negate there being an agent behind it. So having discussed a bit about the mechanism that got the universe going, let’s talk about the Agent behind it and why the universe and us are here:

That Allah kana fi ‘ama – was in some kind of veiled or clouded obscurity before creating creation – ties in with a very popular hadith, usually found in sufi literature, which is the “Hidden Treasure” hadith. This is the hadith that ascribes the following words to Allah: ‘I was a treasure unknown, then I desired to be known. So I created creation to make Myself known; they then knew Me.’ According to the hadith specialists, however, this hadith is a fabrication.

In his compendium of hadith forgeries, Mulla ‘Ali al-Qari wrote: ‘Ibn Taymiyyah asserts: “These are not the words of the Prophet ﷺ, and nor does it have any chain, be it sound or weak.” Al-Zarkashi and al-‘Asqalani state the same. Its overall meaning, though, is sound and takes its cue from Allah’s words, exalted is He: I only created jinn and men that they may worship Me. That is, “that they may know Me” – as was explained by Ibn ‘Abbas, may Allah be pleased with him.’5 This echoes the Qur’an when it says: Allah it is who created seven heavens, and of the earth a similar number. His command descends throughout them, that you may know Allah has power over everything and that He encompasses all things in knowledge. [Q.65:12] The point being made here is that Allah can only be worshiped after knowing Him. Which is why He created the heavens, earth and whatever is between them, as pointers to His oneness, divinity, glory, majesty and might.

An even more wondrous way that promotes li ta‘lamu – “that you may know” Allah – is the way in which Allah made Man. Ibn Taymiyyah wrote: ‘Now Allah manifested some of His tremendous power and astounding wisdom through righteous humans – via prophets and saints – in ways He hasn’t done so, not even via angels. For He united in the former, qualities that are dispersed throughout the other types of creation. So Allah created man’s physical body from the earth, while his spirit (ruh) was created from the Highest Assembly of Angels. That is why it is said: “Man is a microcosm, but contains the macrocosm (huwa al-‘alam al-saghir huwa nasakhah al-‘alam al-kabir).”’6 If we add to this the fact that we’re divinely designed with a spiritual heart (qalb) that can truly know Allah and can yearn to seek intimacy with Him, and an intellect that above all other creatures can grasp Allah’s signs and infer their meanings, then each of us are endowed with the potential to be what we are called upon to be: knowers, worshippers and lovers of God!

Profounder still is what our Prophet ﷺ taught us about Man in this next hadith: ‘Indeed Allah created Adam in His own image.’7 As to what this theomorphic nature of the human creature actually is, our ‘ulema have a few views concerning this:8

One view holds that the word “image” (surah) refers to: “attributes,” like hearing, seeing, knowledge and speaking. In other words, Adam, upon whom be peace, was created with certain attributes Allah also describes Himself with; although the attributes of the former are created and imperfect, whilst Allah’s attributes are eternal, perfect and absolute; and bear no resemblance or likeness to any of the creation, save in name: There is nothing like unto Him, and He is the All-Hearing, All-Seeing. [Q.42:11]

A second view has it that what is intended by “image” is Adam, peace be upon him, being created in a direct way by Allah, without the usual human birth process; and that he was endowed with the same form or image on earth, as he had in Paradise.

A third opinion simply insists in issues like this: amirruha kama ja‘a bila kayf – ‘Let it pass as it came, without inquiring into how.’ Most of the early believers accepted such hadiths (or verses) concerning Allah’s attributes on trust, and were content to leave any apparent anomaly or mystery unexplained. In fact, a number of early scholars have cited an actual consensus, or ijma‘, on this approach.9

All this is with the assumption that the pronoun in ‘ala suratihi – “in his image” – returns back to Allah, and not to another human; as held by some. Such are the opinions offered to explain the intent behind the words: ‘Allah created Adam in [H]is own image’ or, as per the hadith (if sound): ‘Do not say [to another]: “May Allah disfigure your face;” for the son of Adam was created in the image of the All-Merciful.’10

This theomorphic nature of having been created in His image finds its practical expression in another spiritual principle of the faith: takhalluqu bi akhlaqi’Llah – “Adorn yourselves with the qualities of God[liness]” Although it is not a hadith by any stretch, it forms a core aspect of Islam’s spiritual ethics.11 Imam al-Suyuti explains that: ‘Its meaning is to adorn oneself with praiseworthy attributes and rid oneself of the blameworthy ones. Its meaning isn’t that we [try to] usurp any of the divine attributes.’12 Teasing it out a little more, Ibn al-Qayyim wrote:

‘He [i.e. Allah] is compassionate and loves those who are compassionate; merciful to His servants who show compassion. He conceals [faults] and loves those who cover the faults of His servants. He is clement and love those who pardon; forgiving and loves those who forgive; gentle and loves those who are gentle to others. But He is angered by those who are rude, rough or hard-hearted. He is companionable and loves companionship [among people]; forbearing and loves forbearance; good and loves goodness and its doers; just and loves justice. He loves to accept excuses and loves those who excuse others. Thus He recompenses His servant inasmuch as these attributes are present or absent in him.’13

It may likewise be said that we are something or nothing inasmuch as such attributes are present or absent in us. The Holy Qur’an teaches us that we are obliged to choose between being something or being nothing! Created, according to the hadith, in Allah’s image – a theomorphic being – our natures are such that we, above all creatures in this vast cosmos, can reflect, as in a mirror, the names or attributes of our Lord. In practice, it means that the believer’s heart should be like a mirror; such that when God gazes at it, He sees – as it were – His own reflection!

To sum-up: There was Allah, He that is One, and nothing else was with Him; and He was as yet unknown. He then created creation in order to be known. First came the water, Pen and Throne (though not necessarily in that order), and then the heavens and earth. Long ages passed as the heavens and the earth took form; and as the earth was being prepared to receive Man. Such was the jewel in the crown of the divine plan. So when the time was right, and what was destined for Adam and his wife overtook them, they were both sent down to earth to dwell therein: to live, cultivate and to bring forth new life in the reverent worship, knowledge, and gratitude of God.

Being a theomorphic creature, made in His image, the divine hand made of man a work of art. The human soul, when purified of its ego and opposition to the divine will; and when enrobed in the akhlaq of Allah, becomes the highest embodiment of beauty in the created order, reflecting something of the Divine Beauty. For the goal of Islam’s spiritual path is not to acquire the attributes of divinity, but to embrace our full humanity. And this is done by being steered by the attributes of Lordship and making Allah’s acts the basis for one’s own. Such is the implication of our theomorphic nature.

To be something, or nothing: that seems to be the question. Whether to grow and nurture our theomorphic potential and be lifted to a station loftier than that of angels, or to live in pursuits of whims, desires and distractions and thus sink to the lowest of the low, is the choice before each of us. All other concerns must surely take a lower priority?

Wa’Llahu’l-hadi ila sawa’ al-sabil.

1. Al-Tirmidhi, no.3109, who graded it hasan.

2. Al-Bukhari, no.7418.

3. Al-Bukhari, no.3191.

4. Muslim, no.2653.

5. Al-Asrar al-Marfu‘ah fi’l-Akhbar al-Mawdu‘ah (Beirut: al-Maktab al-Islami, 1986), no.353; Ibn Taymiyyah, Majmu‘ Fatawa (Saudi Arabia: Dar ‘Alam al-Kutub, 1991), 18:122.

6. Majmu‘ Fatawa, 11:96.

7. Al-Bukhari, no.6227; Muslim, no.2841.

8. Consult: al-Munawi, Fayd al-Qadir (Cairo: Dar al-Hadith, 2010), no.3928; al-‘Asqalani, Fath al-Bari (Damascus: al-Risalah al-‘Alamiyyah, 2013), no.2559, 8:167-68; no.6227, 19:6-7.

9. See the article on this blog: Doctrine of the Divine Attributes.

10. Ibn Abi ‘Asim, Kitab al-Sunnah, no.517; and al-Tabarani, al-Mu‘jam al-Kabir, no.13580. Despite the narrators being highly reliable (thiqah), al-Albani showed how its chain has four ‘ilal, or hidden defects, and is therefore da‘if, in Silsilat al-Ahadith al-Da‘ifah (Riyadh: Maktabah al-Ma‘arif, 1988), no.1176.

11. Ibn al-Qayyim called it batil in Madarij al-Salikin (Beirut: Dar al-Kutub al-‘Arabi, 2003), 3:226-27; al-Albani declared it to have no chain at all (la asl lahu) in Silsilat al-Ahadith al-Da‘ifah (Riyadh; Maktabah al-Ma‘arif, 2000), no.2822.

12. Ta’yiyd al-Haqiqat al-‘Aliyyah (Beirut: Dar al-Kutub al-‘Ilmiyyah, 2006), 84-5.

13. Al-Wabil al-Sayyib (Beirut & Damascus: Maktabah Dar al-Bayan, 2006), 79.

Most Comprehensive Verse in the Qur’an: A Brief Reflection

This Five Minute Meditation is a short reflection on, possibly, the most comprehensive, all-inclusive verse in the Qur’an. It touches upon the meaning of justice and what Islam sees as the greatest and most obligatory act of justice, as well as its opposite: injustice and oppression. It also deliberates on the Islamic obligation to show kindness to family, kith and kin; as well on the dangers of how sins can be normalised or trivialised. Watch here.


The Content of Good Character

In this talk, Shaykh Surkheel (aka Abu Aaliyah) explores the most comprehensive verse in the Qur’an, as it relates to the core character of a believer. He then looks at three scholarly wisdoms which, taken collectively, sum-up the content of character for a Muslim. The first of them is Imam al-Zarnuji’s words: “The best knowledge is knowledge of one’s state, and the best action is to safeguard that state.” The next is the saying of Shaykh ‘Abd al-Qadir al-Jilani: “Be with the Real [God], without creation; and with creation, without ego.” The last is this gem of an advice from Yahya b. Mu‘adh al-Razi: “Let your dealing with another person be of three types: If you cannot benefit him, do not harm him. If you cannot gladden him, do not sadden him. If you cannot speak well of him, do not speak ill of him.” Watch here.

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