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Racism goes against the core of Islam, which promotes equality among all humans. This principle is eloquently reflected in the poetry of Allama Iqbal, who ardently believed that racial and ethnic distinctions should not divide the Muslim Ummah. Iqbal’s verses advocate for unity and brotherhood among Muslims, transcending the boundaries of race and ethnicity. He envisioned a society where prejudice and discrimination are cast aside, drawing inspiration from the Prophet’s ﷻ teachings that emphasize the worth of individuals based on their piety rather than their lineage.

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Introduction:

Allama Iqbal was a renowned poet, philosopher, and politician of the Indian Subcontinent. Often referred to as the “Poet of the East,” Iqbal’s works played a pivotal role in inspiring and shaping the intellectual and political landscape of the region during the early 20th century. Motivated by the declining Ottoman Empire, escalating European colonialism, and the turbulent political climate of the British Raj, Iqbal penned the influential poem Tulu-e-Islam (The Rise of Islam). Through its verses, he sought to inspire the struggling Ummah, encouraging it to find strength in the initial ascension of Islam and forge a brighter future. 

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As Iqbal directed his gaze towards the early generations of Muslims who spread Islam across the world, he beheld a remarkable sight: a unity that transcended the limitations of race and color. This is strikingly juxtaposed with the disheartening prevalence of discrimination and prejudice that infested the Ummah during Iqbal’s time. Firm in his conviction, Iqbal believed that Muslims could never revive the splendor of their past unless they confronted and dismantled these afflictions. In a couplet from Tulu-e-Islam, Iqbal writes:

یہ ہندی، وہ خُراسانی، یہ افغانی، وہ تُورانی

تُو اے شرمندۂ ساحل! اُچھل کر بے کراں ہو جا

We have fragmented along the lines of race,

Be like waves, independent but connected by the ocean’s embrace.

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The Blessing of Diversity:

Islam recognizes and celebrates the diversity of races and colors as a divine blessing bestowed by Allah ﷻ. Iqbal’s metaphor of waves signifies that while each race possesses unique cuisines, languages, and artistic expressions, we are all united by the vast ocean of Islam. Allah ﷻ elucidates this profound reality in Surah Hujurat:

يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ (١٣)

People, We created you all from a single man and a single woman, and made you into races and tribes so that you may get to know one another. In Allah’s eyes, the most honored of you are the ones most mindful of Him: Allah is all knowing, all aware. (49:13)

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Ibn al-Jawzi (d. 597/1201), one of the most prolific and erudite scholars of the Islamic tradition, offers two explanations regarding the reason for the revelation of this verse. According to his tafsir, one possible cause was: “There was a black servant who fell ill, and the Prophet ﷺ visited him, and when the servant passed away, the Prophet ﷺ washed his body, shrouded him, and buried him. This had an impact on the companions, and as a result, this verse was revealed” (Zad al-Masir). 

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Another possible cause was that on the day of the conquest of Makkah, “The Prophet ﷺ commanded Bilal RA to climb on top of the Ka’bah and make the call to prayer in order to humble the polytheists. When Bilal RA made the adhan... Harith ibn Hisham said, ‘Did Muhammad not find anyone other than this black crow to be the caller to prayer?’” (Zad al-Masir).

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Black Companions:

The story of Bilal RA is well known among the Ummah and is often used to demonstrate the Prophet’s ﷺ commitment to eradicating racism. What is lesser known to many Muslims is just how many other Black companions the Prophet ﷺ had. The Prophet’s ﷺ foster mother, Umm Ayman RA, whom he would lovingly refer to as ‘My mother after my mother’ was a Black woman. Sumayyah RA, also a Black woman, was conveyed the glad tidings of paradise by the Prophet ﷺ before she became the first martyr of Islam. Another Black woman who was promised paradise by the Prophet ﷺ was Umm Zafar RA, who was given glad tidings due to her patience in dealing with epilepsy. While still a teenager, Usamah ibn Zayd RA, a Black companion who was raised in the house of the Prophet ﷺ, was selected to lead an army against the Romans. Sa’d al-Aswad RA was a Black companion who feared his dark complexion would hinder his marriage prospects, so the Prophet ﷺ himself proposed on behalf of Sa’d RA to an Arab noblewoman. Julaybib RA was a Black companion who had no tribal ties nor any family, so upon his passing, the Prophet ﷺ proudly proclaimed to everyone:

"هَذَا مِنِّي وَأَنَا مِنْهُ، هَذَا مِنِّي وَأَنَا مِنْهُ."

 “This one is from me and I am from him. This one is from me and I am from him” (Muslim 2472).

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Seeking Unity:

Were Iqbal alive today, it is conceivable that his poetic admonishments would assume an even more scathing tone. Regrettably, racism has permeated every facet of our society, extending its insidious influence even within the confines of the same racial group, where individuals possessing a lighter complexion are often accorded greater respect. The question then arises: How can the Ummah, rise together in unison, like a resounding tsunami, when we find ourselves as disparate puddles, easily stomped upon by the forces that seek to undermine us? May Allah ﷻ give us the tawfiq to revive the Ummah upon the example of the Prophet’s ﷺ Madinah, where everyone is treated with dignity and honor.

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