ALL FROM ADAM AND HAWA

The All from ’Ādam and Ḥawā parallel session, organized
by MuslimARC and ISNA, was held during the 51st ISNA
Conference in Detroit, Michigan on Saturday, August 30,
2014. In this document, we outline the action steps for
challenging intra-Muslim racism suggested by panelists
Aisha Al-Adawiya, Dawud Walid, Mohamed Almasmari,
and Su’ad Abdul Khabeer.
Th e Mu s li m A nt i - Ra c is m C ol l ab or a tiv e
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We begin with definitions. As the panelists explained, race is a construct, not an innate
characteristic. Panelists characterized racism in the following ways:
a)
b)
c)
d)
e)
f)
g)
h)
i)
j)
k)
a sin
a form of polytheism (shirk)
a global pathology
a major illness in Muslim communities
a structure that manifests itself in both overt and subtle ways
a structure that shapes how we think about and treat others
an ideology or system of beliefs that categorizes people and dictates how to treat them
not synonymous with prejudice; it is prejudice plus power
not just interpersonal but how inequality is embedded in institutions
of the jahiliyya (see Suggestion 3 and its footnotes)
of Iblis (Satan)
Racism is when a non-Black Muslim asks an African American Muslim
imam whether he knows what his Arabic name means and if he knows
how to do wudhu. It is when Black Muslims are assumed to be converts,
but not in a flattering way. It is when Blackness is seen as a deficiency.
—Imam Dawud Walid & Dr. Su’ad Abdul Khabeer
Panelists analyzed the impact of racism on individuals, families, and communities. For
communities, racism ensures that many masjids are ethnic centers only, leading to racial and
ethnic segregation in Muslim-run institutions like the masjid or an Islamic school. It weakens the
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ummah when racism separates people and pushes Muslims—especially new converts—away from
the masjid, or ultimately, from Islam.
Racism can affect how families function, from the psychological effects on children when they face
segregation or bullying to the helplessness of parents when they cannot protect their children from
effects of racism, even in Muslim environments. On another level, racist behavior increases conflict
by weakening family ties when a family rejects an interethnic or interracial marriage.
Individuals who are subjected to racist behavior from other Muslims can suffer depression and other
mental health effects. As panelist Su’ad Abdul Khabeer noted during the panel, “Racism can make
you crazy.” Individuals can face isolation, low self-esteem, and in the end, may leave Islam altogether.
Lastly, panelists Mohamed Almasmari and Aisha Al-Adawiya reminded the audience that Allah will
call each of us to account for how we treat others, especially if we turn them away from Islam. In
this sense, racism has an impact on the person who commits the racist act, not just the person who
is targeted. Poisoning the heart—with racism—damages the doer of racism, and will have serious
negative consequences for his/her akhirah.
“We have an amazing example in the Prophet ‫ ﷺ‬who taught others and
also lived [anti-racism work] out.”
—Imam Mohamed Almasmari
Racism has always existed among Muslims. With Islam, the Prophet ‫ ﷺ‬taught us how to address it.
Islam provides a clear path to address the pathology of racism. Key to the fight is recognizing our
common humanity and treating others with respect and dignity in the manner which we would like
to be treated. Specific action steps suggested by the panelists follow.
SUGGESTION 1: EDUCATION
Confronting racism is a lifelong struggle. People must educate themselves on racism, racist
behavior, prejudice, and how to counter these beliefs within themselves and others. In addition,
educating youth is key.
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SUGGESTION 2: BROTHERHOOD
We must copy and implement the concept of brotherhood between the muhajirun and ansar in
our communities. In this system, individuals should not need to prove credentials to be respected.
Instead, people from different communities should create working relationships with each other in
which they provide “spiritual and material support to their brothers with their gentle manners,
good character traits (such as easy satisfaction) and generous hospitality.”1
SUGGESTION 3: ENDORSE LEADERSHIP
We must follow the Prophetic example of ensuring that Muslim leaders from
underrepresented backgrounds are supported and endorsed in communities and
organizations that do not have proper representation. The Prophet ‫ ﷺ‬appointed Companions like
Bilal (RA) and Zayd (RA) to manage his finances, call the adhan from the Kaaba, and lead his
armies. When Abu Dharr, though an esteemed companion of the Prophet, verbally insulted Bilal
because his mother was a black woman, the Prophet ‫ ﷺ‬ensured that there was environment of
accountability where Bilal felt comfortable coming to him ‫ ﷺ‬to report the behavior. The Prophet ‫ﷺ‬
then publicly expressed his displeasure and labeled Abu Dharr’s notions of superiority based on
tribalism and ethnicity as an “aspect (khaslat) of Jahiliyya”.2
SUGGESTION 4: INTERRACIAL MARRIAGES
We must follow the Prophetic example of arranging for, supporting, and encouraging interracial
marriage.3 Imams can lead the charge on working to break down the taboo on interracial
1
Islamic Dictionary—Muhajirun: the Emigrants who Accompanied Muhammad SWS in the Hijra. Retrieved from
http://islamic-dictionary.tumblr.com/post/5813108511/muhajirun-arabic-the-emigrants-are.
2
Al-Bukhari, Mohammed bin Isma’il Abu Abdullah. (1422 AH) Al-Jami’ Al-Musannad Al-Sahih Al-Mukhtasar min Umur
Rasulillahi wa Sunanihi wa Ayaamehi. Beirut: Dar Tawq ‘l-Najaat. Hadith 30, Juz 1, Page 20.
‫ لقيت ابا ذر بالربذة و عليه حلة و على غالمه حلة فسألته عن ذلك فقال اني ساببت رجال فعيرته بأمه فقال لي النبي صلى هللا علين و‬:‫ عن المعرور بن سويد قال‬..."
‫ (تعليق‬... ‫ اخوانكم خولكم جعلهم هللا تحت ايديكم فمن كان اخوه تحت يده فليطعمه مما ياكل و ليلبسه مما يلبس‬. ‫سلم "يا ابا ذر اعيرته بأمه ؟ انك أمرؤ فيك جاهلية‬
‫ رجال هو بالل الحبشي رضي هللا عنه فعيرته نسبته الى العار بأمه بسبب أمه و كانت سوداء فقال له يا يابن السوداء فيك جاهلية خصلة من‬... )‫مصطفى البغا‬
ْ ‫خصال الجاهلية و هي التفاخر با‬
"...‫الباء‬
Companions who were supported by the Prophet ‫ ﷺ‬in their interracial, intertribal and interethnic marriages include Bilal,
Zayd ibn Haritha, Saad al Aswad, Julaybib, and Baraka. Sources: Suleiman, O. (2014, February 16). “Black &Noble: A Study of
Important Figures in Islam. Retrieved from https://www.youtube.com/watch?v=QLJFUiXEurU; Akande, H (2012) Illuminating
the Darkness: Blacks and North Africans in Islam. Ta-Ha Publishers Ltd.
3
(Also, one of the Mothers of the Believers, Sawda, is reported to have been Black. Some sources don't state it, but the name
implies a dark complexion.)
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marriages in Muslim communities. When couples are compatible, parents, family, friends, and
community must unite to ensure a climate wherein these marriages are allowed, respected, and
celebrated.
SUGGESTION 5: CORRECTIONS
Muslims must speak up whenever they see or hear racist statements or acts. When early
Muslims sought to exclude individuals based on tribalism or feelings of ethnic superiority, the
Prophet ‫ ﷺ‬instead took these individuals as his family. Examples include taking in Zayd (RA) as his
family and noting of Julaybib—an outcast in society who the Prophet ‫ ﷺ‬loved and mourned upon
his martyrdom—"He is of me and I am of him."
Given the severity of the crime, Muslims must attack and counter racism as soon as it first appears.
When racism is public, the correction should be public too. Panelists stressed that Muslims should
not be afraid to call out Islamic school leadership when these individuals refuse to address antiblack racism in their schools. As Imam Dawud Walid, Executive Director of CAIR-MI noted,
American Muslims support organizations that address anti-Muslim bias in this manner, but do not
hold our own institutions to the same standards. In issuing corrections, Muslims must remember
to call out the racist action, and not the person. All individuals have the capacity to understand
what is wrong with bigotry and prejudice—the challenge is in creating a climate where acting on
those beliefs is unacceptable.
SUGGESTION 6: LOVE AND DUA
“To love someone, you need to start by knowing them.”
—Dr. Su’ad Abdul Khabeer
Dr. Su’ad Abdul Khabeer stressed that, in contrast with feelings of love and support, Muslim
organizations often don’t issue the simplest press releases about Black lives and issues when
needed, much less stand in solidarity. Muslims of all backgrounds must avoid sustaining merely
superficial friendships, but seek to understand the circumstances and context of Muslims who have
different lived experiences from them.
It is important that those reading this paper and attending talks on anti-racism work increase their
love for their brothers and sisters in faith. Muslims must act as ambassadors to their own
communities on these issues.
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For those who are subjected to racist behavior, panelists noted that it was important for self-care to
keep the heart open even when hurt and to show mercy to those who commit these acts.
Finally, all who are concerned about this issue must make constant dua for the oppressed and for
success in all efforts to counter oppression.
Questions asked of the panelists included those on topics such as 1. what actions to take when
leadership does not respond to correction, 2. the validity of certain hadith on interracial marriages,
and 3. inter-ethnic tribalism.
For the first question, panelists suggested that individuals focus on changing the hearts and minds
of family and friends, build third spaces, remove oneself from those who sin, and use the power
they retain in their community to speak up for what is right. Imam Mohamed Almasmari
emphasized that a Muslim does not need an imam’s approval to challenge racism, and that one
must be firm, persistent, and outspoken to demand change, even if speaking alone. If an imam is
unresponsive to correction, one should go to the masjid board.
One Black audience-member, however, related his own personal story of an imam being bullied by
his board, and how this individual has stayed with the masjid despite being undermined and
disrespected after 30 years of dedication and service to the imam. In addition, Imam Dawud Walid
discussed the story of a 9 year old Senegalese student, who faced such severe racial bullying from
Muslim classmates that she became depressed and suicidal. These incidents show the need for
collective action in holding leadership in our masajid and schools accountable.
The second question—on the validity of a hadith suggesting that interracial marriages are less
desirable than those between people of the same race—was addressed by noting that the hadith is
a) weak, and b) countered by the Prophet’s ‫ ﷺ‬actions in marrying interracially himself and
arranging interracial marriages for his Companions.
For the third question, panelists noted that racism is not about simply white and Black or Arab and
Black. Intense prejudice exists against individual tribes within the same ethnic groups. Imam
Mohamed Almasmari noted that all tribalism is haram.
Lastly, audience members wrote down questions that were not answered during the panel. Imam
Dawud Walid’s answers to these questions are found in the appendix to this document.
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We [as Muslims] are not going to be successful with this racism thing!
—Audience-member
Above all, panelists stress that all of us as Muslims should fear Allah SWT and ensure that we
confront privilege—that within ourselves, and the privilege that others exercise resulting in
oppression of fellow human beings. We must continue striving against racist acts and behaviors
because this is a part of our deen. By implementing the actions outlined above—educating
ourselves and others, creating brotherhood pacts, endorsing diverse leadership, celebrating and
facilitating interracial marriages, correcting racist statements and actions, loving for others what
we love for ourselves, and making dua—we can begin to counter the harm that comes to the
individual, family, and community as an effect of racism.
As Aisha Al-Adawiya emphasized, learning from others who are different is a beauty of Islam.
The Muslim Anti-Racism Collaborative (MuslimARC) is a volunteer-driven education
organization building, collecting, and implementing the tools needed to creatively address
and effectively challenge anti-blackness and racism in Muslim communities.
Apply to volunteer with us online at www.muslimarc.org.
"And of His signs is the creation of the heavens and the earth and the diversity of your
languages and your colors. Indeed in that are signs for those of knowledge." [30:22]
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We did not have time during the panel to answer the following three questions asked on notecards
by audience members. Imam Dawud Walid provides his responses below:
QUESTION 1
"What if Muslims of darker complexion decide to no longer want for 'the
others' to accept us? We may have to organize and 'do for self'. Are there
organizational alternatives? Our communities of color have issues that
need addressing. White superiority and colonialism is impact us at a
high intensity (just as in Gaza). Can ISNA invite Imam Warith's and
Farrakhan's representation to the discussion?"
Many Black American Muslims long ago divested from purposeful interaction with the so-called
immigrant community, in particular those individuals who were members of the Nation of Islam
that transitioned to Sunni Islam under the leadership of Imam Warith Deen Mohammed (RH).
The realization was made by many that there is no dignity in not having something from one's self
that reflects one's own culture and historical sensitivities. The children of that generation are not
as segregated but still are in many ways. This was an unfortunate yet necessary reaction to Arab
and South Asian chauvinism in the 70's and 80's, which lingers today.
ISNA has always invited leaders such as Imam Warith Deen Mohammed (RH) and other black
leaders to the table for discussions. The framework of ISNA has not radically changed over the
years, however. It's not about having discussions with a few figures here and there. The masses of
Muslims who are black, anecdotally speaking, appear to not even accept these symbolic discussion
or tokenization anymore. This grievance pertaining to ISNA is not something that is black
exclusive. I've heard similar complaints from the Balkan American Muslim community; their skin
color is as white as snow.
It's more of an issue of Arab - South Asian domination based upon de facto claims of religious
authority plus who the major donors are, not colorism or "Whiteness" per se.
QUESTION 2
"What role did the State Department play [in] promoting bias in
immigrants towards African Americans?"
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The U.S. State Department's role is international in scope, not domestic. They have deployed
African American Muslim leaders abroad to show America's diversity as well as those from
immigrant backgrounds. Native Deen is a prime example. I have even made two trips to Mali
through Michigan State University, which were underwritten 100% by the U.S. State Department; I
also attended dinner at the home of the U.S. ambassador as well.
With saying that, the U.S. State Department uplifting immigrant faces is not a problem to me in
comparison to how the White House focuses on immigrants for their White House & Department
of Education initiatives, who they invited to iftars as well as who the FBI, DHS and other federal
law enforcement groups discuss issues that impact the Muslim community. Administrations
exclude many black leaders and imams because they know that we have a different historical
context and are far less likely to go along with their nonsensical policies, unlike much of the
fossilized and some of the even younger accommodationists who are immigrants (or their children)
who sit at these meetings. Hence, we don't see people like Imam Zaid Shakir, Imam Siraj Wahhaj,
Dr. Aminah McCloud and others at these administration engineered events.
Also, not focusing on 1/3 of the American Muslim community which is black continues to project
Islam as some type of foreign, almost exotic religious expression. Administrations not giving equal
face time per the community demographics is clearly by design. Arab and South Asian Muslims
who see this and have not addressed that and are happy just to be at the table are actually a major
part of the problem in how our community is engaged and depicted. This is not to say that
everyone should give up their seats just to reflect demographics. It is to say that the community
should discuss these considerations, giving weight to all voices including black voices, to decide if
we should even be at these administration engineered tables to begin with.
QUESTION 3
"How should we address the problem of ethnocentrism in addition to
racism in our communities at an institutional level?"
Institutions which were established on ethnocentric premises under the veil of religiosity cannot be
changed without radical measures, which means either deconstructing or even abandoning those
institutions. Many masaajid which were established by one ethnic group and have board of directors
dominated by one ethnic group of men probably will not change until the founders actually die off.
Third spaces are probably, at this point, the most effective, least time consuming model of creating
different environments to deal with the problems of ethnocentric dominated institutions that passively
perpetuate intra-Muslim racism.
Dawud Walid is on the web at dawudwalid.wordpress.com.
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