Link to original post by Musa Millington – Hamza Yusuf in a nutshell and racism
Well in a nutshell in case we forgot:
Hamza Yusuf is a Sufi, Ashari, promoter of Shirk (Qaseedah Burdah) and Bid’ah in the West who said that the most sacred place on earth is the grave of the Prophet (صلى الله عليه و سلم). He is also an extreme Muqallid of the Maliki madhab and associates with the likes of Habeeb Jifri; who calls to the worship of graves and shrines and the likes of them. That should be enough for us to be outraged, to distance ourselves from him and to warn others from his misguidance.
His comments regarding the struggles of African Americans also shows his extreme ignorance regarding the political, social and economic history of the United States as it relates to African descendants. Making foolhardy and rash statements that satisfy the white political oligarchy as well as many Muslim American immigrants who wish not to associate with the lower echelons of American society is not from the Sunnah. Rather the Prophet (صلى الله عليه و سلم) addressed it head on without any room for interpretation.
For the record the Prophet (صلى الله عليه و سلم) said: “Upon you is to hear and obey even if it is an Ethiopian slave as if his head is (dark) like a raisin.”
Some foolish orientalists have interpreted this statement as one of racism. However, this is how he chose to address the Arabs as they disliked those of African descent. So he demonstrated that one’s skin colour was not a deficiency.
He also said to Abu Dharr when he called Bilaal the son of a black woman: “Did you find deficiency in him because of his mother. Verily you are a man who has Jaahileeyah (pre-islamic ignorance).”
He also said as narrated in Adab Al Mufrad by Imam Al Bukhari: “Whoever takes pride in his ancestry then let him bite unto the private part of his father.”
He also said: “There is no preference of an Arab over a non Arab or a white over a black…”
Hence, unlike the soft and tamed responses of many Muslims toward Hamza’s remarks (and racism in general) the Prophetic methodology was to take this matter head on in the face of those who have racism within their hearts. He also said as narrated in Saheeh Muslim:
“Three things from Jaahileeyah (pre-islamic ignorance) would remain in my Ummah. Taking pride in one’s lineage, cursing those of others and Niyahah (screaming and ripping off clothes at the death of someone).”
Hence, the one who is racist is not only ignorant but has an aspect of pre-islamic ignorance. The phrase Jahileeyah affected the companions so much that the great Sahabee, Abu Dharr, upon hearing the statement of the Prophet (صلى الله عليه و سلم) went to Bilaal, put his head to Bilaal’s feet, apologized and asked Bilaal to stamp on his head.
But to Hamza racism is just another sign of ignorance which in itself proves the extent of his ignorance regarding Islam’s stance on racism.
And for the information of those out there who don’t know there were many Africans (yes black people) who played a very important role in early Islam. Just to name a few:
Bilaal Al Habashi, the first Mu’addhin.
Summayah the first matyr of Islaam
Najashi, the king of Ethiopia and his priests.
Mahajja the first matyr of Badr.
Bareerah who was freed by ‘Aisha.
Umm Barakah the first one who nursed the Messenger (صلى الله عليه و سلم) after his mother died.
Aslam the servant of ‘Umar Ibn Khattab.
Zaid Ibn Aslam who was one of the narrators of Muwatta’
Sa’eed Ibn Jubair who was seen as the most knowledgeable of the Tabi’een.
‘Ataa Ibn Rabaah who was a scholar of Tafseer.
Usama Ibn Zaid who led Muslim armies at 17 years old after the death of the Prophet.
Wahshi who killed Musailamah Al Kaddhab.
Naafi’ the servant of Ibn ‘Umar who brought to us the two recitations of Qaaloon and Warsh.
And there are many more who I didn’t mention and are found in a book called the raising of the status of Africans (Arabs used to refer to all Africans as Ethiopians) by Imam As Suyooti.
The Sahabah didn’t see race as an issue. Africans, as is observed by the list I wrote here, were prominent in the intellectual, political and social development of the early Islam. The likes of this took place with Malcolm X in the 1960s who by Allah’s will made Islam a household name and even presented it as a solution to America’s racial problems!
It is disturbing to see that in 2016, almost 50 years after the assassination of brother Malcolm that immigrant Muslim Americans have compressed themselves into a bubble wherein they boisterously applaud their ambivalence and nonchalance regarding the struggles of those who were pivotal in the development and existence of Islam in the U.S.
Sadly enough, amidst this ambivalence and nonchalance all and sundry cry foul when Trump is selected!