One
The ability to think of humans as free or independent is a significant milestone in human history. It is only in modern times, after passing through various historical phases, that we speak of “individual freedom” or “personal liberty.” But how did the idea of a free or independent person emerge in a tribal, clan-based society rooted in blood relations? It’s astonishing! Not only that, but the notion that submitting to anything or anyone in this world other than Allah is considered a grave sin—or shirk in Islamic terminology—is equally remarkable. How did such a spiritual concept develop? How did this declaration of Tawhid (Oneness of God) become possible? How could human dignity be proclaimed so loudly?
To seek answers to these extraordinary questions, we first need the courage to critically analyze religion in general and Islam in particular. The first step is breaking free from entrenched ideas and dogmatic beliefs protected by traditional schools of thought and sects of Islam. We must move away from being slaves to others’ imposed thoughts and learn to use the faculties of reason and conscience, which Allah has endowed every person with. Only then can the divine connection between humans and the Creator be established, and a clear and distinct way of thinking and acting can emerge.
Developing one’s intellect and faculties is no easy task. It may take hundreds of years in the course of human history, and even for individuals, it may not happen in a few days, months, or years. But there is no alternative to starting somewhere. Humanity, spirituality, and the conquest of Mecca merely offer a starting point for this dialogue.
Those who understand the significance of being a Mumin—one who submits unconditionally to the unseen—will grasp the futility of mortal existence. The unseen (Ghaib) is eternally absent—He is never confined to time or space—and without remembering and surrendering to this eternal absence, spiritual growth is impossible. Therefore, those who grasp the essence of surrender to the unseen, and by doing so free themselves from the burden of transient worldly existence, will understand my words. They are engaged in the tough trial of purification by the fire of spiritual struggle. But those who interpret Iman (faith) as mere “belief” and, in reality, believe in their own beliefs rather than Allah—this writing is not for them. Critically examining Islamic history with an unbiased eye requires immense courage, which we seek from the One who grants us that strength. Bismillahir Rahmanir Rahim (In the name of Allah, the Most Gracious, the Most Merciful).
Two
Humans are inherently free and independent. To experience this freedom and independence through the radiance of spiritual light, and then establish it as a political truth in society and history, has been the focal point of human struggle for thousands of years. Europe only began to recognize the concept of the free individual and the need for revolutions to politically establish it in modern times. But long before that, from a much deeper spiritual foundation, Islam made a very simple and straightforward declaration: humans are free, humans are independent, and in this world, they bow to no one but the unseen One (Ghaib), who is omnipresent and whose existence makes the universe real. Humans surrender unconditionally only to Him. This concept of humans was entirely new.
This is the notion of the “One” (Wahid), who is also the unseen (Ghaib). This idea did not evolve as a purely epistemological conclusion. Monotheism existed before Islam, and there have been various forms, expressions, and sects of monotheism outside of Islam. But the Tawhid (oneness) of Islam is different. The declaration of the oneness of God that Islam proclaimed in a tribal, clan-based, and aristocratic society had a political purpose. It was an appeal to unite fragmented and divided people—tribes, clans, castes, races, and nations. Humans are one, and therefore, submitting to the One should be the ultimate religious thought for humanity. Islam appeared as an ideal to eradicate tribalism, clannishness, racism, and nationalism. The political victory of this ideal was symbolized in the conquest of Mecca. While pre-Islamic religions were, in the traditional sense, religions, Islam cannot be categorized alongside them. On the contrary, Islam emerged to unite humankind into one Ummah (global community) and to transform this planet into a paradise for the human race.
Islam claims that all the prophets and messengers who came before were sent by Allah. It also asserts that Allah has sent guides for every nation. History moves forward through trial and error, and religions undergo historical evolution.
However, Prophet Muhammad (PBUH) is declared as the final prophet. By making this declaration, Islam abolished the right of anyone, after the final prophet, to claim authority by interpreting the Quran as a messenger of Allah.
There are no more messengers, but humanity still has the Quran and the memory of the Prophet’s life and history to guide them. People must now reach the heights of wisdom through reason, conscience, and historical reflection. The significant proclamation that ignorance, backwardness, and blind following under the guise of religion would no longer have a place after the final prophet’s announcement is profound. The development of one’s own spiritual faculties can inspire people to think collectively for the benefit of all, establishing a common way of life (Deen). Allah has sent humans to the world with the capability to determine the means and methods of building a new global society. Moreover, Allah has not only called humans “people” (Insan) but “Khalifa” (representative). The proclamation of the divine dignity of humanity is unprecedented.
It is essential to understand that Islam is undoubtedly political. Unlike the traditional religions of the past, Islam represents the culmination of the concept of religion itself.
Three
The conquest of Mecca—if we count the years, it occurred around 1,441 years ago. The French Revolution happened in 1789 AD. Nearly 1,160 years before the French Revolution, with the conquest of Mecca, human dignity was established as a political truth for the first time. After the Treaty of Hudaybiyyah, the Prophet Muhammad (PBUH) displayed extraordinary foresight as a warrior and military leader in the conquest of Mecca. A new book could be written on this, and it should be. The conquest of Mecca marked Islam’s entry into world history. It was the day when the proclamation of human dignity, given by Allah, was declared victorious.
Now ask yourself sincerely, why couldn’t Islam maintain that dignity? Why did it lose it? How did it lose it?
If we wish to understand the direction of human history as the duty of establishing a spiritual relationship with the unseen, sovereign Lord, we must search for where we went wrong. Leaving behind feelings of defeat, frustration, narrow-mindedness, and arrogance, we must embark on an impartial search for the truth.
Humans are not only free and independent, but they are also the Khalifa (representative) of the unseen One, who is ever-present in this world. Therefore, humans are the divine “sign” or “Ayah” in this world, living witnesses of the transcendental. This is an astonishing proclamation. Herein lies the vast difference between Islam and both the West and the East. Yet, the concept of Khalifa is often misunderstood as a purely theological term with no real significance. The philosophical and political implications of this notion have barely been explored. The statement “humans are the Khalifa of Allah” marked the beginning of a new world order. With the age of capitalist globalization, now is the time to reconsider the meaning of this declaration and revisit the forgotten verses of Islam.
It becomes clear that the term “human” carries profound meaning in Islam. It may seem simple, but grasping its full significance is not easy. To call humans “Allah’s Khalifa” means they are not merely animals; rather, it signifies that as divine beings, humans possess supreme spiritual power. And it is in the hands of these spiritual beings that the beautiful creation of the Rabbul Aalameen (Lord of the Worlds) is meant to be protected and preserved. The COVID-19 pandemic has shown us that we have failed to understand the message conveyed by the term Khalifa. Therefore, we need to listen, read, and think anew.
Four
Our discussion revolves around human dignity. The realization that humans are free and independent is a profound spiritual understanding. By proclaiming humans as Allah’s Khalifa, Islam has given them spiritual honor. Today, we often talk about these matters superficially. But imagine the person who first realized himself as a free and independent entity—it must have been a deeply moving and exhilarating experience. History shows that many individuals abandoned their homes and became ascetics, madmen, wanderers, or mystics because the world seemed insignificant to them. Once a person realizes the glory of their existence, no power other than Allah can bind them with any worldly rules or shackles. These individuals—seen throughout history, and even today—become detached from the material world and live in various ways under different names. Humans are diverse.
But society cannot function solely on the madness of individuals. Society is made up of individuals. Without humans, the concept of “society” has no meaning. Yet individuals and society are not synonymous. Society is not simply the sum of its parts. So, what is the correct way to understand the relationship between individuals and society? What does “society” mean? This has been a subject of debate for thousands of years in human history. One important aspect of this debate is whether the individual is above society or exists within it. Is society contained within the individual, or does it exist outside of them? How do we judge this inside-outside dynamic?
From the perspective we are discussing, is human dignity merely the dignity of the individual? Or is it the expression of the social person? The answer is clear—humans are social beings, and only within the context of society can their dignity be fully realized. Human history evolves collectively within the framework of society. It doesn’t matter if someone becomes a saint or a devil while isolated on an island like Robinson Crusoe—society remains unaffected.
However, for most people today, the phrase “humans are free and independent” has lost its impact. It feels empty and meaningless. Yet, I am certain that no one is completely deprived of the thrill of realizing themselves as free and independent beings. For most people, though, this realization comes briefly, like a wave that rises and quickly subsides. While 99% of people may experience this sense of freedom at some point in their lives, they do not consider it important in the current social reality. Many people still cannot bear the burden of freedom. They become lost and confused.
Now, imagine if the realization that humans are free and independent were felt not by a few individuals but by the majority of society. What would happen then? The simple answer is that society would change. This transformation would first manifest in the cultural expressions of freedom, such as art, literature, and music. The inner expression of society—the subjective aspect—would begin to emerge through humanity’s deep aesthetic inclinations. Feelings or realizations cannot always be expressed logically or intellectually. Besides, reason is not our only faculty. At such times, people try to capture and express these realizations through metaphor, imagination, hyperbole, and symbols. But as the subjective aspect becomes clearer, stronger, and more widespread, it ceases to be just a personal realization. Instead, society attempts to give this freedom and independence a rational, universal, and objective form. When reason becomes dominant over all other human faculties, society feels compelled to prove this social truth as universal and logically inevitable. The West calls this “philosophy.” What we now understand as “philosophy” is the recent attempt to establish the rule of reason over all other faculties. The dominance of reason over everything else has driven civilization toward dehumanization, where love, compassion, and human relationships lose significance. Human connections melt away like wax.
Despite striving for logical, universal, and objective understanding, philosophy itself is ultimately an idealization. Society is never satisfied with philosophy alone; it desires to see an external, visible manifestation of its inner truth. The pursuit of a logical, orderly explanation of realization leads modern Western philosophy to demand that the modern state should serve as the objective political embodiment of human freedom and independence.
The rational, universal, and objective manifestation of human freedom and independence is thought to be the modern democratic state that developed in Christian Europe. The claim was made that only within this form of the state could free and independent humans truly live and thrive. Western thinkers argued that what is rational is actual, and what is actual is rational. But has the modern Western state truly succeeded in becoming the objective form of free and independent humans? A resolution or answer to this question is needed from outside Christian Europe. If Islam is indeed political, then Islam must provide the answer. The critical question of this era is whether Islam’s spiritual roots lead to the modern, centralized state as its ultimate outcome.
The modern, centralized state reflects how Europe and America have understood humanity, based on Roman law, Greek philosophy, and Christian theology. Modern Western states have embodied this understanding of human freedom and independence. But we are now witnessing the limitations of this understanding. In these states, people have once again shackled themselves. Laws are now being enacted to restrict human freedom. The primary function of the state has become to find new ways to monitor and control free and independent humans. It is clear now that the modern state cannot represent the objective form of human freedom. People have locked themselves in cages, considering themselves prisoners, while metaphorically locking the doors from the outside.
On the other hand, capital has become the sovereign force, and the state and economic systems’ sole function is to turn humans into slaves of capital. The master we see active through humans is no longer a free and independent person—it is capital itself. We are simply keeping the machinery of capital moving. As a result, the state’s primary function is to keep this process alive—ensuring the flow, exchange, and reproduction of capital. Therefore, there is no alternative but to overthrow the modern, centralized state to restore human dignity.
But can the version of Islam we see around us today even conceive of a deep reflection on human dignity? Instead of following the Western model, can Islam offer a vision of what kind of society should be built? Can Islam be an example of such a society?
Think, but how should you think?
Is the seed of monotheism that the Prophet Muhammad (peace be upon him) historically planted through the conquest of Mecca meant to turn the state into a god? Is it meant to establish the state as a sovereign power? Is it intended to confine people like farm chickens in the state’s grip, diminishing human dignity? Is it to transform people into slaves of sovereign capital?
Today, we are witnessing the collapse of old states through capitalist globalization and the COVID-19 pandemic. A global center of power, control, and surveillance directly under world capital is emerging. So, is this global centralization of power also Islam’s goal? Does Islam seek global dominance? Does it desire to take the form of capital? Does it aim to become Bill Gates? Is being the CEO of a multinational corporation the role of a believer? Or is the role to be Allah’s vicegerent in this world? To aid in the spiritual development of free and independent people? To be the guardian of all life in this universe as Allah’s vicegerent, so that no pandemic, like a virus, could ever descend upon people as divine punishment?
Would establishing an Islamic state be achieved by removing Christians, Hindus, Jews, or so-called ‘infidels’ and placing Muslims in power in a modern state? Or do we need to think more deeply about Islam? What is ‘man’—has Islam remembered it, or has it forgotten? Why does the Qur’an refer to man as ‘Allah’s vicegerent’? This is not said only about Muslims; it is said about all humanity. But under Satan’s deception, people have forgotten everything. Is the Qur’an speaking about those who only want to establish power over others, to subjugate people, to make others slaves? Is the Qur’an referring to those who wish to become gods themselves?
Nowadays, many seem to consider themselves as Allah. They present interpretations of religious texts in such a way that it seems Allah Himself is explaining the Qur’an or Hadith. They say, ‘Allah has said such and such, there is such and such in Hadith,’ etc. Quoting the Qur’an and Hadith is one thing, but the interpretation they provide is their own explanation, not Allah’s. We certainly listen to and will listen to the explanations of scholars or knowledgeable individuals. Their interpretations, following the tradition of Islamic debate, are a trust and a resource for us. However, those who issue fatwas asserting that their words must be accepted unconditionally because their interpretation is supposedly from Allah, and thus their interpretation is the ultimate truth, Islam does not grant such authority or power to anyone.
The interpretation or tafsir of the Qur’an is done by living people, not by the Qur’an itself. We refer to the Qur’an’s words as ‘ayat’ or signs. This means that their meanings need to be read and understood within the living reality and history of people—within the historical context. Hence, we see differences in interpretations of knowledgeable individuals according to conditions and realities of different times and places. But they have approached the Qur’an for guidance, interpreting it as eternal ‘ayat’ or signs from Allah. They explain according to the wisdom and intellectual development of their time. Their role is significant, but there is no statement that their interpretations will be the definitive interpretation of the Qur’an. Yet, their explanations are often presented as if ‘Allah has said’ and as if these interpretations are considered the ultimate truth in society, which Islam cannot accept. Some even sit in a position akin to Nimrod’s throne, issuing fatwas that determine who will enter paradise and who will face hell. May Allah protect us from them!
The spiritual journey of humanity that began with the conquest of Mecca has a long way to go. Establishing human dignity is the spiritual resolve of the army of the Prophet Muhammad (peace be upon him). Spiritual politics. Jihad. There is no reason to think it will stop.
Those who understand have understood, those who do not have had molten lead poured into their ears and stamped on their hearts. Let them howl like dogs on the side of the road. Let the caravan move forward.
Five
I am writing about the conquest of Mecca. The Prophet (peace be upon him) set out for the conquest of Mecca on the 10th of Ramadan. The Prophet and his army fasted all day. They broke their fast at Qudayid. It shows that fighting against oppressors is not separate from Ramadan’s fasting, piety, and worship. Compare this with what we have made of Ramadan now!
On the day of the conquest of Mecca, after the Zuhr prayer, he stood in front of the Kaaba, holding a stick. He declared, ‘Truth has come, and falsehood has vanished; indeed, falsehood is bound to vanish.’ [Surah Al-Isra: 81]. But truth did not come by itself; the leader of the religion had to fight armed against falsehood, and Allah, the Lord of the Worlds, was with him.
What was that truth in Mecca? There is no distinction between people, blood, tribes, groups, or nations. Everyone is human; but they had divided themselves into different tribes and groups based on blood. Instead of forming a human society, they had endangered human existence through disputes, enmity, and bloodshed. They created different deities for their respective bloodlines, races, tribes, and nations, and worshiped those deities. They made these created deities partners with Allah.
Shirk (associating partners with Allah) accelerates the destruction of human spiritual dignity. Forgetting their own dignity, people destroy themselves. They create deities for their own tribes or groups and hasten their own destruction through conflicts, wars, and disputes.
This was the state of the bloodthirsty, tribalistic, and group-oriented Arabs of that time. The Prophet (peace be upon him) said that this division and fragmentation among people must end. The human race is one, and its name is ‘humanity.’ There will be differences and diversity among humans because this diversity is needed for the manifestation of human dignity in various ways. Their Creator did not make everyone the same. But people cannot remain divided based on blood, tribe, race, or nation. Because truth has come, falsehood has vanished; and falsehood must vanish in this way.
Paganism is not just about creating and worshiping external idols; it also involves creating internal idols. These internal idols become a cause of division and segregation among people, leading to accelerated destruction through conflicts and wars. This division and fragmentation are more dangerous than idol worship. External idols can be broken, but breaking the idols of the mind is much more difficult. Just as people are divided into communities, nations, and regions based on the idols of their minds, so too are they engaged in conflicts and wars over the idols of their ideologies. Idols can be made of soil, stone, metal, bronze, or any other material; but idols of imagination, desire, intellect, or dreams can be created in countless numbers. If people can create visible idols, they can also create invisible millions. Then people can be divided based on the superiority of their idols, calling their own idols ‘faith’ and claiming their idol is the truth while others’ idols are false.
Yet, they forget the one who is not an idol, who is ever-present and unseen, and the concept of faith or absolute trust in Him. They become preoccupied with protecting their created idols. Faith in idols becomes so important that people no longer consider those with different religions, thoughts, or ideologies as human. Muslims, having created a mental and imaginary idol of themselves, engage in conflicts among themselves. They are gradually leading themselves towards destruction. They have forgotten that the one who is ever-present, who is everywhere, has no external idol, and making idols from imagination, desire, or intellect is also forbidden. People become slaves to their own mental idols. Religious and ideological blindness leads to human ruin. He is unseen everywhere, yet it is because of His existence that we all exist. The unseen one has no idol.
In Islam, faith in the unseen is profound both as a concept and in practice. The establishment of prayer for the one who is unseen but ever-present is not a simple matter. It is not a simple concept.
Islam has declared unconditional submission to the unseen to keep people perpetually free and independent from all forms of idol worship and paganism. This is a revolutionary event in human history. Islam opposes paganism, and it is not a mockery of calling paganism ‘infidelity.’ Many lack this awareness. Therefore, one must first free oneself from infidelity.
Six
The politics of Islam is to keep people free and liberated. It is impossible to restrict this spiritual journey of mankind. The concept of a free and liberated individual has been elevated by Islam to a very high level of spirituality. Breaking the idol of desire in a materialistic society is very difficult. In this society, people themselves become slaves to their own desires, especially in a capitalist world. Thus, it is time to rethink the significance of the conquest of Mecca in this phase of capitalist globalization. No person can be divided by blood groups, tribes, colors, races, or communities. The declaration was, “The truth has come, falsehood has fled; falsehood is bound to flee.”
But have we remembered the political essence of opposing polytheism? Have we understood it? Has Islam been able to establish itself as the way of life or the system for all humanity? Are we even capable of thinking about it? Do we study history? Do we understand history?
The situation of the Kaaba at that time is merely an initial replica of the present global situation. The Kaaba then held 360 idols. The Prophet (peace be upon him) stood with a stick in hand. He pointed his stick towards each idol and pushed them; the idols fell backward. The path of spirituality is to similarly push and remove the inner and outer idols within people.
Standing at the door of Mecca, the Prophet (peace be upon him) declared, “There is no deity but Allah; Allah has no partners.” Allah helped His servant. He only forced the collaborators in wrongdoing to flee. Except for the protection of the sanctity of Mecca and providing water to the pilgrims, I abolished all claims to benefits, bloodshed, or property ownership.
In other words, the Prophet (peace be upon him) did not stop at abolishing all claims to blood and nobility; he also abolished claims to property ownership. In Allah’s created world, every being, including humans, has the right to have their biological and spiritual needs met. Humans have the right to enjoy the blessings of creation for the development of their spiritual essence. But Allah did not send anyone to the world with registered land or wealth. We can easily learn about this from the lives of the Prophet and the rightly guided Caliphs. The Prophet (peace be upon him) made blood money very strict to stop the killing and infighting between tribes in Mecca. He said, “O Quraysh, Allah has removed the arrogance of polytheism and the respect for ancestors from among you. Humanity comes from Adam and Adam is from the soil. Therefore, there should be no distinction between people.” Then he recited from the Qur’an:
“O mankind, I have created you from a single soul, a male and a female, and made you into nations and tribes that you may know one another.” That is, by announcing the end of blood ties, tribalism, or group-based distinctions, he did not say that diversity and difference among people should be eradicated; rather, he said that through diversity and difference, people should understand and witness the ‘One’—this is what the Prophet’s message was.
Then he said, “O Quraysh, what do you think I should do with you?” They answered, “You are a noble brother, the son of a noble brother.” His response was one of infinite forgiveness; he said, “Go, for you are all free.” He forgave those Quraysh who had viciously plotted his murder and had forced him to migrate from Mecca to Medina.
To indicate the historical significance of the conquest of Mecca in the light of proclaiming and establishing human dignity, we have provided some quotes from history. Needless to say, this dignity is not merely a romantic imagination or notion. Its political essence is far-reaching. We will end our discussion for now by mentioning three points:
- No one has the right to enjoy special privileges. The use or acquisition of resources is not prohibited; however, personal ownership of property as a means to gain special privileges is prohibited. In other words, whether special privileges are obtained through power or through legal means of establishing personal ownership of property—Islam does not tolerate this. However, Islam does not deny the right to enjoy a healthy, prosperous, and spiritual life. There will always be an effort to improve and enrich life; however, the results of success cannot be monopolized by a few individuals under the name of personal ownership. Thus, the fact that Islam does not recognize legal ownership of land, capital, knowledge, or intellectual property to ensure the welfare of all has been declared through the conquest of Mecca.
Everything created belongs to Allah alone, and He has no partners. The argument for ownership claims is associated with shirk (polytheism). Shirk is a grave sin in Islam. The Prophet (peace be upon him) fought for the establishment of human rights in Mecca. However, he abolished the system of legal property ownership. Enjoyment is allowed; however, establishing legal ownership of Allah’s creation is an act of shirk. There is only one ‘Owner’ of the world; He has no right to register land or property. All people have equal rights over His creation. Such rights cannot be denied under the guise of personal ownership of property. Thus, the significance of abolishing special privileges of the elite Quraysh during the conquest of Mecca is profound. The special privileges of the elite and wealthy classes were abolished. The system of property ownership was abolished so that people could experience their spiritual potential. In this brief world, no one can claim ownership of anything. Death renders such ownership a mockery. Devotion and sacrifice allow people to experience spirituality. There is nothing greater than the joy of sacrifice.
- In Islam, there is no racism, tribalism, groupism, nationalism, or discrimination based on color or race. Similarly, there is no nationalism, territorialism, linguisticism, or culturalism. However, there is diversity in language, culture, and living conditions, so that we may become acquainted with one another and engage in honest dialogue. We recognize, understand, love, and form relationships with one another through the differences and diversity among various groups; but there is no ‘other’ in human society. There is no distinction among people—all are born of the same ancestry.
- Therefore, the spiritual political agenda in Islam is to unite all people. It is to struggle against all material or spiritual barriers to unity. To establish the spiritual glory declared by Allah for mankind as His representative and to establish spirituality not only as inner light but also as an objective truth outside. These are the ultimate spiritual and political goals of humanity. Thus, truth is present, and falsehood is compelled to flee. And this is how falsehood flees.
Seven
“Black Lives Matter.” I am trying to paint a historical picture in my mind. The Prophet (peace be upon him) during the conquest of Mecca. He is riding on a camel. But who do I see riding with the Prophet on the same camel? A black person. Why? Black lives matter. No, Islam is not satisfied with mere empty declarations or slogans. During the conquest of Mecca, a black person rode on the same camel as the Prophet. After the victory, two black individuals entered the Kaaba first. Not the elite Quraysh. Yes, Black Lives Matter. We must conquer our world.
When I first heard the slogan “Black Lives Matter” many years after the conquest of Mecca, I kept repeating to myself, “The truth has come, and falsehood has fled; indeed, falsehood is bound to flee” [Surah Al-Isra: 81]. I told myself repeatedly, “The ‘truth’ has come, and the ‘falsehood’ has fled; what is ‘falsehood’ must flee in this manner.”
The verse “Al-Haq” or the one who is the absolute truth, the “One,” who is simultaneously special and insignificant, is indeed present. “Haq” has arrived, meaning Allah Himself is present, historically, socially, and politically among people. He is proving His existence through spiritual confidence and the struggle against oppression. He recognizes no distinctions based on blood, color, nobility, class, or gender. Diversity and differences are His creation, His joy, His creativity. But He never grants economic, social, political, or cultural ‘privileges’ based on natural differences. He does not tolerate them. He has not granted anyone special power based on blood, color, or gender, nor the right to assert or exercise such power.
Therefore, the jihad against centuries of brutal oppression by racist white people is justified. The time has come for the destruction and elimination of racist societies, states, thoughts, and cultures. The truth is present, and falsehood is now compelled to flee. Our spiritual insight reveals that He is among us. Through our actions, our activism, our jihad, our spiritual wisdom, His manifestation is occurring. This is how it happens. Thus, Black Lives Matter—black lives are lives too. Allah is the creator of black individuals as well. It is time to emphasize this fact once more. Whatever is ‘falsehood,’ whatever has obscured our vision, whatever has created our ‘black-and-white’ divisions, whatever has blinded us, today that darkness must be dispelled. May the world be illuminated with divine light once again.
Here’s the translation of the text into English:
The slogan “Black Lives Matter” began in 2012 as a protest against the acquittal of George Zimmerman, who had shot and killed Trayvon Martin. The slogan #Black_Lives_Matter emerged in the digital world. For better understanding, this can be translated into Bengali in various ways. For instance, you might say that the lives of black people should also be counted, and they cannot be excluded. They are also a part of history. The Creator, who made people of various colors, shapes, and features, is a great artisan. The Creator made diversity, creating a ‘world garden’ for us so that we could understand, connect with each other, and praise His virtues. It is because of diversity that the realization of ‘One’ is possible. Otherwise, He would have created an industrial factory, and we would have emerged as identical, uniform beings.
Trayvon Martin was a 17-year-old black teenager. He was walking down the street when George Zimmerman shot him. Zimmerman claimed it was self-defense, so no case was filed against him initially. Later, after protests, a case was filed, but the jury acquitted him. People were outraged, and the slogan ‘Black Lives Matter’ was created. Many black people have died from police shootings in similar situations.
On May 25, when George Floyd was killed by Derek Chauvin, who pressed his knee on Floyd’s neck for nearly nine minutes, the American public was enraged. The video of Chauvin pressing Floyd’s neck, which led to Floyd’s death, spread on the internet. Floyd repeatedly said, “I can’t breathe,” before he died from the lack of air.
In the system we live in now, we too cannot breathe freely. The brutality of law enforcement and the terrorist state apparatus have their knees pressed on our necks, killing us. Thus, we too are ‘unable to breathe’. The agonizing cry of black George Floyd before his death has become the cry of all oppressed people worldwide.
Similarly, COVID-19 is squeezing our lungs and making it hard for us to breathe. This situation must end. The statement ‘Black Lives Matter’ by George Floyd has not only become a human rights declaration but also forces us to rethink who we include and exclude in the concept of ‘life’. Those we do not consider ‘people’ are also lives. They are people too. We must rediscover the meaning of ‘human dignity’.
Eight
Three black women played a crucial role in the formation of the Black Lives Matter movement. They are under forty years old: Alicia Garza, Patrisse Cullors, and Opal Tometi. I mention their names in the hope that young people in Bangladesh will take an interest in learning about them. But what is the connection between Islam and the victory of Mecca? The connection is deeply rooted. Islam was established for black people as well. Most of those who initially accepted Muhammad (pbuh) as the Messenger of Allah were slaves. Among the first 40 followers, more than 30 were black. The person Allah sent to nurture Muhammad (pbuh) before he was born, Abdul Allah, who bought her from the market of slaves in Mecca to look after Aminah, was himself black.
Two weeks after the marriage, Abdullah’s father, Abdul Muttalib, sent him to a trade caravan in Syria. During the separation, it was this black woman who kept the new bride company in every moment of longing. When Aminah became pregnant, it was Umm Aiman Barakah, a black woman, who was the first to receive the good news from Allah. Umm Aiman Barakah was certain about the birth of the Prophet. She was the one who ensured that Aminah, despite her illness, was cared for with no stinginess.
The trade caravan began to return to Mecca. It was this black woman who secretly inquired whether Abdullah had returned. Upon hearing the news of Abdullah’s death, it was this black woman who returned home crying loudly. Aminah was overwhelmed. Yet, the one who safely helped her give birth to Allah’s Messenger was this black woman. After the birth of Muhammad, it was this black woman who placed the newborn next to Aminah.
The noble Quraysh tribe would send their children to be nursed by Bedouin women outside Mecca. Muhammad (pbuh) was nursed by Halimah. The history written by the Quraysh is one of tribalism and racism; as a result, we know more about Halimah than about Barakah. The history of black people is often excluded from the history of Islam. Since we mainly read the history of the Quraysh as the history of Islam, we do not look beyond it. The history of the Prophet’s upbringing in the lap of a black slave woman has immense significance. Do we even remember her name? Do we know her?
Who is this black woman? The successor of whom black women are now leading the fight against racism in the cities of the United States? Americans are standing up against oppressors? Her name is Barakah. She is the mother of Muhammad (pbuh). Through her, Allah raised His Messenger. In the nurturing love of Barakah, the Prophet realized the ‘dignity of man’ every day. He blended Quraysh’s racism, tribalism, and all forms of ‘special’ privileges and nobility into dust and forgave the racist Quraysh after the victory of Mecca. Islam is a religion of mercy and peace. However, after the Prophet’s death, the Quraysh returned to tribalism, sectarianism, blood lineage, racism, and self-destructive conflicts. The path of illuminated and spiritual triumph for free and liberated people was thwarted. To determine the essence of liberation from tribalism, sectarianism, racism, and other forms of authoritarianism, we must respect and sincerely acknowledge the contributions of the Companions and read the history of Islam impartially. Islam has been turned into a monarchical religion and governance.
After marrying Khadijah bint Khuwaylid, Barakah was freed. Even after her freedom, Umm Barakah did not leave Muhammad (pbuh). Her reasoning was, where would she go leaving the child? Thus, the role of black people is intertwined with every aspect of the Prophet’s life. It is difficult to separate Islam from the struggle for the liberation of black people. Islam is fundamentally about liberation from slavery, racism, and all forms of discrimination and inequality among people. Racism, tribalism, and monarchy must end. Oppressors must be removed from their arrogance of power and privilege, and human dignity must be established. Islam cannot be otherwise. Hence, it is no surprise that during the victory of Mecca, the Prophet’s companions were Barakah and Usama ibn Zaid. The victory of Mecca is both a victory against racism and a triumph of human dignity; there is no white or black, only humanity filled with divine potential. To understand the philosophical and political essence of the victory of Mecca, one must grasp the context beyond the tribal and racist interpretations of the Quraysh after the Prophet’s death.
Remember, after the victory of Mecca, the Prophet did not enter the Kaaba with any elite Quraysh; those who entered with him were both black—Bilal and Usama. Yes, ‘Black Lives Matter’. The dignity of humanity was proclaimed through the victory of Mecca. The lives of black people matter; Islam did not stop with this proclamation. It conquered Mecca with black people and entered the Kaaba with them. The victory of the oppressed and slaves, who were driven away from the House of Allah in the name of religion, established the dignity of humanity through the Prophet Muhammad (pbuh). Islam has come to free people from all forms of slavery. It has become the ‘deen’ or way of life of humanity, encompassing all people—white, black, yellow, and brown. Allah sent humans to the world as His vicegerents, not to be slaves to anyone.
The Prophet Muhammad (pbuh) was born in Arabia, but he is not just the Prophet of the Arabs, not only their Prophet; he is the Prophet of all people and all the oppressed in the world. Yet, today, Islam is reduced to the history of tribal, racist, and monarchic Arabs. This confusion arises when reading Islamic history in Bangladesh. It seems as if Islam is only for the Arabs! ‘Black Lives Matter’—the history of black people is also history, as is the history of others. The struggle of the oppressed against racism, caste, monarchy, and fascist powers in the subcontinent is also part of Islamic history.
Read history. See how the pride of the tribal and racist Quraysh was shattered. Separating Islam from this earthly struggle for human dignity is a mistake and ahistorical. The history of Islam written to this day has prioritized the tribal and racist Quraysh’s history. To advance the spiritual journey of human history, we must liberate Islam from the stain of tribalism, racism, and all forms of monarchical narratives. We must bring the day of liberation from these falsehoods and ignorance closer.
Consider how Usama ibn Zaid (ra) rode alongside the Prophet on the same camel entering Mecca. In the Kaaba, the Prophet entered with Usama and Bilal ibn Rabah. At the Prophet’s command, Bilal is calling the adhan—“La ilaha illallah.” Know this Islam. Every life is adorned with the glory of Allah. It is divine. Therefore, Black Lives Matter.
This article was published in Kalantar Magazine: May 2024, Issue: 3
