Black Racism- the albatross that reduces justice to the influence of power and prejudice

Black Racism- the albatross that reduces justice to the influence of power and prejudice

Lyla Latif

In this blog, I set out to understand the origin and development of racism. This is not a comprehensive overview, but does touch on key aspects that I was able to discover from my research and dialogue with concerned individuals. This is the first part of a series of blogs that I will be writing  on as I understand and learn more about this destructive term that has over the years become an albatross that has reduced justice to the influence of power and prejudice.

BBC News, 27 May 2016

Let’s start by going back in time and look briefly into the history to understand how colour differences advanced racism as an ideology and how race itself was classified as part of a divisive social hierarchy.

My starting point is Aristotle. For Aristotle, the ancient Greeks were superior to all non Greeks. Similarly, the English Puritans who left England and set sail for America believed they were superior to the Native Americans, the African people and all other non Puritans. In his climate theory, Aristotle claimed that extreme hot or cold climate produced intellectually, morally and physically inferior people who were ugly and lacked the capacity for freedom and self government. This for him justified slaveholding practices by the Greeks. Humanity, said Aristotle, is divided into two: the masters and slaves, or, if one prefers it: the Greeks and the barbarians: those who have the right to command and those were born to obey. For Aristotle enslaved people were incapable of reasoning. The African for him represented burnt skin hence it justified their subjugation. Colour prejudice, hence, existed in the ancient world. This later laid down the foundation for race and racist ideologies.

In 1377, Aristotle’s disciple: the Tunisian Ibn Khaldun in his Muqaddimah painted a very different picture of Africa from what was known of Ghana, Mali and Shonghay; empires that rivalled even European nations at that time in terms of size, wealth, power and scholarship. Instead Ibn Khaldun provided a different perspective of the Africa that lay below the Sahara. He wrote that the black people are as a rule submissive to slavery. He surmised that the black people have little of what is considered human and have attributes similar to dumb animals. This he said to justify slave trade. He also argued that such inferiority could be done away with if the African assimilated with the culture of people from the north: colder climates, since that would lead to their physical assimilation with the traits of people from the northern cooler climates, that is lighter skin, straight hair. Ibn Khaldun was clearly mimicking Aristotle. Climate theory thus, provides some explanation on the origins of racism. Skin colour determined social hierarchisation and cross racial economic relations as well as access to empowerment resources. If the black person was deemed intellectually, physically and morally inferior (Aristotle) and dumb (Khaldun) then in any economic ordering or relations, they were to be dominated and subordinated to their light skin superiors.

A second theory has also been advanced that explains the origin of racism. It is derived from Genesis 9:18–27: that the black people were the progeny of Ham, the son of Noah, cursed by Noah to be black and enslaved. Arguably, such religious backed thinking justified slavery by the Portuguese and English imperialists and influenced European thought about attributing to the black people traits associated with vice, hyper-sexuality and servitude. As a climate theorist, Ibn Khaldun rejected this curse theory. The curse theory, however, laid down the foundations for racist notions of black genetic inferiority.

This inferiority supposition was played out in western literature from Elder Pliny's work on A Summary on the Antiquities and Wonders of the World to Shakespeare's Othello, Harper Lee's To Kill a Mockingbird, to their unfair depiction in narrative reports and photographs. Years later, it also justified the Tuskegee experiment on untreated syphilis in the African American male. Historical claims based on climate and curse theory have provided some understanding on the issue of racism. The idea of a superiority over another based on colour. I would recommend New York Times best selling author Ibram X. Kendi's Stamped From The Beginning as a reference guide to read more on the origins of racism.

Let's now move to the Scramble for Africa.

Picture taken by Author in 2018 (at the Nelson Mandela Museum)

With the scramble for Africa came the climax of Western imperialism based on ideological and institutional constructs that advanced racism. The ideology based on Enlightenment presupposed that Europeans were qualified to rule over the others and institutional power concentration shaped decision making and power relations in favour of European colonial masters where the law was used as a tool to advance European settler interests and ensure black subjugation through segregation and controlled labour. Such ideology and institutional power was implemented through forced and arbitrary border demarcations, imposition of a selective governance model based on extraction and subjugation, discriminatory stratification of society, punitive taxation and associating everything African to primitivism.

These power constructs were embedded in the old racist ideas that the slavery of the black people was natural, normal and holy. By this time the western European had begun to see the slave not as white, but black (previously eastern Europeans- Slavic communities, were sold to western Europeans as slaves). The British colonialists saw the black people as a people of beastly living, without God, law, religions, or common wealth. This reinforced the view that they were inferior and needed saving. Colonialism, therefore, represented more than the destruction of the black people’s culture, identity, scholarship, knowledge, resources and economic access. It entrenched in black people the notion that as a race they were inferior and if they were to be given any serious consideration, they must assimilate as English men and women. They must think, act and do as their colonial masters. And by doing so, they would integrate into the white society but at the bottom of the white social hierarchisation. As the lower bottom they would continue in servitude serving in white farms and households, their access to education would be restricted to low cadre jobs and their residence continued within segregated quarters (for a case study narrative of this read George Ndege's Health, State and Society in Kenya).

As colonial contact with the black people matured over the years, and they were involved in governance, climate and curse theory began to make no sense. Race began to be construed through power relations. With the clamour for independence, subjugation took a different form- power imbalances. Liberalism, arguably, represented implicit structural control of the post-colonial black economy and society. It resulted in a hegemonic economic order dominated by the white race, and also advanced inequalities between economies (as well as gender, class and cultures). Let’s understand this from the Kenyan perspective. Formal political independence for Kenya from British colonial rule was achieved in 1963. Yet upon its departure, the British colonial administration did not leave behind a fully-fledged and viable nation. State building was neither the original intention nor the primary objective of the colonial power. Theirs was simply that of creating an administrative framework conducive to peace, obedience, order and government. Instead the administrative framework so established provided the justification for economic exploitation and political domination of the newly independent Kenyan State. Relatedly, the formulation of a written constitution, negotiated at Lancaster House in England, as a pre-condition for the independence of Kenya thwarted and stunned the country’s real development from using its indigenous roots, directed by its own local needs. Thus, even after independence, the Kenyan economy continued to be controlled and directed by its former colonial ruler. Being the outpost, as it was, of international monopoly capitalism, the Kenyan economy could not help but respond to the demands of the established international market. In other words, power vested offshore with the race that deemed itself superior.

Thus, independence meant the ability to make laws within the country but not the power to change the structure of the economy or the pattern of trade with the outside world nor the power relations between the black and white race. This liberal capitalist model sold to the independent black nation and later forced upon through structural adjustment plans had the effect of ensuring that the British colonial legacy of hegemonic power relations remained intact and buttressed from re-organisation. The black people remained at the receiving end - due to their white imagined intellectual, physical and moral inferiority. This subsequently eroded the confidence of the ruled in the behaviour of the Kenyan State in adopting foreign models of governance. It set precedent that we would borrow from the practices of the former colonial masters as we negotiate our social contract and model our economy. We would do as England does. We would even apply their laws, give preference to their education curricula and their scholarship. The black people were, therefore, conditioned to believe in being inferior because their access to knowledge, resources and power both at domestic and transnational levels were controlled. Such control continues to manifest in the language used to describe race relations. This I will briefly consider in my next blog ('Language plays a key role in reinforcing racist perspectives').

25 Golden Rules on Self Awareness Taken From the Prophets

25 Golden Rules on Self Awareness

Written by: Lyla Latif, Abdulkareem Azeez, Kandeel Butt and Mirza Muqadam

“We narrate to you the best of stories”. This verse appears in Surah Yusuf (the Chapter on Joseph). It is the third verse. Why are stories important? What can we learn from them? Stories can empower and inspire. They can define our future. Importantly, stories prepare us. They make us think. Stories are there to teach us. The Qur’an and the Hadith mention 25 Prophets. Having read their stories, we were able to identify 25 golden rules that can help us bring out the best version of ourselves.

In this blog we cite the Quranic or Hadith text that refers to a Prophet and try to deduce the lesson out of it.

1. Let’s start with Prophet Musa (Moses)

There are two verses in the Qur’an that relate a conversation he had with Allah (God). These are:

And remove the impediment from my speech (Ta Ha 20:27)

Send unto me Harun (Aaron)... (Al Shu’ara 26:13)

What do these two verses teach us?

These verses ask us to RECOGNISE our limitations and to DO SOMETHING about it. Prophet Musa realised that he had poor communication skills and therefore asked for support – his brother, Aaron.

2. Next, is Prophet Suleiman (Solomon)

Prophet Suleiman asked Allah for “a kingdom such as shall not belong to any other after” him (Sa’d, 38:35).

What does this verse teach us?

It instructs us to always aim for the highest. To stand out of the crowd. Not to imitate but invent and be creative. To be an original. 

The next verse in the Qur’an reveals the alarm sounded by an ant overheard by Prophet Suleiman.

Until, when they came upon the valley of the ants, an ant said, ‘O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not.’ (An Naml 27:18)

What does this verse teach us?

It asks us to be ATTENTIVE to our surroundings. Sometimes we may ignore the little things before us. LISTENING, therefore, is the most important skill that we should master.

3. Prophet Nuh (Noah)

Prophet Nuh was asked to build an ark and to load up every kind of creature in pairs.

“And he constructed the ark, and whenever an assembly of the eminent of his people passed by him, they ridiculed him…” (Hud 11:38)

“We said: Embark therein, of each kind in pairs and your family...” (Hud 11:40)

What do these verses teach us?

They require us to have a VISION BIG ENOUGH FOR EVERYONE despite what the critics say.

4. Prophet Ismaeel (Ishmael)

The Qur’an narrates the conversation Prophet Ismaeel had with his father, Prophet Ibrahim.

"So We gave him the good news of a forbearing son. And when (his son) was old enough to help in his daily affairs, (Abraham) said: O my dear son, I have seen in a dream that I must sacrifice you.  So look, what think you?  He said: O my father!  Do that which you are commanded. God willing, you shall find me of the patient." (As Saffat 37:101-102)

What do these verses teach us?

To RESPECT authority, to be decisive and to take PERSONAL RESPONSIBILITY.

5. Prophet Yaqub (Jacob/Israel)

The Qur’an narrates a conversation between Prophet Yaqub and his deceitful sons.

“He (Yaqub) said: Truly, it saddens me that you should take him away. I fear lest a wolf should devour him, while you are careless of him...And they came to their father in the early part of the night weeping...O our father! We went racing with one another, and left Yusuf by our belongings and a wolf devoured him; but you will never believe us even when we speak the truth...And they brought his shirt stained with false blood… (Yaqub said) Nay! But your own selves have made up a tale. So (for me) patience is most fitting. And it is Allah (Alone) whose Help can be sought against that (lie) which you assert.” (Yusuf 12: 11-18)

What do these verses teach us?

There are things that you CANNOT CONTROL such as human nature. Be PERCEPTIVE enough to see through people. 

6. Prophet Dhul Kifl (Ezekiel)

God praises Prophet Dhul Kifl in the Qur’an, twice.

All (Ismaeel, Dhul-Kifl and Idris) were men of constancy and patience. We admitted them into Our Mercy, for they were of the righteous ones." (Al Anbiya 21:85-86)

And remember Ismaeel, Elisha and Dhul-kifl.  Each of them was of the company of the good.  (Sa’d 38:48)

What does this verse teach us?

You will be known by whom you ASSOCIATE with, and by your CHARACTER. Three attributes always go together; being good, being constant and being patient.

7. Prophet Lut (Lot)

The Qur’an narrates the ordeal that the Prophet Lut was faced with when he had angels disguised as male guests, whom the homosexuals demanded that he hand over to them.

And his people came rushing towards him, and before this they had been doing evil deeds. He said: "O my people, these are my daughters; they are purer for you. So fear God and do not disgrace me concerning my guests! Is there not among you a man of reason?" (Hud 11:78)

What does this verse teach us?

It teaches us that we must develop a PROTECTIVE mindset. One must be able to GUARANTEE the SAFETY of those in one’s care even if it means making personal sacrifices.

8. Prophet Zakariya (Zechariah)

The Qur’an mentions a beautiful supplication made by the Prophet Zakariya who was desirous of a child to carry on with preaching God’s word.  

"Lord! My bones have grown feeble and my head is glistening with age; yet, never have my prayers to You, my Lord, been unfruitful. I fear evil from my kinsmen after I am gone; and my wife is barren, so grant me an heir out of Your special grace, one that might be my heir and the heir of the house of Jacob; and make him, Lord, one that will be pleasing to You”. (Maryam 19:4-6)

What do these verses teach us?

They require us to think about CONTINUITY and CLARITY OF INTENT. The verses are symbolic for HOPE. No matter how difficult or impossible our situation might seem, God can give us what we want. There is nothing impossible for God to do even when things appear to be scientifically or humanly impossible. We should have faith in God and channel all our requests to him.

9. Prophet Issa (Jesus)

The Qur’an narrates the miraculous birth and the divinely sanctioned actions of Prophet Issa. The following verses capture the essence of God’s will and guiding belief through action.

“(And mention) when the angels said, ‘O Mary, indeed God gives you the good news of a word from Him, whose name will be the Messiah Jesus, the son of Mary, held in honor in this world and in the Hereafter, and of those who are near to God.’  ‘He will speak to the people in the cradle, and in old age, and he will be of the righteous.’  She said, ‘My Lord, how can I have a son when no man has touched me.’  He said, ‘So (it will be,) for God creates what He wants.  When He decides something, He only says to it, ‘Be,’ and it is.  And He will teach him the Book and wisdom and the Torah and the Gospel.  And (will make him) a messenger to the Children of Israel (saying), ‘Indeed I have come to you with a sign from your Lord.  I make for you out of clay the likeness of a bird, then breathe into it, and it becomes a bird by the permission of God.  And I heal the blind and the leper, and I bring the dead to life by the permission of God.  And I inform you of what you eat and what you store in your houses.  Surely, there is a sign for you in that, if you are believers.  And (I have come) confirming the Torah that was (revealed) before me, and to allow you some of what was forbidden to you.  And I have come to you with a proof from your Lord, so fear God and obey me.  Indeed, God is my Lord and your Lord, so worship Him.  This is the straight path.” (Al-Imran 3:45-51)

What do these verses teach us?

MIRACLES do happen. The verses remind us that NORMS CAN BE CHALLENGED, and that God is omnipresent. We also learn that only God can inspire in you QUALITIES through which you can lead by example.

10.             Prophet Idris (Enoch)

God praises Prophet Idris in the Qur’an. The Qur’an associates the quality of truthfulness with the highest achievement of moral conduct and human excellence.

” And recite in the Book the account of Idris. He was a man of truth, a Prophet; and We exalted him to a lofty position.” (Maryam 19:56-57)

What do these verses teach us?

We learn that TRUTH is a virtue that leads to the highest position, which is paradise.

11.             Prophet Adam

The Qur’an highlights two phenomena revealing human nature; submission and rejection. This is narrated through the verse which mentions the honour God gave to Prophet Adam, by commanding the angels to prostrate to him and also exposes Iblees’ disobedience to God due to his sheer arrogance.

“Then We said to the angels, "Prostrate to Adam"; so they prostrated, except for Iblees. He was not of those who prostrated. [Allah] said, "What prevented you from prostrating when I commanded you?" [Iblees] said, "I am better than him. You created me from fire and created him from clay."  (Al A’raf 7:11-12)

Having emphasized the pride within Iblees due to the difference in how he was created in relation to Adam, God mentions the beauty in our difference and encourages us to find goodness in this.

“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (Al Hujurat 43:13)

What do these verses teach us?

We learn here that regardless of our unique features, we are all from the same Source- Allah. Arrogance leads to disobedience. We should not think of ourselves as being better than others. We are thus encouraged by Allah to know one another WITHOUT JUDGEMENT OR PRIDE drawing us nearer to RIGHTEOUSNESS.

12.             Prophet Ayub (Job)

The Qur’an and Hadith narrate to us of Prophet Ayub’s ordeal. God tested Prophet Ayub’s resolve to patience in three drastic ways; through the death of his children, loss of his wealth and particularly through the deterioration of his health.

“And Ayub, when he cried to his Lord: Verily distress has seized me and You are the Most Merciful of all those who show Mercy” (Al-Anbiya 21:83)

“Truly we found him patient. How excellent a slave! Verily he was oft-returning in repentance” (Sad 38:44)

 “His body was afflicted with such severe disease that no part of his body remained healthy except his heart and tongue with which he remembered Allah” Ibn Katheer.

What do the verses and the hadith teach us?

We learn of the importance of RELYING on Allah alone during difficulties. Such reliance manifests from what is felt in the HEART and what is said by the TONGUE. It was Prophet Ayub’s heart that longed for the forgiveness of Allah during his illness and his tongue echoed what his heart felt, assisting Prophet Ayub to call out to his Lord. We learn that it is only through returning back to Allah in prostration and prayer during affliction that we can gain His Pleasure and Congratulations.

13.             Prophet Yunus (Jonah)

The story of Prophet Yunus, his frustration with the people who rejected God’s message and his flight from his mission and into the belly of the whale is explained in the Qur’an.

“Had he not been of them who Glorifies Allah, He would have indeed remained inside its belly until the day of Resurrection” (As Saffat 37:143-144)

“Had not a grace from his Lord reached him, he would indeed have been left (in the belly of the fish, but we forgave him), so he was cast off on the naked shore, while he was to be blamed. But his Lord chose him and made him of the righteous” (Al Qalam 68:48-50)

What do these verses teach us?

We learn of the POWER of God and of His Grace. When we wrong ourselves in God do we seek DIRECTION and FOCUS. Prophet Yunus remained a firm believer in God throughout remaining inside the whale. He kept firm faith in the assistance of God which ultimately made him to be among the ranks of the righteous. Similarly, in our times of complete helplessness in this world, as long as we remain steadfast, in worship and glorification of our Lord, we can be assured that the Mercy of Allah is indeed near.

14.             Prophet Dawud (David)

The Qur’an mentions the blessings bestowed upon Prophet Dawud. He was granted a kingdom, prophethood and a melodious tune that attracted the birds to sing along God’s praises with him.

“And remember our slave Dawud, the possessor of strength. Verily, he was ever oft returning in all matters and in repentance. Verily we made the mountains glorify our praises with him and in the afternoon and after sunrise. And the birds assembled, all with him did turn (to praise Allah.) We made his kingdom strong and gave him prophethood and sound judgment in speech and decision.” (Sad 38:17-20)

What do these verses teach us?

We learn that there are specific attributes that one must perfect in order to take up the mantle of leadership. These are STRENGTH, and SOUND JUDGEMENT in SPEECH and DECISION. The beauty of the commitment of Prophet Dawud towards God, granted him pristine rewards like the birds and mountains praising God along with him. We too can find that the more we strive to be near God we too get the opportunity to wake with the birds to worship. We learn a simple lesson; the more we strive to return to God in all matters, the higher we rise in Ranks and Reward. 

15.             Prophet Yahya (John)

The Qur’an tells us of the inspirational birth of Prophet Yahya to an ageing father and a barren, ageing mother.

O Yahya! Hold fast the scripture. And we gave him wisdom while yet a child and sympathetic to men as a mercy from Us and pure from sins and he was righteous, and dutiful to his parents and he was neither arrogant or disobedient. And peace be on him on the day he was born, the day he dies and the day he will be raised up to life.” (Maryam 19:12-15)

What do these verses teach us?

Know when and how to invest. Prophet Yahya is an excellent example to start investing in seeking scriptural knowledge at a very young age. We also learn that the circle of life highlighted in the Birth, Death and resurrection of Prophet Yahya. God highlights the nature of this life and how we move from one world to another. We find that Prophet Yahya is protected in all three. The lesson we seek to learn here is in staying cognizant of our duties as good children to our parents and also the 3 phases of birth, death and resurrection, which should all have Allah at the forefront to attain ultimate success in each phase.

16.             Prophet Yusuf (Joseph)

Prophet Yusuf pleaded with God against the machinations of a married woman in her attempts to seduce him.

“… And if you do not avert me from their plan, I might incline towards them and [thus] might be of the ignorant.” (Yusuf 12:33)

What does this verse teach us?

It teaches us to be MINDFUL of our weaknesses and not to expose ourselves to situations that we might later come to regret. Prophet Yusuf’s words have a clear lesson for us - that he himself was dependent on Allah’s guidance and mercy to preserve his honor (PERSEVERANCE). From his legacy we should understand that alongside our WILL to abstain from evil, we have to INVOKE Allah’s mercy to achieve salvation.

17.             Prophet Ibrahim (Abraham)

The Qur’an reminds us of Prophet Ibrahim’s self reflection towards his quest to know Allah - His Friend.

“And, [mention, O Muhammad], when Abraham said to his father Azar, “Do you take idols as deities? Indeed, I see you and your people to be in manifest error.” (Al Anam 6: 74)

“…. He saw a star. He said, “This is my lord.” But when it set, he said, “I like not those that disappear.” (Al Anam 6: 76)

“And when he saw the moon rising, he said, “This is my lord.” But when it set, he said, “Unless my Lord guides me, I will surely be among the people gone astray.” (Al Anam 6: 77)

“And when he saw the sun rising, he said, “This is my lord; this is greater.” But when it set, he said, “O my people, indeed I am free from what you associate with Allah.” (Al Anam 6: 78)

What do these verses teach us?

In simpler terms, this story of Prophet Ibrahim, teaches us to REASON, REASON and REASON. We can come up with two lessons out of this story of Prophet Ibrahim. Firstly, we should realize that it may take us some time to unfold what we seek for (the truth) but we have to keep on SEARCHING and REFLECTING. Secondly, we should not be afraid of questioning ourselves and others about their beliefs and opinions.

18.             Prophet Saleh 

The Qur’an narrates the conversation Prophet Saleh had with his people, who refused to reason.

“And to Thamud [We sent] their brother Salih. He said, “O my people, worship Allah; you have no other God but Him. He brought you forth from the earth and settled you therein, then ask forgiveness of Him and turn to Him in repentance. Certainly, my Lord is Near, Responsive.” (Hud 11: 61)

“Will you be left secure in that which you have here? In gardens and springs. And green crops and date palms with soft spadix. And you carve houses out of mountains with great skill.” (Ash Shura 42: 146)

“Said those who were arrogant, Indeed we, in that which you have believed, are disbelievers.” (Al A’raf 7: 76)

“So the earthquake seized them, and they became within their corpses fallen prone.” (Al A’raf 7: 78)

“As if they had never lived there. No doubt! Verily, Thamud disbelieved in their Lord. So away with Thamud!” (Hud 11: 68)

What do these verses teach us?

We learn that we are not guaranteed tomorrow. We secure our tomorrow through faith. These verses remind us of when the luxuries come into our lives, they may inculcate arrogance (evil) in our hearts. We have to be a WATCHDOG with our hearts and become HUMBLE. In these times we boast of the skills of technological advancements. But we need to remember the true purpose (obedience of one God) of this life and realize that any sort of skills whatsoever cannot defend us from the reality of our inherent weakness (death/mortality) which God controls.

19.             Prophet Hud 

The Qur’an relates to us the advice given by Prophet Hud.

“O my people, seek forgiveness from your Lord, then turn to Him in repentance, and He will release the heavens pouring upon you, and will add strength to your strength, and do not turn away like sinners.” (Hud 11: 52)

What does this verse teach us?

Your WORDS must MATCH your ACTION. God promises that when you turn to Him, He will reward you. If we REPENT from our mistakes/sins then God will certainly multiply His BLESSINGS (favour, delight, ease or wealth) on us. We need to learn this simple equation: REPENTANCE = MORE BLESSINGS. Further, three conditions for a sincere repentance have also been provided. 1. To acknowledge that what one did was wrong. 2. To show remorse or regret over the action and 3. To promise ourselves not to do it again.

20.             Prophet Ishaq (Isaac)

The Qur’an emphasises the importance of company, continuity and succession planning in these two verses on Prophet Ishaq.

“And We gave him good tidings of Isaac, a prophet from among the righteous.” (As Saffat 37:112)

“And remember Our servants, Abraham, Isaac and Jacob – those of strength and [religious] vision.” (Sad 38:45)

What do these verses teach us?

The core sense of your identity is revealed by your UPBRINGING and in how you choose to raise your progeny. Prophet Ishaq was raised by Prophet Ibrahim, and he in turn, raised Prophet Yaqub, who raised Prophet Yusuf. An excellent example of the values they stood for  strengthened through continuity and succession planning.

21.             Prophet Al Yasa (Elisha)

The Qur’an witnesses the excellence of Al Yasa and acknowledges his being from the company of the good.

And Ismaeel and Al Yasa and Yunus and Lut: and to all We gave favor above the nations.” (Al-Anam 6: 86)

“And commemorate Ismaeel, Al Yasa, and Dhul-Kifl: each of them was of the company of the Good” (Sad 38: 48)

What does this verse teach us?

That the greatest pleasure is in the company of the good, that GOODNESS is the true wealth of nations.

22.             Prophet Harun (Aaron)

The Qur’an speaks of Prophet Harun’s controlled and emotional plea when being publicly chastised by his brother Prophet Musa.

“When Musa returned to his people in anger and great sorrow, he said, “What an evil thing you did in my absence! Did you want to hasten your Lord’s retribution? "He threw down the Tablets and seized hold of his brother's head, dragging him towards him. “Son of my mother,” said Harun, “the people overpowered me and almost killed me. Do not give my enemies cause to gloat over me. Do not include me with the wrongdoers.” He [Musa] said, “My Lord, forgive me and my brother and admit us to Your mercy. You are the Most Merciful of the merciful.” (Al-A’raf 7, 150-151)

What do these verses teach us?

The verse explains the importance of encouraging COMMUNICATION when there’s a conflict. This includes expressing emotions in a positive way—to encourage understanding and conflict resolution.

23.             Prophet Shuaib 

The Qur’an presents two great principles out of the advice Prophet Shuaib gave to his people. The principles of economic justice and good manners.

“And to the Madyan (Midian) people (We sent) their brother Shuaib. He said: “O my people! Worship Allah, you have no other God but Him, and give not short measure or weight, I see you in prosperity; and verily I fear for you the torment of a Day encompassing. And O my people, give full measure and weight in justice and do not deprive the people of their due and do not commit abuse on the earth, spreading corruption. What remains [lawful] from Allah is best for you, if you would be believers. But I am not a guardian over you.”” (Hud 11: 84-86)

“O my people, let not your hostility towards me cause you to suffer what was suffered by the people of Nuh, or the people of Hud, or the people of Salih. And the people of Lut are not far from you. And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving.” (Hud11: 89-90)

“And when Our command came, We saved Shuaib and those who believed with him by a Mercy from Us. And As-Saihah (torment – awful cry) seized the wrong-doers, and they lay (dead) prostrate in their homes. As if they had never lived there! Then away with Madyan as Thamud was taken away.” (Hud 11:94-95)

What do these verses teach us?

That economic justice is in 1. Not SHORTCHANGING people. 2. Not ABUSING your POWER or position of authority. 3. Not CHEATING in BUSINESS. And most importantly, despite your AVERSION for a person, not to let your negative views or grudge against a person INFLUENCE your judgement and prevent you from doing what is right. This comes from good manners. Prophet Shuaib’s advice targets our inner development; keeping hatred in our hearts towards anybody deprives us of impartiality, thereby diminishing any valuable gain that could have been made or obtained.

24.             Prophet Ilyas (Elijah)

God wished peace upon Prophet Ilyas for his dedication towards monotheism.

“And indeed, Ilyas was from among the messengers. When he said to his people, “Will you not fear Allah? Do you call upon Ba’l and leave the best of creators - Allah, your Lord and the Lord of your first forefathers?” And they denied him, so indeed, they will be brought [for punishment], Except the chosen servants of Allah. And We left for him [favorable mention] among later generations: Peace upon Elias.” (As Saffat 37: 123-130)

What does these verses teach us?

Be prepared to have TOUGH CONVERSATIONS. But before that be WELL INFORMED. And be prepared for the rejection of your views. Despite that strive towards righteousness for in it shall always lie your good mention.

25.             Prophet Muhammad

Prophet Muhammad used birds as examples to get us to reflect on what it means to trust God.

"Do they not look at the birds, held poised in the midst of (the air and) the sky? Nothing holds them up but (the power of) Allah. Verily in this are Signs for those who believe." (An Nahl 16:79)

‘Umar said, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘If you were to rely on Allah as He should be relied on, He would provide for you as He provides for the birds. They go out early in the morning hungry and return in the evening full.’” – Narrated by at-Tirmidhi and he said, “Hadith Hassan.”

What does this verse and hadith teach us?

Trusting God can INFLUENCE our behaviour. It enables us to create a shared understanding which is necessary for organised and strategic action. We do what we can and also trust in God for its outcome.

THE END :)