The Upright Approach to Race, Culture, and Identity: A Brief Reflection

بسم الله الرحمن الرحيم

Allah, The Most High, said:

وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for people of sound knowledge.[Ar-Rum. 22]

Allah, The Mighty and Majestic, said:

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

O mankind, We have created you from a male (Ādam) and female (Eve) (making you all of equal lineage) and We made you into nations and tribes that you may know one another (and fulfil each other’s rights). Verily, the most honourable of you with Allāh is the most pious of you (and not the noblest in lineage or most affluent) (so do not be boastful and belittle others). Indeed, Allāh is all-Knowing, all-Aware.   https://www.thenoblequran.com/q/#/search/49_13

Without delving too deeply, there is an ongoing conversation about whiteness, white privilege, blackness, and the Black experience, especially after victories or losses in football matches and in many other discussions. Some uninsightful people simply cannot accept the fact that our Creator decreed our nations and skin complexions, regardless of where we are living. As someone from a family that is quite diverse in terms of African inter-tribal blood relations—with the Fulani, Mandinka, Wolof, Aku, Sereer, Hausa, and others—and with grandchildren from Caribbean and various white backgrounds, it is remarkable how Islam has brought us together.

In light of the discussions among people regarding whiteness and blackness, we chose to examine the issue briefly. Whiteness, as some describe it, is a field of critical study that has emerged from Critical Race Theory. It investigates whiteness not as a biological fact but as a socially constructed racial category and a system of privilege. This field explores how the notion of whiteness has been historically influenced by social, economic, and political forces, creating unseen advantages for white individuals and establishing a racial hierarchy that positions whiteness as the societal norm. The theory scrutinises how this racialisation operates, sustains power dynamics, and affects lived experiences. It challenges the often-overlooked privileges and standards associated with being white.

In this context, we are all well aware of the fact that any race that has held dominance over others—be it black, white, or Asian—did establish social systems that grant privileges to some while leaving others disadvantaged. Moreover, even within the tribes of particular nations, there exists oppression and discrimination. Every occurrence of structural inequality is supported by either prejudice, tribalism, clanism, or racism, none of which accords with the teachings of the noble prophets. Thus, we declare that Islam abolishes all of this. Refer to this article—starting on page 10—which discusses the Conditions Leading Up to the Arrival of the Final Messenger, the Elimination of Social Class Conflict, and the Abolishment of Structural Inequality.

https://salafidawahmanchester.com/2025/10/24/a-brief-examination-of-the-foundations-and-frontiers-of-human-rights/

Regarding blackness, some authors do not refer to it as something linked to individuals whose ancestors originate from Africa. Instead, they approach it as a cultural phenomenon of being Black. This is because they argue that one can be African American without being Black, just as one can be both African American and Black. They contend, from a cultural standpoint, that Blackness encompasses a multitude of meanings across the past, present, and future, making it impossible to encapsulate in mere words. It represents a culture, a style, an unwritten constitution, a perspective, a way of life, an expectation, an emotion, a source of motivation, a catalyst for change, radicalism, potential, history, current reality, and future possibilities. It embodies everything. For instance, some might say, “I was born to Black parents in a Black neighbourhood in the Black city of Atlanta. From an early age, I was immersed in the civil rights movement and its key figures.” Some individuals argue that the notion of “blackness” (referring to black skin) has been utilised to describe both the external and internal traits of a “black group” (or “race”). This study outlines the evolution of this concept from ancient times, through the Middle Ages, and into modernity, where it laid the groundwork for the development of race theories.

After briefly reviewing various points on the subject of Whiteness and Blackness, I encountered several disturbing racist notions which, when examined more closely, appear to originate from mere misguidance and a straying from Allah’s path. However, this does not imply that every description of Whiteness and Blackness is tantamount to racial bias, prejudice, or bigotry. Rather, whenever these discussions take place, we as Muslims must judge them according to the divine revelation, because the divine revelation is the lens through which we examine ideas, concepts, and beliefs.

And there are other instances when the ideas, preferences, or practices of people—regardless of their racial origin or cultural background—are merely habits that we may not prefer, but they are not in contradiction with any Islamic principles. For example, an African man who has eaten with his hands for most of his life but suddenly prefers to eat with a spoon, or prefers fish and chips, does not imply anything to be frowned upon. Nor is there anything wrong when a white person prefers the food of an African nation.

So, when someone associates fish and chips with Whiteness, there is no harm in doing so because, as far as we know in the modern era, it is a food associated with white Europeans, the English, Greeks, and others. Likewise, when we associate Benachin with Blackness, there is no harm in doing so because, as far as we know, it is a food attributed to West Africans. There are also other habits related to dress, speech, and behaviour that can be described as expressions of Whiteness or Blackness, yet they carry no contradiction with Islam, nor are they considered racial bigotry. However, as mentioned earlier, we should always return to the divine revelation when judging these matters. And where people refuse to acknowledge our views, we still treat them fairly, neither generalising about them nor responding with aggression. Also, one should be aware of the fact that when these terms—Whiteness and Blackness—are used to describe cultural practices or historical associations, they should not be considered, straight away, as expressions of racial ideology. Rather, every discussion or expression should be judged according to the divine revelation, rather than through personal emotions or cultural assumptions.

To conclude: The two verses mentioned at the start of this article are sufficient for believers to understand that virtue is not defined by race; rather, it is based on piety and righteous deeds, as found in Surah al-Hujurat, ayah 13. Thus, there is no need to refer to any of those comments about Blackness and Whiteness, as they are merely expressions of racist ideology. It is also crucial to recognise that, in response to racism, some black individuals have resorted to labelling white people as devils. This clearly stems from misguidance. The solution is simple: we must return to the Creator’s path. He created us from one male and one female, made us into nations and tribes, and stated that the best among us are those who fear Him the most. End of discussion, with no need for theories or counter-theories regarding Blackness and Whiteness.

Nonetheless, this does not imply that we should become complacent when any individual or group from a particular race commits acts of injustice against another race purely based on a flawed sense of racial superiority. Furthermore, we do not endorse any cultural practices, whether labelled as Whiteness or Blackness, that conflict with Allah’s Shariah. In this regard, we reject everything that opposes Allah’s Shariah, including the views of any pan-Africanists that extend beyond what is prescribed by the Creator in one’s quest for justice. Similarly, we reject all notions of White Supremacy, all other racist theories, and all un-Islamic cultural practices among Africans, Asians, and others.

We express our gratitude to Allah for guiding us to Islam and for the blessing of having brothers and friends from diverse clans, tribes, and nations. We also endorse all cultural practices and expressions that do not contradict Islam. When such practices or expressions do contradict Islam, we engage in discussion to voice our views in a rational manner rather than resort to verbal abuse, arrogance, or scornful behaviour.

And Allah knows best.