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Islam & The Making of The Modern World
In Islam and the Making of the Modern World, acclaimed author Mustafa Briggs embarks on a profound journey to uncover the transformative role of Islam in shaping global history. With a keen eye and a storyteller’s flair, Briggs presents a collection of essays that challenge dominant Eurocentric narratives. He illuminates pivotal moments in history where Muslim civilisations significantly influenced the realms of science, culture, trade, and politics, while also examining how Western responses to Islam have shaped the modern world. From the enduring legacy of the Roman Empire and its relationship with the Muslim Caliphate to the oral traditions of West Africa and the scholarly exchanges of Al-Andalus, Briggs explores the intellectual brilliance of the Islamic Golden Age alongside the geopolitical legacies of the Crusades and the Ottoman Empire. Briggs masterfully examines how crucial events, such as the transatlantic slave trade and colonialism, were informed by both Islamic and anti-Islamic dynamics. He highlights key moments when the Muslim and Western worlds collided and collaborated, reshaping global history, offering a fresh perspective on the history of the modern era. Filled with fascinating anecdotes, thought-provoking essays, and a call to rediscover forgotten legacies, Islam and the Making of the Modern World is an essential read for anyone seeking to understand the complexities of our shared global heritage. This book is not just about reclaiming the past; it’s about understanding how history has shaped the present and envisioning a reimagined future. It is a must-read for history enthusiasts, scholars, and anyone looking for a deeper understanding of our world's complexities.
About the Mustafa Briggs is a renowned historian, lecturer, author, and Islamic scholar specializing in the intersection of Islam, history, and global cultures. A graduate in Arabic and International Relations from the University of Westminster, Mustafa furthered his studies at SOAS, University of London, and Al-Azhar University in Cairo. His acclaimed Beyond Bilal lecture series, which explores Black history in Islam, has been presented at over 50 universities worldwide, including Oxford, Cambridge, Harvard, and Yale, followed by his book Beyond Bilal which became an Amazon #1 bestseller, celebrated for its groundbreaking insights and accessibility. With a passion for uncovering overlooked narratives, Mustafa’s work sheds light on the contributions of Muslim civilizations to the modern world.His thought-provoking lectures and bestselling books serve as a bridge between the past and present, providing fresh perspectives on history, identity, and spirituality.
About the Mustafa Briggs is a renowned historian, lecturer, author, and Islamic scholar specializing in the intersection of Islam, history, and global cultures. A graduate in Arabic and International Relations from the University of Westminster, Mustafa furthered his studies at SOAS, University of London, and Al-Azhar University in Cairo. His acclaimed Beyond Bilal lecture series, which explores Black history in Islam, has been presented at over 50 universities worldwide, including Oxford, Cambridge, Harvard, and Yale, followed by his book Beyond Bilal which became an Amazon #1 bestseller, celebrated for its groundbreaking insights and accessibility. With a passion for uncovering overlooked narratives, Mustafa’s work sheds light on the contributions of Muslim civilizations to the modern world.His thought-provoking lectures and bestselling books serve as a bridge between the past and present, providing fresh perspectives on history, identity, and spirituality.
- GenresReligion
158 pages, Paperback
Published February 1, 2025
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March 8, 2025
Fails to mention a lot, racial, loaded with anti-West jargon, and ignores Muslim imperialism
Mustafa Briggs does a lot of sugarcoating and glossing in this book. The book is titled “Islam and ..” but it’s actually more about “Muslims and ..” The achievements of Muslims are held up instead of showing the contents of the Qur’an and Hadith to see if it’s good for world progress. He actually quotes and relies on the Hadith on page 6 for another matter, but nothing for world improvement. No mention of Shariah (Islamic law) or how it would be good for world improvement. He neglects to mention freedom of speech and freedom of religion are not allowed under Shariah – is that an advancement for the world? (Islam is theocratic, it controls government) He barely mentions the jizya (page 6), which is a tax a Muslim government forces you to pay on your religion just because you’re not Muslim (Qur’an 9:29); that didn’t get listed in his book as an advancement for the world, either. It’s curious that he does not mention specific teachings in the Islamic holy books to see if it would contribute to world progress. He makes general statements that Muslims have contributed to progress and that Islam is good: “.. faith, deeply grounded in the Qur’an and Sunnah, is not in conflict with modernity; rather, it provides the tools to navigate it meaningfully” (page 109). But, what are the tools in the holy books that can be used to navigate? He doesn’t present them for you to see.
For an example, in all the centuries of contributions and achievements of Muslims that Briggs lists in the book there are only two women mentioned and it’s near the end of the book, which is the section about modern achievements (pages 130, 133); and it’s not like the great scientific or exploration achievements that he lists for the men. One was the first British woman to do Hajj in the early 1900’s, and she also influenced others to convert; the other woman in 2023 organized a large display of ornaments and lights for Ramadan in London. Interesting that both examples were with Britain. Are there no examples from Muslim nations? And, why would there not be multiple examples in the preceding centuries? Even if there are more such examples, one may wonder if it’s in harmony with the holy books, but unfortunately Briggs does not show that part. So, consider here. Would the holy books of Islam have encouraged women to intellectually achieve and contribute to global advancement? Is this view of women good for world progress? From the Qur’an and canonical Hadith (grade: sahih): “Allah’s Messenger .. said, ‘Such people as ruled by a lady will never be successful’ ” ( - Sahih Al-Bukhari, Vol. 5, no. 4425 published by Darussalam, Riyadh, Saudi Arabia, 1997; may be numbered differently with other publishers); “The Prophet said, ‘Many men reached perfection but none among the women reached perfection except Maryam (Mary), the daughter of Imran, and Asia, Pharoah’s wife’ ” ( - Sahih Al-Bukhari, Vol. 7, no. 5418); “.. the Prophet .. said: ‘No lady should travel on a journey of two days except with her husband or a Dhi-Mahram [male relative]’ ” ( - Sahih Al-Bukhari, Vol. 3, no. 1995; cf. Qur’an 33:33); “The Prophet said, ‘Isn’t the witness of a woman equal to half of that of a man?’ The women said, ‘Yes.’ He said, ‘This is because of the deficiency of a woman’s mind’ ” ( - Sahih Al-Bukhari, Vol. 3, no. 2658; cf. Qur’an 2:282); “The Prophet then said .. ‘I saw the (Hell) Fire, and I have never seen such a horrible sight as that before, and I saw that the majority of its dwellers were women’ ” ( - Sahih Al-Bukhari, Vol. 7, no. 5197; Sahih Muslim, Vol. 2, no. 2048); “The Prophet said, ‘After me I have not left any Fitnah (trial and affliction) more harmful to men than women’ ” ( - Sahih Al-Bukhari, Vol. 7, no. 5096; cf. Qur’an 64:14); “Narrated Aishah: The things which annul As-Salat (the prayers) were mentioned before me. They said, ‘Prayer is annuled by a dog, a donkey and a woman (if they pass in front of the praying people)’ ” ( - Sahih Al-Bukhari, Vol. 1, no. 511).
In addition, one may wonder how well Briggs understands Islam or adheres to it. You may have noticed, as I did, a problem with the cover design of the book. The front cover has an illustration of two people and a camel on it. But, pictures of humans and animals are prohibited in Islam. His previous book, Beyond Bilal, also has multiple humans on the front cover. Oddly, this image prohibition does not get mentioned in this book – would it be a hindrance to global technology advances? How would this teaching fit in with Muslim advancements for world progress? The canonical Hadith states (grade: sahih): “Allah’s Messenger .. said, ‘.. whoever makes a picture will be punished on the Day of Resurrection and will be asked to give life to what he has created’ ..” ( - Sahih Al-Bukhari, Vol. 4, no. 3224); “Narrated Aishah .. ‘I bought a cushion with pictures on it .. for you to sit and recline on.’ Allah’s Messenger said, ‘The painters (i.e., owners) of these pictures will be punished on the Day ..” ( - Sahih Al-Bukhari, Vol. 3, no. 2105); “Narrated Aishah .. The Prophet entered .. while there was a curtain having pictures in the house. His face became red with anger, and then he got hold of the curtain and tore it into pieces” ( - Sahih Al-Bukhari, Vol. 8, no. 6109); “.. Allah’s Messenger said, ‘Angels do not enter a house in which there is a dog or a picture.’ He meant the images of creatures that have souls” ( - Sahih Al-Bukhari, Vol. 5, no. 4002). Strangely, Muslims in general will make pictures of humans or animals with their camera phones, on YouTube videos, or social media.
On page 60, Mustafa points to the transatlantic slave trade used by the West, and he highlights the prohibition of slavery in the Constitution of Mali of the 13th century at page 30 for Muslim ruled Mali. But, he is not so quick to point out the Islamic holy books – are they for the abolition of slavery and against a slave trade? Briggs does not say. On page 108, he highlights a Muslim poet he agrees with “that faith and loyalty to the teachings of the Prophet will guide the Ummah [Muslim community] to greatness once again.” But, what were the teachings of the Prophet on slavery? Would it be a good contribution to the progress of the world? Was Muhammad for abolition? Mustafa does not mention that when he points out Western use of slavery. Actually, one frequently finds in the Islamic holy books the practice of slavery was maintained. Manumission (not abolition) is also encouraged, but that didn’t stop Muhammad from owning slaves, which suggests the use of slavery is still an option – Muhammad did it, follow his example. The canonical Hadith (grade: sahih) states Muhammad owned slaves: “Allah’s Messenger had a slave called Mid’am ..” ( - Sahih Al-Bukhari, Vol. 5, no. 4234); “.. Anjasha, the slave of the Prophet ..” ( - Sahih Al-Bukhari, Vol. 8, no. 6202); “.. a beautiful slave woman, and the Messenger of Allah bought her for seven slaves ..” ( - Sahih Muslim Vol. 4, no. 3500); “The Prophet got this statement written for me: ‘This is what Muhammad, Allah’s Messenger bought from Adda bin Khalid as a Muslim sells to another Muslim and that it (i.e., the bought slave) is neither sick, nor bad-behaved nor stolen’ ” ( - Sahih Al-Bukhari Vol. 3, no. pre-2079; translator’s notes in parentheses). Muhammad mentions: “Your slaves are your brethren upon whom Allah has given you authority” ( - Sahih Al-Bukhari, Vol. 3, no. 2545). “Any slave who runs away from his masters is guilty of Kufr [disbelief], until he goes back to them … By Allah, it was narrated from the Prophet ..” ( - Sahih Muslim, Vol. 1, no. 228); “.. the Prophet said: ‘If a slave runs away, no Salat [prayer] will be accepted from him” ( - Sahih Muslim, Vol. 1, no. 230; published by Darussalam, Riyadh, Saudi Arabia, 2007; may be numbered differently with other publishers).
Further, the canonical Hadith (grade: sahih) indicates Muhammad welcomed the use of slaves (Briggs also relies on the Hadith on page 6): “Allah’s Messenger sent someone to a woman telling her to ‘Order her slave, carpenter, to prepare a wooden pulpit for him to sit on’ ” ( - Sahih Al-Bukhari, Vol. 1, no. 448-9; Sahih Muslim 2:1216); “I went along with the Prophet to the house of his slave tailor” ( - Sahih Al-Bukhari, Vol. 7, no. 5420); “.. the slave of the Messenger of Allah went to unpack the luggage ..” ( - Sahih Muslim, Vol. 1, no. 310); “.. the payment of debts has precedence over giving in charity or setting a slave free ..” ( - Sahih Al-Bukhari, Vol. 2, no. pre-1426); Here, Muhammad took a freed slave and sold him back into slavery – “A man manumitted a slave and he had no other property than that, so the Prophet cancelled the manumission (and sold the slave for him). Nu’aim .. bought the slave from him” ( - Sahih Al-Bukhari, Vol. 3, no. 2415). “The Prophet said, ‘None of you should flog his wife as he flogs a slave ..” ( - Sahih Al-Bukhari, Vol. 7, no. 5204); “Allah’s Messenger was asked about an unmarried slave-girl who committed illegal sexual intercourse. They heard him saying, ‘Flog her, and if she commits [it] .. again after that, flog her again, and on the third .. she should be sold, even for a hair rope” ( - Sahih Al-Bukhari, Vol. 3, no. 2232-4; publisher’s footnote reads – “A slave-girl .. is punished with 50 lashes ..”). Instead of freeing the slaves, the Qur’an at 24:33 says freedom can be earned from a Muslim slave master if the slave is ethically good enough.
Briggs also recognizes the skin color: “.. many aspects of Western culture today owe their origins to this Black, Afro-Arab, Muslim ..” (page 67); “the enslaved black people brought over during the Trans-Atlantic slave trade” (page 33); “the emancipation of Black Americans” (page 71). But, he fails to mention that the Islamic holy books also mention skin color, even the skin color of Muhammad himself. If you’re concerned with skin color, wouldn’t you be excited to know Muhammad’s skin color? The canonical Hadith mentions (grade: sahih): “While we were sitting with the Prophet in the mosque, a man came .. and then said: ‘Who amongst you is Muhammad?’ .. We replied, ‘This white man reclining on his arm’ ” ( - Sahih Al-Bukhari, Vol. 1, no. 63); “I heard Abu Juhaifa saying, ‘I saw the Prophet ..’ I said to Abu Juhaifa, ‘Describe him for me.’ He said, ‘He was white and his beard was black with some white hair” ( - Sahih Al-Bukhari, Vol. 4, no. 3544); (translator’s notes in parentheses-); “I saw the Messenger of Allah with a white complexion and some white hairs” ( - Sahih Muslim, Vol. 6, no. 6081); “It was narrated from Al-Jurairi from Abu At-Tufail: ‘I said to him: “Did you see the Messenger of Allah?” He said: ‘Yes, he was white with an elegant face’ ” ( - Sahih Muslim, Vol. 6, no. 6071).
The skin color of Muhammad’s slaves is also mentioned in the holy books. Briggs appears to criticize the West for using racial terms on page 78: “The terms ‘negro,’ ‘black,’ and ‘colored’ were used in European and American contexts to describe people of African descent long before 1774.” But, he does not mention it’s also in the canonical Hadith (grade: sahih): “I went to the upper room where the Prophet was and requested to a black slave of his ..” ( - Sahih Al-Bukhari, Vol. 3, no. 2468; Sahih Muslim, Vol. 4, no. 3695); “.. a black slave of Allah’s Messenger was (sitting) at the first ladder-step” ( - Sahih Al-Bukhari, Vol. 6, no. 4913; Sahih Muslim, Vol. 4, no. 3692); “Allah’s Messenger was on a journey and he had a black slave called Anjasha, and he was driving the camels ..” ( - Sahih Al-Bukhari, Vol. 8, no. 6161; Sahih Muslim, Vol. 6, no. 6036); “The Prophet said: ‘Sell him to me,’ and he bought him for two black slaves” ( - Sahih Muslim 4:4113); (translator’s notes in parentheses-) “.. an Ethiopian (black) slave whose head looks like a raisin’ ” ( - Sahih Al-Bukhari, Vol. 9, no. 7142; Sahih Muslim 3:3138); “Aishah added: It was the day of Eid and negroes were playing with leather shields and spears” ( - Sahih Al-Bukhari, Vol. 4, no. 2907). A black woman – a sign of disease: “The Prophet said, ‘I saw (in a dream) a black woman with unkempt hair going out of Al-Madina and settling at Mahaya’a, i.e., Al-Juhfa. I interpreted that as a symbol of epidemic of Al-Madina being transferred to that place (Al-Juhfa)” ( - Sahih Al-Bukhari, Vol. 9, no. 7038; Sahih Muslim 3:3342). A black man – a sign of evil: “The Messenger of Allah said: ‘.. They recite the Qur’an but it does not go any further than their collarbones .. Their sign will be a black man, one of whose upper arms will be .. like a piece of quivering flesh .. and they are the most hated of Allah’s creation to Him .. a man narrated to me from Ibn Husain that he said: ‘I saw that black man’ ” ( - Sahih Muslim Vol. 3, no. 2456, 2468). “The Prophet said, ‘.. a black person .. from Ethiopia will demolish the Ka’bah’ ” ( - Sahih Al-Bukhari Vol. 2, no. 1596).
Briggs maintains there is a fulfilled prophecy in the Hadith: “the Prophet .. sent letters to several leaders including Heraclius, the Eastern Roman Emperor. These letters invited the rulers to accept Islam and acknowledge the new faith … a hadith .. in which he [Muhammad] reportedly told the Muslims, ‘Verily, you shall conquer Constantinople ..’ .. This prophecy inspired successive Muslim leaders to attempt the conquest of Constantinople … Nearly seven centuries later, in 1453, the prophecy was fulfilled … the Ottoman Emperor, successfully took Constantinople ..” (pages 3, 6). Briggs also maintains the terms Eastern Roman Empire or Rome are to be used instead of Byzantine on pages 2, 3, but he doesn’t tell you the Hadith also uses the term Byzantine. And, there is more to this prophecy that Mustafa doesn’t tell you – the Hadith seems to be referring to the time of Muhammad for the conquest of Constantinople, or 7th century Heraclius was to be conquered, and following the conquest the End or Day of Resurrection/Judgment Day was to occur. The canonical Hadith (grade: sahih) states Muhammad predicts the end of the reign of Byzantine Emperor Heraclius (or “Caesar”) and the Byzantine Empire with him. “The Prophet said, ‘.. Caesar will surely be ruined, and there will be no Caesar after him’ ..” (Sahih Al-Bukhari 4:3027). The Hadith explains that “Caesar” means the Byzantine ruler: “Caesar then asked for the letter of Allah’s Messenger and it was read. Its contents were: … ‘to Heraclius, the ruler of the Byzantines’ ..” (Sahih Al-Bukhari 4:2941; Sahih Muslim 5:4607-9). Thus, Heraclius is “Caesar.” Then, the End is tied to this conquest, which suggests Heraclius is the Caesar to be conquered (not by the Ottoman army 800 years later). Key events for the End are connected with the conquest of the Byzantine Empire: “.. the Messenger of Allah said: ‘The Hour will not begin until the Byzantines camp [in Syria] .. and they [Muslims] will conquer Constantinople” (Sahih Muslim 7:7278). After that battle, the Antichrist will appear and Jesus will descend from above: “.. you will fight in Byzantium and Allah will enable you to prevail over it, then you will fight Ad-Dajjal [Antichrist] .., and Eisa bin Mariam [Jesus son of Mary] will descend, and will lead them” (Sahih Muslim 7:7284, 7278/81). “The Messenger of Allah said: ‘The Dajjal will appear among my Ummah [community], and he will stay for forty.’ I do not know if it is forty days, or forty months, or forty years. ‘Then Allah will send Eisa bin Mariam [Jesus son of Mary] .. and he will pursue him and kill him. Then the people will remain for seven years, .. Then Allah will send a cool wind .. and there will be no one left on the face of the earth in whose heart there is a speck of goodness or faith, but it will grab him ..” (Sahih Muslim, Vol. 7. no. 7381). Muhammad’s predictions for the End concern a result for the immediate; the End would be experienced by those present with him - “.. ‘When will the Hour come?’ The Messenger of Allah remained silent for a while, then he looked at a boy who was in front of him .. The Prophet said: ‘If he lives long, he will not grow old before the Hour comes’ ” (Sahih Muslim 7:7411 with 7412).
Mustafa makes several claims of advancement contributions to world progress by Muslims long ago in this book, but it lacks detail – for example, he writes “For instance, Copernicus was influenced by the astronomical works of Islamic scholars” (page 23). Well, ok, but how? It would have been more interesting with some specific examples. Nor does he document the advancement claims very well; there are no footnotes in the entire book, only a short bibliography on pages 145-6. While silent on Jihad (Islamic holy war), he was sure to quote from Papal bulls for conquering lands on pages 50, 53-4 for an anti-Christian slant. He seems to have a misunderstanding of Christianity, as well. Just because a figure or State claims to be Christian doesn’t necessarily means it really is Christian, or is conforming to the Bible. Christians are blamed for the Crusades military conquests of Muslim lands in the 4th chapter (starts page 41), but that mischaracterizes Christians – the New Testament church did not have national laws or control of the government, and theology was not forced onto others by the State military. Conversion was by persuasion (Acts 13:43, 46). “Jesus answered, ‘My kingdom is not of this world. If My kingdom were of this world, My servants would fight..’ ” (John 18:36). However, Muhammad instructs in the canonical Hadith (grade: sahih), “I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped but Allah), and whoever says La ilaha illallah, his wealth and his life are protected from me ..” (Sahih Muslim, Vol. 1, no. 128).
Briggs writes with a heavy anti-West slant. He advocates or demands a recognition of a Muslim role in world progress in this book, and for unity/diversity today, but with slashing language against the West (pages ix, x, 62). When he mentions Islamic imperialism it is not called out or criticized as imperialism, but gets a free pass: “Tariq was entrusted with extending the Islamic world into Europe .. Tariq and his troops swept across the peninsula, bringing .. Spain and Portugal under Islamic rule” (pages 63-4; cf. 42, 86). Why doesn’t Mustafa label and criticize that as imperialism, as well? It appears the Islamic nations were completely innocent. He does have interesting notes that modern Muslim nations are from a land carve out made by the World War I victors (pages 94-7). There’s also a useful dismantling and critique of the Moorish Science Temple of America on pages 77-82, and Nation of Islam.
Shortened review due to space limit.
Mustafa Briggs does a lot of sugarcoating and glossing in this book. The book is titled “Islam and ..” but it’s actually more about “Muslims and ..” The achievements of Muslims are held up instead of showing the contents of the Qur’an and Hadith to see if it’s good for world progress. He actually quotes and relies on the Hadith on page 6 for another matter, but nothing for world improvement. No mention of Shariah (Islamic law) or how it would be good for world improvement. He neglects to mention freedom of speech and freedom of religion are not allowed under Shariah – is that an advancement for the world? (Islam is theocratic, it controls government) He barely mentions the jizya (page 6), which is a tax a Muslim government forces you to pay on your religion just because you’re not Muslim (Qur’an 9:29); that didn’t get listed in his book as an advancement for the world, either. It’s curious that he does not mention specific teachings in the Islamic holy books to see if it would contribute to world progress. He makes general statements that Muslims have contributed to progress and that Islam is good: “.. faith, deeply grounded in the Qur’an and Sunnah, is not in conflict with modernity; rather, it provides the tools to navigate it meaningfully” (page 109). But, what are the tools in the holy books that can be used to navigate? He doesn’t present them for you to see.
For an example, in all the centuries of contributions and achievements of Muslims that Briggs lists in the book there are only two women mentioned and it’s near the end of the book, which is the section about modern achievements (pages 130, 133); and it’s not like the great scientific or exploration achievements that he lists for the men. One was the first British woman to do Hajj in the early 1900’s, and she also influenced others to convert; the other woman in 2023 organized a large display of ornaments and lights for Ramadan in London. Interesting that both examples were with Britain. Are there no examples from Muslim nations? And, why would there not be multiple examples in the preceding centuries? Even if there are more such examples, one may wonder if it’s in harmony with the holy books, but unfortunately Briggs does not show that part. So, consider here. Would the holy books of Islam have encouraged women to intellectually achieve and contribute to global advancement? Is this view of women good for world progress? From the Qur’an and canonical Hadith (grade: sahih): “Allah’s Messenger .. said, ‘Such people as ruled by a lady will never be successful’ ” ( - Sahih Al-Bukhari, Vol. 5, no. 4425 published by Darussalam, Riyadh, Saudi Arabia, 1997; may be numbered differently with other publishers); “The Prophet said, ‘Many men reached perfection but none among the women reached perfection except Maryam (Mary), the daughter of Imran, and Asia, Pharoah’s wife’ ” ( - Sahih Al-Bukhari, Vol. 7, no. 5418); “.. the Prophet .. said: ‘No lady should travel on a journey of two days except with her husband or a Dhi-Mahram [male relative]’ ” ( - Sahih Al-Bukhari, Vol. 3, no. 1995; cf. Qur’an 33:33); “The Prophet said, ‘Isn’t the witness of a woman equal to half of that of a man?’ The women said, ‘Yes.’ He said, ‘This is because of the deficiency of a woman’s mind’ ” ( - Sahih Al-Bukhari, Vol. 3, no. 2658; cf. Qur’an 2:282); “The Prophet then said .. ‘I saw the (Hell) Fire, and I have never seen such a horrible sight as that before, and I saw that the majority of its dwellers were women’ ” ( - Sahih Al-Bukhari, Vol. 7, no. 5197; Sahih Muslim, Vol. 2, no. 2048); “The Prophet said, ‘After me I have not left any Fitnah (trial and affliction) more harmful to men than women’ ” ( - Sahih Al-Bukhari, Vol. 7, no. 5096; cf. Qur’an 64:14); “Narrated Aishah: The things which annul As-Salat (the prayers) were mentioned before me. They said, ‘Prayer is annuled by a dog, a donkey and a woman (if they pass in front of the praying people)’ ” ( - Sahih Al-Bukhari, Vol. 1, no. 511).
In addition, one may wonder how well Briggs understands Islam or adheres to it. You may have noticed, as I did, a problem with the cover design of the book. The front cover has an illustration of two people and a camel on it. But, pictures of humans and animals are prohibited in Islam. His previous book, Beyond Bilal, also has multiple humans on the front cover. Oddly, this image prohibition does not get mentioned in this book – would it be a hindrance to global technology advances? How would this teaching fit in with Muslim advancements for world progress? The canonical Hadith states (grade: sahih): “Allah’s Messenger .. said, ‘.. whoever makes a picture will be punished on the Day of Resurrection and will be asked to give life to what he has created’ ..” ( - Sahih Al-Bukhari, Vol. 4, no. 3224); “Narrated Aishah .. ‘I bought a cushion with pictures on it .. for you to sit and recline on.’ Allah’s Messenger said, ‘The painters (i.e., owners) of these pictures will be punished on the Day ..” ( - Sahih Al-Bukhari, Vol. 3, no. 2105); “Narrated Aishah .. The Prophet entered .. while there was a curtain having pictures in the house. His face became red with anger, and then he got hold of the curtain and tore it into pieces” ( - Sahih Al-Bukhari, Vol. 8, no. 6109); “.. Allah’s Messenger said, ‘Angels do not enter a house in which there is a dog or a picture.’ He meant the images of creatures that have souls” ( - Sahih Al-Bukhari, Vol. 5, no. 4002). Strangely, Muslims in general will make pictures of humans or animals with their camera phones, on YouTube videos, or social media.
On page 60, Mustafa points to the transatlantic slave trade used by the West, and he highlights the prohibition of slavery in the Constitution of Mali of the 13th century at page 30 for Muslim ruled Mali. But, he is not so quick to point out the Islamic holy books – are they for the abolition of slavery and against a slave trade? Briggs does not say. On page 108, he highlights a Muslim poet he agrees with “that faith and loyalty to the teachings of the Prophet will guide the Ummah [Muslim community] to greatness once again.” But, what were the teachings of the Prophet on slavery? Would it be a good contribution to the progress of the world? Was Muhammad for abolition? Mustafa does not mention that when he points out Western use of slavery. Actually, one frequently finds in the Islamic holy books the practice of slavery was maintained. Manumission (not abolition) is also encouraged, but that didn’t stop Muhammad from owning slaves, which suggests the use of slavery is still an option – Muhammad did it, follow his example. The canonical Hadith (grade: sahih) states Muhammad owned slaves: “Allah’s Messenger had a slave called Mid’am ..” ( - Sahih Al-Bukhari, Vol. 5, no. 4234); “.. Anjasha, the slave of the Prophet ..” ( - Sahih Al-Bukhari, Vol. 8, no. 6202); “.. a beautiful slave woman, and the Messenger of Allah bought her for seven slaves ..” ( - Sahih Muslim Vol. 4, no. 3500); “The Prophet got this statement written for me: ‘This is what Muhammad, Allah’s Messenger bought from Adda bin Khalid as a Muslim sells to another Muslim and that it (i.e., the bought slave) is neither sick, nor bad-behaved nor stolen’ ” ( - Sahih Al-Bukhari Vol. 3, no. pre-2079; translator’s notes in parentheses). Muhammad mentions: “Your slaves are your brethren upon whom Allah has given you authority” ( - Sahih Al-Bukhari, Vol. 3, no. 2545). “Any slave who runs away from his masters is guilty of Kufr [disbelief], until he goes back to them … By Allah, it was narrated from the Prophet ..” ( - Sahih Muslim, Vol. 1, no. 228); “.. the Prophet said: ‘If a slave runs away, no Salat [prayer] will be accepted from him” ( - Sahih Muslim, Vol. 1, no. 230; published by Darussalam, Riyadh, Saudi Arabia, 2007; may be numbered differently with other publishers).
Further, the canonical Hadith (grade: sahih) indicates Muhammad welcomed the use of slaves (Briggs also relies on the Hadith on page 6): “Allah’s Messenger sent someone to a woman telling her to ‘Order her slave, carpenter, to prepare a wooden pulpit for him to sit on’ ” ( - Sahih Al-Bukhari, Vol. 1, no. 448-9; Sahih Muslim 2:1216); “I went along with the Prophet to the house of his slave tailor” ( - Sahih Al-Bukhari, Vol. 7, no. 5420); “.. the slave of the Messenger of Allah went to unpack the luggage ..” ( - Sahih Muslim, Vol. 1, no. 310); “.. the payment of debts has precedence over giving in charity or setting a slave free ..” ( - Sahih Al-Bukhari, Vol. 2, no. pre-1426); Here, Muhammad took a freed slave and sold him back into slavery – “A man manumitted a slave and he had no other property than that, so the Prophet cancelled the manumission (and sold the slave for him). Nu’aim .. bought the slave from him” ( - Sahih Al-Bukhari, Vol. 3, no. 2415). “The Prophet said, ‘None of you should flog his wife as he flogs a slave ..” ( - Sahih Al-Bukhari, Vol. 7, no. 5204); “Allah’s Messenger was asked about an unmarried slave-girl who committed illegal sexual intercourse. They heard him saying, ‘Flog her, and if she commits [it] .. again after that, flog her again, and on the third .. she should be sold, even for a hair rope” ( - Sahih Al-Bukhari, Vol. 3, no. 2232-4; publisher’s footnote reads – “A slave-girl .. is punished with 50 lashes ..”). Instead of freeing the slaves, the Qur’an at 24:33 says freedom can be earned from a Muslim slave master if the slave is ethically good enough.
Briggs also recognizes the skin color: “.. many aspects of Western culture today owe their origins to this Black, Afro-Arab, Muslim ..” (page 67); “the enslaved black people brought over during the Trans-Atlantic slave trade” (page 33); “the emancipation of Black Americans” (page 71). But, he fails to mention that the Islamic holy books also mention skin color, even the skin color of Muhammad himself. If you’re concerned with skin color, wouldn’t you be excited to know Muhammad’s skin color? The canonical Hadith mentions (grade: sahih): “While we were sitting with the Prophet in the mosque, a man came .. and then said: ‘Who amongst you is Muhammad?’ .. We replied, ‘This white man reclining on his arm’ ” ( - Sahih Al-Bukhari, Vol. 1, no. 63); “I heard Abu Juhaifa saying, ‘I saw the Prophet ..’ I said to Abu Juhaifa, ‘Describe him for me.’ He said, ‘He was white and his beard was black with some white hair” ( - Sahih Al-Bukhari, Vol. 4, no. 3544); (translator’s notes in parentheses-); “I saw the Messenger of Allah with a white complexion and some white hairs” ( - Sahih Muslim, Vol. 6, no. 6081); “It was narrated from Al-Jurairi from Abu At-Tufail: ‘I said to him: “Did you see the Messenger of Allah?” He said: ‘Yes, he was white with an elegant face’ ” ( - Sahih Muslim, Vol. 6, no. 6071).
The skin color of Muhammad’s slaves is also mentioned in the holy books. Briggs appears to criticize the West for using racial terms on page 78: “The terms ‘negro,’ ‘black,’ and ‘colored’ were used in European and American contexts to describe people of African descent long before 1774.” But, he does not mention it’s also in the canonical Hadith (grade: sahih): “I went to the upper room where the Prophet was and requested to a black slave of his ..” ( - Sahih Al-Bukhari, Vol. 3, no. 2468; Sahih Muslim, Vol. 4, no. 3695); “.. a black slave of Allah’s Messenger was (sitting) at the first ladder-step” ( - Sahih Al-Bukhari, Vol. 6, no. 4913; Sahih Muslim, Vol. 4, no. 3692); “Allah’s Messenger was on a journey and he had a black slave called Anjasha, and he was driving the camels ..” ( - Sahih Al-Bukhari, Vol. 8, no. 6161; Sahih Muslim, Vol. 6, no. 6036); “The Prophet said: ‘Sell him to me,’ and he bought him for two black slaves” ( - Sahih Muslim 4:4113); (translator’s notes in parentheses-) “.. an Ethiopian (black) slave whose head looks like a raisin’ ” ( - Sahih Al-Bukhari, Vol. 9, no. 7142; Sahih Muslim 3:3138); “Aishah added: It was the day of Eid and negroes were playing with leather shields and spears” ( - Sahih Al-Bukhari, Vol. 4, no. 2907). A black woman – a sign of disease: “The Prophet said, ‘I saw (in a dream) a black woman with unkempt hair going out of Al-Madina and settling at Mahaya’a, i.e., Al-Juhfa. I interpreted that as a symbol of epidemic of Al-Madina being transferred to that place (Al-Juhfa)” ( - Sahih Al-Bukhari, Vol. 9, no. 7038; Sahih Muslim 3:3342). A black man – a sign of evil: “The Messenger of Allah said: ‘.. They recite the Qur’an but it does not go any further than their collarbones .. Their sign will be a black man, one of whose upper arms will be .. like a piece of quivering flesh .. and they are the most hated of Allah’s creation to Him .. a man narrated to me from Ibn Husain that he said: ‘I saw that black man’ ” ( - Sahih Muslim Vol. 3, no. 2456, 2468). “The Prophet said, ‘.. a black person .. from Ethiopia will demolish the Ka’bah’ ” ( - Sahih Al-Bukhari Vol. 2, no. 1596).
Briggs maintains there is a fulfilled prophecy in the Hadith: “the Prophet .. sent letters to several leaders including Heraclius, the Eastern Roman Emperor. These letters invited the rulers to accept Islam and acknowledge the new faith … a hadith .. in which he [Muhammad] reportedly told the Muslims, ‘Verily, you shall conquer Constantinople ..’ .. This prophecy inspired successive Muslim leaders to attempt the conquest of Constantinople … Nearly seven centuries later, in 1453, the prophecy was fulfilled … the Ottoman Emperor, successfully took Constantinople ..” (pages 3, 6). Briggs also maintains the terms Eastern Roman Empire or Rome are to be used instead of Byzantine on pages 2, 3, but he doesn’t tell you the Hadith also uses the term Byzantine. And, there is more to this prophecy that Mustafa doesn’t tell you – the Hadith seems to be referring to the time of Muhammad for the conquest of Constantinople, or 7th century Heraclius was to be conquered, and following the conquest the End or Day of Resurrection/Judgment Day was to occur. The canonical Hadith (grade: sahih) states Muhammad predicts the end of the reign of Byzantine Emperor Heraclius (or “Caesar”) and the Byzantine Empire with him. “The Prophet said, ‘.. Caesar will surely be ruined, and there will be no Caesar after him’ ..” (Sahih Al-Bukhari 4:3027). The Hadith explains that “Caesar” means the Byzantine ruler: “Caesar then asked for the letter of Allah’s Messenger and it was read. Its contents were: … ‘to Heraclius, the ruler of the Byzantines’ ..” (Sahih Al-Bukhari 4:2941; Sahih Muslim 5:4607-9). Thus, Heraclius is “Caesar.” Then, the End is tied to this conquest, which suggests Heraclius is the Caesar to be conquered (not by the Ottoman army 800 years later). Key events for the End are connected with the conquest of the Byzantine Empire: “.. the Messenger of Allah said: ‘The Hour will not begin until the Byzantines camp [in Syria] .. and they [Muslims] will conquer Constantinople” (Sahih Muslim 7:7278). After that battle, the Antichrist will appear and Jesus will descend from above: “.. you will fight in Byzantium and Allah will enable you to prevail over it, then you will fight Ad-Dajjal [Antichrist] .., and Eisa bin Mariam [Jesus son of Mary] will descend, and will lead them” (Sahih Muslim 7:7284, 7278/81). “The Messenger of Allah said: ‘The Dajjal will appear among my Ummah [community], and he will stay for forty.’ I do not know if it is forty days, or forty months, or forty years. ‘Then Allah will send Eisa bin Mariam [Jesus son of Mary] .. and he will pursue him and kill him. Then the people will remain for seven years, .. Then Allah will send a cool wind .. and there will be no one left on the face of the earth in whose heart there is a speck of goodness or faith, but it will grab him ..” (Sahih Muslim, Vol. 7. no. 7381). Muhammad’s predictions for the End concern a result for the immediate; the End would be experienced by those present with him - “.. ‘When will the Hour come?’ The Messenger of Allah remained silent for a while, then he looked at a boy who was in front of him .. The Prophet said: ‘If he lives long, he will not grow old before the Hour comes’ ” (Sahih Muslim 7:7411 with 7412).
Mustafa makes several claims of advancement contributions to world progress by Muslims long ago in this book, but it lacks detail – for example, he writes “For instance, Copernicus was influenced by the astronomical works of Islamic scholars” (page 23). Well, ok, but how? It would have been more interesting with some specific examples. Nor does he document the advancement claims very well; there are no footnotes in the entire book, only a short bibliography on pages 145-6. While silent on Jihad (Islamic holy war), he was sure to quote from Papal bulls for conquering lands on pages 50, 53-4 for an anti-Christian slant. He seems to have a misunderstanding of Christianity, as well. Just because a figure or State claims to be Christian doesn’t necessarily means it really is Christian, or is conforming to the Bible. Christians are blamed for the Crusades military conquests of Muslim lands in the 4th chapter (starts page 41), but that mischaracterizes Christians – the New Testament church did not have national laws or control of the government, and theology was not forced onto others by the State military. Conversion was by persuasion (Acts 13:43, 46). “Jesus answered, ‘My kingdom is not of this world. If My kingdom were of this world, My servants would fight..’ ” (John 18:36). However, Muhammad instructs in the canonical Hadith (grade: sahih), “I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped but Allah), and whoever says La ilaha illallah, his wealth and his life are protected from me ..” (Sahih Muslim, Vol. 1, no. 128).
Briggs writes with a heavy anti-West slant. He advocates or demands a recognition of a Muslim role in world progress in this book, and for unity/diversity today, but with slashing language against the West (pages ix, x, 62). When he mentions Islamic imperialism it is not called out or criticized as imperialism, but gets a free pass: “Tariq was entrusted with extending the Islamic world into Europe .. Tariq and his troops swept across the peninsula, bringing .. Spain and Portugal under Islamic rule” (pages 63-4; cf. 42, 86). Why doesn’t Mustafa label and criticize that as imperialism, as well? It appears the Islamic nations were completely innocent. He does have interesting notes that modern Muslim nations are from a land carve out made by the World War I victors (pages 94-7). There’s also a useful dismantling and critique of the Moorish Science Temple of America on pages 77-82, and Nation of Islam.
Shortened review due to space limit.
February 4, 2025
I do not think the author has the qualifications to speak on this topic. Given that his previous books consist of copying and pasting stuff from the internet, I do not anticipate much being different here. In addition, the book will take ages to arrive. The author will also not reply for awhile and tell you he is busy, but then post pictures vacationing in fancy hotels and taking first class flights.
November 27, 2025
Mustafa Briggs is an engaging communicator. This was a concise but enjoyable overview of Islamic contributions to history, science, culture etc.
December 7, 2025
Some interesting parts. However, there is constant repetition. Overall disappointing as topics are covered at a very high level. The book is expensive for what it offers.
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