Racism in Islam is a pressing issue that demands attention in today’s increasingly diverse and interconnected world. While the core tenets of Islam promote equality and brotherhood among all people, historical and cultural contexts have led to various interpretations and practices that contradict these principles. Understanding racism in Islam requires a nuanced exploration of religious texts, cultural influences, and the lived experiences of Muslims across the globe. This article aims to shed light on how racism in Islam manifests within communities and how it can be addressed through education, dialogue, and activism. Ultimately, addressing racism in Islam is not only crucial for the integrity of the faith but also for the broader pursuit of social justice and harmony in our increasingly interconnected world.
Historical Context of Racism in Islamic Societies
In the first instance, racism is the unfair treatment of people who belong to a different race[1]. The historical context of racism in Islam is a complex tapestry woven with threads of social, political, and cultural dynamics that have evolved over centuries. To understand the roots of racism in Islam, it is essential to examine pre-Islamic Arabia, where tribal affiliations and social hierarchies largely dictated relationships among different groups[2].
In this environment, loyalty to one’s tribe often superseded any notion of universal brotherhood, leading to practices that could be seen as exclusionary and discriminatory. The tribe protected its members even if they had committed a crime: Since there were no such things as police, courts, or judges, the only protection a man could find from his enemies was in his own tribe. The tribe had an obligation to protect its members even if they had committed crimes. Tribalism or ‘asabiyya (the clan spirit) took precedence over ethics. A tribe that failed to protect its members from their enemies exposed itself to ridicule, obloquy, and contempt. Ethics, of course, did not enter the picture anywhere[3].
At the advent of Islam and the Islamic revolution, the only social and political organizations of the pre-Islamic Arabs were the tribe, race, and language, which were used as measures of superiority or inferiority. Blood and tribal bond were the basis of unity, a rough and raw form of modern nationalism and racism. Language, too, was regarded as a sign of superiority, and for this reason, the Arabs considered non-Arabs as “Ajam”, which means dumb. The progress of the Islamic revolution did away with this idea and with tribal organization; with the tempestuous slogan of “There is no god but God”, it made conviction and ideology prevail over all attachments to blood, territory, and language[4].
However, despite these teachings, the reality of racism in Islam has manifested in various forms throughout history. Following the death of the Prophet Muhammad (PBUHH), the rapid expansion of the Islamic empire brought together diverse populations, leading to cultural exchanges but also conflicts rooted in ethnic and racial differences. Historical accounts indicate that certain groups, particularly non-Arabs, faced discrimination and marginalization within the burgeoning Islamic state. This racial hierarchy often reflected existing tribal affiliations and societal norms rather than the egalitarian principles espoused by the faith.
The legacy of racism in Islam continued through the centuries. In many Muslim societies, issues of race and ethnicity became intertwined with politics and power, leading to tensions that persist today. For instance, the historical treatment of African Muslims, particularly in the context of slavery, highlights the contradictions between Islamic teachings on equality and the lived experiences of marginalized groups[5].
In contemporary times, the dialogue surrounding racism in Islam has gained renewed focus, especially in light of global movements advocating for social justice and equality.
Islamic Teachings on Race and Ethnicity
Islamic teachings on race and ethnicity present a profound and clear stance against discrimination and prejudice, emphasizing the inherent equality of all human beings. Central to the understanding of racism in Islam is the Quran, which serves as a guiding text that articulates the principles of human dignity, brotherhood, and unity among diverse peoples.
The Quran explicitly affirms that all humans are created by God and belong to a single family: “O mankind! Indeed, We created you from a male and a female, and made you nations and tribes that you may identify yourselves with one another. Indeed, the noblest of you in the sight of Allah is the most God wary among you. Indeed, Allah is all-knowing, all-aware[6].” This verse highlights that while diversity in race and ethnicity is a part of God’s design, it should serve as a means for mutual recognition rather than a basis for superiority or discrimination.
The Islamic faith rejects all racial, political, ethnological, tribal, geographical, economic, intellectual, cultural, social, and military segregations and places fear of God as the standard for distinction between virtues and vices[7].
The teachings of the Prophet Muhammad (PBUHH) further reinforce these principles. In his Farewell Sermon, delivered during the last pilgrimage, the Prophet stated: “All mankind is descended from Adam and Eve. An Arab has no superiority over a non-Arab, and a non-Arab has no superiority over an Arab; a white has no superiority over a black, nor does a black have any superiority over a white; none has superiority over another except by piety and good action[8].” This powerful declaration serves as a cornerstone of Islamic ethical teaching, explicitly rejecting any form of racism in Islam and promoting equality among all people.
Moreover, the early Islamic community is often cited as a model of diversity and inclusivity. The Prophet’s companions included individuals from various ethnic backgrounds, including Arabs, Persians, Africans, and others[9]. This diversity was not only accepted but celebrated, reflecting the core Islamic belief that unity in faith transcends ethnic and racial boundaries.
In contemporary discourse, the Islamic perspective on race is being revisited with greater urgency. Many Muslims are advocating for a deeper understanding of their faith’s teachings to combat racism in Islam and to promote social justice and equality. Educational initiatives, community dialogues, and interfaith collaborations are emerging as powerful tools to address and dismantle racism within and beyond Muslim communities.
The Role of Culture and Ethnicity in Islamic Thought
The role of culture and ethnicity in Islamic thought is a multifaceted topic that reflects the complexities of human societies and the diverse interpretations of Islamic teachings across different contexts. While the core tenets of Islam promote equality and unity, cultural and ethnic factors can influence how these principles are understood and implemented, sometimes contributing to instances of racism in Islam.
Islam, as a global religion, encompasses a wide array of cultures and ethnicities, each bringing its unique customs, traditions, and interpretations of Islamic teachings. This diversity is not inherently problematic; in fact, it can enrich the Islamic experience by providing various perspectives on faith and community. The Quran itself acknowledges this diversity, as seen in verses that celebrate the multiplicity of nations and tribes, highlighting that cultural differences should be a source of mutual knowledge and understanding rather than division.
However, the interplay between culture and ethnicity can also lead to challenges in addressing racism in Islam. In some instances, cultural norms and historical contexts have given rise to prejudices that contradict the fundamental teachings of the faith. For example, certain cultural practices may prioritize ethnic identities or tribal affiliations, leading to social hierarchies that marginalize individuals based on their race or ethnic background. This dynamic can create an environment where racism in Islam becomes more pronounced, overshadowing the religion’s core messages of equality and justice.
In contemporary times, many Muslim scholars are actively working to bridge the gap between cultural practices and Islamic teachings. They emphasize that cultural diversity should not lead to division or discrimination but should rather be embraced as part of the broader Islamic ethos. Initiatives aimed at fostering intercultural dialogue and understanding are essential for combating racism in Islam and promoting a more inclusive community.
Furthermore, the globalized nature of today’s world presents both opportunities and challenges for addressing racism in Islam. As Muslims from various backgrounds interact and share their experiences, there is potential for greater awareness of the harmful effects of racism and the importance of unity in diversity. Educational programs that highlight the Islamic principles of equality, alongside cultural sensitivity training, can help dismantle prejudices and foster a sense of belonging among all members of the Muslim community.
Islamic Responses to Racism
Islamic responses to racism are rooted in the fundamental teachings of the faith, which emphasize equality, justice, and the inherent dignity of every human being[10]. Throughout history and in contemporary contexts, various scholars, community leaders, and organizations have actively worked to address and combat racism in Islam, striving to align societal practices with the core principles of the religion.
One of the most significant responses to racism in Islam comes from religious leaders and scholars who emphasize the importance of revisiting Islamic texts and teachings, as the Quran and the Hadith unequivocally reject any form of racial superiority or discrimination. The teachings of the Prophet Muhammad (PBUHH), particularly during his Farewell Sermon, serve as a powerful reminder that all people are equal in the eyes of God, regardless of their race or ethnicity[11]. This theological foundation provides a compelling argument against any practices that perpetuate racism in Islam.
Moreover, the concept of social justice in Islam plays a crucial role in the responses to racism. Many Muslim scholars draw upon the Islamic principles of justice and compassion to advocate for marginalized communities and challenge systemic inequalities.
Conclusion
In conclusion, racism in Islam is a complex issue that intertwines religious teachings with cultural and historical contexts. While the fundamental principles of Islam advocate for equality and justice, instances of racism in Islam have emerged throughout history and continue to challenge communities today. Addressing this issue requires a collective effort from scholars and individuals committed to upholding the core values of the faith. By fostering awareness, promoting education, and encouraging dialogue, the Muslim community can effectively combat racism in Islam and work towards a more inclusive and equitable society. Ultimately, confronting racism is not only a social responsibility but a vital aspect of living out the true spirit of Islam.
Notes
[1] . Hornby, A. S (2001). Oxford Advanced Learner’s Dictionary, p. 959.
[2] . Mahdi, Pishivai (1390 SH). Ṭārikh Islām: az Jāhiliyyah tā Payāmbar Islām, p. 35.
[3] . Sayyid Ali Asghar Razwy, A Restatement of the History of Islam and Muslim, p. 16.
[4] . Ali Mohammed Naqvi (1985). Islam and Nationalism, pp. 41-42.
[5] . Divya Venkataraman (2020). We need to tackle anti-black racism in Muslim communities. URL: https://www.sbs.com.au/voices/article/we-need-to-tackle-anti-black-racism-in-muslim-communities/r38m8xdwz (Accessed date: 25/06/2025 10:30 am)
[6] . Quran 49:13
[7] . Faqih Imani, Sayyid Kamal et al. An Enlightening Commentary into the Holy Qur’an, vol. 17, 185.
[8] . Ibn Hanbal, Ahmad b. Muhammad (1995). Musnad al-Imam Ahmad b. Hanbal, vol. 38, p. 474.
[9] . Ali Mohammed Naqvi (1985). Islam and Nationalism, p. 41.
[10] . Quran 17:70.
[11] . Ibn Hanbal, Ahmad b. Muhammad (1995). Musnad al-Imam Ahmad b. Hanbal, vol. 38, p. 474.
References
Holy Qur’an (Translator: Qara’i, Ali Quli. The Qur’an (With a Phrase-by-Phrase English Translation). 2nd ed. London: Islamic College for Advanced Studies (ICAS) Press, 2005.
Ali Mohammed Naqvi (1985): Islam and Nationalism. Tehran: Islamic Propagation Organization
Divya Venkataraman (2020). We need to tackle anti-black racism in Muslim communities. URL: https://www.sbs.com.au/voices/article/we-need-to-tackle-anti-black-racism-in-muslim-communities/r38m8xdwz (Accessed date: 25/06/2025 10:30 am)
Faqih Imami, Sayyid Kamal et al (1997). An Enlightening Commentary into the Holy Qur’an (1st edition). Translator: Sayyid Abbas Sadr-‘Ameli. Isfahan: Iman Ali Library and Research Centre.
Hornby, A. S (2001). Oxford Advanced Learner’s Dictionary (6th edition). New York: Oxford University Press.
Ibn Hanbal, Ahmad b. Muhammad (1995). Musnad al-Imam Ahmad b. Hanbal (1st edition). Beirut: Mu’assasat al-Risalah.
Mahdi, Pishivai (1390 SH). Ṭārikh Islām: az Jāhiliyyah tā Payāmbar Islām (16th edition). Qom: Daftar Nashr Ma‘ārif.
Sayyid Ali Asghar Razwy. A Restatement of the History of Islam and Muslim. United Kingdom: World Federation of Khoja Shia Ithna-Asheri Muslim Communities.
