How did Islam deal with the issue of Racism? How did it contain the evil of racism through an interplay of divine sanctions and structural social reforms? Read this post to learn more about the Islamic doctrines on racism, slavery, equality, justice, etc.
In his last sermon before his death, Prophet Muhammad (PBUH) told Muslims unequivocally that a white has no superiority over black nor a black has any superiority over white except by piety and good action.
Today those words still resonate in our ears when we see the world’s most powerful and advanced country grappling with the menace of racism even in the 21st century.
For the past few days, the USA is witnessing large-scale protests over the gruesome murder of a black person named George Floyd by a few white policemen.
Repeated incidents like this show that western nations have failed to contain the vice of racism despite making giant leaps in the realm of material and technological progress.
Recent studies show that a large number of US citizens especially whites, continue to harbor white supremacist beliefs against blacks and colored persons.
Muslims, on the other hand, have been far more successful than others in containing this evil of racism.
The reasons lie in the Islamic teachings, the divine sanctions attached to them, their strong emphasis on racial and ethnic equality, and their manifestation on a daily basis when Muslims regardless of their socio-economic status stand shoulder to shoulder in Mosques for compulsory prayers and take the vows of equality and brotherhood as they send salam on each other in Tashahhud or testimony of faith.
According to Dr. Craig Considine, Prophet Muhammad (s) was the first person to declare that no person is superior to others by the virtue of race or ethnicity. Indeed, in a world brimming with the institutions of slavery, he not only ordered the humane treatment of slaves but also encouraged his followers to set them free by paying their ransoms.
Islam and Racism: When a slave became first Muezzin of Islam
There was a time when Blacks were brutally oppressed in Arabia and the Middle East. They were brought and sold as slaves in the markets of Mecca and mercilessly beaten by their masters.
But the re-advent of Islam radically altered their socio-economic position. So much so that many of them became the closest companions of Prophet Muhammad (PBUH) and they are now referred to with the honorific ‘Radi-Allahu Anhu’ (May Allah be pleased with them) by Muslims all over the world.
Hazrat Bilal (ra) is one of them. He was a black slave of Ethiopian descent. When his master, an influential Arab warlord got to know that he had secretly accepted Islam, he subjected him to much public humiliation and extreme torture.
Prophet Muhammad (PBUH) paid a huge cost of manumission and got him freed from this disgraceful slavery.
Narrated Jabir bin Abdullah: Umar used to say, “Abu Bakr is our chief, and he manumitted our chief,” meaning Bilal.
Sahih al-Bukhari 3754
Later on, Hazrat Bilal (RA) migrated to Medina with the Prophet (s) and was chosen as the first Muezzin of Islam.
Sa’ib said: There was no other mu’adhdhin (pronouncer) of the Messenger of Allah (ﷺ) except Bilal. The narrator then reported the tradition to the same effect.
Sunan Abi Dawud 1089
He used to give Azaan from the Prophet’s mosque and when Mecca was conquered, Prophet Muhammad (s) picked him to raise the flag of Islam on the Kaba and to give Azaan from its rooftop.
It was narrated from Salim, from his father, that: The Prophet consulted the people as to how he could call them to the prayer. They suggested a horn, but he disliked that because of the Jews (because the Jews used a horn). Then they suggested a bell but he disliked that because of the Christians (because the Christians used a bell).
Then that night the call to the prayer was shown in a dream to a man among the Ansar whose name was ‘Abdullah bin Zaid, and to ‘Umar bin Khattab. The Ansari man came to the Messenger of Allah at night, and the Messenger of Allah commanded Bilal to give the call to the prayer. (Da’if)
Zuhri said: “Bilal added the phrase “As-salatu khairum minan-nawm (the prayer is better than sleep)” to the call for the morning prayer, and the Messenger of Allah approved of that.” ‘Umar said: “O Messenger of Allah, I saw the same as he did, but he beat me to it.”
Sunan Ibn Majah 707
Kaba was built by Prophet Abraham (PBUH) as a monotheistic house of worship of Allah. It became famous as Bait-al-Allah i.e. the house of Allah.
However, over a period of time, it was hijacked by the idolators and became a den of idol worship under the patronage of rich and elite Meccans.
With the blessings of the Almighty, it was finally liberated by Prophet Muhammad (PBUH) after the conquest of Mecca.
Hazrat Bilal (ra) who used to be a slave in the household of one of these elites now cleansed it of the idols of falsehood.
His former masters must have hung their heads in shame seeing their former slave crushing their lies & fabrications with his feet in the house of Allah on the command of his Prophet (s).
Indeed, it is Allah who is al-Muizz, the bestower of honor. There is no might or power greater than him.
Say: “O Allah! the owner of sovereignty, Thou givest power to whom Thou pleasest, and Thou strippest off power from whom Thou pleasest: Thou enduest with honor whom Thou pleasest, and Thou bringest low whom Thou pleasest: In Thy hand is all good. Verily, over all things Thou hast power.
Al-Quran 3:26
Prophet Muhammad’s (PBUH) fight against Racism
Prophet Muhammad (s) fought vigorously for the rights and dignity of slaves and Blacks.
He unequivocally condemned racism and said that Allah does not look at your bodies nor your forms but He looks at your hearts and your actions (Riyadh-as-Saliheen).
Even on his deathbed, he did not fail in reminding people that, all humankind is from Adam and Eve (peace be upon them) who are from dust and also that, “an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action” (Bukhari).
According to Dr. Craig Considine, Prophet Muhammad (s) was “the first person to declare that no person is superior to others by the virtue of race or ethnicity“.
Indeed, in a world brimming with the institutions of slavery, he not only ordered humane treatment of slaves but also encouraged his followers to set them free by paying their ransoms.
Abu Musa Al-Ashari (r), a companion of the prophet (s) said that the Prophet (s) commanded us “to give food to the hungry, pay a visit to the sick and release set free the one in captivity by paying his ransom” (Bukhari).
Even today, Hindus, especially the upper castes, by and large, frown upon marriages between higher and lower castes and in some cases, even engage in honor killings.
Prophet Muhammad (PBUH) on the other hand sanctified marriages even with slaves by freeing them.
He said that “if a person teaches his slave girl good manners properly, educates her properly, and then manumits and marries her, he will get a double reward” (Bukhari).
The Prophet (PBUH) said such things 1400 years ago and Muslims immediately acted on it. However, it took the rest of the world a thousand more years to even talk about the rights of slaves and Blacks.
It was narrated that Jundab bin ‘Abdullah said: “The Messenger of Allah [SAW] said: ‘Whoever fights for a cause that is not clear, advocating tribalism, getting angry for the sake of tribalism, then he has died a death of Jahiliyyah.'”
Sunan an-Nasa’i 4115
It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said: “Whoever fights under a banner of folly, supporting tribalism, or getting angry for the sake of tribalism, he dies in a state of ignorance.”
Sunan Ibn Majah 3948
Islam enabled even Slaves to become Rulers
Accepting Blacks as their rulers and governors is still a far-fetched idea in many parts of the world. But Islam created a robust framework and provided enabling platforms for Blacks to become capable rulers, army commanders, and governors.
This is something unprecedented in the history of the entire world and nowhere else this feat has been achieved except in the Muslim world.
And Muslims could achieve this because of the egalitarian Islamic teachings and the constant stress of the Prophet Muhammad (s) on racial equality and Islamic brotherhood regardless of one’s race or background.
The Prophet (s) used to tell the Muslims that even if any slave is appointed as their Imam and he rules & leads them according to the book of Allah then he must be obeyed (Mishkat-al-Masabih).
He said further, that Muslims should listen and obey their ruler even if he is an Ethiopian (black) slave whose head looks like a raisin (Sahih-al-Bukhari).
On the authority of Abu Najeeh al-’Irbaad ibn Saariyah (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) gave us a sermon by which our hearts were filled with fear and tears came to our eyes.
So we said, “O Messenger of Allah! It is as though this is a farewell sermon, so counsel us.” He (peace and blessings of Allah be upon him) said, “I counsel you to have taqwa (fear) of Allah and to listen and obey [your leader], even if a slave were to become your ameer.
Verily he among you who lives long will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it stubbornly [literally: with your molar teeth]. Beware of newly invented matters [in the religion], for verily every bidah (innovation) is misguidance.” [Abu Dawud] It was related by at-Tirmidhi, who said that it was a good and sound hadeeth.
Hadith 28, 40 Hadith an-Nawawi
And with the grace of Almighty, Blacks and freed slaves did become the Imams and Rulers of Muslims in almost all places wherever Islam prevailed including Iran, Arabia, Africa, Europe, and India.
Note, that all these places had been the seats of some of the mightiest empires based on race, ethnicity, and blood purity.
India had long been the epicenter of racism and casteism since the rise of Hindu-Brahmanism on the subcontinent.
But when Muslim armies conquered India, Qutubuddin Aibak, a slave became the ruler and governor of India. And he was the first Muslim ruler of India.
Several slave dynasties arose in other parts of the world too. Mamluk Sultans of North Africa and the Middle East rose to political power despite being slaves.
Malik Ambar who created a powerful Muslim state in Deccan India was an Ethiopian.
He was sold as a slave in his childhood by his parents and was further sold and purchased several times.
Due to his sheer determination, he went on to create a long-lasting legacy of governance that is unparalleled in the history of the world.
He is also credited with carrying out extensive revenue reforms, public works, and improving the public infrastructure in South India.
There are scores of such instances in the history of Islam. Muslims should be proud of their glorious past and heritage.
In the ancient and medieval world, no other civilization has ever provided such an enabling environment and opportunity for Blacks, slaves, and other oppressed classes to rise to political power.
Even if they did show some kindness to them for some reason, they have never let them become their rulers. It’s a feat achieved only by Muslims.
And all this happened during a period categorized as dark-ages by Europeans. Even in today’s so-called modern age, other civilizations have not been able to accord the same respect to Blacks as Muslims did in the past.
So what is the reason that Muslims have been more successful in controlling racist surges than the West and other societies?
The answer lies in Islam which Muslims across the world diligently aspire to follow in every aspect of their life.
Islam emphasized on freeing of slaves
Narrated Ibn `Umar: Umar bin Khattab got some land in Khaibar and he went to the Prophet (ﷺ) to consult him about it saying, “O Allah’s Messenger (ﷺ) I got some land in Khaibar better than which I have never had, what do you suggest that I do with it?” The Prophet (ﷺ) said, “If you like you can give the land as endowment and give its fruits in charity.”
So `Umar gave it in charity as an endowment on the condition that would not be sold nor given to anybody as a present and not to be inherited, but its yield would be given in charity to the poor people, to the Kith and kin, for freeing slaves, for Allah’s Cause, to the travelers and guests; and that there would be no harm if the guardian of the endowment ate from it according to his need with good intention, and fed others without storing it for the future.”
Sahih al-Bukhari 2737
It was narrated from Bishr, from Ibn ‘Awn, from Nafi’, from Ibn ‘Umar who said: “Umar acquired some land at Khaibar. He came to the Prophet and consulted him about it. He said: ‘I have acquired a great deal of land, and I have never acquired any wealth that is more precious to me than it. What do you command me to do with it?’
He said: ‘If you wish, you may freeze it and give it in charity.’ So he gave it in charity on condition that it would not be sold or given away, and he gave it in charity to the poor, relatives, to emancipate slaves, for the cause of Allah, for wayfarers and guests. There is no sin -on the administrator- if he eats (from it) or feeds a friend, with no intention of becoming wealthy from it.'” These are the wordings of Isma’il.
Sunan an-Nasa’i 3600
Islamic emphasis on Justice and Equality
Islam lays great emphasis on justice and equity in both theory and practice. Islamic laws are justice-oriented and deeply egalitarian in character.
Holy Quran is full of verses on these aspects. On the aspect of Justice, Quran says that when you judge between people, you judge with justice and equity (al-Quran 4:48).
It enjoins human beings to stand firm in the way of justice even if it is against themselves or their parents and relatives (al-Quran 4:135).
Quran says that Allah will neither guide nor forgive those who disbelieve or commit wrong and injustice.
It commands justice, the doing of good, and liberality to kith and kin (al-Quran 16:90). The aspect of justice and fairness is applicable in penal laws as well.
Quran provides that one should not be deprived of his or her life and personal liberty except by way of justice and law (al-Quran 6:151). Prophet Muhammad (PBUH) said that “Allah will not be merciful to those who are not merciful to humankind” (Bukhari).
On the aspect of Equality, the Holy Quran states that Allah does not discriminate against anyone in bestowing his bounties (al-Quran 17:20).
It provides, that the entire humankind has common ancestors and that all human beings have been created from a single pair of a male and a female, and then divided into different nations and tribes so that they can recognize and identify each other and not that they discriminate or hate each other (al-Quran 49:13).
Holy Quran states that the creation of the heavens and the earth, and the variations in languages and colors are but signs of Allah for those who understand and ponder (al-Quran 30:26).
It says further that the most honored ones in the sight of Allah are the ones who are most righteous and that Allah has full knowledge and is well acquainted with all things. So the criteria of honor in Islam are piety and righteousness and not skin color, fairer or darker.
Conclusion
To conclude, Muslims have been quite successful in containing the evil of racism through divine Islamic sanctions, justifications, and by taking substantive steps in bringing structural reforms in the pre-Islamic Arab society.
People from low social orders like slaves and servants were proactively trained and installed in high rungs of power and authority.
This was made possible as Prophet Muhammad (s) unequivocally condemned all notions of racism and ethnic supremacy till his last breath.
He inspired Muslims to strive and struggle for justice, equality, and dignity for all human beings.
As a result, the notion of Islamic brotherhood regardless of race and ethnicity became akin to an article of faith in Islam.
O people, verily your Lord is one and your father is one. Verily, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action.
Sahih at-Tirmidhi, Ahmad (22978)
Works Cited
- Abdullah, Yusuf Ali. Holy Quran. Goodword Books, 2019.
- Bukhari, Muhammad ibn Ismail, and Muhammad Muhsin. Khan. Sahih Al-Bukhari: the Translation of the Meanings of Sahih Al-Bukhari: Arabic-English. Darussalam Pub. & Distr., 1997.
- Tirmidhi, Muhammad ibn Isa, et al. English Translation of Jāmiʻ at-Tirmidhī = Jāmiʻ Al-Tirmidhī. Darussalam, 2007.
- Nawawī. Riyad as-Salihin = The Gardens of the Righteous. Tughra Books, 2014.
- Khaṭīb al-Tibrīzī, Muḥammad ibn ʻAbd Allāh , and James Robson. Mishkat Al-Masabih. Sh. Muhammad Ashraf, 1999.
- Atul, Atul. “Deconstructing the Subaltern Roots of Islam in the Indian Context.” Justice Mirror, Atul, 4 Apr. 2019, justicemirror.com/2019/04/04/deconstructing-the-sub-altern-roots-of-islam-in-the-indian-context/.
