Note: abbreviations (PBUH) for “peace be upon him” and (ra) for “May Allah be pleased with him”
As the #BlackLivesMatter movement makes headlines across the country, many non-black minority communities in the United States have been forced to reflect on their communities’ stances on race and the fight for racial equality.
In particular, among my own concentrated Muslim community, and others across the United States, many residents and institutions have been recognizing: the lack of black individuals in our religious communities, rooted anti-black racism, or simply not enough advocacy or support towards black communities neighboring ours.
The question that arises from outsiders and members from the Muslim community in regards to this issue–where does the racism in Muslim communities stem from? Does it stem from religion? Or is it a byproduct of cultural and outside experiences?
The answer is obvious with even the most lackluster research efforts.
It is obvious what the stance on racism is in Islam, supported by the Prophet Muhammad’s (PBUH) “Last Sermon” in 632 A.C., in which he arguably becomes the first prominent religious figure to explicitly state that no person is above another by virtue of race or ethnicity.
“All mankind is from Adam and Eve, 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 a black nor a black has any superiority over white except by piety and good action.”
What becomes glaringly obvious here, is that the Prophet Muhammad (PBUH), a messenger sent by God, the man sent to guide the Muslims that followed him at that time and the millions that came after, explicitly rejected the notion of superiority among any person for their ethnicity or the color of their skin. What becomes glaringly obvious is that Islam forbids racism, yet the question boils down to why do some Muslims hold prejudice and stereotypes against the Black community, (both Muslim and non-Muslim)?
The issue is one with roots far beyond even the conception of the United States. In fact, the presence of racism in the Arab world was present (and addressed) during the time of the Prophet Muhammad.
In a specific instance, when Abu Dharr, a companion of the prophet, slipped and said about Bilal (ra) “son of a black woman”, there was nothing untrue about that statement. But it's the context and the way that it made Bilal (ra) feel that caused the Prophet (PBUH) to say to Abu Dharr (ra) that he had a share of jahiliya (i.e. pre-Islamic ignorance) inside of him. And Dharr (ra) in his sincere repentance narrates that incident himself and how he placed his face in the dirt so that Bilal (ra) could step on it. Bilal, instead, from his mercy, forgave Abu Dharr and kissed him on that very cheek.
What is important to recognize here is the distinction between what is religiously accepted and what were the cultural beliefs of the time. This is also translatable to lessons found today—one needs to separate Islam from racism, Muslims are not infallible and need to recognize the inherent prejudices in their communities and cultures, and how it completely clashes against the teachings of Islam.
Salma is a student at Stanford University hoping to pursue a field in the intersection of Computer Science and Law. Her interest in interfaith discussion stemmed from the ethnically diverse community she grew up in, and hopes to give others the ability to learn and become aware of the beliefs of different religions.
Disclaimer: The views and opinions expressed in this article are those of the authors and do not necessarily reflect the official views or positions of Converge Interfaith.
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