History · Interfaith · Religion

Prophet Muhammad’s Example of Anti-Racism

Islam and Anti-Racism

Published on Huffington Post (February 23rd, 2015)

Relations between different ethnic and religious groups in the Middle East, US, and EU are deteriorating at a rapid pace. Across these three areas, Muslims are pitted against non-Muslims and black and brown people are pitted against white. What is needed now more than ever is a role model whose teachings counter bigotry and whose acts serve as a model for coexistence. I believe that role model is none other than Prophet Muhammad. Approximately 1,400 years before the Civil Rights movement in the US and the anti-apartheid campaign in South Africa, the Prophet Muhammad dealt with the issues of xenophobia and prejudice in Saudi Arabia. In this short piece, I highlight how the Prophet fought against the idea of judging individuals and groups based solely on their skin color and ancestry.

Prophet Muhammad’s anti-racist views are seen in his friendship with Bilal ibn Rabah, a black slave who rose to a leading position within the Muslim community of 7th century Arabia. One story relates how Muhammad defended Bilal after Abu Dharr Al-Ghifari, one of the Prophet’s companions, called Bilal “the son of a black woman.” Annoyed with this emphasis of identifying people by skin color, Muhammad criticized Abu Dharr by stating “you are the man who still has the traits of ignorance in him.” The Prophet’s reference to Abu Dharr’s ignorance refers to the “pre-Islamic” state of jahiliyyah, an Arabic term meaning “the state of ignorance of Divine guidance.” This period of Arab history before Muhammad’s arrival was marked by “barbarism” and “lawlessness,” as described in the Quran. The Prophet’s anti-racist mentality helped lead Arabs out of this darkness and into the light by guiding them onto the path of justice and equality.

Bilal, who other Muslims referred to as “master” because of his knowledge and grace, became the muezzin of the Prophet, meaning that he was responsible for calling Muslims to the five daily prayers. In choosing Bilal for this honorable role, Muhammad demonstrated that social exclusion and subordination based upon skin color was not to be permitted in an Islamic society.

Before Muhammad revealed his message, Arabs were overly proud of their tribal and ethnic identities, so much so that tribes and ethnic groups became the social standard of society. The Prophet’s teachings changed all of that. He emphasized the importance of piety as the hallmark of respect. In challenging Abu Dharr, Muhammad showed that he was willing to rebuke even his closest companions if that person denigrated someone because of his or her ethnicity. The Prophet believed that this form of “tribalism,” or al-asabiyyah in Arabic, was cancerous because it drove people to ethnic loyalties even if that meant they supported oppression and injustice.

The Prophet’s Last Sermon at Mount Arafat in 632 AD is perhaps his most noteworthy manifestation of anti-racism. In his speech, Muhammad stated that “An Arab has no superiority over a non-Arab, nor a non-Arab has any superiority over an Arab … a white person has no superiority over a black, nor does a black have any superiority over white except by piety and good action.” The Last Sermon is the culminating point of Muhammad’s life. He challenged a disunited population that was constantly engaged in warfare by calling on people to unite under a banner of humanity. By distancing himself from the tendency to categorize others based upon ethnicity, the Prophet preceded the words of Martin Luther King Jr., whose “I Have a Dream” speech called for African Americans to be judged not by the color of their skin, but by the content of their character.

Muhammad’s message of anti-racism is especially important during February, which is Black History Month in the US. Al-Hajj Malik El-Shabazz, the African American civil rights leader who is more commonly called Malcolm X, reflected Muhammad’s insistence on harmony. After he performed Hajj, the Islamic pilgrimage, El-Shabazz wrote home to his friends that all Muslim pilgrims in Mecca accepted the “Oneness of God.” He added that white people in the US should echo the Muslim pilgrims and “cease to measure and hinder and harm others in terms of their differences in color.” El-Shabazz’s anti-racism perspective mirrors Muhammad’s spirit of friendship and inclusivity. Like the Prophet, El-Shabazz is a role model for the anti-racism movement.

I consider Muhammad to be a quintessential anti-racist figure because he promoted peace and equality. Without a doubt, he advanced human rights in an area of the world that had no previous experience with this practice. Non-Muslims who belittle the Prophet as a racist murderer have certainly not considered the examples highlighted above.

To further promote better relations between Muslims and non-Muslims as well as people of different skin colors, it is imperative that media outlets highlight Muhammad’s anti-racist ethos. Rather than being a divisive figure, Muhammad is an inspiration for those working to rid the world of the evil of racism.

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13 thoughts on “Prophet Muhammad’s Example of Anti-Racism

  1. Are you aware that the section of the final sermon quoted is a modern addition (in SFH Faizi’s 1987 book “Sermons of the Prophet)? The basic hadith which has been falsified is from Al-Tabari Vol 9 pp 112-3, the one which says “Treat your women well for they are as domestic animals with you”.

    As for “peace and equality”, Mohammed created a radical inequality between Muslims and non-Muslims so his divisions were based on religion but not on race. He also brought war to Arabia which he converted by conquering (details provide if required).

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    1. Al-Tabari is a historian who wrote a book centuries after prophet (p.b.u.h) death … there a numerous problems with his accounts … here r the details …

      http://www.youtube.com/watch?v=ySVyWxMonwc

      Further The Status of Woman in Islam

      http://www.irfi.org/articles/articles_151_200/western_feminism_or_rights_of_wo.htm

      http://www.irfi.org/articles/articles_901_950/status_of_women_in_islam.htm

      http://www.missionislam.com/discover/status_of_women.htm

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  2. Al-Tabari is a historian who wrote a book centuries after prophet (p.b.u.h) death … there a numerous problems with his accounts … here r the details …

    http://www.youtube.com/watch?v=ySVyWxMonwc

    Further The Status of Woman in Islam

    http://www.irfi.org/articles/articles_151_200/western_feminism_or_rights_of_wo.htm

    http://www.irfi.org/articles/articles_901_950/status_of_women_in_islam.htm

    http://www.missionislam.com/discover/status_of_women.htm

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    1. I dare say Al-Tabari is unreliable but is made more so by the falsification of this particular hadith which is widely used on Islamic sites, and now by Huffington Post, to create a false impression of Mohammed as a pioneer of racial equality. I would like to know whether the blogger here has perpetuated this deception deliberately or in ignorance.

      I make no general claim about the status of women in Islam. It is a mixed picture and I found the first article on the subject both informative and persuasive. I mentioned the line about domestic animals only in order to point out the contrast between the benign false part of the final sermon which we often see and the ugly genuine part which we never do. I wonder why that is. Could it be for the same reason that we often see the “Whoever kills a soul” line quoted to give a benign impression of Mohammed whereas the complete verse and the following one give a very different picture.

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  3. Pingback: Why I Admire Muhammad: A Response To Islamophobes | Rilek1Corner.com

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