By Cyril Anderson

 One of the strongest teachings in authentic Islam is that against the human disease of racism.  Indeed, perhaps no human mental disease is more poisonous or more alien to the spirit of Islam, or to that of any religion with truth within it than that of racism.

 Islam’s teachings against racism

Indeed, the teachings of Islam against racism by its greatest figures could not be much more plain; traditions from the Imams of Muhammad’s descendants tell us that anyone with even a hint of racism within him will not even smell paradise.  These are very strong words and must be reflected upon seriously by all Muslims.  We must examine ourselves constantly and work to eradicate this cancerous disease from ourselves, and from our community.

 Those of us who claim to be followers of Imam Mehdi as the just leader of humanity, yet harbor some feelings of racism within us should reflect on the fact that Imam Mehdi is said to have blood from many different origins within his geneology -- Arab, Persian, African, even European.  In terms of appearance, he could very well be a little bit of everything.  Indeed, we see deep lessons of the beauty of Islam even within this Sacred genealogy – for who is a better leader of all humanity to lead its people to justice and injustice than one who carries within his blood, within his DNA such a diversity of heritage? 

“We have created you of many languages and colors,” says God in the Qu’ran; “ that you may know one another.”  What a magnificent and timeless message!

This teaching is echoed in the saying of Muhammad in his last sermon that a white man is not superior to a black man, nor an Arab to a non-Arab.

 The trouble with racism

There are many philosophical and theological objections to racism. 

The main objection goes to the universal and common essential nature of all human beings.  That is that humans are all alike in that we are all created, men and women, with an immortal soul with Reason and Intelligence that is an image of that of our common Creator.  As such, we all have the right by natural law to be able to realize our human potential, unhindered.  Any attitude of racism undermines this by hindering the realization by a group of people, of their inner potential because of superficial external characteristics.  It is a judging of people as less or more human based on superficial characteristics that have nothing to do with the real inner characteristics and gifts on which our real, truly human nature is based.

 The attitude of racism sees certain people as not fully human, but rather as some sort of sub-human or quasi-human beast undeserving of full human dignity.  Racism, thus is a blatant form of disbelief in the Creator, because it denies the gift or tries to limit the gift of reason given by God to all humans.

Islam, through the institution of key teachings and rituals, is designed to combat this scourge of racism.

 Islam’s work to eradicate racism

First of all there are the rituals of Islam.  Hajj for example is a devastator of the concept of racism.  Explain how.  In hajj the people of the world coming together to one place in the middle of the desert for a common spiritual purpose.  This sea of humanity, dressed in identical, simple white seamless cloths is a breathtaking sight not soon forgotten by those privileged to witness it.  The sight of this mass of humanity of different colors and races and nations circling together the Kaaba in worship is a sight which fills those who see it with awe, solidifying their faith through the symbolic beauty of this congregation of the world’s people.  Another example is the sea of people standing together in prayer in the Plain of Arafat.  Or the people gathered together in a sort of yearly conference in Mina at the end of the Pilgrimage, where pilgrims are supposed to meet other Muslims from around the world to discuss and learn from each other.  It is a yearly university of astounding proportions. The meeting of people from all over the world while focused on worshipping the same One God is a ritual with incredible power and potential.

 Another noteworthy point to reflect on is Muhammad's example in terms of his companions.  Amongst his near companions were people from a variety of cultural and racial backgrounds, including Bilal the African and Salman the Persian.  Also noteworthy is the example of the companions and the wives of the imams, who married women from different cultures.  Indeed, the mothers of several of the imams, including, according to some early accounts, the mother of the imam of our age, imam Mehdi were black Africans.