Racial Prejudice and Race-Baiting Have Never Had a Place Among Us for Over 30 Years

بسم الله الرحمن الرحيم

Allah, The Most High, said:

وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for people of sound knowledge.[Ar-Rum. 22]

Allah, The Mighty and Majestic, said:

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

O mankind, We have created you from a male (Ādam) and female (Eve) (making you all of equal lineage) and We made you into nations and tribes that you may know one another (and fulfil each other’s rights). Verily, the most honourable of you with Allāh is the most pious of you (and not the noblest in lineage or most affluent) (so do not be boastful and belittle others). Indeed, Allāh is all-Knowing, all-Aware. [1]

Without delving too deeply, there has always been an ongoing conversation about whiteness, white privilege, blackness, the Black experience, and anti-black or anti-white attitudes.

Firstly, some misguided people cannot come to terms with the fact that our Creator decreed our nations and skin complexions. Coming from a family with diverse African inter-tribal marital relations—including Fulani, Mandinka, Wolof, Aku, Sereer and Hausa—and grandchildren, nieces and nephews of Pakistani, Caribbean and various white backgrounds, it is remarkable how Islam has brought us together. However, this does not mean people should feel pressured to marry outside their race or culture to prove they have no racial problem. Most people marry within their own nations. Rather, racial attitudes should be assessed by looking at the behaviour of individuals who commit crimes or treat others unfairly solely because of their race or cultural background.

Secondly, in light of discussions about whiteness and blackness, we have chosen to examine the issue briefly. Whiteness, as described by Critical Race Theory, is viewed not as a biological fact but as a socially constructed racial category associated with privilege, power and racial hierarchy, shaped by historical, social, economic and political forces. However, any race that is distanced from Islam and dominate others, be it black, white or Asian, has established systems that privileged some and disadvantage others. Even within nations, tribalism, clanism, prejudice and racism lead to oppression and discrimination, none of which can be justified. And whenever Muslims establish Islam and give precedence to piety over forbidden cultural practices, such un-Islamic practices become very rare in a Muslim society. Refer to the article, page 10 onwards.   https://salafidawahmanchester.com/2025/10/24/a-brief-examination-of-the-foundations-and-frontiers-of-human-rights/

Thirdly, regarding blackness, authors distinguish it from African ancestry, viewing it as a cultural phenomenon. They argue that one can be African American without being Black, or both. From this standpoint, Blackness encompasses meanings across past, present and future: culture, style, perspective, way of life, expectations, emotions, motivation, change and potential. Someone might say they were born to Black parents in an Atlanta neighbourhood and grew up immersed in the civil rights movement. Others trace how “blackness”, referring to skin colour, described a group’s external and internal traits, from ancient times, through the Middle Ages, into modern race theories.

After briefly reviewing points on Whiteness and Blackness, I encountered disturbing racist notions which, upon closer examination, appear to originate from misguidance and straying from Allah’s path. However, not every description of Whiteness and Blackness amounts to racial bias, prejudice, or bigotry. As Muslims, we must judge these discussions according to divine revelation, the lens through which we examine ideas, concepts, and beliefs. Some ideas, preferences, or practices, regardless of racial or cultural background, are simply habits we may not prefer, but which do not contradict Islamic principles. An African man preferring a spoon or fish and chips, or a white person preferring his nation’s food, is nothing to frown upon. Read here: https://salafidawahmanchester.com/2026/04/10/be-considerate-of-others-feelings-eat-or-politely-refrain-but-dont-criticise-frown-or-belittle/

When someone associates fish and chips with Whiteness, or Benachin with Blackness, there is no harm in doing so, given their respective European and West African associations. Likewise, certain habits related to dress, speech, and behaviour may express Whiteness or Blackness without contradicting Islam or constituting racial bigotry.

Finally, we should always return to the divine revelation when judging between ourselves. Even when people reject our views, we must treat them fairly, without generalising or responding with aggression. Cultural practices and historical associations should not immediately be regarded as racial ideology. Rather, every expression must be judged according to the divine revelation, not personal emotions or cultural assumptions. The two verses mentioned at the start of this article suffice to show that virtue is based on piety and righteous deeds, not race, as stated in Surah al-Hujurat, ayah 13. Labelling white people as devils in response to racism, or making monkey noises to mock black people, is nothing but misguidance. Rather, it is also the behaviour of someone who is thick as two short planks. The solution is to return to the Creator’s path: He created us from one male and one female, made us nations and tribes, and declared that the best are those who fear Him most. No theories or counter-theories about Blackness and Whiteness are needed.

Also, we should never become complacent when an individual or group commits racial injustice out of a flawed sense of superiority. Likewise, we reject all cultural practices, whether labelled as Whiteness or Blackness, that oppose Allah’s Shariah, including racist theories, White Supremacy, and Pan-Africanist views that exceed what the Creator has prescribed in the pursuit of justice. We thank Allah for guiding us to Islam and blessing us with brothers and friends from diverse clans, tribes, and nations. We accept all cultural practices that do not contradict Islam, and where differences arise, we discuss them rationally, without verbal abuse, arrogance, or scorn.

For over thirty years, we have not encountered a Salafi student of knowledge or Salafi Masjid committee member in the UK displaying anti-Black, anti-White, or anti-Arab prejudice. Such an attitude would have made it extremely difficult to remain among us. Although communities may establish centres for their own people, we have not witnessed racial domination or hostility among the Salafiyyun. Nor is there anything wrong with a centre having a majority from one race because of those who came together to fulfil a community need. The Aqeedah and Manhaj of a Salafi oppose racial prejudice, whilst allowing cultural practices that do not contradict Islam. Therefore, any who alleges anti-Black or anti-White attitudes – now or in future – must identify specific individuals, behaviours and tangible proof, rather than make vague accusations. We do not entertain virtue signalling, performative alliance, moral grandstanding or race-baiting. Legitimate concerns about racial antagonism or unfair treatment must be clearly identified and evidenced, not used to weaponise racial grievance, play the victim or portray legitimate criticism of misconduct as racial hostility. And Allah knows best.

[1] https://www.thenoblequran.com/q/#/search/49_13