Racism

At a glance

Racism is a destructive spiritual disease rooted in the delusion that one group of people possesses inherent superiority over others because of lineage, race, color, tribe, or homeland. In the Quranic worldview, this mindset is not merely a social flaw; it is an ancient arrogance pioneered by Iblis when he judged himself superior to Adam based on the material of his creation.

The Quran exposes how prejudice blinds human hearts, compelling people to dismiss divine guidance, scorn those who are vulnerable, and falsely claim God's exclusive favor. It shows how past nations and disbelievers repeatedly weaponized wealth, social status, and tribal pride to reject the truth and look down upon the messengers of God.

To cure this ailment, Islam strips away all superficial claims of distinction. It reminds humanity of their shared origin from dust and a single soul, establishing that genuine honor before Allah lies solely in piety and righteous deeds, while celebrating human diversity as a sacred sign of divine wisdom.

Key verses

1. Al-Baqarah 2:111: The paper examines this verse to show how racism often hides behind unfounded claims of exclusive divine election and salvation, which God dismisses as wishful thinking without proof.
2. Al-Ma'idah 5:18: The paper highlights this verse to refute the claim of special, unmerited closeness to God based on identity, establishing that all people are created humans judged fairly by their deeds.
3. Al-Baqarah 2:206: This verse illustrates the stubborn arrogance that drives prejudiced people to persist in wrongdoing and reject sincere advice out of misplaced pride.
4. Saba 34:35: The paper analyzes this verse to expose how the wealthy and influential conflate worldly blessings and large numbers with spiritual favor, falsely believing wealth protects them from divine punishment.
5. Al-Mu'minun 23:24: This verse captures how arrogant elites reject righteous leaders and prophets simply because they are ordinary human beings without material superiority.

Words to know

العُنْصُرِيَّة al-unsuriyyah

The belief that one is inherently superior to other people based on race, color, lineage, homeland, or tribe.

الحَمِيَّة al-hamiyyah

Fierce zeal, indignance, and intense anger, often driving a person to defend their clan even upon falsehood.

العَصَبِيَّة al-asabiyyah

Blind partisan loyalty where a person rallies to aid their kin or faction regardless of whether they are oppressive or wronged.

القَبَلِيَّة al-qabaliyyah

Tribalism, which is unconditional defense and partisanship for those who share the bond of shared ancestry.

الحِزْبِيَّة al-hizbiyyah

Factionalism, defined as rigid loyalty to one's sect, party, or political group in their actions, desires, and ideas.

الطَّائِفِيَّة al-ta'ifiyyah

Sectarianism, where a distinct group adheres rigidly to its narrow interests and dogmas while showing hostility to others.

الوَحْدَة al-wahdah

Unity and cohesion, where individuals and communities unite in purpose and living as a single collective nation.

Causes of racism

From the paper: «أسباب العنصرية»

The paper identifies five major internal drivers that fuel racism and prejudice:

• Arrogance and self-exaltation (العجب والاستعلاء): Pride is the root of all contempt. Iblis became the first racist when he refused God's command to prostrate to Adam, claiming superiority because he was created from fire while Adam was made of clay Al-Baqarah 2:34, Al-A'raf 7:12. This arrogance earns divine debasement Al-A'raf 7:13. Disbelievers throughout history mirrored this haughtiness, rejecting divine messengers out of sheer stubbornness An-Naml 27:14, Sad 38:2, and turning away in sinned pride when reminded to fear Allah Al-Baqarah 2:206.
• Delusion through wealth and supporters: Elites often assume their material affluence and numerous offspring are proof of God's favor and protection from punishment Saba 34:35, arguing that a true leader must possess more resources than them Al-Mu'minun 23:24. The Quran illustrates this in the parable of the two garden owners Al-Kahf 18:32-34, reminding humanity that wealth does not spare anyone from divine justice Ali 'Imran 3:116 and does not draw one closer to God without faith and good deeds Saba 34:37.
• Self-righteous sanctification (تزكية النفس): Prejudiced groups falsely praise themselves, claiming exclusive salvation or short punishments Ali 'Imran 3:23-24, Al-Ma'idah 5:18. The Quran warns that only Allah knows who is truly pure and pious An-Nisa 4:49, An-Najm 53:32, Fussilat 41:50, Al-Kahf 18:36.
• Boasting over innate creation: Boasting over physical strength, race, or skin color ignores that these are unearned divine gifts. Just as Aad boasted of their physical power Fussilat 41:15, Iblis boasted of his material origin Al-A'raf 7:11-12, a folly repeated by modern racist societies.
• Blind delusion in falsehood: Racists rely on fleeting power to oppress others, like the hypocrites in Madinah who arrogantly claimed the honorable would expel the lowly Al-Munafiqun 63:8, or the people of Shu'ayb who threatened him only because of his tribe Hud 11:91.

Manifestations of racism

From the paper: «مظاهر العنصرية»

Racism reveals itself through consistent behavioral patterns recorded in the Quran:

• Contempt for the vulnerable: Prejudiced minds inevitably look down upon those with less wealth or social standing. The nobles of Nuh's people refused faith because only the poor and humble followed him Hud 11:27, Ash-Shu'ara 26:111. Similarly, the chieftains of Quraysh demanded that the Prophet dismiss poor companions like Bilal and Salman before they would sit with him, prompting divine prohibition against turning away sincere believers Al-An'am 6:51-53.
• Challenging righteous leadership: Racists assume social dominance is their exclusive right. Communities rejected their prophets simply because they were ordinary mortals or lacked material wealth Al-Mu'minun 23:24, Al-Qamar 54:24-25. The Children of Israel objected to Talut's appointment as king because he lacked inherited nobility and financial abundance Al-Baqarah 2:247. Likewise, Quraysh protested that the Quran was not revealed to an elite chieftain of Makkah or Ta'if Az-Zukhruf 43:31, Sad 38:8.
• Persisting in transgression when advised: When confronted with their corruption, prejudiced individuals react with offended indignation, viewing ethical advice as an insult to their dignity Al-Baqarah 2:204-206.
• False claims of divine chosenness: Racism masks itself behind myths of inherent spiritual superiority. The People of the Book claimed that Paradise belonged exclusively to them Al-Baqarah 2:111, a claim the Quran refutes by demanding proof and establishing that divine reward belongs solely to whoever submits to Allah and performs good deeds Al-Baqarah 2:112, An-Nisa 4:123-124.

Quranic examples of racism

From the paper: «نماذج قرآنية في العنصرية»

The Quran documents historical examples to lay bare the reality of racism across various groups:

• The People of the Book: Prejudiced bias led them to divide even between angels, claiming Jibril was their enemy while Mika'il was their ally Al-Baqarah 2:97-98, Yusuf 12:66. They differentiated between prophets, accepting some while rejecting others An-Nisa 4:150-151. Although they once prayed for victory through the expected final prophet, they rejected the Prophet Muhammad when he arose from the Arabs instead of their own lineage Al-Baqarah 2:89. Their belief in racial exceptionalism led them to justify cheating Gentiles, claiming they bore no moral obligation toward unlettered peoples Ali 'Imran 3:75, and asserting they were God's beloved children with exclusive entry to Paradise Al-Ma'idah 5:18, Al-Baqarah 2:111-112.
• The Polytheists: Idolaters consistently derided prophets as mere mortals Ash-Shu'ara 26:111, Al-Mu'minun 23:24, Al-Qamar 54:23-25, questioned why revelations missed their prominent leaders Sad 38:8, Az-Zukhruf 43:31, and boasted of transient wealth and clans Saba 34:35, Al-Kahf 18:34-36. Pharaoh embodied tyrannical supremacy by dividing society into factions, enslaving and slaughtering the Children of Israel because of religious and ethnic prejudice Al-Qasas 28:4.
• The Hypocrites: Masking their malice, the hypocrites claimed to be peace-makers while spreading discord Al-Baqarah 2:11-12, refused righteous guidance out of sinful pride Al-Baqarah 2:206, and mocked sincere believers as foolish simpletons Al-Baqarah 2:13-14.

Remedying racism

From the paper: «علاج العنصرية»

Islam provides a comprehensive cure to uproot racial arrogance through clear theological principles:

• Remembering the common origin of creation: All humans stem from the same dust Al-Hajj 22:5 and descend from a single soul, Adam and his mate Hawwa An-Nisa 4:1. Remembering this common root dissolves superficial distinctions, transforming tribes and nations into avenues for mutual acquaintance rather than causes for boastful division Al-Hujurat 49:13, Al-Mulk 67:14.
• Establishing piety as the only standard of virtue: Islam completely abolishes nobility based on bloodline or wealth. Nobility before Allah is determined solely by piety and obedience Al-Hujurat 49:13. The bonds of faith, migration, and mutual sacrifice replace ancient tribal allegiances Al-Anfal 8:72-75, Al-Hashr 59:9. This was practically realized when Bilal, Salman, and Suhayb stood as brothers alongside Qurayshi leaders, and when Bilal ascended the sacred Ka'bah to call the adhan.
• Invalidating all racist pretexts: The Quran declares that accumulated fortunes and children will never avert God's punishment Ali 'Imran 3:10, At-Tawbah 9:55, Saba 34:35-37. Furthermore, variations in human skin color and spoken tongues are divinely intended signs of God's creative magnificence, not yardsticks of merit Ar-Rum 30:22. Lineage provides no spiritual immunity, as shown when the Prophet warned his own family that only faith and deeds matter before God Ash-Shu'ara 26:214, Al-Masad 111:1-2, Al-Mu'minun 23:101. The Quran strictly rebukes any return to ancestral disputes, calling believers to hold fast together in unity Ali 'Imran 3:98-100, Ali 'Imran 3:105.

Takeaways

1. Evaluate People by Character, Not Background

   Do not judge anyone by their ethnicity, accent, social status, or lineage. Honor before God belongs solely to those who cultivate inner piety and righteous action Al-Hujurat 49:13.

2. Welcome Moral Correction with Humility

   Beware of feeling defensive or insulted when someone reminds you to fear God. Yielding to pride when corrected is a distinct trait of arrogance condemned by the Quran Al-Baqarah 2:206.

3. Recognize Racial and Linguistic Diversity as Sacred Signs

   View the wide variety of languages, skin complexions, and cultures across humanity as wondrous signs of God's creative power, intended for mutual learning and enrichment Ar-Rum 30:22.

4. Never Rely on Lineage Over Personal Effort

   A distinguished family name or righteous ancestry will not benefit you in the sight of God if your own deeds are lacking Al-Mu'minun 23:101.

Reflect

• Have you ever caught yourself feeling superior to someone else because of your family background, nationality, or wealth?
• How do you typically react inside when someone offers you sincere advice or reminds you to be mindful of God?
• In what practical ways can you actively celebrate and protect the brotherhood of believers across ethnic and racial divides?

Go deeper

Linguistic meaning

Linguistically, the term unsuriyyah derives from 'al-unsur' (origin, race, or lineage). It refers to a person's root, ancestry, and social background, as well as the biological group or race to which one belongs.

Technical meaning

In technical usage, racism is the belief that one is distinctly superior to other people based on race, color, homeland, tribe, or biological descent, accompanied by discriminatory laws and behaviors that justify oppression.

How it differs from related terms

الحمية Tribal zeal

The paper explains that zeal denotes fierce indignation and anger; while racism is always condemned, hamiyyah can be praiseworthy if directed toward defending noble and positive truths.

العصبية Partisanship

The paper notes that asabiyyah specifically means rallying to aid one's clan or relatives against their opponents unconditionally, whether they are acting justly or unjustly.

القبلية Tribalism

The paper defines tribalism as partisan defense and support directed specifically toward those who share one's biological ancestry and tribal lineage, regardless of right and wrong.

الحزبية Factionalism

The paper defines hizbiyyah as rigid fanaticism toward one's political party, sect, or ideological group, aligning with them in all their actions, desires, and ideas.

الطائفية Sectarianism

The paper defines sectarianism as the unyielding adherence of a group bound by religion, sect, or creed to its narrow shared interests, displaying fanaticism against outsiders in truth or falsehood.

الوحدة Unity

The paper explains that unity is the direct opposite of racism, representing the complete cohesion of diverse individuals, tribes, and nations into a single unified community.

Every verse in the paper

All 78 verses the research paper discusses, grouped under its own headings.

Related terms «الألفاظ ذات الصلة»

The linguistic root asaba denoting binding things together «أصل مادة (عصب) تدل على ربط شيء بشيء(6).»

24:2

Causes of racism «أسباب العنصرية»

Main causes and drivers of racism «العنصرية تقف وراءها أسباب كثيرة ومتعددة تدفع إليها، وهذا بيان لأهم أسباب العنصرية»

2:34, 7:12

Entitlement to leadership «فهو الأحق بالرياسة(16).»

7:13, 27:14, 38:2, 2:206, 34:35, 23:24, 18:32-34, 3:116, 34:37, 3:23-24, 5:18, 4:49, 2:80, 2:111, 41:50, 18:36, 53:32, 7:11-12, 43:52, 41:15, 63:8, 11:91

Manifestations of racism «مظاهر العنصرية»

Key manifestations of racism «العنصرية لها مظاهر تتميز بها، وتعرف من خلالها، وأهم هذه المظاهر ما يأتي»

11:27, 26:111, 6:53, 6:51-52, 23:24, 54:25, 54:24, 2:247, 43:31, 38:8, 2:204-206, 2:111, 2:112, 4:123-124

Quranic examples of racism «نماذج قرآنية في العنصرية»

Racism among the People of the Book «عرف أهل الكتاب منذ القدم بعنصريتهم، واحتقارهم للشعوب الأخرى، وقد ذكر القرآن عدة مظاهر لعنصريتهم المقيتة، منها»

2:97-98, 12:66, 4:150, 4:151, 2:89, 3:75, 5:18, 2:111-112

Racism among the polytheists «العنصرية متأصلة في نفوس المشركين على اختلاف العصور والأماكن، وتتجلى عنصريتهم في عدة مظاهر، منها»

26:111, 23:24, 54:23-25, 38:8, 43:31, 34:35, 18:34-36, 28:4

Two aspects of racism in the verse «وتتبين عنصريته في الآية من أمرين»

2:11, 2:206, 2:12, 2:13-14

Remedying racism «علاج العنصرية»

The Islamic approach to curing racism «كان للإسلام منهجه المتميز في علاج داء العنصرية، وهذا العلاج يتمثل في أمور عدة»

22:5, 4:1, 49:13, 67:14, 8:72-75, 59:9

Islam's refutation of racist claims «لقد قضى الإسلام على كل دعاوى العنصرية التي يتمسك بها العنصريون، وأهم ما أبطل به الإسلام دعاوى العنصرية ما يأتي»

3:10, 9:55, 34:35-37, 30:22

Islamic rejection of discrimination by race, color, or language «فالإسلام نبذه لأي شكل من أشكال التمييز بين بني البشر بناء على أجناسهم أو ألوانهم أو لغاتهم،»

26:214, 111:1-2, 23:101, 3:98-99, 3:100, 3:105

About this source

Volume

12

Research paper

«العنصرية» (Racism)

Read the full paper (Arabic)

Encyclopedia of Thematic Tafsir of the Noble Quran, published by the Tafsir Center for Quranic Studies.

This study guide summarizes the Arabic research paper. For full scholarly detail, refer to the original. This preview has not been reviewed yet.

Related topics

• Arrogance الاستكبار
• Fairness الإنصاف
• Governance السياسة
• Injustice الظلم
• Justice العدل