Islam does not indicate race as a superiority or weakness. It also warns those who evaluate people based on this criteria. Allah answers to the question of who is superior among people by saying it is the person who avoids disobedience the most is superior.[1] As it can be understood from this answer, it is not correct to classify or judge people within the framework of ‘issues that do not have the opportunity to choose’.
The definition the Prophet Muhammad (Peace and Blessings Be Upon Him) has given when he was asked what racism was, is still up-to-date in the 21st century: “It is to support your own race/nation, even if it is cruel.”[2] Unity in the religion of Islam is not based on race or nation, but by being a Muslim: “Believers are brothers, so make peace between your two brothers and beware of disobedience to Allah, so that you may receive His mercy.”[3]
The Prophet Muhammad (PBUH) constantly reminded people that nation or race should not be considered as a superiority or weakness among people. The Prophet Muhammad (PBUH) defines one who calls people to gather around the slogan of the superiority or weakness of a race, strives for this goal, and dies on this path as someone who does not follow His path.[4]
The Prophet Muhammad (PBUH) divided people into two classes and stated that the race or nation to which he belonged in this classification did not add anything to a person in terms of Islam and humanity: “O People! Allah has removed from you the pride of belonging to a race or nation and the custom of boasting about ancestors. People are of two groups: the good, pious, valuable person in the sight of Allah, and the sinful, miserable, unworthy person in the sight of Allah. Humans are Adam’s children. And Allah created Adam from dust.” [5]
In his last sermon before his death, the Prophet Muhammad (PBUH) emphasized the issue of racism and stated that Arabs have no superiority over non-Arabs, non-Arabs over Arabs, red-skinned people over blacks, and blacks over red-skinned people, except by piety and good action.”[6]
[1] Al-Hujurat, 13
[2] Abu Dawud, Al-Adab, 111-112.
[3] Al-Hujurat, 10.
[4] Abu Dawud, Al-Adab, 111-112.
[5] Al-Tirmidhi, Chapters on Tafsir , 49; D 5116 Abu Dawud, Al-Adab, 110-111.
[6] Ahmed Ibn Hanbal, V, 411.