By Dr. Maxwell Shimba | Shimba Theological Institute

Introduction

In recent decades, questions surrounding Islam’s attitude toward Black Africans have become increasingly relevant, particularly as some Islamic proponents seek to recruit African Americans by claiming that Islam is a “Black religion,” that its origins are African, or even that Muhammad himself was Black. This narrative is carefully constructed to appeal to Black audiences, while a different approach is used for non-Black groups. As such, it is crucial to scrutinize these claims, not through the lens of race or origin, but on the merits and actual teachings of Islam itself. This article draws primarily from Islamic sacred texts—the Qur’an and Hadith (specifically, Sahih al-Bukhari and Sahih Muslim)—to objectively evaluate Islam’s historical and scriptural relationship with Black Africans.

1. Africa Was Not the Cradle of Islam

Islam originated in the 7th century CE on the Arabian Peninsula, a region geographically situated in Asia, separated from Africa by the Red Sea. The claim that Islam is inherently African is historically inaccurate. The spread of Islam into Africa occurred after its birth in Arabia, and while Islam has a significant presence in Africa today, it did not originate there.
By contrast, Christianity’s presence in Africa dates back to the first century. Saint Mark, the author of the Gospel of Mark, was a North African Jew who preached Christianity in Egypt. From there, Christianity spread throughout North and sub-Saharan Africa. The early church recognized Black saints, such as Saint Moses the Black and Saint Tekla Haimanot (Ethiopia). Notably, one of the early church prophets and teachers was “Simeon Niger” (Acts 13:1), where “Niger” is Latin for “Black.” The first recorded African Christian was the Ethiopian official baptized by Philip (Acts 8:26–40).

2. Muhammad Was Not Black

Muhammad was an Arab from the Quraysh tribe, ethnically and phenotypically distinct from Black Africans. Multiple Islamic sources describe Muhammad as having a fair or white complexion:

Sahih al-Bukhari, Vol. 1, Hadith 63:
“While we were sitting with the Prophet, a man came and asked, ‘Who among you is Muhammad?’ We replied, ‘This white man reclining on his arm…’”
Sahih al-Bukhari, Vol. 2, Hadith 122:
Refers to Muhammad as a “white man.”
Sahih al-Bukhari, Vol. 2, Hadith 141:
“The whiteness of his armpits became visible when he raised his arms.”

It is therefore a historical and textual error to portray Muhammad as a Black African.

3. Muhammad and the Issue of Black Slaves

Muhammad owned Black slaves. Notable among them were Bilal, Abu Huraira, Usama ibn Zayd, and a young slave named Rabbah. Even today, in Saudi Arabia—the birthplace of Islam—the common word for “Black person” is “Abd”, meaning “slave.” This reflects a deeply ingrained social hierarchy based on race.

Example from Hadith:

On one occasion, a man freed a female slave who was his concubine. Upon hearing this, Muhammad auctioned the boy she bore, selling him for 800 dirhams (Sahih Muslim, Vol. 7, p. 83).
The penalty for adultery varied based on status:
A free man received 100 lashes and exile; a free woman was stoned to death; a slave woman received 100 lashes, but neither exile nor execution, because she was property and could be resold if she repeated the offense (Sahih al-Bukhari, Vol. 8:821, 822).

4. Islam’s Disparaging Attitude Toward Blacks

Islamic scriptures contain language and references that are derogatory toward Black people.

Muhammad referred to Black people as “raisins-heads” (Sahih al-Bukhari, Vol. 1, No. 662; Vol. 9, No. 256).
In another authentic hadith, Muhammad is quoted as saying, “Black people steal when they are hungry, and when they are full, they commit adultery” (Sahih Muslim).
Muhammad reportedly said, “You must obey your leader even if he is an Ethiopian slave with a flat nose”—a reference that reinforces both racial and class prejudice (Sahih Muslim, Vol. 9, pp. 46–47).

5. Islam and the Question of Freedom and Equality

Even if one were to erroneously claim that Islam began in Africa or that Muhammad was Black, these would not justify embracing Islam, particularly given its stance on human rights and freedom.

Islamic law and scripture do not champion religious freedom.
The Qur’an states:
“If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter he will be among the losers.” (Qur’an 3:85)

Islamic teachings include:

Men are superior to women: Qur’an 2:228
Women’s rights are half those of men:
- In testimony: Qur’an 2:282
- In inheritance: Qur’an 4:11
A man may beat his wife: Qur’an 4:34
A man may marry up to four wives: Qur’an 4:3
Muslims must fight until all opponents submit: Qur’an 9:5
A Muslim may not befriend Jews or Christians: Qur’an 5:54
Apostates must be killed: Qur’an 9:12
Theft punished by hand amputation: Qur’an 5:41
Adultery punished by flogging in public: Qur’an 24:2
No separation between religion and state: Qur’an 2:193
No dissent tolerated: Qur’an 4:59

These positions are in direct conflict with the ideals of civil and human rights.

6. Islam’s Contemporary Treatment of Black Africans

Claims that Islam cares about Black people are contradicted by ongoing abuses. For instance, Black Muslim communities in Sudan have been enslaved, persecuted, and massacred by Arab Muslims. Reports by the U.S. State Department have documented cases where Black Christians were captured and sold as slaves (U.S. State Dept., May 26, 1993).

7. The Christian Alternative

In contrast, Jesus Christ offers eternal life and true equality:
“There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” (Galatians 3:28)
“You will know the truth, and the truth will set you free.” (John 8:32)
“Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.” (Galatians 5:1–2)

Christian teaching makes no racial, gender, or social distinctions before God.

Conclusion

The claims that Islam is a religion for Black people, or that it is African in origin, are both unfounded and manipulative. True religious commitment must be based on the content of faith, not race or geography.
Know the truth. Follow the truth. Spread the truth.

References

The Qur’an, various translations (e.g., Abdullah Yusuf Ali, Sahih International).
Sahih al-Bukhari, English translation, available from Darussalam Publishers.
Sahih Muslim, English translation, available from Darussalam Publishers.
The Holy Bible, New International Version (NIV).
U.S. Department of State, Sudan Human Rights Reports (May 26, 1993).
“Saint Moses the Black,” Orthodox Church in America, oca.org.
“Acts of the Apostles,” Holy Bible, New Testament.
John L. Esposito, Islam: The Straight Path. Oxford University Press, 2016.
Bernard Lewis, Race and Slavery in the Middle East. Oxford University Press, 1992.

Bibliography

Esposito, John L. Islam: The Straight Path. Oxford University Press, 2016.
Lewis, Bernard. Race and Slavery in the Middle East: An Historical Enquiry. Oxford University Press, 1992.
Peters, F. E. Islam: A Guide for Jews and Christians. Princeton University Press, 2003.
“Saint Moses the Black.” Orthodox Church in America. https://www.oca.org/saints/lives
U.S. Department of State. “Sudan Human Rights Reports,” 1993.
The Holy Qur’an. Trans. Abdullah Yusuf Ali.
Sahih al-Bukhari and Sahih Muslim, Darussalam Publishers, various volumes.
The Holy Bible, New International Version.

Feel free to duplicate and distribute this tract for the purpose of education and truth.

Monday, July 7, 2025

Islam’s Attitude Toward Africans: A Critical Analysis