One Society and Multiple Ethnicities: A Study of the Efforts of the Prophet Muhammad (PBUH) and Imam Husayn (A.S.) to Eliminate Racial Discrimination

Throughout human history, ethnic differentiation has existed, and one of its consequences has been the emergence of abhorrent racism among societies. This racism ultimately led to numerous crimes, most of which were committed against minority groups. Therefore, the Prophet Muhammad (PBUH) and Imam Husayn (A.S.) sought to eliminate such racial discrimination through their actions, leaving behind significant and lasting impacts. Accordingly, the objectives of this study are:

To identify Islam’s approach to combating racism and to examine the Qur’anic concepts aimed at rejecting racial discrimination.
To explore the Prophet Muhammad’s (PBUH) methodology in combating racism, considering that Islam is a universal message intended for all human societies.
To clarify the Prophet’s (PBUH) relationship with non-Arabs and with the socially disadvantaged classes.
To explain the values of the Husayni movement, in which individuals participated independently of tribal affiliations, thereby demonstrating its inherently humanistic character.
To identify the nature of the relationship between Imam Husayn (A.S.) and his non-Arab supporters.

The main research question is:
How did the Prophet Muhammad (PBUH) and Imam Husayn (A.S.) succeed in eliminating racism through a series of important measures that served as safeguards against all forms of racial discrimination?
This study employs several methodologies. First, the inferential method was used to present evidence from Qur’anic concepts that reject racism. Historical information and events were then analyzed through the analytical method, leading to specific conclusions. The study relies on numerous sources, particularly historical works such as Tarikh al-Tabari, Nafas al-Mahmum, and Siyar A'lam al-Nubala'. It also draws upon hadith collections from which narrations condemning racism were extracted, including Tuhaf al-'Uqul and Sunan al-Nasa'i, among others. Furthermore, modern studies addressing topics related to this research were consulted. Qur’anic exegeses were also utilized to understand the verses cited in the study. In addition, the descriptive method was employed without intervening in the determination of variables; thus, the topic or event was presented and its outcome subsequently examined.
Findings
An Introductory Perspective on Racism
This study examines aspects of the history of racism and the formation of civilizations and ethnic groups. Over time, civilizations came to represent not a homeland but rather a particular ethnicity. Thus, Roman civilization belonged exclusively to the Romans, and Sasanian civilization exclusively to the Persians, and so forth. Elements considered foreign were excluded from each civilization. One reason for this may be that civilizations became symbols of identity for their founders and descendants. For example, if the founder of a civilization originated from Athens, ethnic affiliation with that city became its defining characteristic, while all others were marginalized. Likewise, non-white individuals might perceive physical defects in white individuals, and similar patterns can be observed in all forms of racial prejudice.
The Islamic Call to Combat Racism
This study explores Islam’s call to combat racism through Qur’anic verses, since the Noble Qur’an serves as the primary foundation and criterion of this message.
The Prophet Muhammad’s (PBUH) Methods of Combating Racism
This section examines the Prophet’s efforts to dismantle racial barriers through a series of stages that ultimately led to the complete abolition of the concept of racism, which only re-emerged due to the actions of later tyrannical individuals.
The Prophet’s (PBUH) strategy for eliminating racism consisted of several interconnected approaches, including preaching, prophetic teachings, and practical actions. Through these efforts, he succeeded in transforming even the tribal and prejudiced elements of Quraysh and integrating them into a broader human community. Consequently, the Islamic community became the nucleus and representative of society itself. Social hierarchies were abolished during his era, and no individual held superiority over another except through faith and piety.
The discussion in this section focuses on three major themes: “the identity of Husayn’s supporters,” “the identity of Husayn’s enemies,” and “Husayn’s conduct toward his supporters.” The ultimate aim is to understand the Karbala uprising from the perspective of social justice and the effort to break racial barriers, which constitutes the central concern of this study. Karbala is a universal human message rich in lessons, insights, and values. It would be unjust, however, to view Karbala solely through the narrow lens of historical narration.
Research Conclusions
The study concludes that forms of racism have varied from one society to another, with each community establishing its own criteria for discrimination. The Prophet Muhammad (PBUH) was able to eliminate racism by emphasizing that Islam is a universal religion not confined by geography. Accordingly, participation in the Islamic community was open to all without exception—men and women, Arabs and non-Arabs, free persons and slaves alike.
The Prophet also employed various methods, including criticism of racist attitudes and the establishment of alternative values, such as making Islam and faith the true standards of social distinction and advancement. He further adopted practical measures, such as encouraging marriages between Arab women and non-Arab men to eliminate ethnic distinctions. Additionally, he praised and drew close to non-Arab companions because of their faith and devotion.
The Noble Qur’an played a major role in combating racism through verses that directly addressed the issue, such as: “Indeed, the most honorable of you in the sight of Allah is the most righteous of you” (Qur’an 49:13), along with many other verses. Thus, divine revelation itself served as a powerful instrument in opposing racism.
Since the criterion for determining an individual’s status in Islam is the level of their faith, Imam Husayn (A.S.) also contributed to the eradication of racism by accepting non-Arabs into his camp and by maintaining close emotional bonds with them. The small group present at Karbala on the Day of Ashura demonstrated that claims of Arab superiority were illusory and that pride in lineage could not determine the fate of Imam Husayn (A.S.), despite his possessing the noblest lineage of all. Moreover, the presence of non-Arab participants at Karbala highlights the profound and universal nature of the cause for which he stood.