The disagreement turns on what the word “racism”actually means. If it names any antipathy, contempt, or stereotype that happens to involve phenotype, then of course one can find it scattered across virtually every literate society in human history, Islamicate societies included.

https://twitter.com/visamagician/status/2048790642738749813

But that usage drains the concept of analytical force and collapses precisely the distinction the original articulation was trying to draw.

“A meaning from his ﷺ saying ‘My Ahl al-Bayt are a source of safety for my Ummah’ came upon me that filled me with such ecstasy that, were it divided among all creation, it would encompass them. The allusion to it will come in the following inspired discourse, God willing:

https://twitter.com/redbridegroom/status/2037218614563262597

The Messenger of God ﷺ said: ‘My Ahl al-Bayt are a source of safety for my Ummah.’

Being somewhat relevant, here is Sh. Baha ud-Din al-Baytar’s reconciliation of the subordination of knowledge to the known object, and the known object being subordinate to knowledge.

https://twitter.com/redbridegroom/status/1990105342790041970

“Imam Muhyi al-Din [Ibn Arabi] speaks of the subordination of knowledge to the known object, meaning that knowledge is an unveiling, and unveiling follows what is unveiled. It is like a mirror that reveals the very thing placed before it, whatever that thing may be.

“In sum, their statement, ‘the whole exists through Him,’ admits of two meanings. The first: that existence is one, and it is none other than the Real, exalted is He, alone; and that existence is what has appeared in every thing and become determined through its determination.

https://twitter.com/jjinjjani/status/2020252682775388646

Thus that existence is ascribed to the thing insofar as the determination of that existence occurs within it. The thing itself has no existence other than this attributed existence; rather, it exists as the eternal divine existence.

Against substance dualism, Shaykh Ala al-Din ibn Mahmud al-Kirmani argues that the soul and the body are not two distinct substances but one single reality appearing under different manifestations.


He avoids calling this unity a “substance” in the philosophical sense, because that would preserve the dualism he seeks to overcome. Instead, he speaks of the human self as one reality that appears as embodied (tajassud) in one respect and as abstract (tajarrud) in another.

In 18th-century West Africa, Islam was a powerful counterforce to transatlantic slavery and European commercial influence. Historian Paul Lovejoy notes that Muslim-ruled states like Fuuta Toro systematically withheld captives from Atlantic traders after 1760,—
leading to 80% of enslaved peoples originating from non-Muslim regions in West-Central Africa. This resistance was rooted in earlier reform movements, beginning with the Mauritanian Nasir al-Din’s 1673-1677 revolt against Senegambian elites who profited from the slave trade.