Muhammad the Racist Mocks a Person’s Appearance to Humiliate Him Because of His Black Skin
Imagine a so-called prophet of God, revered by over a billion people, publicly ridiculing a man’s body—thin shanks, fleshy thighs, protruding buttocks—solely because of his black skin. This isn’t the stuff of ancient myths or forgotten folklore; it’s straight from the most sacred texts of Islam, Sahih Bukhari and Sahih Muslim. Welcome to the ugly truth about Muhammad the Racist, whose words reveal not divine wisdom, but a venomous prejudice that exposes Islam as the satanic fraud it truly is (a bigotry that also extended to other groups, contrary to myths about his supposed tolerance). These Hadiths aren’t mere slips—they form a pattern of humiliation aimed at black Africans, embedding racism into the core of this so-called perfect religion (an intolerance that was also directed at Jews and Christians). Critics have long shouted from the rooftops, but apologists bury it under layers of denial. Today, we rip off the veil, quote the evidence unfiltered, and confront the bigotry that taints Islam’s foundations forever.
The Shocking Hadith Evidence: Muhammad the Racist Targets Black Appearance
Let’s cut through the smoke. The primary sources—graded sahih (authentic) by Islamic scholars—overflow with Muhammad the Racist’s derogatory jabs at black people. Take Sahih Bukhari, Volume 9, Book 89, Hadith 256. Here, Muhammad describes Ju’ayfir al-Anmari, an Ethiopian slave whose freedom was under discussion:
> I saw him (Ju’ayfir) having thin shanks, fleshy thighs and (protruding) buttocks.
Picture the scene: Muhammad isn’t whispering this in private. He’s broadcasting it to his followers during a serious talk about emancipation. Thin legs like sticks, thighs puffed like balloons, buttocks sticking out like a cartoon—it’s cruel caricature, pure and simple. This wasn’t neutral observation; it was mockery designed to elicit laughs at a black man’s expense. In 7th-century Arabia, black slaves from Ethiopia (Habasha) were stereotyped this way, and Muhammad the Racist amplified it, turning human dignity into a punchline (a common practice within Muhammad’s system of slavery).
But Ju’ayfir’s humiliation is just the appetizer. Sahih Muslim, Book 41, Hadith 7028, delivers another gut-punch. As his caravan rolled along, Muhammad yelled at Anjasha, a black companion handling the mounts:
> O Anjasha! Drive slowly as you are driving (the mounts) which carry fragile glass vessels.
Fragile glass? That’s code for worthless, breakable junk. Variants in Sunan Abi Dawud sharpen the knife: Muhammad equates the black women riders to these vessels, implying their dark skin makes them clumsy, inferior cargo. No poetry here—just blunt racism reducing black women to objects.
Then there’s Musnad Ahmad, where Muhammad the Racist paints Hell’s gatekeeper as a monstrous black man: a black person with a huge head and body like a shield, blackness spotlighted as demonic terror. Why always the racial emphasis? Because Muhammad the Racist wired negativity to dark skin. In other narrations, like Sahih Bukhari 1:11:662, he mocks a black slave’s gait, calling followers to laugh at his swaying walk. These aren’t one-offs; they’re a symphony of scorn, performed publicly to teach lessons that reek of supremacy.
Islamic scholars like al-Nawawi in his Sharh Muslim admit the descriptive intent but dodge the racism. Yet the raw Arabic—words like aswad (black) laced with ugliness versus abyad (white) for purity—betrays them. Muhammad the Racist didn’t stutter; he stereotyped.
No Excuses: Context Doesn’t Absolve Muhammad the Racist
Apologists whimper, It was 7th-century Arabia! Tribal biases, slavery everywhere! Sure, prejudice festered like an open wound. But Muhammad? He claimed to be a mercy to the worlds (Quran 21:107), the final prophet erasing jahiliyyah (pre-Islamic ignorance). Instead, Muhammad the Racist perpetuated it, supercharging stereotypes with prophetic weight.
Look at Bilal ibn Rabah, Islam’s poster child for racial harmony. The black Ethiopian freed by Abu Bakr became the first muezzin. Noble, right? Wrong. In Sahih Bukhari, Book 57, Hadith 50, during Bilal’s adhan, Muhammad highlights his deep voice tied to his dark features, prompting laughter from the crowd. Affection? Please—laughter means mockery. Muhammad the Racist couldn’t resist the cheap shot.
His personal life screams bias too. Favorite wife Aisha? Fair-skinned beauty. Concubines like Maria the Copt? Lesser status, often sidelined. Hadiths contrast white allure with black repulsiveness, like in Ibn Majah where Muhammad prefers Yemenis (darker) but still elevates Arabs. Pattern recognized?
Ibn Hajar al-Asqalani’s Fath al-Bari on Bukhari notes the vivid descriptions, hinting at racial lens. Ex-Muslims like Ibn Warraq in Why I Am Not a Muslim and Ayaan Hirsi Ali demolish the defenses: this is bigotry baked into the sunnah. Quran 49:13 preaches equality? Hadiths laugh it off. Islam’s universal message crumbles under Muhammad the Racist’s weight.
Scholarly Table: Cataloging Muhammad the Racist’s Insults
To drive it home, here’s a breakdown of key Hadiths. No spin—just facts exposing the fraud:
| Hadith Source | Description by Muhammad the Racist | Racist Impact |
|————————|————————————————————-|——————————————–|
| Sahih Bukhari 9:89:256 | Ethiopian Ju’ayfir: thin shanks, fleshy thighs, protruding buttocks | Comical stereotype of black body |
| Sahih Muslim 41:7028 | Anjasha: Driving fragile glass vessels (black women riders) | Black women as worthless, breakable objects|
| Musnad Ahmad | Hell’s gatekeeper: black, huge head, shield-like body | Blackness = demonic evil |
| Sunan Abi Dawud 4:12 | Mocking black slave’s swaying gait | Public humiliation of movement |
| Sahih Bukhari 1:11:662 | Bilal’s voice/skin prompting laughter | Indirect jab at black appearance |
Authentic across madhabs. Memorize this—it’s Islam’s racist blueprint.
The Poisonous Legacy: Muhammad the Racist in Modern Islam
These aren’t museum pieces; Muhammad the Racist’s words pulse through Muslim societies today. Colorism festers: Gulf Arabs call black Africans abed (slave), echoing slave-trade eras Muhammad sanctified. Pakistanis shun dark skin; African Muslims in Sudan or Mauritania enslave darker kin, citing Hadiths.
Fatwas twist translations—poetic license!—but Arabic originals confirm the slurs. Sermons in Saudi mosques defend Anjasha as metaphor. Fraudulent cover-up. Even progressive Muslims sidestep, but social media erupts with #BilalPride while ignoring the laughs.
This racism isn’t peripheral; it’s prophetic. Quran’s silence lets Hadiths rule. Islam’s satanic core? A prophet humiliating the vulnerable, his mercy a mask for supremacy. Converts beware: you’re pledging to this.
Why Expose Muhammad the Racist? Truth Demands It
Whitewashing Muhammad the Racist dishonors victims past and present. Islam boasts flawless founder? These Hadiths shatter the illusion—bigotry, not brilliance. Seekers, crack open Bukhari, Muslim, Ahmad. Witness the thin shanks, glass vessels, demonic blackness. Judge: divine or diabolical?
In conclusion, Muhammad the Racist didn’t just mock; he humiliated black souls like Ju’ayfir and Anjasha, etching racism into Islam’s DNA. Apologists flail—context, culture—but the texts scream fraud. This satanic deception masquerades as revelation, poisoning minds for 1400 years. Reject the lie. Muhammad the Racist exposes Islam as the ultimate betrayal of humanity. Dig deeper, share widely—truth will outlast the taqiyya.
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