As a "minority within the minority" in Britain, we often feel a lack of affiliation, disappointment, frustration and isolation from the larger Muslim community, but the matter has begun to change. With these phrases, Muslim writer Naima Robert summed up the reality of black Muslims in the United Kingdom in an article in the British newspaper, The Guardian.

Robert - who is also the founder of the British Muslimah Writers Forum - confirmed on the basis of a previous study conducted by the British Muslim Council that British black Muslims "of African or Caribbean origins" constitute only 10% of the total number of Muslims in the United Kingdom, while the majority are from People of Asian, Arab and white descent.

The author believes that although Islam does not at all justify racist ideas and knows no way for them, the fact remains that due to a combination of ignorance, cultural identification and the legacy of colonialism, many South Asians have varying degrees of prejudice and prejudice towards black citizens.

A survey conducted by the Muslim Census organization, which is interested in monitoring and following up the Muslim community in Britain, among young Muslims of African and Caribbean origins, showed that 82% of those questioned had experienced racist attitudes by friends or other Muslim families.

Another study conducted by the British Black Muslim Forum showed that 63% of the respondents said that they do not feel belonging to the Muslim community, while 49% of them confirmed their exposure to racist stances inside mosques or during religious events.

In recent years, the author asserts that some steps have been taken to rectify this imbalance. For the first time, the Muslim Council of Britain held a symposium entitled "A Black and Proud Muslim" in 2019 that brought together academics, scholars and senior community figures to discuss the way black Muslims are viewed in Britain and how they are treated.

The symposium paved the way for an initiative aimed at improving the level of representation of this category of Muslims, and various platforms were created for them on some specialized channels and via the Internet.

But the great transformation - according to the author - was during the last summer, when the killing of George Floyd and the "Black Lives Matter" protests in the United States sparked a broad and unprecedented debate in Britain about "anti-blackness" in general, so African and Caribbean Muslims began to speak more frankly. Ever about their pain and suffering, other Muslims have already started listening.

These discussions resulted in many events in which black Muslims “expressed the truth of their reality.” The discussions extended beyond racism to highlighting the contributions of blacks to Islamic history - in Africa, Arabia, Europe and the Americas - from the dawn of Islam to our modern era.

The author concludes that with the increase in the awareness of a group of institutions of the importance of this issue, and with the consolidation of black Muslims in Britain their ties to each other, their voice has now become stronger and clearer and they have become more confident in their diverse identity, and there is actually now a "real renaissance" for this group, which is not only good. For the Muslim community in the United Kingdom but for the whole British community.