Contemporary research on Islam in the U.S. tends to discuss intra-Muslim relations in terms of an “‘indigenous-immigrant’ divide” (Khabeer 2016, 12), with the terms “indigenous/native” and “immigrant” and denoting the two primary demographic groups that make up the Muslim population in the U.S.: Black American native Muslims and first and second-generation immigrant Muslims (Pew 2011, 2007). These terms are also used by scholars to describe the major schism among Muslim Americans and (pejoratively) by immigrant Muslims to distinguish between native (inauthentic) and immigrant (authoritative) “versions” of Islam (Grewal 2013; Khabeer 2016, 2009; McCloud 1995; Curtis 2008; Rouse 2004). Scholars explain that these strained relationships are caused both by cultural and religious differences and what Fanon describes as “racial superiority/inferiority complexes” (Khabeer 2016; Grewal 2009; Fanon 2008). This paper brings these questions of intra-Muslim relations and perceptions to the city of Philadelphia, where I have conducted two years of ethnographic fieldwork with Black and Arab American Sunni Muslims to understand how these groups relate in the city and how these relationships play out at one specific mosque. More specifically, I am interested in racial subjectivity and identity formation: How do U.S. racial ideologies fuse with Islamic ideals (e.g. of the ummah), imported ideas about race and difference from the Middle East, and everyday experiences to inform how my interlocutors—Palestinian, Syrian, Iraqi, and Black Americans —view themselves and others and narrate these differences? What role does race play in informing physical, cultural, and ideological divisions that exist between and among these communities? What work is being undertaken to break down these barriers across the city? How do the imams of the mosque I attend address—or not—these divisions? The goal of the paper is to emphasize some of the barriers to and problematics of solidarity—specifically, racism as manifest in anti-blackness and white, Arab, and immigrant supremacy—as well as some examples of coalition-building and solidarity work being undertaken in the city.