Coran, hadith et savants : Le Racisme: Difference between revisions
[unchecked revision] | [unchecked revision] |
mNo edit summary |
No edit summary |
||
Line 1: | Line 1: | ||
{{QualityScore|Lead=2|Structure=4|Content=4|Language=3|References=4}}Plusieurs passages du Coran et des Hadiths, font | {{QualityScore|Lead=2|Structure=4|Content=4|Language=3|References=4}}Plusieurs passages du Coran et des Hadiths, font appel à l'égalité entre les peuples en Islam. Pourtant, les textes scripturaires islamiques contiennent beaucoup de passages de de la véhémence et du rejet envers les Juifs , ce qui se {{QuranHadithScholarsIndex}} | ||
Many passages of the Qur'an and the hadith call for the equality of all peoples in Islam. Yet at the same time, Islamic scriptures contain agitation against the Jews which would be considered today to be anti-Semitism (see [https://wikiislam.net/wiki/Islamic_Antisemitism Islamic anti-Semitism]), and the Arabs and their language are given a superior place in the eyes of Allah and the tradition. Derogatory descriptions of black people, Ethiopians in particular, are found in sahih hadiths. Furthermore, overt racism against black people and Arab supremacism - the latter in the form of doctrine - are found in the works of many highly regarded Islamic scholars. All in all the picture of race, ethnicity, and what may be called "race-relations" is a complicated one in the Islamic tradition. | Many passages of the Qur'an and the hadith call for the equality of all peoples in Islam. Yet at the same time, Islamic scriptures contain agitation against the Jews which would be considered today to be anti-Semitism (see [https://wikiislam.net/wiki/Islamic_Antisemitism Islamic anti-Semitism]), and the Arabs and their language are given a superior place in the eyes of Allah and the tradition. Derogatory descriptions of black people, Ethiopians in particular, are found in sahih hadiths. Furthermore, overt racism against black people and Arab supremacism - the latter in the form of doctrine - are found in the works of many highly regarded Islamic scholars. All in all the picture of race, ethnicity, and what may be called "race-relations" is a complicated one in the Islamic tradition. | ||
Line 12: | Line 12: | ||
{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=49&tAyahNo=13&tDisplay=yes&UserProfile=0&LanguageId=2 altafsir.com]|2=(O mankind! Lo! We have created you male and female") [49:13]. Said Ibn 'Abbas: "This was revealed about Thabit ibn Qays when he made a remark about the man who did not make room for him to sit: 'What, the son of so-and-so [referring to his mother]'. The Messenger of Allah, Allah bless him and give him peace, said: 'Who mentioned that woman?' Thabit stood up and said: 'I did, O Messenger of Allah!' The Messenger said to him: 'Look at the faces of those present'. And when he looked, he asked him: 'What do you see?' He said: 'I see white, red and black people'. The Prophet said: 'Well, you are not better than any of them unless it be through [the good practice of] religion and God-fearingness'. Allah, exalted is He, then revealed this verse". Muqatil said: "On the day Mecca was conquered, the Messenger of Allah, Allah bless him and give him peace, ordered Bilal to climb on the roof of the Ka'bah and perform the call to prayer. 'Attab ibn Asid commented on this: 'Praise be to Allah, that Allah has taken my father to Him and made that he did not see this day'. Al-Harith ibn Hisham said: 'Did Muhammad not find any other caller to prayer except this black raven?' Suhayl ibn 'Amr said: 'Allah willing, he will change him'. Abu Sufyan, on the other hand, said: 'I am not going to make any comment; I am afraid that the Lord of heaven will divulge what I say!' Gabriel, peace be upon him, went to the Prophet, Allah bless him and give him peace, and informed him about what they said. The Prophet summoned them and asked them about what they said and they admitted it. Allah, exalted is He, then revealed this verse warning them against boasting about their lineages and abundance of wealth and against looking down on the poor".}} | {{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=49&tAyahNo=13&tDisplay=yes&UserProfile=0&LanguageId=2 altafsir.com]|2=(O mankind! Lo! We have created you male and female") [49:13]. Said Ibn 'Abbas: "This was revealed about Thabit ibn Qays when he made a remark about the man who did not make room for him to sit: 'What, the son of so-and-so [referring to his mother]'. The Messenger of Allah, Allah bless him and give him peace, said: 'Who mentioned that woman?' Thabit stood up and said: 'I did, O Messenger of Allah!' The Messenger said to him: 'Look at the faces of those present'. And when he looked, he asked him: 'What do you see?' He said: 'I see white, red and black people'. The Prophet said: 'Well, you are not better than any of them unless it be through [the good practice of] religion and God-fearingness'. Allah, exalted is He, then revealed this verse". Muqatil said: "On the day Mecca was conquered, the Messenger of Allah, Allah bless him and give him peace, ordered Bilal to climb on the roof of the Ka'bah and perform the call to prayer. 'Attab ibn Asid commented on this: 'Praise be to Allah, that Allah has taken my father to Him and made that he did not see this day'. Al-Harith ibn Hisham said: 'Did Muhammad not find any other caller to prayer except this black raven?' Suhayl ibn 'Amr said: 'Allah willing, he will change him'. Abu Sufyan, on the other hand, said: 'I am not going to make any comment; I am afraid that the Lord of heaven will divulge what I say!' Gabriel, peace be upon him, went to the Prophet, Allah bless him and give him peace, and informed him about what they said. The Prophet summoned them and asked them about what they said and they admitted it. Allah, exalted is He, then revealed this verse warning them against boasting about their lineages and abundance of wealth and against looking down on the poor".}} | ||
Dans un hadith, authentifié comme Sahih par al Albani <ref>[https://islamqa.info/ar/182686 Islamqa.info]</ref>, Muhammad a dit le message suivant durant son pélerinage d'Adieu (Le mot traduit par "Droiture" est taqwa - piété or religiosité): | |||
{{quote|1=[http://dailyhadith.abuaminaelias.com/2011/12/30/farewell-sermon-your-lord-is-one-your-father-is-one-your-lives-are-sacred/ Musnad Aḥmad 22978]|2= Abu Nadrah reported: The Messenger of Allah, peace and blessings be upon him, said during the middle of the day at the end of the pilgrimage,“O people, your Lord is one and your father Adam is one. There is no virtue of an Arab over a foreigner nor a foreigner over an Arab, and neither white skin over black skin nor black skin over white skin, except by righteousness. Have I not delivered the message?” They said, “The Messenger of Allah has delivered the message.”}} | {{quote|1=[http://dailyhadith.abuaminaelias.com/2011/12/30/farewell-sermon-your-lord-is-one-your-father-is-one-your-lives-are-sacred/ Musnad Aḥmad 22978]|2= Abu Nadrah reported: The Messenger of Allah, peace and blessings be upon him, said during the middle of the day at the end of the pilgrimage,“O people, your Lord is one and your father Adam is one. There is no virtue of an Arab over a foreigner nor a foreigner over an Arab, and neither white skin over black skin nor black skin over white skin, except by righteousness. Have I not delivered the message?” They said, “The Messenger of Allah has delivered the message.”}} | ||
Line 23: | Line 23: | ||
Unfortunately as we shall see in the following sections, such sentiments are somewhat undermined by some other sahih hadiths where we find prejudice against some Arab groups, and black people are used as negative imagery. In addition, many classical and modern Islamic scholars of high repute are guilty of promoting explicitly racist attitudes. | Unfortunately as we shall see in the following sections, such sentiments are somewhat undermined by some other sahih hadiths where we find prejudice against some Arab groups, and black people are used as negative imagery. In addition, many classical and modern Islamic scholars of high repute are guilty of promoting explicitly racist attitudes. | ||
==Race | ==''Race et appartenance tribale dans les textes islamiques''== | ||
===In the Quran=== | ===In the Quran=== | ||
Line 30: | Line 30: | ||
{{Quote|{{quran|49|13}}|O mankind! Lo! We have created you male and female, and have '''made you nations and tribes that ye may know one another'''. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.}} | {{Quote|{{quran|49|13}}|O mankind! Lo! We have created you male and female, and have '''made you nations and tribes that ye may know one another'''. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.}} | ||
====Lignées favorisées ==== | ====Lignées favorisées==== | ||
{{Quote|{{quran-range|3|33|34}}|'''God had chosen [''istafa''; lit. "taken 'the best' from"<ref>[http://ejtaal.net/aa/#hw4=h619,ll=1750,ls=h5,la=h2468,sg=h604,ha=h412,br=h554,pr=h93,aan=h337,mgf=h517,vi=h225,kz=h1360,mr=h364,mn=h783,uqw=h934,umr=h614,ums=h516,umj=h459,ulq=h1085,uqa=h249,uqq=h195,bdw=h524,amr=h371,asb=h550,auh=h897,dhq=h318,mht=h517,msb=h138,tla=h65,amj=h450,ens=h893,mis=h1231 Lane's Lexicon اصطفاه]</ref>]''' Adam and Noah and '''the families of Abraham and 'Imran in preference to others.''' They were '''descendants of one another'''; and God hears all and knows everything.}} | {{Quote|{{quran-range|3|33|34}}|'''God had chosen [''istafa''; lit. "taken 'the best' from"<ref>[http://ejtaal.net/aa/#hw4=h619,ll=1750,ls=h5,la=h2468,sg=h604,ha=h412,br=h554,pr=h93,aan=h337,mgf=h517,vi=h225,kz=h1360,mr=h364,mn=h783,uqw=h934,umr=h614,ums=h516,umj=h459,ulq=h1085,uqa=h249,uqq=h195,bdw=h524,amr=h371,asb=h550,auh=h897,dhq=h318,mht=h517,msb=h138,tla=h65,amj=h450,ens=h893,mis=h1231 Lane's Lexicon اصطفاه]</ref>]''' Adam and Noah and '''the families of Abraham and 'Imran in preference to others.''' They were '''descendants of one another'''; and God hears all and knows everything.}} | ||
Line 40: | Line 40: | ||
{{Quote|{{quran|5|64}}|'''The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter.''' Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time '''they kindle the fire of war''', Allah doth extinguish it; but '''they (ever) strive to do mischief on earth.''' And Allah loveth not those who do mischief.}}{{Quote|{{quran|17|4}}|We announced to the children of Israel in the Book: '''"You will surely create disorder twice in the land, and become exceedingly arrogant."'''}}{{Quote|{{quran|62|6}}|Say: '''"O you Jews, if you claim that you are the favourites of God apart from all men, then wish for death, if you speak the truth.'''}} | {{Quote|{{quran|5|64}}|'''The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter.''' Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time '''they kindle the fire of war''', Allah doth extinguish it; but '''they (ever) strive to do mischief on earth.''' And Allah loveth not those who do mischief.}}{{Quote|{{quran|17|4}}|We announced to the children of Israel in the Book: '''"You will surely create disorder twice in the land, and become exceedingly arrogant."'''}}{{Quote|{{quran|62|6}}|Say: '''"O you Jews, if you claim that you are the favourites of God apart from all men, then wish for death, if you speak the truth.'''}} | ||
=== | ===Dans les Hadiths et dans la Sira du Prophéte === | ||
==== | ====L'importance de la descendance ==== | ||
{{Quote|{{bukhari|4|56|711}}|Narrated Abu Dhar: The Prophet (ﷺ) said, '''"If somebody claims to be the son of any other than his real father knowingly, he but disbelieves in Allah, and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire."'''}} | {{Quote|{{bukhari|4|56|711}}|Narrated Abu Dhar: The Prophet (ﷺ) said, '''"If somebody claims to be the son of any other than his real father knowingly, he but disbelieves in Allah, and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire."'''}} | ||
==== | ====Origines raciales==== | ||
{{Quote|{{Al Tirmidhi||6|46|3931}}|Narrated Samurah bin Jundab: that the Messenger of Allah (ﷺ) said: '''"Sam was the father of Arabs, Yafith was the father of Romans, and Ham was the father of Ethiopians."''' <br>Grade: Da'if (Darussalam)}} | {{Quote|{{Al Tirmidhi||6|46|3931}}|Narrated Samurah bin Jundab: that the Messenger of Allah (ﷺ) said: '''"Sam was the father of Arabs, Yafith was the father of Romans, and Ham was the father of Ethiopians."''' <br>Grade: Da'if (Darussalam)}} | ||
==== | ====Egalité Raciale==== | ||
{{Quote|1=[https://islamweb.net/ar/library/index.php?page=bookcontents&ID=22393&idfrom=0&idto=0&flag=1&bk_no=6&ayano=0&surano=0&bookhad=0 Musnad Ahmad 22978]|2=Abu Nadrah reported: The Messenger of Allah, peace and blessings be upon him, said in the final days of the pilgimrage: "O people, your Lord is one and your father Adam is one. '''There is no favor of an Arab over a foreigner, nor a foreigner over an Arab, and neither white skin over black skin, nor black skin over white skin, except by righteousness.''' Have I not delivered the message?" <br> Grade: Sahih (authentic) according to Al-Arna’ut}}{{Quote|{{Al Tirmidhi||6|46|3955}}|Narrated Abu Hurairah: | {{Quote|1=[https://islamweb.net/ar/library/index.php?page=bookcontents&ID=22393&idfrom=0&idto=0&flag=1&bk_no=6&ayano=0&surano=0&bookhad=0 Musnad Ahmad 22978]|2=Abu Nadrah reported: The Messenger of Allah, peace and blessings be upon him, said in the final days of the pilgimrage: "O people, your Lord is one and your father Adam is one. '''There is no favor of an Arab over a foreigner, nor a foreigner over an Arab, and neither white skin over black skin, nor black skin over white skin, except by righteousness.''' Have I not delivered the message?" <br> Grade: Sahih (authentic) according to Al-Arna’ut}}{{Quote|{{Al Tirmidhi||6|46|3955}}|Narrated Abu Hurairah: | ||
that the Prophet (ﷺ) said: "'''People should stop boasting about their fathers who have died, while they are but coals of Hell, or they will be more humiliated with Allah than the dung beetle who rolls dung with his nose.''' Indeed Allah removed Jahiliyyah from you, and its boasting about lineage. [Indeed a person is either] a pious believer, or a miserable sinner. And '''people are all the children of Adam, and Adam was [created] from dust.'''" <br>Grade: Hasan (Darussalam)}} | that the Prophet (ﷺ) said: "'''People should stop boasting about their fathers who have died, while they are but coals of Hell, or they will be more humiliated with Allah than the dung beetle who rolls dung with his nose.''' Indeed Allah removed Jahiliyyah from you, and its boasting about lineage. [Indeed a person is either] a pious believer, or a miserable sinner. And '''people are all the children of Adam, and Adam was [created] from dust.'''" <br>Grade: Hasan (Darussalam)}} | ||
Line 56: | Line 56: | ||
Grade: Hasan (Darussalam)}} | Grade: Hasan (Darussalam)}} | ||
=== | ==='''Supériorité des Arabes, des Quraysh et des Bani Hashim sur les autres tribus et nations'''=== | ||
{{Quote|{{Muslim|30|5653}}|Wathila b. al-Asqa' reported: | {{Quote|{{Muslim|30|5653}}|Wathila b. al-Asqa' reported: | ||
Line 62: | Line 62: | ||
that the Messenger of Allah (ﷺ) said: '''"Whoever cheats the Arabs, he will not be included in my intercession, and my love shall not reach him."''' <br>Grade: Da'if (Darussalam)}}{{Quote|{{Muwatta|45||17}}|Yahya related to me from Malik from Ismail ibn Abi Hakim that he heard Umar ibn Abd al-Aziz say, "One of the last things that the Messenger of Allah, may Allah bless him and grant him peace, said was, ''''May Allah fight the jews and the christians.''' They took the graves of their Prophets as places of prostration. '''Two deens shall not co-exist in the land of the Arabs.''''"}}{{Quote|Ibn Sa'd, Vol. 1, p. 12| Ali Ibn Abi Talib, said: Verily the Prophet said: God divided the earth in two halves and placed (me) in the better of the two, then He divided the half in three parts, and I was in the best of them, then '''He chose the Arabs from among the people''', then He chose the Quraysh from among the Arabs, then He chose the children of ‘Abd al-Muttalib from among the Banu Hashim, then he chose me from among the children of ‘Abd al-Muttalib, and from them he chose me.<ref>Ibn Sa'd, Abu Abd Allah Muhammad. Kitab al-Tabaqat, vol i. Translated in English by S. Moinul Haq, Kitab Bhavan, 1784, Kalan Mahal, Daraya Ganj, New Delhi, India, 1972, p12.</ref>}}{{Quote|Ibn Taymiyya, Vol. 31, pp. 376-377|"A man married a maid-slave who bore him a child. Would that child be free or would he be an owned slave?" "Her child whom she bore from him would be the property of her master according to all the Imams (heads of the four Islamic schools of law) because the child follows the (status) of his mother in freedom or slavery. If the child is not of the race of Arabs, then he is definitely an owned slave according to the scholars, but the scholars disputed (his status) among themselves if he was from the Arabs - whether he must be enslaved or not because '''when A'isha (Muhammad's wife) had a maid-slave who was an Arab, Muhammad said to A'isha, `Set this maid free because she is from the children of Ishmael.''''"}} | that the Messenger of Allah (ﷺ) said: '''"Whoever cheats the Arabs, he will not be included in my intercession, and my love shall not reach him."''' <br>Grade: Da'if (Darussalam)}}{{Quote|{{Muwatta|45||17}}|Yahya related to me from Malik from Ismail ibn Abi Hakim that he heard Umar ibn Abd al-Aziz say, "One of the last things that the Messenger of Allah, may Allah bless him and grant him peace, said was, ''''May Allah fight the jews and the christians.''' They took the graves of their Prophets as places of prostration. '''Two deens shall not co-exist in the land of the Arabs.''''"}}{{Quote|Ibn Sa'd, Vol. 1, p. 12| Ali Ibn Abi Talib, said: Verily the Prophet said: God divided the earth in two halves and placed (me) in the better of the two, then He divided the half in three parts, and I was in the best of them, then '''He chose the Arabs from among the people''', then He chose the Quraysh from among the Arabs, then He chose the children of ‘Abd al-Muttalib from among the Banu Hashim, then he chose me from among the children of ‘Abd al-Muttalib, and from them he chose me.<ref>Ibn Sa'd, Abu Abd Allah Muhammad. Kitab al-Tabaqat, vol i. Translated in English by S. Moinul Haq, Kitab Bhavan, 1784, Kalan Mahal, Daraya Ganj, New Delhi, India, 1972, p12.</ref>}}{{Quote|Ibn Taymiyya, Vol. 31, pp. 376-377|"A man married a maid-slave who bore him a child. Would that child be free or would he be an owned slave?" "Her child whom she bore from him would be the property of her master according to all the Imams (heads of the four Islamic schools of law) because the child follows the (status) of his mother in freedom or slavery. If the child is not of the race of Arabs, then he is definitely an owned slave according to the scholars, but the scholars disputed (his status) among themselves if he was from the Arabs - whether he must be enslaved or not because '''when A'isha (Muhammad's wife) had a maid-slave who was an Arab, Muhammad said to A'isha, `Set this maid free because she is from the children of Ishmael.''''"}} | ||
====Quraysh==== | ====La Suprématie de la tribu de Quraysh==== | ||
{{Quote|{{Bukhari|4|56|704}}|Narrated Muhammad bin Jubair bin Mut`im: That while he was with a delegation from Quraish to Muawiya, the latter heard the news that `Abdullah bin `Amr bin Al-`As said that there would be a king from the tribe of Qahtan. On that Muawiya became angry, got up and then praised Allah as He deserved, and said, "Now then, I have heard that some men amongst you narrate things which are neither in the Holy Book, nor have been told by Allah's Messenger (ﷺ). Those men are the ignorant amongst you. Beware of such hopes as make the people go astray, for I heard Allah's Messenger (ﷺ) saying, ''''Authority of ruling will remain with Quraish, and whoever bears hostility to them, Allah will destroy him''' as long as they abide by the laws of the religion.' "}}{{Quote|{{Bukhari|4|56|705}}; see also {{muslim|20|4476}}|Narrated Ibn `Umar: The Prophet (ﷺ) said, '''"Authority of ruling will remain with Quraish, even if only two of them remained."'''}}{{Quote|{{muslim|20|4473}}|It has been narrarted on the authority of Abu Huraira that the Messenger of Allah (ﷺ) said: | {{Quote|{{Bukhari|4|56|704}}|Narrated Muhammad bin Jubair bin Mut`im: That while he was with a delegation from Quraish to Muawiya, the latter heard the news that `Abdullah bin `Amr bin Al-`As said that there would be a king from the tribe of Qahtan. On that Muawiya became angry, got up and then praised Allah as He deserved, and said, "Now then, I have heard that some men amongst you narrate things which are neither in the Holy Book, nor have been told by Allah's Messenger (ﷺ). Those men are the ignorant amongst you. Beware of such hopes as make the people go astray, for I heard Allah's Messenger (ﷺ) saying, ''''Authority of ruling will remain with Quraish, and whoever bears hostility to them, Allah will destroy him''' as long as they abide by the laws of the religion.' "}}{{Quote|{{Bukhari|4|56|705}}; see also {{muslim|20|4476}}|Narrated Ibn `Umar: The Prophet (ﷺ) said, '''"Authority of ruling will remain with Quraish, even if only two of them remained."'''}}{{Quote|{{muslim|20|4473}}|It has been narrarted on the authority of Abu Huraira that the Messenger of Allah (ﷺ) said: | ||
'''People are subservient to the Quraish''': the Muslims among them being subservient to the Muslims among them, and the disbelievers among the people being subservient to the disbelievers among them.}}{{Quote|{{muslim|20|4475}}|It has been narrated on the authority of Jabir b. 'Abdullah that the Messenger of Allah (ﷺ) said: | '''People are subservient to the Quraish''': the Muslims among them being subservient to the Muslims among them, and the disbelievers among the people being subservient to the disbelievers among them.}}{{Quote|{{muslim|20|4475}}|It has been narrated on the authority of Jabir b. 'Abdullah that the Messenger of Allah (ﷺ) said: | ||
'''People are the followers of Quraish in good as well as evil'''}}{{Quote|{{muslim|20|4477}}|It has been narrated on the authority of Jabir b. Samura who said: I joined the company of the Prophet (ﷺ) with my father and I heard him say: '''This Caliphate will not end until there have been twelve Caliphs among them'''. The narrator said: Then he (the Holy Prophet) said something that I could not follow. I said to my father: What did he say? He said: He has said: '''All of them will be from the Quraish.'''}}{{Quote|{{muslim|20|4480}}|It has been narrated on the authority of Jabir b. Samura who said: I heard the Messenger of Allah (ﷺ) say: '''Islam will continue to be triumphant until there have been twelve Caliphs.''' Then the Prophet (ﷺ) said something which I could not understand. I asked my father: What did he say? He said: He has said that '''all of them (twelve Caliphs) will be from the Quraish'''.}}{{Quote|{{bukhari|4|56|801}}|Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "'''This branch from Quraish''' will ruin the people." The companions of the Prophet (ﷺ) asked, "What do you order us to do (then)?" He said, '''"I would suggest that the people keep away from them.'''''}}{{Quote|{{Al Tirmidhi||6|46|3905}}|Narrated Sa'd: that the Messenger of Allah (ﷺ) said: '''"Whoever wishes to humiliate the Quraish then Allah will humiliate him."''' <br>Grade: Hasan (Darussalam)}} | '''People are the followers of Quraish in good as well as evil'''}}{{Quote|{{muslim|20|4477}}|It has been narrated on the authority of Jabir b. Samura who said: I joined the company of the Prophet (ﷺ) with my father and I heard him say: '''This Caliphate will not end until there have been twelve Caliphs among them'''. The narrator said: Then he (the Holy Prophet) said something that I could not follow. I said to my father: What did he say? He said: He has said: '''All of them will be from the Quraish.'''}}{{Quote|{{muslim|20|4480}}|It has been narrated on the authority of Jabir b. Samura who said: I heard the Messenger of Allah (ﷺ) say: '''Islam will continue to be triumphant until there have been twelve Caliphs.''' Then the Prophet (ﷺ) said something which I could not understand. I asked my father: What did he say? He said: He has said that '''all of them (twelve Caliphs) will be from the Quraish'''.}}{{Quote|{{bukhari|4|56|801}}|Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "'''This branch from Quraish''' will ruin the people." The companions of the Prophet (ﷺ) asked, "What do you order us to do (then)?" He said, '''"I would suggest that the people keep away from them.'''''}}{{Quote|{{Al Tirmidhi||6|46|3905}}|Narrated Sa'd: that the Messenger of Allah (ﷺ) said: '''"Whoever wishes to humiliate the Quraish then Allah will humiliate him."''' <br>Grade: Hasan (Darussalam)}} | ||
==== | ====Dénigrement des Bédouins==== | ||
{{Quote|{{Bukhari|4|56|703}}|Narrated Abu Huraira: | {{Quote|{{Bukhari|4|56|703}}|Narrated Abu Huraira: | ||
I heard Allah's Messenger (ﷺ) saying, "'''Pride and arrogance are characteristics of the rural bedouins''' while calmness is found among the owners of sheep. Belief is Yemenite, and wisdom is also Yemenite i.e. the Yemenites are well-known for their true belief and wisdom)." Abu `Abdullah (Al-Bukhari) said, "Yemen was called so because it is situated to the right of the Ka`ba, and Sham was called so because it is situated to the left of the Ka`ba."}}{{Quote|{{Bukhari|4|56|702}}|Narrated Abi Mas`ud: The Prophet (ﷺ) said, "From this side from the east, afflictions will appear. '''Rudeness and lack of mercy are characteristics of the rural bedouins''' who are busy with their camels and cows (and pay no attention to religion). Such are the tribes of Rabi`a and Mudar."}}{{Quote|{{Al Tirmidhi||6|46|3946}}|Narrated Abu Hurairah: "A man from Banu Fazarah gave a gift to the Prophet (ﷺ) of she-camel from his camels which they had taken at Al-Ghabah. So he reciprocated for it with something in return, but he was upset with it. So I heard the Messenger of Allah (ﷺ), upon [this] Minbar saying: ''''Indeed one of the men from the Bedouins gave me a gift so I reciprocated for it to the extent of what I had. Then he became very upset with me. By Allah! After my experience with this Bedouin man, I shall not accept a gift from anyone except from a Quraishi, Ansari, Thaqafi, or Dawsi.''''" <br> Grade: Sahih (Darussalam)}}{{Quote|{{Al Tirmidhi||6|46|3953}}|Narrated Ibn 'Umar: that the Messenger of Allah (ﷺ) said: "O Allah bless us in our Sham! O Allah bless us in our Yemen." They said: "And in our Najd [the Najd is the land of the Bedouins]" He said: "O Allah bless us in our Sham! O Allah bless us in our Yemen." They said: "And in our Najd" He said: '''"Earthquakes are there, and tribulations are there." Or he said: "The horn of Shaitan comes from there."''' <br>Grade: Sahih (Darussalam)}}{{Quote|{{cite web|url=https://sunnah.com/abudawud/25/32 |title=Sunan Abu Dawud 25:32 |publisher= |author= |date= |archiveurl= |deadurl=no}} See also [https://sunnah.com/ibnmajah/13/60 Sunan ibn Majah 13:60].|Narrated AbuHurayrah: The Prophet said: '''The testimony of a nomad Arab against a townsman is not allowable.'''}} | I heard Allah's Messenger (ﷺ) saying, "'''Pride and arrogance are characteristics of the rural bedouins''' while calmness is found among the owners of sheep. Belief is Yemenite, and wisdom is also Yemenite i.e. the Yemenites are well-known for their true belief and wisdom)." Abu `Abdullah (Al-Bukhari) said, "Yemen was called so because it is situated to the right of the Ka`ba, and Sham was called so because it is situated to the left of the Ka`ba."}}{{Quote|{{Bukhari|4|56|702}}|Narrated Abi Mas`ud: The Prophet (ﷺ) said, "From this side from the east, afflictions will appear. '''Rudeness and lack of mercy are characteristics of the rural bedouins''' who are busy with their camels and cows (and pay no attention to religion). Such are the tribes of Rabi`a and Mudar."}}{{Quote|{{Al Tirmidhi||6|46|3946}}|Narrated Abu Hurairah: "A man from Banu Fazarah gave a gift to the Prophet (ﷺ) of she-camel from his camels which they had taken at Al-Ghabah. So he reciprocated for it with something in return, but he was upset with it. So I heard the Messenger of Allah (ﷺ), upon [this] Minbar saying: ''''Indeed one of the men from the Bedouins gave me a gift so I reciprocated for it to the extent of what I had. Then he became very upset with me. By Allah! After my experience with this Bedouin man, I shall not accept a gift from anyone except from a Quraishi, Ansari, Thaqafi, or Dawsi.''''" <br> Grade: Sahih (Darussalam)}}{{Quote|{{Al Tirmidhi||6|46|3953}}|Narrated Ibn 'Umar: that the Messenger of Allah (ﷺ) said: "O Allah bless us in our Sham! O Allah bless us in our Yemen." They said: "And in our Najd [the Najd is the land of the Bedouins]" He said: "O Allah bless us in our Sham! O Allah bless us in our Yemen." They said: "And in our Najd" He said: '''"Earthquakes are there, and tribulations are there." Or he said: "The horn of Shaitan comes from there."''' <br>Grade: Sahih (Darussalam)}}{{Quote|{{cite web|url=https://sunnah.com/abudawud/25/32 |title=Sunan Abu Dawud 25:32 |publisher= |author= |date= |archiveurl= |deadurl=no}} See also [https://sunnah.com/ibnmajah/13/60 Sunan ibn Majah 13:60].|Narrated AbuHurayrah: The Prophet said: '''The testimony of a nomad Arab against a townsman is not allowable.'''}} | ||
==== | ====Dénigrement des Ethiopiens==== | ||
{{Quote|{{Al Tirmidhi||6|46|3691}}|Narrated 'Aishah: | {{Quote|{{Al Tirmidhi||6|46|3691}}|Narrated 'Aishah: | ||
that the Messenger of Allah (ﷺ) was sitting and we heard a scream and the voices of children. So the Messenger of Allah (ﷺ) arose, and it was '''an Ethiopian woman, prancing around while the children played around her'''. So he said: 'O 'Aishah, come (and) see.' So I came, and I put my chin upon the shoulder of the Messenger of Allah (ﷺ) and I began to watch her from between his shoulder and his head, and he said to me: 'Have you had enough, have you had enough?'" She said: "So I kept saying: 'No,' to see my status with him. '''Then 'Umar appeared.'''" She said: '''"So they dispersed."''' She said: "So the Messenger of Allah (ﷺ) said: ''''Indeed I see the Shayatin among men and jinn have run from 'Umar.' She said: 'So I returned.''''"<br>Grade: Hasan (Darussalam)}}{{Quote|{{Bukhari|1|11|664}}, {{Bukhari|9|89|256}}, {{Bukhari|1|11|662}}|Narrated Anas bin Malik: The Prophet (ﷺ) said to Abu-Dhar, '''"Listen and obey (your chief) even if he is an Ethiopian with a head like a raisin."'''}} | that the Messenger of Allah (ﷺ) was sitting and we heard a scream and the voices of children. So the Messenger of Allah (ﷺ) arose, and it was '''an Ethiopian woman, prancing around while the children played around her'''. So he said: 'O 'Aishah, come (and) see.' So I came, and I put my chin upon the shoulder of the Messenger of Allah (ﷺ) and I began to watch her from between his shoulder and his head, and he said to me: 'Have you had enough, have you had enough?'" She said: "So I kept saying: 'No,' to see my status with him. '''Then 'Umar appeared.'''" She said: '''"So they dispersed."''' She said: "So the Messenger of Allah (ﷺ) said: ''''Indeed I see the Shayatin among men and jinn have run from 'Umar.' She said: 'So I returned.''''"<br>Grade: Hasan (Darussalam)}}{{Quote|{{Bukhari|1|11|664}}, {{Bukhari|9|89|256}}, {{Bukhari|1|11|662}}|Narrated Anas bin Malik: The Prophet (ﷺ) said to Abu-Dhar, '''"Listen and obey (your chief) even if he is an Ethiopian with a head like a raisin."'''}} | ||
==== | ====La femme noire est le symbole d'une épidémie. ==== | ||
{{Quote|{{Bukhari|9|87|161}}, {{Bukhari|9|87|162}}, {{Bukhari|9|87|163}}|Narrated `Abdullah: The Prophet (ﷺ) said, "'''I saw (in a dream) a black woman with unkempt hair''' going out of Medina and settling at Mahai'a, i.e., Al-Juhfa. '''I interpreted that as a symbol of epidemic''' of Medina being transferred to that place (Al-Juhfa).}}{{Quote|{{Muslim|10|3901}}|Jabir (Allah be pleased with him) reported: There came a slave and pledg- ed allegiance to Allah's Apostle (may peace be upon him) on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah's Apostle (may peace be upon him) said: '''Sell him to me. And he bought him for two black slaves''', and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man)}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=243}} | {{Quote|{{Bukhari|9|87|161}}, {{Bukhari|9|87|162}}, {{Bukhari|9|87|163}}|Narrated `Abdullah: The Prophet (ﷺ) said, "'''I saw (in a dream) a black woman with unkempt hair''' going out of Medina and settling at Mahai'a, i.e., Al-Juhfa. '''I interpreted that as a symbol of epidemic''' of Medina being transferred to that place (Al-Juhfa).}}{{Quote|{{Muslim|10|3901}}|Jabir (Allah be pleased with him) reported: There came a slave and pledg- ed allegiance to Allah's Apostle (may peace be upon him) on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah's Apostle (may peace be upon him) said: '''Sell him to me. And he bought him for two black slaves''', and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man)}}'''Satan a l'apparence d'un homme noir'''{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=243}} | ||
<BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.1|page=521}}|I have heard that it was of him that the apostle said, ''''Whoever wants to see Satan let him take a look at Nabtal b. al-Harith!' He was a sturdy black man with long flowing hair, inflamed eyes, and dark ruddy cheeks.''' He used to come and talk with the Prophet and listen to him. He would carry what he had said to the hypocrites. Nabtal said, 'Muhammad is all ears. If anyone tells him something he believes it.' Allah sent down concerning him: 'To those who annoy the Prophet and say that he is all ears, say, 'Good ears for you.' For those who annoy the Apostle there is a painful punishment."}}{{Quote|{{citation|pages=471-472|title=The Sealed Nectar: Biography of the Noble Prophet|url=https://archive.org/details/TheSealedNectar-Alhamdulillah-library.blogspot.in.pdf/page/n399/mode/2up|author=Saifur-Rahman al-Mubarakpuri|page=399|publisher=Darussalam|year=1996|edition=1st}}|He [the prophet] sent Khalid bin al-Walid in Ramadan 8 A.H., to '''a spot called Nakhlah where there was a goddess called Al-‘Uzza''' venerated by the Quraish and Kinanah . . . On his return, the Prophet asked him if he had seen anything there, to which Khalid gave a negative answer . . . He went back again and there '''he saw a black woman, naked with torn hair. Khalid struck her with his sword into two parts.''' He returned and narrated the story to the Prophet, who then confirmed the fulfillment of the task.}}{{Quote|{{citation|pages=471-472|title=The Sealed Nectar: Biography of the Noble Prophet|url=https://archive.org/details/TheSealedNectar-Alhamdulillah-library.blogspot.in.pdf/page/n399/mode/2up|author=Saifur-Rahman al-Mubarakpuri|page=400|publisher=Darussalam|year=1996|edition=1st}}|Sa’d bin Zaid Al-Ashhali was also sent in the same month and '''on the same mission to Al-Mushallal to destroy an idol, Manat''', respected by both Al-Aws and Al-Khazraj tribes. '''Here also a black woman, naked with messy hair appeared wailing and beating on her chest. Sa’d immediately killed her''' . . .}}{{Quote|{{Muslim|5|2334}}|'Ubaidullah b. Abu Rafi', the freed slave of the Messenger of Allah (may peace be upon him), said: When Haruria (the Khwarij) set out and as he was with 'Ali b. Abu Talib (Allah be pleased with him) they said," There is no command but that of Allah." Upon this 'Ali said: The statement is true but it is intentionally applied (to support) a wrong (cause). The Messenger of Allah (may peace be upon him described their characteristics and I found these characteristics in them. They state the truth with their tongue, but it does not go beyond this part of their bodies (and the narrator pointed towards his throat). '''The most hateful among the creation of Allah is one black man among them (Khwarij). One of his hand is like the teat of a goat or the nipple of the breast.''' When 'Ali b. Abu Talib (Allah be pleased with him) killed them, he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. 'Ali said this twice and thrice. They then found him (the dead body) in a rain. They brought (his dead) body till they placed it before him (Hadrat 'Ali). 'Ubaidullah said: And, I was present at (that place) when this happened and when 'Ali said about them. A person narrated to me from Ibn Hanain that he said: I saw that black man.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. II|ISBN=0-88706-313-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=William M Brinner|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n435/mode/2up|page=267}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.1 |page=97}}<BR> {{citation|title=سيرة ابن هشام ت طه عبد الرؤوف سعد|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/7450|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=67}} | <BR>{{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.1|page=521}}|I have heard that it was of him that the apostle said, ''''Whoever wants to see Satan let him take a look at Nabtal b. al-Harith!' He was a sturdy black man with long flowing hair, inflamed eyes, and dark ruddy cheeks.''' He used to come and talk with the Prophet and listen to him. He would carry what he had said to the hypocrites. Nabtal said, 'Muhammad is all ears. If anyone tells him something he believes it.' Allah sent down concerning him: 'To those who annoy the Prophet and say that he is all ears, say, 'Good ears for you.' For those who annoy the Apostle there is a painful punishment."}}{{Quote|{{citation|pages=471-472|title=The Sealed Nectar: Biography of the Noble Prophet|url=https://archive.org/details/TheSealedNectar-Alhamdulillah-library.blogspot.in.pdf/page/n399/mode/2up|author=Saifur-Rahman al-Mubarakpuri|page=399|publisher=Darussalam|year=1996|edition=1st}}|He [the prophet] sent Khalid bin al-Walid in Ramadan 8 A.H., to '''a spot called Nakhlah where there was a goddess called Al-‘Uzza''' venerated by the Quraish and Kinanah . . . On his return, the Prophet asked him if he had seen anything there, to which Khalid gave a negative answer . . . He went back again and there '''he saw a black woman, naked with torn hair. Khalid struck her with his sword into two parts.''' He returned and narrated the story to the Prophet, who then confirmed the fulfillment of the task.}}{{Quote|{{citation|pages=471-472|title=The Sealed Nectar: Biography of the Noble Prophet|url=https://archive.org/details/TheSealedNectar-Alhamdulillah-library.blogspot.in.pdf/page/n399/mode/2up|author=Saifur-Rahman al-Mubarakpuri|page=400|publisher=Darussalam|year=1996|edition=1st}}|Sa’d bin Zaid Al-Ashhali was also sent in the same month and '''on the same mission to Al-Mushallal to destroy an idol, Manat''', respected by both Al-Aws and Al-Khazraj tribes. '''Here also a black woman, naked with messy hair appeared wailing and beating on her chest. Sa’d immediately killed her''' . . .}}{{Quote|{{Muslim|5|2334}}|'Ubaidullah b. Abu Rafi', the freed slave of the Messenger of Allah (may peace be upon him), said: When Haruria (the Khwarij) set out and as he was with 'Ali b. Abu Talib (Allah be pleased with him) they said," There is no command but that of Allah." Upon this 'Ali said: The statement is true but it is intentionally applied (to support) a wrong (cause). The Messenger of Allah (may peace be upon him described their characteristics and I found these characteristics in them. They state the truth with their tongue, but it does not go beyond this part of their bodies (and the narrator pointed towards his throat). '''The most hateful among the creation of Allah is one black man among them (Khwarij). One of his hand is like the teat of a goat or the nipple of the breast.''' When 'Ali b. Abu Talib (Allah be pleased with him) killed them, he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. 'Ali said this twice and thrice. They then found him (the dead body) in a rain. They brought (his dead) body till they placed it before him (Hadrat 'Ali). 'Ubaidullah said: And, I was present at (that place) when this happened and when 'Ali said about them. A person narrated to me from Ibn Hanain that he said: I saw that black man.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. II|ISBN=0-88706-313-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=William M Brinner|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n435/mode/2up|page=267}}<BR>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.1 |page=97}}<BR> {{citation|title=سيرة ابن هشام ت طه عبد الرؤوف سعد|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/7450|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=67}} | ||
|It is related by Damrah b. Rabi`ah-Ibn `Ata'-his father:Ham begat all those who are black and curly-haired, while Japheth begat all those who are full-faced with small eyes, and | |It is related by Damrah b. Rabi`ah-Ibn `Ata'-his father:Ham begat all those who are black and curly-haired, while Japheth begat all those who are full-faced with small eyes, and | ||
Line 82: | Line 82: | ||
====Other hierarchies, races, and tribes==== | ====Other hierarchies, races, and tribes==== | ||
{{Quote|{{bukhari|4|56|718}}; see also {{Al Tirmidhi||6|46|3950}}|Narrated Abu Bakra: The Prophet (ﷺ) said, '''"Do you think that the tribes of Juhaina, Muzaina, Aslam and Ghifar are better than the tribes of Bani Tamim, Bani Asad, Bani `Abdullah bin Ghatafan and Bani Amir bin Sasaa?"''' A man said, "They were unsuccessful and losers." The Prophet (ﷺ) added, "'''(Yes), they are better''' than the tribes of Bani Tamim, Bani Asad, Bani `Abdullah bin Ghatafan and Bani Amir bin Sasaa."}}{{Quote|{{Bukhari|4|56|726}}; see also|Narrated Abu Hurairah (ra): | {{Quote|{{bukhari|4|56|718}}; see also {{Al Tirmidhi||6|46|3950}}|Narrated Abu Bakra: The Prophet (ﷺ) said, '''"Do you think that the tribes of Juhaina, Muzaina, Aslam and Ghifar are better than the tribes of Bani Tamim, Bani Asad, Bani `Abdullah bin Ghatafan and Bani Amir bin Sasaa?"''' A man said, "They were unsuccessful and losers." The Prophet (ﷺ) added, "'''(Yes), they are better''' than the tribes of Bani Tamim, Bani Asad, Bani `Abdullah bin Ghatafan and Bani Amir bin Sasaa."}}{{Quote|{{Bukhari|4|56|726}}; see also|Narrated Abu Hurairah (ra): | ||
The Prophet (ﷺ) said, '''(The people of) Aslam, Ghifar and some people of Muzaina and Juhaina''' or said (some people of Juhaina or Muzaina) '''are better with Allah''' or said (on the Day of resurrection) '''than the tribe of Asad, Tamim, Hawazin and Ghatafan'''.}}{{Quote|{{Al Tirmidhi||6|46|3911}}|Narrated Abu Usaid As-Sa'idi: that the Messenger of Allah (ﷺ) said: "'''The Best houses of the Ansar are the houses of Banu An-Najjar, then the house of Banu 'Abdul-Ashhal, then Banu Al-Harith bin Al-Khazraj, then Banu Sa'idah.''' And in all of the houses of the Ansar there is good." So Sa'd said: "I do not see except that the Prophet (ﷺ) has preferred everyone over us." So it was said: "He preferred you over many."<br>Grade: Sahih (Darussalam)}}{{Quote|{{Al Tirmidhi||6|46|3935}}|Narrated Abu Hurairah: that the Messenger of Allah (ﷺ) said: "'''The people of Yemen''' have come to you. They '''are weaker in heart and softer in understanding, faith is Yemeni and wisdom is Yemeni.'''" <br>Grade: Hasan (Darussalam)}}{{Quote|{{Al Tirmidhi||6|46|3838}}|Narrated Abu Hurairah: "The Prophet (ﷺ) said to me: 'Who are you from?' I said: 'From Daws.' He said: ''''I did not think there was anyone from Daws in whom there was good.''''" <br>Grade: Hasan (Darussalam)}} | The Prophet (ﷺ) said, '''(The people of) Aslam, Ghifar and some people of Muzaina and Juhaina''' or said (some people of Juhaina or Muzaina) '''are better with Allah''' or said (on the Day of resurrection) '''than the tribe of Asad, Tamim, Hawazin and Ghatafan'''.}}{{Quote|{{Al Tirmidhi||6|46|3911}}|Narrated Abu Usaid As-Sa'idi: that the Messenger of Allah (ﷺ) said: "'''The Best houses of the Ansar are the houses of Banu An-Najjar, then the house of Banu 'Abdul-Ashhal, then Banu Al-Harith bin Al-Khazraj, then Banu Sa'idah.''' And in all of the houses of the Ansar there is good." So Sa'd said: "I do not see except that the Prophet (ﷺ) has preferred everyone over us." So it was said: "He preferred you over many."<br>Grade: Sahih (Darussalam)}}'''Les Yéménites sont les plus pieux et les plus sages''' {{Quote|{{Al Tirmidhi||6|46|3935}}|Narrated Abu Hurairah: that the Messenger of Allah (ﷺ) said: "'''The people of Yemen''' have come to you. They '''are weaker in heart and softer in understanding, faith is Yemeni and wisdom is Yemeni.'''" <br>Grade: Hasan (Darussalam)}}{{Quote|{{Al Tirmidhi||6|46|3838}}|Narrated Abu Hurairah: "The Prophet (ﷺ) said to me: 'Who are you from?' I said: 'From Daws.' He said: ''''I did not think there was anyone from Daws in whom there was good.''''" <br>Grade: Hasan (Darussalam)}} | ||
==Race | ==Race et appartenance tribale dans la loi Islamique == | ||
===''Kafa'ah'' ("equivalence") | ===''La notion de Kafa'ah'' ("equivalence") dans le mariage <ref name=":0">{{Citation|title=Encyclopaedia of Islam|publisher=E.J. Brill|volume=4 IRAN-KHA|editor1=E. van Donzel|editor2=B. Lewis|editor3=Ch. Pellat|editor4=C.E. Bosworth|edition=New Edition [2nd]|location=Leiden|chapter=Kafa'a|publication-date=1997|isbn=90 04 05745 5|page=404}}</ref>=== | ||
====Companions' views==== | ====Companions' views==== | ||
{{Quote|{{citation|publisher=al-Maktaba al-Shamila|title=Musannaf|author=Abd al-Razzaq al-Sanani|url=https://app.turath.io/book/13174|volume=6|page=152|chapter=Bab al-Akfa|trans_chapter=Chapter of Equivalence, no. 10324}}; translated in {{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|page=75|ISBN=978 90 04 17435 1|year=2010}}|'''‘Umar b. al-Khatṭāb said: “We forbid the private parts of noble women ̣to anyone except their equals.”'''}} | {{Quote|{{citation|publisher=al-Maktaba al-Shamila|title=Musannaf|author=Abd al-Razzaq al-Sanani|url=https://app.turath.io/book/13174|volume=6|page=152|chapter=Bab al-Akfa|trans_chapter=Chapter of Equivalence, no. 10324}}; translated in {{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|page=75|ISBN=978 90 04 17435 1|year=2010}}|'''‘Umar b. al-Khatṭāb said: “We forbid the private parts of noble women ̣to anyone except their equals.”'''}} | ||
==== | ====Vision des salafis==== | ||
{{Quote|{{citation|author=Abu Bakr ibn Abi Shaybah|title=Musannaf|volume=4|page=52|url=https://app.turath.io/book/9944|publisher=al-Maktaba al-Shamila|chapter=What was said regarding equivalence in marriage, no. 17701}}; translated in {{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|page=75|ISBN=978 90 04 17435 1|year=2010}}|Kathīr b. Salt said: '''“A mawlā of ours who married an Arab woman was brought before the Caliph, ʿUmar b. ʿAbd al-ʿAzīz … and he said, ʿAbū Kathīr’s mawlā has overstepped his limits.’”'''}} | {{Quote|{{citation|author=Abu Bakr ibn Abi Shaybah|title=Musannaf|volume=4|page=52|url=https://app.turath.io/book/9944|publisher=al-Maktaba al-Shamila|chapter=What was said regarding equivalence in marriage, no. 17701}}; translated in {{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|page=75|ISBN=978 90 04 17435 1|year=2010}}|Kathīr b. Salt said: '''“A mawlā of ours who married an Arab woman was brought before the Caliph, ʿUmar b. ʿAbd al-ʿAzīz … and he said, ʿAbū Kathīr’s mawlā has overstepped his limits.’”'''}} | ||
==== | ====Vision de l'islam classique ==== | ||
{{Quote|{{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|pages=77-78|ISBN=978 90 04 17435 1|year=2010}}|In his ''Athar'', Shaybani quotes the first tradition above [“The Quraysh are each other’s equals, and the Arabs are each other’s equals. Among the non-Arabs, whoever has two Muslim parents or grandparents are each other’s equal.”] approvingly and adds that '''if a woman ''does'' marry a man who is not her [racial and/or tribal] equal, and her ''wali'' [legal male guardian] brings the matter to the qadi [Islamic judge], the qadi ought to separate the couple.''' . . . Shaybani also notes that '''Abu Ḥanifa agrees''' that the ''qadi'' | {{Quote|{{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|pages=77-78|ISBN=978 90 04 17435 1|year=2010}}|In his ''Athar'', Shaybani quotes the first tradition above [“The Quraysh are each other’s equals, and the Arabs are each other’s equals. Among the non-Arabs, whoever has two Muslim parents or grandparents are each other’s equal.”] approvingly and adds that '''if a woman ''does'' marry a man who is not her [racial and/or tribal] equal, and her ''wali'' [legal male guardian] brings the matter to the qadi [Islamic judge], the qadi ought to separate the couple.''' . . . Shaybani also notes that '''Abu Ḥanifa agrees''' that the ''qadi'' | ||
separates the couple.”}}{{Quote|{{citation|pages=31-32|author=Nimrod Hurvitz|publisher=Routledge|title=The Formation of Hanbalism|year=2002|ISBN=978-0-415-61641-6}}|['''Imam Ahmad Ibn Hanbal''' was asked] '''‘I have a paternal first cousin who is an Arab. Shall I give her in marriage to a ''mawla'' (i.e., a non-Arab client)?’ [Ibn Hanbal] said, ‘No.’ The man said, ‘But she is sickly (''da’ifa'').’ Ahmad said, ‘Do not give her in marriage (to him).’''' [On another occasion, another man asked Ibn Hanbal] about '''someone who marries off his daughter to a ''mawla''? He (Ibn Hanbal) replied: I would separate them.''' Then he (Ibn Hanbal) said: '''An Arab (married to) an Arab (is) suitable (''kaf’'') and Quraysh (married to) Quraysh (is) suitable (''kaf’'').''' Then he (presumably the interlocuter) asked: '''What would you think if a ''Zangi'' (Negro) married one of the offspring (''walad'') of Fatima [the daughter of Muhammad]? He (Ibn Hanbal) disapproved of it, and said: that is the doctrine of the ''Shu’ubiyya'' [a Persian sect that believed in racial egalitarianism].'''}}{{Quote|{{citation|author=Ahmad ibn Naqib al-Misri|title=Reliance of the Traveler|page=523|url=http://www.catheyallison.com/Reliance_of_the_Traveller.pdf|edition=Revised Edition|publisher=Amana Publications|translator=Nuh Ha Mim Keller|location=Beltsville|chapter=m4.0 A Suitable Match (Kafa'a)|year=1997|ISBN=978 0 915957 72 9}}|'''If the bride selects a suitor who is not a suitable match for her, the guardian [''wali''; male legal guardian] is not obliged to marry her to him.''' If she selects a suitable match but her guardian chooses a different suitor who is also a suitable match, then the man chosen by the guardian takes precedence if the guardian is one who may lawfully compel her to marry (def: m3.13(1)), while the one she selects takes precedence when the guardian may not lawfully compel her to marry (m3.13(2)). [...] | separates the couple.”}}{{Quote|{{citation|pages=31-32|author=Nimrod Hurvitz|publisher=Routledge|title=The Formation of Hanbalism|year=2002|ISBN=978-0-415-61641-6}}|['''Imam Ahmad Ibn Hanbal''' was asked] '''‘I have a paternal first cousin who is an Arab. Shall I give her in marriage to a ''mawla'' (i.e., a non-Arab client)?’ [Ibn Hanbal] said, ‘No.’ The man said, ‘But she is sickly (''da’ifa'').’ Ahmad said, ‘Do not give her in marriage (to him).’''' [On another occasion, another man asked Ibn Hanbal] about '''someone who marries off his daughter to a ''mawla''? He (Ibn Hanbal) replied: I would separate them.''' Then he (Ibn Hanbal) said: '''An Arab (married to) an Arab (is) suitable (''kaf’'') and Quraysh (married to) Quraysh (is) suitable (''kaf’'').''' Then he (presumably the interlocuter) asked: '''What would you think if a ''Zangi'' (Negro) married one of the offspring (''walad'') of Fatima [the daughter of Muhammad]? He (Ibn Hanbal) disapproved of it, and said: that is the doctrine of the ''Shu’ubiyya'' [a Persian sect that believed in racial egalitarianism].'''}}{{Quote|{{citation|author=Ahmad ibn Naqib al-Misri|title=Reliance of the Traveler|page=523|url=http://www.catheyallison.com/Reliance_of_the_Traveller.pdf|edition=Revised Edition|publisher=Amana Publications|translator=Nuh Ha Mim Keller|location=Beltsville|chapter=m4.0 A Suitable Match (Kafa'a)|year=1997|ISBN=978 0 915957 72 9}}|'''If the bride selects a suitor who is not a suitable match for her, the guardian [''wali''; male legal guardian] is not obliged to marry her to him.''' If she selects a suitable match but her guardian chooses a different suitor who is also a suitable match, then the man chosen by the guardian takes precedence if the guardian is one who may lawfully compel her to marry (def: m3.13(1)), while the one she selects takes precedence when the guardian may not lawfully compel her to marry (m3.13(2)). [...] | ||
Line 100: | Line 100: | ||
m4.2 '''The following are not suitable matched for one another: (1) a non-Arab man for an Arab woman (O: because of the hadith that the Prophet (Allah bless him and give him peace) said, ‘Allah has chosen the Arabs above others.’'''}} | m4.2 '''The following are not suitable matched for one another: (1) a non-Arab man for an Arab woman (O: because of the hadith that the Prophet (Allah bless him and give him peace) said, ‘Allah has chosen the Arabs above others.’'''}} | ||
==== | ====Vision des Modernes==== | ||
{{Quote|{{citation|author=Mohammed Tosir Miah|publisher=Darul Ifta Birmingham|url=https://islamqa.org/hanafi/daruliftaa-birmingham/19909|archiveurl=https://web.archive.org/web/20201111222936/https://islamqa.org/hanafi/daruliftaa-birmingham/19909|chapter=Fatwah 19909 (Hanafi Fiqh): Kafaah in Marriage}}|The Jurists have stated that '''among Arabs, a non-Quraishi male is not a match (Kuf) for a Quraishi woman, nor can any person of non-Arab descent be a match for a woman of Arab descent'''. For example, '''the Sayyids, whether Siddique or Farooque, Uthmaani or Alawi, or belonging to some other branch can never be matched by any person not sharing their lineage''', no matter his profession and family status. The Sayyids are suitable matches for one another, since they share descent from the Quraishi tribe. Thus, marriages between themselves are correct and permitted without any condition as appearing in Durrul Mukhtar: | {{Quote|{{citation|author=Mohammed Tosir Miah|publisher=Darul Ifta Birmingham|url=https://islamqa.org/hanafi/daruliftaa-birmingham/19909|archiveurl=https://web.archive.org/web/20201111222936/https://islamqa.org/hanafi/daruliftaa-birmingham/19909|chapter=Fatwah 19909 (Hanafi Fiqh): Kafaah in Marriage}}|The Jurists have stated that '''among Arabs, a non-Quraishi male is not a match (Kuf) for a Quraishi woman, nor can any person of non-Arab descent be a match for a woman of Arab descent'''. For example, '''the Sayyids, whether Siddique or Farooque, Uthmaani or Alawi, or belonging to some other branch can never be matched by any person not sharing their lineage''', no matter his profession and family status. The Sayyids are suitable matches for one another, since they share descent from the Quraishi tribe. Thus, marriages between themselves are correct and permitted without any condition as appearing in Durrul Mukhtar: | ||
Line 107: | Line 107: | ||
The ruling relevant to non-Arabs is as follows: ‘'''An Ajmi (non-Arab) cannot be a match for a woman of Arab descent, no matter that he be an Aalim (religious scholar) or even a Sultan (ruling authority)'''‘. (Raddul Muhtar p.209 v.4)}}{{Quote|{{citation|author=Mufti Muhammad ibn Adam|location=Leicester|publisher=Darul Ifta|chapter=Fatwa 8559 (Hanafi Fiqh): Marriage Within One’s Caste|url=https://islamqa.org/hanafi/daruliftaa/8559| archiveurl=https://web.archive.org/web/20210111205740/https://islamqa.org/hanafi/daruliftaa/8559}}|It should be remarked here that '''all non-Arabs are considered a suitable match to each other (and for Arabs without a known and established lineage to one of the original Arab tribes, which is rare, as mentioned by Ibn Abidin) from a fiqhi ["jurisprudential" or "legal"] aspect'''. It could be so that a boy/girl from a different background altogether is a suitable match, rather than your cousin brother or sister. Students of sacred knowledge have a lot in common and it would be advisable to marry a fellow student from a different caste rather than your first cousin who doesn’t even have a clue what you are studying.}} | The ruling relevant to non-Arabs is as follows: ‘'''An Ajmi (non-Arab) cannot be a match for a woman of Arab descent, no matter that he be an Aalim (religious scholar) or even a Sultan (ruling authority)'''‘. (Raddul Muhtar p.209 v.4)}}{{Quote|{{citation|author=Mufti Muhammad ibn Adam|location=Leicester|publisher=Darul Ifta|chapter=Fatwa 8559 (Hanafi Fiqh): Marriage Within One’s Caste|url=https://islamqa.org/hanafi/daruliftaa/8559| archiveurl=https://web.archive.org/web/20210111205740/https://islamqa.org/hanafi/daruliftaa/8559}}|It should be remarked here that '''all non-Arabs are considered a suitable match to each other (and for Arabs without a known and established lineage to one of the original Arab tribes, which is rare, as mentioned by Ibn Abidin) from a fiqhi ["jurisprudential" or "legal"] aspect'''. It could be so that a boy/girl from a different background altogether is a suitable match, rather than your cousin brother or sister. Students of sacred knowledge have a lot in common and it would be advisable to marry a fellow student from a different caste rather than your first cousin who doesn’t even have a clue what you are studying.}} | ||
===Racial | ===Racial isidentification=== | ||
====Imam Malik==== | ====Imam Malik==== |
Revision as of 19:51, 27 April 2022
Error creating thumbnail: Unable to save thumbnail to destination
| This article or section is being renovated. Lead = 2 / 4
Structure = 4 / 4
Content = 4 / 4
Language = 3 / 4
References = 4 / 4
|
Plusieurs passages du Coran et des Hadiths, font appel à l'égalité entre les peuples en Islam. Pourtant, les textes scripturaires islamiques contiennent beaucoup de passages de de la véhémence et du rejet envers les Juifs , ce qui se
Many passages of the Qur'an and the hadith call for the equality of all peoples in Islam. Yet at the same time, Islamic scriptures contain agitation against the Jews which would be considered today to be anti-Semitism (see Islamic anti-Semitism), and the Arabs and their language are given a superior place in the eyes of Allah and the tradition. Derogatory descriptions of black people, Ethiopians in particular, are found in sahih hadiths. Furthermore, overt racism against black people and Arab supremacism - the latter in the form of doctrine - are found in the works of many highly regarded Islamic scholars. All in all the picture of race, ethnicity, and what may be called "race-relations" is a complicated one in the Islamic tradition.
Anti-racism in scripture
It is important to take note of the verses and hadiths that discourage racism (though as mentioned in the introduction, Islamic anti-Semitism is covered in a separate article).
The circumstances of revelation (Asbab al-Nuzul) by Al-Wahidi for this verse says that it was revealed when a person derided another's lineage, and when another person made a racist complaint that a black man (Bilal) had been appointed by Muhammad to make the call to prayer.
Dans un hadith, authentifié comme Sahih par al Albani [1], Muhammad a dit le message suivant durant son pélerinage d'Adieu (Le mot traduit par "Droiture" est taqwa - piété or religiosité):
In a sahih hadith Muhammad criticizes boasting and reviling based on ancestry, which could be interpreted to apply to tribe and even ethnicity.
Unfortunately as we shall see in the following sections, such sentiments are somewhat undermined by some other sahih hadiths where we find prejudice against some Arab groups, and black people are used as negative imagery. In addition, many classical and modern Islamic scholars of high repute are guilty of promoting explicitly racist attitudes.
Race et appartenance tribale dans les textes islamiques
In the Quran
The purpose of race and tribe
Lignées favorisées
Les Bedouins
Les Juifs
Dans les Hadiths et dans la Sira du Prophéte
L'importance de la descendance
Origines raciales
Grade: Da'if (Darussalam)
Egalité Raciale
Grade: Sahih (authentic) according to Al-Arna’ut
Grade: Hasan (Darussalam)
Racial specialization
Grade: Hasan (Darussalam)
Supériorité des Arabes, des Quraysh et des Bani Hashim sur les autres tribus et nations
Grade: Sahih (Darussalam)
Grade: Da'if (Darussalam)
Grade: Da'if (Darussalam)
La Suprématie de la tribu de Quraysh
Grade: Hasan (Darussalam)
Dénigrement des Bédouins
Grade: Sahih (Darussalam)
Grade: Sahih (Darussalam)
Dénigrement des Ethiopiens
Grade: Hasan (Darussalam)
La femme noire est le symbole d'une épidémie.
Satan a l'apparence d'un homme noir
ابن إسحاق; ابن هشام, سيرة ابن هشام ت السقا, vol.1, al-Maktabah al-Shamilah, p. 521, https://app.turath.io/book/23833
أبو جعفر الطبري, تاريخ الرسل والملوك, vol.1, al-Maktabah al-Shamilah, p. 97, https://app.turath.io/book/9783
ابن إسحاق; ابن هشام, سيرة ابن هشام ت طه عبد الرؤوف سعد, vol.2, al-Maktabah al-Shamilah, p. 67, https://app.turath.io/book/7450
Other hierarchies, races, and tribes
Grade: Sahih (Darussalam)
Les Yéménites sont les plus pieux et les plus sages
Grade: Hasan (Darussalam)
Grade: Hasan (Darussalam)
Race et appartenance tribale dans la loi Islamique
La notion de Kafa'ah ("equivalence") dans le mariage [7]
Companions' views
Vision des salafis
Vision de l'islam classique
Vision des Modernes
“And Kafaah in lineage. Thus the Quraysh are suitable matches for one another as are the (other) Arabs suitable matches for one another.”
The ruling relevant to non-Arabs is as follows: ‘An Ajmi (non-Arab) cannot be a match for a woman of Arab descent, no matter that he be an Aalim (religious scholar) or even a Sultan (ruling authority)‘. (Raddul Muhtar p.209 v.4)Racial isidentification
Imam Malik
I [Sahnun] said: What if he said to an Arab man, ‘Oh Ethiopian!’ or ‘Oh Persian!’ or ‘Oh Roman!’ or ‘Oh Berber!’? Will the hadd [referring to the hadd punishment known as hadd al-firyah – that is, the punishment of 80 lashes for slander] be implemented according to Malik?
He [Ibn al-Qasim, Imam Malik’s companion for twenty years] said: Yes [the hadd will be implemented].
I said: What if he said to a non-Arab [mawla], ‘Oh Persian!’, while he is a Roman? Or he said to a Berber, ‘Oh Ethiopian!’ or ‘Oh Persian!’? Or he said to a Persian, ‘Oh Roman!’ or ‘Oh Nabatean!’? Will the hadd be implemented in this case according to Imam Malik or not?
He said: Malik said: When it is said to a Persian, ‘Oh Roman!’, ‘Oh Ethiopian!’, or something similar, then there is no hadd with regard to this. And it was differed upon about Malik regarding whether or not the one who says to the Roman or Berber, ‘Oh Ethiopian!’ would have the hadd upon him. And I think that there is no hadd upon him [the criminal] except if he says to him [the victim], ‘Oh son of a black person!’ while he [the victim] is white. If there are among his [the victim’s] forefathers none who are black, then the hadd is implemented. And if he [the criminal] described him [the victim] as an Ethiopian, saying, ‘Oh son of an Ethiopian!’, and he [the victim] was a Berber, then the Ethiopian and the Roman [descriptions] in this case are the same [that is,] if he [the victim] was a Berber – and it [i.e. this ruling] is the best of what I have heard from the speech of Malik. And it [i.e. this ruling] was confirmed with me unless it were said to him [the victim], ‘Oh son of a black person!’, for that would be clear slander if there were no black person among his forefathers.
I said: What if he said to a Persian or Berber, ‘Oh Arab!’ He said: There is no hadd upon him in this case.
I said: What if he said to an Arab, ‘Oh Qurayshi!’, or to a man of Mudar [the tribe], ‘Oh Yemeni!’, or said to a man from Yemen, ‘Oh Mudari’ He said: I see all of this as the cutting-off of lineage, and I think that it warrants the hadd just as Malik says regarding the cutting-off of lineage [a different hadd punishment than the 80-lashes hadd punishment for slander – i.e. lying about lineage (“cutting off lineage”, or qatt al-nasab) is not necessarily slander (qadhf), while saying someone is the “son of a black person” or describing an Arab as a non-Arab is], because the Arab’s lineage is traced through his forefathers, so whoever attributes him [the Arab] to other than his forefathers has done away with his [the Arab’s] lineage, [and] thus the hadd is upon him. […]
I said: And if he said to an Arab, ‘You are not from the Arabs’, will he not suffer the hadd according to Malik? He said: Yes [the criminal will suffer the hadd]. […]
Chapter: He said to a man, ‘Oh son of a disabled person!’ or ‘Oh son of a black person!’ […]
I said: What if he [the criminal] said to him [the victim], ‘Oh son of a cupper!’ [one who conducts cupping therapy] or, ‘Oh son of a tailor!’ He said: Malik said: If he [the victim] is an Arab, then the hadd is implemented unless there is among his [the victim’s] forefathers someone who did that type of work. Malik said: And if he [the victim] is a non-Arab, I hold that he [the criminal] should swear by Allah that he did not intend thereby the cutting-off of lineage, and there is no hadd upon him, and upon him is the tazeer [i.e. some other discretionary punishment decided by the judge – these punishments are not allowed to exceed 40 lashes]. I said: why is it [the ruling] differentiated in this [case] between the Arab and the non-Arab? He said: Because they [i.e. cupping and tailoring] are the work of the non-Arabs.
I said: And if he [the criminal] said to him [the victim], ‘Oh son of a black person!’ He said: The hadd will be implemented upon him according to Malik if he [the victim] was an Arab or a non-Arab unless there is a black person among his forefathers. […]
Chapter: Regarding he who said to a white man, ‘Oh son of a black person’ or ‘Oh one blind in an eye!’ and he is healthy [i.e. not blind] […]
I said: What about the man who says to an Arab, ‘Oh non-Arab!’ Is he punished with the hadd or not according to Malik? He said: Yes [the criminal is punished with the hadd]. I said: What about the man who says to an Arab, ‘Oh slave!’ Is he punished with the hadd or not according to Malik? He said: Yes [the criminal is punished with the hadd].
I said: What if he said to a non-Arab, ‘Oh slave!’ - will he be lashed according to the hadd or not according to Malik? He said: I do not remember it [i.e. the ruling] from Malik, but I hold that there is no hadd upon him. […]
Chapter: Regarding the one who was slandered and then left Islam
I said: What if I [Sahnun, being a criminal] slandered a man and then that man [the victim] left Islam, thereafter returned to Islam, and then demanded of [i.e. against] me the hadd [that it should be imparted against Sahnun] - Would you smite [i.e. lash] me for him or not? He said: There is no hadd upon his [the revert’s] slanderer [i.e. the criminal].
He, Ibn al-Qasim, said: If he [the criminal] slandered him, and then he [the criminal] left Islam, or if he [the criminal] slandered him while he [the criminal] was an apostate [murtad], then the hadd would be implemented against him [the criminal] while he [the criminal] was an apostate – and if he [the criminal] repented [i.e. returned to Islam], then the hadd would be implemented against him [the criminal] just as well. And if someone [being a criminal] slandered him [the victim] while he [the victim] was an apostate, and then he [the victim] repented, then there would be no hadd upon him [the criminal]. And if someone [being a criminal] slandered him [the victim] before he [the victim] apostatized, and then he [the victim] apostatized, then there is no hadd upon the slanderer [i.e. the criminal] if he [the victim] repents [i.e. returns to Islam] – and indeed this is similar to the case of a man who was slandered with [the accusation of] zina [fornication/adultery] but was not taken thus for the hadd [i.e. not punished or prosecuted] until he [the victim] [actually] committed zina [fornication/adultery], for then [also] there is no hadd upon whoever slandered him.Race and Tribe in Islamic doctrine
Superiority (fadl) of the Arabs
Classical views
Modern views
The superiority of Arabism is a superiority of class [jins] and not individual, for the devout and pious non-Arab is better than the Arab who is negligent about the truth of Allah. Also, the superiority of Arabism is choice from Allah almighty. It is possible that the wisdom behind this is apparent to us, and it is also possible that the wisdom behind this is not apparent to us – except that there are in the Arab those attributes and faults that indicate the face of this preference. […]
He [Ibn Taymiyyah], Allah have mercy upon him, said: “That which the Sunnis believe is that the Arab race is superior to the non-Arab race: their Hebrews, Syriacs, Romans, Persians, and others.
“The Quraysh are the most of superior of the Arabs, the Bani Hashim are the most superior of the Quraysh, and the messenger of Allah is the most superior of the Bani Hashim, for he is the most superior creation as an individual and the most superior among them in lineage.
“Also, the superiority of the Arab, then the Quraysh, and then the Bani Hashim is not merely due to the existence of the prophet among them – even if this is part of their superiority. Rather, they are superior in and of themselves. Thus, the messenger of Allah is proven to be superior in person and lineage, otherwise circularity is necessitated. […]
“This is why it has come in a hadith: ‘Love of the Arab is faith [iman], and hatred for them is hypocrisy’. […]
“And know that the hadiths regarding the superiority of the Quraysh and then the superiority of Bani Hashim are many - this is not the place for listing them - and they indicate this matter as well, for the Quraysh are to the Arabs as the Arabs are to humankind. And this is how the Sharia came. […]
“The reason for this superiority – and Allah knows best – is what they have been favored with in their intellects, tongues, morals, and deeds, and that is because superiority is either by beneficial knowledge or righteous deeds. Also, knowledge has a basis, and that is the strength of the intellect – that is in memorization and understanding; perfection also, and that is in the power of logic – that is in explanation and expression. And the Arabs are better at understanding than others, better preserved, and more capable of explanation and expression. And their tongue is the most perfect of tongues in explanation, at differentiating different and similar meanings, and combines many meanings in a few words.
“And as for deed, this is based on morals, which are based on natural instincts in the soul. And their instincts are more obedient to the good than those of others, for they are closest to generosity, gentleness, courage, loyalty, and other such praiseworthy moral traits.” End.
Iqtida Sirat al-Mustaqim p. 148-162So this hadith is a primary text about the preference of Arabs over others and the preference of some Arabs over other Arabs. And this is what the Imams have chosen from the………of their books, and even in individual books such as the book of Qurb about the merit of Arabs, authored by the great Imam al-Hafiz Zayn al-din al-`Iraqi. And it was summarized by Shaykh al-Islam Ibn Hajar al-Haytami and others.
Therefore the preference of Arabs over other nations, and the preference of some Arabs over other Arabs is affirmed in the Sacred Law. Allah has even preferred some months over other months and some days and nights of over others, as well as places. So in the same way, Allah Glorious and Exalted is He, has chosen some men over others, such as the prophets over others and even some prophets over other prophets. Muslims should not have any objection to this, because all of this returns to the wisdom of the Most Wise, Glorious is He, who is not asked about what He does, but rather, they are the ones who are asked. So after a Muslim has believed in Allah as his Lord, the Truth, and that there is no God but Him, then he should know that this is from among His matters, Blessed and High is He, and there is nothing but magnificent wisdom in it that we might see or that we might not see. Either way, we are only responsible for submitting to His rule, Glorious is He. And among His rulings is that Arabs are preferred over others and that some Arabs are better than other Arabs, as the above hadith clearly explained. So it is not appropriate for anyone to disagree in this when the proof is perfectly valid.
And there should be no disagreement in what has just preceded nor any disagreement in what appears in the Magnificent Book and in the sunna where we find that the real source of Allah’s preference is God-fearingness (taqwa) which result in the good deeds that people earn and that they are accounted for. So whoever sends forth good for himself, Allah has preferred him over those who have sent forth evil. As for the preference of an Arab over a non-Arab, and the preference of some Arabs over others, this is not a deed that one can earn. Rather, it is a bounty that Allah gives to whom He wills. So he may will something for these people, and there is no objection to your Lord’s rule. This is like the preference of some days over others, because the mind reasons that all days are the same in and of themselves, and there is no distinction that might appear between them. However, the mind can understand why something is better if there is not ……….. So the Sacred law came and affirmed the preference of some over others, and for some of those things there were reasons and wisdoms, such as the preference of the night of Power over others because the Majestic Qur’an was revealed during it. And in some of these things, the wisdom is not apparent to us and so this falls into the chapter of absolute obedience, such as the number of cycles (rak`ahs) in the prayer.
It is obligatory on a Muslim to believe that Arabs are preferred over other nations because there is a proof for it. However, this is not one of the pillars of our religion such that if someone rejected this, they would be considered outside of Islam. But if one does reject this, one has sinned for not believing in it because it is an affirmed matter according to a clear rigorously authenticated hadith. Also, this issue is not something that is commonly known among most Muslims, so for this, one should not hasten to blame one who disagrees with it. It is necessary, rather, to tell him about the issue.
And the fact that Arabs are preferred over others does not mean that a non-Arab can not have a higher merit in the religion than an Arab, because a person earns the good deeds that Allah has recommended we compete for. This is the highest merit of God-fearingness and this will be the basis upon which things are decided in the hereafter. However, the merit of the Arabs will still remain, in terms of their respect and exaltation being higher than others. And from this some hadiths have come to us about the Quraysh being put first for the caliphate before others, such as the hadith in Bukhari (#3500) on the authority of Mu`awiyah, may Allah be well pleased with him who said, ” I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘This matter of government belongs to the Quraysh. Anyone who takes a hostile attitude to them will be thrown on his face, as long as they are true to the faith.” And Bukhari also related (#3501) on the authority of Ibn `Umar from the Prophet, may Allah bless him and give him peace, that he said, “Government continues to belong to the Quraysh, even if they are (no more than) two.”
So I say that the merit of God-fearingness is what counts, according to the rigorously authenticated hadith, “And he who is slow in doing good deeds, his noble lineage will not quicken him (into entering Paradise).Shaykh Amjad Rasheed, Ustadha Shazia Ahmad (trans.), SunniPath, Question ID:9427, http://qa.sunnipath.com/issue_view.asp?HD=7&ID=9427&CATE=1.
Islamic scholars and writers on black people
Al Jahiz (781–869), was a famous Muslim scholar
Ibn Qutaybah (828-889), was a renowned Islamic scholar from Kufa, Iraq
Ibn al-Faqih (9th century) was a Muslim historian and geographer
Al-Masudi (896-956), was a Muslim historian and geographer, known as the "Herodotus of the Arabs."[10]
al-Mutannabi (915-965) was a famous Abbasid court poet from Iraq and one of the most influential poets in the history of Arabic.
Abu al-Faraj al-Isfahani (897-967) was an Arab litterateur, genealogist, poet, and musicologist.
Ibn Abi Zayd (922–996), was a Maliki scholar from Al-Qayrawan in Tunisia.
Hudud al-`Alam, authored by an unknown 10th century Persian scholar, is a book dedicated to Abu l-Ḥārith Muḥammad b. Aḥmad, a ruler of the local Farighunid dynasty.
Al-Muqaddasi (945/946-1000) was a medieval Muslim geographer
al-Kirmani (996-1021) was a famous Persian Ismaili theologian and philosopher.
Ibn Sina or Avicenna (980-1037), was, among other things, a Hafiz, Islamic psychologist, Islamic scholar, and Islamic theologian - many said.
Abu Rayhan al-Biruni (973-1048), was an Islamic scholar and polymath
Qadi Iyad (1083-1149) was one of the most famous Maliki jurists, also an Imam and qadi in Granada under the Almoravid dynasty.
Ibn Hazm (994-1064) was an Andalusian polymath who wrote on history, Islamic law, Islamic theology, philosophy, and is especially well regarded for his study of the hadiths.
Al-Idrisi (1100-1165), Muslim geographer, writer, scientist, cartographer from Almoravid Spain.
Said al-Andalusi (1029-1070) was an Arab qadhi (Islamic judge) living in al-Andalus, Spain who wrote on the history of science and philosophy.
Nasīr al-Dīn al-Tūsī (1201-1274), was a Shia Muslim Scholar and Grand Ayatollah
Shams al-Dīn Muhammad b. Abī Talib al-Dimashqī (1256-1327), Damascene Imam who wrote on many topics.
Ibn Battuta (1304-1369) Muslim scholar and traveler who wrote about his journeys across the world.
Ibn Khaldun (1332–1406) was, among other things, an Islamic jurist, Islamic lawyer, Islamic scholar, Islamic theologian, and hafiz
al-Ibshihi (1388–1446), Egyptian scholar who wrote an encyclopedia covering Islamic law, theology, mysticism, and some other topics.
Race and tribe in early Islam
Race
The following quotes a Abd al-Hamid (d. 750, known as Abd al-Hamid "al-Katib" or Abd al-Hamid "The Scribe"), who was the scribe and was writing on behalf of the final Umayyad caliph, Marwan II (r. 744-750)
Historians on race and tribe in Islam
Dr. Michael Penn is Teresa Hihn Moore Professor of Religious Studies at Stanford University and is a specialist in early Islamic history.
See also
- Race and Tribe in Islam
- Category:Race
- Muhammad (Primary Sources) - A hub page that leads to other articles related to Muhammad (Primary Sources)
Reference
- ↑ Islamqa.info
- ↑ Lane's Lexicon اصطفاه
- ↑ See Lane's Lexicon الأعراب and Lane's Lexicon بدوي
- ↑ See Lane's Lexicon الأعراب and Lane's Lexicon بدوي
- ↑ Lane's Lexicon اصطفاه
- ↑ Ibn Sa'd, Abu Abd Allah Muhammad. Kitab al-Tabaqat, vol i. Translated in English by S. Moinul Haq, Kitab Bhavan, 1784, Kalan Mahal, Daraya Ganj, New Delhi, India, 1972, p12.
- ↑ E. van Donzel; B. Lewis; Ch. Pellat et al., eds, (1997), "Kafa'a", Encyclopaedia of Islam, 4 IRAN-KHA (New Edition [2nd] ed.), Leiden: E.J. Brill, p. 404, ISBN 90 04 05745 5, 1997
- ↑ Lane’s Lexicon عروبة
- ↑ 9.00 9.01 9.02 9.03 9.04 9.05 9.06 9.07 9.08 9.09 9.10 9.11 9.12 West Asian views on black Africans during the medieval era
- ↑ Ter-Ghevondyan, Aram N.. Արաբական Ամիրայությունները Բագրատունյաց Հայաստանում (The Arab Emirates in Bagratuni Armenia). Yerevan, Armenian SSR: Armenian Academy of Sciences. p. 15, 1965.
- ↑ The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani/ 43.16 Trading abroad - A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)
- ↑ 12.0 12.1 Comparative Digests Racism Arab and European Compared - Nathaniel Turner