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| ====الآراء الحديثة==== | | ====الآراء الحديثة==== |
| {{Quote|{{citation|author=Muhammad Nasiruddin al-Albani|chapter=Shaykh al-Albani on Ibn Taymiyyah regarding the superiority of the Arab to non-Arab races|url=https://www.youtube.com/watch?v=9H8gopHWJgE&ab_channel=%D8%AF%D8%B1%D8%B1%D8%A7%D9%84%D8%B4%D9%8A%D8%AE%D8%A7%D9%84%D8%A3%D9%84%D8%A8%D8%A7%D9%86%D9%8A|archiveurl=https://web.archive.org/web/20210112221020/https://www.youtube.com/watch?v=9H8gopHWJgE&ab_channel=%D8%AF%D8%B1%D8%B1%D8%A7%D9%84%D8%B4%D9%8A%D8%AE%D8%A7%D9%84%D8%A3%D9%84%D8%A8%D8%A7%D9%86%D9%8A}}|[In response to a question regarding Ibn Taymiyyah’s statement:] '''Do you think, now, that the African people are like the Europeans in their conciousness and intelligence?''' . . . '''Do you not prefer the European people over the African people?''' . . . [likewise,] Allah almighty knows that the Arabs are . . . fit to bear the call [of Islam] and to understand it . . .}}{{Quote|{{citation|author=Muhammad al-Tahir ibn Ashur|title=Maqasid al-Shari'ah|url=https://app.turath.io/book/17094|volume=3|pages=260-261|publisher=al-Maktaba al-Shamila}}|“Allah choose to send this Sharia to a prophet from the Arab nation . . . [because] they were '''distinguished from among all nations [in] . . . quality of mind'''”}}{{Quote|{{citation|author=Muhammad ibn al-Uthaymeen|url=http://fatawapedia.com/25083|archiveurl=https://web.archive.org/web/20210112221533/http://fatawapedia.com/25083|chapter=Fatwa 25083: How do we reconcile between the exalted's statement 'Indeed the most noble of you is the most pious' and what was mentioned about the superiority of the Arabs?|publisher=Fatwapedia}}|'''The race of the Arabs is is better than the race of the non-Arabs, no doubt.'''}}{{Quote|{{citation|author=Abu Hasan Ali Nadwi|Title=al-Arab wal-Islam|edition=2nd|year=1389 AH|location=Beirut}}|Allah chose the Arab for Islam because of their '''natural and moral characteristics that are unique to them''' . . . I believe that '''the nature of the Arabs is mixed in with the religion of Islam''' . . .}}{{Quote|{{citation|editor=Muhammad Saalih al-Munajjid|chapter=Fatwa 182686: Is the Arab Muslim better than the non-Arab Muslim?|date=September 24th, 2017|url=https://islamqa.info/en/answers/182686/is-the-arab-muslim-better-than-the-non-arab-muslim|archiveurl=https://web.archive.org/web/20201118194723/https://islamqa.info/en/answers/182686/is-the-arab-muslim-better-than-the-non-arab-muslim}}|In the answer to question no. 115934, we noted that '''Ahl as-Sunnah wa’l-Jamaa‘ah are unanimously agreed that the Arabs are superior to others in terms of descent and lineage, and that regarding the Arabs as superior is in general terms''', and does not apply at the individual level. So a non-Arab who is pious and righteous is better than an Arab who falls short in his duties to Allah, may He be exalted.}}{{Quote|{{citation|publisher=Islam Question & Answer|date=May 27th, 2008|chapter=Fatwa 115934: Superiority of the Arab|editor=Muhammad Saalih al-Munajjid|trans_title=فضل العرب|url=https://islamqa.info/ar/answers/115934/%D9%81%D8%B6%D9%84-%D8%A7%D9%84%D8%B9%D8%B1%D8%A8|archiveurl=https://web.archive.org/web/20201213022432/https://islamqa.info/ar/answers/115934/%D9%81%D8%B6%D9%84-%D8%A7%D9%84%D8%B9%D8%B1%D8%A8}}|'''It is from that which is decided from the sunnah of the prophet that Arabism [''urubah''; lit. “the quality of being Arabian”<ref>[http://ejtaal.net/aa/#hw4=h715,ll=2084,ls=h5,la=h2863,sg=h701,ha=h473,br=h634,pr=h104,aan=h407,mgf=h593,vi=h257,kz=h1608,mr=h420,mn=h911,uqw=h1064,umr=h711,ums=h591,umj=h524,ulq=h1202,uqa=h286,uqq=h237,bdw=h587,amr=h425,asb=h640,auh=h1033,dhq=h365,mht=h591,msb=h159,tla=h70,amj=h516,ens=h28,mis=h1439 Lane’s Lexicon عروبة]</ref> is superior over other races.''' This is because Allah chose Muhammad from the Arabs and made the Quran – which is the eternal message – Arabic. And the Sunnis [lit. “people of the Sunnah”] have agreed upon the superiority of the Arabism over other races and lineages.
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| 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. […]
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| 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.
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| “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.
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| “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. […]
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| '''“This is why it has come in a hadith: ‘Love of the Arab is faith [''iman''], and hatred for them is hypocrisy’.''' […]
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| “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. […]
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| “'''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.
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| “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.
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| ''Iqtida Sirat al-Mustaqim'' p. 148-162}}{{Quote|{{cite web quotebox|url= http://qa.sunnipath.com/issue_view.asp?HD=7&ID=9427&CATE=1|title= Arabs preferred over other nations|publisher= SunniPath|author= Shaykh Amjad Rasheed, Ustadha Shazia Ahmad (trans.)|series=Question ID:9427|date= |archiveurl=http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D9427%26CATE%3D1&date=2014-01-01 |deadurl=no}}|'''The fact that Allah Most High has chosen the Arabs over other nations is affirmed in rigorously authenticated hadiths of the Prophet''', may Allah bless him and give him peace; related by Bukhari and Muslim in their “Sahih” in the beginning of the chapter of merits, # 5897, on the authority of Wathilah ibn al-Asqa` who said, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘Verily Allah has chosen Kinanah from the son of Isma`il, and He has chosen Quraysh from among Kinanah and He has chosen Hashim from among Quraysh and He has chosen me from the Bani Hashim.’”
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| So 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.
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| '''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.'''
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| 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.
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| '''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.
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| 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.”
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| 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).}}
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| ==العلماء ولافقهاء المسلمون على العنصر والقبيلة==
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| {{Quote|Ibn Khaldun, Muqaddimah, 14th century|"Therefore, the Negro nation are, as a rule, submissive to slavery, because [Negroes] have little [that is essentially] human and have attributes that are quite similar to those of dumb animals, as we have stated."<ref name="Islamic Racism"></ref>}}
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| {{Quote|Ibn Khaldun, Muqaddimah|"beyond [known peoples of black West Africa] to the south there is no civilization in the proper sense. There are only humans who are closer to dumb animals than to rational beings. They live in thickets and caves, and eat herbs and unprepared grain. They frequently eat each other. They cannot be considered human beings."<ref name="Islamic Racism"></ref>}}
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| {{Quote|Quoted in “Blasphemy Before God: The Darkness of Racism In Muslim Culture” by Adam Misbah aI-Haqq|[Blacks are] people who are by their very nature slaves.<ref name="Islamic Racism2"></ref>}}
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| كان ابن قتيبة عالم مشهور من كوفة في العراق
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| {{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=43-50|chapter=Ventures in Ethnology}}|They [the Zanj, that is, blacks] are ugly and misshapen, because they live in a hot country. The heat overcrooks them in the womb, and curls their hair.}}
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| Nasīr al-Dīn al-Tūsī (1201-1274), was a Shia Muslim Scholar and Grand Ayatollah
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| كان محمد ابن محمد ابن حسن طوسی عالما شيعيا وآية الله
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| {{Quote|Nasir al-Din al-Tusi, Tasawwurat (Rawdat al-taslim):|"If (all types of men) are taken, from the first, and one placed after another, like the Negro from Zanzibar, in the Southern-most countries, the Negro does not differ from an animal in anything except the fact that his hands have been lifted from the earth -in no other peculiarity or property - except for what God wished. Many have seen that the ape is more capable of being trained than the Negro, and more intelligent."<ref name="Islamic Racism">[http://www.colorq.org/Articles/article.aspx?d=2002&x=arabviews West Asian views on black Africans during the medieval era]</ref>}}
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| {{Quote||[The Zanj (African) differ from animals only in that] their two hands are lifted above the ground,... Many have observed that the ape is more teachable and more intelligent than the Zanj.<ref name="Islamic Racism2">[http://www.nathanielturner.com/racismarabandeuropeancompare.htm Comparative Digests Racism Arab and European Compared] - Nathaniel Turner</ref>}}
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| كان المقدسي جغرافيا مسلما في العصور الوصطى.
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| {{Quote|Al-Muqaddasi (fl. 966), Kitab al-Bad' wah-tarikh, vol.4|"Of the neighbors of the Bujja, Maqdisi had heard that "there is no marriage among them; the child does not know his father, and they eat people -- but God knows best. As for the Zanj, they are people of black color, flat noses, kinky hair, and little understanding or intelligence."<ref name="Islamic Racism"></ref>}}
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| Al-Masudi (896-956), was a Muslim historian and geographer, known as the "Herodotus of the Arabs."<ref>{{cite book
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| | last = Ter-Ghevondyan
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| | first = Aram N.
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| | authorlink =
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| | title = Արաբական Ամիրայությունները Բագրատունյաց Հայաստանում (The Arab Emirates in Bagratuni Armenia)
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| | publisher = Armenian Academy of Sciences
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| | location= Yerevan, Armenian SSR
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| | year = 1965
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| | page= 15
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| | isbn = }}</ref>
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| {{Quote|Al-Masudi, Muruj al-dhahab|"Galen says that merriment dominates the black man because of his defective brain, whence also the weakness of his intelligence."<ref name="Islamic Racism"></ref>}}{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=85-92|chapter=Equality and Marriage}}|“[quoting another source in agreement:] Do not intermarry with the sons of Ham [blacks] for they are the distorted among God’s creatures . . .”}}{{Quote|{{citation|author=Alexandre Popovic|title=The Revolt of African Slaves in Iraq in the 3rd/9th Century|location=Princeton, NJ|publisher=Markus Wiener|year=1999|page=16}}|[The Zanj have:] black complexion, kinky hair, flat nose[s], thick lips, slender hands and feet, fetid odor, limited intelligence, extreme exuberance, [and] cannibalistic customs.}}
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| كان ابن الفقيه مؤرخا وجغرافيا مسلما في العصور الوصطى.
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| {{Quote|Ibn al-Faqih al-Hamadani, Mukhtasar Kitab al-Buldan, 903 AD|"A man of discernment said: The people of Iraq ... do not come out with something between blonde, buff and blanched coloring, such as the infants dropped from the wombs of the women of the Slavs and others of similar light complexion; nor are they overdone in the womb until they are burned, so that the child comes out something between black, murky, malodorous, stinking, and crinkly-haired, with uneven limbs, deficient minds, and depraved passions, such as the Zanj, the Somali, and other blacks who resemble them. The Iraqis are neither half-baked dough nor burned crust but between the two."<ref name="Islamic Racism"></ref>}}
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| كان أبو ريحان البروني عالما مسلما ومتعدد الثقافات مسلما
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| {{Quote|Abu Rayhan al-Biruni, India, 1030 AD|"The Zanj are so uncivilized that they have no notion of a natural death. If a man dies a natural death, they think he was poisoned. Every death is suspicious with them, if a man has not been killed by a weapon."<ref name="Islamic Racism"></ref>}}
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| Hudud al-`Alam is a book dedicated to Abu l-Ḥārith Muḥammad b. Aḥmad, a ruler of the local Farighunid dynasty.
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| كان حدود العلم مكتوب لآبو الحريث محمد بن أحمد, قائد في المملكة آل فريغون.
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| {{Quote|Hudud al-`Alam, 982 AD|"Their [Zanj] nature is that of wild animals. They are extremely black." "Among themselves [the Sudan] there are people who steal each other's children and sell them to the merchants when the latter arrive."<ref name="Islamic Racism"></ref>}}
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| {{Quote|Hudud al-`alam, 982 AD|"[inhabitants of sub-Saharan African countries] are people distant from the standards of humanity" "Their nature is that of wild animals..."<ref name="Islamic Racism"></ref>}}
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| {{Quote|Hudud al-`Alam, 982 AD|"As regards southern countries, all their inhabitants are black on account of the heat of their climate... Most of them go naked... In all their lands and provinces, gold is found.... They are people distant from the standards of humanity."<ref name="Islamic Racism"></ref>}}
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| كان الجاحظ (781–869) عالما مسلما مشهورا
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| {{Quote|Jahiz, Kitab al-Hayawan, vol. 2|"Like the crow among mankind are the Zanj [African Blacks] for they are the worst of men and the most vicious of creatures in character and temperament."<ref name="Islamic Racism"></ref>}}
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| {{Quote|Jahiz, Kitab al-Bukhala (The Book of Misers)|"We know that the Zanj (blacks) are the least intelligent and the least discerning of mankind, and the least capable of understanding the consequences of actions."<ref name="Islamic Racism"></ref>}}
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| {{Quote|Jahiz, Al-Bayan wa`l-tabyin, vol. 3|"They [the Shu`ubiyya] maintain that eloquence is prized by all people at all times - even the Zanj, despite their dimness, their boundless stupidity, their obtuseness, their crude perceptions and their evil dispositions, make long speeches."<ref name="Islamic Racism"></ref>}}
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| كان ابن أبي زيد القيرواني عالما مالكا مشهورا من القيروان في تونس
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| {{Quote||It is disliked to trade in the land of the enemy or the land of the blacks. The Prophet, peace be upon him, said, "Travel is a portion of punishment."<ref>[http://bewley.virtualave.net/RisSpeech.html 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)</ref>}}
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| <nowiki>al-Ibshihi (1388–1446), Egyptian scholar who wrote an encyclopedia covering Islamic law, theology, mysticism, and some other topics.}}</nowiki>
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| {{Quote|{{citation|url=https://app.turath.io/book/23802|page=328|author=Shihab al-Din al-Ibshihi|title=al-Mustatraf fi Kul Fan Mustatraf|publisher=al-Maktaba al-Shamila}}; translated in {{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=92-99|chapter=Image and Stereotype}}|Is there anything more vile than black slaves, of less good and more evil than they'? As for the mulatto, if you show kindness to one of them all your life and in every way, he will not be grateful; and it will be as if you had done nothing for him. The better you treat him, the more insolent he will he; the worse you treat him, the more humble and submissive. I have tried this many times, and how well the poet says: ‘If you honor the honorable you possess him / If you honor the ignoble, he will be insolent.’ It is said that when the [black] slave is sated, he fornicates, when he is hungry, he steals. My grandfather on my mother's side used to say: The worst use of money is bringing up slaves, and mulattoes are even worse and wickeder than Zanj, for the mulatto does not know his father, while the Zanji often knows both parents. It is said of the mulatto that he is like a mule, because he is a mongrel. . . . Do not trust a mulatto, for there is rarely any good in him}}
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| Shams al-Dīn Muhammad b. Abī Talib al-Dimashqī (1256-1327), Damascene Imam who wrote on many topics.
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| {{Quote|{{citation|title=Nukhbat al-Dahr fi Ajaib al-Barr wal-Bahr|location=Leipzig|publisher=Harassowitz|editor=A. Mehren|pages=15-17|year=1923}}; translated in {{citation|author=John Hunwick|title=West Africa, Islam, and the Arab World|publisher=Markus Wiener|location=Princeton, NJ|year=2006|page=81}}|The equatorial region is inhabited by communities of blacks who are to be numbered among the savages and beasts. Their complexions and hair are burnt and they are physically and morally deviant. Their brains almost boil from the sun's excessive heat.. . . The human being who dwells there is a crude fellow, with a very black complexion, and burnt hair, unruly, with stinking sweat, and an abnormal constitution, most closely resembling in his moral qualities a savage, or animals.}}
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| Ibn Battuta (1304-1369) Muslim scholar and traveler who wrote about his journeys across the world.
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| {{Quote|Ibn Battuta in {{citation|title=Corpus of Early Arabic Sources for West African History|publisher=Cambridge University Press|year=1981|editor1=J.F.P. Hopkins|editor2=Nehemia Levtzion|page=298}}|[Writing about West Africans:] When I saw it [their reception gift] I laughed, and was long astonished at their feeble intellect and their respect for mean things.}}
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| Al-Idrisi (1100-1165), Muslim geographer, writer, scientist, cartographer from Almoravid Spain.
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| {{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=50-54|chapter=The Discovery of Africa}}|[The Zanj, that is, blacks] are in great fear and awe of the Arabs, so much so that when they see an Arab trader or traveler they bow down and treat him with great respect [such that the Arab can] lure them with dates, and lead them from place to place, until they seize them, take them out of the country, and transport them to their own countries . . . [They] lack of knowledge and [have] defective minds . . .}}
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| 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.
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| {{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=43-50|chapter=Ventures in Ethnology}}|[The southern ‘barbarians’] are more like beasts than like men . . . For those who live furthest to the north between the last of the seven climates and the limits of the inhabited world, the excessive distance of the sun in relation to the zenith line makes the air cold and the atmosphere thick. Their temperaments are therefore frigid, their humors raw, their bellies gross, their color pale, their hair long and lank. Thus they lack keenness of understanding and clarity of intelligence, and are overcome by ignorance and dullness, lack of discernment, and stupidity. Such are the Slavs, the Bulgars, and their neighbors. For those peoples on the other hand who live near and beyond the equinoctial line to the limit of the inhabited world in the south, the long presence of the sun at the zenith makes the air hot and the atmosphere thin. Because of this their temperaments become hot and their humors fiery, their color black and their hair woolly. Thus they lack self-control and steadiness of mind and are overcome by fickleness, foolishness, and ignorance. Such are the blacks, who live at the extremity of the land of Ethiopia, the Nubians, the Zanj and the like. . . . [they are the only people] who diverge from this human order and depart from this rational association are some dwellers in the steppes and inhabitants of the deserts and wilderness, such as the rabble of Bujja, the savages of Ghana, the scum of the Zanj, and their like.}}
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| 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.
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| {{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=28-37|chapter=Prejudice and Piety, Literature and Law}}|God has decreed that the most devout is the noblest even if he be a Negress’s bastard, and that the sinner and unbeliever is at the lowest level even if he be the son of prophets.}}
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| al-Kirmani (996-1021) was a famous Persian Ismaili theologian and philosopher.
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| {{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|In a philosophical work, he dismisses "the Turks, Zanj, Berbers, and their like" as "by their nature" without interest in the pursuit of intellectual knowledge and without desire to understand religious truth.}}
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| al-Mutannabi (915-965) was a famous Abbasid court poet from Iraq and one of the most influential poets in the history of Arabic.
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| {{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford
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| University Press|year=1990|pages=54-62|chapter=In Black and White}}
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| |The slave is no brother to the godly freeman. / even though he be born in the clothes of the free. // Do not buy a slave without buying a stick with him, / for slaves are filthy and scant of good. // I never thought I should live to see the day when a / dog would do me evil and be praised in the bargain, // nor did I imagin that true men would have ceased to exist, / and that the like of the father of bounty, / would still be here, // and that that negro with his pierced camel’s lip / would be obeyed by those cowardly hirelings . . . // . . . Who ever taught the eunuch negro nobility? His / “white” people, or his royal ancestors? // or his ear bleeding in the hand of the slave-broker? / or his worth, seeing that for two farthings / he would be rejected? // wretched Kafur is the most deserving of the base / to be excused in regard to every baseness – / and sometimes excusing is a reproach – / and that is because white stallions are incapable / of gentility, so how about black eunuchs?}}{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|More stupid than a slave or his mate is he who makes / the slave his master . . . // . . . One who holds you by his word is unlike one who holds / you in his jail – // The morality of the [black] slave is bounded by his / stinking pudenda and his teeth. // He does not keep his engagements of today, nor remember / what he said yesterday . . . // . . . Hope for no good from a man over whose head the / slaver’s hand has passed, // And, if you are in doubt about his person or / condition, look to his race. // One who is vile in his coat, was usually vile / in his caul. // He who makes his way beyond his merits, still cannot / get away from his root.}}
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| Qadi Iyad (108301149) was one of the most famous Maliki jurists, also an Imam and qadi in Granada under the Almoravid dynasty.
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| {{Quote|{{citation|title=al-Shifa bi-ta'rif huquq al-Mustafa|author=Qadi Iyad|publisher=al-Maktaba al-Shamila|url=https://app.turath.io/book/1753|volume=2|page=217, 234}}; translated in {{citation|editor=Aisha Abdarrahman Bewley|Publisher=Madinah Press Inverness|location=Scotland|year=2004|title=Ash-Shifa of Qadi 'Iyad|pages=375, 387|url=https://archive.org/details/MuhammadMessengerOfAllahAshShifaOfQadiIyad}}|[Qadi Iyad repeats this twice:] Ahmad b. Abi Sulayman, the companion of Sahnun, said, 'Anyone who says that the Prophet was black (''aswad'') should be killed.'}}
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| Abu al-Faraj al-Isfahani (897-967) was an Arab litterateur, genealogist, poet, and musicologist.
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| {{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford
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| University Press|year=1990|pages=92-99|chapter=Image and Stereotype}}
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| |[Retelling an anecdote about "an Arab poet known as al-Sayyid al-Himyari (723-89)":] The Sayyid was my neighbor, and he was very dark. He used to carouse with the young men of the camp, one of whom was as dark as he was, with a thick nose and lips, and a Negroid [''muzannajj''] appearance. The Sayyid had the foulest smelling armpits of anybody. They were jesting together one day, and the Sayyid said to him: "You are a Zanji in your nose and your lips!" whereat the youth replied to the Sayyid: "And you are a Zanji in your color and armpits!"}}
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| ==المصادر== | | ==المصادر== |
| {{reflist}} | | {{reflist}} |
| <references /><br /> | | <references /><br /> |