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<br />{{Quote|{{القرآن|5|13}}|فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ لَعَنَّٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَٰسِيَةً ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ | |||
}}{{Quote|{{الآيات القرآنية|5|41|42}}|يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ ٱلَّذِينَ هَادُوا۟ ۛ سَمَّٰعُونَ لِلْكَذِبِ سَمَّٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ ۚ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ | }}{{Quote|{{الآيات القرآنية|5|41|42}}|يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ ٱلَّذِينَ هَادُوا۟ ۛ سَمَّٰعُونَ لِلْكَذِبِ سَمَّٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ ۚ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ | ||
سَمَّٰعُونَ لِلْكَذِبِ أَكَّٰلُونَ لِلسُّحْتِ ۚ فَإِن جَآءُوكَ فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ۖ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْـًٔا ۖ وَإِنْ حَكَمْتَ فَٱحْكُم بَيْنَهُم بِٱلْقِسْطِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ | سَمَّٰعُونَ لِلْكَذِبِ أَكَّٰلُونَ لِلسُّحْتِ ۚ فَإِن جَآءُوكَ فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ۖ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْـًٔا ۖ وَإِنْ حَكَمْتَ فَٱحْكُم بَيْنَهُم بِٱلْقِسْطِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ | ||
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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=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.}} | {{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}}|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.}} | ||
al-Mutannabi (915-965) was a famous Abbasid court poet from Iraq and one of the most influential poets in the history of Arabic. | al-Mutannabi (915-965) was a famous Abbasid court poet from Iraq and one of the most influential poets in the history of Arabic. | ||
{{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}}|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.}}Qadi Iyad (108301149) was one of the most famous Maliki jurists, also an Imam and qadi in Granada under the Almoravid dynasty. | {{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}}|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.}} | ||
Qadi Iyad (108301149) was one of the most famous Maliki jurists, also an Imam and qadi in Granada under the Almoravid dynasty. | |||
{{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.'}}Abu al-Faraj al-Isfahani (897-967) was an Arab litterateur, genealogist, poet, and musicologist. | {{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.'}}Abu al-Faraj al-Isfahani (897-967) was an Arab litterateur, genealogist, poet, and musicologist. | ||
{{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=92-99|chapter=Image and Stereotype}}|[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!"}} | {{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=92-99|chapter=Image and Stereotype}}|[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!"}} | ||