Qur'an, Hadith and Scholars:Race and Tribe - Revision history

Asmith: fixing language and score

2026-05-16T20:08:17Z

fixing language and score

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	Among my people there are four characteristics belonging to pre-Islamic period which they do not abandon: boasting of high rank, reviling other peoples' genealogies, seeking rain by stars, and walling. And he (further) said: If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a chemise of mange.}}		Among my people there are four characteristics belonging to pre-Islamic period which they do not abandon: boasting of high rank, reviling other peoples' genealogies, seeking rain by stars, and walling. And he (further) said: If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a chemise of mange.}}

	~~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.		Such sentiments as above are somewhat undermined by some other sahih hadiths where the prejudice against some Arab groups, and black people are used as negative imagery. In addition, many classical and modern Islamic scholars of high repute promote explicitly supremacist or discriminatory attitudes.

	==Race and tribe in scripture==		==Race and tribe in scripture==

Lightyears: Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

2025-11-14T01:04:57Z

Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

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CPO675: /* Classical views */ Have added some classical views on Arab superiority from an academic source (Michael Cook).

2024-03-24T19:46:45Z

Classical views: Have added some classical views on Arab superiority from an academic source (Michael Cook).

← Older revision		Revision as of 19:46, 24 March 2024
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	====Classical views====		====Classical views====
	{{Quote\|{{citation\|author=Ibn Taymiyyah\|title=Iqtida Sirat al-Mustaqim\|publisher=al-Maktaba al-Shamila\|Chapter=The difference between the Arab and non-Arab races\|volume=1\|pages=419-461\|url=https://app.turath.io/book/11620}}\|‎'''The Arabs are more intelligent than those other than themselves and are more capable ‎in delivery and expression''' . . . verily, what the people of the sunnah are upon is the belief ‎‎(i’tiqaad) that '''the Arab race is better (afdal) than the Non-Arab race'''. Whether (the Non-‎Arabs) are Hebrews, Aramaic, Romans, Persians and other than them . . . not simply due to ‎the fact the prophet peace be upon him is from them – even though this is [a point] of ‎superiority – but instead, '''they themselves are superior within themselves''' . . . [for] '''Allah the ‎Most High has designated the Arabs and their language with rulings that are peculiar and ‎unique.'''”}}{{Quote\|Abu Hanifah quoted in {{citation\|author=Muhammad al-Shaybani\|title=al-Jami al-Sagheer\|pages=140-141}} quoted in {{citation\|author=Susan A. Spectorsky\|title=Women in Classical Islamic Law\|publisher=Brill\|page=77\|ISBN=978 90 04 17435 1\|year=2010}}\|'''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.‎}}{{Quote\|{{citation\|publisher=al-Maktaba al-Shamila\|author=[[Jalal al-Din al-Suyuti]]\|page=48\|url=https://app.turath.io/book/151019\|title=Sawn al-Mantiq wal-Kalam an Fanni al-Mantiq wal-Kalam}}\|Imam Shafi'i said, "'''People do not become ignorant and do not disagree except due to their leaving the tongue ‎of the Arabs''' and their adoption of the tongue of Aristotle‎"}}{{Quote\|Ahmad ibn Hanbal quoted in {{citation\|author=Ibn Hani\|title=Masail Ahmad b. Hanbal\|page=200\|chapter=no. 992}} quoted in {{citation\|author=Susan A. Spectorsky\|title=Women in Classical Islamic Law\|publisher=Brill\|page=78\|ISBN=978 90 04 17435 1\|year=2010}}\|'''Arabs are of equal standing with each other, and the Quraysh are of equal standing with ‎each other.‎'''}}{{Quote\|{{citation\|author=Ibn Abi Ya'la\|volume=1\|page=30\|title=Tabaqat al-Hanabilah\|url=https://app.turath.io/book/9543\|publisher=al-Maktaba al-Shamila}}; translated in {{citation\|page=32\|author=Nimrod Hurvitz\|publisher=Routledge\|title=The Formation of Hanbalism\|year=2002\|ISBN=978-0-415-61641-6}}\|He '''(Ibn Hanbal) acknowledged the Arab’s due, and their superiority (fadlaha) and their ‎priority (sabiqataha)''' and he loved the . . . he (Ibn Hanbal) did not adhere to the doctrine ‎of '''the Shu’ubiyya ‎[a Persian sect that believed in racial egalitarianism]''' and the ‎contemptible (among) the mawali [non-Arabs] that disliked the Arabs and did not ‎concede to them their [Arabs] superiority. '''He (ascribed to) them (Shu’ubiyya) innovation, ‎hypocrisy and controversy.‎'''}}		{{Quote\|{{citation\|author=Ibn Taymiyyah\|title=Iqtida Sirat al-Mustaqim\|publisher=al-Maktaba al-Shamila\|Chapter=The difference between the Arab and non-Arab races\|volume=1\|pages=419-461\|url=https://app.turath.io/book/11620}}\|‎'''The Arabs are more intelligent than those other than themselves and are more capable ‎in delivery and expression''' . . . verily, what the people of the sunnah are upon is the belief ‎‎(i’tiqaad) that '''the Arab race is better (afdal) than the Non-Arab race'''. Whether (the Non-‎Arabs) are Hebrews, Aramaic, Romans, Persians and other than them . . . not simply due to ‎the fact the prophet peace be upon him is from them – even though this is [a point] of ‎superiority – but instead, '''they themselves are superior within themselves''' . . . [for] '''Allah the ‎Most High has designated the Arabs and their language with rulings that are peculiar and ‎unique.'''”}}{{Quote\|Abu Hanifah quoted in {{citation\|author=Muhammad al-Shaybani\|title=al-Jami al-Sagheer\|pages=140-141}} quoted in {{citation\|author=Susan A. Spectorsky\|title=Women in Classical Islamic Law\|publisher=Brill\|page=77\|ISBN=978 90 04 17435 1\|year=2010}}\|'''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.‎}}{{Quote\|{{citation\|publisher=al-Maktaba al-Shamila\|author=[[Jalal al-Din al-Suyuti]]\|page=48\|url=https://app.turath.io/book/151019\|title=Sawn al-Mantiq wal-Kalam an Fanni al-Mantiq wal-Kalam}}\|Imam Shafi'i said, "'''People do not become ignorant and do not disagree except due to their leaving the tongue ‎of the Arabs''' and their adoption of the tongue of Aristotle‎"}}{{Quote\|Ahmad ibn Hanbal quoted in {{citation\|author=Ibn Hani\|title=Masail Ahmad b. Hanbal\|page=200\|chapter=no. 992}} quoted in {{citation\|author=Susan A. Spectorsky\|title=Women in Classical Islamic Law\|publisher=Brill\|page=78\|ISBN=978 90 04 17435 1\|year=2010}}\|'''Arabs are of equal standing with each other, and the Quraysh are of equal standing with ‎each other.‎'''}}{{Quote\|{{citation\|author=Ibn Abi Ya'la\|volume=1\|page=30\|title=Tabaqat al-Hanabilah\|url=https://app.turath.io/book/9543\|publisher=al-Maktaba al-Shamila}}; translated in {{citation\|page=32\|author=Nimrod Hurvitz\|publisher=Routledge\|title=The Formation of Hanbalism\|year=2002\|ISBN=978-0-415-61641-6}}\|He '''(Ibn Hanbal) acknowledged the Arab’s due, and their superiority (fadlaha) and their ‎priority (sabiqataha)''' and he loved the . . . he (Ibn Hanbal) did not adhere to the doctrine ‎of '''the Shu’ubiyya ‎[a Persian sect that believed in racial egalitarianism]''' and the ‎contemptible (among) the mawali [non-Arabs] that disliked the Arabs and did not ‎concede to them their [Arabs] superiority. '''He (ascribed to) them (Shu’ubiyya) innovation, ‎hypocrisy and controversy.‎'''}}Islamic scholar Michael Cook discusses how in early Islamic empires/caliphates, non-Arabs were treated as second class citizens.
			{{Quote\|1=[https://www.google.co.uk/books/edition/Ancient_Religions_Modern_Politics/F3CYDwAAQBAJ?hl=en&gbpv=1&printsec=frontcover Cook, Michael A.. Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective (pp. 9-10). Princeton University Press.]\|2=In the conditions of early Islamic times there was more to this special status of the Arabs than mere sentiment. The empire that emerged from the rise of Islam was conquered and ruled by Arabs. “We Arabs were underdogs (innā maʿshar al-ʿArab kunnā adhilla), people walked all over us while we didn’t do the same to them; then God sent a prophet from among us,” as an Arab emissary informed the Persians in the heart of their country; “he told us things that we found to be just as he said, and among the things he promised us was that we would take possession of all this and prevail over it.” The resulting structure of power was neatly reflected in the way in which non-Arabs converted to Islam.
			The key institution here was clientage (walāʾ).Individual non-Arabs who had either voluntarily left their native societies to join the conquerors, or been involuntarily removed from them by enslavement in the course of the conquests, became the clients (mawālī) of individual Arabs and converted to Islam at their hands. <b>The result was to create a social structure through which individual non-Arabs were incorporated into the Muslim community while remaining what we would call second-class citizens—and exposed to no small amount of Arab chauvinism.</b> We are told, for example, that Arabs did not walk side by side with clients, that clients present at a meal were left standing while Arabs sat and ate, and that a client would not be allowed to undertake the prayer at a funeral if an Arab were present. In other words, in this early period non-Arab people could convert to Islam, but non-Arab peoples could not; in that sense the community remained effectively monoethnic.
			The linguistic aspect of this is caught in a remark of an early Shīʿite: to establish the fact that people recognize the superiority of Arabic over Persian, he observes that “no Persian who converts to this religion fails to give up the language of his people and adopt the language of the Arabs.”}}
			And as the empire/caliphate expanded and they began to lose control over time, this lead to backlash from certain scholars who believed Arabs were granted a special position to rule.
			{{Quote\|1=[https://www.google.co.uk/books/edition/Ancient_Religions_Modern_Politics/F3CYDwAAQBAJ?hl=en&gbpv=1&printsec=frontcover Cook, Michael A.. Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective (pp. 9-10). Princeton University Press.]\|2=One key change was that from the ninth century onwards Arab power was in steep decline. Being an Arab no longer constituted an effective title to participate in ruling the world. This change provoked its share of laments. Thus the great Arab poet Mutanabbī (d. 965) observes that Arabs ruled by non-Arabs do not prosper; a scholiast writing in the next century explains that this is because of mutual distance and ill will, and the difference of natures and language that separates the two groups. Likewise the Egyptian scholar Maqrīzī (d. 1442) complains of the malign role of the Caliph al-Muʿtaṣim (ruled 833–842) <b>in the dispossession of the Arabs: “He removed from the pay-registers the Arabs, the Messenger of God’s people, the race through whose agency God had established the religion of Islam.</b>}}

	====Modern views====		====Modern views====

Lightyears at 16:16, 26 November 2023

2023-11-26T16:16:26Z

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	In a hadith graded sahih by al-Albani<ref>[https://islamqa.info/ar/182686 Islamqa.info]</ref>, Muhammad said the following during the farewell pilgrimage (the word translated "righteousness" is taqwa - piety or reliosity):		In a hadith graded sahih by al-Albani<ref>[https://islamqa.info/ar/182686 Islamqa.info]</ref>, Muhammad said the following during the farewell pilgrimage (the word translated "righteousness" is taqwa - piety or reliosity):

	{{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 23489]\|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.”}}

	In a sahih hadith Muhammad criticizes boasting and reviling based on ancestry, which could be interpreted to apply to tribe and even ethnicity.		In a sahih hadith Muhammad criticizes boasting and reviling based on ancestry, which could be interpreted to apply to tribe and even ethnicity.

Asmith at 01:55, 29 January 2023

2023-01-29T01:55:53Z

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	[[Category:Race]]		[[Category:Race]]
	[[Category:Slavery]]		[[Category:Slavery]]
			[[ar:القرآن_والحديث_والعلماء:_العنصرية]]

Asmith: /* Anti-racism in scripture */

2022-05-24T01:54:18Z

Anti-racism in scripture

← Older revision		Revision as of 01:54, 24 May 2022
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	I heard Allah's Messenger (ﷺ) as saying: Verily '''Allah granted eminence to Kinana from amongst the descendants of Isma'il, and he granted eminence to the Quraish amongst Kinana, and he granted eminence to Banu Hashim amonsgst the Quraish''', and he granted me eminence from the tribe of Banu Hashim.}}{{Quote\|{{Al Tirmidhi\|\|6\|46\|3605}}\|Narrated Wathilah bin Al-Asqa': that the Messenger of Allah (ﷺ) said: "Indeed '''Allah has 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>] Isma'il from the children of Ibrahim, and He chose Banu Kinanah from the children of Isma'il, and He chose the Quraish from Banu Kinanah, and He chose Banu Hashim from Quraish''', and He chose me from Banu Hashim." <br> Grade: Sahih (Darussalam)}}{{Quote\|{{Al Tirmidhi\|\|6\|46\|3927}}\|Narrated Salman: "The Messenger of Allah (ﷺ) said to me: 'O Salman! Do not detest me and thereby leave your religion.' I said: 'O Messenger of Allah! How could I detest you while Allah guided us by you.' He said: ''''You will detest the Arabs and thereby detest me.''''" <br> Grade: Da'if (Darussalam)}}{{Quote\|{{Al Tirmidhi\|\|6\|46\|3928}}\|Narrated 'Uthman bin 'Affan:		I heard Allah's Messenger (ﷺ) as saying: Verily '''Allah granted eminence to Kinana from amongst the descendants of Isma'il, and he granted eminence to the Quraish amongst Kinana, and he granted eminence to Banu Hashim amonsgst the Quraish''', and he granted me eminence from the tribe of Banu Hashim.}}{{Quote\|{{Al Tirmidhi\|\|6\|46\|3605}}\|Narrated Wathilah bin Al-Asqa': that the Messenger of Allah (ﷺ) said: "Indeed '''Allah has 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>] Isma'il from the children of Ibrahim, and He chose Banu Kinanah from the children of Isma'il, and He chose the Quraish from Banu Kinanah, and He chose Banu Hashim from Quraish''', and He chose me from Banu Hashim." <br> Grade: Sahih (Darussalam)}}{{Quote\|{{Al Tirmidhi\|\|6\|46\|3927}}\|Narrated Salman: "The Messenger of Allah (ﷺ) said to me: 'O Salman! Do not detest me and thereby leave your religion.' I said: 'O Messenger of Allah! How could I detest you while Allah guided us by you.' He said: ''''You will detest the Arabs and thereby detest me.''''" <br> Grade: Da'if (Darussalam)}}{{Quote\|{{Al Tirmidhi\|\|6\|46\|3928}}\|Narrated 'Uthman bin 'Affan:

	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. 2\| 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====		====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:

IbnPinker: /* Race and tribe in early Islam */

2021-11-13T04:48:47Z

Race and tribe in early Islam

← Older revision		Revision as of 04:48, 13 November 2021
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	===Race===		===Race===
	The following quotes a Abd al-Hamid (d. 750), who was the scribe and writing on behalf of the final Umayyad caliph, Marwan II (r. 744-750)		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)
	{{Quote\|Recorded by al-Jahshiyari (d. 942), a prominent Abbasid bureaucrat and scholar, in his ''Kitab al-wuzara wa'l-kuttab'' (or ''Book of Viziers and Scribes''). Translated and quoted in: {{citation\|editor=Bernard Lewis\|publisher=Oxford University Press\|year=1987\|title=Islam from the Prophet Muhammad to the Capture of Constantinople\|page=197\|ISBN=9780195050875\|url=https://global.oup.com/ushe/product/islam-9780195050875?cc=us&lang=en&}}\|A governor presented Marwan with a black slave. He said to 'Abd al-Hamid, "Write to him and disparage what he has done" 'Abd al-Hamid wrote to the governor, "Had you found a worse color than black and a smaller number than one, you would have sent that." This is adapted from the saying of a Bedouin who was asked what children he had, and replied, "Little and bad." When asked what he meant, he replied, "Not less than one, not worse than a daughter."}}		{{Quote\|Recorded by al-Jahshiyari (d. 942), a prominent Abbasid bureaucrat and scholar, in his ''Kitab al-wuzara wa'l-kuttab'' (or ''Book of Viziers and Scribes''). Translated and quoted in: {{citation\|editor=Bernard Lewis\|publisher=Oxford University Press\|year=1987\|title=Islam from the Prophet Muhammad to the Capture of Constantinople\|page=197\|ISBN=9780195050875\|url=https://global.oup.com/ushe/product/islam-9780195050875?cc=us&lang=en&}}\|A governor presented Marwan with a black slave. He said to 'Abd al-Hamid, "Write to him and disparage what he has done" 'Abd al-Hamid wrote to the governor, "Had you found a worse color than black and a smaller number than one, you would have sent that." This is adapted from the saying of a Bedouin who was asked what children he had, and replied, "Little and bad." When asked what he meant, he replied, "Not less than one, not worse than a daughter."}}

IbnPinker: /* Race and tribe in early Islam */

2021-11-13T04:47:56Z

Race and tribe in early Islam

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	==Race and tribe in early Islam==		==Race and tribe in early Islam==

	=== Race ===		===Race===
	The following quotes a ~~regional governor~~ writing to final Umayyad caliph, Marwan II (r. 744-750)		The following quotes a Abd al-Hamid (d. 750), who was the scribe and writing on behalf of the final Umayyad caliph, Marwan II (r. 744-750)
	{{Quote\|Recorded by al-Jahshiyari (d. 942), a prominent Abbasid bureaucrat and scholar, in his ''Kitab al-wuzara wa'l-kuttab'' (or ''Book of Viziers and Scribes''). Translated and quoted in: {{citation\|editor=Bernard Lewis\|publisher=Oxford University Press\|year=1987\|title=Islam from the Prophet Muhammad to the Capture of Constantinople\|page=197\|ISBN=9780195050875\|url=https://global.oup.com/ushe/product/islam-9780195050875?cc=us&lang=en&}}\|A governor presented Marwan with a black slave. He said to 'Abd al-Hamid, "Write to him and disparage what he has done" 'Abd al-Hamid wrote to the governor, "Had you found a worse color than black and a smaller number than one, you would have sent that." This is adapted from the saying of a Bedouin who was asked what children he had, and replied, "Little and bad." When asked what he meant, he replied, "Not less than one, not worse than a daughter."}}		{{Quote\|Recorded by al-Jahshiyari (d. 942), a prominent Abbasid bureaucrat and scholar, in his ''Kitab al-wuzara wa'l-kuttab'' (or ''Book of Viziers and Scribes''). Translated and quoted in: {{citation\|editor=Bernard Lewis\|publisher=Oxford University Press\|year=1987\|title=Islam from the Prophet Muhammad to the Capture of Constantinople\|page=197\|ISBN=9780195050875\|url=https://global.oup.com/ushe/product/islam-9780195050875?cc=us&lang=en&}}\|A governor presented Marwan with a black slave. He said to 'Abd al-Hamid, "Write to him and disparage what he has done" 'Abd al-Hamid wrote to the governor, "Had you found a worse color than black and a smaller number than one, you would have sent that." This is adapted from the saying of a Bedouin who was asked what children he had, and replied, "Little and bad." When asked what he meant, he replied, "Not less than one, not worse than a daughter."}}

IbnPinker at 04:46, 13 November 2021

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← Older revision		Revision as of 04:46, 13 November 2021
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	al-Ibshihi (1388–1446), Egyptian scholar who wrote an encyclopedia covering Islamic law, theology, mysticism, and some other topics.{{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}}		al-Ibshihi (1388–1446), Egyptian scholar who wrote an encyclopedia covering Islamic law, theology, mysticism, and some other topics.{{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}}

	== Race and tribe in early Islam ==		==Race and tribe in early Islam==

			=== Race ===
	The following quotes a regional governor writing to final Umayyad caliph, Marwan II (r. 744-750)		The following quotes a regional governor writing to final Umayyad caliph, Marwan II (r. 744-750)
	{{Quote\|Recorded by al-Jahshiyari (d. 942), a prominent Abbasid bureaucrat and scholar, in his ''Kitab al-wuzara wa'l-kuttab'' (or ''Book of Viziers and Scribes''). Translated and quoted in: {{citation\|editor=Bernard Lewis\|publisher=Oxford University Press\|year=1987\|title=Islam from the Prophet Muhammad to the Capture of Constantinople\|page=197\|ISBN=9780195050875\|url=https://global.oup.com/ushe/product/islam-9780195050875?cc=us&lang=en&}}\|A governor presented Marwan with a black slave. He said to 'Abd al-Hamid, "Write to him and disparage what he has done" 'Abd al-Hamid wrote to the governor, "Had you found a worse color than black and a smaller number than one, you would have sent that." This is adapted from the saying of a Bedouin who was asked what children he had, and replied, "Little and bad." When asked what he meant, he replied, "Not less than one, not worse than a daughter."}}		{{Quote\|Recorded by al-Jahshiyari (d. 942), a prominent Abbasid bureaucrat and scholar, in his ''Kitab al-wuzara wa'l-kuttab'' (or ''Book of Viziers and Scribes''). Translated and quoted in: {{citation\|editor=Bernard Lewis\|publisher=Oxford University Press\|year=1987\|title=Islam from the Prophet Muhammad to the Capture of Constantinople\|page=197\|ISBN=9780195050875\|url=https://global.oup.com/ushe/product/islam-9780195050875?cc=us&lang=en&}}\|A governor presented Marwan with a black slave. He said to 'Abd al-Hamid, "Write to him and disparage what he has done" 'Abd al-Hamid wrote to the governor, "Had you found a worse color than black and a smaller number than one, you would have sent that." This is adapted from the saying of a Bedouin who was asked what children he had, and replied, "Little and bad." When asked what he meant, he replied, "Not less than one, not worse than a daughter."}}

IbnPinker at 04:46, 13 November 2021

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← Older revision		Revision as of 04:46, 13 November 2021
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	al-Ibshihi (1388–1446), Egyptian scholar who wrote an encyclopedia covering Islamic law, theology, mysticism, and some other topics.{{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}}		al-Ibshihi (1388–1446), Egyptian scholar who wrote an encyclopedia covering Islamic law, theology, mysticism, and some other topics.{{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}}

			== Race and tribe in early Islam ==
			The following quotes a regional governor writing to final Umayyad caliph, Marwan II (r. 744-750)
			{{Quote\|Recorded by al-Jahshiyari (d. 942), a prominent Abbasid bureaucrat and scholar, in his ''Kitab al-wuzara wa'l-kuttab'' (or ''Book of Viziers and Scribes''). Translated and quoted in: {{citation\|editor=Bernard Lewis\|publisher=Oxford University Press\|year=1987\|title=Islam from the Prophet Muhammad to the Capture of Constantinople\|page=197\|ISBN=9780195050875\|url=https://global.oup.com/ushe/product/islam-9780195050875?cc=us&lang=en&}}\|A governor presented Marwan with a black slave. He said to 'Abd al-Hamid, "Write to him and disparage what he has done" 'Abd al-Hamid wrote to the governor, "Had you found a worse color than black and a smaller number than one, you would have sent that." This is adapted from the saying of a Bedouin who was asked what children he had, and replied, "Little and bad." When asked what he meant, he replied, "Not less than one, not worse than a daughter."}}

	==Historians on race and tribe in Islam==		==Historians on race and tribe in Islam==

	~~===Dr. Michael Penn===~~
	Dr. Michael Penn is Teresa Hihn Moore Professor of Religious Studies at Stanford University and is a specialist in early Islamic history.		Dr. Michael Penn is Teresa Hihn Moore Professor of Religious Studies at Stanford University and is a specialist in early Islamic history.
	{{Quote\|{{citation\|title=Envisioning Islam - Syriac Christians and the Early Muslim World\|year=2015\|publisher=University of Pennsylvania Press\|page=59\|ISBN=978-0-8122-4722-0\|author=Michael Penn}}\|Contrary to many present-day stereotypes of early Islam, throughout much of the seventh and early eighth centuries, admission into the ''umma'' was reserved exclusively for Arabs. Religious conversion was predicated on ethnic conversion. For a non-Arab to become Muslim, that individual first had to gain membership in an Arab tribe by becoming the ''mawlā'' (client) of an Arab sponsor. From a seventh-century Islamic perspective, ethnicity and religion were not independent variables. All Muslims were Arabs, and ideally all Arabs were Muslims.}}		{{Quote\|{{citation\|title=Envisioning Islam - Syriac Christians and the Early Muslim World\|year=2015\|publisher=University of Pennsylvania Press\|page=59\|ISBN=978-0-8122-4722-0\|author=Michael Penn}}\|Contrary to many present-day stereotypes of early Islam, throughout much of the seventh and early eighth centuries, admission into the ''umma'' was reserved exclusively for Arabs. Religious conversion was predicated on ethnic conversion. For a non-Arab to become Muslim, that individual first had to gain membership in an Arab tribe by becoming the ''mawlā'' (client) of an Arab sponsor. From a seventh-century Islamic perspective, ethnicity and religion were not independent variables. All Muslims were Arabs, and ideally all Arabs were Muslims.}}