Coran, hadith et savants : Le Racisme: Difference between revisions

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-{{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}}
+{{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 aujourdhui serait considérer comme de l'antisémitisme. {{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.
+(Regardez [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.Les descriptions dévalorisantes des peuples noirs , Les éthiopiens en particulier , 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).
+Il est important de prendre note des versets et des hadiths qui découragent le racisme (bien que, comme mentionné dans l'introduction,comme pour le contre exemple de l'antisémitisme islamique soit traité dans un article séparé).
 {{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.}}
-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.
+Les circonstances de la révélation (Asbab al-Nuzul) par Al-Wahidi pour ce verset disent qu'il a été révélé lorsqu'une personne a tourné en dérision la lignée d'une autre, et lorsqu'une autre personne s'est plainte de manière raciste qu'un homme noir (Bilal) avait été désigné par Mahomet pour faire l'appel à la prière.
 {{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".}}
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 {{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.”}}
-In a sahih hadith Muhammad criticizes boasting and reviling based on ancestry, which could be interpreted to apply to tribe and even ethnicity.
+Dans un hadith sahih, Muhammed critique les fanfaronnades et les injures fondées sur l'ascendance, ce qui peut être interprété comme s'appliquant à la tribu et même à l'ethnicité.
 {{quote|{{Muslim|4|2033}}| Abu Malik al-Ash'ari reported Allah's Messenger (ﷺ) as saying:
 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.
+Malheureusement, comme nous le verrons dans les sections suivantes, ces sentiments sont quelque peu sapés par d'autres hadiths "Sahih" où l'on trouve des préjugés contre certains groupes arabes, et où les noirs sont utilisés comme image négative.
+En outre, de nombreux érudits islamiques classiques et modernes de grande réputation sont coupables de promouvoir des attitudes explicitement racistes.
 ==''Race et appartenance tribale dans les textes islamiques''==
-===In the Quran===
+===Dans le Coran===
-====The purpose of race and tribe====
+====L'objectif de l'existance des nations et des tribus ====
-{{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}}|Ô hommes ! Nous vous avons créés d'un mâle et d'une femelle, et Nous avons fait de vous des nations et des tribus, pour que vous vous entre-connaissiez. Le plus noble d'entre vous, auprès d'Allah, est le plus pieux. Allah est certes Omniscient et Grand-Connaisseur.}}
-====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}}|Certes, Allah a élu Adam, Nuh (Noé), la famille d'Ibrahim (Abraham) et la famille de 'Imran au-dessus de tout le monde.
+ En tant que descendants les uns des autres, et Allah est Audient et Omniscient.}}
-====Les Bedouins====
+====L'Insulte divine et l'accusation d'hypocrisie et d'Ignorance envers Bedouins====
-{{Quote|{{Quran|9|97}}|The Arabs of the desert '''[''al-a'raab''<ref>See [http://ejtaal.net/aa/#hw4=h715,ll=2082,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 الأعراب] and [http://ejtaal.net/aa/#hw4=h72,ll=208,ls=h5,la=h234,sg=h131,ha=h44,br=h107,pr=h23,aan=h63,mgf=h92,vi=h71,kz=h109,mr=h68,mn=h67,uqw=h158,umr=h97,ums=h74,umj=h63,ulq=h363,uqa=h48,uqq=h25,bdw=h77,amr=h50,asb=h50,auh=h165,dhq=h46,mht=h37,msb=h23,tla=h28,amj=h51,ens=h28,mis=h83 Lane's Lexicon بدوي]</ref>; the Bedouins] are the worst in Unbelief and hypocrisy, and most fitted to be in ignorance''' of the command which Allah hath sent down to His Messenger: But Allah is All-knowing, All-Wise.}}{{Quote|{{Quran|49|14}}|The desert Arabs '''[''al-a'raab''<ref>See [http://ejtaal.net/aa/#hw4=h715,ll=2082,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 الأعراب] and [http://ejtaal.net/aa/#hw4=h72,ll=208,ls=h5,la=h234,sg=h131,ha=h44,br=h107,pr=h23,aan=h63,mgf=h92,vi=h71,kz=h109,mr=h68,mn=h67,uqw=h158,umr=h97,ums=h74,umj=h63,ulq=h363,uqa=h48,uqq=h25,bdw=h77,amr=h50,asb=h50,auh=h165,dhq=h46,mht=h37,msb=h23,tla=h28,amj=h51,ens=h28,mis=h83 Lane's Lexicon بدوي]</ref>; the Bedouins] say, "We believe." Say, "Ye have no faith; but ye (only) say, 'We have submitted our wills to Allah,' For not yet has Faith entered your hearts.''' But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, Most Merciful."}}
+{{Quote|{{Quran|9|97}}|The Arabs of the desert '''[''al-a'raab''<ref>See [http://ejtaal.net/aa/#hw4=h715,ll=2082,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 الأعراب] and [http://ejtaal.net/aa/#hw4=h72,ll=208,ls=h5,la=h234,sg=h131,ha=h44,br=h107,pr=h23,aan=h63,mgf=h92,vi=h71,kz=h109,mr=h68,mn=h67,uqw=h158,umr=h97,ums=h74,umj=h63,ulq=h363,uqa=h48,uqq=h25,bdw=h77,amr=h50,asb=h50,auh=h165,dhq=h46,mht=h37,msb=h23,tla=h28,amj=h51,ens=h28,mis=h83 Lane's Lexicon بدوي]</ref>; the Bedouins] are the worst in Unbelief and hypocrisy, and most fitted to be in ignorance''' of the command which Allah hath sent down to His Messenger: But Allah is All-knowing, All-Wise.}}'''L'accusation d'hypocrisie généralisé d'Allah sur les Bédouins'''{{Quote|{{Quran|49|14}}|The desert Arabs '''[''al-a'raab''<ref>See [http://ejtaal.net/aa/#hw4=h715,ll=2082,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 الأعراب] and [http://ejtaal.net/aa/#hw4=h72,ll=208,ls=h5,la=h234,sg=h131,ha=h44,br=h107,pr=h23,aan=h63,mgf=h92,vi=h71,kz=h109,mr=h68,mn=h67,uqw=h158,umr=h97,ums=h74,umj=h63,ulq=h363,uqa=h48,uqq=h25,bdw=h77,amr=h50,asb=h50,auh=h165,dhq=h46,mht=h37,msb=h23,tla=h28,amj=h51,ens=h28,mis=h83 Lane's Lexicon بدوي]</ref>; the Bedouins] say, "We believe." Say, "Ye have no faith; but ye (only) say, 'We have submitted our wills to Allah,' For not yet has Faith entered your hearts.''' But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, Most Merciful."}}
-====Les Juifs====
+====Les Juifs ====
-{{Main|Antisemitism in Islam#The Qur'an}}{{Quote|{{quran|2|47}}|Remember, O children of Israel, the favours I bestowed on you, and '''made you exalted among the nations of the world'''.}}{{Quote|{{quran|2|65}}|And well ye knew those amongst you who transgressed in the matter of the Sabbath: '''We said to them: "Be ye apes, despised and rejected."'''}}{{Quote|{{quran|5|60}}|Say: "Shall I point out to you something much worse than this, (as judged) by the treatment it received from Allah? '''those who incurred the curse of Allah and His wrath, those of whom some He transformed into apes and swine, those who worshipped evil;- these are (many times) worse in rank''', and far more astray from the even path!"}}{{Quote|{{quran-range|2|87|91}}|We gave Moses the Book and followed him up with a succession of messengers; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger with what ye yourselves desire not, '''ye are puffed up with pride'''?- Some ye called impostors, and others ye slay! They say, "Our hearts are the wrappings (which preserve Allah's Word: we need no more)." Nay, '''Allah's curse is on them for their blasphemy [''kufrihim''; lit. "their unbelief"]''': Little is it they believe. And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but '''the curse of Allah is on those without Faith. Miserable is the price for which they have sold their souls''', in that they deny (the revelation) which Allah has sent down, '''in insolent envy''' that Allah of His Grace should send it to any of His servants He pleases: Thus have '''they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith.''' When it is said to them, "Believe in what Allah Hath sent down, "they say, "We believe in what was sent down to us:" yet '''they reject all besides, even if it be Truth''' confirming what is with them. Say: "Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?"}}{{Quote|{{quran|5|13}}|When they dishonoured their pledge We condemned them, and hardened their hearts. So they distort the words of the Scripture out of context, and have forgotten some of what they were warned against. '''You will always hear of treachery on their part except that of a few.''' But forbear and forgive them, for God loves those who do good.}}{{Quote|{{quran-range|5|41|42}}|O Messenger! let not those grieve thee, who race each other into unbelief: (whether it be) among those who say "We believe" with their lips but whose hearts have no faith; or it be among '''the Jews,- men who will listen to any lie''',- will listen even to others who have never so much as come to thee. They change the words from their (right) times and places: they say, "If ye are given this, take it, but if not, beware!" If any one's trial is intended by Allah, thou hast no authority in the least for him against Allah. For such - it is not Allah's will to purify their hearts. For them there is disgrace in this world, and in the Hereafter a heavy punishment. '''(They are fond of) listening to falsehood, of devouring anything forbidden [trans. Ahmad Ali: "Eavesdropping for telling lies, earning through unlawful means!"].''' If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them. For Allah loveth those who judge in equity.}}
+{{Main|Antisemitism in Islam#The Qur'an}}{{Quote|{{quran|2|47}}|Ô enfants d'Israël, rappelez-vous Mon bienfait dont Je vous ai comblés, (Rappelez-vous) que Je vous ai préférés à tous les peuples (de l'époque)}}{{Quote|{{quran|2|65}}|And well ye knew those amongst you who transgressed in the matter of the Sabbath: '''We said to them: "Be ye apes, despised and rejected."'''}}{{Quote|{{quran|5|60}}|Say: "Shall I point out to you something much worse than this, (as judged) by the treatment it received from Allah? '''those who incurred the curse of Allah and His wrath, those of whom some He transformed into apes and swine, those who worshipped evil;- these are (many times) worse in rank''', and far more astray from the even path!"}}{{Quote|{{quran-range|2|87|91}}|We gave Moses the Book and followed him up with a succession of messengers; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger with what ye yourselves desire not, '''ye are puffed up with pride'''?- Some ye called impostors, and others ye slay! They say, "Our hearts are the wrappings (which preserve Allah's Word: we need no more)." Nay, '''Allah's curse is on them for their blasphemy [''kufrihim''; lit. "their unbelief"]''': Little is it they believe. And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but '''the curse of Allah is on those without Faith. Miserable is the price for which they have sold their souls''', in that they deny (the revelation) which Allah has sent down, '''in insolent envy''' that Allah of His Grace should send it to any of His servants He pleases: Thus have '''they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith.''' When it is said to them, "Believe in what Allah Hath sent down, "they say, "We believe in what was sent down to us:" yet '''they reject all besides, even if it be Truth''' confirming what is with them. Say: "Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?"}}{{Quote|{{quran|5|13}}|When they dishonoured their pledge We condemned them, and hardened their hearts. So they distort the words of the Scripture out of context, and have forgotten some of what they were warned against. '''You will always hear of treachery on their part except that of a few.''' But forbear and forgive them, for God loves those who do good.}}{{Quote|{{quran-range|5|41|42}}|O Messenger! let not those grieve thee, who race each other into unbelief: (whether it be) among those who say "We believe" with their lips but whose hearts have no faith; or it be among '''the Jews,- men who will listen to any lie''',- will listen even to others who have never so much as come to thee. They change the words from their (right) times and places: they say, "If ye are given this, take it, but if not, beware!" If any one's trial is intended by Allah, thou hast no authority in the least for him against Allah. For such - it is not Allah's will to purify their hearts. For them there is disgrace in this world, and in the Hereafter a heavy punishment. '''(They are fond of) listening to falsehood, of devouring anything forbidden [trans. Ahmad Ali: "Eavesdropping for telling lies, earning through unlawful means!"].''' If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them. For Allah loveth those who judge in equity.}}
 {{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 ===
+===Dans les Hadiths et dans la Sira du Prophéte===
-====L'importance de la descendance ====
+====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."'''}}
@@ Line 74: / Line 77: @@
 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. ====
+====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)}}'''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}}
@@ Line 80: / Line 83: @@
 Shem begat everyone who is handsome of face with beautiful hair. Noah prayed that the hair of Ham's descendants would not grow beyond their ears, and that wherever his descendants met the children of Shem, the latter would enslave them}}{{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=374}}<BR>|Asim b. 'Umar b. Qataada told me that Abu 'Amir 'Abdu 'Amr b.  Sayfi b. Malik b. al-Nu'man, one of the B. Dubay'a who had seperated  from the apostle and gone off to Mecca along with fifty young men of al-Aus [Tabari:among whom was 'Uthman b. Hunayf] though some people say there were only fifteen of them, was promising Quraysh that if he met his people no two men of them would exchange blows with him; and when  the battle was joined the first one to meet them was Abu 'Amir with the,black troops and the slaves of the Meccans,and he cried out,'O men of Aus, I am Abu' Amir.' They replied, 'Then God destroy your sight, you  impious rascal.' {In the pagan period he was called 'the monk'; the apostle called him 'the impious'.) }}{{Quote|Mishkat, Vol. 3, p. 117. ''Al-Tirmidhi No. 38'', Alim.org ([https://web-beta.archive.org/web/20120512074140/http://www.alim.org/library/hadith/TIR/38 Archived]).|"Abu Darda reported that the Holy Prophet said: Allah created Adam when he created him (sic). Then He stroke (sic) his right shoulder and took out a white race as if they were seeds, and He stroke (sic) his left shoulder and took out a black race as if they were coals. Then He said to those who were in his right side: Towards paradise and I don't care. He said to those who were on his left shoulder: Towards Hell and I don't care. - Ahmad"}}
-====Other hierarchies, races, and tribes====
+====Autres Hiérarchies des entre les races et les tribus====
 {{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)}}'''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 et appartenance tribale dans la loi Islamique ==
+==Race et appartenance tribale dans la loi Islamique==
 ===''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====
+====Avis de Umar ibn al Khattab====
 {{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.”'''}}
@@ Line 94: / Line 97: @@
 {{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 ====
+====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''
-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}}|‎[On a demandé à l'Imam Ahmad Ibn Hanbal : '''' J'ai une cousine paternelle germaine qui est arabe. Dois-je la donner en mariage à un "mawla" (c'est-à-dire un client non arabe) ? [Ibn Hanbal] a répondu : " Non. L'homme dit : "Mais elle est malade ('da'ifa')". Ahmad a dit : "Ne la donnez pas en mariage (à lui)".'''' [A une autre occasion, un autre homme a demandé à Ibn Hanbal ce qu'il pensait de "quelqu'un qui marie sa fille à un "mawla"". Il (Ibn Hanbal) a répondu : Je les séparerai.'' Puis il (Ibn Hanbal) dit : " Un Arabe (marié à) un Arabe (est) convenable (''kaf'') et Quraysh (marié à) Quraysh (est) convenable (''kaf'') ". Puis il (vraisemblablement l'interlocuteur) demanda : " Que penseriez-vous si un ''Zangi'' (Noir) épousait l'un des descendants (''walad'') de Fatima [la fille de Muhammad] ? Il (Ibn Hanbal) le désapprouvait, et disait : c'est la doctrine des ''Shu'ubiyya'' [une secte perse qui croyait à l'égalitarisme racial]".
-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.’‎'''}}
+}}{{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}}|Si la mariée choisit un prétendant qui ne lui convient pas, le tuteur [''wali'' ; tuteur légal masculin] n'est pas obligé de la marier avec lui. Si elle choisit un prétendant qui lui convient mais que son tuteur choisit un autre prétendant qui lui convient également, l'homme choisi par le tuteur est prioritaire si le tuteur peut légalement la contraindre à se marier (déf : m3.13(1)), tandis que celui qu'elle choisit est prioritaire si le tuteur ne peut pas légalement la contraindre à se marier (m3.13(2)). [...]
+m4.2 '' Les personnes suivantes ne sont pas compatibles entre elles : (1) un homme non arabe pour une femme arabe (O : en raison du hadith selon lequel le Prophète (qu'Allah le bénisse et lui donne la paix) a dit : 'Allah a choisi les Arabes au-dessus des autres'.
+}}
 ====Vision des Modernes====
@@ Line 157: / Line 163: @@
 ==Race and Tribe in Islamic doctrine==
-===Superiority (''fadl'') of the Arabs===
+===La superiorité (''fadl'') des Arabs===
-====Classical views====
+====Vision des traditionnalistes ====
 {{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.‎'''}}
-====Modern views====
+====Visions des modernistes====
 {{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.‎
@@ Line 244: / Line 250: @@
 {{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>}}
-Abu Rayhan al-Biruni (973-1048), was an Islamic scholar and polymath
+Abu Rayhan al-Biruni (973-1048), était un érudit et polymathe islamique.
 {{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>}}
-Qadi Iyad (1083-1149) 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.'}}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.{{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.}}
+Qadi Iyad (1083-1149) était l'un des plus célèbres juristes malikites, également imam et qadi à Grenade sous la dynastie almoravide.{{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.'}}Ibn Hazm (994-1064) était un polymathe andalou qui a écrit sur l'histoire, la loi islamique, la théologie islamique, la philosophie, et est particulièrement bien considéré pour son étude des hadiths.{{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.}}
-Al-Idrisi (1100-1165), Muslim geographer, writer, scientist, cartographer from Almoravid Spain.
+Al-Idrisi (1100-1165), géographe, écrivain, scientifique et cartographe musulman de l'Espagne almoravide.
 {{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 . . .‎}}
-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.
+Saïd al-Andalusi (1029-1070) était un qadhi (juge islamique) arabe qui a vécu en Al-Andalus, en Espagne, qui a écrit sur l'histoire des sciences et de la philosophie.
-{{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.}}Nasīr al-Dīn al-Tūsī (1201-1274), was a Shia Muslim Scholar and Grand Ayatollah
+{{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.}}Nasīr al-Dīn al-Tūsī (1201-1274), était un savant musulman chiite et un grand ayatollah.
 {{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>}}
@@ Line 262: / Line 268: @@
 {{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>}}
-Shams al-Dīn Muhammad b. Abī Talib al-Dimashqī (1256-1327), Damascene Imam who wrote on many topics.
+Shams al-Dīn Muhammad b. Abī Talib al-Dimashqī (1256-1327), imam damascène qui a écrit sur de nombreux sujets.
 {{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.‎}}
-Ibn Battuta (1304-1369) Muslim scholar and traveler who wrote about his journeys across the world.
+Ibn Battuta (1304-1369) Érudit et voyageur musulman sunnite qui a raconté ses périples à travers le monde.
-{{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.‎}}Ibn Khaldun (1332–1406) was, among other things, an Islamic jurist, Islamic lawyer, Islamic scholar, Islamic theologian, and hafiz
+{{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.‎}}Ibn Khaldoun (1332-1406) était, entre autres, un juriste, un avocat, un érudit, un théologien musulman et un hafiz.
 {{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>}}
@@ Line 274: / Line 280: @@
 {{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>}}
-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), savant égyptien qui a écrit une encyclopédie couvrant la loi islamique, la théologie, le mysticisme et quelques autres sujets.{{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==
+==Les Races et les Tribus dans l'Islam primitif==
 ===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)
+Le texte suivant cite un certain Abd al-Hamid (m. 750, connu sous le nom de Abd al-Hamid "al-Katib" ou Abd al-Hamid "Le Scribe"), qui était le scribe et écrivait au nom du dernier calife omeyyade, 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&}}|Un gouverneur présenta à Marwan un esclave noir.
+ Il dit à 'Abd al-Hamid : " Écris-lui et dénigre ce qu'il a fait " 'Abd al-Hamid écrivit au gouverneur : " Si tu avais trouvé une couleur pire que le noir et un nombre inférieur à un, tu l'aurais envoyé. " Ceci est adapté du dicton d'un bédouin à qui l'on demandait quels enfants il avait, et qui répondit : "Petits et mauvais." Quand on lui demanda ce qu'il voulait dire, il répondit : "Pas moins d'un, pas pire qu'une fille."
+}}
+==Les Historiens sur les races and tribus en Islam==
+'''Michael Penn est titulaire de la chaire Teresa Hihn Moore d'études religieuses à l'université de Stanford et spécialiste de l'histoire islamique ancienne.'''
+{{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}}|Contrairement à de nombreux stéréotypes actuels sur les débuts de l'Islam, pendant une grande partie du septième et du début du huitième siècle, l'admission dans la "umma" était exclusivement réservée aux Arabes.
+La conversion religieuse était fondée sur la conversion ethnique. Pour qu'un non-arabe devienne musulman, il devait d'abord devenir membre d'une tribu arabe en devenant le " mawlā " (client) d'un parrain arabe. (client) d'un parrain arabe.
-==Historians on race and tribe in Islam==
+Dans la perspective islamique du septième siècle, l'ethnicité et la religion n'étaient pas des variables indépendantes. Tous les musulmans étaient des Arabes et, idéalement, tous les Arabes étaient des musulmans.}}
-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.}}
-==See also==
+==Voir aussi==
 *[[Race and Tribe in Islam]]