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Qur'an, Hadith and Scholars:Race and Tribe: Difference between revisions
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Qur'an, Hadith and Scholars:Race and Tribe (view source)
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, 13 November 2021→Islamic scholars and writers on black people
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{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=43-50|chapter=Ventures in Ethnology}}|They [the Zanj, that is, blacks] are ugly and misshapen, because they live in a hot country. The heat overcrooks them in the womb, and curls their hair.}} | {{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=43-50|chapter=Ventures in Ethnology}}|They [the Zanj, that is, blacks] are ugly and misshapen, because they live in a hot country. The heat overcrooks them in the womb, and curls their hair.}} | ||
Ibn al-Faqih (9th century) was a Muslim historian and geographer{{Quote|Ibn al-Faqih al-Hamadani, Mukhtasar Kitab al-Buldan, 903 AD|"A man of discernment said: The people of Iraq ... do not come out with something between blonde, buff and blanched coloring, such as the infants dropped from the wombs of the women of the Slavs and others of similar light complexion; nor are they overdone in the womb until they are burned, so that the child comes out something between black, murky, malodorous, stinking, and crinkly-haired, with uneven limbs, deficient minds, and depraved passions, such as the Zanj, the Somali, and other blacks who resemble them. The Iraqis are neither half-baked dough nor burned crust but between the two."<ref name="Islamic Racism"></ref>}} | |||
Al-Masudi (896-956), was a Muslim historian and geographer, known as the "Herodotus of the Arabs."<ref>{{cite book | Al-Masudi (896-956), was a Muslim historian and geographer, known as the "Herodotus of the Arabs."<ref>{{cite book | ||
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{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|The slave is no brother to the godly freeman. / even though he be born in the clothes of the free. // Do not buy a slave without buying a stick with him, / for slaves are filthy and scant of good. // I never thought I should live to see the day when a / dog would do me evil and be praised in the bargain, // nor did I imagin that true men would have ceased to exist, / and that the like of the father of bounty, / would still be here, // and that that negro with his pierced camel’s lip / would be obeyed by those cowardly hirelings . . . // . . . Who ever taught the eunuch negro nobility? His / “white” people, or his royal ancestors? // or his ear bleeding in the hand of the slave-broker? / or his worth, seeing that for two farthings / he would be rejected? // wretched Kafur is the most deserving of the base / to be excused in regard to every baseness – / and sometimes excusing is a reproach – / and that is because white stallions are incapable / of gentility, so how about black eunuchs?}}{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|More stupid than a slave or his mate is he who makes / the slave his master . . . // . . . One who holds you by his word is unlike one who holds / you in his jail – // The morality of the [black] slave is bounded by his / stinking pudenda and his teeth. // He does not keep his engagements of today, nor remember / what he said yesterday . . . // . . . Hope for no good from a man over whose head the / slaver’s hand has passed, // And, if you are in doubt about his person or / condition, look to his race. // One who is vile in his coat, was usually vile / in his caul. // He who makes his way beyond his merits, still cannot / get away from his root.}}Abu al-Faraj al-Isfahani (897-967) was an Arab litterateur, genealogist, poet, and musicologist. | {{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|The slave is no brother to the godly freeman. / even though he be born in the clothes of the free. // Do not buy a slave without buying a stick with him, / for slaves are filthy and scant of good. // I never thought I should live to see the day when a / dog would do me evil and be praised in the bargain, // nor did I imagin that true men would have ceased to exist, / and that the like of the father of bounty, / would still be here, // and that that negro with his pierced camel’s lip / would be obeyed by those cowardly hirelings . . . // . . . Who ever taught the eunuch negro nobility? His / “white” people, or his royal ancestors? // or his ear bleeding in the hand of the slave-broker? / or his worth, seeing that for two farthings / he would be rejected? // wretched Kafur is the most deserving of the base / to be excused in regard to every baseness – / and sometimes excusing is a reproach – / and that is because white stallions are incapable / of gentility, so how about black eunuchs?}}{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|More stupid than a slave or his mate is he who makes / the slave his master . . . // . . . One who holds you by his word is unlike one who holds / you in his jail – // The morality of the [black] slave is bounded by his / stinking pudenda and his teeth. // He does not keep his engagements of today, nor remember / what he said yesterday . . . // . . . Hope for no good from a man over whose head the / slaver’s hand has passed, // And, if you are in doubt about his person or / condition, look to his race. // One who is vile in his coat, was usually vile / in his caul. // He who makes his way beyond his merits, still cannot / get away from his root.}}Abu al-Faraj al-Isfahani (897-967) was an Arab litterateur, genealogist, poet, and musicologist. | ||
{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=92-99|chapter=Image and Stereotype}}|[Retelling an anecdote about "an Arab poet known as al-Sayyid al-Himyari (723-89)":] The Sayyid was my neighbor, and he was very dark. He used to carouse with the young men of the camp, one of whom was as dark as he was, with a thick nose and lips, and a Negroid [''muzannajj''] appearance. The Sayyid had the foulest smelling armpits of anybody. They were jesting together one day, and the Sayyid said to him: "You are a Zanji in your nose and your lips!" whereat the youth replied to the Sayyid: "And you are a Zanji in your color and armpits!"}}Ibn Abi Zayd (922–996), was a Maliki scholar from Al-Qayrawan in Tunisia.{{Quote||It is disliked to trade in the land of the enemy or the land of the blacks. The Prophet, peace be upon him, said, "Travel is a portion of punishment."<ref>[http://bewley.virtualave.net/RisSpeech.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani/ 43.16 Trading abroad] - A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)</ref>}} | {{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=92-99|chapter=Image and Stereotype}}|[Retelling an anecdote about "an Arab poet known as al-Sayyid al-Himyari (723-89)":] The Sayyid was my neighbor, and he was very dark. He used to carouse with the young men of the camp, one of whom was as dark as he was, with a thick nose and lips, and a Negroid [''muzannajj''] appearance. The Sayyid had the foulest smelling armpits of anybody. They were jesting together one day, and the Sayyid said to him: "You are a Zanji in your nose and your lips!" whereat the youth replied to the Sayyid: "And you are a Zanji in your color and armpits!"}}Ibn Abi Zayd (922–996), was a Maliki scholar from Al-Qayrawan in Tunisia.{{Quote||It is disliked to trade in the land of the enemy or the land of the blacks. The Prophet, peace be upon him, said, "Travel is a portion of punishment."<ref>[http://bewley.virtualave.net/RisSpeech.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani/ 43.16 Trading abroad] - A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)</ref>}}Hudud al-`Alam, authored by an unknown 10th century Persian scholar, is a book dedicated to Abu l-Ḥārith Muḥammad b. Aḥmad, a ruler of the local Farighunid dynasty.{{Quote|Hudud al-`Alam, 982 AD|"Their [Zanj] nature is that of wild animals. They are extremely black." "Among themselves [the Sudan] there are people who steal each other's children and sell them to the merchants when the latter arrive."<ref name="Islamic Racism"></ref>}} | ||
Hudud al-`Alam, authored by an unknown 10th century Persian scholar, is a book dedicated to Abu l-Ḥārith Muḥammad b. Aḥmad, a ruler of the local Farighunid dynasty. | |||
{{Quote|Hudud al-`Alam, 982 AD|"Their [Zanj] nature is that of wild animals. They are extremely black." "Among themselves [the Sudan] there are people who steal each other's children and sell them to the merchants when the latter arrive."<ref name="Islamic Racism"></ref>}} | |||
{{Quote|Hudud al-`alam, 982 AD|"[inhabitants of sub-Saharan African countries] are people distant from the standards of humanity" "Their nature is that of wild animals..."<ref name="Islamic Racism"></ref>}} | {{Quote|Hudud al-`alam, 982 AD|"[inhabitants of sub-Saharan African countries] are people distant from the standards of humanity" "Their nature is that of wild animals..."<ref name="Islamic Racism"></ref>}} | ||
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{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|In a philosophical work, he dismisses "the Turks, Zanj, Berbers, and their like" as "by their nature" without interest in the pursuit of intellectual knowledge and without desire to understand religious truth.}} | {{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|In a philosophical work, he dismisses "the Turks, Zanj, Berbers, and their like" as "by their nature" without interest in the pursuit of intellectual knowledge and without desire to understand religious truth.}} | ||
Ibn Sina or ''Avicenna'' (980-1037), was, among other things, a Hafiz, Islamic psychologist, Islamic scholar, and Islamic theologian - many said. | |||
{{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), was an Islamic scholar and polymath | ||