‘Rules of Compatibility’ in Marriage Blasted AGAIN: Arab Superiority (not)

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It’s a good thing for idiots who bring this up that he’s dead…

Replies by a proper scholar & (Arab) GF HADDAD (who I am sure Wahhabis do not like). I don’t agree with this guy 100%, but see how it is not an issue of ‘cover up your ears!’. You can see why certain people with a priori beliefs such as Ahl al Hadith, taqleed on aqeeda and Wahhabism can be lead to serious errors when dealing with such questions.

As our Salafi brothers always tell us: ‘First you have to get your aqeeda right!’ 


I have included three comments by him on the issue. Even though I personally follow Abu Hanifa (RA) & other authentic scholars from the Salaf and today instead of him, see how he as an orthodox, Hadith defending scholar, answers in a much more sensible and palatable way than some people. So there is no need to take my views on this, now you have a ARAB SPEAKING SCHOLAR! 


I would advise people who are interested to look into the issue without fear, as it is indeed brought up in Christian polemics against Islam and they have gone to the extent of finding it in the Deobandi book ‘Behishti Zewar (Heavenly Ornaments)’, which purports to be a book of ‘Hanafi’ fiqh(!). So you better know about it or you will hear about it from them.

The issue is clarified very succinctly in the Hanafi school and even HT (Wahhabis don’t like them either…pattern recognition?) have got a good understanding of it, as well as the error on relating the issue to the Caliphate having to be from the Arabs.

As idiots will relish in telling me, I’m no scholar! But this guy is, and so are some of the HT guys, so if they have a problem with what has been said, they can take it up with them.

All a stupid ajnabi non-Arabic speaker like me knows is that listening to what Ibn Taymiyya and Albani say about ANYTHING is a good way to get more confused.

Q: Has Allah placed Arabs above non Arabs?

There is no greatness left to being Arab after Arabs turn their backs on the Sunna, as indicated by Sayyidina `Umar’s famous saying: “Nahnu qawmun a`azzana Allahu bil-Islam.” I.e. Arabs are adhilla otherwise.

We are commanded to love the Arabs for the sake of Sahib al-Sunna and his distinguished lineage, upon him and them blessings and peace. At the same time, Islam has made the mahmud meaning of being Arab consist in being a believer that follows the path of the Prophet, upon him blessings and peace, according to the rule that there is no superiority for an Arab over a non-Arab except in God-consciousness and the athar: “Arab tongues and `ajam hearts…” to designate those salivating-after-kufr Arabs, “… `Ajam tongues and Arab hearts” to designate non-Arabs who long for Akhira {wa-ma baddalu tabdila}.

Some verses and hadiths emphasize the worth of Arabs, some emphasize the worth of non-Arabs, and some criticize part of the Arabs harshly. Our approach to this question must balance mostly the first two kinds of emphasis. This is not a defense of a cultural bias, but a description of what Allah and His Prophet  said.

The evidence for the superiority of Arabs can only be based on the fact that the last Revelation took place within the historical context of Arab culture. Because of that, Arabs are distinguished, just as Muslims are distinguished, but accidentally (i.e. historically) the Arabs stand in the forefront and this is from Divine favor.

In the same sense, the Arabs are the first concerned by the Divine Revelation because Allah Most High said {We have revealed it in a clear Arabic tongue}.

The linguistic superiority of Arabic, and the superiority of Arabs in achieving full knowledge of Arabic, is a reality which is derived from the necessity of knowing the Qur’an and the Sunna fully, and they are expressed in Arabic. In that superficial linguistic sense, as in the accidental historical sense, Arabs also have a natural superiority.

None of this is to say that an impious Arab is superior to a pious non-Arab nor that an ignorant Arab is superior to a knowledgeable non-Arab: in those cases, the reverse is true. Also, a non- Arab who learns Arabic intending fuller knowledge of Shari`a, is rewarded more than if he didn’t have to learn Arabic first even if the teaching and learning of Arabic simply as a language, is mustahabb (a praiseworthy act) for all over and above that of any other language. That is why the Shari`a encourages every Muslim to learn Arabic and it is said to be a duty.

Allah also said {You are the best of peoples} (3:100) and this ayat addresses primarily the first generation of Muslims, the Muhajirun and Ansar, who were Arabs except for very few. The ahadith that praise the Prophet’s  generation or century, “then the next, then the next” (Muslim) and Abu Bakr and `Umar as the best of mankind after him, confirm that verse although the number of non-Arabs increased.

But the epicenter of both the abovementioned verses and the hadiths is THE PROPHET .We respect and love Arabs only because the Prophet  is one of them, in the sense that we respect and love him  in those whose Arab pride consists in following him . In this respect we respect and love every sincere Muslim as every sincere Muslim is an Arab through the kinship of Islam; and every sincere Muslim is a Friend of Allah (in the general not the special sense of Wilaya) for being a follower of His Prophet . This is Imam al-Shafi`i’s understanding of the Aal Muhammad  in the Salat Ibrahimiyya in the last tashahhud.

It is confirmed in the narration of the two freedmen among the Companions who quarreled, whereupon each one hurled at the other the name of his ethnic origin by way of insult, namely: “You Copt!” and “You Abyssinian!” Hearing this, the Prophet  said to them: “Stop this, for you are now both from Aal Muhammad.” The Shaykh of our teachers Abu al-Yusr `Abidin mentioned it in his book on slavery in Islam titled _al-Qawl al-Wathiq fi Amr al-Raqiq_ citing al-Sayyid al-Hifni’s _al-Jawahir al-Hisan fi Tarikh al-Habashan_.

In addition we *have to* love the actual Family of the Prophet  and most of them are non-Arabs in our time. But the reason why we love anyone in Islam is Taqwa (Godwariness) without which we cannot give them any attention even if they are from Ahl al-Bayt. We certainly do not love transgressors, even if they should be from Ahl al-Bayt. When the Arabs lost their Taqwa, Allah Most High withdrew power from them. So it means little to be a Sayyid or Sharif without taqwa, and even less to be an Arab unless one has taqwa.

In his last `Umra (year 1421) the Sharif Sidi Mustafa Basir al-Hasani was sitting in front of the Muwajaha al-Sharifa at which time one of the Arab guards there asked him: “Does it help anyone to be from Ahl al-Bayt?” He replied without looking at him: “With Taqwa.” The other said: “And without Taqwa?” Shaykh Mustafa replied: “I told you: with Taqwa.”

Allah Most High said in the Qur’an (49:13):

{{O humankind! Lo! We created you male and female, and made you nations and tribes that you may know one another. Surely, the noblest of you, in the sight of Allah, is the most righteous of you. Lo! Allah is Knower, Aware.}}

“Qila ya rasulallah man akram al-nas?…” The Prophet was asked: “Who are the best of people?” He replied: “The most God-conscious.” They said: “We did not mean that.” He said: “Yusuf the Prophet of Allah, son of the Prophet of Allah (Ya`qub), son of the Prophet of Allah (Ishaq), son of the Friend of Allah (Ibrahim).” They said: “We didn’t meant that.” He said: “If you are asking me about the nation [ma`adin = stocks] of the Arabs, then the best of them in the Time of ignorance are the best of them in Islam if/when they understand.” Sahih Muslim.

In other words, nobility is of three kinds: (1) Godwariness – of which the Prophet Muhammad  is the highest example; (2) the Prophetic House; and (3) Fitra or Pristine Disposition.

Furthermore, Rasulullah  said in the Farewell Pilgrimage:

“There is no superiority of an Arab over a non-Arab, nor of a non-Arab over an Arab…. except in whoever fears Allah the most.”

This is narrated from 17 Sahaba, so it is mutawatir (mass-transmitted). And this is the belief of Imam al-Shafi`i (ra).

Whatever ruling Imam al-Shafi`i meant when he said he preferred Arabs to marry Arabs, does not have a bearing on affirming superiority in the eyes of Allah but only with custom and on condition that those concerned are people of Taqwa. Imam al-Shafi`i never said that he would prefer a non-muttaqi Arab over a muttaqi non-Arab. It is likely, also, that what the Imam meant by “Arabs and non-Arabs” in this particular ruling was as an euphemism for free men and slaves, and this sense is also implied in the narration

“There is no superiority of an Arab over a non-Arab.” Meaning: of a free man over a slave or former slave, because slaves and former slaves were overwhelmingly non-Arabs since the earliest centuries in Islam. This is confirmed by the narration adduced by

Ibn al-Salah in his Muqaddima on the Hadith sciences from `Ata’ that the latter was asked by the Caliph Hisham ibn `Abd al-Malik in al-Rusafa:

– “O `Ata’! Do you know anything about the foremost Ulema in the world?”
– “Yes, Commander of the Believers.”
– “Who is the Faqih of Ahl al-Madina?”
– “Nafi` the Mawla of Ibn `Umar [most likely a Persian according to al-Dhahabi].”
– “Was he a Mawla or an Arab?”
– “A Mawla.”
– “Then who is the Faqih of Ahl Makka?”
– “`Ata’ ibn Abi Rabah.”
– “Was he a Mawla or an Arab?”
– “No! A Mawla.”
– “Then who is the Faqih of Ahl al-Yaman?”
– “Tawus ibn Kaysan.”
– “Was he a Mawla or an Arab?”
– “No! A Mawla.”
– “Then who is the Faqih of Ahl al-Yamama?”
– “Yahya ibn Abi Kathir.”
– “Was he a Mawla or an Arab?”
– “No! A Mawla.”
– “Then who is the Faqih of Ahl al-Sham?”
– “Makhul.”
– “Was he a Mawla or an Arab?”
– “No! A Mawla.”
– “Then who is the Faqih of Ahl al-Jazira?”
– “Maymun ibn Mihran.”
– “Was he a Mawla or an Arab?”
– “No! A Mawla.”
– “Then who is the Faqih of Ahl Khurasan?”
– “Al-Dahhak ibn Muzahim.”
– “Was he a Mawla or an Arab?”
– “No! A Mawla.”
– “Then who is the Faqih of Ahl al-Basra?”
– “Al-Hasan and Ibn Sirin.”
– “Were they Mawlas or Arabs?”
– “No! Mawlas.”
– “Then who is the Faqih of Ahl al-Kufa?”
– “Ibrahim al-Nakha`i.”
– “Was he a Mawla or an Arab?”
– “An Arab!”

Hearing which, Hisham said: “Had you not said an Arab I think I would have expired on the spot.”

Mawla is one of the addad in Arabic- words referring also to their opposites – and can mean the slave-owner, as illustrated by `Ali’s word to the Ansar: “How can I be your Mawla [=owner] when you are all Arabs [= free men]?”. Narrated by Ahmad with a chain of sound narrators as per al-Haythami in Majma` al-Zawa’id (9:128-129 #14610).

In this sense, what al-Shafi`i meant by his fatwa was that it is disliked for a free woman to marry a slave because it is preferable for her to bring free men and women into the world, and Allah knows best.

“Innallah hina khalaqani ja`alani min khayri khalqihi… ” “When Allah created me He made me the best choice of His creation, and when He created tribes He made me come from the best of tribes, and when He created souls He made me come from the best of souls, and when He created clans He made me come from the best of them.” Al-Tirmidhi and al-Bayhaqi.

The Prophet  also emphasized, although his tribe and clan are the best and they are the Arabs, that being related to him, in fact, consists in obeying Allah, not in being the son of so-and-so among his relatives: “Inna Bani fulanin laysu li bi awliya, innama waliyyi Allah.” “The sons of So-and-so are not (necessarily) my relatives. Allah is my Patron, and (so are) the righteous believers.” This is part of emphasizing the worth of non-Arabs. The Prophet  similarly emphasized that Salman al-Farisi, a Persian, was related to him.

Another hadith reads: “Hubb al-`Arab min al-iman”, “The love of Arabs is from belief.” But this is forged (mawdu`) according to Abu Hatim, Ibn al-Jawzi, al-Dhahabi, and others.

The hadiths which emphasize that a non-Arab can achieve higher status than an Arab, are the two sayings related to Salman, although the first clearly applies to his particular person only: first, that he is of Ahl al-Bayt, second, that some Persians would reach knowledge even if it were at the Pleiades. This is in reference to the words “Wa akharina minhum…” “And other than them (the Arabs)” in the verses {He it is Who hath sent among the unlettered ones a messenger of their own, to recite unto them His revelations and to make them grow, and to teach them the Scripture and Wisdom, though heretofore they were indeed in error manifest, Along with others of them who have not yet joined them} (62:2-3).

And Allah knows best.

“Muhammad is the noblest of the Arabs and `Ajam. Muhammad is the best of those who trod the earth.” (Al-Busiri)


In the Kanz al ‘Ummal of Muttaqi Hindi quoting from the history of Ibn ‘Asaakir on the authority of Salmaan Farsi we have that the Prophet said  :

“Oh Mankind! The Lord is One Lord. The Father (Adam) is one father. The religion is one religion. To be an Arab is not based from the father or mother but it is a language. Whoever speaks Arabic then he is an Arab.”

Ibn `Asakir in Tarikh Dimashq (Dar al-Fikr ed. 21:407) said:

Abu al-Faraj Qawwam ibn Zayd ibn `Isa and Abu al-Qasim Isma`il ibn Ahmad narrated to us: Ahmad ibn Muhammad ibn al-Naqur narrated to us: Abu al-Hasan `Ali ibn `Umar al-Harbi narrated to us: Ahmad ibn al-Hasan ibn Harun al-Subahi narrated to us: al-`Ala’ ibn Salim narrated to us: Qurra ibn `Isa al-Wasiti narrated to us: Abu Bakr al-Dhuhli narrated to us: From Malik ibn Anas: From al-Zuhri: From Abu Salama ibn `Abd al-Rahman who said:

“Qays ibn Mattatiyya came to a circle in which were sitting Salman al-Farisi, Suhayb al-Rumi, and Bilal al-Habashi, whereupon he said: ‘Here are Aws and Khazraj rising to help this man [the Prophet  ], so what is the meaning of this?’ Hearing this, Mu`adh ibn Jabal stood, seized him by the collar, and brought him to the Prophet  and told the latter what he had said. The Prophet stood and walked trailing his garment until he entered the Mosque and it was called out that the people have gathered to pray. Then he said: O people! The Lord is One and the Father [Adam] is one. Arabness (al-`arabiyya) is not, in any of you, inherited from father or mother but it is only the language that is spoken (innama hiya al-lisan). So, whoever speaks Arabic then he is an Arab.’ Then Mu`adh stood – still holding the other’s collar – and said: ‘What do you order us to do with this Munafiq, O Messenger of Allah?’ He replied, ‘Leave him to the Fire.’ And Qays was among those who committed apostasy during the Ridda, at which time he was killed.”

Cited in two places in Kanz al-`Ummal (#33936 and #37132) which also states that the above is mursal and adds the words, “the Religion is one religion” as well as repeating the substantives (The Lord is One Lord, the father is one father).

Yet more:

I remember in the Shifa of Qaadhi Iyadh that Muhammad {saw} was sent to the red and the black and the commentary of this is that the Arabs were counted among the black. Can you comment on this?

The hadith is authentic and narrated from Jabir, Ibn `Abbas, Abu Musa, and Abu Dharr by Muslim, Ahmad, al-Darimi, al-Bazzar, Ibn Hibban and others.

`Iyad mentioned it in al-Shifa’ (2000 ed. p. 218 #401) then explained: “It was said that the black are the Arabs because swarthiness is their dominant complexion so they are among the black while the red are the `Ajam (non-Arabs). And it was said that [it means] the white (al-beed) and the black among the nations. And it was said that the red are human beings while the black are the jinn.”

If some of this is established as stated above, does this put the Africans and the Arabs {not dis-cluding others races, because of the first question} in even a stronger connection, rather than what the Orientalists tries to teach us?

The Arabs did not know racialism (race theories) and to them, probably tribe and clan were the dividing factor in defining ethnicity, which was then abolished by Islam. However, the term for slave (`abd) definitely denotes a black man in Arabic, which caused and continues to cause friction although it runs counter to the objectives of the Law. There are also some forged narrations attempting to inject racist notions into Islam.



One thought on “‘Rules of Compatibility’ in Marriage Blasted AGAIN: Arab Superiority (not)

  1. Maasha Allah . I like the response and I can add further to the response coming from Salafi scholars themselves . May Allah have mercy on all the scholars from the past and the present Ameen.

    However, everything needs to be understood according to language and context. The Arabs were a black race and shared the same skin tones as black people today which are shades of brown all to jet black.

    What did the Prophet mohammed may allah’s peace and blessings be upon him mean when he said, ”I was sent to the red and the black” ?

    And Ibn Yaeesh mention in his book Sharh Al Mufassal page 48

    The meaning of Al Aswad is because the majority of ( the Arabs ) are brown and jet black in colour.

    و ذكر ابن يعيش في كتابه شرح المفصل ص ٤٨
    المراد الاسود لان غالب عليم السمرة والسواد[/right]

    Read more here: http://alajamwalarab.com/index.php/i-was-sent-to-th…ed-and-the-black/

    Iyyad Qaadi’s word in Arabic are غالب على الالوان العرب ادمة فهم من السود

    There is no mention of swarthy in any of the Arabic words . Udmah or Adam does not in anyway mean swarthy.

    When the Arabs used the term Aswad, Green ,Adam or shadeed Aludmah for specific descriptions they meant jet black. Black in English can mean many different hues of brown and black. Therefore we must understand how to apply the arabic terms properly as most black people are not actually jet black.




    Abu Tayyib Al Laghwhi (350 AH) said in regards to Fadl Ibn Abbas’s poem,” in his book kitaab Al Idaad page 162.

    ” He means that his colour is the colour of the Arabs, and it is jet black”
    يعني ان لونه الون العرب، و هو سواد

    I noticed that you mentioned the Ansar tribe whom were Arabs. There are many narrations mentioning the blackness of them. Here is one:

    Saheeh Muslim book of Governance narration 1733
    I heard the Messenger of Allah may Allah’s peace and blessings be upon him say: Whomsoever from you is appointed by us to a position of authority and he conceals from us an amount as small as needle or even smaller than that, it would be considered to be embezzlement and will produce it on the Day of Judgment. The narrator says: A (jet) black skinned man from the Ansar stood up it is as if i can see him right now and said: Messenger of Allah, take back from me your assignment. He said: What has happened to you? The man said: I have heard you say so and so. He said: I say that now: Whosoever from you is appointed by us to a position of authority, he should bring everything, big or small, and whatever he is given therefrom he should take, and he should restrain himself from taking that which is forbidden.

    صحيح مسلم كتاب الامارة حديث ١٧٣٣
    حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا وَكِيعُ بْنُ الْجَرَّاحِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي، خَالِدٍ عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، عَنْ عَدِيِّ بْنِ عَمِيرَةَ الْكِنْدِيِّ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ” مَنِ اسْتَعْمَلْنَاهُ مِنْكُمْ عَلَى عَمَلٍ فَكَتَمَنَا
    مِخْيَطًا فَمَا فَوْقَهُ كَانَ غُلُولاً يَأْتِي بِهِ يَوْمَ الْقِيَامَةِ ” . قَالَ فَقَامَ إِلَيْهِ رَجُلٌ أَسْوَدُ مِنَ الأَنْصَارِ كَأَنِّي أَنْظُرُ إِلَيْهِ فَقَالَ يَا رَسُولَ اللَّهِ اقْبَلْ عَنِّي عَمَلَكَ قَالَ ” وَمَا لَكَ ” . قَالَ سَمِعْتُكَ تَقُولُ كَذَا وَكَذَا . قَالَ ” وَأَنَا أَقُولُهُ الآنَ مَنِ اسْتَعْمَلْنَاهُ مِنْكُمْ عَلَى عَمَلٍ فَلْيَجِئْ بِقَلِيلِهِ وَكَثِيرِهِ فَمَا أُوتِيَ مِنْهُ أَخَذَ وَمَا نُهِيَ عَنْهُ انْتَهَى ” .

    In Musnad Ahmed Ibn Habal , Chapter 50 page 488

    The Messenger of Allah may Allah’s peace and blessings be upon him said, And the description of Moses may peace be upon him : ” And I saw Moses intensely black skinned”

    The words used here are Asham Adam which in another example which shows us how Adam and intense blackness are related.

    مسند أحمد بن حنبل ج 50 ص 488

    قال رسول الله صلى الله عليه و سلم في وصفه لموسى عليه السلام: “و رأيت موسى أسحم آدم”. رواه أحمد وغيره وصححه الأرناؤوط..

    Read more here: http://alajamwalarab.com/index.php/musa/

    Bilal who was a black Abyssinian is from the people of Paradise.

    Jabir b. ‘Abdullah reported that Allah’s Messenger (ﷺ) said:
    I was shown Paradise and I saw the wife of Abu Talha and I heard the noise of steps before me and, lo, it was that of Bilal.
    حَدَّثَنِي أَبُو جَعْفَرٍ، مُحَمَّدُ بْنُ الْفَرَجِ حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، أَخْبَرَنِي عَبْدُ الْعَزِيزِ، بْنُ أَبِي سَلَمَةَ أَخْبَرَنَا مُحَمَّدُ بْنُ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ” أُرِيتُ الْجَنَّةَ فَرَأَيْتُ امْرَأَةَ أَبِي طَلْحَةَ ثُمَّ سَمِعْتُ خَشْخَشَةً أَمَامِي فَإِذَا بِلاَلٌ ” .
    Sahih Muslim 2457

    Bilal may Allah be pleased with him was jet black and had the same complexion as many of the other Arabs such as Ali Ibn Abu Taalib , Umar Bin Al Khataab Abu Dhar and many more.

    ”Whoever saw Bilal would say he is Adam Shadeed Al Udmah ( jet black )”

    عن مكحول قال : حدثني من رأى بلالا رجلا آدم ، شديد الأدمة ، نحيفا ، طوالا

    Read more: http://alajamwalarab.com/index.php/bilal-and-abu-dhar/

    Description of Ali may allah be pleased with him.

    ”Ali ibn Abi Taalib as Adam Shadeed Al-Udma (black-skinned)

    [right]وكان علي آدم شديد الادمة، ثقيل العينين، ضخم البطن، أصلع ذا عضلات ومناكب، في أذنيه شعر قد خرج من أذنه، وكان إلى القصر أقرب[/right]
    Read more:

    Description of Umar may Allah be pleased with him
    ” Zir ibn Habaysh and other than him recorded that Umar was Adam Shadeed Al Udmah and most of the scholars of the days of the people and their biographies and their news knew that.

    ذكره زر بن حبيش وغيره بأنه كان آدم شديد الأدمة وهو الأكثر عند أهل العلم بأيام الناس وسيرهم وأخبارهم

    Read more: http://alajamwalarab.com/index.php/umar-ibn-khattab/

    Racist narrations debunked

    Ibn Al Qayyim Al Jawziyyah in his book Al Manaar Al Maneef fee Al Saheeh Wal Daeef

    And from it are the narrations disparaging the people of Habasha and Sudaan, all of it is lies” Like the narration, ”Al Zanj whenever he is full he fornicates and whenever he is hungry he steals’’


    Even Imam Ahmed who you’ve mentioned was very dark and according to some scholars his darkness was wouldve been as black as tar.


    White people were rare in that area in that time

    In Seera A’laam Al Nubalaa Imaam Al Dhahabi , said

    “Red, in the dialect of the Arabs means a pale white complexion and it was a colour that was rare amongst them.”

    Read more : http://alajamwalarab.com/index.php/ahmar/

    Here is an example of what the arabs used to say . Not the Prophet Mohammed!
    Yaa son of a red woman

    Ibn Atheer narrates in his book Al Niyaahyah Fee Ghareeb Al Hadeeth Wal Athar Chapter 1 Page 440

    ”And in the hadeeth Ali .. A man from the Mawaali opposed him so Ali said , ” Shut up you son of a red Ijaan ” ,meaning son of a slave woman. The Al Ijaan is the area between the anus and the scrotum or vulva” and this is the way the Arabs talk when being derogatory and insulting’’

    In Seera A’laam Al Nubalaa, Imaam Al Dhahabi , said,

    ”If the Arabs said someone is white, they mean that he is a wheatish colour with a blackness that can be seen’’.

    “إن العرب إذا قالت: فلان أبيض ، فإنهم يريدون الحنطي اللون بحلية سوداء’’

    Al Thaa’lab is quoted in Lisan Al Arab, he said,

    ” The Arabs do not say a man is white to mean that he is white in colour. It is only said to mean that the person is pure and free from any defects.”

    ”العرب لا تقول : رجل أبيض من بياض اللون إنما الأبيض عندهم الطاهر النقي من العيوب”

    Read more: http://alajamwalarab.com/index.php/abyadh/

    To say that black meant slave is a completely incorrect understanding to have and if it did then one would have to include the black Arabs too.

    I could go on and on but there is just too much to put into one message.

    Jazaaka Allahu Khayran

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