Medieval Arab attitudes to Black people

Medieval Arab attitudes to Black people varied over time and individual attitude, but tended to be negative. Though the Qur'an expresses no racial prejudice, ethnocentric prejudice towards black people is widely evident among medieval Arabs, for a variety of reasons: Arabs' extensive conquests and slave trade; the influence of Aristotelian ideas regarding slavery, which some Muslim philosophers directed towards Zanj; and the influence of Judeo-Christian ideas regarding divisions among humankind. On the other hand, the Afro-Arab author Al-Jahiz, himself having a Zanj grandfather, wrote a book entitled Superiority of the Blacks to the Whites, and explained why the Zanj were black in terms of environmental determinism in the "On the Zanj" chapter of The Essays.

Quotes

B

• Colour was not only an issue for the Christian Europeans, but was also of importance in the Islamic world which, in the fifteenth century, came more often into contact with black people than the Christian Europeans did. Whereas the offspring of a black mother and white father was admitted to full equality, ‘the full-blooded Negro generally remained an outsider in Muslim society’, and prejudice was an issue although the barrier did not exclude black people from high office.
  • Jeremy Black, A Brief History of Slavery: A New Global History 2011

• Mohammed not only loved the Negro, but regarded Africa with peculiar interest and affection. He never spoke of any curse hanging over the country of people. When in the early years of his reform, his followers were persecuted and could get no protection in Arabia, he advised them to seek an asylum in Africa. "Yonder", he said, pointing towards this country, "yonder lieth a country wherein no man is wronged —a land of righteousness. Depart thither; and remain until it pleaseth the Lord to open your way before you". This recalls to us Homer’s "blameless Ethiopians", and the words of the Angel to Joseph: "Arise and flee into Egypt, and be thou there until I bring thee word again".
  • Edward Wilmot Blyden, Christianity, Islam and the Negro Race (1887), p. 266.

D

• It has long been considered a mark of ethnocentric ignorance to equate servitude in Islamic societies with the brutal racial slavery that seemed to curse the New World with unending guilt. Ironically, the very “orientalism” that enabled nineteenth-century Europeans to project their own fears and longings upon an unchanging, exotic, and antipodal “East” also led many anti-Western Westerners to romanticize or defend black slavery in the Islamic world. In 1887, for example, the Dutch orientalist C. Snouck Hurgronje ridiculed the “fantasies” that propelled what he concluded to be Britain’s wholly inappropriate efforts to stop the slave trade from Africa to the Middle East.
  • About black slavery in the Islamic world. Slaves in Islam, David Brion Davis, 1990, in New York Review of Books. [1]

F

• A document from the twelfth century tells of the tricks used by sellers of slaves in the Muslim slave markets: merchants would put ointments on slave girls of a darker complexion to whiten their faces; brunettes were placed for four hours in a solution to make them blond (“golden”); ointments were placed on the face and body of black slaves to make them “prettier.”
  • Fernández-Morera, Darío - The myth of the Andalusian paradise muslims, christians, and jews under islamic rule in medieval Spain-Intercollegiate Studies Institute_ISI Books (2018)

G

• In time, the multiracial character of slavery in the Arab world virtually ceased to exist and became almost exclusively black. In this respect, it differed little from slavery in the New World. ... As long as slavery maintained a multiracial cast, Arab and Turkish slave owner favored white slaves over blacks in so far as work assignments and what might be called career prospects were concerned. White slave girls were preferred as concubines over black girls; and among the latter, the fairer-complexioned Abyssinians were shown partiality over their darker-skinned African sisters.
  • Gordon, M. (1998). Slavery in the Arab World. Lanham: New Amsterdam Books. page 98 ff

• Throughout the Hadith blacks are also referred to as abeds, which means “black” in Arabic, and is also synonymous with the words “slave” or “filth.”
  • Brigitte Gabriel - They Must Be Stopped_ Why We Must Defeat Radical Islam and How We Can Do It-St. Martin's Press (2010)

H

• "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."[4]
• "[inhabitants of sub-Saharan African countries] are people distant from the standards of humanity" "Their nature is that of wild animals..."
• "As regards southern countries, all their inhabitants are black on account of the heat of their climate... Most of them go naked... In all their lands and provinces, gold is found.... They are people distant from the standards of humanity."
  • Hudud al-`Alam, 982 AD Hudud al-`Alam is a book dedicated to Abu l-Ḥārith Muḥammad b. Aḥmad, a ruler of the local Farighunid dynasty.

I

• It is your folly to fight the Apostle, for Allah’s army is bound to disgrace you. We brought them to the pit. Hell was their meeting place. We collected them there, black slaves, men of no descent.
  • Ibn Ishaq, The Life of Muhammad: A Translation of Ishaq's Sirat Rasul Allah, Translated by A. Guillaume, Oxford University Press, Oxford, England, (Re-issued in Karachi, Pakistan, 1967, 13th impression, 1998) 1955, p. 450.

• ... 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 to the apostle and listen to him and then carry what he had said to the hypocrites. It was he who said: "Muhammad is all ears: if anyone tells him anything he believes it." God sent down concerning him: "And of them are those who annoy the prophet and say he is all ears, Say: Good ears for you. He believes in God and trusts the believers and is a mercy for those of you who believe; and those who annoy the apostle of God for them there is a painful punishment." (Sura 9:61)
  • (Ibn Ishaq, Sirat Rasulallah, translated as, The Life of Muhammad by A. Guillaume, page 243)

• The black troops and slaves of the Meccans cried out and the Muslims replied, ‘Allah destroy your sight, you impious rascals.’
  • (Ibn Ishaq, Sirat Rasulallah, translated as, The Life of Muhammad by A. Guillaume, Ishaq:374

J

• Everybody agrees that there is no people on earth in whom generosity is as universally well developed as the Zanj. These people have a natural talent for dancing to the rhythm of the tambourine, without needing to learn it. There are no better singers anywhere in the world, no people more polished and eloquent, and no people less given to insulting language. No other nation can surpass them in bodily strength and physical toughness. One of them will lift huge blocks and carry heavy loads that would be beyond the strength of most Bedouins or members of other races. They are courageous, energetic, and generous, which are the virtues of nobility, and also good-tempered and with little propensity to evil. They are always cheerful, smiling, and devoid of malice, which is a sign of noble character.
  • Al-Jahiz, Medieval Sourcebook: Abû Ûthmân al-Jâhith: From The Essays, c. 860 CE". Retrieved 2 October 2014. [2]

• The Zanj say that God did not make them black to disfigure them; rather it is their environment that made them so. The best evidence of this is that there are black tribes among the Arabs, such as the Banu Sulaim bin Mansur, and that all the peoples settled in the Harra, besides the Banu Sulaim are black. These tribes take slaves from among the Ashban to mind their flocks and for irrigation work, manual labor, and domestic service, and their wives from among the Byzantines; and yet it takes less than three generations for the Harra to give them all the complexion of the Banu Sulaim. This Harra is such that the gazelles, ostriches, insects, wolves, foxes, sheep, asses, horses and birds that live there are all black. White and black are the results of environment, the natural properties of water and soil, distance from the sun, and intensity of heat. There is no question of metamorphosis, or of punishment, disfigurement or favor meted out by Allah. Besides, the land of the Banu Sulaim has much in common with the land of the Turks, where the camels, beasts of burden, and everything belonging to these people is similar in appearance: everything of theirs has a Turkish look.
  • Al-Jahiz, Medieval Sourcebook: Abû Ûthmân al-Jâhith: From The Essays, c. 860 CE". Retrieved 2 October 2014. [3]

• "Like the crow among mankind are the Zanj [African Blacks] for they are the worst of men and the most vicious of creatures in character and temperament."
  • Jahiz, Kitab al-Hayawan, vol. 2 .Al Jahiz (781–869), was a famous Muslim scholar

• "We know that the Zanj (blacks) are the least intelligent and the least discerning of mankind, and the least capable of understanding the consequences of actions."
  • Jahiz, Kitab al-Bukhala (The Book of Misers) Al Jahiz (781–869), was a famous Muslim scholar

• "They [the Shu`ubiyya] maintain that eloquence is prized by all people at all times - even the Zanj, despite their dimness, their boundless stupidity, their obtuseness, their crude perceptions and their evil dispositions, make long speeches."
  • Jahiz, Al-Bayan wa`l-tabyin, vol. 3 Al Jahiz (781–869), was a famous Muslim scholar

K

• 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.
  • Ibn Khaldun, Muqaddimah, 14th century, quoted in Lewis, B. (1992). Race and slavery in the Middle East: An historical enquiry. New York: Oxford University Press. p. 53

• Beyond them [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.
  • Ibn Khaldun, Muqaddimah, in **Lewis, B. (1992). Race and slavery in the Middle East: An historical enquiry. New York: Oxford University Press. p 122

L

• The attitude to black Africans remains on the whole negative. Some Muslim authors give balanced and factual accounts, based on personal knowledge, of the black kingdoms; a few even write pious treatises to defend the dark peoples against their detractors. Such defense was clearly felt to be necessary, because of the survival of old prejudices. Even the great geographer Idrisi, in concluding his account of the first climate (geographical zone) with some general remarks on its inhabitants, repeats the old cliches about furrowed feet and stinking sweat and ascribes "lack of knowledge and defective minds" to the black peoples. Their ignorance, he says, is notorious; men of learning and distinction are almost unknown among them, and their kings only acquire what they know about government and justice from the instruction of learned visitors from farther north. The thirteenth-century Persian writer Nasir al-Din Tusi remarks that the Zanj differ from animals only in that "their two hands are lifted above the ground" and continues, "Many have observed that the ape is more teachable and more intelligent than the Zanji."
  • Lewis, B. (1992). Race and slavery in the Middle East: An historical enquiry. New York: Oxford University Press. Chapter 7.

• The evidence for the growth of anti-black prejudice comes in the main from two groups of sources. The first of these is literary, especially poetry and anecdote. Several Arabic poets, of the pre-Islamic and early Islamic periods, are described as "black" and are known collectively, to the literary tradition, as aghribat al-'Arab-"the crows of the Arabs."' Some of them-mostly preIslamic-were Arabs of swarthy complexion; others were of mixed Arab and African parentage. For the latter, and still more for the pure Africans, blackness was an affliction. In many verses and narratives, they are quoted as suffering from insult and discrimination, as showing resentment at this, and yet in some way as accepting the inferior status resulting from their African ancestry. One such was the poet Suhaym (d. 660), born a slave and of African origin. His name, obviously a nickname, might be translated as "little black man." In one poem he laments: 'If my color were pink, women would love me. But the lord has marred me with blackness.'
  • Lewis, B. (1992). Race and slavery in the Middle East: An historical enquiry. New York: Oxford University Press. Chapter 4

• The whole question of blackness was discussed in a special essay by Jahiz of Basra (ca. 776-869), one of the greatest prose writers in classical Arabic literature and said by some of his biographers to be of partly African descent. Entitled "The Boast of the Blacks against the Whites,"" the essay purports to be a defense of the dark-skinned peoples-and especially of the Zanj, the blacks of East Africa-against their detractors, refuting the accusations commonly brought against them and setting forth their qualities and achievements, with a wealth of poetic illustration... To those who ask, "How is it that we have never seen a Zanji who had the intelligence even of a woman or of a child?" the answer, says Jahiz, is that the only Zanj they knew were slaves of low origin and from outlying and backward areas. If they judged by their experience of Indian slaves, would they have any notion of Indian science, philosophy, and art? Obviously not-and the same is true of the black lands. Jahiz also defends the equality of blacks as marriage partners and notes the paradox that discrimination against them first arose after the advent of Islam: At is part of your ignorance," he makes the blacks say, "that in the time of heathendom [i.e., in pre-Islamic Arabia] you regarded us as good enough to marry your women, yet when the justice of Islam came, you considered this wrong."
  • Lewis, B. (1992). Race and slavery in the Middle East: An historical enquiry. New York: Oxford University Press. Chapter 4

M

• Abu Al-Darda reported Allah's Messenger (may peace be upon him) as saying: Allah created Adam when He had to create him and He struck his right shoulder and there emitted from it while offspring as if it were white ants. He struck his left shoulder and there emitted from it black offspring as if it were charcoals. He then said (to those who had been emitted) from right (shoulder): For Paradise and I do not mind and then He said to those (who had been emitted) from his left shoulder: They are for Hell and I do not mind."
  • Source: Mishkat al-Masahih, trans. Abdul Hameed Siddiqi, Kitab-ul-Qadr (Book of Destiny) (New Delhi: Kitab Bhavan, 1990), Hadith no. 119, p. 76-77.
  • Mishkat, Vol. 3, p. 117. Al-Tirmidhi No. 38 (CD-ROM), Alim.org [4]

• Abu Darda' reported God's messenger as saying, "God created Adam when He created him and struck his right shoulder and brought forth his offspring white like small ants. And he struck his left shoulder and brought forth his offspring BLACK as though they were charcoal. Then He said to the party on his right said, 'To paradise, and I do not care', and He said to the party in his left shoulder 'To hell, and I do not care'." Ahmad transmitted it.
  • (Mishkat Al Masabih, English translation with explanatory notes by Dr. James Robson [Sh. Muhammad Ahsraf Publishers, Booksellers & Exporters, Lahore-Pakistan, Reprint 1990], Volume I, Chapter IV, Book I.- Faith, pp. 31-32)

• There is no marriage among them; the child does not know his father, and they eat people-but God knows best. As for the Zanj, they are people of black color, flat noses, kinky hair, and little understanding or intelligence.
  • Mutahhar ibn Tahir-al-Maqdisi, Al-Muqaddasi (fl. 966), Kitab al-Bad' wah-tarikh, vol.4 (on the neighbors of the Bujja), quoted in Lewis, B. (1992). Race and slavery in the Middle East: An historical enquiry. New York: Oxford University Press. Chapter 7.

• "Galen says that merriment dominates the black man because of his defective brain, whence also the weakness of his intelligence."
  • Al-Masudi, Muruj al-dhahab, in **Lewis, B. (1992). Race and slavery in the Middle East: An historical enquiry. New York: Oxford University Press. p 52

• A man of discernment said: The people of Iraq have sound minds, commendable passions, balanced natures, and high proficiency in every art, together with well-proportioned limbs, well-compounded humors, and a pale brown color, which is the most apt and proper color. They are not the ones who are done to a turn in the womb. They do not come out with something between blonde, buff and blanched, and leprous 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.
  • Ibn al-Faqih al-Hamadani, Mukhtasar Kitab al-Buldan, 903 AD, quoted in Lewis, B. (1992). Race and slavery in the Middle East: An historical enquiry. New York: Oxford University Press. p. 45-6

N

• "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."
  • Nasir al-Din al-Tusi, Tasawwurat (Rawdat al-taslim)

R

• 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."
  • 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) [5] The land of blacks could perhaps also be the land of unbeliervers.

S

• [Blacks are] people who are by their very nature slaves.
  • Ibn Sina or Avicenna (980-1037), was, among other things, a Hafiz, Islamic psychologist, Islamic scholar, and Islamic theologian Quoted in “Blasphemy Before God: The Darkness of Racism In Muslim Culture” by Adam Misbah aI-Haqq

T

• Shem, the son of Noah was the father of the Arabs, the Persians, and the Greeks; Ham was the father of the Black Africans; and Japheth was the father of the Turks and of Gog and Magog who were cousins of the Turks. Noah prayed that the prophets and apostles would be descended from Shem and kings would be from Japheth. He prayed that the African’s color would change so that their descendants would be slaves to the Arabs and Turks.
  • Al-Tabari, Vol. 2, p. 11, p. 11 The History of al-Tabari is an English translation of The History of the Prophets and Kings

• Ham [Africans] begat all those who are black and curly-haired, while Japheth [Turks] begat all those who are full-faced with small eyes, and Shem [Arabs] 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 whenever his descendants met Shem’s, the latter would enslave them.
  • Al-Tabari, Vol. 2, p. 21, p. 21 The History of al-Tabari is an English translation of The History of the Prophets and Kings

Q-Z

• They [blacks] are ugly and misshapen, because they live in a hot country. The heat overcooks them in the womb, and curls their hair. The merit of the people of Babylon is due to their temperate climate.
  • Ibn Qutaybah (828-889), in Lewis, B. (1992). Race and slavery in the Middle East: An historical enquiry. New York: Oxford University Press. p. 46

• Ahmad ibn Abi Sulayman, the companion of Sahnun said, “Anyone who says that the Prophet was black should be killed.
  • Ibn Musa al-Yahsubi, Qadi ‘Iyad, p.375
  • (Muhammad Messenger of Allah (Ash-Shifa of Qadi 'Iyad), Qadi 'Iyad Musa al-Yahsubi, translated by Aisha Abdarrahman Bewley [Madinah Press, Inverness, Scotland, U.K. 1991; third reprint, paperback], p. 375)

• Ahmad ibn Abi Sulayman, Sahnun's companion, said that whoever says that the Prophet was black is killed. The Prophet was not black.
  • (Muhammad Messenger of Allah (Ash-Shifa of Qadi 'Iyad), Qadi 'Iyad Musa al-Yahsubi, translated by Aisha Abdarrahman Bewley [Madinah Press, Inverness, Scotland, U.K. 1991; third reprint, paperback], p. 387)

Hadith

• Narrated Anas bin Malik: Allah's Apostle said, "You should listen to and obey, your ruler even if he was an Ethiopian (black) slave whose head looks like a raisin."
  • Sahih Bukhari 9:89:256

• Narrated Anas: The Prophet said, "Listen and obey (your chief) even if an Ethiopian whose head is like a raisin were made your chief."
  • Sahih Bukhari 1:11:662

• Narrated Anas bin Malik: The Prophet said to Abu-Dhar, "Listen and obey (your chief) even if he is an Ethiopian with a head like a raisin."
  • Sahih Bukhari 1:11:664

• Jabir (Allah be pleased with him) reported: There came a slave and pledged 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)
  • Sahih Muslim 10:3901 [6]

• Sahih Muslim, Book 10, Number 3901:Narrated Jabir ibn Abdullah:There came a slave and pledged allegiance to Allah's Apostle (peace_be_upon_him) on migration; he (the Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah's Apostle (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).

• Malik's Muwatta, Book 21, Number 21.13.25: Yahya related to me from Malik from Thawr ibn Zayd ad-Dili from Abu'l-Ghayth Salim, the mawla of ibn Muti that Abu Hurayra said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the yearof Khaybar. We did not capture any gold or silver except for personal effects, clothes, and baggage. Rifaa ibn Zayd presented a black slave boy to the Messenger of Allah, may Allah bless him and grant him peace, whose name was Midam. The Messenger of Allah, may Allah bless him and grant him peace, made for Wadi'l-Qura, and when he arrived there, Midam was unsaddling the camel of the Messenger of Allah, may Allah bless him and grant him peace, when a stray arrow struck and killed him. The people said, 'Good luck to him! The Garden!' The Messenger of Allah said, 'No! By He in whose hand my self is! The cloak which he took from the spoils on the Day of Khaybar before they were distributed will blaze with fire on him.' When the people heard that, a man brought a sandal-strap or two sandal-straps to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, 'A sandal-strap or two sandal-straps of fire!'"

• Sahih Bukhari, Volume 9, Book 91, Number 368: Narrated 'Umar: I came and behold, Allah's Apostle was staying on a Mashroba (attic room) and a black slave of Allah's Apostle was at the top if its stairs. I said to him, "(Tell the Prophet) that here is 'Umar bin Al-Khattab (asking for permission to enter)." Then he admitted me. ... (cf. Bukhari 3.648, 6.435, 7.119)

• Sahih Bukhari, Volume 8, Book 73, Number 182:Narrated Anas bin Malik:Allah's Apostle was on a journey and he had a black slave called Anjasha, and he was driving the camels (very fast, and there were women riding on those camels). Allah's Apostle said, "Waihaka (May Allah be merciful to you), O Anjasha! Drive slowly (the camels) with the glass vessels (women)!"

• Sahih Bukhari, Volume 2, Book 15, Number 103: Narrated 'Urwa on the authority of 'Aisha: On the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr came to her while two young girls were beating the tambourine and the Prophet was lying covered with his clothes. Abu Bakr scolded them and the Prophet uncovered his face and said to Abu Bakr, "Leave them, for these days are the days of 'Id and the days of Mina." 'Aisha further said, "Once the Prophet was screening me and I was watching the display of black slaves in the Mosque and ('Umar) scolded them. The Prophet said, 'Leave them. O Bani Arfida! (carry on), you are safe (protected)'."

• Narrated 'Abdullah: The Prophet 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)."
  • Sahih Bukhari 9:87:161 [7]

• '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 us 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.
  • [8] Sahih Muslim 5:2334

• Narrated AbudDarda' Allah's Messenger (peace be upon him) said: Allah created Adam when He had to create him and He struck his right shoulder and there emitted from it white offspring as if they were white ants. He struck his left shoulder and there emitted from it THE BLACK OFFSPRINGS as if they were charcoal. He then said (to those who had been emitted) from the right (shoulder): For Paradise and I do not mind. Then He said to those (who had been emitted) from his left shoulder: They are for Hell and I do not mind.
  • Transmitted by Ahmad. (Al-Tirmidhi Hadith, Number 38- ALIM)

• Someone who heard the khutbah of the Messenger of Allah (blessings and peace of Allah be upon him) on the second of the days of at-Tashreeq told me that he said: “O people, verily your Lord is One and your father is one. Verily there is no superiority of an Arab over a non-Arab or of a non-Arab over an Arab, or of a red man over a black man, or of a black man over a red man, except in terms of taqwa. Have I conveyed the message?” They said: The Messenger of Allah (blessings and peace of Allah be upon him) has conveyed the message.
  • Musnad Ahmad ibn Hanbal (22978), as quoted in "Is the Arab Muslim better than the non-Arab Muslim?", IslamQA.info (24-09-2017).