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We will start with verses from the Quran that refute racism then we will move onto hadiths and what the ulama have said on the matter.
Allah ﷻ says we were made from different tribes to get to know one another, and we are determined how noble we are by our actions and intentions, not by our race
Surah Al-Hujurat (49:13)
يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ
“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.”
Allah ﷻ says the diversity in language and skin color is a sign of His creation, not a basis for discrimination.
Surah Ar-Rum (30:22)
وَمِنْ ءَايَٰتِهِۦ خَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍۢ لِّلْعَٰلِمِينَ
“And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed, in that are signs for those of knowledge.”
Allah ﷻ says our hatred for someone shouldn’t let us deter from being just, racism would fall into hatred.
Surah Al-Ma’idah (5:8)
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ
“O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.”
The famous hadith of the prophet ﷺ in farewell sermon saying that there is no favour of an arab over a foreigner, nor foreigner over an arab, nor white over black, nor black over white, except by taqwa.
Translation: 23489 – Abu Nadrah said: Someone who heard the sermon of the Messenger of Allah during the middle of the days of Tashriq narrated to me. He said: “O people, indeed your Lord is One, and your father is one.
Indeed, there is no superiority of an Arab over a non-Arab,
nor of a non-Arab over an Arab,
nor of a red-skinned person over a black-skinned person,
nor of a black-skinned person over a red-skinned person,
except by taqwa (fear of Allah/Conscience of Allah).”
Isnad – Sahih (Authentic)
Musnad Ahmad (38/474)
The prophet ﷺ says Allah ﷻ does not look at our faces nor our wealth rather he looks at our heart and our deeds
The prophet ﷺ himself went to pray janazah prayer of a black person that used to sweep the masjid.
People often bring this hadith of the prophet ﷺ trading 2 black slaves for one slave, and people will think that this is a trade off between 2 black slaves and one none black slave however the colour has nothing to do with why the prophet ﷺ bought one slave for the price of 2.
He did this because the slave pledged allegiance to the prophet ﷺ for hijra and once you pledge allegiance to the prophet ﷺ you also pledge allegiance to Allah ﷻ as he says in Surah Al Fath (48:10). So he bought him for the price of 2 slaves, so he could honour his pledge.
People also argue against this hadith because of the chapter heading referring to selling animals and in this hadith black slaves are being sold.
The chapter heading isn’t Bukhari calling black people animals but this is the chapter name because trading one slave for two regardless of colour is also permissible and the same ruling applies to trading animals.
Translation: A servant came and pledged allegiance to the Prophet (peace and blessings be upon him) for migration (hijrah) without realizing that he was a servant. Then his master came seeking him, and the Prophet (peace and blessings be upon him) said to the master, “Sell him to me.” So the Prophet bought him for two black slaves. After that, the Prophet did not accept allegiance from anyone until he asked, “Are you a servant?”
This is understood to mean that the servant’s master was a Muslim, which is why the Prophet (peace and blessings be upon him) bought him with two black slaves. It appears that the two slaves were also Muslims, as it is not permissible to sell a Muslim servant to a non-Muslim. However, it is possible that the servant was a non-Muslim, or that the two slaves exchanged were non-Muslims.
It is necessary to establish the master’s ownership of the servant who pledged allegiance for hijrah, either through evidence or by the servant confirming his master’s claim before declaring himself free. This shows the noble character and general kindness of the Prophet (peace and blessings be upon him). He disliked sending the servant back disappointed after his intention for migration and companionship.
So, the Prophet bought him to fulfill the servant’s goal. It also shows the permissibility of selling one servant for two servants, whether their value is equal or different. This is unanimously agreed upon if the transaction is conducted in cash. The same applies to other animals. However, if one sells a servant for two servants or a camel for two camels on credit, the view of al-Shafii (d. 204 AH) and the majority is that it is permissible, while Abu Hanifah (d. 150 AH) and the scholars of Kufa hold that it is not permissible. There are also other opinions from different scholars. Allah knows best.
Sharh Sahih Muslim By An Nawawi (11/39)
The hadith of the prophet ﷺ that muslims are one body no matter what our race is, every muslim is unified in our kindness, compassion and sympathy.
Luqman whom the salaf differed on as to whether he was a pious man or a prophet, was a black ethiopian and there is a chapter in the Quran named after him. We clearly see that there’s no room for racism within Islam
Translation: The Salaf differed over the identity of Luqman; there are two opinions: was he a Prophet or just a righteous servant of Allah without the prophethood.
The majority favored the latter view, that he was a righteous servant of Allah without being a Prophet.
Sufyan Ath-Thawri said, narrating from Al-Ashath, from Ikrimah, from Ibn Abbas, “Luqman was an Ethiopian slave who was a carpenter.
Abdullah bin Az-Zubayr said, “I said to Jabir bin Abdullah: What did you hear about Luqman’ He said: He was short with a flat nose, and came from Nubia.”
Yahya bin Said Al-Ansari narrated from Said bin Al-Musayyib that “Luqman was from the black peoples of (southern) Egypt, and had thick lips. Allah gave him wisdom but withheld prophethood from him.”
Imam Al-Awzai said, “Abdur-Rahman bin Harmalah told me; A black man came to Said bin Al-Musayyib to ask him a question, and Said bin Al-Musayyib said to him: “Do not be upset because you are black, for among the best of people were three who were black: Bilal, Mahja the freed slave of Umar bin Al-Khattab, and Luqman the Wise, who was a black Nubian with thick lips.”
Ibn Jarir recorded that Khalid Ar-Rabai said: “Luqman was an Ethiopian slave who was a carpenter. His master said to him, Slaughter this sheep for us,’ so he slaughtered it. His master said: Bring the best two pieces from it,’ so he brought out the tongue and the heart.
Then time passed, as much as Allah willed, and his master said: Slaughter this sheep for us,’ so he slaughtered it. His master said, Bring the worst two morsels from it,’ so he brought out the tongue and the heart. His master said to him, I told you to bring out the best two pieces, and you brought these, then I told you to bring out the worst two pieces, and you brought these!’
Luqman said, There is nothing better than these if they are good, and there is nothing worse than these if they are bad.””
Shubah narrated from Al-Hakam, from Mujahid, “Luqman was a righteous servant, but he was not a Prophet.”
Tafsir Ibn Kathir (6/333-334)
Some may accuse the prophet ﷺ of racism by bringing up the hadith where he says that ethiopians heads were like raisins. If anything this hadith proves the opposite as the prophet is ordering the people to obey their ruler even if he was black.
Narrated Anas bin Malik: Allah’s Messenger (ﷺ) said, “You should listen to and obey, your ruler even if he was an Ethiopian (black) slave whose head looks like a raisin.” (Sahih Al Bukhari 7142)
Shayk Ibn Uthaymeen explains this is in reference to their hair not their skin tone or look of their face
There are several narrations that criticise Abyssinians and black people, but all of them are false. Examples include sayings that black people are preoccupied with desires, prone to theft or adultery, or described as a deformed creation.
One narration mentions the Prophet (ﷺ) commenting on feeding Abyssinians, but these reports are not authentic. Ibn Adi, a scholar, narrates one of these reports with a weak chain but adds that it includes a mention of their generosity and courage.
These narrations are fabricated and have no valid basis.
Translation: Among them are: the narrations that criticise the Habasha (Abyssinians) and the Sudanese people. All of them are lies. For example, the narration: “Leave me from the Sudan; the black person is only concerned with his stomach and private parts.” And the narration: “The Zanj (black person) when he is full, he commits adultery, and when he is hungry, he steals.”
This was narrated by Ibn Adi (d. 365 AH) with a weak chain of transmission from Aisha (may Allah be pleased with her). It adds in another version: “And indeed, among them are generosity and courage,” as found in Al-Jami’ al-Saghir.
And the narration: “Beware of the Zanj, for they are a deformed creation.” And the narration: The Prophet saw food and asked: “Who is this for?” Abbas replied: “It is for the Habasha; I am feeding them.” The Prophet said: “Do not do so. If they are hungry, they steal, and if they are full, they commit adultery.”
Kitāb al-Asrar al-Marfoo’a fi al-Akhbar al-Mawdū’a by Mulla Ali Al Qari Pg 442
Ibn al-Jawzi, Ibn Adi, and others have recorded these narrations that are racist and deem black people as being prone to their desires as daif. In many works that are compilations of weak or fabricated hadiths this hadith has been collected within them, all the blue footnotes are references of them.
Narrators such as Anbasa al-Basri and Umar ibn Hafs al-Makki, who were discredited for fabricating or transmitting these unreliable reports.
These narrations have no basis in Islam.
Translation: Among them are narrations that criticize the Habasha (Abyssinians) and Sudan (blacks), all of which are lies. Examples include:
The narration: “The Zanj (black person), when he is full, commits adultery, and when he is hungry, he steals.”
Footenote: This was narrated by Ibn Adi in Al-Kamil (5/1904) and from him by Ibn al-Jawzi in Al-Mawdu’at (2/627). In its chain of transmission is Anbasa al-Basri, who is unreliable, as mentioned in Al-Fawa’id al-Majmu’a (p. 415).
The narration: “Beware of the Zanj, for they are a deformed creation.”
Footenote: This was narrated by Ibn Hibban in Al-Majruhin (2/286), and from him by Ibn al-Jawzi in Al-Mawdu’at (2/628) and Abu Nu’aym in Akhbar Asbahan (1/314). See also: Al-La’ali al-Masnu’a (1/445) and Tanzih al-Shari’a (2/32).
The narration: “Leave me from the Sudan; the black person is only concerned with his stomach and private parts.”
Footenote: This narration appeared earlier in the text before this section, after the narration “Indeed, Allah has an angel made of stones….” Its placement was corrected based on Al-Mu’allimi’s version. It was narrated by Al-Khatib in Tarikh Baghdad (14/108) and Al-‘Uqayli in Al-Du’afa (2/14). From both, Ibn al-Jawzi included it in Al-Mawdu’at (2/626). See also: Al-La’ali al-Masnu’a (1/444), Tanzih al-Shari’a (2/31), and Al-Fawa’id al-Majmu’a (p. 414).
The narration: The Prophet saw some food and asked: “Who is this for?” Abbas replied: “It is for the Habasha; I am feeding them.” The Prophet said: “Do not do so. If they are hungry, they steal, and if they are full, they commit adultery.”
Footenote: This was narrated by Al-Daraqutni, and from him by Ibn al-Jawzi in Al-Mawdu’at (2/630). In its chain of transmission is Umar ibn Hafs al-Makki, who is considered unreliable. He alone narrated this, as mentioned in Al-Fawa’id al-Majmu’a (p. 415).
Al-Manar al-Munif by Ibn Qayyim Pg 90
Two fabricated narrations are mentioned by Albani in his collection of weak and fabricated hadiths
- The first hadith that Abyssinians are prone to theft and adultery but have good qualities such as feeding others and bravery. It was reported through a weak chain of narrators, including ’Awsaja, who is considered unknown and unreliable. Al-Bukhari has declared his narrations as invalid.
- The second narrates similar claims about black people but adds a mention of generosity and courage among them. This report is also fabricated, as its chain includes Anbah al-Basri, a weak narrator.
Translation: 728 – (“There is no good in the Habasha (Abyssinians). When they are hungry, they steal, and when they are full, they commit adultery. Yet, they possess two good qualities: feeding others and bravery in battle.”)
This narration is fabricated. It was reported by Al-Tabarani (1/152/3) through Muhammad ibn Amr ibn al-Abbas al-Bahili, who said: “Sufyan ibn ‘Uyaynah narrated to us from Amr ibn Dinar, from ‘Awsaja, from Ibn Abbas.”
Ibn Abbas was asked: “O Messenger of Allah, what prevents Habash ibn al-Mughira from coming to you?” He replied with the narration mentioned above.
This chain of transmission is weak. All the narrators are reliable except ‘Awsaja, who was a Makki (from Makkah) and a freed slave of Ibn Abbas. He was not mentioned in Taqrib al-Tahdhib. Ibn Adi (1/261) also transmitted it through the same chain, and it was reported that Al-Bukhari considered ‘Awsaja unknown. Al-Bukhari said: “His narrations are not authentic,” and Ibn Adi included this narration in his collection. Suyuti mentioned this narration as supporting evidence for another hadith, but he erred in doing so, as it is fabricated. This is evident from the weakness of its text and chain, as explained in the preceding narrations.
729 – (“The Zanj (black person), when full, commits adultery; when hungry, steals. Yet, among them are generosity and courage.”)
This is also fabricated. It was reported by Abu Sa’id Al-Ashaj in his collection (2/114): “Aqaba ibn Khalid narrated to us, saying: ‘Anbah al-Basri narrated to me, from Amr ibn Maymun, from Al-Zuhri, from ‘Urwa, from Aisha (may Allah be pleased with her), who attributed it to the Prophet.”
Silsilah al-Ahaadith ad-Da’ifah (weak) wal-Mawdou’ah (fabricated) by Albani Pg 158
Now I will be qutoing from Ibn Al Jawzi’s book “Tanwir al-ghabash fi fadl al-sudan wa-al-habash” (Illumination of the Darkness on the Virtues of the Sudanese and the Abyssinians.)
Ibn Al Jawzi says he saw a group of righteous Abyssinians whose hearts are broken because of the darkness of their skin. So he informed them that true worth is based on good deeds, not on beautiful appearances. He have compiled this book for them, mentioning the virtues of many Abyssinians and Sudanese. I have divided it into 28 chapters. And Allah is the One whose help is sought.
In the chapter below he mentions the distinguished scholars from the Sudanese from Makkah, the first is ‘Ata’ ibn Abi Rabah and he was a black freed slave from Makkah who became one of the greatest scholars of his time. He studied under major ulama like Ibn ‘Umar, Ibn ‘Abbas, and Abu Hurayrah. Despite his background, he surpassed others in knowledge and piety.
He was highly respected, even by rulers. Once, the Umayyad Caliph Sulayman ibn ‘Abd al-Malik and his sons sat before him while he prayed. After he finished, they questioned him about Hajj while he kept his back to them. Sulayman later told his sons to never neglect seeking knowledge, as he would never forget how they sat before a black freed slave.
After Ibn ‘Abbas, ‘Ata’ was the main mufti in Makkah. He was known for his sincerity, long silence, and only speaking when necessary, as if he was divinely guided. He also discouraged excessive speech and advised people to be mindful of what they say, as everything is recorded by angels.
Once, ‘Ata’ was taken to meet Caliph Hisham ibn ‘Abd al-Malik. Hisham honoured him, placed him beside him, and listened to his requests. ‘Ata’ advocated for fair treatment of the people of Makkah and Madinah, the Arabs of Hijaz and Najd, the soldiers defending the frontiers, and the non-Muslim subjects, ensuring they were not burdened beyond their ability. He advised Hisham to fear Allah, reminding him that he would stand alone before Him on the Day of Judgement. Hisham was left speechless.
After leaving, ‘Ata’ was offered a pouch of money from the caliph, but he refused, saying his reward was only from Allah. He did not even drink a sip of water from Hisham’s place.
It is reported that he performed Hajj seventy times and lived for a hundred years.
Abu Rabah was Aslam.
Translation: He learned knowledge from Ibn ‘Umar (d. 73 AH), Abu Sa‘id (d. 74 AH), Abu Hurayrah (d. 59 AH), Ibn ‘Abbas (d. 68 AH), and others. He excelled in knowledge and devotion.
Ahmad ibn Hanbal (d. 241 AH) said: “Knowledge is like treasures that Allah distributes to whomever He wills. ‘Ata’ ibn Abi Rabah was a Habashi (Abyssinian).”
Ibrahim al-Harbi (d. 285 AH) said: “‘Ata’ ibn Abi Rabah was a black-skinned freed slave from Makkah. His nose was like a broad bean. Sulayman ibn ‘Abd al-Malik (d. 99 AH) came to ‘Ata’ with his two sons and sat before him while ‘Ata’ was praying. When he finished, he turned to them, and they kept asking him about the rituals of Hajj while he had his back turned to them. Then Sulayman said to his sons: ‘Stand up.’ They stood, and he told them: ‘My sons, do not neglect seeking knowledge, for I will never forget how we sat before this black slave.’”
Ahmad ibn Muhammad al-Shafi‘i said: “The gathering for giving fatwa in Makkah inside al-Masjid al-Haram belonged to Ibn ‘Abbas. After him, it belonged to ‘Ata’ ibn Abi Rabah.”
Salamah ibn Kuhayl said: “I have never seen anyone who sought knowledge purely for the sake of Allah except these three.” Isma‘il ibn Umayyah said: “‘Ata’ was a man of long silence. But when he spoke, it was as if he was receiving divine support.”
Muhammad ibn Suqah said: “I will tell you a hadith that may benefit you, as it has benefited me.” He then said: “‘Ata’ ibn Abi Rabah told us: O my dear brothers! Those before you disliked excessive speech. They considered unnecessary speech to be anything besides reading the Book of Allah, commanding good, forbidding evil, or speaking about your needs in life. Do you not realise that you are always being watched? Honoured scribes are writing down everything, sitting on the right and the left. ‘Not a word does he utter except that there is a watcher ready to record.’ (Qaf: 18). Does one of you not feel ashamed if his record were opened at the end of the day, and most of what is in it was neither for his religion nor for his worldly affairs?”
‘Uthman ibn ‘Ata’ al-Khurasani said: “I traveled with my father, and we were heading towards Hisham ibn ‘Abd al-Malik (d. 125 AH). On the way, we saw an old black man riding a donkey. He was wearing a dirty shirt, a worn-out robe, and a patched cap. His stirrups were made of wood. I laughed and said to my father: ‘Who is this Bedouin?’ He said: ‘Be quiet! This is the master of the jurists of Hijaz. This is ‘Ata’ ibn Abi Rabah.’ When we got closer, my father dismounted from his mule, and ‘Ata’ dismounted from his donkey. They embraced each other and talked. Then they mounted again and rode until they reached the door of Hisham.”
“When Hisham was told that ‘Ata’ ibn Abi Rabah had arrived, he allowed him to enter. By Allah, I was only permitted to enter because of him! When Hisham saw him, he said: ‘Welcome, welcome! Sit here.’ He placed ‘Ata’ beside him so that their knees touched. Around them were the nobles of the people, and they all became silent. Hisham said: ‘What is your need, O Abu Muhammad?’”
“‘Ata’ said: ‘O leader of the believers! The people of the two Harams (Makkah and Madinah) are the people of Allah and the neighbours of the Messenger of Allah (peace and blessings be upon him). Their stipends and provisions should be distributed to them.’ Hisham said: ‘Yes, O boy, write an order for the people of Madinah and Makkah for their stipends and provisions for the year.’” “Hisham then asked: ‘Is there any other need, O Abu Muhammad?’”
“‘Ata’ said: ‘Yes, O leader of the believers! The people of Hijaz and Najd are the origin of the Arabs and their leaders. Their surplus charity should be returned to them.’ Hisham said: ‘Yes, O boy, write that their charity be given back to them.’” “Is there any other need, O Abu Muhammad?’”
“‘Yes, O leader of the believers! The people on the frontiers protect your borders and fight your enemies. You have assigned them salaries that they depend on. If they perish, you will be forced to fight. Ensure their sustenance reaches them.’” “Hisham said: ‘Yes, write that their sustenance be delivered to them.’” “Is there any other need, O Abu Muhammad?’”
“‘Yes, O leader of the believers! Take care of your non-Muslim subjects. Do not overburden their weak ones, and do not force them beyond their ability. What you collect from them is a support for you against your enemies.’” “Hisham said: ‘Yes, write that they should not be burdened beyond their ability.’” “‘Is there any other need?’”
“‘Yes, O leader of the believers! Fear Allah regarding yourself. You were born alone, you will die alone, you will be resurrected alone, and you will be judged alone. By Allah, none of these people around you will be with you.’”
“Hisham lowered his head, and ‘Ata’ stood up and left. At the door, a man followed him with a pouch of money and said: ‘The leader of the believers has ordered this for you.’ ‘Ata’ replied: ‘I do not seek any payment from you. My reward is only from the Lord of the worlds.’ Then he left, and by Allah, he did not even drink a sip of water from Hisham’s place.”
It is reported that ‘Ata’ performed Hajj seventy times and lived for a hundred years.
Tanwir al-ghabash fi fadl al-sudan wa-al-habash by Ibn Al Jawzi Pg 153-158
Abu Thabit Qays ibn Dinar was a black freed slave of Banu Asad who became a great scholar in Kufa. He learned from Ibn ‘Abbas and Ibn ‘Umar, and his knowledge was passed down to later scholars. He was very generous and spent a hundred thousand on the poor.
Yazid ibn Abi Habib was another great scholar who was a black Nubian. Ahmad ibn Hanbal mentioned him as an example of how knowledge is distributed to whomever Allah wills.
Mak’hul al-Shami was a former slave who traveled from Egypt to Madinah to seek knowledge. He became a well-known faqih and met major ulama like Anas ibn Malik and Abu Umamah.
Ibrahim ibn al-Mahdi was a poet and was briefly declared caliph by the Abbasids when they opposed al-Ma’mun’s decision to appoint ‘Ali ibn Musa al-Rida as his successor. He ruled Kufa but lost support after ‘Ali ibn Musa’s death and had to go into hiding for six years. Eventually, he wrote to al-Ma’mun seeking forgiveness, and al-Ma’mun pardoned him. Ibrahim recited verses about repentance and Yusuf’s story when he met al-Ma’mun.
Ibrahim was also known for his poetry, including lines about the hardships of life, the false hope of wealth, and how greed leads to suffering. He died in 224 AH, and al-Mu‘tasim led his funeral.
Abu Thabit was Qays ibn Dinar, also known as Abu Yahya.
Translation: He was a freed slave of Banu Asad and lived in Kufa. He was a great scholar who learned from Ibn ‘Abbas (d. 68 AH) and Ibn ‘Umar (d. 73 AH), and his knowledge was passed on by al-A‘mash (d. 148 AH) and al-Thawri (d. 161 AH). He was known for worship and generosity, spending one hundred thousand on the poor. He was dark-skinned.
Ahmad ibn Hanbal (d. 241 AH) said: “Knowledge is like treasures that Allah distributes to whomever He wills. Yazid ibn Abi Habib was a Nubian and black-skinned.”
Abu ‘Abd Allah Mak’hul al-Shami (d. 116 AH)
He was a scholar and faqih (jurist) and a slave of ‘Amr ibn Sa‘id ibn al-‘As (d. 70 AH), who gifted him to a man from Hudhayl in Egypt, and the man freed him. Mak’hul said: “I did not leave Egypt until I thought that there was no knowledge left in it that I had not learned. Then I went to Madinah, and I did not leave it until I thought that there was no knowledge left in it that I had not learned.” He saw Anas ibn Malik (d. 93 AH), Wathilah ibn al-Asqa‘ (d. after 85 AH), Abu Umamah (d. 86 AH), and others. He passed away in 116 AH.
Ibrahim ibn al-Mahdi ibn al-Mansur (d. 224 AH)
He was known for his poetry. He was given allegiance as caliph because al-Ma’mun (d. 218 AH) had appointed ‘Ali ibn Musa al-Rida (d. 203 AH) as his successor, which angered Banu al-‘Abbas. They refused to let power leave their hands and pledged allegiance to Ibrahim. He was mentioned in Friday sermons, and he ruled over Kufa and the surrounding lands. However, after the death of ‘Ali ibn Musa, al-Ma’mun returned, and Ibrahim’s support weakened. His followers abandoned him, and he went into hiding for six years, four months, and ten days.
When he grew tired of hiding, he wrote to al-Ma’mun, saying: “Revenge seeks to punish, but forgiveness is closer to righteousness. Those who trust too much in hope are deceived. Allah has placed the Commander of the Faithful above all who forgive, just as He has placed every sinner below him. If you forgive, it is from your favour. If you punish, it is your right.”
Al-Ma’mun granted him safety and wrote: “Power removes resentment, and regret is enough as repentance.” When Ibrahim entered upon him, he recited: “If I have sinned, my portion of it is my mistake. Say as Yusuf said to the sons of Ya‘qub: ‘No blame upon you today.’” Then he added: “So leave aside excessive rebuke, for when they came to him, he said: ‘No blame upon you today.’” Al-Ma’mun forgave him.
Abd al-Rahman ibn Muhammad told us that Ahmad ibn ‘Ali ibn Thabit told us that Muhammad ibn al-‘Abbas reported poetry from Ibrahim ibn al-Mahdi: “My hair has turned grey, but the greed in me has not aged. The one who clings to this world is in hardship. With all the knowledge I have, I should avoid what belittles me, but my desires make me fall. If my thoughts were honest with me, I would not grieve over this world or suffer. I strive for what I cannot attain, while death is striking my heart and limbs. How many homes have I seen filled with joy, then struck by death, leaving behind grief and sorrow? So hold your reins, do not chase after wealth, for provision does not come through striving. I have found one thing true among people—wealth and foolishness often go hand in hand. And there is one trait that no one can challenge—provision is never taken from the wise.”
Ibrahim ibn al-Mahdi died in 224 AH, and al-Mu‘tasim (d. 227 AH) led his funeral prayer.
Tanwir al-ghabash fi fadl al-sudan wa-al-habash by Ibn Al Jawzi Pg 158-162
Here Ibn Al Jawzi collects narrations on a black man stopping the Umayyad Caliph Sulayman ibn ‘Abd al-Malik and reminded him to fear Allah, quoting a verse about the punishment of oppressors. Sulayman wept and immediately restored the man’s stolen land, showing how wisdom and courage could move even the most powerful rulers.
Another story tells of a black slave who shared his food equally with a dog. When ‘Abd Allah ibn Ja‘far saw this, he was so impressed that he bought the slave and the orchard where he worked. He then freed him and gifted him the orchard, but the slave, in turn, donated it back to the heirs of ‘Uthman ibn ‘Affan, displaying incredible generosity.
A black woman demonstrated sharp intellect when a man tried to lure her into wrongdoing. She reminded him that Allah is always watching, showing wisdom and strong faith.
A black servant girl, mistaken for being unworthy of love, was defended by another woman who insisted that someone had truly loved her, showing that beauty is not just external.
A brave man in Kufa investigated a rumored ghoul that had been scaring people for years. He discovered it was actually a runaway black slave girl using tricks with cloth and candles to frighten travelers. She admitted to deceiving people for over twenty years to survive, but he captured her and returned her to her owners, revealing how myths and superstitions can sometimes be clever deceptions.
The Intelligence, Generosity, and Sharpness of Some Black Men and Women
Translation: Al-Asma‘i (d. 216 AH) said: “While Sulayman ibn ‘Abd al-Malik (d. 99 AH) was riding in his procession one day, a black man wearing two cloaks—one wrapped around his waist and the other draped over his shoulders—approached and grabbed the reins of his mount. He said: ‘O Commander of the Believers, fear Allah and remember the call to prayer.’ Sulayman asked: ‘What is the call to prayer?’ The man replied: ‘Allah says: (And a caller will proclaim among them: The curse of Allah is upon the wrongdoers.)’ (Al-A‘raf: 44).”
“Sulayman wept for a long time, then raised his head and said: ‘Woe to you! What is your grievance?’ The man said: ‘Your governor in Yemen wronged me and took my land, adding it to your estates.’ Sulayman immediately called for ink and paper while still in his place and wrote with his own hand to his governor in Yemen: ‘Return to this man his land that you took, and give him an equal portion from my own estate. Do not wrong anyone.’”
Ibrahim al-Harbi (d. 285 AH) said: *”‘Abd Allah ibn Ja‘far (d. 80 AH) went to his orchards in Madinah and saw a black slave sitting on a wall, eating. In front of him was a dog sitting still. Every time the man ate a bite, he gave an equal portion to the dog. He kept doing this until he finished eating, and Ibn Ja‘far stood watching him. When the man finished, Ibn Ja‘far approached and said: ‘O boy, whose slave are you?’ He replied: ‘I belong to the heirs of ‘Uthman ibn ‘Affan.’ Ibn Ja‘far said: ‘I have seen something astonishing from you.’ The man asked: ‘What have you seen, my master?’ He replied: ‘I saw you eating, and with every bite, you gave an equal portion to the dog.’ The man said: ‘O my master, he has been my companion for years. I must treat him as I treat myself in food.’”
“Ibn Ja‘far said: ‘This is great generosity!’ The slave replied: ‘O my master, I would be ashamed before Allah to eat while an eye looks at me and does not eat.’”
“Ibn Ja‘far then went to the heirs of ‘Uthman and asked: ‘Would you sell me this orchard?’ They said: ‘We gift it to you.’ He said: ‘I will not take it unless I pay double its price.’ They sold it to him. Then he asked: ‘Would you sell me the black slave?’ They said: ‘We raised him as one of our own.’ But he insisted until they sold him as well.”
“The next morning, he went to the slave and said: ‘Do you know that I have bought you and this orchard from your masters?’ The man replied: ‘May Allah bless you in what you bought, but I am sad to leave my masters who raised me.’ Ibn Ja‘far said: ‘You are free, and the orchard now belongs to you.’ The man said: ‘If you are truthful, then bear witness that I have donated the orchard back to the heirs of ‘Uthman ibn ‘Affan.’ Ibn Ja‘far was amazed and said: ‘I have never seen anything like this in my life.’”
Al-Asma‘i said: “A man was following a black woman, and she turned to him and said: ‘Is there no sense in your mind? If you have no religion, at least have some dignity!’ He replied: ‘Who is watching us besides the stars?’ She said: ‘Then where is the One who created them?’”
A man from the people of Hijaz stayed at the house of Malik. He saw a black girl picking up date pits. When he was told her name was Malik, he said: “May Allah curse those who say: ‘Beware of Malik’s charm and love for Malik.’ What was so beloved about Malik? She was nothing but a black jar!” The girl replied: “By my father, indeed, he had a deep love for her that you do not understand.”
A man named al-Adru‘ from Kufa was known for his bravery. One night, as he rode through the ruins of the city, he saw a strange black figure with fire appearing and disappearing. People feared it, saying it was a ghoul (demon). Al-Adru‘ confronted it, recited dhikr, and charged forward. The figure grew taller, the fire grew brighter, and his horse panicked. He forced the horse forward, and the figure shrank until it became the size of a human. When he reached it, he grabbed it and found it was a black slave girl.
He said: “Who are you? Speak, or I will kill you!” She replied: “First, tell me—are you human or a jinn? I have never seen anyone braver than you!” He asked again: “Who are you?” She said: “I am a slave who ran away years ago and hid in these ruins. I thought of this trick to keep people away so I could live in peace. At night, I would scare people, and if they ran, I would collect their dropped belongings and sell them to survive.”
He asked: “How did you make yourself grow and shrink? And what was the fire?” She said: “I have a long black cloth. I inserted hollow sticks into it and raised them up to appear taller. When I wanted to shrink, I removed the sticks one by one. As for the fire, it was a candle inside the cloth to make it glow.” She then said: “For over twenty years, I have frightened the bravest men of Kufa. You are the first to face me!”
Al-Adru‘ took her back to her owners, and the rumors of a ghoul in Kufa disappeared.
Tanwir al-ghabash fi fadl al-sudan wa-al-habash by Ibn Al Jawzi Pg 180-190
Ibn Al Jawzi list more reports on the immense devotion of black ascetics and worshippers in Islamic history.
- Abu Mu‘awiyah al-Aswad was a servant who dedicated himself to helping others, lived simply, and reminded himself of the afterlife.
- Dhu al-Nun al-Misri was a scholar who said companionship with the righteous and the effects of sin on the heart.
- Abu al-Khayr al-Tinati lived in extreme self-discipline, refusing to eat unless Allah provided. He experienced miracles, including receiving food from the Prophet (peace be upon him) in a dream.
- Maqbul al-Aswad was so spiritually elevated that an entire field turned to gold with his prayer.
- Abu Hamad al-Aswad spent thirty years near the Ka‘bah, seen only in worship.
- Suhaib al-Aswad was devoted to fasting and prayer, fearing Hell and longing for Paradise.
Abu Mu‘awiyah al-Aswad
Translation: His real name was al-Yaman, and he lived in Tarsus.
Abu Hafs ibn Shahin reported that ‘Abd Allah ibn Sulayman ibn al-Ash‘ath said: “I heard Abu Hamzah, the servant of Abu Mu‘awiyah al-Aswad, say: ‘Abu Mu‘awiyah was a freed slave of Abu Ja‘far al-Mansur, the Caliph. He used to say to people: ‘Use me as your servant, for I was bought with public funds.’ He owned a magnificent horse that he used for battle, and he was once offered seventy dinars for it. One night, he saw a young man in his house descend, bathe, then do so again, and then a third time. The next morning, Abu Mu‘awiyah went, untied his horse, and gave it to the young man, saying: ‘Here, take this, and buy yourself a wife.’”
He had prayed to Allah to make all his food taste good, and he would go into the wilderness to collect herbs, dry them, and store them at home. He would also go to trash heaps, pick up discarded bones with meat still attached, and coat them with his herbs before eating them.
Abu Muhammad al-Khallal reported from ‘Abd al-Wahid ibn ‘Ali al-Fami that ‘Abd Allah ibn Sulayman ibn ‘Isa said: “Muhammad ibn Abi Harun al-Warraq told us that Ahmad ibn Ibrahim narrated from ‘Abdah al-Khurasani, who said: ‘When Abu Mu‘awiyah al-Aswad was ill, he would bring a bowl, place honey in one corner of it, and whenever someone visited him and asked, ‘Do you desire anything?’ he would reply: ‘A man who cannot eat this—what could he possibly desire?’”
Muhammad ibn ‘Abd al-Baqi reported that Ahmad ibn ‘Abd Allah said: “I heard Ahmad ibn Wadi‘ say: ‘Abu Mu‘awiyah al-Aswad said: ‘All my brothers are better than me.’ Someone asked him: ‘How is that, O Abu Mu‘awiyah?’ He replied: ‘Each one of them considers me better than themselves, and whoever sees me as superior to them is better than me.’”
Ja‘far ibn Muhammad reported that his father said: “I heard Abu Mu‘awiyah al-Aswad crying on the walls of Tarsus in the middle of the night, saying: ‘Whoever makes the world his greatest concern will have the greatest sorrow on the Day of Judgment. Whoever fears what lies ahead will find this world too narrow. Whoever fears the punishment of the Hereafter will abandon his desires. O miserable one! If you seek great rewards, then sleep little at night. Accept advice from the wise when they bring you clear guidance. Do not worry about the sustenance of others, for you are not responsible for it.
Purify your path for the Day when you will stand before the Lord of Might. Offer righteous deeds and leave aside distractions. Hasten, hasten before what you fear arrives! When your soul reaches your throat, you will be cut off from your loved ones. I can almost see it—when death comes, your tongue will stammer, your lips will dry, your provisions will run out. Patience is the key to everything, and in it lies the greatest reward.
Let the remembrance of Allah be your main concern, and guard your tongue from everything else!’”
He then wept profusely and said: “Woe to me on the Day when my colour will change, my tongue will falter, my mouth will dry, and my provisions will be too little!”
Abu al-Zahra’ said: “I entered upon Abu Mu‘awiyah in Tarsus, and he was blind. Yet in his house, a Qur’an was hanging on the wall. I asked: ‘May Allah have mercy on you! Why do you keep a Qur’an when you cannot see?’ He replied: ‘Will you keep my secret until I die?’ I said: ‘Yes.’ He then said: ‘Whenever I wish to recite the Qur’an, my vision returns.’”
His Patience and Humility
‘Abd al-Rahman ibn ‘Abd Allah said: “A man once insulted Abu Mu‘awiyah al-Aswad. Someone told him to stop, but Abu Mu‘awiyah said: ‘Leave him—let him find relief in it.’ Then he prayed: ‘O Allah, forgive me for the sin that allowed this man to insult me.’”
Yahya ibn Ma‘in said: “I saw Abu Mu‘awiyah picking up scraps of cloth from trash heaps, sewing them together, and washing them. Someone asked him why, and he said: ‘What harm is there in suffering in this world if Allah will make up for it with Paradise?’”
Dhu al-Nun al-Misri
Dhu al-Nun’s full name was Thawban ibn Ibrahim, and he was from Nubia. Abu ‘Umar stated: “Dhu al-Nun’s father, Ibrahim, was a Nubian from Akhmim, Egypt.”
He once refused food in prison, saying: “I will not eat food that comes from the hands of an oppressor.”
Yusuf ibn al-Husayn said: *”I heard Dhu al-Nun say: ‘Life is sweet in the company of righteous people. A good friend reminds you of Allah when you forget, and helps you when you struggle.’”*
He also advised: “Keep the company of those who remind you of Allah, whose presence brings you awe, whose speech increases your knowledge, and whose actions make you renounce the world.” Regarding sin, he said: “Just as a sick person does not enjoy food, a sinner does not enjoy worship.”
He also said: “Whoever does not appreciate Allah’s blessings will lose them without realizing it.” Before his death, he was reciting poetry about his love for Allah: “My longing for You will not die, even if I die.” Dhu al-Nun died in 246 AH in Egypt and was buried in Fustat due to fears that the bridges would collapse under the weight of the crowds attending his funeral.
Tanwir al-ghabash fi fadl al-sudan wa-al-habash by Ibn Al Jawzi Pg 191-206
