THE KNOWLEDGE OF SELF

10/18/2015 white supremacy| knowledge of self
https://selfuni.wordpress.com/category/genetic-survival/white-supremacy/ 1/79
Category: white supremacy
HIDDEN HISTORY: How White Slavery Helped Shape
the Modern Arab
KNOWLEDGE OF SELF
sex, history, race, health- knowledge of self


“Learn your lineages…” -Prophet Muhammad (s)
(http://sunnah.com/adab/2/26)
“Every king springs from a race of slaves, and
every slave had kings among his ancestors.” -
Plato
It is reported that the Prophet Mohamed (pbuh) said, (In a dream) I saw myself following a herd of
black sheep. Then a group of white sheep came (and mixed with the black sheep) until they (the
white sheep) became so many that the black sheep could no longer be seen in the herd of sheep.”
Abu Bakr, the companion of the Prophet (pbuh) and the interpreter of dreams, said, “Oh
Messenger of Allah. As for the black sheep, they are the Arabs. They will accept Islam and become
many. The white sheep are the non-Arab Persians, etc. They will accept Islam and become so many
that the Arabs will not be noticed amongst them.” The Prophet Mohamed (pbuh) then said that an
angel had interpreted the dream the same way.
Zaid ibn Aslam related that the prophet (SAWS) saw a vision and told his companions about it. He
said, “I saw a group of black sheep and a group of white sheep then mixed with the black sheep. I
interpreted it to mean that the non-Arab Persians will enter Islam and then share with you your
genealogy and your wealth.” The companions became surprised by what he (SAWS) said. Then
one said, “The non-Arab Persians will enter our land, Oh Messenger of Allah?!” The Prophet
(SAWS) then said, “Yes. By He Who Has my soul in His Hand, if the religion was hanging on the
distant star, men from the non-Arab Persians would reach it and the luckiest of them would be the
people of Faris.
(Reported in Suyuti, Jalal ad-Deen. “Tareekh al-Khulafaa (d. 1505).

(https://selfuni.files.wordpress.com/2014/04/black-sheep.jpg)
(http://blackarabia.blogspot.com/2011/07/aryanization-of-islam.html
(http://blackarabia.blogspot.com/2011/07/aryanization-of-islam.html),
http://savethetruearabs.blogspot.com/2010/04/black-sheep-white-sheephow-it-all.html
(http://savethetruearabs.blogspot.com/2010/04/black-sheep-white-sheephow-it-all.html))
Do the above narrations and interpretations really
prophecy a change in the phenotype (physical
appearance) of the people of Arabia? Do they really
imply that today’s Arabs are a foreign people who have
overwhelmed the original populace?
Historians seem to think so:
Bertram Thomas, historian and former Prime Minister of Muscat and Oman, reported in his work ‘The
Arabs’:
“The original inhabitants of Arabia…were not the familiar Arabs of our time but a very much

“The original inhabitants of Arabia…were not the familiar Arabs of our time but a very much
darker people. A proto-negroid belt of mankind stretched across the ancient world from Africa to
Malaya. This belt…(gave) rise to the Hamitic peoples of Africa, to the Dravidian peoples of India,
and to an intermediate dark people inhabiting the Arabian peninsula. In the course of time two big
migrations of fair-skinned peoples came from the north…to break through and transform the dark
belt of man beyond India (and) to drive a wedge between India and Africa…The more virile
invaders overcame the dark-skinned peoples, absorbing most of them, driving others southwards…
The cultural condition of the newcomers is unknown. It is unlikely that they were more than wild
hordes of adventurous hunters.”
http://www.blackarabia.blogspot.com/2011/09/how-did-black-arabs-become-white.html
(http://www.blackarabia.blogspot.com/2011/09/how-did-black-arabs-become-white.html)
(http://www.egyptsearch.com/forums/ultimatebb.cgi?ubb=print_topic;f=15;t=002383)
Modern dark-skinned descendants of ancient Arabians like the Qarra and Mahra of Oman
told colonial observers they originated in Africa.
“(Regarding) [t]he origin of the Arab race…

“(Regarding) [t]he origin of the Arab race…
the first certain fact on which to base our investigations is the ancient and undoubted division of the
Arab race into two branches, the ‘Arab’ or pure; and the ‘Mostareb’ or adscititions…
A second fact is, that everything in pro-Islamitic literature and record…concurs in representing the
first settlement of the ‘pure’ Arabs as made on the extreme south-western point of the peninsula,
near Aden, and then spreading northward and eastward…
A third is the name Himyar, or ‘dusky’…a circumstance pointing, like the former, to African origin.
A fourth is the Himyaritic language…(The preserved words) are African in character, often in
identity. Indeed, the dialect commonly used along the south-eastern coast hardly differs from that
used by the (Somali) Africans on the opposite shore…
Fifthly, it is remarkable that where the grammar of the Arabic, now spoken by the ‘pure’ Arabs,
differs from that of the north, it approaches to or coincides with the Abyssinian…
Sixthly, the pre-Islamitic institutions of Yemen and its allied provinces-its monarchies, courts,
armies, and serfs-bear a marked resemblance to the historical Africao-Egyptian type, even to
modern Abyssinian.
Seventhly, the physical conformation of the pure-blooded Arab inhabitants of Yemen, Hadramaut,
Oman, and the adjoining districts-the shape and size of head, the slenderness of the lower limbs, the
comparative scantiness of hair, and other particulars-point in an African rather than an Asiatic
direction.
Eighthly, the general habits of the people,-given to sedentary rather than nomad occupations, fond
of village life, of society, of dance and music; good cultivators of the soil, tolerable traders, moderate
artisans, but averse to pastoral pursuits-have much more in common with those of the inhabitants
of the African than with those of the western Asiatic continent.
Lastly, the extreme facility of marriage which exists in all classes of the southern Arabs with the
African races; the fecundity of such unions; and the slightness or even absence of any caste feeling
between the dusky ‘pure’ Arab and the still darker native of modern Africa…may be regarded as
pointing in the direction of a community of origin.”
(The Encyclopedia Britanica [9th Edition; 1:245-46 s.v. Arabia)
(http://blackarabia.blogspot.com/2011/09/were-black-arabs-who-founded-islam.html
(http://blackarabia.blogspot.com/2011/09/were-black-arabs-who-founded-islam.html))
The dark-skinned South Arabian today is short and “extremely round-headed (brachycephalic)”
but he was no doubt originally much taller and dolichocephalic (long-headed) like the so-called
Hamites of East Africa.
In the 13th century CE the Muslim traveler Ibn al-Mujāwir described the Mahra as “tall, handsome
folk” in his Tārīkh al-mustabsir, 271.1.17 and early pre-Christian skulls found in Hadramawt were
markedly dolichocephalic.
It has been suggested that the ‘definite change’ in the racial constitution of the people of
Hadramawt resulted from the invasion and inbreeding of brachycephalic whites such as Armenoids
or Persians.
Henry Field suggested that Arabia’s current ethnography is the result of the mixing of two distinct
basal stocks: The dolichocephalic (long-headed), dark-skinned Mediteranean/Eur-African and the
brachycephalic (round-headed) fair-skinned Armenoid. See his “Ancient and Modern Inhabitants
of Arabia,” The Open Court 46 (1932): 854 [art.=847-869].
(http://blackarabia.blogspot.com/2011/09/were-black-arabs-who-founded-islam.html
(http://blackarabia.blogspot.com/2011/09/were-black-arabs-who-founded-islam.html))

(https://selfuni.files.wordpress.co
m/2014/04/dolichocephalic.jpg)
East African with
Dolichocephalic (“long-
headed”) face and head type
(https://selfuni.files.wordpre
ss.com/2014/04/brachyceph
alic-armenoid-type.jpg)
Armenoid Kurd with
Brachycephalic
(“round-headed”) head
and fac
These findings are corroborated by Persian sources
describing their first impression of their Arab Muslim
conquerors.

“When Fredon (mythical hero) came, they (the black people) fled from the lands of Iran and settled
on the coast of the sea. Now, through the invasion of the Arabs, they (the Zing-i-Siak posht (i.e. the
black skinned negroes)) are again diffused through the country of Iran.”
(Bundahishn (Creation of the Origins)- A Zoroastrian text
(https://selfuni.wordpress.com/2014/03/22/perceptions-of-race-and-color-in-medieval-and-classical-
islamic-texts/))
[Note: in these last sentences allusion is made to the Blackness of both the original inhabitants of Iran, and
of the Arabs.]
(http://dalje.com/en/foto.php?id=19&rbr=21632&idrf=881444)
You’re saying that the real Arabs are Black?! What do
these historians know anyway? They’re not Arab or
Muslim. They’re colonialists and Orientalists out to
distort Islamic history.

True. Who better to ask than the Arabs themselves?
How did the Arab historians, grammarians, linguists
and pre-Islamic poets describe themselves? Let’s see:
“Red (al-hamra’) refers to non-Arabs due to their fair complexion which predominates
amongthem. And the Arabs used to say about the non-Arabs with whom white skin was
characteristic, such as the Romans, Persians, and their neighbors: ‘They are red-skinned (al-hamra’)
…” al-hamra’ means the Persians and Romans…And the Arabs attribute white skin to the slaves.”
(Ibn Manzur [Lisan al-arab IV: 209, 210]) http://blackarabia.blogspot.com/2011/09/in-islam-does-color-
of-prophets-matter.html (http://blackarabia.blogspot.com/2011/09/in-islam-does-color-of-prophets-
matter.html)

(http://www.kissablecomplexions.com/2013/07
/color-correction-concealer-101.html)
Couldn’t many “white” people be more
accurately described as “red”?
Al-Mubarrad (d. 898), the leading figure in the Basran grammatical tradition, claimed: “The Arabs
used to take pride in their brown and black complexion (al-sumra wa al-sawād) and they had a
distaste for a white and fair complexion (al-ḥumra wa al-shaqra), and they used to say that such was
the complexion of the non-Arabs.”
Ibn Abī al-Ḥadīd, Sharḥ nahj al-balāghah, V:56. http://www.blackarabia.blogspot.com/2013/04/his-
daddy-was-black-his-momma-was-black.html (http://www.blackarabia.blogspot.com/2013/04/his-
daddy-was-black-his-momma-was-black.html)
Lisan El-Arab (an old Arabic dictionary) mentions Shamar’s explanation of the hadiths that say that

Lisan El-Arab (an old Arabic dictionary) mentions Shamar’s explanation of the hadiths that say that
the prophet Mohamed (pbuh) said that he was sent to the blacks and the reds. Shamar explains the
hadiths as follows:
‫واﻟـﺤﻤﺮة‬ ‫اﻟﺒـﯿﺎض‬ ‫اﻟﻌﺠﻢ‬ ‫ﻟﻮان‬َ‫أ‬ ‫وﻋﻠـﻰ‬ ‫ﺔ‬َ‫ﻣ‬ْ‫د‬ُ‫واﻷ‬ ‫ﻤﺮة‬‫ﱡ‬‫ﺴ‬‫اﻟ‬ ‫اﻟﻌﺮب‬ ‫ﻟﻮان‬َ‫أ‬ ‫ﻋﻠـﻰ‬ ‫واﻟﻐﺎﻟﺐ‬ ‫واﻟﻌﺠﻢ‬ ‫اﻟﻌﺮب‬ ‫ﯾﻌﻨـﻲ‬ :‫ﺷﻤﺮ‬ ‫،قال‬
“He means (by the blacks and the reds) the Arabs and the non-Arabs and the complexion of most Arabs
is brown and jet-black and the complexion of most non-Arabs is white and red.”
(http://realhistoryww.com/world_history
/ancient/Misc/Roma/How_race_is_made
.htm)
Hmm… Let’s think about that.
Shams El-Din Mohamed ibn Ahmed ibn Othman El-Dhahabi (died1374 A.D.) explains the hadith that
mentions that a man was “red-skinned as if he was one of the slaves” as follows:
‫أﻟﻌﺠﻢ‬ ‫و‬ ‫وأﻟﺮوم‬ ‫أﻟﺸﺎم‬ ‫ﻧﺼﺎرى‬ ‫ﻣﻦ‬ ‫ﺳﺒﻮا‬ ‫أﻟﺬﯾﻦ‬ ‫أﻟﻤﻮاﻟﻲ‬ ‫ﻟﻮن‬ ‫ﻓﻲ‬ ‫أﻧﮫ‬ ‫أﻟﻘﺎﺋﻞ‬ ‫رﯾﺪ‬

‫أﻟﻌﺠﻢ‬ ‫و‬ ‫وأﻟﺮوم‬ ‫أﻟﺸﺎم‬ ‫ﻧﺼﺎرى‬ ‫ﻣﻦ‬ ‫ﺳﺒﻮا‬ ‫أﻟﺬﯾﻦ‬ ‫أﻟﻤﻮاﻟﻲ‬ ‫ﻟﻮن‬ ‫ﻓﻲ‬ ‫أﻧﮫ‬ ‫أﻟﻘﺎﺋﻞ‬ ‫يرﯾﺪ‬
“The speaker means that the man was the color of the slaves who were captured from the Christians
of Syria and from the Romans and the Persians.”
Thus, it was common for the Arabs of the past to describe a light-skinned person as having the color of
the slaves. This is a known fact. Ibn Mandhor (1232-1311 A.D.) says in his book Lisan El-Arab:
‫اﻟﻌﺮب‬ ‫ﺷﻌﻮر‬ ‫ﻋﻠـﻰ‬ ‫اﻟﻐﺎﻟﺒﺔ‬ ‫ھﻲ‬ ‫اﻟﺸﻌﺮ‬ ‫ﻌﻮدة‬ُ‫ﺟ‬ ‫و‬ .‫واﻟﻔﺮس‬ ‫اﻟﺮوم‬ ‫ﻣﻦ‬ ‫اﻟﻌﺠﻢ‬ ‫ﺷﻌﻮر‬ ‫ﻋﻠـﻰ‬ ‫اﻟﻐﺎﻟﺒﺔ‬ ‫ھﻲ‬ ‫اﻟﺸﻌﺮ‬ ‫سﺑﻮطﺔ‬
“Non-kinky hair is the kind of hair that most non-Arabs like the Romans and Persians have while
kinky hair is the kind of hair that most Arabs have.”
(https://selfuni.files.wordpress.
com/2014/04/lank-hair.jpg)
Woman with lank hair

(https://selfuni.files.wordpress.com/2014/03/true-arabs-2.png)
Arabs with different grades of kinky hair
The Arabs of the past also used the word green to mean black. El-Fadl ibn El-Abbas ibn ‘Utba El-
Lahabi said:
ْ‫ب‬َ‫ﺮ‬َ‫ﻌ‬‫اﻟ‬ ِ‫ﺖ‬‫ﺑـﯿ‬ ‫ﻓـﻲ‬ ِ‫ة‬َ‫ﺪ‬ْ‫ﻠ‬ِ‫اﻟـﺠ‬ ُ‫ﺮ‬َ‫ﻀ‬ْ‫ﺧ‬َ‫أ‬ ‫ﻨـﻲ؟‬ُ‫ﻓ‬ِ‫ﺮ‬ْ‫ﻌ‬َ‫ﯾ‬ ‫ﻣﻦ‬ ،ُ‫ﺮ‬َ‫ﻀ‬ْ‫ﺧ‬َ‫اﻷ‬ ‫ﻧﺎ‬َ‫أ‬

ْ‫ب‬َ‫ﺮ‬َ‫ﻌ‬‫اﻟ‬ ِ‫ﺖ‬‫ﺑـﯿ‬ ‫ﻓـﻲ‬ ِ‫ة‬َ‫ﺪ‬ْ‫ﻠ‬ِ‫اﻟـﺠ‬ ُ‫ﺮ‬َ‫ﻀ‬ْ‫ﺧ‬َ‫أ‬ ‫ﻨـﻲ؟‬ُ‫ﻓ‬ِ‫ﺮ‬ْ‫ﻌ‬َ‫ﯾ‬ ‫ﻣﻦ‬ ،ُ‫ﺮ‬َ‫ﻀ‬ْ‫ﺧ‬َ‫اﻷ‬ ‫ﻧﺎ‬َ‫وأ‬
I am the green one. Who knows me? My skin is green. I am from the family of the Arabs.
(https://selfuni.files.wordpress.com/201
4/04/bronze.jpg)
Bronze is a copper alloy
(combination of copper and tin)
and when exposed to air and
moisture, it will develop a
greenish layer of build-up on its
dark brown surface. Hence the
association of green with dark-
brown skin.
Ibn Mandhor, the author of Lisan El-Arab says this about the verse:
‫اﻟﺴﻤﺮة‬ ‫اﻟﻌﺮب‬ ‫ﻟﻮان‬َ‫أ‬ ‫ن‬َ‫ﻷ‬ ‫ﺧﺎﻟﺺ‬ ‫ﻧﺎ‬َ‫أ‬ :‫يﻗﻮل‬
“He says that he is a pure Arab because the color of the Arabs is brown (dark).”
In Lisan El-Arab, Ibn Mandhor also quotes the author of El-Tahdhib, Saad El-Din Masud ibn Umar El-
Taftaazaani (1312-1389 A.D.) as saying the following about the verse:
‫ن‬َ‫ﻷ‬ ‫وﺻﻤﯿﻤﮭﻢ‬ ‫اﻟﻌﺮب‬ ‫ﺧﺎﻟﺺ‬ ‫ﻣﻦ‬ ‫ﻧﮫ‬َ‫أ‬ ‫راد‬َ‫أ‬ :‫وﻗـﯿﻞ‬ ،‫اﻟﻨـﺤﻮي‬ ‫طﺎﻟﺐ‬ ‫ﺑﻮ‬َ‫أ‬ ‫ﻗﺎﻟﮫ‬ :‫ﻗﺎل‬ ‫اﻟـﺠﻠﺪة؛‬ ‫ﺳﻮد‬َ‫أ‬ ‫راد‬َ‫أ‬ ‫ﻧﮫ‬َ‫أ‬ ‫ﺣﺪھﻤﺎ‬َ‫أ‬ :‫ﻗﻮﻻن‬ ‫اﻟﺒـﯿﺖ‬ ‫ھﺬا‬ ‫ـﻲ‬

‫ن‬َ‫ﻷ‬ ‫وﺻﻤﯿﻤﮭﻢ‬ ‫اﻟﻌﺮب‬ ‫ﺧﺎﻟﺺ‬ ‫ﻣﻦ‬ ‫ﻧﮫ‬َ‫أ‬ ‫راد‬َ‫أ‬ :‫وﻗـﯿﻞ‬ ،‫اﻟﻨـﺤﻮي‬ ‫طﺎﻟﺐ‬ ‫ﺑﻮ‬َ‫أ‬ ‫ﻗﺎﻟﮫ‬ :‫ﻗﺎل‬ ‫اﻟـﺠﻠﺪة؛‬ ‫ﺳﻮد‬َ‫أ‬ ‫راد‬َ‫أ‬ ‫ﻧﮫ‬َ‫أ‬ ‫ﺣﺪھﻤﺎ‬َ‫أ‬ :‫ﻗﻮﻻن‬ ‫اﻟﺒـﯿﺖ‬ ‫ھﺬا‬ ‫فـﻲ‬
ُ‫ﺔ‬َ‫ﻣ‬ْ‫د‬ُ‫اﻷ‬ ‫اﻟﻌﺮب‬ ‫ﻟﻮان‬َ‫أ‬ ‫ﻋﻠـﻰ‬ ‫،اﻟﻐﺎﻟﺐ‬
“There are two sayings about this verse. One is that he meant that he had black skin. This is what Abu
Talib El-Nahwi said. It is also said that he meant that he is a pure unmixed Arab because most Arabs
are black-skinned.”
Abdella ibn Berry (1106-1187 A.D.), the “King of the Grammarians” as he was called, said the
following about the verse:
‫ﻧﻤﺎ‬ِ‫إ‬‫و‬ ،‫ﻟﻮﻧﮫ‬ ‫ﺳﻤﺮة‬ ‫ﺑﺎﻟـﺨﻀﺮة‬ ‫راد‬َ‫وأ‬ ،ٍ‫ﺐ‬َ‫ﮭ‬َ‫ﻟ‬ ‫ﺑـﻲ‬َ‫أ‬ ‫ﺑﻦ‬ َ‫ﺔ‬َ‫ﺒ‬ْ‫ﺘ‬ُ‫ﻋ‬ ‫ﺑﻦ‬ ‫اﻟﻌﺒﺎس‬ ‫ﺑﻦ‬ ‫اﻟﻔﻀﻞ‬ ‫وھﻮ‬ ،‫ﻟﻠﮭﺒـﻲ‬ ‫اﻟﺒـﯿﺖ‬ ‫ھﺬا‬ ‫اﻟـﺠﻮھﺮي‬ ‫ﻧﺴﺐ‬ :‫ﺑﺮي‬ ‫اﺑﻦ‬ ‫قال‬
‫ﻟـﻰ‬ِ‫إ‬ ‫ﻌﺜﺖ‬ُ‫ﺑ‬ :‫اﻟـﺤﺪﯾﺚ‬ ‫وﻓـﻲ‬ .‫ﺑﺎﻟـﺤﻤﺮة‬ ‫اﻟﻌﺠﻢ‬ ‫ﻟﻮان‬َ‫أ‬ ‫وﺗﺼﻒ‬ ‫ﺑﺎﻟﺴﻮاد‬ ‫ﻟﻮاﻧﮭﺎ‬َ‫أ‬ ‫ﺗﺼﻒ‬ ‫اﻟﻌﺮب‬ ‫ن‬َ‫ﻷ‬ ،‫ﻣـﺤﺾ‬ ‫ﻋﺮﺑـﻲ‬ ‫ﻧﮫ‬َ‫وأ‬ ‫ﻧﺴﺒﮫ‬ ‫ﺧـﻠﻮص‬ ‫ﺑﺬﻟﻚ‬ ‫ﯾﺮﯾﺪ‬
ْ‫ب‬َ‫ﺮ‬َ‫ﻌ‬‫اﻟ‬ ُ‫ﻟﻮان‬َ‫أ‬ ُ‫ة‬َ‫ﺮ‬ْ‫ﻤ‬‫ﱡ‬‫ﺴ‬‫اﻟ‬ ‫ـﻲ‬ِ‫ﻧ‬ْ‫ﻮ‬َ‫ﻟ‬ ،‫ﻨـﻲ‬ُ‫ﻓ‬ِ‫ﺮ‬ْ‫ﻌ‬َ‫ﯾ‬ ‫ﻟـﻤﻦ‬ ٌ‫ﯿﻦ‬ِ‫ﻜ‬‫ﻣﺴ‬ ‫ﻧﺎ‬َ‫أ‬ ‫ﻗﻮﻟﮫ‬ ‫ﻓـﻲ‬ ‫اﻟﺪارﻣﻲ‬ ‫ﻣﺴﻜﯿﻦ‬ ‫راده‬َ‫أ‬ ‫اﻟﺬي‬ ‫ھﻮ‬ ‫ﺑﻌﯿﻨﮫ‬ ‫اﻟـﻤﻌﻨﻰ‬ ‫وھﺬا‬ ‫ﺳﻮد؛‬َ‫واﻷ‬ ‫ﺣﻤﺮ‬َ‫اﻷ‬
“El-Jawhari attributed this verse to El-Lahabi and he is El-Fadl ibn El-Abbas ibn ‘Utba ibn Abi Lahab
and he meant by green the brownness (darkness) of his complexion and he meant by that the purity of
his genealogy and that he was an unmixed Arab because the Arabs describe their color as black and they
describe the color of the non-Arabs as red. Like the hadith says, ‘I was sent to the red and the black. And
this is exactly what Miskeen El-Darimi meant when he said: ‘I am Miskeen, for those who know me.
My color is brown (dark), the color of the Arabs’”.
Ibn Mandhor says in his book Lisan El-Arab:
‫ﻋﻨﻮا‬ ‫ﺣﻤﺮاء‬ ‫وﻓﻼﻧﺔ‬ ‫ﺣﻤﺮ‬َ‫أ‬ ‫ﻓﻼن‬ :‫ﻗﺎﻟﻮا‬ ‫ذا‬ِ‫إ‬‫و‬ ،‫اﻟـﺨـﻠﻘﺔ‬ ‫ﻟﻮن‬ ‫ﻻ‬ ‫ﺧﻼق‬َ‫اﻷ‬ ‫ﻓـﻲ‬ ‫اﻟﻜﺮم‬ ‫ﻓﻤﻌﻨﺎه‬ ‫ﺑـﯿﻀﺎء‬ ‫وﻓﻼﻧﺔ‬ ‫ﺑـﯿﺾ‬َ‫أ‬ ‫ﻓﻼن‬ :‫ﻗﺎﻟﻮا‬ ‫ذا‬ِ‫إ‬ ‫واﻟﻌﺮب‬
‫اﻟﻠﻮن؛‬ ‫ﺑـﯿﺎض‬
“When the Arabs said that a man or a woman was ‘white’, they meant that the person was
honorable. They weren’t talking about his/her complexion. When they (the Arabs) said that a man or a
woman was ‘red’, they meant that his/her complexion was white.
The famous, old Arabic dictionary Lisan El Arab also quotes the author of El-Tahdhib, Saad El-Din
Masud ibn Umar El-Taftaazaani (1312-1389 A.D.) as saying:
‫وﻟﻜﻨﮭﻢ‬ ‫اﻟﻠﻮن‬ َ‫ـﯿﺎض‬َ‫ﺑ‬ ‫ﺑﮫ‬ ‫ﯾﺮﯾﺪون‬ ‫ﻻ‬ …‫واﻟﻌﯿﻮب‬ ‫ﺲ‬َ‫ﻧ‬‫اﻟﺪ‬ ‫ﻣﻦ‬ ‫ض‬ْ‫ﺮ‬ِ‫ﻌ‬‫اﻟ‬ ‫ﻘﺎء‬َ‫ﻧ‬ ‫ﻓﺎﻟـﻤﻌﻨﻰ‬ ‫ﻀﺎء‬ْ‫ﯿ‬‫ـ‬َ‫ﺑ‬ ‫وﻓﻼﻧﺔ‬ ُ‫ﺾ‬َ‫ﯿ‬‫ـ‬ْ‫ﺑ‬َ‫أ‬ ‫ﻓﻼن‬ ‫اﻟﻌﺮب‬ ‫ﻗﺎﻟﺖ‬ ‫ذا‬ِ‫إ‬ :‫ﻟﺘﮭﺬﯾﺐ‬

‫وﻟﻜﻨﮭﻢ‬ ‫اﻟﻠﻮن‬ َ‫ـﯿﺎض‬َ‫ﺑ‬ ‫ﺑﮫ‬ ‫ﯾﺮﯾﺪون‬ ‫ﻻ‬ …‫واﻟﻌﯿﻮب‬ ‫ﺲ‬َ‫ﻧ‬‫اﻟﺪ‬ ‫ﻣﻦ‬ ‫ض‬ْ‫ﺮ‬ِ‫ﻌ‬‫اﻟ‬ ‫ﻘﺎء‬َ‫ﻧ‬ ‫ﻓﺎﻟـﻤﻌﻨﻰ‬ ‫ﻀﺎء‬ْ‫ﯿ‬‫ـ‬َ‫ﺑ‬ ‫وﻓﻼﻧﺔ‬ ُ‫ﺾ‬َ‫ﯿ‬‫ـ‬ْ‫ﺑ‬َ‫أ‬ ‫ﻓﻼن‬ ‫اﻟﻌﺮب‬ ‫ﻗﺎﻟﺖ‬ ‫ذا‬ِ‫إ‬ :‫اﻟﺘﮭﺬﯾﺐ‬
ِ‫ﻒ‬َ‫ﻠ‬َ‫ﻜ‬‫اﻟ‬ ‫ﻣﻦ‬ ‫اﻟﻠﻮن‬ َ‫ء‬‫ﻧﻘﺎ‬ ‫رادوا‬َ‫أ‬ ‫اﻟﻮﺟﮫ‬ ُ‫ء‬‫ﻀﺎ‬ْ‫ﯿ‬‫ـ‬َ‫ﺑ‬ ‫وﻓﻼﻧﺔ‬ ‫اﻟﻮﺟﮫ‬ ‫ﺾ‬َ‫ﯿ‬‫ـ‬ْ‫ﺑ‬َ‫أ‬ ‫ﻓﻼن‬ :‫ﻗﺎﻟﻮا‬ ‫ذا‬ِ‫إ‬‫و‬ ،‫اﻟﻌﯿﻮب‬ ‫ﻣﻦ‬ ‫ض‬ْ‫ﺮ‬ِ‫ﻌ‬‫اﻟ‬ ِ‫ء‬‫ﻘﺎ‬َ‫ﻧ‬‫و‬ ‫ﺑﺎﻟﻜﺮم‬ ‫اﻟـﻤﺪح‬ ‫ﯾﺮﯾﺪون‬
‫اﻟﺸﺎﺋﻦ‬ ِ‫د‬‫واﻟﺴﻮا‬
“When the Arabs said that a man or a woman was white, they meant that the person had a faultless
honor…they didn’t mean white skin. What they meant by this was to praise the person for his/her
generosity and faultless honor. When they said that a man or woman had a white face, they meant that
the person had a complexion free of blemishes and free of an unattractive blackness.”
(https://selfuni.files.wordpr
ess.com/2014/04/white-
complexion.jpg)
“White” means a
glowing complexion,
not a pale skin color.
http://savethetruearabs.blogspot.com/2009/08/cure-for-racial-prejudice-against-dark_5648.html
(http://savethetruearabs.blogspot.com/2009/08/cure-for-racial-prejudice-against-dark_5648.html)
Whatever. If the original Arabs were black, then how do
you explain the predominance of light brown and white
Arabs of today?

There are different ways that non-Arabs changed the
dark-skinned, Negroid/Dravidian appearance of Arabia
and the Middle East:
1. Intermarriage between non-Arab converts and slaves
with Arabs.
“increasing intermarriage (between Arabs and non-Arabs) served to submerge the original
distinctions, and increasing numbers of the conquered, having adopted the religion and language of
the conquerors, took to assuming the identity as if Arabs themselves” (Segal 2001:22)
“In one important way … (the second caliph) Omar was unable to prevent the Moslems from
mingling with the subject peoples … Since they were forbidden to own land, they used their wealth
(from booty) chiefly to buy women … All the children born of these unions – and there were many
thousands of them – called themselves Arabs, in order to identify with the ruling class. When they
grew up and married, their offspring in turn called themselves Arabs. Thus it came about that the
people of the Moslem world, many of them without a drop of Arab blood in their veins, became
known as Arabs.”Such ‘conversion to Arabism’ is illustrated by the words of the Iranian poet
Bashshar b. Barb (d. 783-4), who responded to the caliph al-Mahdi’s question, “Of whom do you
reckon yourself, Bashshar”: “As for my language and dress, they are Arab; but as for my origin, it
is non-Arab (ajam.)”” (Suskind 1972:37)
http://blackarabia.blogspot.com/2011/07/aryanization-of-islam.html
(http://blackarabia.blogspot.com/2011/07/aryanization-of-islam.html)
Ninth century poet Abu Al-Hasan Ali ibn Al-Abbas ibn Jurayj, known as Ibn Al-Rumi, wrote a long
poem to the Abbasids blaming them for the way that they treated the family of the Prophet Mohamed
(SAWS). It should be understood that at that time, the Abbasids had become very mixed with the
Romans, Greeks, and Persians. Here is part of what Ibn Al-Rumi said in his famous poem called Al-
Jeemia:
“You insulted them (the family of the Prophet Mohamed) because of their blackness while there are

“You insulted them (the family of the Prophet Mohamed) because of their blackness while there are
still pure-blooded black-skinned Arabs. However, you are blue (eyed) – the Romans have embellished
your faces with their color.”
(https://selfuni.files.wordpr
ess.com/2014/04/blue-
eyes.jpg)
Blue-eyed Syrian
(Syria was conquered
by Muslims from
Rome.)
2. Assimilation (Arabization) and Empowerment of Non-
Arabs
In the passage quoted below al-Maqrīzī discusses the influence on Islamic tradition of the Abbasid
caliph al-Maʿmūn (reigned 813-833) and his successors al-Muʿtaṣim (r. 833-842), al-Mutawakkil (r.
847-861) and al-Mustaʿīn (r. 862-866).
“This fellow al-Maʿmūn …left one of the worst possible reputations in the whole history of Islam.

“This fellow al-Maʿmūn …left one of the worst possible reputations in the whole history of Islam.
This arose from the fact that he had books on philosophy translated into Arabic, to such a pitch that
heretics and deviationists used them to pervert Islam and to trick the Muslims…He removed from
the pay-registers the Arabs, the Messenger of God’s people, the race through whose agency God
had established the religion of Islam…In their place, he relied on the Turks. He abandoned Arab
dress and clothing, put a crown on his head and wore the dress of the Persians, that race which God
had sent his prophet Muhammad to slay and to combat. With al-Muʿtaṣim, and through his deliberate
agency, the rule of the Arabs came to an end; henceforth, during his reign and under his political
regime, the Turks, upon whom the Messenger of God vowed to make war, assumed power. After him,
they (viz. the Turks) secured an ascendency in all the lands. God gave the Turks dominion over al-
Muʿtaṣim’s son, Jaʿfar al-Mutawakkil, so that they eventually murdered him. They also
murdered al-Muʿtaṣim’s grandson, Aḥmad al-Mustaʿīn. They treated the religion of God as a
plaything and established a reign of terror throughout all the provinces of the caliphate.”
http://www.blackarabia.blogspot.com/2012/04/prophet-muhammads-war-against-white.html
(http://www.blackarabia.blogspot.com/2012/04/prophet-muhammads-war-against-white.html)
Slave girls were favored as concubines, and certain of the wives of ʿAbbasid caliphs who gave birth to
princes and future caliphs, being of the status of omm walad, are mentioned as being Iranian, e.g.,
Marājel, the concubine of Hārūn-al-Rašīd, said to be from Bāḏḡīs in northwestern Afghanistan, and the
mother of the future caliph al-Maʾmūn, born in 170/787, and also Māreda, born in Kūfa but of Sogdian
stock, slave of Hārūn al-Rašīd, who bore him the future caliph al-Moʿtaṣem, born in 179/795 or
180/796.
http://www.iranicaonline.org/articles/homosexuality-iii
(http://www.iranicaonline.org/articles/homosexuality-iii)
(http://www.ghandchi.com/ira
nscope/Anthology/KavehFarro
kh/300/)
Girl from Rasht, Gilan

Girl from Rasht, Gilan
province, Iran (formerly
Persia)
(http://realhistoryww.com/world
_history/ancient/White_people.ht
m)
Uyghur child (Turkic ethnic
group in Central Asia)
3. The changes the last two brought are minor in
comparison to the next one. And this one’s going to be
a huge shocker, because it’s a bit of covered-up history:

There was a massive white slave trade between Europe,
Central Asia and the Middle that lasted over 1,000
years. This brought an enormous number of white
Western and Eastern Europeans into the Middle East.
(The focus on African slaves in Arabia only came after access to white slave trade routes was lost.)
“In the Viking era starting c. 793, the Norse raiders often captured and enslaved militarily weaker

“In the Viking era starting c. 793, the Norse raiders often captured and enslaved militarily weaker
peoples they encountered. In the Nordic countries the slaves were called thralls (Old Norse: þræll)
The thralls were mostly from Western Europe [i.e. Far West Asia], among them many Franks,
Anglo-Saxons and Celts… There is evidence of German, Baltic, Slavic and Latin slaves as well. The
slave trade was one of the pillars of Norse commerce during the 6th through 11th centuries.”
(https://selfuni.files.wordpress.com/2014/04/serfs.jpg) “Slavery during the Early Middle Ages had
several distinct sources. The Vikings raided across Europe, though their slave raids were the most
destructive in the British Isles and Eastern Europe. While the Vikings kept some slaves for
themselves as servants, known as thralls, most people captured by the Vikings would be sold on the
Byzantine or Islamic markets. In the West the targets of Viking slavery were primarily English,
Irish, and Scottish, while in the East they were mainly Slavs. The Viking slave trade slowly ended
in the 1000s…”
“The Middle Ages form 1100 to 1500 saw a continuation of the European Slave trade, though with
a shift form the Western Mediterranean Islamic nations (Andalusian Spain, modern day Morocco)
to the Eastern, as Venice and Genoa, in firm control of the Eastern Mediterranean from the 12th
century and the Black Sea from the 13th century sold both Slavic and Baltic slaves, as well as
Georgians, Turks and other ethnic groups of the Black Sea and Caucasus, to the Muslim nations of
the Middle East. The sale of European slaves by Europeans slowly ended as the Slavic and Baltic
ethnic groups Christianized by the Late Middle Ages. European slaves in the Islamic World would,
however, continue into the Modern time period as Muslim pirates, primarily Algerians, with the
support of the Ottoman Empire, raided European coasts and shipping form the 16th to the 19th
centuries…”

(https://selfuni.files.wordpress.com/2014/04/white-slave.jpg)
“Genoese merchants organized the slave trade from the Crimea to Mamluk Egypt.”
“For a long time [from declaring independence in1441] until the early 18th century, the [Crimean]
khanate maintained a massive slave trade with the Ottoman Empire and the Middle East. In a
process called the “harvesting of the steppe”, they enslaved many Slavic peasants.”
“The Byzantine-Ottoman wars [in or near modern Turkey] and the Ottoman wars in Europe
brought large numbers of Christian slaves into the Islamic world too.”
Asaolu, Richard Oluseyi. Slavery. PediaPress. pp 4-7. http://books.google.com.sa/books?
id=YTXuW0zptegC&dq=Asaolu,+Richard+Oluseyi+slavery&source=gbs_navlinks_s

(http://4freedoms.com/photo/white-slavery-03/prev?context=user)
In early Islamic times, parts of [Arab-ruled] Iran itself remained unislamized, and these infidel
regions could be raided for slaves. This was the case with Daylam
(http://www.iranicaonline.org/articles/deylamites) in northwestern Iran up to the time of the
appearance there of the ʿAlid dāʿī Ḥasan b. Zayd b. Moḥammad (second half of the 3rd/9th
century); while slaves were captured from the mountainous region of Ḡūr
(http://www.iranicaonline.org/articles/gur-2) in central Afghanistan, a pagan enclave there till the
early Ghaznavid period.
Slaves came into the Iranian world as captives of war from the Arab campaigns in the Caucasus
against the Ḵazars and from the campaigns in central Asia against the local Iranian peoples and the
Turks of the steppes beyond, from the end of the lst/7th century onward. Thus Naršaḵī mentions how
in 87/706 the Arab governor Qotayba b. Moslem slew all the males in the town of Baykand in Sogdia
and enslaved all the women and children.
http://www.iranicaonline.org/articles/barda-iii (http://www.iranicaonline.org/articles/barda-iii)
From early in the Abbasid period the caliphs instituted a tradition of forming army contingents

From early in the Abbasid period the caliphs instituted a tradition of forming army contingents
composed of slaves, mostly taken as captives in the course of frontier wars and raids into Central Asia,
the Caucasus, and India, among other regions. There were also slave markets where young male slaves,
along with female ones, captured as booty or procured by other means, were sold. The preferred slaves
were Turkic ones, admired for their handsome features, their valor, and their martial gifts. The
Samanids, who originated from Sogdiana and were neighbors to the Turkic khanates of Central Asia,
adopted the practice of enlisting slaves in their army—a practice which continued under the succeeding
dynasties, chiefly the Ghaznavids, the Seljuks, and theKʷārazmšāhs.
[Note: The Abbasids ruled Arabia, Iraq, the Levant (Sham) and North Africa for 500 years, from 750 to
1258. The Seljuks ruled Oman, and parts Iraq and the Levant from 1037-1194.]
The love poetry of these periods is generally addressed to such adolescent soldiers or pages. That these
Turks were ‘white’ or pale-skinned is made clear in these poems:
They are of musky facial hair, sweet of speech, with perfumed tresses / Silver-bodied, gold-
girded, and narrow-waisted( Kāfi Ẓafar of Hamadān, cited by ʿAwfi in his Lobāb al-albāb (pp. 210-
13))
I love silver-bodied, ruby-lipped children. / Wherever you see one of them, call me there
(Farroḵi, Divān, p. 5).
O beautifully clad child, silver-bodied and ruby-lipped, / the substance of charm and gaiety,
envious houries in pain from you! (Anvari, apud Šamisā, p. 80).
Attar (ʿAṭṭār [d. 1221] uses in his ghazals, which vibrate with profound and passionate, amorous
feelings, the imagery developed by earlier poets: he sings of the beloved’s moon-like face, ruby
lips, narrow, hair-like waist, cypress-like figure, the lasso of the beloved’s tresses, the chain of
his curls…
(https://selfuni.files.wordpres
s.com/2014/04/kipchak.jpg)
Kipchak Turk

Of course there were slaves of other origins as well, e.g., Indian and Slav (generally
termed bolḡār “Bulgarian,” known for their fair skin).
http://www.iranicaonline.org/articles/homosexuality-iii
(http://www.iranicaonline.org/articles/homosexuality-iii)
There were many other dynasties of Turkic or Persian origin that ruled over what is now considered the
Arab world. Here are a few examples:
The Fatimids (909-1171, Arabian Peninsula, Levant, North Africa, Sudan) imported Turkic and
Armenian soldiers into their armies.
(http://en.wikipedia.org/wiki/Fatimid_Caliphate#Military_system
(http://en.wikipedia.org/wiki/Fatimid_Caliphate#Military_system))
The Seljuk Turks ruled parts of Iraq and the Levant from 1037-1194. The settlement of Turkic tribes
in the northwestern peripheral parts of the empire, for the strategic military purpose of fending off
invasions from neighboring states, led to the progressive Turkicization of those areas.
http://en.wikipedia.org/wiki/Seljuks (http://en.wikipedia.org/wiki/Seljuks)
(https://selfuni.files.wordpress.
com/2014/04/mamluk-from-
aleppo1.jpg)
Mamluk Soldier
The Oghuz Turkic Zangids ruled the Levant from 1127-1250.
The Kurdish Ayyubids ruled the Arabian Peninsula and North Africa from 1171-1341.
The Mamluk Sultanate ruled the western Arabian Peninsula, Egypt and Libya from 1250-1517.
The sultanate’s ruling caste was composed of Mamluks- soldiers of predominantly Kipchak Turk,
Cumans, Circassian, and Georgian slave origin. By the late fourteenth century, Circassians from
the North Caucasus region had become the majority in the Mamluk ranks.

the North Caucasus region had become the majority in the Mamluk ranks.
http://en.wikipedia.org/wiki/Mamluk_Sultanate_(Cairo)
(http://en.wikipedia.org/wiki/Mamluk_Sultanate_(Cairo))
(https://selfuni.files.wordpress.com/2014/04/
circassians.jpg)
Circassians (still prominent in the
Levant)
On top of being “white”, all of these dynasties, and the
many others not mentioned here, were involved in
trading and capturing white slaves, in addition to
settlement of peoples of their respective ethnicities.
Who can doubt the enormous changes this would have
brought to the phenotype and color of these Arab
lands? And as all of these people would be in some
degree Arabized (particularly in language) they are now
known as Arabs.

Thus it seems that the Black & White Sheep” Prophecy
would indeed come to pass, and that it was a reference
to skin color and phenotype.
The view of the ancient Arabs holds true today: visible
European features or ancestry is a sign of foreign, slave
ancestry.
This shouldn’t be a problem. African-Americans, Afro-
Caribbeans and Afro-Latinos openly acknowledge slave
ancestry as an explanation of their presence in the
Americas, and they are expected to. Why shouldn’t
white and light-skinned Arabs feel comfortable doing the
same? Why shouldn’t they be expected to? Why not
anybody?

It’s not as if slavery is the only way that white and light-
skinned Arabs came to occupy Arabia, just as slavery
not the only way that Africans came to be in America
(https://selfuni.wordpress.com/?s=original+americans).
And whites were not the only slaves in Arabia, just as
Africans weren’t the only slaves in America
(https://selfuni.wordpress.com/2014/01/30/white-
slaves/).
White people everywhere, including in Arabia and the
Middle East, need to acknowledge that slavery is part of
their history. They need to because it’s true.
After all, as the famous philosopher Plato reportedly said

“Every king springs from a race of slaves, and
every slave had kings among his ancestors.”
(https://selfuni.files.wordpress.com/2014/04/modern-arabs-collage.jpg)
black sheep. n. 1. a member of a family or group who is regarded as a disgrace to it. 2.
The odd one out.
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This is the full text of a book called “The Pride of the
Blacks over the Whites” written in the second century
of Islamic civilization to defend dark-skinned Arabs and
Africans from the prejudices of the lighter-skinned
Arabized Persians, Slavs and Turks living in Iraq.
al-Jāḥiẓ was an Arabic prose writer and author of works of literature, theology, and politico-religious
polemics. Born: 776 AD, Basra, Iraq. Died: 868 AD, Basra, Iraq.
—
In the name of the Almighty, Merciful God ;
May God protect and keep you; let He make you obey Him and make you part of his favorites.
You mentioned – may Allah protect you from deception – that you read my treatise (kitab) on the
refutation of the pure Arabs to those of mixed parentage, the replies of the mixed ones and the answers
of their maternal uncles. But I did not mention in it anything about the boasts of the Sudan. So know, –
may Allah preserve you – that I postponed that intentionally. And you mentioned that you would like
me to write to you the boasts of the Sudan, so I have written what I recall of their boasts.
Al-Asma’I said : Al-Fizr, a slave of the Fazara, who had a pierced earlobe is known to have said:
Harmony arrives quickly in the creation. Because of that goats stay away from the sheep as long as
there are goats around. The lamb avoids the predators, and also does not feel close to the ones with big
hoofs.
Abu Zaid al-Nahwi recited the following verse:
Without harmony, man perishes.
Saddad Al-Hariti – with erudite eloquence – tells: “I requested from a black slave of the desert steppe:
-To whom do you belong, O Black one?
-To the Lord of Hadr (sedentary settlement), O Bald person.
– Aren’t you black?
– Aren’t you a bald person?
-Does truth thus puts you so much in anger?
– It is this truth which puts you so much in anger! Do not insult and you will be dreaded; really best is
than you give it up completely “.
Saddad concludes: “In truth, at the time when I addressed the word to her, I thought to be worth all the
inhabitants of Nagd and, at the time when she left me, I had the thought not to be worth my slave”.
Al ‘Asma’ i reports according to ‘Isa b. ‘Umar these words of Du l-Rumma: “That Allah curses the

Al ‘Asma’ i reports according to ‘Isa b. ‘Umar these words of Du l-Rumma: “That Allah curses the
black slave of the family of Such and Such! That she speaks well and that she is eloquent!”. I asked
him: “How is the rain which falls at your place?”
She answered: “We received as far as we wanted it”.
Qualities of the Blacks:
Among the Blacks, there is Luqman the Wise-one and it is him which said: “There are three men who
are known to us only into three (circumstances): he who preserves his control in anger, the courageous
one in the face of danger, the friend when you need him.
He gave his son the following advice: If you whish to remain with someone, make him angry before
that. You will learn in advance if he is just and good. This is the only quote of him we regularly hear,
because he had o to many sayings to chose from. More important then this is that God called him “the
Wise” in the Koran as well as his testament to his son.
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Said ibn Jubair was also black. He got killed by Hajjaj at the age of 49 half a year before Hajjaj himself
died at the age of 53. Said was a very pious man highly esteemed for his profound knowledge of the
traditions of the prophet Mohamet and a companion of Ibn Abbas. The Hadith-scholars doubt even all
Hadith who come from the companions of Ibn Abbas except those of Said ibn Jubair. His father was a
marwa of the Asad tribe, and Said himself was a marwa of the Umayads. After he was killed people
felt the loss.
Also among the blacks was: the Ethiopian, Bilal, of whom Caliph Omar said that he alone was worth a
third of all Islam; Afga, the first to die in the holy wars of the Prophet; EI-Migdad, the first to fight in
the holy war as a horseman; El Wanshi, who killed the false prophet, Musailima; known as “the Liar”.
He had the habit to say; I’ve murdered the best one of all men; meaning Hamza ibn Abd al-Muttalib,
may God’s peace rest on him
– and I killed the worst out of men, namely Musailima the impostor “.
And another Black, Makhul the lawyer.
And another Black, Al-Haiqutan the poet, who was higher [then the others] through his personal

And another Black, Al-Haiqutan the poet, who was higher [then the others] through his personal
judgment, his reason and by the size of his insights. It is him who said in connection to friends: “the
friend is recognized when one shares intimacy of the heart and when one accompanies one on a
journey “.
And another Black, Gulaibib, on whom the transmitters said how the Envoy of Allah – How the
blessing and the safety of Allah are on him! – left to carry out a raid and after it asked his companions:
“Do we not miss somebody?”. They answered: “We seek Such and Such”. Then he left again and
asked them [again]; “Do we not miss somebody? “. They answered: “We seek Such and Such”. Then
he left again and asked them [again]: “Isn’t there somebody missing? ” ‘They answered for the third
time: “We do not seek anybody”. The Prophet said: “As for me, I miss Gulaibib. Seek him!”. They
went to seek and found him lying in the middle of seven [men], which he in fact had killed. The
Prophet – That the blessing and the safety of Allah are on him – said: “He killed seven (men) and they
killed him. This man is of me and me of him!” The Hadith specialists adds: “Then the Prophet held him
in his arms until one had dug for him a tomb, without him having no other bed than the arms of the
Prophet. We do not know if they were able to wash him before the burial.
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One of the Blacks was Faraj, the barber-surgeon, who was so just that he was often called by the judges
for council. He was a freedmen of Jafar ibn Sulayman. He served Jafar many years cutting his hair and
beard. Jafar had never found him making mistakes in what he did or said. So he decided to test him. If
it really turns out his behavior is the result of inner- wisdom, I will make him free, find him a wife, and
make him rich. If things turn different, I will have to take other steps. And one day when Faraj was
cupping him he asked: slave do you cup yourself?
– Yes.
– And when?
– When I need some.
– Do you know when you need some?
– I know it most of the time, but sometimes it happens to me to make an error.

– I know it most of the time, but sometimes it happens to me to make an error.
– What do you eat?
– In winter of sweetened big Dakbirah and in summer Sikbaga bitter-sweet “.
Ga’ far b. Sulaiman kept his promises.
It is in connection to this that Abu Firun said (Ragaz):
“Out of the way, my wife is in front of me,
I am a very close friend of Farag the layer of suction cups “.
One says: Farag had acquired such a reputation of impartiality, of nobility of heart of piety and
religious scruple, that his owners, the descendants of Ga’ far and the notable ones of Mirbad required
his testimony only for healthy businesses and without dispute “.
As for El-Haiqutan, he is the one who wrote the poem used in Yemen when arguing with the Quaresh
and Mubar. The same poem the people from Persia and Ethiopia use against the Arabs. When the
white poet, Jarir, saw El-Haiqutan in a white robe on a feast day, he remarked, “He looks like the penis
of a donkey wrapped in white paper.” El-Haiqutan replied to him in a poem in which he said, “Though
my hair is wooly and my skin black as coal I am generous and my honor shines. My color does not
prevent my being valiant with my sword in battle. Know, you who would boast of your petty glory :
The people of the Negus have more reason for glory then you.
In the days that Islam was offered to El-Julanda, Ibn Kisra, Harith, Hawdha, the Copts, and Caesar
they all refused.
Off al the kings only the Negus accepted.
As a result his kingdom lasted long, unmovable and prosperous.
Loqman was one of them, so to were his son and his mothers son.
As well as Abraha, the most renowned king.
Abu Yaksum’s invasion threatened the existence of your country,
And yet, you were as numerous as the grains (of sand), and more still,
Like the water birds, when, on them, fall
In a deserted country, the bird with the bent claws and gray of color. If another than Allah had wished
to push back ‘Abraha. You would have noticed. That one which has the most experience of men is
closest to the facts. There is no claim to fame, except that you live opposite the Sanctuary,
And that you lit fires in its vicinity.
If one of your chiefs, concerned his honor, advances (against us),
Or we face him, or he turns the back to us.
And as for what you say, that it is about a divine prophecy,
You did not know to protect the Sanctuary surrounded by veils.
You claim to be a tribe never subjugated and never paying tribute,
But it is simpler to pay a tax than to flee.
If a sovereign had wanted to seize it,
Then the Himyar and their Maqawil would have come there.
One can not stay there neither in summer nor in winter;

One can not stay there neither in summer nor in winter;
And its water is far from spouting out as in Guata.
There is neither place pleasant to the eye nor hunting ground,
But only the trade, and the trade is a disdainful thing.
Aren’t you (Garir) a puppy (kulaib) and your mother is she not a ewe?
Fats sheep are the source of your shame and your vanity.
As for the verses:
Gulanda, the son of Chosroes, Harit,
Hawda, the Copt and the worthy Cesar said no to Islam,
then he is referring to the time when the Prophet (p.b.u.h.) wrote to the Bana Julanda, but they refused
to listen. As was the case with Chosroes, of Harith ibn Abi Shamir, of Hawdha ibn Ali al-Hanafi, of the
Muqawqis, the patriarch of the Copts and ruler of Alexandria, and of the emperor of Byzantium;
Caesar. However the Bana Mulanda became Muslim some time later, there where the Negus became
Muslim before the conquest of Mecca and so retained his dominions while God took away the treasures
(meaning provinces) from the others. The emperor of Byzantium; his diminished empire still exist, but
he has been driven from every place where the hoofs of horses can tread. What rests him are bays, the
high mountains, the strongest castles, the cold places and the rainy-windery ones. The poet also talks
proudly of Loqman and his son.
When the poet says:
Abu Yaksum invaded the very heart of your country,
And this despite the fact that you were as numerous as the grains of sand.
He alludes here to the Lord of the Elephant whose army’s attacked Mecca to destroy the Ka’ba.
The Poet says : You were as numerous as the grains of sand, so why did you flee from him ? None of
you withstanding him until he reached Mecca. Mecca is the mother of the cities. The Arabian Peninsula
is the homeland of the Arabs and Mecca is one of its towns, but an important and ancient one. Because
of that it is considered the mother of the peninsula. That is why with the conquest of conquests is meant
the conquest of Mecca. Similarly the Fatiha of the Book is called the Mother of the Book.

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It happens that the Arabs say of a thing that it is the mother of what it did not generate. Thus the
expressions: he hid him on the top (Mother) of his head, of the same; Mother of hell. The host calls his
hostess “my hospital Mother”.
A Bedouin, having been bitten by flees at a woman of which he was the host, says (Ragaz):
O Hospital mother! That your face is saved to me;
And that the supreme Master delivers me from your residence
And of the bites of flees which – I see it! – will make me die.
I spent the night to scratch me, to scratch myself
as scrapes itself a scabrous camel, during the rest.
Allah – How He is exalted! – clarifies Mecca and the Temple, when He says: “In truth, the first temple
[which] was founded for people, is certainly that located at Bakka, [temple] blessed and direction for
the world ”.
The poet wants to say: when Mecca – Mother of the cities, place of the Holy Temple and your claim to
fame – was the object of raids, it is you all which were the object of raids.
As for the verses of the poet:
And as for what you say, it is about a divine prophecy;
You did not know to protect the Sanctuary, surrounded by veils.
You claim that your people have never been subjugated or paid tribute.
But paying that you will find easier then fleeing.
This is why the poet Abid ibn al-Abras says:
They refused to submit to kings and are free-people.
When they hear the call of war they go.
What he says means; you say you pay no tribute but paying is easier then fleeing and surrender
although you enormously outnumber your enemies.

When the poet says: Your country is not nice in winter or summer, nor is there the abundant water like
Juatha (in Bahrayn).
He means conquering Mecca would never have brought profit, otherwise Yemen and other countries
would have. The climate is bad; in winter its people go to Taif; during the heat to Jidda. And nothing in
Mecca can compare with the lushness of Juatha.
When the poet says:
There is no grazing for the male oryx, no hunting either;
Only trading places and trade is never a right occupation.
He means Mecca has no lush green places, hunting is prohibited. There are only merchants which have
no good reputation.
He also says that the people of Mecca lack strength and kings refrain from taking their means of living
because they would not satisfy a king. Those from Mecca are unable to protect themselves.
Because of this the poet Muawiya ibn Aws said:
I bought, in a shop, more than one goatskin flask of wine,
As swarthy as a man with the dark skin,
I folded back the opening of it on the neck,
Folded back it resembled a mutilated hand;
I carried them to a greedy Arab merchant, or a wine merchant bearing earrings and with cripple Arab.
All these verses refer to the Quraysh. They say that the Quraysh are merchants who seek the protection
of the Sanctuary, and when they travel, they carry the fruit of the palm tree and the bark of trees, so
that they are recognized and that nobody kills them.

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The poet says:
Are you not a member of the Kulayb tribe? Isn’t your mother one of those sheep?
Your fat sheep are both your pride and your shame.
It is rumored that the Kulayd tribe is having intercourse with their sheep just like the tribes of el-Araj
and Sulaym. And the people of the Ashja are rumored to have intercourse with goats.
Al-Najashi said:
If only one of the tribes of the Quraysh had degraded me other then the goat buggers Sulaym and
Ashja.
Al Farazdaq said:
As long as I live I will never be able to bring as sacrifice the milk sheep that belonged to the Araj.
After spending my money I may find the animal gives bird to a boy.
Another poet: If you want more money for your female donkey, just tell the Darimi that you sell it.
He will kiss its back, but for its dryness, would draw near to its buttocks.
The Darimi, when he copulates with the donkey wants his mouth to reach the animals mouth.
Abd ibn Rashid said:
They are bad people, the best of them are still bad.
To the sheep they herd they are the male and the shepherd.
When one of their women is made ready for marriage;
It will be the spotted sheep that weeps sincerely.
This is why Al ‘Ahtal said (Kamil);
Enjoy your ewes, O Garir.
Because your heart encouraged you only with the depravity in loneliness.
This is why Al-Haiqutan says:
Are not you not a puppy (kulaib) and your mother is she not a ewe?
Fat sheep are the source of your shame and your vanity.
As for shame, it is about their bad reputation in connection with the ewes. As for their claim to fame:
the poet makes it clear that, when they are prevailed of something, it is ewes, if still they would arrive to
the camels.

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Among the claims to fame of the Blacks, of Zang and Abyssinians, in addition to the fragment of the
Al-Haiqutan poem, which we have mentioned, it is necessary to count, after Garir b. Al-Hatafa who
had turned against the Banu Taglib in (Kamil):
Do not seek really any maternal uncle at [Banu] Taglib,
Because Zang have maternal uncles nobler than them [Banu Taglib],
the verses of Sanih b. Ribah which, in anger, turns to Garir and, against him, glorifies the Zang
(Kamil):
Why does this animal of the Kulayd talks bad about us?
Has he seen he is no match for Hajib and Iqal?
Somebody who compares the donkey called Maragha and her son (Jarir)
To al Farazdaq is unreal and beyond understanding.
If you would meet Zanj in formation for battle,
You would see noble heroes.
Ask Ibn Amr, when he sought out their spears,
Did he not find the Zanj spears to be long?
They took (killed) the son of Ziyad and they dismount their horses for battle.
And when they have dismounted to go to battle, what a battle.
They left in their courtyards the horses of war,
While you had only sheep and lambs in your corals.
Ibn Nadba, a warrior in your ranks, was one of us blacks
So was Khufaf, who had many problems to take care of,
And the two sons of Zubayba, Antara and Harasa.
We don’t see other people like that in your ranks .
Ask Ibn Jayfar, when he marched against our homeland,
How destructive they were when they attacked him.
Ans Sulayk, called the lion, or the respected Abbas,
When they attack, they all outshine you completely.
Among them is also Ibn Khazim ibn Ajla.
He surpassed all tribes in courage and honesty.

He surpassed all tribes in courage and honesty.
They were all sons of noble women, who were on they turn descendents of noble women.
They are the lions who bring up their little ones.
And so are we nobler then the Kulaib because of our maternal uncles;
You, however, you are viler than them under this same report.
And the sons of Al-Hubab, here are people who can strike a lance or to nourish you.
In winter, when the wind of the North blows.
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The ibn ‘Amr of which we talked is Hafs b. Ziyad b. ‘Amr Al ‘Ataki; he replaced his father as the head
of the Al-Haggag police force, when Ribah Sar az-Zangi seized the area of the Euphrate, Hafq b.
Ziyad went then to meet him. Ribah killed them, him and his men, and pillaged his camp.
As for Ibn Gaifar, it is an-Nu’ man b. Gaifar b. ‘Ubad b. Gaifar b. Al Julanda (or Gulanda); they had
made an incursion in Zang territory: The Zang killed them and plundered the camp.
Then the poet speaks about the sons of the Zang women, when they draw towards the Zang in bravery
and self-esteem. He mentions then Hufaf bin Nadba, ‘Abbas b. Mirdas, the two sons of Saddad:
‘Antara ‘l-Fawaris and his brother Harasa, as well as Sulaik bin as-Salaka. The latter, lions among the
men, have the boldest hearts, the most intrepid courage and they passed in proverb.
One counts among ( the sons of the Zang women) ‘Abd Allah b. Hazim as Sulami, and the sons of Al-
Hubab: ‘Umair b. Al-Hubab and his brothers. Al Jahhaf ibn Hakim was one of them to.
They are also proud of Raban, Bilal’s brother, because of his piety also Amir ibn Fuhayra who was at
Badr and died a martyrs dead on the day of Bir Mauna, and those present saw him being raised up by
God up from the earth to the heaven, so he has no grave among us.
Among the blacks is also Yasir’s family.
They also say: El-Ghandaf who was with Ubayd Allah ibn al Hurr was one of us, he was the most
courageous among men. He would attack caravans single-handed. Also a man with proverbial courage
was Kabawayh who was with al Mughira ibn al Fizr. Marbah al Ashram ; the young slave of general
Abu Bahr was black to. He came here from Syria in the days of Qutayba ibn Muslim. His reputation
was so widespread that people tried not to meet him. Also among them was El Maglul and his sons,
who though slaves were very generous and wise and were renowned among the people of the dessert

who though slaves were very generous and wise and were renowned among the people of the dessert
about their knowledge of it. Also among us was Aflah, who attacked caravans in Khorassan single
handed for twenty years.
Malik ibn al-Rayb killed him after he had sodomized him in the middle of the night, when he was to
intoxicated and unarmed. The verses of his son testify about this (Tawil):
He Malik! If ‘Aflah had not been drunk, you would have seen undoubtedly that he is brother of the
russet-red lion and even the eclipse!
The Blacks continue: coming from Abyssinia, we were Masters of the country of Arabia up to Mecca,
and on all the country our law reigned. We put to rout Du Nuwas, killed by the ‘Aqyal Himyarites.
You, you never dominated our country.
Your poet says (Tawil): They ruined Gumdan and threw its roof down.
Riyat and his troops, by an impetuous attack, with force.
The Abyssinians encircled it at night and threw down
A construction built by the ‘Aqyal at in remote times,
A multitude, of black color, coming from Al-Yaksum, such as
The lions of d’as-Sara, which would have been wearing a leopard skin.
[Blacks] add: we count among us Kabagila; no one of those who went up the Sulaiman channel and
who fought in singular combat did resemble him.
They continue: also the forty are ours who revolted, at the time of the qadi Sawwar b. ‘Abd Allah, in the
area of the Euphrates; they drove out their dwellings the populations of this area and went on to an
immense massacre of the inhabitants of Ubulla.
The one who did cut the head of Isa ibn Jafar in Oman with a Bahrayni scythe when all were afraid
was one of us.
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Everybody knows that the Zanj are among the most generous of mortals ; a quality that is found only

Everybody knows that the Zanj are among the most generous of mortals ; a quality that is found only
among noble characters. 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. All other peoples in the
world have their stammerers, those who have difficulty in pronouncing certain sounds, and those who
cannot express themselves fluently or are downright tongue-tied, except the Zanj. Sometimes some of
them recite before their ruler continuously from sunrise to sunset, without needing to turn round or
pause in their flow. 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. Some people say that their generosity
is due to their stupidity, shortsightedness and lack of foresight, but our reply is that this is a scurvy way
of commending generosity and altruism. At that rate the wisest and most intelligent man would be the
most stingy and ungenerous. But in fact the Slavs are more stingy than the Byzantines, and the latter
more intelligent and thoughtful; according to our opponents’ argument, the Slavs ought to be more
generous and open-handed than the Byzantines.
Likewise we see that women have less sense than man and children have less sense than women, but
are meaner than they are. If more sense meant greater meanness, then the child should be the most
generous of all. Yet in fact we know nothing on earth that is worth than a boy, for he is the most
untruthful of mankind, the most calumnious, the nastiest, and the meanest, the least inclined to do
good, and the most ruthless. Only gradually does the boy leave these qualities as he gains in sense and
gains in good deeds. How then can the lack of sense be the cause of generosity in the Zanj? You have
admitted that they are generous, and then you make assertions which are untenable, and we have
already shown you the fallacy of your argument according to true reasoning. This opinion would mean
that the coward is wiser than the brave man, the treacherous wiser than the loyal, and that the worrier
is wiser than the patient man. This is something for which you have no proof. These qualities in man
are a gift of God. Sense is a gift, and good character is a gift, and generosity and courage likewise.
The Zanj say to the Arabs: You are so ignorant that during the jahiliyya (the times of ignorance ) you
regarded us as your equals when it came to marrying Arab women, but with the advent of the justice
of Islam you decided this practice was bad. Yet the desert is full of Zanj married to Arab wives, and
they have been princes and kings and have safeguarded your rights and sheltered you against your
enemies.
You even have sayings in your language which vaunt the deeds of our kings–deeds which you often
placed above your own; this you would not have done had you not considered them superior to your
own.
Al Namr ibn Tawlab recited the following poem:
Bad luck came over his rule as over Tubba
And the great king Abraha, placed him higher then the princes of his own country.
Labid ibn Radi’a recited the following:
If a person could reach eternity during his lifetime, Abu Yaksum would be among those.
This kind of virtue has never been ascribed to anyone before.
The (Zanj) also say: from Labid’s verses it becomes also clear that you put our kings higher then your
own.

own.
Darkness came over those who survived from Muharriq’s family.
Darkness that had done its work with Tubba and Heraclius,
Darkness that had vanquished Abraha, who was living in the palace of Mawkal.
So he prefers Abraha , but he would like the other kings to be his equals.
The (Zanj) say : The Ethiopian, Akym ibn Akym, was more eloquent than Eli-Ajjaj. It is from him that
the Syrians learnt the sciences and also from El Montagi ibn Nabhan, who was a native of Negroland
and had a pierced ear. He had come to the Arabian desert as a child and left it with a complete
knowledge of Arabic.
Hakim ibn Ayash al Kalbi said:
Don’t feel pride in the maternal uncle from the Asad tribe;
Because even the Zanj and Nubians are more noble to have as uncles then they.
Akym ibn Akym the Abyssinian made the following response:
On the day of the battle of Ghumdun we were like lions and on the day of Yathrib we were the stallions
of the Arabs. On the fearful day of the elephant the hearts of the Arabs deserted them and they fled on
their camels.
The negus is one of us; and Dhul Aqsayn is your brother in law. The grandfather of Abraha, the
protector of Abu Talib was one of us.
I have to forgive Adnan if he makes fun with us ; because what can be said of the genealogy of the
Himyari? They are muleteers, assembled from everywhere, gathered as a net gathers fish in the stormy
sea.
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Gumdan, a fortress, ordinary the residence of the king – then Persian – who reigned on Yemen. When
Abyssinians seized Yemen, they let remain only of the ruins which ‘Utman b. ‘Affan – That Allah
satisfied with him! – destroyed at the time of the coming of Islam, while saying: “It is necessary to
extirpate the vestiges of the gahiliya (the false prophet)”. The fortress comprised a cistern, capped by an
asbestos roof, of which Halaf Al ‘Ahmar said;
And an asbestos cistern, which demolished
By the attacking Abyssinian, and his king.
About it, Qudama, the wise of the Moslem East and Master in alchemy, has said (Tawil); He lit its fire
there; nevertheless fire
Would last indefinitely, the cistern does not disappear,
Because asbestos, even if a fire burned there thousand years, would not heat. Those which launch the
naphtha coat themselves with some, when they want to penetrate into the fire.

naphtha coat themselves with some, when they want to penetrate into the fire.
Labid says (Wafir);
O friendly, do you not see a flash illuminating the black night,
Like the flame on the wick of the lamp?
I could not find the sleep, while the flash moved away towards Nagd in the motionless night,
And when the companions were held dormant on their saddles of wood.
Its shoddy cloud illuminated the heavy clouds and there cut out silhouettes of Abyssinians, Armed with
small swaths and javelins.
“Labid,” he says, “used this imagery because when the Ethiopians, splendid in the blackness of their
skins and in the vigor and strength of their superb bodies, attacked with their spears, bows, and arrows
they spread an unimaginable terror around them.”
When Ukaym says : On the day of Yathrib we were the stallions of the Arabs.
It is a reference to Musrif ibn Uqba al Murri the general who gave the conquered city (Medina) over to
the troops for pillage and the Negroes cohabited with the captured women, which are mentioned in the
following verses of Mudar;
Ask Musrif El Mwirri the general in question about the morning when he gave the captured virgins
over to his weather-beaten Negro soldiers. On this occasion the Zanj fought you, Whites, in spite of
your rage. Wahrig defended you with his Persians, whilst the Ethiopian general commanded in the
midst of destruction. It was then the women of your race were enjoyed by a Negro, whose phallus was
the size of a donkey’s.
When the poet says:
They are muleteers, assembled from everywhere, gathered as a net gathers fish in the stormy sea.
He here accepted what story tellers say about Himyar.-That they used to be muleteers.
The Negroes can also be proud of the fact that the single dead person over whom the Prophet ever
prayed was their ruler, the Emperor of Ethiopia.
He prayed for the Negus, while the Prophet was in Medina, and the tomb of the Negus in Abyssinia.
And also: “the Negus is who gave in marriage to the Prophet – That blessing and the safety of Allah be
on him! – ‘Umm Habiba, girl of Abu Sufyan: he asked Halid b. Sa’ id to be the tutor of ‘Umm Habiba,
offering in the name of the Prophet – How the blessing and the safety of Allah are on him! – a dowry of
four hundred dinars.
And also: we made you three presents: the civet, the most sweet perfume, most exquisite and noblest;
the litter; it is the best defense for the women and best protection for what is sacred for man; the codex:
it preserves best its contents and ensure best preservation; it is splendid and most handy.
And also: we inspire the most fear in the heart and catch most of the glances (of the onlookers), just as
the carriers of black (Abbasid) inspire more fear and fill up more the heart than the carriers of white
(Umayyad), in the same way the night inspires more fear than the day.
And also: the color black always inspires the most fear. The Arabs, to describe their camels, say: “the
black horses are most beautiful and most robust, the black cows best and most beautiful, and their
skins are most valuable, most useful and most durable. The black ewes give the fattiest milk and
creamy, moreover the dark brown ewes give more milk then the russet-red ewes”. while every stone
and hill is dryer and harder the more it is black.
The black lion is invincible.

The black lion is invincible.
The black date is the highest quality. Healthy date palms have black stems.
A hadith of the Prophet says : Follow the great black color.
The poet al-Ansari says:
I’m in debt but I do not have to worry;
Because I own tall date groves, well pruned.
And every heavy laden palm seems to have been smeared with the pitch of blood of sacrificed animals.
The Zanj say that the best green is the darkest green. God, may he be exalted said: And besides these
there are two gardens. When describing them so as to make people long for them God called them
dark green. Ibn Abbas said : they became dark green through irrigation.
Black ebony is the most solid and most durable of woods. It s also most expensive , free of disease, best
fit for art-work. It is so heavy that of all woods expensive and cheap ones only ebony sinks in the water.
Remember that even certain stones do not sink while ebony sinks immediately.
A person remains handsome as long as his hair is still black and in paradise everyone will have black
hair. The pupils of the eye, too are black and are they not the most precious part of the human body.
The most expensive kohl is made of antimony which is black. This is why a hadith of the Prophet states
that God will have all the faithful enter paradise hairless (on their body) beardless, and their eyes
blackened with kohl.
Man doesn’t have anything more useful in him than his liver, which ensures the good operation of the
stomach and the digestion of food and the good functioning of the unit maintains the life of the body;
however, the liver is black.
Man does not have anything more valuable, more expensive in him than the black bile of his heart, a
clot of black blood situated in the folds of this internal organ; it holds in this heart the same place as the
brain in the head.
The woman does not have anything sweeter and more pleasant than her lips, for the kiss; however,
they are all the more beautiful as they are as close to the black as possible. Du r-Rumma says (Basit):
Sunk are its lips blood-colored and purple,
Of the same are her gums, fine and bright her teeth.
The most pleasant shade and freshest is the shade [well] black. The poet says (Ragaz): Jet black, similar
to the shade projected by the stone.
Humaid b. Tawr says (Tawil):
We sought the shade of a cave, while our mounts
Sought the wood shade shaded on which would fall the evening,
Trees in the major shades, like
Ascetic nuns, who prohibit the wine.
Allah created, the night for the rest and recovery, and the day for the profit and the labor.
One can also say that black is associated with activity as scorpions and snakes come out at night and
bring their poison into the night. This activity counts for most wild animals and also ghosts. All this
happens during the night. The blacks say; we also resemble the night like this.

happens during the night. The blacks say; we also resemble the night like this.
They also say : the greatest of siestas that last the longest is in the darkness of the closed door and
windows.
They also say : no color is deeper and homogeneous then black.
A proverb to say that something is very far :
You will not see this until tar becomes white and the raven gray-haired.
According to the philosophers, black is the accident that fills the area.
Musk and amber are the best perfumes. Both are black; as are the hardest rock.
Abu Daddil al-Jumahi said the following lines in praise of al Azzaq al Makhzumi who was called Abd
Allah ibn Abd Shams ibn al Mughira. :
My gratefulness to you is boundless;
As long as there are rocks in the valley of the Lebanon
You will be the object of praise and precious in value.
Just as there is no fault in the Black Stone.
The Arabs draw glory from the black color. If an objector advances; “On what is that based, as they
say: Such is of a pure white, bursting of whiteness, white and of clear face? We will answer: By this, the
Arabs do not mean the whiteness of the skin, but rather the nobility and purity of character. The Hudr
(of Banu) Muharib draw glory from their dark color, and people with the black dye are called among
Arabs the hudr.
As-Sammah b. Dirar says (Tawil):
The camels leave in the evening Zarud, and [the setting sun] covered
Zubala with the coat of the night.
The poet says (Ragaz);
Until the moment when the morning draws me from a dark night,
Like the valiant knight who takes from the sleeve the well soaked sword.
The Arabs qualify the iron as dark, because it is hard, and that it is dark means black.
Al-Harit b. Hilliza says (Munsarih):
When we force our camels from the branches of palm tree of Bahrain,
A race not stopped until Al-Hisau retains them.
We then put to defeat the troop of the son of Umm Qatam,
The ones with the dark weapons of Persia.
Al-Muharibi said the following about his being a member of the Khudr clan.
Every man of virtue knows I’m a member of the Khudr clan of the tribe of Qays.
Not easily to command; not enduring any injustice, and mentally sharp.
The clan of Mughira are the Khudr of the tribe of Makhzum .
Al Makhzumi spoke the following lines, which were also from al-Fadl ibn al-Abbas al Lihbi:

Al Makhzumi spoke the following lines, which were also from al-Fadl ibn al-Abbas al Lihbi:
I am the famous Al Akhdar, very well known
The dark one in the land of the Arabs.
Those finding me in a contest as adversary, find a noble man.
The one who fills the bucket to the knot in the rope.
The Khudr of the Ghassan tribe are the royal house of Jafna.
Al Ghassani said:
According to Al Hakam I’m a descendent from the royal Khudr.
Of those who paid the blood money to those of Baris.
Some poet; maybe Hassan mentions the Khudr of the Ukaym tribe; saying;
You are not from the nobles of the clan Hashim, neither from the Jumah, Khudri, and the other
powerful.
The ten sons of Abd el Mottalib the grandfather of Mohammed were all black and strong. The Amir
ibn al Tufayl said that the Kaba was well guarded when he saw them on black camels going around
the Kaba.
Ibn Abbas was black and very tall. Those of Abu Talib’s family , who are the most noble of men, are
more or less black.
The Zanj say: The Prophet (p.b.u.h.) said: I was send to the red and the black. And everybody knows
that the Zanj, Abyssinians and Nubians or surely not white or red but definitely black.
We know that Allah, the Most Powerful and Exalted, sent His Prophet (to the people), all of them:
Arabs and non-Arabs (ajam) alike. And if he (Muhammad) said: I was sent to the ruddy (Al-ahmar)
and the dark-skinned (al-aswad), then in his view we are neither ruddy nor light-skinned (bid); so he
was sent to us. Indeed, his use of the dark-skinned refers to us, as the people (of our community) are in

was sent to us. Indeed, his use of the dark-skinned refers to us, as the people (of our community) are in
one of these categories (i.e. either ruddy or dark-skinned).
Therefore, if the Arabs are ruddy, then they belong to the Byzantines (Rum), Slaves (Saqaliba),
Persians and Khurasanis. But if they belong to the dark-skinned peoples, then they are a sub-category
of our stock. So they are called medium-complexioned and brownish-black (sumr sud) when they are
classified with us, as the Arabs use the masculine gender to refer to a group consisting of females and
males.
And if the Prophet – may Allah be pleased with him – knew that the Zanj, Ethiopians and Nubians
were not ruddy or light-skinned, rather dark-skinned, and that Allah Most High sent him to the dark-
skinned and the ruddy, then surely he made us and the Arabs equals. Hence, we are the only dark-
skinned people. If the appellation dark-skinned applies to us, then we are the pure Sudan, and the
Arabs only resemble us. Therefore we are the first people to whom he was missioned. Thus the
appellation of the Arabs is predicated on ours, since we alone are designated dark-skinned, and they
are not so designated unless they are part of us.
The Zanj also say: The Arabs think that the more people the better but we are the most numerous on
this world, and have the most children. You can say there are two kinds of people among us (among
the Zanj) the ants and the dogs. Trying to measure the amount of Arabs with the amount of ants you
will see the ants are more numerous. Well then still add the dogs to that amount. You really have to
add on the people of Abyssinia, Nubia, Fazzan, Marawa, Zaghawa and all the other black tribes.
Qahtan is far from Adnan. We are closer kin to the Abyssinians and our mothers are closer kin then
those of Adnan are to Qahtan. When talking about languages the one from Ajuz of the Hawazin tribe
is very different. Languages can be very different but still have the same origin; or have different
origins but resemble each other anyhow. The language in the different regions of Khurasan differ as
well as those of Jibal and Faris it all depends on the region but they have the same origin.
They say: You have never seen the genuine Zanj. You have only seen captives who came from the
coasts and forests and valleys of Qanbuluh, from our menials, our lower orders, and our slaves. The
people of Qanbaluh have neither beauty nor intelligence. Qanbaluh is the name of the place by which
your ships anchor.
The natives in the Bilad Zanj are in both Qambalu (Pemba) and Lunjuya (Unguja), just as Arabs are
the descendants of Adnan and Qahtan in the Middle East.
You have yet to see a member of the Langawiya kind, either from the coast (al-Sawahil), or from the
interior (al-Jouf). If you would meet these, you would forget the issue of fair looks and perfection. Now
if you refuse to believe this, saying that you have yet to meet a Zanji with the brains even of a boy or a
woman, we would reply to you, have you ever met among the enslaved of India and Sindh individuals
with brains, education, culture and manners so as to expect these same qualities in what has fallen to
you from among the Zanj.
Yet you know how much there is in India of mathematics, astronomy, medical science, turnery and
woodwork, painting, and many other wonderful crafts. How does it happen that among the many
Indian captives you have made there has never been one of this quality, or even a tenth of this quality?
If you say, People of standing, intelligence and knowledge only live in the centre, near the seat of

If you say, People of standing, intelligence and knowledge only live in the centre, near the seat of
government; these are hangers-on uncouth types, peasants, people of the coast and swamps and forests
and islands, plowmen and fishermen, we answer you; the same is true of those who you see and those
you do not see of us. Our answer to you is as your answer to us.
They say; If a Zanji and a Zanji women marry and their children remain after puberty in Iraq, they
come to rule the roost thanks to their numbers, endurance, knowledge, and efficiency. On the other
hand, the child of an Indian and an Indian woman, or of a Greek and a Greek woman, or of a
Khurasani and a Khurasani women remain among you and in your country in the same condition as
their fathers and mothers. The child of two Zanji parents does not remain thus after puberty, so that we
do not find, among ten thousand, one who does what we said, except when a Zanji mates with a non-
Zanji woman or a Zanji women with a non-Zanji man. Were it not for the fact that neither the Zanji
man nor the Zanji women has much desire for people of other races, we would see an abundant
progeny for Zanji men, while Zanji women hardly respond to non-Zanji men.
They say: Likewise, you whites are not very active in seeking progeny from Zanji women, and the
Zanji women falls pregnant more swiftly to a Zanji than to a white man.
They say; it hardly ever happens among you that a man has a hundred children sprung from his loins,
unless it is a Caliph, and then it is because of the large number of his women. You don’t find this
among the rest of you. Among the Zanj so large a progeny would not be considered remarkable, for
there are many such in their country. A Zanji woman bears about 50 times in about 50 years, each bird
being twins, so that there are more then ninety. For it is said that women do not bear children when
they reach 60, except for what is told of the women of Quraysh in particular.
The Zanj are the most eager of all God’s creatures for their women, and so also their women for them.
They are also better compared to other women.
Please think about what we have said. We have used facts from history as arguments and explained or
quoted poetry from Arabs and others.
Al Farazdaq was the one specialist of women and he had tried all races and remained unsatisfied. So he
finally married Umm Makkiya the Zanj women and stayed with her. Forgetting all others because of
her qualities. He made the following verse:
He quotes Arab poet Farazdaq (d730) How many a tender daughter of the Zanj walks about with a
hotly burning oven as broad as a drinking bowl.
Dananir the daughter of Kabawayh al Zanji lived with Asha Sulaym. She was extremely black. Once
she dyed her hands with henna and her eyes with black kohl. He made the following verse of it.
She dyes the palm of her hands, palms as if clipped off from her forearm.
She dyes the henna with her black color.
She seems with the kohl in her pencil,
As if she is applying kohl to her eyes with part of her skin.
She answered with the following poem:
Uglier than my color is the blackness of his arse.
Contrasting with his skin, which is like palm pith or even whiter.
In the streets they started calling him black and the street kids yelled it and he divorced her.
The day of their wedding he had said: Dinars are of poor metal; and her response was: A white head is

The day of their wedding he had said: Dinars are of poor metal; and her response was: A white head is
worse then my black color. The worst however are gray eyebrows.
He kept quiet for some time and then attacked again. When she finally brought disgrace on him he
divorced her.
They say; If white men look on black women without desire, so too do black men look on white women
without desire, for passions are habits and mostly convention. Thus, for the people of Basra, the most
desirable women are Indians, the daughters of Indian women and Ghuris; for the Yemenis the most
desirable women are Ethiopians and the daughters of Ethiopian women; for the Syrians the most
desirable women are Greeks and the daughters of Greek women. Each people has a taste for the
women whom they import as slaves and captives, apart from the exceptions, and no inferences can be
drawn from exceptions.
The Negroes also have the sweetest breath and the greatest amount of saliva being in this respect like
the dog as compared with other animals.
The Zanj say: Black delights the eye. When the eyes hurt a common prescription is sitting in the dark
with a rag over the eyes. Good eyesight is the most precious thing for a person. They say :
The blacks are more numerous than the whites. The whites at most consist of the people of Persia, Jibal,
and Khurasan, the Greeks, Slavs, Franks, and Avars, and some few others, not very numerous; the
blacks include the Zanj, Ethiopians, the people of Fazzan, the Berbers, the Copts, and Nubians, the
people of Zaghawa, Marw, Sind and India, Qamar and Dabila, China, and Masin… the islands in the
seas between China and Africa are full of blacks, such as Ceylon, Kalah, Amal, Zabij, and their islands,
as far as India, China, Kabul, and those shores.
They say; Al-Ishtiyan the blind man used to say; There are more blacks than whites, more rocks than
mud, more sand than soil, more saltwater than sweet water.
They say; The Arabs belong with us and not with the whites, because their color is nearer to ours. The
Indians are more bronzed than the Arabs, and they belong to the blacks. For the Prophet, God bless
and save him, said; I was sent to the red and the black, and everyone knows that the Arabs are not red,
as we already have stated above.
He said; This advantage belongs to us and to the Arabs, as against the whites, if the Arabs want it. If
they do not want it, then the advantage is ours alone against all the rest.
The Zanj also say: If we are more numerous because of Zabaj alone we would still be far superior to
you because of our merit. If it happens that the king of Zabaj has problems with the citizens, and they
don’t pay their taxes, he sends his army of thousands of people not with orders to beat and fight them.
He does give orders for his soldiers to settle between them till they pay them. His army is bothering the
people so badly by taking food and clothing from them that it is easier to pay the taxes. If they still
don’t pay he sends more regiments. The local rulers always wind up paying for fear he and his people
will finally be destroyed by the army.
Once a king of Zabay reached an estuary which is several parasangs long and wide. In his camp he
heard a women crying. He interrupted his meal to go and ask what had happened. He was told that
the son of the women was eaten by a crocodile in the swamp. The king got angry because a creature
existed that just like him took the right to decide on live or dead of his people. He dived into the water,

existed that just like him took the right to decide on live or dead of his people. He dived into the water,
all his soldiers followed him. They finished every single crocodile in the place with their hands. The
people of Zabay alone are half of the population on earth. On the ends of the inhabited world all are
black people. These ends are more populated then the central area, just like the circumference of a
windmill in the wind is bigger than the pivot of that windmill. It is like the balcony of a house; it is
narrow but as it goes all around the house its total area is bigger then the house itself. After the land of
Zabay there are no more white people as we have reached there the periphery of the world where all
are black. This is a proof that we are more numerous then the whites and we have the right to be proud
of it.
One of the white poets said:
You are not more then they in number
And glory belongs to those bigger in number.
The Zanj also say: The Copts too are blacks. Abraham the friend of God married one of them and so
was born a big prophet the ancestor of the Arabs; Ismael. The Prophet (p.b.u.h.) also married one of
them and Ibrahim was born. The angel Gabriel when addressing the prophet called him father of
Ibrahim.
(https://selfuni.files.wordpress.com/2014/03/moorish-girl.jpg)
The Zanj also say: The Black Stone is from paradise. The darker a piece of copper the more it is worth.
To those who despise the color black, we would reply that the excessive lanky, thin, and reddish hair of
the Franks, Greeks, and Slavs, the redness of their locks and beards, the whiteness of their eyelashes,
are uglier and more loathsome. There are no albinos among blacks, but only among you.
The Zanj also say : We also have philosophers from among us as well as theologians and we have fine
manners. God may he be exalted , did not make them black in order 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 mend their flocks and for
irrigation work, manual labor, and domestic service, and they take their wives from among the
Byzantines; and yet it takes less than three generations for the Harra region to give them all the
complexion of the Banu Sulaim. This region is such that the gazelles, ostriches, insects, wolves, foxes,

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