format_quote Originally Posted by
jello
Salam alaykum,
I was reading about the "suitabilty" of a partner for another one in marriage. One of the conditions for suitability (meaning that the father cannot easily object to the proposal) was that the two people have to be of the same background.
What surprised me was that the tract read from the Reliance of the Travller that an Arab is suitable for an Arab, because of the Hadeeth "Arabs are superior to non-Arabs".
Where is this Hadeeth from, and what are its total implications from a Shari' sense?
my reply is to you and you alone inshallah
firstly, and foremostly, I wouldn't "rely' on the "reliance of the traveler' as an authentic source of knowledge as the bulk of the material is is based on a person who's creed, foremostly is in opposition to the creed of which the book is based on (imaam ash'Shafi'ee's book of fiqh, (I forget the name), and his methodology as well differs greatly from Imaam ash'Shafi'ee. The analogy of gaining understanding from the author and that book about Islam as understood by Shafi'ee is like taking knowledge from Aristotle in how to understand Allah and worship Him.
however here is a breif explanatory summary of what Imaam ash'Shafi'ee meant by prefering arabs to marry arabs (which is soemthingthat authro left out in his book reliance of the traveler)
here it is
Whatever ruling Imam al-Shafi`i meant when he said he preferred Arabs to marry Arabs, does not have a bearing on affirming superiority in the eyes of Allah but only with custom and on condition that those concerned are people of Taqwa. Imam al-Shafi`i never said that he would prefer a non-muttaqi Arab over a muttaqi non-Arab. It is likely, also, that what the Imam meant by "Arabs and non-Arabs" in this particular ruling was as an euphemism for free men and slaves, and this sense is also implied in the narration "There is no superiority of an Arab over a non-Arab." Meaning: of a free man over a slave or former slave, because slaves and former slaves were overwhelmingly non-Arabs since the earliest centuries in Islam. This is confirmed by the narration adduced by Ibn al-Salah in his Muqaddima on the Hadith sciences from `Ata' that the latter was asked by the Caliph Hisham ibn `Abd al-Malik in al-Rusafa:
- "O `Ata'! Do you know anything about the foremost Ulema in the world?"
- "Yes, Commander of the Believers."
- "Who is the Faqih of Ahl al-Madina?"
- "Nafi` the Mawla of Ibn `Umar [most likely a Persian according to al-Dhahabi]."
- "Was he a Mawla or an Arab?"
- "A Mawla."
- "Then who is the Faqih of Ahl Makka?"
- "`Ata' ibn Abi Rabah."
- "Was he a Mawla or an Arab?"
- "No! A Mawla."
- "Then who is the Faqih of Ahl al-Yaman?"
- "Tawus ibn Kaysan."
- "Was he a Mawla or an Arab?"
- "No! A Mawla."
- "Then who is the Faqih of Ahl al-Yamama?"
- "Yahya ibn Abi Kathir."
- "Was he a Mawla or an Arab?"
- "No! A Mawla."
- "Then who is the Faqih of Ahl al-Sham?"
- "Makhul."
- "Was he a Mawla or an Arab?"
- "No! A Mawla."
- "Then who is the Faqih of Ahl al-Jazira?"
- "Maymun ibn Mihran."
- "Was he a Mawla or an Arab?"
- "No! A Mawla."
- "Then who is the Faqih of Ahl Khurasan?"
- "Al-Dahhak ibn Muzahim."
- "Was he a Mawla or an Arab?"
- "No! A Mawla."
- "Then who is the Faqih of Ahl al-Basra?"
- "Al-Hasan and Ibn Sirin."
- "Were they Mawlas or Arabs?"
- "No! Mawlas."
- "Then who is the Faqih of Ahl al-Kufa?"
- "Ibrahim al-Nakha`i."
- "Was he a Mawla or an Arab?"
- "An Arab!"
Hearing which, Hisham said:
- "Had you not said an Arab I think I would have expired on the spot."
Mawla is one of the addad in Arabic- words referring also to their opposites - and can mean the slave-owner, as illustrated by `Ali's word to the Ansar: "How can I be your Mawla [=owner] when you are all Arabs [= free men]?". Narrated by Ahmad with a chain of sound narrators as per al-Haythami in Majma` al-Zawa'id (9:128-129 #14610).
In this sense, what al-Shafi`i meant by his fatwa was that it is disliked for a free woman to marry a slave because it is preferable for her to bring free men and women into the world, and Allah knows best.
"Innallah hina khalaqani ja`alani min khayri khalqihi... " "When Allah created me He made me the best choice of His creation, and when He created tribes He made me come from the best of tribes, and when He created souls He made me come from the best of souls, and when He created clans He made me come from the best of them." Al-Tirmidhi and al-Bayhaqi.
The Prophet also emphasized, although his tribe and clan are the best and they are the Arabs, that being related to him, in fact, consists in obeying Allah, not in being the son of so-and-so among his relatives: "Inna Bani fulanin laysu li bi awliya, innama waliyyi Allah." "The sons of So-and-so are not (necessarily) my relatives. Allah is my Patron, and (so are) the righteous believers." This is part of emphasizing the worth of non-Arabs. The Prophet similarly emphasized that Salman al-Farisi, a Persian, was related to him.
Another hadith reads: "Hubb al-`Arab min al-iman", "The love of Arabs is from belief." But this is forged (mawdu`) according to Abu Hatim, Ibn al-Jawzi, al-Dhahabi, and others.
secondly, as for the subject itself, it needs to be understood. The problem with people like that, is they have no wisdom nor any knowledge that is beneficially capabable enough of explaining to the people them atter and on that basis they word matters with the wrong wording.
It is true that the arabs have a better quality than us non arabs by default of their being arab, but it is not to be qorded like the way it is worded above whcih is
"Arabs are superior to non-Arabs"
therefore, I sill not use that source (reliance of the traveler) as it is a source of inauthentic understadnings of Islam and the authro himself is himself considered weak and matrook (abandoned) by the conditions laid down by the muhaditheen, even some of whom would have called him dajjal. So therefore I will only stick to the more well known authentic narrations and what the relied upon Imaams of ahlu-sunnah have said concerning the subject bi ithnillah
I will divide the matter into the crux of the matter i.e. the subject, and then proofs and the statements of the scholar in order to educate those who may not know theissue and then hastily assume (due to haste) that what is being propagated is nationalism or racism when in reality it is not.
subject
Alhamdulillah, I am certain that students of knowledge realize that racism in all of its forms is unacceptable.
However, many students of knowledge fall into another Bid’ah due to ignorance. We see manifestations of this Bid’ah in many writings, speeches and general discussions. In fact, many Arabs fall into it in an attempt to emphasize that racism towards non Arabs is unacceptable in Islam.
This Bid’ah is that of Shu’oobism (الشعوبية).
Where did the term Shu’oobism come from:
The term Shu’oobism was first used by one of the greatest Arab linguist, Amr bin Bahr alKinani alBasri, famously known as alJahith.
He developed this term based on the Quranic verse: O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full Knowledge and is well-acquainted (with all things).
The word nations is the translation of the word Shu’ooban (شعوباً). Allah SWT generally categorized mankind into tribes and nations. Tribes is a reference to Arabs, and nations is a reference to non Arabs.
An Analogy:
Let us start with something which we all know and accept …
The essence of the offspring of the Prophet ASWS is of a higher status than the essence of any other offspring.
This is with respect to the essence. So it does not mean that someone who is from the offspring of the Prophet ASWS could not be less pious and, therefore, less loved by Allah SWT than someone who is.
Nevertheless, we have to believe that the essence of the offspring of the Prophet ASWS is of higher status.
Another analogy is: gold vs. silver. Gold in essence is more valuable than silver. But this does not mean that there cannot be a silver piece that is of more precious that a gold piece.
The Arab Essence vs. Non-Arab Essence:
In the same manner, it is the ‘Aqeedah of Ahlussunnah that the Arab essence is of a higher status than non-Arab essence.
Prophet ASWS said: Allah SWT has chosen Kinanah from among the son’s of Adam, and has chosen Quraish from Kinanah, and chose Bani Hashim from Quraish, and chose me from Bani Hashim.
Once again, this does not mean that Arabs are more beloved to Allah SWT than non-Arabs just because of their race. It is Taqwaa which counts. But just as the offspring of the Prophet ASWS has an essence which is of a higher status than everyone else, we are to believe that the Arab essence is of higher status than other races.
What is Shu’oobism?
Shu’oobism has two levels:
1) The first level is to believe that the Arab essence is not different than any other essence. Many people, including some Arabs, propagate this idea in an attempt to refute racism.
2) The second level is to believe that the Arab essence is inferior.
in the above, the word "essence" is used for the arabic word 'jinz". The term essence means (in nature), or (intrinsically) and does not mean "spiritual".
to understand the matter better here is a question and a response to it
question:
If you have an arab and a non-arab who are equally pious and do the same deeds as each other. Is the arab better than the non-arab ?
Answer:
If you replace the word Arab in your question with "bani Hashim" then I hope the answer will become clear.
If you have a person who is from Bani Hashim and another who is not, both are equally pious and do the same deeds as each other. Is the former better than the latter?
The answer is:
If you mean by "better": more likely to enter Jannah,
then the answer is no.
But if you mean that being from Bani Hashim
constitutes an added virtue in itself, then the answer is: yes.
The same applies to being an Arab.
the words of Imaam Shaykhul-Islam Muhamamd Naasiru-Deen al-Albanee
He said in Assilsilah Adda’eefah 163:
“The (جنس) of Arabs is better than the (جنس) of the rest of nations. This is what I believe, adopt as creed and consider as part of religion.
Even though I am Albanian, I am a Muslim, praise to Allah.
The virtue of the (جنس) of Arabs is the position of Ahlussunnah Waljamaa’ah. It is proven by many Hadeeths.”
Then he added RA:
“But this should not make an Arab proud of his (جنس). Because it is from the matters of Jahiliyyah which our Prophet Muhammad ASWS abolished.
We should not forget the reason why Arabs deserved this virtue. It is because of their intellect, speech ability, manners and deeds, which made them eligible to carry the Islamic Dawah to other nations.”
and additional tip to keep in mind is this case.
Muslim BORN ----> Christian revert to Islam
the two do EXACTLY the same deeds, yet we are informed that the revert (or convert: take ur pick) is rewarded double over that of the "muslim born"
the "revert" in this case acts as the "added virtue in and of itself"
just as the mere fact that being an arab is the "added virtue in and of itself"
that is the extent of that virtue, no where does it even remotely or implicitly imply anything or racism.
some proofs
Rabi'e narrated the prophet said: O' people, Allah created his creation and made them into two groups. He placed me in the best group then he made this group into tribes and placed me in the best tribe" [ Al-Mustadrak: 5077] This has been authenticiated by Al-hakim, adh-Dhahabi who was silent about it and shaykh. Shae'b Arna'ooti.
There is another athar that wa narrated by Suliman Al-Faresi ( رضي الله عنه ) when he said: O' Arabs Allah has favored you over us...." [ Musnad Al-bazar and Sunan Abi sa'ed] This Hadith has been authentciated by Al-Bazzar and Ibn taymmya
in tirmidhee 2/201
he says
"Allah created mankind and chose me
from the best whereof, He chose the tribes and selected me from the best whereof, and He chose families and selected me from the best whereof. I am the very best in person and family"
thus of all mankind, the first best were the arabs as the statement is "the best of all of them or "whereof" i.e. mankind were the arabs.
the second best were the tribe of quraish
the third best was the family of hashim
and he was the best of hashim.
Shaikhul Islaam ibn Taymiyyah said in Iqtidaa’ As-siraatal-Mustaqeem:
The belief of Ahlussunnati waJamaa’ah is that the essence of Arabs is better than that of ‘Ajam, whether the ‘Ajam are Hebrew, Assyrians, Romans, Persians or others.
Quraish is the best of Arabs, Bani Hashim are the best of Quaish, and Muhammad ASWS is the best of Bani Hashim. Therefore, Muhammad ASWS is the best of humanity, both in person and in lineage.
The virtue of Arabs, Quraish and then Bani Hashim is not just because the Prophet ASWS was from them, even though this is a part of virtue. Arabs are in themselves better. This is how it is proven that the Prophet ASWS is the best in person and lineage. Otherwise, a revolving argument will generate.
(and this comes from two shaykhul-silaams whoare themselves non arabs)
Shaikhul Islaam continues to say:
A group of people said that there is no virtue for the Arab essence over the non-Arab essence. Those are called: Shu’oobis, because they wanted to bring victory to the Shu’oob, the opposite of tribes. Tribes are for Arabs, and Shu’oob are for ‘Ajam.
Some people might claim that some non-Arab nations are better than Arabs.
Usually, such talk is produced due to hypocrisy, either in belief or in actions resulting from self desires and some doubts.
This is why it was narrated in a hadeeth: loving Arabs is Imaan and disliking them in hypocrisy.”
Final Words from ibn Taymiyyah’s Iqtidaa’:
“This is proof that disliking Arab’s and taking them as enemies is Kufur, or a reason for Kufur. Arabs are better than others, loving them is a reason for increasing Imaan. Had the prohibition of disliking Arabs been just like that of disliking other nations then disliking Arabs would not have been characterized as a reason to depart religion and dislike the Prophet ASWS. This proves that disliking them is worse than disliking others ...
What a Muslim should do when contemplating or discussing such virtues is to act like a wise religious person, whose goal is to know what is good, and to stick to it. His objective should not to be proud over anyone. Imam Muslim narrated in his Saheeh that the Prophet ASWS said: It has been revealed to me that you should be humble so that none of you becomes proud over another, or oppress another.
So Allah SWT prohibited, by means of His Prophet, both types of transgression: Pride and oppression … so if someone is from a virtuous group, such as being a Hashimite, a Quraishen or an Arab, let him not feel that he is virtuous. If he did, then he would be wrong. Because virtue of essence does not necessitate virtue of the individual … there could be an Abyssinian who is better in the eyes of Allah than most of Quraish. Just having this believe (believing that you are virtuous because you belong to a virtuous group) necessitates that you exit the status of virtue.
If a person is a non Arab, non Quraishi or non Hashimite, let him know that his belief in what the Prophet ASWS said, following Him in what he ordered, loving that which Allah SWT loves, imitating those whom Allah made virtues and establishing the true religion with which Muhammad was sent, all of this commands that he is better than the majority of the virtues groups, and this is true virtue." [end quote]
Abu Muhammad Harb bin Ismail al-Kirmaani, the companion of Imam Ahmad, described his book of Sunnah by saying:
"This is the belief of Imaams of knowledge, those of Athar and well known people of Sunnah, which have been taken as examples. It is the belief of scholars of Iraq, Hijaaz, Sham and others.
Whomever goes against any of these Madhaahib, attacks them or despises those adopting them is a person of Bid’ah, he would be out side of Jamaa’ah, and inconsistent with the way of Sunnah and path of truth.
It is the Madhab of Ahmad, Ishaaq bin Ibrahim bin Makhlad, Abdullah bin Azzubair alHumaidee, Sa’eed bin Mansoor, and others with whom we have sat and from whom we have acquired knowledge.
Among their sayings were: Imaan is to say, do and believe …
We are to realize for Arabs their right, virtue and early acceptance of Islam. We are to love them because the Prophet ASWS said: loving Arabs is Imaan, and disliking them is hypocrisy. Shu’oobis and low Mawaale dislike Arabs and do not admit to their virtue. This is a Bid’ah and an inconsistency with the correct way. We do not say that which they say."
This was also narrated by Ahmad himself, in the book of Ahmad bin Sa’eed alIstakhree –if it is authentic-. It is the opinion of the general group of scholars.
al-Imaam al-Haafidh Mar’ee alKarmee’s (مرعي الكرمي) wonderful book:
مسبوك الذهب في فضل العرب وشرف العلم على شرف النسب
Translation of the title: (Blocks of Gold in Demonstrating the Virtue of Arabs, and that the Nobility of Knowledge is Higher than that of Lineage):
Although the title says it all … here are excerpts from the book:
He said after establishing the virtue of the Arabs in (جنس) essence:
“There were non-Arabs who were better than thousands of Arabs. Suhaib the Rumi, Bilaal the Abyssinian, and others were each better than thousands of Arabs. In fact they were better than thousands from Quraish, Bani AlAbbaass and the family f the Prophet ASWS.”
“The virtue of the essence (جنس) does not mean the virtue of the individual in religion, which is the main objective. This is an area where feet slip. Many wrongly assume that the virtue of lineage is better than the virtue of having knowledge.”
“The honor which should be relied on is the earned honor, such as knowledge and Taqwa. This is true virtue. Not the inherit virtue which is the virtue due to lineage. The Quran, Sunnah and intelligent people have attested to this”.
“It is clear ignorance, and an embarrassing stupidity for an Arab to feel proud over a non-Arab because of lineage. Whomever does this is ignorant, arrogant and wrong.”
“Yes, if an Arab fears Allah then he will attain the virtue of Taqwaa and that of lineage. And if he does not fear Allah, then he is closer to animals … true virtue is in adhering to that which Allah SWT sent Muhammad ASWS with, not in being Arab, ‘Ajam, black, white, Bidwyn or a villager.”
so basically, the reader, after reading the above should come out with the result or conclusion that the virtue of the Arabs does not benefit them in this dunya nor the akhirah unless they have taqwa.
It does not save them from hell fire, nor does it give them any benefits in worldly matters nor is it permissable for them to feel pride over non Arabs because of it.
But just like the hadeeth of the reward of the convert over the muslim born, we accept the athaar, the narrations o the prophet without distortion. It is for no reason that the prophet made loving them a pillar of emaa nadn made hating them a pillar of nifaaq. No other nationaloity has thiseffect on emaan at all.
Manifestations of Shu’oobism:
A) Rafidah:
The less extreme sects of Shi’a denounce Shu’oobism. In fact they make a distinction between ‘Alawee Shiasm and Safawee (Rafidy) Shiasm.
Rafidah, on the other hand, incorporate Shu’oobism as a strong element in promoting their religion. They are strong believers in the virtue of the Persian blood over all other blood, including Arab blood.
This lead them to consider the killing of Omar RAA at the hands of Abu Lu’luah as the first holy act by a Persian person against forces of evil.
Dr. Ali Sharee’ati (who is an Iranian Shee’ah) said:
“For the purpose of affirming its thoughts and goals in the consciousness of people, and mixing them with their beliefs, Safawis attempted to give a religious flavor to their main personalities. They “dragged” them into the Prophetic household in order to increase in deviation. The result was a Shiaite Shu’oobi movement. It used Shiasm to give Shu’oobism a hot spiritual flavor and a touch of religious holiness. This smart goal was only attainable by converting Islam and the personality of Muhammad and Ali into a racist cult and fascist personalities, who believe in the virtue of the Persian sand and blood.”
Dr. Moosa alMoosawee, another Shiee intellect, referred in his excellent book “alThawrah alBaisah” to Khumainy’s promotion of the degradation of Arabs. Arabs were portrayed by Khomanism as a backward nation which does not keep promises and treaties.
In addition, let us not forget that Rafidah assisted the army of the Mugul to invade Baghdad. This lead to ending the ‘Abbassee Khilafah
B) Extremist Sufis:
AlJazeerah Channel made a documentary on Sufism. It revealed the degree of hearted which extreme Sufis have towards Arabs. Listen to part 6 of the documentary:
The documentary is in Arabic, but you can barely hear an English translator in the back ground.
http://www.alsoufia.com/articles.asp..._size=15&links =False&gate_id=0
C) Wallace (Waruthuddeen) Muhammad group:
- Over emphasize Arabs’ mixing of culture with religion.
- Condemn African Americans who attempt to wear Thoubs and Kufi as: blacks who are trying to be too Arab.
- Exaggerate promoting that you can be a Muslim without being an Arab. This is a fact, however, if you listen/read the way in which they present this idea, you will see clearly that they have a problem with Arabs!
- Reduce the significance of the “type of Islam” which has arrived to the West from the East. Whether by Arabs or by Muslims from the ISC.
- Promote the idea that African Americans are the ones who have the correct understanding of Islam.
so inshallah I finish with these hoping foremostly seeking the Face of Allah and in fulfilling the right of by brothers and sistrs in correcting what can be something errornous or what has already been stated as errornous.
asalamu alaikum warahmatullah