The Virtues of Blacks Abyssinians Ibn Al Jawzi

Illuminating the Darkness
The Virtues o f
Blacks and Abyssinians
a l-‘A lldm ah A bu '1-Faraj Ib n al-jaw zl (d. 597/1200)
D A R A L-A R Q A M
ISBN : 19164756 3 2
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First edition, 2019
Prepared and published by D ar al-A rqam Publishing

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Email: daralarqam @ hotm ail.co.uk
Translated by Adnan Karim

Head of translation at Dar al-Arqam. He has translated and edited a number of works
for Dar al-Arqam.
Edited by Ayman Khalid

He studied the Islamic sciences under scholars in his homeland of Jordan, and has
translated and edited a number of works for Dar al-Arqam.
P r in t e d in T u r k e y b y M e g a | e x p o r t @ m e g a .c o m .t r
“T h e h o u se o f a l-A rq a m is th e h o u se o f Islam ”
Al-Hakim (d.403h.) in al-Mustadrak ‘ala al-Sahihayn (6185)

IL L U M IN A T IN G T H E D A R K N E S S
THE VIRTUES OF
BLACKS AND ABYSSINIANS
A l-cAllamah Abu '1-Faraj Ibn al-Jawzi (d. 5 9 7 /1 2 0 0 )
DAR AL-ARQAM
Contents
Jdil
Translators Note
Author’s Introduction
O 'ij—» 4 \/i j
In mention of the origin o f black people
s -4 ^ J i
The cause o f their darkness in colour
In mention of Tsa ibn Maryam bringing Ham ibn Nuh back

to life
Cr4 jJ J L - * ^ 3 ^
In mention o f the kingdoms of black people and their vast

ness
0 » * J » t \A, J j jU i / i ^
In mention of the virtues ingrained in black people

Virtues specific to things o f black colour amongst animals,
plants and stones
L/a^'^ J-^24 ^ ^ 0^? (_s?
In proclamation that the white person has no superiority over

the black, and that superiority lies in piety
^ 0 ^ " £
Jffj\ _y>-U ja
In mention of those from amongst the Companions who em

igrated to Abyssinia and their number
A ^ jJ\ J\ 5^1 J
- jjc - j {J ^ > -
The request of the Quraysh to al-Najashi to hand over the

Companions of the Prophet !§■ to them
^f'j\ - ( J c - j aIIp aJJI {JJ^> - j£ \ i 2 l & / h
In mention of that which the Prophet ^ wrote to al-Najashi

inviting him to Islam, and o f his conversion
£ x 0
(_s? (*<?*!? ^
ji i q - <dlp <dJl -Vh-4-41'
In mention of the coming of the Abyssinians to the Messen

ger of Allah <i||- and their war game in the masjid whilst the
Prophet !§■ watched
<UJU la ilji O^jJl «.L>- U ^
vv 77
In mention of words in the Qur’an which conform with the
Abyssinian language
t ^ °
A^----------------------------------------------- J J --------------‘— 81
In mention o f what the Messenger o f Allah |§> heard of the
Abyssinian language and how he was impressed
,*• 0 0
nli'ifli Jl ^ 2 ^ ' 5"5 J
Ar v J J ____ r ^ 83
In mention o f the Abyssinians being singled out for the call
to the prayer
A® — 1 --------------------- " 85
Those of whom it has been said that they were Prophets from
amongst black people
i l j l i j\ S J
■---- --------------- 1 - 109
In mention of the major kings o f the Habash
& ' o(
■-» 'rS>\ $ 5 J
^T\ ' ____ _ _____ - 129
In mention of the esteemed blacks amongst the Companions
of
oLulsx-vaJi •-* S ’5 j
“ - 159
In mention of the noble black women from the female Com
panions
o
iw J______ i - 165
In mention of the illustrious scholars from amongst the black
people
0^3 l5?
m 179
In mention of their poets and those amongst them who recit
ed some poetry to express a meaning
o 'S j^ Jl «.l4ai j * iAâ £ i ^

y «r 203
In mention of a group of discerning, intelligent and generous
black men and women
iLaji'j ( 4 ^
217
In mention of the worshippers and ascetics amongst the black
people
c o x
£ 1 »—5 1 I—^1^1 1 ^ 1.-1—
X— 3 ^3
Yo<\ 259
In mention of the worshippers from amongst the women of
the black people
o o
0^ " c / i c/2^ ' c 4 7^ 0 ^ O'* 7 ^ l_S?
^ o b ^3
Yvr 273
In mention of those who preferred black bondmaidens to
white ones, those who loved them, and those who died due
to their love
q i e
' jZo^3 t t— 4 l-«— 1 £ bj 1 ^5”5 . <-3
Y^r 293
In mention of the sons of HabashI women from Quraysh
bL/3)j Jip l^ ^3
Y 5V 297
In exhortation and counsel
J
ITil 4-3
303
Words of remembrance and glorification of Allah
Supplications
Translator’s Note
Before you is a classical work from the twelfth century which sets out to dis
play the equality o f races within Islam. The aim o f translating and publish
ing this book is to display the falsity o f certain claims against Islam which
have resurfaced recently, and which have been amplified due to social media.
A bout the author Ibn al-jawzl [extracts from Siyar A'lam al-Nubala' by
al-Dhahabl]:
He is the shaykb, the imam, the ‘a llam ab, the bafiz, the mufassir, sbaykb
al-Islam, the pride o f Baghdad: Jam al al-Dln Abu al-Faraj ‘Abd al-Rahman
ibn ‘All ibn Muhammad ibn ‘All ibn ‘Ubaydullah ibn ‘Abdullah ibn Ham-
madl ibn Ahmad ibn M uhammad ibn Ja'far ibn ‘Abdullah ibn al-Qasim ibn
al-Nadr ibn al-Qasim ibn Muhammad ibn ‘Abdullah ibn al-Faqlh ‘Abd al-
Rahman ibn al-Faqlh al-Qasim ibn Muhammad ibn Khalifat Rasulullah ^
Abl Bakr al-Siddlq, al-Qurashl, al-Tayml, al-Bakrl, al-Baghdadl, al-Hanbali,
the illustrious preacher and prolific author.
He was born during the year 510 or 509 [Hijri] (corresponding to 1116 or
1115), and he first took knowledge during the year 516.
He learned the knowledge o f hadlth mainly from Ibn Nasir, the knowledge
o f Q uran and literature from the son o f al-Khayyat and Ibn al-Jawallql, and
the knowledge o f fiq b from many scholars.
1 Volume 21, pp. 365-38 4 .

TanwTni i-G h a b a sh ifi Fadli 's-Sudani wa ‘l-Habashi
He was the master o f preaching and had the throne in exhortations; he

would utter eloquent words and astonishing prose naturally, he would elab
orate and flabbergast the minds. There was no one like him that preceded
him in such skills nor will there be one comparable after him. He was the
carrier o f the flag o f exhortation, the master o f its sciences, and he had a
pleasant look, good voice with a strong influence upon people. His charac
ter was good amongst the people, and he was an ocean in tafsir, a scholar in
siyar and history. He was known for his knowledge in hadlth and its scienc
es, and as afa q ih with excellent knowledge in matters o f consensus and dif
ference o f opinion. He made good contributions in the field o f medicine,
and he was highly intellectual, with an excellent memory and propensity for
prompt recallment.
His father died when he was three years old and his paternal aunt raised him.
His relatives were in the business o f copper; thus, it could be possible that he
was referred to as ‘Abd al-Rahman ibn A ll al-Saffar (i.e. in reference to the
colour o f copper). After he grew up, his aunt sent him to Ibn Nasir from
whom he heard hadlth. When he was a teenager, he admired preaching, so
he delivered sermons whilst he was still a young boy and he became highly
esteemed and an example for others preachers to follow until he became
famous.
He authored many books in different fields, such as al-M ughni in tafsir,

which he later abridged into four volumes and titled Z ad al-M asir, he also
authored Tadhkirat al-Arib, al-Wujuh wa al-N aza’ir, Funun al-Afnan,
Ja m i‘al-M asanid, al-H ada’iq, and many others.
He was famous and well known; renowned scholars, kings, rulers, and some
o f the Caliphs would attend his lectures, and people would come in their
thousands to hear them.
His grandson, Abu al-Muzaffar said, “I heard my grandfather say on the

minbar, ‘I wrote with my hands two thousand books, and one hundred
thousand people repented upon my hands, and twenty thousand embraced
Islam upon them .’ He would complete the Q u ran once each week.”
He also said, “He was ascetic in his life; sufficing with the bare minimum;
14
Illuminating the Darkness: The Virtues o f Blacks and Abvssinians
and it was said about him that he never made a joke with anyone or played
with a young boy, or ate from a source that he was not certain o f it being
lawful.”
Abu ‘Abdullah ibn al-Dubaythl said in his Tdrikh, “O ur sbaykh Jam al al-
Dln authored many works within the branches o f the Islamic sciences, such
as tafsir,fiqh, hadith, history and other than them. He had prowess in the
knowledge o f hadith and its sciences, differentiating the authentic from the
weak. He was the best o f people in speech and eloquence. He learned fiq h
from al-Dlnawarl and preaching from A bl Qasim al-‘AlawI. He was blessed
in his life and knowledge.”
Al-Muwaffaq ‘Abd al-Latlf said, “Ibn al-jawzl was handsome, pleasant-na-

tured, with a melodious voice and he was good company. A hundred thou
sand would attend his assemblies, and [sometimes] more than that. He
would not waste anything from his time, writing four booklets a day. He
had a share in every branch o f knowledge, however in tafsir he was from
the most remarkable, in hadith he was a hafiz, and his grasp o f history was
vast. He was competent in fiq h , and he had an amazing gift for preaching.
In medicine he had a book named al-Luqat.”
He also said, “He had a lot o f mistakes within his works, for he would finish
his books and not review them (as he authored a vast number o f works).”
Al-Dhahabl commented upon this, “This is the case, and his mistakes are
due to leaving o ff revision and taking from manuscripts [with errors in
them,] for he authored such an amount that doing such revision would
have required more than a second life.”
He fell ill for five days and subsequently passed away. This occurred between
the two night prayers (i.e. maghrib and Hsha) on the thirteenth o f Ramadan
during the year 597 (1200), which was a Friday night. [End]
This book falls under the fa d a ’i l (virtues) genre o f literature, wherein the
author provides narrations he possesses regarding the virtues o f a certain
subject. It is important to note that not everything in the book is authen
tic, neither is it the case that the author necessarily views everything to be
authentic, and we may not agree with everything herein. However, we have
15
TanwTru ‘l-Ghabashi j i Fadli ‘s-Sudani wa 'l-Habashi
translated his work as it is, and the author has provided the chain o f trans
mission for every narration (through which their authenticity can be ascer
tained).
N ote: The book has been translated completely unabridged except for one
poem on page 285, which was difficult to render into English. The remain
der o f the narration wherein it is cited has been translated, and the Arabic
text o f the poem has been retained. The footnotes are mainly based upon
the edition o f the Arabic text edited by Marzuq ‘All Ibrahim. Any additions
to the footnotes by the translator have been marked with [T ], and additions
o f the editor have been marked with [E],
16
Illuminating the Darkness: The Virtues o f Blacks and Abyssinians
17
In the name o f Allah, the M ost Merciful, the M ost Beneficient, my Lord, I
seek your assistance.
Cf- cf. J6
:aJJl <cL?-j lSjjz -xJl qi
The shaykh, the imam, the ‘d lim, the haftz, Jam al al-Dln Abu al-Faraj ‘Abd
al-Rahman ibn ‘All ibn Muhammad al-jawzl M>said:
^ i j [ ^ J \ Jlaî Â i N ejaj
o ' ' %0 ' / -0 *
ijr ^ ' (V -^ j d ll* ^ O jli ^ J>\
s 0 O ^ o
:c ? ^ Lr4 ^ r S i j 0 ' > ^ ' cS:? j j ' Cr* ScJU-5'
J% J j i l j Ji' CjlL iP v_—5Us> y\ ji& i COjJi t jb c f f
• 0 ^ ^s? > (£ ‘ uT^J cr^- o ' ^ ' J

Praise be to Allah W ho has favoured man over the rest o f creation, and
among them He has favoured the people o f piety and faith. He then made
the heart the point o f His concern and not the physical figure. He looks to
the serenity o f the inner (i.e. sincerity), and not to the purity o f one’s colour.
He brought about differences amongst the human race; amongst them are
those who are like angels and those who are like devils. He brings forth the
living from the dead, and thus [Ibrahim,] al-Khalil emerged from Azar, the
disbeliever. Likewise, He brings forth the dead from the living, thus Kanan
emerged from Nuh. In accordance with the decree o f Allah, Abu Talib dis
believed and ‘Uthm an accepted Islam, and Abu Lahab went astray and Bilal
TanwTru ‘l-Chabashi f i Fadli ‘s-Sudani wa 'l-Habashi
was the one authorised to perform the call to prayer. He causes some to per
ish and others to remain. He makes some to be content and others wretch
ed. Every day He has a matter to bring forth.
o f ^ f t o %
il - a.C^-1
^ ^ ^ ^ 0 ^ ^ ^ i
a]j ^j ijH y ^^P
tAilplj jl i l l }jA>\
^ 0 ^ - LS?
»* ° x 0
i_dJa^Jl “^P 4^P fL»d<dl
<JJl 0 ^ y'J A?- 0 ^ 4 ' Jl J-» li
^ I jjJ li »L* J j j J l £jj cÛyll ijj- il c^dJl
‘ O ^ j j £>j qr4 cr~ ^ 4 a l' f 1^ L5? 0 ^ 4 ^4'

* i ^ |^° °
calja>-l *cC*^j aLii 4JJI i^lîP <^->V <Ca1x*>
(*-*^ 4 4 cj'-i J i ” frlpO 4 ,f l ^ t 5/>-S/l jl l l l 0 ] j
.jL J - N l
I praise Him frequently like the leaves and twigs, for He protects and safe
guards us. I affirm His oneness, and this is an affirmation emanating from
clear proof. I send saldh upon His messenger Muhammad, the most noble
o f creation to be found or exist, and upon his companion A bi Bakr al-Sid-
dlq who alone supported him in the cave and aided him. I also send it upon
‘Umar al-Faruq who was firm in the religion and did not compromise in it,
and upon ‘Uthman ibn ‘Affan, the pious and the pure. I send it upon ‘All
ibn A bi Talib, the foremost o f the scholars and the leader o f the brave, and
upon his uncle al-‘Abbas ibn ‘Abd al-Muttalib, who was used as a means
to Allah for rain, and upon this intercession rain started to fall heavily, the
grandfather o f our Caliph, al-Mustadi’ Bi A m rillah-the Commander o f the
Faithful whose rulership enlightened the time and drank from the fountain
o f justice and virtue; life under his authority was a garden and the scent o f
20
his name among the pious smells better than basil and aroma; their hearts
attached to him, and such love is a sign o f Allah’s love to him; Allah linked
the pleasures o f this life to the pleasures o f his hereafter, but the hereafter is
truly the real life; during his time, the prayers o f the people were answered
and they tasted from the plate o f his kindness.
M S' * '' c
... * \ ju
✓ 0 0
. ijlxu*,.*-!' aJJIj tbU
To proceed: I bore witness to a group o f eminent Habash (Abyssinian) who

were disheartened due to the darkness o f their skin colour. I thus clarified
to them that the matter upon which consideration is placed is good deeds
rather than one’s appearance, and I wrote this book for them to mention
the virtue o f many from amongst the Abyssinian and black people. I have
divided it into twenty-eight chapters, and with Allah aid is sought.
21
Ji*l h MI
Chapter One2
4 JJ
In mention of the origin o f black people
•3^ bl: JlS -Upq i X L > l a [ ^]

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((.{.1.2^—Jl SUls^Jl #UA
Sa'Td ibn al-Musayyib reported on the authority o f Abu Hurayrah that the
Prophet sg| said, “N uh bore three sons: Sam, Ham and Yafith. As for Sam,
he is the father o f the Arabs, the Persians and the Byzantines. As for Yafith,
he is the father o f Yajuj and Majuj. As for Ham, he is the father o f the black
skinned people.”3
2 [T ] There is a section before this wherein the author lists the chapters o f the book.
This has been omitted as they are listed in the contents page.
3 A similar report was reported by al-Bazzar in his M usnad, Ibn Abl Hatim and Ibn
Mardawlh in al-Tafsir, and al-Khatlb al-Baghdadi in Thani al-Talkbis. It was also
mentioned by al-Suyuti in al-Azhdr a l-‘Urush. [T ] Ibn Hajar stated in Fath al-B ari
that it was reported by Ibn Abl Hatim on the authority o f Abu Hurayrah as marfu,
however there is weakness in its isnad (1 6 /2 2 2 ).
TanwTru 'l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
- jJL -j Alii- aJJI JLs? - ^p\ js - j J I (J jjj [\ ]

£ ^ # f ^ „
o j UJ f^"3 “ ■4/*^ _)3 L»U-j L*L» -4 ))) t j l i
• « c £ “ y>
Al-Hasan al-Basrl reported upon the authority o f Samrah that the Prophet
sH said, “The sons o f Nuh were Sam, Ham and Yafith. Sam is the father
o f the Arabs, Ham is the father o f the Zanj and Yafith is the father o f the
Byzantines.”4
y\ : V -4 Cf- 34)
.*)£j| ‘£ * ^ 3 4 '3 -4 3 '

Wahb ibn M unabbih said, “Sam is the father o f the Arabs, the Persians, and
Byzantines. Ham is the father o f black people, Yafith is the father o f the
Turks and the father o f Gog and Magog— who are related to the Turks.
-4)3 ‘ olx? c f y j u “j *3 H -4) : C4^' cJ-U aUi 3 ^
C . - ( _ 4 ^ 1 ) d-LL* taJjLojJl (Jjl

"t e 0 , x »
-4) Cr*3 ‘ s^ 3 ' dr* (* ^ '4 j ‘
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, • < ^j
<— (_$j>y* 3yi (»_—5il U j .
•^ ^ 1 (*-33 ‘ *^4 * ^ *3 [ ^31*5] 311 j ^-^'3

The author ^ said: The sons o f Ham are: Kush, Nlras, Maw'agh and Bu-
wan. Kush bore a son named Nam rud— the first o f the Namaridah [kings],
who ruled three hundred years after the flood. It was during his time that
the earth was divided up, and so subsequently the people began to separate
4 This was mentioned by al-Suyutl in A zhdr a l-‘Urusb (3 /a ) and he stated after it, “It
was reported by al-Tirmidhl— who graded it as hasan, and Ibn Jarir, Ibn al-Mundhir,
Ibn Abl Hatim and Ibn Mardawlh in their tafsirs, and al-Hakim in al-M ustadrak —
who graded it as sahib."
24
and form into different tribes. T h e Namrud whom encountered Ibrahim

was from amongst his sons. Those whom descended from Niras were the
Turks and the Khazr. Those whom descended from Maw'agh were Gog and
Magog. Those whom descended from Buwan were al-Saqalibah, the N u
bians, the Abyssinians, the people o f Hind and Sind. And when the earth
had been divided by the descendants o f Nuh, H am ’s children settled in the
direction o f the south and westerly winds, thus Allah put into their com
plexion darkness and a little whiteness, and they occupied the majority o f
the earth.
25
tH U JI - u i
Chapter Two
The cause o f their darkness in colour
^ 4* ^ j> U : [4 JI <u^ j] U ?M \ 3 ^
dDy* Jju Al Â 3Jl aIIp j l f o jj Ai bl Nj CysUi> v_^4~'1

f ^ ‘ i
^L- J> i (* - ^ (*—** <j5^' 3 ^ 3
x " <* o * y
c-j1 5 3 cllv iilj tSj’y* ki-~*b y j J^ jJ io N l 3^3
( ^ o 0
\ZjjJci (£y>y* y> Jy>3 iSyLiJlj SôxJl
The author said: The apparent, in terms o f their skin colour is that there
is no obvious cause for it being so, except that which we have reported in
regards to the descendants o f Nuh dividing [and spreading] amongst
the earth after his death. The person who divided the earth amongst them
was Qalagh ibn A bir. The descendants o f Sam settled in the centre o f the
earth, and so they possessed darkness and whiteness. The descendants o f
Yafith settled in the direction o f the north and the easterly winds, and so
they possessed redness and fairness. The descendants o f Ham settled in the
direction o f the south and westerly winds and so there was an alteration in
their colour.
* •*' ^ i c
■—yi 1^, 1 ? 4jj ^p o, . a. i . 1 \S~y ^1 iSfji ^ Gli
•£ t - V 2 J
As for that which has been narrated in relation to N uh that his ‘awrah (pri-
TcmwTru 'l-Ghabashi f i Fadli ‘s-Sudani wa ‘I-Habashi
vate parts) showed and he did not cover it and so he became black, this is
something not established and evidently not sahih (authentic).
28
£ J U I O♦ J♦I
Chapter Three
Z ? cji ^ jp h ^
In mention o f ‘Isa ibn Maryam bringing Ham ibn Nuh back to life
Jli -U J-I j j j Aa->- bLjl J1 1 ju J-1 ^ duP j i JcL>3 tiU [ f ]
U } 3b ^ p Ji u^ y. b 3 b a l A i J , C^ J J \ j S bl
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j j l jP Jc . J>\ J>jyF\ 3 u S -^ J t3 ' bl 315 ks- J>
:Jb
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f"’ i £ f t^ *bl O-ib jj Û- U : 3 ^ fLSi
:3 b Id i U : 3 b Aiw>Jj <u«lj 3-^ ^ ] c ijlijl
3 [ i»_jL»^>iJJ ] 3 ? - j jp aISI y * ^1 ijL.ijjeii [ 3 j^ l ] f-lp-bl p j u r f

oI ''•|x / oi . f x j ^x x
c . aa ±aj ? ‘s ^
0 x J ^ x
a^S'-" ^yp' o -jA i I* <u~» i_iV l Ajbjl jjc« : 3 b . [ c —«] (*^
Ibn Shihab reported that it was requested from ‘Isa ibn Maryam that he
bring Ham ibn N uh back to life. ‘Isa replied, “Show me his grave,” and so
they showed him. He stated, “O Ham ibn N uh, come back to life by the
permission o f Allah H ,” however he did not come out. He stated this again
and Ham came forth, and his hair and beard were white. ‘Isa asked, “W hat
Tanwiru ‘l-Ghabashi ft Fadli 's-Sudani wa ‘l-Habashi
is this whiteness?” He replied, “I heard the first call and thought that it was
[the call] from Allah H for the reckoning, and so my hair turned white from
fright. Then I heard the second call and knew that it was from the dunya
(worldly existence), and so I exited.” He asked, “How long since you [tast
ed] death?” He replied, “For four thousand years the agony o f death has not
left me.”5
qi it* j >-T (jjyb Cr* ^ -'•*5 IaSna : 3 ^
The author stated: This is how it is narrated in this report, however it has also
been reported to us through a different route on the authority o f M u‘awi-
yah ibn Qurrah that the one whom is a brought back to life was Sam ibn
Nuh. And Allah knows best.
5 Reported by Ibn Abi al-Dunya in M an ‘A sha ba'da al-M aw t (7 5 -7 6 ), and it was

mentioned by al-Suyutl in al-D urr al-M anthur (2 /2 1 6 ). The narrator in its isnad
(chain o f narration) named Ibn Lahiyah is considered to be d a ‘/‘/'(weak).
30
S rfljjl - I d )
Chapter Four
u>jV»O ' 0 ^ ^ J
In mention of the kingdoms of black people and their vastness
Jt] ^ y JlJ-1 & y\ o 3u jljiJl ^ J-P \ j^ \ [t]
JL o xi l3 3 6 li 315 3 1' -4-P y -Lk>-1 Lil 3^5 [ c - jl i

f 0 ^ J
^ £ 3i» J j ' j d^ L5^ti 4 4 ^ 4 1^ 3l5 4 jjj ^ ^
AdldJj di'^y^-dJ UJI j-i-P bjli j >—4!' 3 6 3 *4 >y

y*J^^ •
•'-r3*4 [ ^ 3 / ] v_a1'3 t 1—* ^ 1 ^ 3 f y 4 [ i—* 4 3

Al-Asma‘I reported upon the authority o f al-Namr ibn Hilal that he said,
“The earth consists o f twenty-four thousand farsakhs. From these, twelve
thousand belong to the blacks, eight thousand to the Romans, three thou
sand to the Persians, and one thousand to the Arabs.”
ja ÔjyiO\ jl U*L y^ r y y\ 315
LjjJl (►Jjlj l J L .1 A
i-* ASAjt j £y jy it Jl y * a ^ y (. ^ yxJ A
.:.\ ida■
-» tS/ 3
y , l3. ^jip lJ^

P-o
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j-./all ^Jll. <
L)-b
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o U y y tJ' a J d ) 4 4 dr*3' ^ s -{4 ' ® k4 4 ) 4 4 ' 4 *4 ;
4*4 4 4 L jj CjAPy 4 0 y y i > y t d jl^ J t jl i i i i il - G

^ 0 x f
a>1«-4 aajA5 a Jj (.^ J j îaiy A-id>Jl ^

Tanwiru 'l-Ghabashi f i Fadli ‘s-Sudani wa 'l-Habashi
,^>jiu jl Jû_ ^J\ o' y.jj ' ^ <-Fys>r

Abu al-Husayn Ahmad ibn Ja'far al-Munadl said, “It reached us that the
sea known as Buntas behind Constantinople flows from the Caspian Sea
and that the width o f its mouth is six miles. The first province o f the world
commences from the East, stretching from the remotest parts o f C hina to
its southern border wherein the city o f its emperor is located. Then it passes
through the South o f Hind and the land o f al-Sind, then it goes through the
Arabian Peninsula and the land o f Yemen wherein there are the famous cit
ies such Azfar, ‘Oman, Hadramawt, ‘Aden, San‘a , Tabala, and Jurash. Then
the province passes over the Red Sea and extends into Abyssinia and it pass
es through the Nile o f Egypt. W ithin it is the city o f the Abyssinian king
named Jarm a, and also the Nubian city o f Danqalah. Then the province
traverses the Maghrib to the south o f the land o f the Berbers, and it ends at
the Western Sea.”
• UJi dJ* dJ*

Al-A‘mash reported upon the authority o f M ujahid that he said, “A quarter
o f those who do not wear clothing from amongst the blacks are like the rest
o f the people (i.e. in num ber).”
32
m Lj i
Chapter Five
O lS ^ JI J c ^ > l ^Ti J
In mention of the virtues ingrained in black people
iji\j.!l 4Jub>Jl t Apb>«_jJldJbiy Sjpj *j>* •^4-*'*

O * X * 0 0
aJ^ - x j «L>y il jj
.ÂSol ajjI p j
From them: Strength in body and heart— o f which bravery bears fruit.
There is mention o f the Abyssinians’ abundant generosity, good manners,
rareness in offense, baring o f teeth in smiles, excellent eloquence, ease in ex
pression, and charm in speech.
c —;l3 y ^ p y>\ bUI 3 b dS- j ^p jy IjLil [ "\]
j j i3 3 b Q i. ^ b L J i i3 3 b ^ p y \ bui 3b
3b cf- 3b 3b b3 3 b ^Sj^\
jfA 1b :J \J i ^bL-Jl ^ p Q> s--yi

4{.L~a U1 jj '—b \ J i
cAjd*h_j o lji axL»_J1j aLU-«JI ^lyL/zJly

0 0
, j^s\kS\
Ishaq ibn Ibrahim ibn Musill said that Shablb ibn Shaybah stated that
Khalid ibn Safwan entered upon A bl al-‘Abbas al-Saffah and said, “O C om
mander o f the Faithful, you have prohibited yourself from finding pleasure
Tanwiru ‘l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
in female slaves. Some are dark-lipped and dark-skinned and some are yel
low with large buttocks, and those born in Madinah, Ta’if and Yamamah are
sweet talkers and quick witted.
34
ijjjL d l h M I
Chapter Six
O L d lj O U ,y» J j l b i l j —O I"../**- J5 u i
Virtues specific to things o f black colour amongst animals, plants and

stones
Section
From animals:
" ' ' * r i ° 0

o*>b‘3 o l i i ifSy>r\ [ q *] Mj
C° o *
Jis- J j j lii>3 j j -t-afT o Ia Jo JIj c o b ji s j
t c 0 ^0 x i ^ ^
.e.jîsJl taj^; ^ybxJl
Blackness o f the eyes: The eye is constructed o f ten parts o f which there are
seven layers and three are wet, and its layers are reminiscent o f the peeling o f
an onion. From them the place o f the vision is black (i.e. the pupil), which
displays the prestige o f the colour as it has been selected for this prestigious
organ. Furthermore, the eyelashes were made black so as to absorb light.
0 0 £ £ x
Jiydl aI s L-^ j J jJ l ^1 ^ 3 dBi ^ 3
AylyLvih aJ L JI
Tanwlru l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
s- * 0 x
LgJ i— Jlj ^gJl
j l SsJIj _____________ __{.LiâP-'yi ^gJl {.Idjdl ^g'>—j j

, S 04 • , i
{.lijdj £gA 1—jgjijl IAa t^gjL* Aj Lftfldp {.Lskpjl ^ '•'»«' ^gA
,, 0 0 0 ' '
^Js- J-U l-U j

From these things is the liver: W hich metabolises food and directs it to the
body through the hollow vein which grows in a crooked manner. It directs
the liquid to the kidneys and the foam o f bile to the gallbladder, and the
black deposit is directed to the spleen. The liver has a vein within which
food enters that is named as al-bdb (the door) and another vein which car
ries food from it to the other organs that is named as al-ajw af{ the hollow).
The liver provides the organs with the substance with which their health is
sustained and they are quenched. Bearing in mind this prestige, it is black,
and this displays the noble nature o f this colour, for it was selected as the
colour for this prestigious organ.
0 . * % 0 '
Js * A
jiiu
JlS
”'da—'j |^gi ^ k
* diJ-i (j-*J
• c /t y ' ly ^
From them is the heart: It is the most prestigious part o f the body and the
black part found within its middle— which is like a blood clot— is the simil
itude in importance to the brain within the head.
L
il 3^ ^ £■ Ijl 3li 4JJI As.A [v]
s' S '\ ^ ^ ✓j ✓ C ^x
^ ^ jl i 4JJI wLp Uj jU ^jUli
- dJl JjJsj t3 j^ i \[}Xi Id 315
C—?t-LvS> 1j) A*s,au> -XA^dl ^gi j ) ) ) : iJ j J j - ^ Lg^"
. . ((^__JLa3\ ^gAy ‘ill c dS” JL d iJl J O - U - i l i l j cdS”
Al-N u‘man ibn Bashir reported, “I heard the Messenger o f Allah sf) state,
“In the body there is a morsel o f flesh: I f it is sound, the entire body shall be
36
sound, and if it is corrupt then the entire body shall be corrupt. This is non
other than the heart.” This has been reported by al-Bukharl and Muslim.
3 lj jU t .y ' ^ 1 1 0^" '5 ' ajU : y L i J l d d -i y j
From them is the hair: I f it is dark, it denotes human beauty, and when it
becomes white, this beauty abates.
t_£-tdg_d' y. y. Lil 3 u y y [a ]
4JJI dxyS- Id 315 y Ijl 315 y y Ui 3 ^
id 3 15 yjj* y y p id 3 ^ j j i id 3 ^ y
' :3 ^ y jy * cf d d fj jd d 3^ a * '3 cf y~~J

>'
:3 ^ 5 <u!jli jvJ <u5 jljb <udl5 - jddyj d ip <dJl _ dd' 3 ^ j
.( ( ^ J 4 i i) >
Abu Nahlk al-Azdl reported that ‘Am r ibn Akhtab stated, “The Messenger
o f Allah 0 sought water, so I brought for him a vessel within which was a
hair, and I took it out and gave it to him. He said, ‘O Allah beautify it.’”6
.(.1*0.J 5 <Lv' j y L*J [ AJUx yjt^»J j ] 0 %’ -b»j Ailljj * d b j 315
Abu Nahlk stated, “I came across [Am r] when he was ninety-three years
old,’ and there was no hint o f whiteness upon his head or beard.”
aJ Ip 3 [ - jjd -j d ip £dl -] aJJI 3 jd -3 o ' s 3 b 5 J y I d } j ^53 I a I
of°' ^ 3 ^ od°' 3 *3 l 5*0=* - ( ( v H j ls? ^ i*4^ ')) ; 3 ^

£ - 0 x
t ' - " -' b®^} . Q jd tS - ^
6 Al-Hafiz Ibn Hajar said in al-Isabah (4 /7 8 ), “This was reported by al-Tirmidhl in

al-Sunan and al-S h am ail , and Ibn Hibban and al-Hakim— who both graded it as
sahih, and it was also reported by M uslim .”
7 In al-Isabah it states “ninety-four”. In al-M usnad (2 2 9 3 2 ) it also states that he was
ninety-four: (41 "4; 3.r*—
"1 0 (j~d y j)'
37
Tanwiru l-G habashifi Fadli 's-Sudani wa 'l-Habashi
We have reported upon the authority o f Abu Qatadah that the Messenger
o f Allah sH supplicated for him, “O Allah, bless him in his hair and body.”8
He died when he was seventy9 but it was as if he was fifteen years o f age. The
Arabs still weep over the departure o f youth and the arrival o f white hair.
cj- 3^
v__ r;,— ^ jjj

^0 0 i s
1^ ^ 1 lj \S., **-‘ ^ L>
‘Am r ibn al-Walld said:
Youth packed and left, once it saw the light o f my grey hair.
I wish I could replace that which has arrived, with w hat has gone
away.
M ay the age o f youth never cease, for it is the age o f strength and
wonders.
Youth was my beloved one, so how can I com e closer to my beloved?”
3^j
o
. f
UkJ Yji dr4 ^ ^
U JJii ^ jlS f di
150a Q J\ V iSvT- 4j 1j i—jld ijl
Da'bal said:
8 Al-Hafiz stated in al-Isdbah (4 /1 2 8 ), “This was reported by al-Waqidl from the route
o f Yahya ibn ‘Abdullah from the route o f Abi Qatadah.”
9 It has been said that his age was seventy-two. His biography is in al-Isabah (4 /1 5 8 -
159).
38
O Salma, do n o t be surprised from a m an, w ho cried on ce grey hair

landed on his head,
H e used to laugh when he was young, b u t on ce the youth had gone
he rarely laughed,
W here is youthfulness and in w hich direction it w ent, and where to
find it, nay it is gone and never to com e back.
y\ 3 l i j
^ < J 5
J-U N
0 ^ --
^jjdl 'ill
Abu Tammam said:
Blam e n o t w ho cries over his lost youthfulness except if he does n ot

cry blood over it,
We never appreciate it well enough until after we grow old and age
with grey hair,
It is like the sun; its m erit does n o t manifest until after darkness cov
ers the earth,
M any things we take for granted, and only becom e fond o f on ce they
no longer exist.
3^3
t_s? L Si'j' ^ 3 l S? *^3
A l-M utanabbl said:
Youth b rou ght forth energy into my soul, while old age showed me
such energy in others.
lil 315 ^ J_«j>-I lil 315 [ ^ •]
39
Tanwlru 'l-Ghabashi f i Fadli 's-Sudani wa ‘l-Habashi
36 c_ Jl6 Isjl sj I 3 6 j 3 bl 3 ^ i_j3
: ( H ^ ' O^' - L ^ 'j a J u j '
wLv^5 j AaJ J
' » t *
J Ob y J J J lv <_JJfsl c J J i i
Abu Talib al-Da‘bali said, ‘A ll ibn al-Jaham composed the following for us:
When she saw the grey hear invading my head, she rejected me in a
polite manner.
I keep asking for her love humbly, but my grey hair kept gesturing to
say not to accept me.”
p f b J i aIji .up J\ & 3 6 y\ b-U 3 6 j> j*\] i- U [ u ]
p\ J ^ \
L^yij'Sll o d ]i* ^ l*Jb ^bdl
Zahir reported that Abu Bakr al-Sanwabrl composed:
She showed me nothing but a grumpy and frowning face, which

prompted the tears in my eyes.
She saw me comb my ivory like hair with an ivory comb, but she still
liked ebony like hair (i.e. youth).
« »
(jA tJl3 (jia-Jl ^ 3 1^6*^ ijfty -13 "'
v .->e^J l dJJjJo J J j^ L i
A l-Radl composed:
The black hair attracts young women, but white hair entices the en-
40
Illuminating the Darkness: The Virtues o f Blacks and Ahvssinians
m ity o f fair w om en,

Enjoy their pam pering while you are young, for they will stop once
you are old.
; Ljad ajy
0 ✓ # 0 o 0 x
y\ N j >w— >*JJ U AjJUa^* <S->\j
^Jiaj j\ AjajU- j ~ *j fa * JS " Jp ^ J
And he also composed:
W h o to intercede for me with her when she finds old age is my sin,
and grey hair is a sin w hich may n o t be forgiven.
T h e whiteness o f my hair was enough to rem ove all traces o f love
from her heart,
Indeed, it is n ot always a pleasure to see brightness (i.e. white hair)
break the darkness (i.e. black hair).
' o' ' * ° " o °

ApLi* i—t j j j i l j-VjL <cLâi LjoIjj L«Jy
^ ^ ' 0*
jffjAA JS far*3* ° 'j
» i / x » c ^ „
d Jlij C -3 Jb\* cJ^ £fcjwSt\ c Jlij
* & %
l *"• d*bp Lj
Mihyar composed:
A fter we cam e close and stood together, I was ab ou t to leave,

She noticed a few grey hairs hiding in my head, so her face changed
in disapproval,
She exclaim ed, you are an old m an b u t I said, I am just middle aged,
41
Tanwiru 'l-G habashifi Fadli ‘s-Sudani wa T-Habashi
so she said, this is a w orrying sign and an alert,

N either my heart nor my eyes like to see you, how could a black hair
like its opposite!
/ , o
t
t 1 j IjSjJ b 3 4j
J J 7T..|^J ttJJU ^1 i._,.~jl jA J a
And he also composed:
I rem inded her o f o u r pledge b u t she said I forgot as being away

makes one forget.
A nd your hair seems to have changed, which replaced my affability
with aversion.
[I replied] it is just grey hair b u t do you n o t know th at dawn will
follow night.
jjjj >—3*^ o J l i f -iij [ :aJJl (_aJj^J1 3 ^ ]
. ^ 1 4j3' ^ '
The author said: Arabs at that time would prefer the lips o f women to be
nearly black, as it would make them desire to kiss them.
:i * y l j i J l i
J j iy>~ bg_euLi j> * L J

Dhu al-Rummah said:
A m ou th with lips that are black mixed with red, and a glowing o u ter to o th .
000
42
Section
^ s-bdd o ld h Jli]
The author stated: Amongst plants there are many such things but [we do
not wish] to lengthen their mention:
{.sS^yLJl jjbj \yfyjAf
tc--»Jah jA>j OÂi-dl ^(3433 3 3 ^ ti^-yUl o b jJs ^ l ^ j~d3.11

0 0
-d»j>s->y ajlioJl a lU jLidI JôdL ^JL-jy
0
. <Ub>0 I Aj^jdUl
From them is al-Shunlz: It hasbeen named as black seed. It resolves the cold
wind, prevents [thebuild up of] phlegm, clears thechest o f wet and sticky
substances, removes warts and vitiligo, exterminates worms and regulates
the menses, and is mixed with honey and hot water to treat bladder and
kidney stones. It dries up feverish phlegm and melancholy (black bile) and
removes vermin with its smoke.
U1 3 b j j i J ! ^
jj\ j j l Lil J l i -Up [ ^X ]
oJL! b 3 ^ aidis ^ bi 3 ^ 3^ ^3^ d^
" lS ^ ' d ^ S3 > l ^ C f d r ^ ' -M=- j l Cf 3 ^

.( ( f u i v) ds j r ^ tiii d s p i ^ o ]» :3 b - j& .j &
,/ali o\dyy>-\ .jjjd d l cO jd Jl 3b
A bl Salamah ibn A bd al-Rahman reported upon the authority o f Abu

Hurayrah that the Prophet $§• said, “There is healing within the black seed
for all diseases except al-sdm.” Al-Zuhrl stated, “Al-sdm refers to death, and
black seed refers to al-shuniz.” This was reported in the two Sahths [o f al-
Bukharl and Muslim.]
43
TanwTru 'l-Ghabashi f i Fadli ‘s-Sudani wa ‘l-Habashi
:iSiy¥l p : 141.3
From them is the fruit o f ardk:
aILp <dJl b£" : 3 l i j > \p t jf - <u-Lb j f t £ j*>jJl l £ ) j [ ' V]
.((<u-lo\ <cib ajp L i3 ^ b j'jg b l l ■ (♦^•by
Al-Zuhrl reported on the authority o f Jabir that he said, “We were with the
Messenger o f Allah ^ passing through al-Zahran, and we were picking the
kabdtb (the ripe fruits o f ardk). He sH said, ‘Take the blackest ones, for they
are the nicest. ” ’ 10
. b^r *p ) wCw*1 0 jy c 1 1 ‘‘r* j*./ali 1 . . 13 b
Al-Asma‘i said, “The ripe fruits from the are called al-kabdth and the
blackest o f them are the most ripe.”
ajb a^ * ^ b ^ « Jl y-^y * 3 "^ *'^ '
* ;
f b j l ) 4 .Jjl—Jly
From them is the savin: This refers to the fruit o f the mountain juniper
plant, o f which the best ones are the black. It is beneficial for septic injuries,
blocked fallopian tubes and for swelling o f the nerves.
caA x^ Jl ^
ja ( .J L i e jj tf b y b U l 3-$-'*'i “'■’ b I 1 ^ Ju U ^ l : lgj**y
From them is the black ihlilaj:n This relieves blackheads and dries the
phlegm within the stomach and it is beneficial for leprosy.
( . c t Q
. SjlysxJly lily** a -L il o.iy>-l •ly,U * jJ J I l^Jby
10 Reported by Imam Ahmad in al-M usnad (3 /3 2 6 ). It is also found in Sahib al-

Bukhari and S ahib M uslim.
11 A tree which grows in Hind, Kabul and China.
44
From them is the plantago seed: The best type is the black one, and it abates
anxiety and high temperature.
o 0 0 — o
SjLiddlj Q s lljl C--SA; '•y y j jl :
jA £• yAj? O jj ^ J r ^ '■>]
From them is ebony: It dissipates bladder stones and reduces the white cov
ering which occurs in the eye and cataracts when a small quantity o f it is
crushed with a small am ount o f sugar and applied to the eye repeatedly, and
its colour is pleasant.
ooo
^ a*
Section
From stones: The black stone [o f the Ka'bah],
Id 3 6 yl\ Qj [ 4_U\ y\ Ijy>-\ [ ^ 1 ]
[Uj-t?- 3 6 k3 3 6 i 3**^^ *w>-i ^1] id 3 6 jji
3 ^ -j 3 6 :3 6 ^ 1 ^ sSl6 ji' 65 3 6 ^ -ikd
. ( ( a3>J1 ^ 1 a3 p <dJI ■ 5^
Qatadah reported on the authority o f Anas that the Messenger o f Allah ^

said, “The black stone is from the stones o f Paradise.”12
12 Reported by al-Fakihl in A kbbar M a k k a h ( 1 /8 4 ) and al-Bazzar in K a s b f al-Astar

(2/23). Al-Haytham ! mentioned it in al-M ajm a ‘( 3 /2 4 3 ) and said, “It was reported by
al-Bazzar and al-Tabarani in al-Awsat, and there is a narrator in its isnad named ‘U m ar
ibn Ibrahim al-‘Abdl. He was adjudged to be tkiqak (trustworthy) by Ibn M ain and
others, though he has some weakness.”
45
Tanwiru 'l-Ghabashi f i Fadli 's-Siidani wa 'l-Habashi
j j \ Lil 3 ^ CA ^ jlr^ l jy/2-A j j \ Ijy>-\ [\o]
y jjJ~ 3U Oy-kb>- y JhbsJd bi 3 ^ bj 3 ^ )_^2l>t_*Jl yi>U?

/y ^ ^ ^ ✓ y s' 0 Q
:j \ i ^ ft s - y \ J F A ^ X P ^ jb l ^ j*5b>J' Uj j\ i ydj>}\ y S - j j yadA -
— ÎIp 3Jl lS "^ ~ 3 ^ J ‘'-^rf -3-U (3 (j'*** iaJJI Jr^'->'3 ) )

0 „
. ((aJjA jy <djl J jii
‘Ikrimah reported on the authority o f Ibn ‘Abbas that he said, “The black
stone is the right hand o f Allah. He who has not given the pledge o f alle
giance to the Messenger o f Allah f § [directly], if he has touched this stone
then he has given this pledge to Allah and His Messenger.”13
£ j 0 0' %° * & ^ y c
~LaSâ y\ y ^ y ] -UPy y <dJl -U?P y ^y^^ [ ^1 ]
0 **
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° 0 *' °
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Sa‘ld ibn Jubayr reported upon the authority o f Ibn ‘Abbas, “The Messen
ger o f Allah sH said, ‘This stone will resurrect during the Day o f Judgement,
upon it will be two eyes with which it will see, and a tongue with which it
will utter and testify in favour o f those who touched it with sincerity.’”14
13 This was reported by al-Tabaranl in al-M u jam and Ibn Abl al-Fawaris in Tdsi‘ al-
Talkhisat. It is d a '(/(w eak). [T] Ibn al-jawzl said in a l-‘Ila l al-M utandhiyyah (5 7 5 /2 ),
“This hadith is not sahib."
14 Reported by Imam Ahmad in al-M usnad (1 /2 9 1 , 3 0 7 and 37 1 ), al-Azraql in
A khbdr Adakkah (1 /3 2 4 ) in a m aw qu f form, Ibn Hibban in his Sahih (6 /1 0 ), and al-
Hakim in al-M ustadrak (1 /4 5 7 ), who said, “This hadith is sahih and they (al-Bukhari
and Muslim) did not report it.”
46
(_
£dJl [ ;c li :<
dJl 4^>-j] t_
a:.J «
.JI Jli
- o t j,
jjy* AjJl -b-tixJl i 3*J &./*ys>-i~\\ “C jj
The author M said: The stone named maghnatis (magnet) is a black stone
which has a unique and marvellous characteristic in that it pulls iron to
wards it w ithout touching it.
£ o o ^ ^ £ o
Igj ^4Ju> . <ui?lj j gj3^3 <cdp dT*^

0 x ^ 0 s 0 0 t '
* *■ °
And the stone which— through rubbing against it— reveals the inner secret
o f gold, and the stones which kindle fire are mainly o f the Abyssinian col
our. From the stones o f which their benefits are widespread are the kohl
stones named al-ithm id, and they are extremely black in colour.
*• P, ^ X t * ® 0 f t , , 0 , t
\jj J l i ^y. «!»•>>■I lil J l i ^-y1 Lil J l i ^^..^->-11 Ib ^ V]

o ✓ , , t , t i
-Lp jllid li J l i 4_«p bj J l i J JLfc>-l ^-y aJJl -Lp
aJJI {Jd^> - aJJI J j J J Jli : Jli ^ Jp ^p qj ^ jU i p q i J j l
>* ■: -jj cyjajl ^y>-)) - jt-ld'J <uip
Sa‘ld ibn Jubayr reported on authority o f Ibn ‘Abbas that the Messenger o f
Allah ^ said, “T he best o f your kohl is al-ithmid-, it brightens the sight and
strengthens the growth o f eye lashes.”15
^X> h S j J U * tl2d>*ill s-La J i * Ljcpj j J j : [aJJI ; .,/a <►i1 J l i ]
ydai ji)) :dJL~Jl ^ Jli - pld) Jp

a ill I - (^l jli dT~J'
.diy U SjLdNl cdT-i b T j . ((>_.. .la!'
The author $k>stated: I f we were to continue listing such things, the matter
15 Reported by Ibn Hibban in al-Sabih (8 /6 2 4 ).
47
TanwTrtt 'l-Ghabashi f i Fadli ‘s-Siidani wa 'l-Habashi
would be prolonged, and we would have mentioned musk, for the Prophet
said, “It is the best o f scents.”16 And we would have mentioned al-cud
and others, but what we have mentioned so far serves as an indication to give
notice to that which has not been listed.
16 Reported by al-Hakim in al-M ustadrak on the authority o f Abl Sa'id al-Khudn

(3 6 1 /1 ).
48
friLdl h UI
Chapter Seven
<_Sy£=Jb J d a i l l UJ1 j o y j b j^JLp ^ ja J^ jA ai V <ul J}

In proclamation that the white person has no superiority over the
black, and that superiority lies in piety
y\ £ 3 li y & Jl X P j, y\ l 3 J U ^ -dp [ >A]
Jli ^ Ju *y ^y ^y\ _
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3d» i JUs
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a * ^ d^' c f d^1 ^ a j ^p -dj ^ jv^-3' -dp id 3 b
l/1^ ' f / 1 o ' *jr* dr*)) ■" 5 ^ 3 jl - aJJI Jy^ j 3 b : 3 b
• (([Jr3 4" j =3*

Muhammad ibn Ka‘b reported upon the authority o f Ibn ‘Abbas that the
Messenger o f Allah i § said, “He who would be happy by being the most
honourable o f people should have taqwa (God-consciousness) o f Allah I d ”17
t_s3 d^ d^ d^ ^ -G -j 3b h ^ ]
cad' 3 ^ 3 b : 3 l a - ^ L ) 4 * &\ J l > - J ] \ J\ J y j i\Jr : 3 l i s 3 >
. ( ( > j yp all ^ & \ )) : 3 b r / ' dr*
17 It is a part o f the longer hadith reported by al-Hakim in al-M ustadrak, al-Tabaranl

in al-M u'jam and al-'Uqayli in his book. It is considered to be defective due to the
narrator Hisham ibn Ziyad. Al-Dhahabl said, “ Hisham ibn Ziyad was said to be d a 'if
by al-Bukharl, al-Nasa’l, Ahm ad ibn Hanbal and Ibn Ma‘In.” H e agreed with them and
said, “T he weakness o f his narrations is clear.”
Tanwim 'l-Ghabashi fi Fadli 's-SuJani wa l-Habashi
Said al-Maqbur! reported on the authority o f Abu Hurayrah, “A man came

to the Prophet # and said, ‘O Messenger o f Allah, who is the most honour
able amongst men?’ He replied, ‘The one with the most taqwd o f Allah $t.’”
: Jli ^ lil J li v__~ft-iAJl ^1 hi 3ls b ^ -l [t • ]
•3^ ^ :3 ^ jj 1Hi 3^ ;3^ Jc«j>-1 ^ <dJl j l p Hi
" lST^' v-)' 3 ^ Cf- L^ - ^ 3

aiil JjAj3 4s—^ 3 ^l*-*y t*L^> y_ a jc * L r^ ' ^
jJ jl il*x b )) : 3 ^ l«3» ^ 3 ^ * 3 - (U ^ 3 ^3ip <dJl -

^ x C ✓ ^ ^ f
3U> . ( ( l£A3 'A® i i > j l cilbdj tlJlfc ^ I f - -A ^ b ib N j l

^>«J ^ > 3 ? > 3 C—adl j*Ji i - allc- <dJl - <UJl J j Aj îlyii lpy>-
•(('yb f c J A j LA ‘ OjA J I ^ J j i j j ) ) 3 l^ ^ A J l
‘Asim ibn Humayd reported on the authority o f M uadh ibn Jabal, “When
the Prophet sg^ sent him to Yemen [as an emissary], the Prophet accompa
nied him [for a short distance] to advise him— while M u‘adh rode and the
Messenger o f Allah sH> walked next to his ride. When he finished, he stated,
‘O M uadh, it may be that you will not meet me after this year. And it may
be that when you pass by my masjid. [you will find] my grave.” Mu'adh wept
due to the grief he felt at the fact that he would be separated from the Mes
senger o f Allah sf|. Then he turned and faced towards al-Madlnah and
said, ‘The most worthy people to me are the pious, regardless whom they are
or where they are from .’”18
®£ " 0
?-IAj ^
gJl AlijJJ : k_3
3'-“
*^ l
_/2x3 tb*Jl*Jl Jlij
•v- * r i J\ ^
One o f the 'ulamd (scholars) said to a noble, “Your nobility is in need o f
piety, but the one with piety is not in need o f nobility.”
18 S ahib Ibn Hibban (2 /2 0 ).
50
JS ' Z jij* [ T >]
iJ jL jJ l -L ill)) :3 ^ ~
It is reported in the two sahihs on the authority o f Abu Hurayrah that the
Prophet ! § said, “There are two rewards for the righteous slave.”
I” !
4^1P ^ J J l «al^. ^Jl L ^ j jj “Vj i'&S- i i j i U ' ) ) : j u 4jl -
■ ((0 '> r' ^ ipllaJlJ A ^ v a Jlj jp *Jl ^
There is another hadith reported only by al-Bukharl on the authority o f

Abu Musa that the Prophet said, “The reward is doubled for the slave
who performs his ‘ibadah (worship) to Allah well and also carries out his
duties to his master well by being dutiful, sincere and obedient.”
51
4 *U I h UI
Chapter Eight
Je>j\ ja \a j a J i
In mention o f those from amongst the Companions who emigrated

to Abyssinia and their number
a«1p aU I ~ J y i'j A Jd > Jl ^ j*
t A jb > * _ J a J l a lii S jlJ iiJ l aJ ■ jg k » l L»J -
J lij A-ddsxJl Ajlsiâl ja\s Adib ^ J ljl A jC C a J
aJJI a d lp I jjy ^ i y ld l jJ J a j N 15T« L$j jj) ) : p_ gJ
• ((^
The reason for the emigration o f the emigrants to Abyssinia is that when the
Messenger o f Allah |§ displayed Islam openly, the Polytheists became hos
tile to him and strove to cause harm to him and his Com panions. However,
Allah H protected him through the means o f his uncle A bi Talib. [Then in
light o f this hostility] he ordered his Companions to set forth to the land
o f Abyssinia, and he stated to them, “There is a king therein who does not
oppress the people within his land, so stay with him until Allah provides
you with relief.”
9 0 f ^ 0 » , ^
lyN J j y jT y L iJl j l Ajda«Jl J a I ^Jb jU tApld>- tApl-k?- y>-[Aj
aJ IjÎp Jd ^ 4*s a ^ Jl - y k d j th^s ' ^ - aJJI J j A J
J j O AjU 2jiu!~A ^yl 'ill a S J [ ] 4j>-1 J^ -4 j ( J j 4-id4Jl

Tanwlni ‘l-Ghabashi f i Fadli 's-Sudani wa ‘l-Habashi
jA jJ $ J>AP
[O f the Companions,] one group emigrated and one group went into hid
ing. Then the news reached those in Abyssinia that the Polytheists had so f
tened towards the Messenger o f Allah and so they returned to Makkah.
However, when it came to their attention that they had resumed persecut
ing him they returned to Abyssinia and not one from amongst them entered
Makkah except Ibn Mas'ud who entered with protection. A large number
from the Muslims went with them .19
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19 See Sirat Ibn Hisham (1 /3 2 1 onwards) and T ahaqdtIbn S a ‘d (1 /1 6 1 -1 6 2 ).
54
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Below are the names o f the Companions who emigrated to Abyssinia, ac
cording to the order o f the letters o f al-m u'jam (the dictionary): Al-Aswad
ibn Nawfal, Asma’ bint ‘Umays, Barkah bint Yasar, Tamlm ibn al-Harlth,
Jabir ibn Sufyan, Ja ‘far ibn Abt Talib, Junadah ibn Sufyan, Jaham ibn
Qays, Al-Harlth ibn Hatib, al-Harith ibn Khalid, al-Harlth ibn ‘Abd Qays,
Hatib ibn ‘Amr, al-Hajjaj ibn al-Harlth, Khuzaymah bint ‘Abd al-Aswad,
al-Harith ibn ‘Amr, Hasanah Umm Shurahbll, Khalid ibn Sufyan, Khalid
ibn Sa‘ld, Khalid ibn Hizam, Khuzaymah ibn Jaham , Khunays ibn Huza-
fah, R abfah ibn Hilal, Ruqayyah— daughter o f the Messenger o f Allah sf^,
Ramlah bint A bl ‘Awf, Raytah bint al-Harlth, al-Zubayr ibn al-‘Awwam,
al-Sa ib ibn al-Harlth, al-Sa’ib ibn ‘Uthm an ibn Maz'un, Sa‘d ibn Khawlah,
Sa‘ld ibn Harlth, Sa‘ld ibn ‘Abd Qays, Sa‘id ibn ‘Amr, Sufyan ibn Ma‘mar,
al-Sakran ibn ‘Amr, Salamah ibn Hisham, Sulayt ibn ‘Amr, Suwayt ibn Sa‘d,
55
Tanwiru ‘l-Ghabashi f l Fadli ‘s-Sudani wa 'l-Habashi
Sawda’— wife o f the Messenger o f Allah $§•, Sahlah bint Suhayl, Shurahbll
ibn ‘Abdullah, Shamas ibn ‘Uthm an, Tulayb ibn Azhar, Tulayb ibn ‘Amir,
‘Amir ibn R abfah, ‘Amir ibn A bi Waqqas, ‘Amir: A bu ‘Ubaydah ibn al-Jar-
rah, ‘Abdullah ibn Jahsh, ‘Abdullah ibn al-Harith, ‘Abdullah ibn Sufyan,
‘Abdullah ibn Shihab, ‘Abdullah ibn ‘Abd al-Asad, ‘Abdullah Abu Musa,
‘Abdullah ibn Makhzamah, ‘Abdullah ibn Mas'ud, ‘Abdullah ibn Maz'un,
‘Abd al-Rahman ibn ‘Awf, ‘Utbah ibn Ghazwan, ‘Utbah ibn Mas'ud,
‘Uthman ibn ‘Affan, ‘Uthman ibn Maz'un, ‘Uthm an ibn R ab fa, ‘Uthman
ibn ‘Abd Ghanam, ‘Adi ibn Nadlah, ‘Urwa ibn Abanah, ‘Ammar ibn Yasir,
‘Imran ibn R i ab, ‘Am r ibn Ummayah, ‘Amr ibn Jahm , ‘Amr ibn al-Harith,
‘Amr ibn Sa'ld, ‘Amr ibn ‘Uthm an, ‘Amr ibn A bi Sarh, ‘Umayr ibn R i’ab,
‘Umayrah bint al-Sa‘dl, ‘Ayyash ibn A bi R abfah, ‘Iyad ibn Zuhayr ibn Abi
Shaddad, Fatimah bint Safwan, Fatimah bint ‘Alqamah, Fatimah bint
al-Muhallal, Firas ibn al-Nadr, Fukayhah ibn Sinan, Qudamah ibn Maz'un,
Qays ibn Hudhafah, Qays ibn ‘Abdullah, Layla bint Abi Hathmah, M a
lik ibn Zam ah, Muhammad ibn Hatib, Mahmiyah ibn Jaz5, M us'ab ibn
‘Umayr, Al-M uttalib ibn Azhar, Ma'bad ibn al-Harith, M u'attib ibn ‘Awf,
Ma'mar ibn ‘Abdullah, Mu'ayqlb, al-Miqdad, N ablh ibn ‘Uthm an, Hashim
ibn Abi Hudhayfah, Hubar ibn Sufyan, Hisham ibn al-‘AsI, Hlsham ibn
‘Utbah, Humaynah, H ind— the wife o f the Messenger o f Allah fH, Yazld
ibn Zam'ah, al-Rum ibn ‘Umayr, A bu Sabrah ibn Abi Ruhm , Abu Fukay
hah, Abu Qays ibn al- Harith and Um m Kulthum bint Suhayl.
o o o
^ * a ln ia ll 4J4 j a jZ i
In mention of the Muslims who were born in Abyssinia
u JlA L I cv_—5kL ^ jA*>- ifiy
c - jj s - A iJ d ji ^ X U S x jt J J a -L l q j <dJl J u p
.- d l A
‘Abd Allah, ‘Awn, and M uham mad— the sons o f Ja'far ibn A bi Talib, Sa'ld
and Um m ah— the offspring o f Khalid ibn Sa'ld, ‘Abdullah ibn al- M uttalib;
56
Muhammad ibn A bi Hudhayfah; Muhammad ibn Hatib, Zaynab bint Abi

Salamah; Musa, ‘A’ishah and Zaynab, the children o f al-Harith ibn Khalid.
57
gM iUJI h MI
Chapter Nine
- j»-L^3
The request o f the Quraysh to al-Najashi to hand over the Compan
ions o f the Prophet |§ to them
bl 3 ^ Cf- z / * <J- c r * ^ ' ^ 0 = ^ ^ ' O*'
3^5 i—JjjU j b 315 ^ jl b 3 ^ -i-»-?-l ^ <dJl U-P l3 315 yU>- q) ^53 j ; l
cf- ^ O* ^ -b 3 5 * i J 15 J U w i .] ^ ^ 1 bJ
•c J l 5 - |*-b-yj ^ 3 p <bJl ^ _ jj ‘U -L * ^1 ^ p O j U J l ^ -b^"
^ x c ^ ^ 0
jp ] yUl b x p j tlb o (_3 ^ jb >- ^w»- Lgj bjjb>- aJulsxJl lUjj b*J
ly ^ - j 3 bio^5 d i J b £ -3 b 3 i* c a a ^5li U li Nj 4 [3 ^ 3
*~jj\a'.~.> U_« b l j A ^ y U v d l ^ 1 iS-k^j j l j (jjJ-C_r>- ^^>-j U« ^J\
lo l 3 LgA* U ^ __^ p I ^ ti5sJ« ^

y>
^gjl aJJI U - P kiJJbj 3 ^ ^3 4 A jJ a 3 I j J a I 3 !l b L ^ a j ^ 5 jU a j ^ jA IjS y o 33
JS" J ] U i.il :U -3 '3 ^ 3 t ( * - v '] b ^ A jy ij t ^ U J l j> j^ ip j
3 t a b iJa ^ 1 3»J5 j*J 1^ ^-yb^jJl 1^153 j ! 3î o J a jjiÛ
•(*-fr^bS3 3 3 ?* (*^3) j* 6•>b-,j 0 ^ *3 ^

A bi Bakr ibn ‘Abd al-Rahman ibn al-Harith reported upon the authority
Tanwiru 'l-Ghabashi f i Fadli ‘s-Suddni wa 'l-Habashi
o f Umm Salamah— the wife o f the Prophet !§•— that she said, “W hen we
arrived in Abyssinia we were received by the best o f hosts, al-Najashl. We
were safe in our religion, we worshipped Allah and were not harmed, nor
did we hear anything offensive said to us. W hen information regarding this
reached the Quraysh, they resolved to send two firm envoys regarding us to
al-Najashl, and to gift him with some choice items o f Makkah. From the
nicest items they brought was tanned leather, and so they gathered a large
amount for him, and they did not leave one from his generals except that
a gift was set for him. This was then despatched with ‘Abdullah ibn Abl
R a b f ah al-Makhzuml and ‘Am r ibn al-‘As with the following instructions,
‘Provide each general with his gift before you talk to al-Najashl regarding
them. Then present al-Najashi’s gift to him, following this, ask him to hand
them over to you before he can speak to them .’”
jy > - jlp j tjli 4 [ y - y j : c J li

^^ , j ^ i ^
‘ ills p L iS d jl J J 4 5J -U <dJl U i . i N l J jp t; - e ijlia j y jL j»ii
\ jij\ i tip - * c ld b d l - d j L v s d i a il : ^ - 4* *
H i*J y u ASj A J N y d a c j* - > d p y jjj
i /-x f 0 , ^ . 9^ 0
jl a ll s - j» f t * d d L J ' L -d S " l i l i ^ g ■« ^ J U I
/ £ s t S s -J /•
t j*—g-Ap- I^jU - U j (* -^ 3 tb -P jt - j j j j UJl j
. ^1 T 1j£3
She continued, “So we were with al-Najashl, enjoying our stay and the hos
pitality we were being shown. There was not a general from the generals ex
cept that they presented him his gift before they went to speak to al-Najashl.
Then they confided to each o f the generals, ‘Indeed, there have defected
to the king’s land some ignorant young people from our tribe who have
renounced the religion o f their forefathers and have not embraced your reli
gion, but have brought forth a new religion that neither o f us recognise. The
noblemen o f their tribe have sent us to the king seeking their extradition,
so when we speak with the king about this, counsel him to deliver them to
us without talking with them, for their own people are more cognisant o f
60
them and better acquainted with their beliefs and wrongdoing.’ They (the
generals) agreed with this.
cd JU l :aJ N lii aL I T jJJ bgLii ^ 1 j*Abl«u b y U_$jl ^5

tUJUo ,_y (Jj j b U p L* ^J\ L>- -ii
<-3lîl dJlM & *j J i j t o - j l Vj ^

( ✓ f ^ f —
Uj ( j p i j cb-p ^ ‘ p-^ ] (*-p^kP'j cr*
•5s? (♦ ^; U ly U
Then they presented their gifts to al-Najashi, and they were accepted by
him. Then they stated to him, ‘O king, indeed there have defected to your
land some ignorant young people from our tribe, who have renounced the
religion o f their forefathers and have not embraced your religion, but have
come up with a new religion that neither o f us recognise. The noblemen o f
their tribe including their parents, uncles, and clansmen have sent us to you
seeking their extradition, for their own people are more cognisant o f them
and better acquainted with their beliefs and wrongdoing.’”
O' c f Lr f ^ Cf- Cf- 5^' -U* (J\ Cr^. p-|)

cdJ-UJl ly.1^3 : a jy - <uijUaj c —!U i t ^ÛlUijJl
^jJI b*A> \ijAi U^lJl ^ ly U U j
She continued, “N othing could have been more disliked to ‘Abdullah ibn
Abl R a b f and ‘Amr ibn al-As than al-Najashi giving his ear to them (i.e. the
Companions). The generals around him stated, ‘This is the truth O king.
Their people are most cognisant regarding them and better acquainted with
their faults. So hand them over to these two and permit them to return them
to their country and their people.’”
U y .slS"' tU -^ Jl lil «tUl U N : J l i p ■_ >»«» : c J l i

% i t - C s
J ^ c^ yol <_£|^ ^ ^ lp ^ y b ^ -lj l^lyj
61
Tanwiru T-Ghabashifi Fadli 's-Sudani wa 'l-Habashi
o ]3 ‘ y - p y (*-$-’ c' ' 4 3 ] c j * - v ' ^5? o'*^®
• ^ ^ '3 - ( 4 ^ ( * - f ^ 41i> ^
She said, “Al-Najashi became angry and then said, ‘I will not turn them over
to these two men and will not dishonor a group o f people who are my guests
and who have chosen my protection over all others, until I call them and ask
them about whatever these two men accuse them of. I f they are like what
these two men have stated, then I will hand them over to them, and permit
their return to their people. But if they are not so, then I shall offer them my
protection and hospitality as long as they wish to remain with m e.’”
Uii - jJLj - 4 ' J^ 3 J\ y ) p :cJli

lil J k* y 3^ p 14 * ^ ' 4 4 O '
J - l i o j 6 * &\ - 4JJI b / U j ® L J p U aU IJ J y b :lyJU
<dy>- y g"®-*-!-r3-* lyîui <ujiiLvl leo J i j l-3l* . li
,_S? 4 L?^-5 yjy y - ^ 4 » *®i ( 4 4 C^dJl j j j J l l - U U :3 l3 i y -g ^

*0 ft
?y-**i!l ®djs -b>-l
She said, “Then he sent for the Companions o f the Messenger o f Allah f§|.
When his messenger arrived to them, they gathered and consulted each oth
er, ‘W hat will you say to this man when you stand before him ?’ They said,
‘By Allah, we shall say what we know o f the truth and o f the command
ments o f our Prophet !§•, no matter what.’ W hen they arrived at the court
o f al-Najashi, they found that he had called his bishops who were seated
around him with their scriptures open to ask the Muslims about their be
liefs. He said, ‘W hat is this religion with which you have renounced the reli
gion o f your people, and have turned away from my religion and the religion
o f other nations?”’
Illuminating the Darkness: The Virtues o f Blacks and Abyss in ians
yp 4J J I C— h S ’j 1 *— frL s ^ J
yp aDI UIp j S AiLip <ujL»3 Uc* V y > 3
S3U ^ JI l /4 O-4 3J3[) Uf>'"’ kdf U» ie JL *jj a Jj-y J

0 S ^9 t C (
M j 0 ^ 3
cj j y ^ J y j ^yp ^ -^ y ]
.^llâJlj SlSfJJlj 5 % ^ JL
She said, “The one who served as the spokesperson was Ja'far ibn A bl Talib,
he said, ‘O king, we were a group o f people living in ignorance and im
morality; we used to worship idols, eat the flesh o f dead animals, engage
in debauchery, sever the ties o f kinship, break the rights o f neighbors, and
the strong amongst us would take the rights o f the weak. We remained in
this manner until Allah H sent to us a messenger [from amongst us,] whose
lineage, truthfulness, honesty, and chastity were already well-known to us.
He invited us to Allah H.— to single him out and worship H im — and to
renounce the stones and idols which we and our forefathers worshipped be
sides Him. He commanded us to speak the truth, keep our promises, keep
good ties with relatives, show kindness to neighbors and avoid harming
them, to avoid all forbidden acts and bloodshed. He prohibited and warned
us against performing debauchery, false testimony, taking the property o f
the orphan, and against falsely accusing chaste women. He ordered us to
worship Allah alone and not to associate anything with Him, to establish
the prayer, to give zakdt and to fast.’”
j _ ^ 0 ^ ^
< d J l l S J L * i 3 jja \ < u ip ; c —H i
x C c , 0 /
L J lp tU U» L L U - 3 ; L J lp li A iL i <u a J o -j
^ ,
yp 4J J I 8 .i U p q A 8 .i U p U jJ£ 4 y U y jd jli lL » y i
U JlP U * ii t O - jU iJ l q A US U* j l j
63
L C— U —' ^ jA ^ jk p (1 1 *0
. Lj j I ii-Up t llî N
She said, “So he enumerated for him the key principles o f Islam. [He then
said,] ‘So we affirmed [his message,] believed in him and followed him in
that which he brought forth, and we worshipped Allah alone without as
sociating anything with Him. We prohibited ourselves from that which he
made prohibited and we viewed lawful to us. that which he made so. Our
people thus persecuted us and abused us in order to turn us from our reli
gion, and return to the worship o f idols instead o f the worship o f Allah it
and for us to make lawful that which we previously deemed as such from
the immoral matters. So, when they subdued and oppressed us, made mis
erable our lives, and prevented us from practicing our religion, we sought
refuge in your land, choosing you over others, desiring your protection and
hoping to live in justice and peace under your rule, O king.’”
Ct* j*' ^ J- * [ aJ ] J l i i :cJli
She said, “AI-Najashl said to him, ‘D o you have with you anything which
was revealed from Allah It? Ja ‘far replied to him, ‘Yes.’ So, al-Najashi said,
‘Then recite it for m e.’”
a JJIJ :cJli ja \jX^p A ll p Vjii :cJU
^j a Aj « .U - IT * j l : J li jjj t ^ 3 tip
. .slS"! I J j I LkSvlJ] N A jJ lji l i i j a j l
She said, “So he recited for him a passage from the opening o f {K af-H a-Y a-
‘A yn-Sad} (Surah Maryam).” She continued, “By Allah, al-Najashi wept
until his tears moistened his beard, and his bishops wept until their tears
moistened their scriptures when they heard his recital. Then al-Najashi stat
ed, ‘Verily, this and that which came from Musa are from the same m ishkat
64
(niche). You two must leave, for— by Allah— I will not hand them over to
you and would never do so.’”
IU p 4 4 f t ' aJJIj :^ sa> U JI JU a Ju p fo r/* - U l i : a U L - ^1 c J U
- a U jj ^ jI a!]I U*P aJ (J La5 c ydi' Aj U j oU jP ^ g j ^ l
aJJIJ :J U .U jU iU - J i Ijjlif j l J c U U - jl jU cJ jcaj N :l l j -
•-UP [f*lU jl aUp] j*jy* ^jjl ^gUjP j l ^ytS-ji
Umm Salamah said, “W hen we left them, ‘Am r ibn al-‘As said, ‘By Allah, to
morrow I will tell him a defect o f theirs which will remove their prosperity.’
‘Abdullah ibn A bl R abfah — who was the more pious o f them — said to him
regarding us, ‘D o not do so, for they are bonded to us through the womb
despite their differing with us.’ He replied, ‘By Allah, I will inform him that
they view that ‘Isa ibn Maryam is a slave.’”
(*-4 ^ td J -U J l L$j 1 : J U i t- U ll <u ! p Iu p
.a J OjijA U p ^ U i tU ja p Ny
She said, “The next morning he went and said, ‘O king, these people state a
grave thing about ‘Isa ibn Maryam. Send for them and ask them in regards
to what they state.’”
J l i i t ^jiJl i. LfU* U J y j jUj c<up J —'j^ : c J l i
U aU aUIj 3yj*J ;IjJU ?ajp j^SoU. lil p QjJjjL liU 1^/a«■

I +^~d *j
.^jSlS" jjfc U U-U'i USlSf U -j ajf.U- U j 3 ‘^‘J Ull 3 ^
She said, “So he sent for them and enquired in regards to ‘Isa.” She contin
ued, “We had not experienced such a thing before, and so the party consult
ed, asking one another, ‘W hat shall you say if you are asked regarding ‘Isa?’
And they said, ‘By Allah we shall say that which Allah ^ said and which our
Prophet stated, no matter what may arise.’
65
TanwTni 'l-Ghabashi fi Fadli ‘s-Sudani wa 'l-Habashi
3 3^3 o ’, i i j- ^ 3^ ^*-■5 ^
i j i <- ^ i ^ ^ ^ ^ j "
4i*dSjJ aJiS' -t~P - JL -J aT p <Ul - UL-J 4j (^ d J ' 4^3 I t^^dlb
•J jJ l tVjj£\ p s J l
When they entered the court o f al-Najashl, he asked them, ‘W hat do you say
about ‘Isa ibn Maryam?’ Ja‘far ibn A bl Talib replied to him, ‘We say regard
ing him that which our Prophet fH brought forth: He is a slave o f Allah, a
prophet from Him cast into the womb o f Mary, the virgin maiden.’”
„ x x o . c' * 5 - ^
l-\-P L* I 3 ^ y l ll
, ,, , , , ^ O x
j j j : jUi tjlS U JlS aJ^>- <u3jIUj o I J i oJi U ^
1%-^^ (J/4 y * Oj*-4^ ** aDIj j%J
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i i x^ X 0 0
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•fs? ^s? ‘ 5s? iy?)\ -U-U lSSCL. y oj 3^-jJl
She continued, “Then al-Najashl struck the ground with his hand and
picked up a small stick from the ground and stated, “Is a ibn Maryam is
no different to what you have said as much as the length o f this stick.’ His
generals surrounding him snorted when he said this. So he said, ‘By Allah,
even if you snort. [Speaking to the Companions:] Go, for you are safe and
secure in my land, the one who curses you will be punished, [indeed] the
one who curses you will be punished. I would not like to have a mountain
o f gold while anyone o f you should come to any harm.’— The word al-dabr
in the language o f the Abyssinians means ‘m ountain’— ‘Return their gifts
for we are not in need o f them, for— by Allah— Allah did not take a bribe
from me when he returned to me my kingdom so [how could I] take a bribe
in regards to this. And he [did not] make me obeyed by the people so that I
obey them in this.’”
x 0 * X^ ^ x ^ x
jF*-> «-Up cAj 'fL>- Ix lofalp yS>~jJL» a jJp y \J>-jFtA I C-JU
66
She said, “They left his court dejected and that which they came with was
rejected, while we remained residing with him in a peaceful location with a
hospitable host.”
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lio ip U a U I^ : c J l 3 t A X T ^ APjUj ^ Aj J y j 51 Lsl aU l y
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She said, “By Allah, during this time an opposer arose to take his kingdom.”
She said, “By Allah, we did not ever know a sadness stronger than the sad
ness we felt at the thought that the opposition should overpower al-Na-
jashl, and that a leader should come who does not understand our case how
al-Najashi did.”
. ^ Â$ '-if Cs** 1j -1lH

She said, “Al-Najashi went [to meet the enemy] and the breadth o f the Nile
was between the two parties.”
[ J - ® ] * jv-lAy aA p aJJI ~A il 3 ^ : c Jli

0 f ^ $
She said, “The Companions o f the Messenger o f Allah <0? stated, ‘W ho will
go to the scene o f the battle between the people and then bring us news o f
the event?’
.lil Q l jz ljh 3 b ii
Al-Zubayr ibn al-‘Awwam said, ‘I will do so.’”
COj-L/9 ^ 3 LgJl*>c3 Aj^3 aJ ^>01^3 \c J U c Lu* I d J^ 3
67
TanwTni 'l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
> p ^ * J cP ' ^ J\ z r
She continued, “He was from the youngest o f the group.” She said, “We
blew into a water-skin for him and he placed it on his chest and swam on
it until he reached the part o f the Nile where the armies were gathered. He
then rushed until he reached them.
✓ ^ £ /■y
aJ oÂp ^^ aDI li^P^J * ij-JU
- aJJI ^-Lr*4 d-LiP ^ A-Jp
• ^ 3 * 3 - (i-3
She said, “We supplicated to Allah to make al-Najashi overcome his adver
sary and to establish his power in his land. The matter in Abyssinia ended
in al-Najashi’s favour, and we lived pleasantly with him until we returned to
the Messenger o f Allah in Makkah.”
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' s s* ®
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: 3 i ^ (jîkh ^ j_4-b d JJi £^bb

Zubayr ibn Bakkar reported on the authority o f Mus‘ab ibn ‘Abdullah, “The
Quraysh despatched ‘Umarah ibn al-Walld and ‘Amr ibn al-‘As to al-Najashi
to discuss with him in regards to those who emigrated to him. ‘Umarah ibn
al-Walld corresponded with a female servant o f al-Najashi about ‘Amr ibn
al-‘As, and she was with him until she passed by ‘Amr and he became aware
o f this and said,
68
^ l b > ' j* o' jJ jc
jJ u P j i dy.
L«-*j 0-4^* bjb® (Jj b»l*i? “\r9 |*J ejdJl ijj
U iil *>L»J LgJVi^\ O ^ M lil V - j i l p j il» ijisj Lfâi
‘Umarah, know that the worst trait for your like who calls his cousin
a brother.20
I f you are a person with two garments, yet you are not innocent o f
trespassing upon that which your cousin viewed sacred.
If a man does not leave food he likes, and does not forbid his desiring
heart from landing wherever it wants.
It will fulfil what it wants and then leave him alone, the examples o f
which when mentioned would fill the mouth.
u -Zj t i i i t<uUoij <ua!p îJLLoJl A^-jj j l Ij^p 3

I i U p j \S~ a i j
^ 0 / ^ 0 J
toa^p Sj L jo ale- _/•' jj»
*i to d * b* Ljj Jai»-1 <L**>by aJ 3bd .
iXX* 1-L1 J^jl M ^ 3ba _y*'j ®_/*b Sjldp
^ C^dJ' kiJdJl ^jA.5 ^ [ d l l ] ^ l.]aw7 j b Ml b$l* M ^b Ml
bg-iA .îbb»Jl iw3ld-l ; o-!b ii tjjjft-bl ajbde- bg_«J^j .®_ê-
^ i d t^ d -l> Jjl ^ jl aj f.bsxj tl^^p aUaP-U a!» Aejapli ^ aJI d JJi aJ suo ^1>-
* % } 0 /
JjJ C t c aLJj>-I ^3 Ij >^ j
C ^ " Z °
lS? l$*' ^ *2] *jtfr ^
O] •— 3 Jc^t® *dj>-li «.b*Jl ®-Uî cAj Ux^ I
2 0 [T] T he context behind this and what follows is that ‘Um arah oppressed ‘A m r in
regards to ‘A m r’s wife on the ship journey en route to Abyssinia, as cited in historical
sources such as Siyar A'ldm al-N ubala (2 /4 4 1 , in the biography o f al-Najashi).
69
Tanwlru 'l-Ghabashi f t Fadli ‘s-Siidani wa 'l-Habashi
.dX> oU i t
‘Umarah confided in ‘Am r that the woman o f al-Najashl had performed in
tercourse with him. When ‘Amr ibn al-‘As became despondent in regards to
the affair o f the emigrants who were with al-Najashl, he attempted to harm
‘Umarah by informing al-Najashl about the incident between him and his
woman. Al-Najashl stated to him, ‘Bring me a sign proving what you have
said.’ Later ‘Umarah mentioned again what took place between him and the
woman o f al-Najashl and so ‘Amr said to him, ‘I will not accept your account
except if [you say to her] that you are not pleased with her until she brings
for you something from amongst the king’s oils which no one uses except
him. ‘Umarah spoke to her regarding the oil but she replied, ‘I am afraid o f
the king.” He pressed her regarding the matter and stated that he would not
be pleased with her until she brought him this oil, and so she brought the
oil, which he subsequently passed to ‘Amr. This was then brought before
al-Najashl, [and as punishment] he blew a magic substance in his private
part and he went away whilst behaving feral, according to what the Quraysh
stated, and he remained in this state, roaming by the water o f the peninsula
o f the Abyssinian land until ‘Abdullah ibn A bl R abfah alongside some o f
his companions came for him and laid in wait for him before catching him.
This caused him to begin shouting at him, ‘Release me for I will die if you
touch me.’ He took hold o f him, and he passed away in his hands.’”
70
1 * Udl h U I
Chapter Ten
[ i i d ll ^ 3 1 J i u d i i - f X j jS ji J U > - J ? t £ i jS - i y i
<u*>LA j o jP J j
In mention of that which the Prophet ¥f§- wrote to al-Najashl ift, in
viting him to Islam, and o f his conversion
j i - jJ L j J iji J U - A ^ : [A ^ <*Jji Jv s]
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£ 5 k_Û Aâi t_/>v^ <_$? 1?*/** j/* lS^
aUI i\Jh j l AJul>Jl i i jl i
The author stated: The Messenger o f Allah fH wrote to al-Najashl inviting

him to Islam. Subsequently, al-Najashl accepted Islam and a group o f his
companions believed also. Then he responded to the letter and sent his son
to him with sixty Abyssinians, and all o f them drowned in the sea. The story
o f this incident will follow in the chapter mentioning the kings o f Abyssin
ia, by the will o f Allah Jg.
> *fi m U I
Chapter Eleven
<pX^bMW«JI I\j?x}U |>6 A t? ^ '■’[j'A j A*Uj?bJ I A
j)b»> ~ j»A->*>_j a»j1p 4JJI {^ *0 - 4JJI

In mention of the coming o f the Abyssinians to the Messenger of
Allah ^ and their war game in the m a sjid whilst the Prophet
watched
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‘Urwah ibn al-Zubayr reported that ‘Aishah ^ said, “I recall the Messenger
o f Allah covering me with his upper garment whilst I was watching the
Abyssinians performing in the m asjid until I grew weary— and you know
the length with which a young girl remains interested in entertainment (i.e.
displaying the length o f their performance).”21
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j£' c — y^* b j 3 b j i j > jlp - id j -A^?-i 3 b [ t i ]
x ° 0 £
.ÛJu [>-j ^-£j\y>rj A^jJA) AJU1?tJI C—3 aLA®"^ 5^ 3 j-b j
Thabit reported that Anas said, “W hen the Messenger o f Allah arrived at
21 Reported by Imam Ahm ad in al-M usnad (6 /8 4 -8 5 , 166 and 2 7 3 ) and al-Nasal.

TanwJni 'l-Ghabashi ft Fadli 's-Siiddni wa 'l-Habashi
Madlnah the Abyssinians joyfully performed with their weapons in happi

ness at his com ing.”22
^ O' IjLjI J l i jljO l jttia IjLjI [T V ]
315 jj\ (3 3is cf- ^y. c?-

o ^ x /
is * * ' 3^ s-'-kj j*' -Lp i3 3is ^ \ ip ^ _uj>-i i3
: c J l i [IÎp A ^ 3] J * J*.}\ o ' J* yS 3 li
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:3 ^ cAL» 'j| .( ( S J ijl ^ U jv S o jj )) :3_>A 3 * 3 s' ^ -
. ( ( ^ i l i ) ) :3 U :c J S
‘Urwah ibn al-Zubayr reported that ‘Aishah ^ said, “The Messenger o f

Allah was with me on the day that the black people performed with their
shields and weapons. So, either I requested from the Messenger o f Allah $§•
or he asked me, ‘D o you wish to see?’ I replied affirmatively and so he stood
me behind him — my cheek touching his, and he was saying, ‘Carry on, O
Ban! Arfadah.’21 When I grew weary, he asked me, ‘Are you satiated?’ I re
plied that I was and so he said, ‘Then leave.’”2'*
U i 3 IS ^ aJJI j l p j j \ \s j J j >- j 315 [ t a ]
-Up ajOjLu ^ 3 j S- :3 ^ >—jL >01 -Uj \

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2 2 This was mentioned by al-Suyutl in R a f Shan al-Hubshdn (4 8 /a ), “This hadith is

sahih , and it was reported by Abu Dawud and Ahmad on the authority o f ‘Abd al-
Razzaq.”
23 Al-Suyutl reported in R a f Shan al-Hubshdn (4 8 /a ) that al-Zarkashi said, “This refers
to an ancestor o f the Ethiopians.” He also quoted Abu ‘A m r as saying, “Banu Arfadah
refers to a group from the Ethiopians who were known for this type o f dancing.”
24 Reported in Sahih al-B ukhdri (4 4 3 and 94 4 ) and by Muslim (8 9 2 ).
74
b li fU i O j - A j U a*J L JlA - (U-A-j aJ ip
0 ) - aJJI J j Aj J ^ i
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>iSf W :o iii .((?si~*£ U » : J JUi * Jj J ] aTSO; U l£J] Jaii

. 0*AtP
‘Urwah reported that Aishah said, “The Messenger o f Allah |j| was sitting
and he heard some com m otion and the voices o f children, so he stood and
there was an Abyssinian woman prancing for some children around her.
The Messenger o f Allah f| said, ‘O Aishah, get up and look.’ So I got up
and placed my chin on the shoulder o f the Messenger o f Allah g| watching
her from between his shoulders and his head. Then he said to me, A re you
satisfied?’ I said, ‘N o ,’ so as to see my station with him (i.e. to see how he ^
would respond to her).”25
, / i ^ ^ y , t o ^ ( f
Jli q) liLjl J l i -L*^-l (_gilj! x p ^ x*^r»« IjLjl [ 3 5 ]
y j+pj Hi : J l i y\ Hi Jli y jj+s* y aJJI HI
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Abu ‘Awanah reported on the authority o f A bi Bishr that the Messenger o f
Allah s|| and Abu Bakr passed by some Abyssinians who were playing while
saying:
25 Reported by al-Tirmidhl in al-Sunan (3 6 9 1 ), and he graded it as hasan sabibgbarib

min badha al-w ajb {hasan sahib which is gbarib (singular) in this way). [T] In Tubfat
al-A bw adbi (1 0 /1 7 0 ), al-Mubarakfiuri states that it was also reported by Ibn ‘Adi in
al-K am il (3 /5 1 ).
75
Tanwiru 'l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
O you guest knocking [on the d o o r], you should have visited the
house o f ‘A b d al-Dar,
H ad you asked for their hospitality, they would have saved you the
hardship and hunger.
76
^ iU I -L J I
Chapter Twelve
*0
J\ ZJJJ I2i\ p o l ^ J I JA *l> - U _ / i ^
••
In mention o f words in the Qur’an which conform with the Abyssin

ian language
^ jd A i ji l Ul 3vs jljd i j t i * J ji lili* [ r . ]
^ ^ j- p U J - i ^ ^ 1p bi 3 6 JiiUJi ^ ui 3 6
U5 3 6 ^ 36 js**' s 333' 6^ 3 6
. vÎLiS" :aJul>Jl jL ~ L :3 6
Abu al-Ahwas reported on the authority o f Abu Musa [in regards to the
word “kiflayn ” in the dyab,] (He will [then] give you a double portion
of His mercy}: This word means “d i‘fayn (two-fold)” and this is “kiflayn ’
according to the Abyssinian language.
j L - T Sj£)l : s d i J\ 3 6
Ibn Qutaybah said, “‘A l-m isbkdt’ is a word in the Abyssinian language
which refers to a small window.
TanwTnt 'l-Ghabashi f t Fadli ‘s-Sudani wa 'l-Habashi
0 0 s s
LA j 5 ^ J! i o 1 13
Sa‘ld ibn ‘lyad said, Al-mishkdt’ in the Abyssinian language refers to a

small window.”
jL li) J jij :3 ^ ^ fji 3^
b J i : a j^ ^ l
W akf said that ‘Umar ibn A bl Zaidah said, “I heard ‘Ikrimah say that {Taha}
in the Abyssinian language means: ‘Say, O m an.’” 26
O#' j * yp r j>.-A *- J * JU w iJ jf jji 3^
«.l3 lil aaJjAJI oUJu 3 IS ^ j l l l l iS-iU
W akf said that Sa‘ldibn Jubayr reported upon the authority o f Ibn ‘Abbas
that he said [in regards to the ayah] {Verily, the rising by night}, “Accord
ing to the Abyssinian language this means, ‘I f he wills, he stands.’”2"
ji 33-^ ^^3 <^gl 3l^ j

Ibn Mas‘ud said, “It means ‘standing during the night [in prayer]’ in the
language o f the Abyssinians.”
. aL. *lL - U J T ajIp L . : j i l AiAb 3^ 3
Al-Zajaj said, “‘Rising by night’ means any part o f the night.”
jjj\ ui 3 is (jji j - ^ i h j j i hi 3 is iijiiu i ^ »lp b ^ i [ r x ]
26 Al-Suyutl said in A zbar al-'Urush ( 1 1/b ), “This was reported by Ibn Abi Shaybah
in al-A iusan naf and Ibn Abl Hatim on the authority o f ‘Ikrimah, and al-Hakim in
al-M ustadrak on the authority o f Ibn ‘Abbas— who graded it as sahib.”
2 7 See R a f Sbdn al-Hubshdn (p. 6 2 /b ) and al-Suyutl said in A zbar al-'Urush (1 2 /b ),
“This was reported from Ibn ‘Abbas by W akf, Said ibn Mansur, Ibn Jarir, Ibn M undhir
and al-Bayhaql in al-Sunan .”
78
J li ^3 d S - J li lil J li J-?l^ ry. lil J li jliL i
:J li 4(^4^ 8'j^ ^ \y C f r* *
% o *
Ibn ‘Abbas said, “{Indeed Ibrahim was aw dhun and forbearing}28: "Al-
awdhun means ‘believer’ according to the Abyssinian language.”29
28 Al-Tawbah: 114
29 The author o f al-Tiraz al-M anqush (2 1 /b and 2 2 /a ) said, “ [In relation to the m at
ter o f exegetes citing words being found in other languages:] This does not mean that
these words are not Arabic i.e. that they are Habashih or Zanjlh, rather it is merely to
highlight that the words are present in those languages as well [...] This is because Allah
did not speak to the Prophet except in the tongue o f the Quraysh, as explicitly stated
by Ibn al-Anbari.”
79
m JU I m U I
Chapter Thirteen
^ a IU ” a ll! ■ 4U I *****
fi
4*9cpl$
In mention of what the Messenger o f Allah 0 heard o f the Abyssin

ian language and how he was impressed
aJJI JL-P lil 36 -k»^>-l y . Ijl J 6 \jLil [YT]

Cf. ^ - V j ls*3' s -’y ' cA £s^ 6 3 6 J J6 JapIjJl
36 ^ 1 UJ 3 6 (^ ip'ill a-p ^ (j'dy *^6 jU j ^
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J° j\ (Ui'j % ) : 3 6 3dl J y - j ^ 1 i-L liJI S ^ l p
.( ( il^ J I
Abl al-Zubayr reported upon the authority o f Jabir, “W hen the emigrants
o f Abyssinia returned to the Messenger o f Allah he said, ‘Would you
inform me o f the most remarkable thing you witnessed in the land o f A b
yssinia?’
IjvAyJUvP JA IUp O y j| L J caJlJI 'i : (»4 î V * 3 6
aja* < j l ^ j 3 * > J t f U JA 36 1 ^ -3 J i p 3^ * ;
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o 3 j^ ' £*“^"3 J ^3 3^' jAp U ^_U; :c J 66 a3 i

Tanwiru T-Ghabashi f i Fadli 's-Sudani wa ‘l-Habashi
£ £ 0 j t- t- 0
.lop
A youngster from amongst them stated, ‘O Messenger o f Allah, whilst we

were sitting, an elderly woman from them passed by us and upon her head
was a qullah (container) o f water which she was carrying. She passed by
a youngster from them, and he placed one o f his hands between her two
shoulders and pushed her, thus she fell to her knees and the container broke.
When she stood back up she turned to him and stated, ‘You will know O
conniver when Allah H, establishes the kursi and gathers the first o f man
kind and the last, when the hands and feet will unveil what they used to
earn, you will come to know my case and yours then.’
j tUjS 4JUI Cj-S “S^p <d)' ^
■ ( ( V * ^ dr4 y 6^ " -^
Then the Messenger o f Allah sg|> said, ‘She spoke the truth. Why would
Allah sanctify a people when they do not make their weak safe from their
strong?”’30
30 Reported by Ibn Majah (2 /1 3 2 9 ). It states in al-Z aw aid, “Its isnad (chain o f nar
ration) is hasan."
82
Chapter Fourteen
J liV b Jl jS 'i ^
^ / H
In mention of the Abyssinians being singled out for the call to the
prayer
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315 ^ 4jj lb 3^5 jjJ -Uk^-I lb 3^5 ^bl lb 3^5
[<UP a1]I yfj~\ (Jb lb a j'i/l yi°y y\ lb 3^5 ^ J l b s y “b jl* ^ lb
j_S? f-lba-bly '• Jrlf d i-L Jl)) : - j»-L-y 4-Ip aJJl Ljl«^ - *1)1 3jb<j 3 ^ : 3 ^
•(j^bl : y * j (O j*^ ^g? a jU ^ lj t4jub>Jl jl W l J cjlbaJÎ
Abu Maryam al-Ansarl reported on the authority o f A bl Hurayrah that he

said, “The Messenger o f Allah ¥j§> said, ‘Leadership is for the Quraysh, the
judiciary is for the Ansar, the call to prayer is for the Abyssinians and the
trust is amongst the Azd (i.e. the Yemenis).’”31
31 Reported by al-Tirmidhi in al-Sunan, within the C hapter o f Virtues, section o f the

virtues o f Yemen (9 /4 2 1 ).
g * » L a JI faiL JI
Chapter Fifteen
£j A L J <jl5 4j| fy J i
Those of whom it has been said that they were Prophets from
amongst black people
J o *0 f *o^° f x ^
.ij«M Ajl (3>Jj Or®"®"*

From those whom it has been narrated that they were black and from the
Prophets is the prophet o f Ashab al-’Ukhdud (the people o f al-’Ukhdud).
J 3- cf "
J? %o O3- u3
- r 0]
.ILiTs-- -SjAP-Nl cpUwsI jlS f : 3 lS 5\i»
Ja‘far ibn Muhammad ibn al-Fadl al-Ras’anl narrated in his Tdrikh (book o f
history) with his isnad, (chain o f narration) on the authority o f ‘All ibn A bi
Talib, “The Prophet o f Ashab al-’Ukhdud32 was an Abyssinian.”33
\y\£ y S } ] o' : J*' /■>)]
The scholars o f tafsir have stated that the ones who burned were from the
Abyssinians.
.UJl y u p J$\ \J\f y 3 li
Wahb ibn al-Munabbih said, “They were twelve thousand in num ber.”
32 People o f the Ditch, see Surah al-Buruj.

33 Al-SuyutI said in A zhar al-'Uriish (6 /a ), “This was reported by Ibn Abi Hatim on
the authority o f ‘All
Tanwlru l-Ghabashi f i Fadli ‘s-Sudani wa 'l-Habashi
.U3\ J \ 3 lij
Ibn al-Sa ib said, “They were seventy thousand in num ber.”
-Ol alll J\ j j 'Js . % , U ^*3 \ f\ J 3^3
cdJUy :L^ 313 Jlil illi yL- GjJuJ! j -4 3^ ;3 ^

^153 J ^ l J i <dJl dJe^Ju-« 3jsI ^*^-1 : 3 c J l i 3
^ x CO
3113 cddJi Jjtai ^ ^ .,b•>- is ^ U jj ^ G l ^ IJla liU co ^ ^ l l

^ ^^ c ^ e, JL^wJ 1 C ^ ^.^3 I2 «»««$ C 3
x i £ t
•d-bi 3 p ^ k—*d33 tjG l a J -J3j3
The reason for their burning is found within that which we have reported
from ‘All ibn Abl Talib i^,, “One o f the kings became intoxicated and ap
proached his sister intimately. When he became sober, he said to her, ‘Woe
to you, what should we do to get out o f this trouble?’ She replied, ‘Gather
your people and inform them that Allah has permitted marriage between
siblings, and then when this leaves the minds o f the people and they forget,
address them regarding its forbiddance.’ He did this and the people rejected
this from him, so he lashed his whip at them and uncovered his sword but
they still rejected him. Then he prepared a ditch for them and ignited a fire
within it, and those who opposed were thrown in it.’”
OOO
Section
& J ^3
There is a difference o f opinion in regards to D hu al-Qarnayn.
.y jlS f q i Cf. 3^3
86
‘Abd Allah ibn ‘Amr ibn Sa'id ibn al-Musayyib and al-Dahhak ibn Muzahim
said, “He was a Prophet.”
U J U f I-Lp j \S~ ajI ijs- aJJl ^JUs J jj f j s - j e - Uj j j j [ r i ]

P 0
cf- -4? dr4 4/^' 4 ) ^ ' dr4
We have reported on the authority o f ‘All ibn A bl Talib ^ that he said, “He
was a righteous servant from the early centuries from the descendants o f
Yafith ibn N uh .”3,1
L^' d 4 c f' ^ J 3 ls? cf- S ^ r / i f t ™ ]

j j jlS f :J U <up IJI 4 s, —
Ja fa r ibn Muhammad al-Ras’anl mentioned in his T d rtkh upon the author

ity o f Ibrahim that ‘All ibn A bl Talib <$, said, “Dhu al-Qarnayn was black.”
&■) j 4 > a - j JA
c A )> o '? JU5
.J y oJJi j o U j [ r^ U i
Abu al-Husayn al-Munadl said, “Dhu al-Qarnayn lived during Ibrahim al-
Khalll’s era and he passed away during that period.”35
: J l y l eQup (_Sp * 4 ^ ^
In terms o f him being called Dhu al-Qarnayn there are ten opinions regard
ing why:
o d p lilxj _/y»i td Jlg i ajy ^Js- aJljl IpS 4jl : J j a '
tali/ j j J d i ^^Jlp tjjd a i J U ;] aAJI p ilp Ji aJJI
• [v *^ d^] ^
34 See al-Biddyat wa al-N ibdyat o f Ibn Kathlr (2 /1 0 3 ).
35 This view was deemed as preponderant by Ibn Kathlr. See al-Biddyat wa al-Ni-
bdyat (2 /1 0 3 ).
87
Tanwiru ‘l-Ghabashi f i Fadli ‘s-Sudani wa 'l-Habashi
One. He called his people to Allah H and they struck him upon his horn,
causing him to die. This time period passed and Allah $jt resurrected him [in
another time period] and so he again called them to Allah and they struck
him on another horn, causing him to die. These are his two horns, and this
was stated by ‘All ibn Abi Talib.
\lp alyj .Igalja* ^ \ j j* * dJJdj
- J * ^ ^
Two. He travelled to where the sun sets and to where it rises. This was re
ported by Abu Salih on the authority o f Ibn ‘Abbas.36
J ^ f * £
. y \s * d > y bdlS <udj y y J u p j') / :
Three. The sides o f his head [had horns] made from copper.
I y y s y p \ J \ y k il ypl J J \j i ' i
. y j y J1 <uy' J * T lii y u i
Four. He saw him self in a dream and it was as if he extended (i.e. fell) from
the sky to the earth and so he held onto the sun by its two horns. He subse
quently informed his people about this and so he was named Dhu al-Qar-
nayn.
• y jJ 'J y f i dJl* ajN
Five. He was king o f both the Persians and Romans.
.y jjii\ yz y ijlSf AjiS[ '.y s \J L ^ \
Six. There was something on his head which resembled two horns.
to -to
36 This view was deemed as preponderant by Ibn Kathlr. See al-Biddyat wa al-Ni-
hayat (2 /1 0 3 -1 0 4 ).
The latter four opinions were reported upon the authority o f Wahb ibn
M unabbih.
315 aJU . jtcZ* q * ^\jyds- aJ c —j15” AjN
•jt’J j Crisj J-'x*

Seven. He had two braids o f hair. This was stated by al-Hasan. Ibn al-Anbari
said, “T he Arabs intend through ‘d afiratay al-sh aY : ‘two braids’ and ‘two
horns’.
^ J * ' Cr* (*</" 0 ^" •o& h

Eight. He was from a noble and eminent family on both sides.
■ tf- Lr* ls? u ^ ' ^

Nine. The people o f two centuries during his time passed whilst he re
mained living.
UUi3l dJJL- :îUJl

Ten. He would travel during the darkness and the light.
.^ jL & i jU x J -j y\ ih & i J i j & i ®JLi / i
These latter three views were mentioned by Abu Ishaq al-Tha‘labi.
iJlS ^ dTL* Jli
. j-âj c —>«jj '■0 ^ l S^

Mujahid said, “The rulers o f the earth were four, two o f them were believers
and two o f them were disbelievers. The believers were Sulayman ibn Dawud
(the Prophet o f Allah) and Dhu al-Qarnayn. The disbelievers were Namrud
and Bukhtu Nassar.
89
Tanwiru ‘l-Ghabashi ft Fadli 's-Sudani wa ‘l-Habashi
y\ L 315 j j \ Lil 315 [ VA]
A*> ^j\ ^*jj

A_M 1. .P IhO 3l» i ^«AjLPLJ ^ »A ^•yj — L 3li La< ■
fjU - ^ V r-*- ^ ®“^b £ * L J j j l l3 315
?v_^Ljly J j- i v J l yo £-b J i / 5
aJlJI L -y>j] Jj>-j 3u : 3^
Samak ibn Harb reported upon the authority o f Habib ibn Hazim, “A man
stated to ‘All •%,, ‘How did Dhu al-Qarnayn reach the east and the west?’
f c o ^ ^ ^
•jydl aJ -laûy 0
<d O - »y aJ 3^®
‘All replied, ‘The clouds were subjected to him, the means were laid out for
him and the light accompanied him at all times (i.e. the day and the night
were the same for him ).’”
/ ^ ^ c c % s 0 0 0 x „
AjL»s ~*i a^*.AJL» toi-ll o d l ^5 jaJI y i 0^" -C^r^Ldl 3l5

0 0 c ^ ^
. [ ^ ilJ l ^ > J 1 aJIajL« aj^L* ^l^y tiwA-ll
Al-Hasan al-Basrl said, “Dhu al-Qarnayn rode amongst a million, he was

preceded by six hundred thousand, and he was followed by one hundred
thousand .”37And exalted is al-Hayy (the Everlasting), al-Baql (the Ever R e
maining).
0 OO
Jwdl <uLy 4 d j £ j
In mention of how he built the barrier
^J\ ^Js- y i ^yP L J Ajl I t J j l U l J ) Jj\ (_$yj [ t ^ ]
t 3ly-J'^ly Ia-A^vJL J j L JI aiaLa c —yy — \y 5

iJlA’ ^ ^ ^Jia*
aJ* 3> 4 y lL L I a j 4a5 >—■•!>> .Aiy 1 A1U«a 1

1 ^g~>iy
37 See al-Biddyat wa al-N ibdyat o f Ibn Kathlr (2 /1 0 6 ).
90
It was reported by Abu al-Husayn ibn al-Munadl, “W hen D hu al-Qar

nayn resolved to travel to the place where the sun rises he took the route
through Kabul, Hind and Tibet, and the kings greeted him with ornaments
and wealth. He reached a place where there were ruined fortresses o f which
some remained, and he was asked to help rebuild the ruins. So he went to do
this alongside some craftsmen, taking copper cauldrons, large pieces o f iron
and iron trowels.
^ / , J ^ 0 t " i t
J T Jîs t iJe>- ^Js- qA J T J^>*J o'
° J1 0 ^ c
c ^ ^ ^ ^ Aja^>j ^3 C 1 II^JJ^ c j*-**1

f ^ x Of 9 ^ x ^ ,
L
adit Q
ds Ip'jd 0^*^-^“^f-i^^
I j j l -/»« jllii a-1p
He ordered his subjects to place each four pots upon a base the measure
ment o f which its length was fifty cubits. Then he ordered the craftsmen to
smite the iron to produce iron bricks, and the length o f each brick was one
and a half cubits, and the thickness was a hand-span. Thus, they built the
barrier and placed in the middle o f it a great door o f which there were two
panels— o f which each was fifty cubits— and upon it was a lock which was
approximately ten cubits. When the building o f the barrier was completed,
fire was kindled upon it and so it set together as if it was a single stone.
:Jli A
jdta
jp - Lj ^ jj' 3IS[ t . ]
/0 % & i ® t- «
Jj ^3
Q\ ^ :3 ^ s
_a
i " J^-j JT f-U
apb^Qj] ‘(*-*^
9 ajAP jllp
Lr4 tc.UJ'3 iijjl J * j > J JA j ^ ‘U ^ U a p 'j J jjj c
91
TanwTru 'l-Ghabashi j i Fadli ‘s-Sudani wa ‘l-Habashi
ls? J-fU I.| cjUwi.1 J ^ e$L r*
s-^j i
— j*
> u
i^jji y tjj—
J' ^_~?-ys jLk^.i y uoUji
^ c&Jj ^ jay jJp uiiu Ji y tauj *>uJ \ y
. J as Laciw L*
Abu Husayn ibn al-Munadl said that it reached him from Ibn Khurdadblh
upon the authority o f Sallam al-Tarjaman, “W hen al-Wathiq saw in a dream
that the barrier which Dhu al-Qarnayn had built opened, he dispatched a
message to me, ‘Observe this and bring me news regarding it.’ He provid
ed me with fifty men, five thousand dinars, and gave me my blood money
should I die in this journey, which was ten thousand dirhams, he ordered
me to give each man with me one thousand dirhams, and six m onths’ provi
sions. He also provided me with two hundred mules to carry the provisions
and water. We embarked from [a town called] Surra Man Ra a (it has been
said that this refers to a city in Iraq) with a letter from al-Wathiq to Abl
Ishaq ibn Isma‘il from Armenia which detailed our duty. Ishaq then wrote
a letter for us to [the leader known as] Sahib al-Sarlr (holder o f the throne),
he wrote for us to Lab, who wrote for us to Flla Nashah, who wrote for us to
Khazr, and we spent a day and a night with the king o f Khazr. He then sent
92
with us fifty guides and we embarked from him for twenty-five days, then
we reached the Black Land where there was a putrid smell. We had prepared
ourselves before entering it with perfume to smell, so as to com bat the bad
smell. We marched ten days within there and then we reached ruined towns.
We marched for twenty-seven days there and we enquired about the towns,
and we were informed that they were the towns which Ya’juj and M a’juj
use to descend into during the night and lay ruin to. Then we travelled to
some fortresses close to the mountain within which the barrier was present
in one o f its passes. In these fortresses were a group o f people who spoke
Arabic and Persian and they were Muslims who recited the Q ur’an and they
had kuttab (schools for learning to read and write, and to learn the Q ur an)
and m asajid. They inquired from us, ‘From where did you come from ?’ We
informed them that we were envoys sent by the Com m ander o f the Faithful
and they became surprised at this, saying, ‘The Commander o f the Faith
ful?’ We replied affirmatively and they said, ‘Is he a shaykh (i.e. mature in
age) or is he a youth?’ We replied, ‘He is a youth.’ They stated, ‘Where is he
situated?’ We replied, ‘He is in Iraq in a town known as Surra Man R aa.’
They said, ‘We have never heard o f this before.’
^ J - r - '■»].) if-lr**- p
J 0^ jb - iL iP l i j j t lp lji
• , " 0 1 _ ' *
t S-’Cpl q* t lp l ji Qy^JuPj , «Ûi P J T
'^ 3 lS? ex' Crk t p
t£ ' j < j^ p j \XL*j ^1p
A* 4pLsj_)1 i_S^ A k— AA>J l jJ JJu f.\l>
t ^ L i . J\ a * .l j \f c j b y iiji. J T J j JS- s J j i j J J i j y j
J i l p l jj
93
Tanwiru l-Ghabashi ft Fadli 's-Sudani wa ‘l-Habashi
oc ®
Jaip ^ <ti^J aJ^k> J 43 s_.jU)1
/ \ ajîs j i p £jid <C—JL>- Ja a J' j y j u~~^~ l/ ’j'^ '
aJ^ks j l i i j W ' ^jipj - ^ ' j J^" Js ^ J t J i i i l J j i s

( x 0
U f j-i-> aJL>-lj (J5" SjJup liejl aJj i i_jL^jj
* s a C ^f OP
Ig -i ^ 1 i i U J 'j
/ oC o ^
U ^ 1j 3 aj L* b •-. * ^j 31 3 l>a LJ 1 a3iPj t 1 aJLU- ^-L-^h ^J 1
^ I j J J l j aJU” Jl5\ IJLaj id~JL>- L ^ ^*U aJlj c -> * j
After this, we embarked to a mountain which was smooth and bereft o f

plantation. There was a mountain cut with a valley which was one hun
dred and fifty cubits wide, there were two posts built following the mount,
one on each side o f the valley and the width o f each post was twenty-five
cubits— from underneath it ten cubits were visible outside the door.
There was building work upon it constructed from bricks o f iron which
was covered by copper, the depth o f which was fifty cubits. Between the
posts there was an iron hinged flat section— the length o f which was one
hundred and twenty cubits— which was built over the two posts, the meas
urement o f each side on each post was ten cubits in length by five cubits
in width. Above the hinged flat section was a construction made from the
iron which was covered by the copper, and it ascended to the highest point
o f the m ountain— going as far as the eye could see. Above this was a bal
cony constructed o f iron, and upon each balcony were two horns— each
bent towards its counterpart. There was a door made o f iron upon which
there were two closed panels, each being fifty cubits wide and fifty cubits
high. Their supports were round and similar in size to the hinged flat section
and upon the door was a lock— the length o f which was nine cubits and its
thickness was one cubit. The height o f the lock from the ground was twen
ty-five cubits. Five cubits above this lock there was a fastening which was
longer than the lock, and the measurement o f each was two cubits. Upon
the fastening there was a hanging key which was one and a h alf cubits long
and which had twelve small slots,38 the size o f each being equal to afarsakh ,
38 This is a Farsi word.
94
the largest o f all mortars hinged in a chain that was eight cubits in length
and the distance around a circle-shaped pot was four hand spans. The ring
through which the chain was placed was similar to the ring o f the catapult,
and the doorstep was ten cubits by one hundred cubits excluding the area
underneath the two posts, but only five cubits o f it was visible. All o f these
measurements are based upon the black cubit measurement (i.e. one black
cubit equals 26.33 finger lengths).
tL * iil*j ^ lJ uJS-
- ^ x x 0 * ° /• ^ < c
kiWjl Ail
a>- jr ^ lj i ^ ^ ^ j Ch s * ^
.» J® & 0 /» *
Jj-tih J —Jl 4j (_£-Ul {.IcJl ill ./■»■». ll ;4jJlp
0 0
Every Friday, the head o f this fortress would ride with ten horsemen and
every horseman would carry an iron hammer— each one being one hundred
and fifty mannan (an old measurement). The lock was hit with these ham
mers on a number o f occasions during each day so that those behind the
door would hear the sound, and so that they would know that it was being
guarded, and so that the ones [on this side] would know that the door had
not been tampered by them. When our companions would strike the lock,
they would place their ears against it so as to hear the echoing voices. Close
to this location there was a large fortress which was ten farsakhs by ten far-
sakbs, divided into one hundred farsakhs. N ext to the door there were two
fortresses, each o f which was two hundred cubits by two hundred cubits,
and in front o f their doors there were two trees, and there was a spring o f
fresh water between the two fortresses. In one o f the fortresses were the tools
95
Tanwiru 'l-G habashift Fadli ‘s-Sudani wa 'l-Habashi
used to construct the barrier, including the iron cauldrons and the trowels.
JjjyJl -Ai ^ illlftj tJjjlv a Jl jj-Ai J i * jy-Xi £>jl <Lijl JS " Îp
^j f f
^ I ji “u JJlj cl-U<a3l ^
, ^ 0 0 ^
c^ 4 » Jy b.xp Ijlj is ^ r y l^ J o'* l.x>-l [30
o
o ^ ' y 'j ls? J- t 3 ' j '- xi * o ^ 3 ‘ ('-frnW- (t-6^ b 0>j
. \a./ah3
[There were stones to hold up the cauldrons] and upon each stone there
were four cauldrons, similar to soap pots. In this location we found the re
mainder o f the bricks and they had conjoined together due to rust. Each o f
them was one and a half cubits with the thickness o f a hand-span. We asked
those present if they had seen anyone from Ya’juj and M a’juj. They men
tioned that they had seen them on a few occasions on the ro o f but they were
blown back by the black wind. The size o f each individual from them from
the distance they viewed them was one and a half hand-spans.”
Igllj jL -1 y*~ ^y-lj ^3] c.NiNl UjJc?-! llii
li bjjiyj (jlif -xij l ■ X u i_a1?- fo»-y-

'0 * " ^
J l i Cj b 4-Ul S^s* \ j tliUS^
x * X X
_r-'ybj cS/ r'j I ^-*3? b‘L —I - y ^ \f
« x -- x
^ j] u>y j] $ jr j
i °
•Lrf^ O ir ^ 3
Sallam al-Tarjaman continued, “When we exited from there, the guides took
us towards the direction o f Khurasan and we marched towards it until we
were seven farsakhs behind Samarqand. The inhabitants o f the fortresses
had provided us with sufficient provisions. Then we went to ‘Abdullah ibn
Tahir.” Sallam said, “He gave me ten thousand dirhams, and he provided
each o f the men accompanying me with five hundred dirhams. He allocated
96
each horseman with five dirhams and three dirhams to those on foot for
each day until we reached the city o f al-Ray. We returned to Surra Man Raa
twenty-eight months after we left.”
O* ( t t i b l $j>- Jli
Ibn Khurdadhbih said, “Sallam al-Tarjaman narrated this story to me in

a general manner, and then he dictated to me that which he wrote for al-
W athiq.”
[r^ J i 4^ ] ji* J i ^ v }\ ^ l b J ^ J ' ^

. 4jL^ply 4-Ip 4^ 4 J
‘Ata narrated on the authority o f Ibn ‘Abbas that Dhu al-Qarnayn met
Ibrahim al-Khalll in Makkah, and he greeted him and embraced him.
J o -b " U : 3153 tAp]
. >-.A1y. 1 -dj
Another narration states that he heard about Ibrahim and so he dismount
ed and walked to him. He said, “Indeed I would not ride a m ount within a
city wherein Ibrahim is located.”39
0 ' * / ( f
t 44-âjJI 0 *d* frQj ^1 b jl : k_jbjl
0 c f 0 o
i_jL^>J1 ^jlJ_it_:4jjA* -dcjl ^Jj LJj
olSfj io- ^ fU_»j A>-b- [,j^] J&J 1 *^j N dijj :£S iyii
x ✓ x 0 t 0
ba.-t JjIj 4jw5j>j «j!AjL»j bib Q’J J^"" jy ^
:Jlii 4jik>li |_r^LdJl 4bU t 4lip Ûi 4J c-da^b 4jjb ^p
39 This narration and the one before it were mentioned by Ibn Kathlr in al-Biddyat
wa al-N ibdyah (2 /1 0 3 ).
97
TanwJnt 'l-Ghabashi f t Fadli ‘s-Sudani wa ‘l-Habashi
* Q J, 0 *
1 I y sj L«j g jy>SL ^ ^'
It was reported by the great fable-tellers that Dhu al-Qarnayn ordered the
construction o f many cities. Amongst them were al-Dahrasiyyah, Juhudan,
Sayral, Burj al-Hijarah and then when he reached al-Hind he constructed
the city Sarandlb, and a great soothsayer stated to him, “You will not die
except upon a ground made o f iron and [under] a sky made o f wood.” Dhu
al-Qarnayn would bury treasure in every land [he visited], and he would re
cord it alongside the amount. When he reached Babylon, he suffered from a
nose bleed and subsequently fell from the animal he was riding. His armour
was opened for him and he slept upon it. He became annoyed by the sun
and so those around him provided him with shade with a shield. It was after
seeing this that he noted, “This is the ground made o f iron and the sky made
o f wood,” and he ascertained that he was to die. So, he died and he was one
thousand six hundred years old.
o o o
Jgfli
Section
jlif 4ij : I Jlii ^ Jiy [aJJI 3 15]
The author said: They differed in regards to Luqman, however the ma
jority are o f the view that he was a wise man and not a prophet.-*0
✓ o ,
q) Jl5 j
Sa'ld ibn al-Musayyib asserted, “He was a prophet.”
jU^5 y ) 0^” 3^j jL l l ] j l i f : 315
4 0 See al-Bidayat wa al-N ibayah (2 /1 2 3 ).
98
t f , ( * ^ ^ o
O' V 1 ®Xr* 0 )3 ‘ l> % C F t^ -
:5-L« Jj«j J Jli o ^ y jl j*J t —

La
J\^jLJJl ^y>-li Ifci y'*-.^* lJL»
o ijf f ✓
Jlii i^Jillj jL-Iil L

$l« ^y-U y^wa-* yy-l ^ryulj tali- U ^Jil
‘ [b^3 '■
i)] 4j b$Ji y* s—
J9' SliJi U :Jlii ?I-Ia U :sSâ a
J
A i L J j < q ii y y ~ ^ ' j- 0 (o T yl J jJ iS 'j] - l i y lil - U jjj y y l
. [ l~=>" 1^1 U .fr;-» >±-;■»-'

Ibn Ishaq said, “Luqman was black.” Others said, “He was an Abyssinian
and he was the slave o f a bleacher from the tribe o f Israel who purchased
him for thirty dinars.” [And they said,] “One day his master ordered him to
slaughter a sheep with the instruction to remove its best two parts, and so he
removed its tongue and heart. A fter some time, his master said, ‘Slaughter
a sheep for us and take out the vilest o f its parts.’ So, he removed its tongue
and heart from it. Upon this his master said, ‘Explain this.’ He replied,
‘There is nothing in the sheep better than its heart and tongue (if they are
sound), and there is nothing viler than them (if they are vile). Likewise, is
the case for the descendants o f Adam, there is nothing better than his heart
and tongue, and nothing worse than them if they are vile.’”
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Al-Hasan said, “Luqman detached him self from the people and he resided
between al-Ramlah and Bayt al-Maqdis, not mixing with their people.”
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Sa'ld ibn 'Amir reported upon the authority o f Hasan ibn Ja'far, “Luqman
al-Habashl was the slave o f a man who took him to the marketplace so as
to sell him .” He continued, “Whenever someone came to purchase him,
Luqman would say to him, ‘W hat would you make me do?’ The reply
would be, ‘I would make you do such and such.’ Luqman would thus say, ‘I
request that you do not purchase.’ This was the case until a man came and
was asked, ‘W hat would you make me do?’ His reply was, ‘I would utilise
you as a gatekeeper o f my door.’ So, he said, ‘Purchase me,’ and the man
took him to his hom e.” He said, “His master had three daughters who were
promiscuous in the village. Once when the master desired to go to his farm,
he said, ‘I have provided them with their food and that which they need, so
100
when I leave, lock the door and sit behind it. D o not open it until I return.’”
He continued, “The daughters came out to the door as they would nor
mally do so and they said to him, ‘Open the door.’ He refused and so they
caused him injury. He washed the blood and sat in his place until his master
returned. He did not inform him o f what took place. His master left again
and said to him, ‘I have provided them with their needs so do not open the
door for them .’ When he left, they again went to him and demanded the
door to be opened. He resisted and so they caused him injury and returned
back. He sat in his place whilst crying. However, when his master returned,
he did not inform him o f anything.” He continued, “The eldest o f them
said, ‘How is it that this Abyssinian slave is superior in obedience to Allah
than me? By Allah I will repent.’ And so she repented. The youngest o f
them stated, ‘How is it that this Abyssinian slave and [my] elder [sister] can
be superior in obedience to Allah than me? By Allah I will repent.’ And
so she repented. The middle one said, ‘How is it that these two and this
Abyssinian slave can be superior in obedience to Allah than me? By Allah I
will repent.’ He continued, “The sinful o f the village [saw this] and stated,
‘How is it that this Abyssinian and the daughters o f this individual can be
superior in obedience to Allah H than us. We will repent to Allah, and be
come the devout worshippers in the village.’”
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‘Abdullah ibn Ziyad reported upon the authority o f Makhul, “Luqman

was a black slave, and Allah bestowed him with wisdom. He was owned by
a man from Ban! Israel who brought him with thirty m ithqdl and a half.
His master would play backgammon and place wagers upon it, and there
was a river that flowed near his door. One day he was playing backgammon
with a wager set that the loser drinks all o f the water in the river or he pays
a ransom. Luqm an’s master was defeated and it was said to him, ‘Drink
that which is in the river or pay a ransom.’ He replied, ‘Inform me o f the
ransom.’ The man said, ‘I will remove your eyes and take everything you
own.’ His master stated, ‘Give me a respite o f a day [to think]’ and he agreed
to this. He thus became despondent and sad. Luqman entered upon him
whilst carrying a bundle o f firewood upon his back. He greeted him and
put down the load he was carrying, then he said to his master, ‘Why is it
that I see you so, despondent and sad? His master turned away from him.
He repeated his question and his master turned away again. This took place
a third time and so Luqman stated to him, ‘Inform me and maybe I can
find for you a positive outcom e.’ His master then said to him, ‘W hat is your
solution?’ He replied, ‘I f the man tells you to drink the water in the river,
say, ‘I will drink the water which is between the river banks or its length.’ I f
102
he tells you to drink the water between the banks, say to him, ‘Confine the
water o f the length until I drink what is between the banks.’ The man will
not be able to do this so you will free yourself from your liability to him .’
T he master realised he was right and so he became pleased. When the man
[who won the backgammon game] arrived on the next morning he said,
‘Now, fulfil the terms we have agreed o n .’ The master o f Luqman replied,
‘Yes, shall I drink that which is between the banks or the length?’ The man
replied, ‘That which is between the banks.’ So he said, ‘So confine the length
for me.’ The man replied, ‘How will I be able to do this?’ And the master
gained respite through this.” He continued, “Thus his master emancipated
him and Allah blessed him .”
IP p iy ta y jlS T "y
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He used to visit Dawud, taking wisdom from him and he did this for a year.
[On one occasion] Dawud was crafting armour and Luqman did not ask
regarding this until he had completed it, and neither did Dawud inform
him until he had finished. Then Dawud put it on, and when he saw this he
said, “Silence is wisdom.”
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103
Tanwirti 'l-Ghabashi f i Fadli s-Sudani wa ‘l-Habashi
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Al-Qurashl said: We were informed by Khalid ibn al-Nadr upon the au
thority o f Makhul, “The first occasion upon which Dawud heard a wise
statement from Luqman was when he witnessed people debating whilst
Luqman remained silent. So Dawud said to him, ‘Why do you not speak
like the rest?’ He replied, ‘There is no good in speech except the mention o f
Allah and neither is there good in silence except in pondering about the res
urrection. A religious person contemplates [about his hereafter] and thus
he becomes overwhelmed with serenity. He is thankful and so he has hu
mility, he is content, so he is sufficed, and he is pleased [with his affair] so he
does not live in a state o f distress. He is detached from this world and so he
escapes from its evil, denying his desires and so he becomes free. He secludes
himself, and so he is protected from worries, and he drives o ff envy, so love
is displayed [for him.] He is o f excellent mind and adept at foreseeing conse
quences, so he is safe from regret thereafter. The people are at ease with him
whilst he is tirelessly focusing on himself (i.e. he keeps pushing himself to do
better every day as he does not find a limit to improvement).’ Dawud said,
‘You have spoke the truth O Luqm an.’ He admired Luqman and his rep
utation for wisdom became widespread. After this the people would con
gregate around him to take knowledge from him and to hear his wisdom.”
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Al-Qurashl said: It was reported to us by Ibn Sam‘an upon the authority o f
Zayd ibn Aslam, “When Luqm an’s wisdom became apparent to the people,
one o f the great men from Ban! Israll came to him and said, ‘O Luqman,
were you not a Nubian slave?’ He replied affirmatively. So, the man said, ‘So
how did you attain this level?’ He replied, ‘Through truthfulness in speech
104
and leaving that which does not benefit me.’”
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Al-Qurashl said: Ibn Sam an reported upon the authority o f Makhul, upon
the authority o f Ka‘b. “Luqman stated to his son, ‘O my son, this world
is like a wide sea within which many people have drowned. I f you make
your ship within it imdn (faith) in Allah, taw akkul (reliance) on Allah as its
sail, taqwd (God-consciousness) as your provision, then your success will
be through the mercy o f Allah and your destruction will be through your
sins.
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He said: ‘Uthm an ibn ‘Ata reported upon the authority o f his father that
Luqman stated to his son, “O my son, take little from this world, and do not
jostle for its delights. For indeed a little from them will suffice you. The best
o f knowledge is the beneficial. O my son, know that the most knowledgea
ble o f people are those from them with the most humility.”
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105
Al-Qurashl said: Ibrahim ibn Adham said, “It reached me that Luqman,
when he was close to death, began to cry. His son asked him, ‘O father, what
causes you to cry?’ He replied, ‘ O my son, it is not for the world that I cry,
rather I am crying because o f the journey I will have to embark upon. It is
a lengthy toil, [akin to an] endless wilderness, an insurmountable obstacle,
with little provisions and a burdensome load. I do not know whether this
load will be lifted when I reach my destination, or whether it will remain
upon me whilst I am driven to hell with it.’ Then he died.”
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Al-Qurashl said, “It reached me that the grave o f Luqman was between the
m asjid o f Ramlah and where the market stands today. The graves o f seventy
prophets are there,'*1 all o f them died after Luqman and they all died during
a single day due to starvation. They had been driven to Ramlah by Banu
Israll and were barricaded [within the city] by them. Thus, they all passed
away
o o o
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The author said: Ju st as people utilise Luqman as a paragon o f wisdom, they

utilise ‘Abud as a paragon o f [heavy] sleeping. ‘Abud was a black man and
41 T h e r e is n o e sta b lish e d lo c a tio n f o r a gra ve o f a p r o p h e t e x c e p t o u r P r o p h e t T h is

w as sta ted b y Ib n a l- ja w z l a n d a l- Q a r l in a l- A s r a r a l - M a r f t i 'a h .
106
a gatherer o f firewood. O n one occasion he spent an entire week gathering

firewood without sleeping, then he left and slept for a week. Thus he was
used as an example o f a heavy sleeper.
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Al-Sharql ibn QatamI said, ‘“Abud feigned death to his people. He said,
‘M ourn me so that I can see how you would do so if I passed.’ Thus, they
covered him with a sheet and started to mourn him, but then noticed that
death had subsequently struck him .”
107
jmiSf g d jL t J I taiL JI
Chapter Sixteen
jL T ^T3 ^
In mention of the major kings o f the Habash
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Their master was the Najashl to whom the Companions emigrated to his
land, to whom the Messenger o f Allah sj§> wrote to and that accepted Islam.
The kings o f Abysinnia were all named as the Najashl (Negus), just as the
kings o f Persia were all named as the Kisra (Khosrow).
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Ibn Ishaq said, “The name o f al-Najashi is Ashamah. This corresponds to

Atiyyah (gift) in A rabic.”42
42 [T] The following quote has been paraphrased. Al-SuyutI said in R a fS h d n al-Hub-
shan (p. 88), “There are eight different views on his name. [The above] -u jw I is the
famous view and which is found in the Sahib. T he other variations are: (ii) as
narrated by al-Qadl ‘Iyyad, (iii) o«w>, as narrated by Ibn Abl Shaybah in his M usnad ,
(iv) iw>h as narrated by al-Rafi‘I in Sharh al-M usnad, (v) u x ^ . , as narrated by al-
Hakim in al-M ustadrak upon the authority o f Ibn Shihab, (vi) as narrated by
al-Isma III, (vii) as narrated by al-Kirmanl in Sharh al-Bukhari, and (viii) J
j j , as narrated by al-Zarkashl upon the authority o f M uqatil.”
TanwTni 'l-Ghabashi ft Fadli ‘s-Sudani wa 'l-Habashi
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Ibn Qutaybah said, “Al-Najashl is a name designated for a king, similar to

the terms Hirqil and Qaysar.” He continued, “I am not aware whether this
word is an Arabic word or whether it is a word between which there is con
cordance in the Arabic language with another language. [Analysis o f the
word linguistically:] al-najdshi means al-najish, and al-najsh means to in
cite something, e.g. the person who [incites a potential buyer during the
course o f pre-sale negotiations or who builds hype] through insincere bid
ding is called a ndjish or a najjash .”43
Zl*\ y 3 y y j y l 3 ^
; >_C y ili> Jl
Ibn Ishaq said, “T he Messenger o f Allah $ sent A m r ibn Umayyah to

al-Najashl. W ith him was sent the following letter:
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43 Al-Suyutl quotes al-Muhib al-Tabari in R a f Shan al-Hubshdn (pp. 88-89/a),

“ [Al-Najashl] is a title used for every king of the Abysinnians, just as the Khallfah o f the
Muslims is termed as Am ir al-M u’minln, the king o f the R om ans is termed as Qaysar,
the king o f the Turks is termed as Khaqan, the king o f the Persians is termed as Kisra,
the king o f the C optics is termed as Firaw n, the king o f the Egyptians is termed as al-
‘Azlz, the king o f the Yemenis is termed as Tubba‘, the king o f the Himyarite Kingdom
is termed as al-Qayl, the king o f al-Hind is termed as Yas‘ud, the king o f the Sabeans is
termed as al-Nimrud and the king o f the Berbers is Jalo o t.”
110
• ((c S V ' j*
‘In the name o f Allah, al-Rahman, al-Rahim. From Muhammad, the Mes
senger o f Allah, to al-Najashi, king o f Abyssinia. I praise Allah, the King, the
Pure, the Perfect, the Bestower o f Faith, the Overseer. I bear witness that ‘Isa
ibn Maryam is the spirit o f Allah and His word which He placed into Mar
yam, the virgin maiden, thus she bore ‘Isa. I call you to Allah alone without
any partner [to Him,] and to follow me and believe in that which has been
revealed to me, for I am the Messenger o f Allah. I have sent my cousin Ja ‘far
to you with a party o f Muslims. Peace be upon those who follow the [true]
guidance.’
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Al-Najashi wrote back to the Messenger o f Allah ^ stating:
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‘In the name o f Allah, al-Rahman, al-Rahim, to Muhammad from

al-Najashi. Peace be upon you O Prophet, and [upon you] be the mercy and
blessings o f Allah, the one W hom besides there is no deity worthy o f being
worshipped and W hom guided me towards Islam. To proceed: Your letter
reached me O Messenger o f Allah, and that which you mentioned in regards
to ‘Isa— by the Lord o f the heavens and the earth— ‘Isa ibn Maryam is
not more than what you stated by a cupule. Indeed, he is as you have stated.
Ill
TanwTru 'l-Ghabashi f i Fadli ‘s-Siidani wa 'l-Habashi
We were already aware o f that which you have presented to us, and your
cousin and his companions have reached us. I bear witness that you are the
Messenger o f Allah, I have given bay'ah (the pledge o f allegiance) to you and
to your cousin, and I have accepted Islam, submitting to Allah, the Lord o f
the worlds. I have despatched my son to you, and if you wish me to come
to you then I will do so, O Messenger o f Allah. I testify that what you state
is the truth. May peace be upon you and the mercy and blessing o f Allah.’”
[ a.uiL^ ^ i ] ^ [ Ajl] ^ ii JlS
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Ibn Ishaq said, “It was mentioned to me that he despatched his son with
sixty Abyssinians in a vessel and they drowned.”
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Al-Waqidi stated upon the authority o f his shaykhs, “The first messenger
sent by the Messenger o f Allah ^ to al-Najashi was ‘Amr ibn Umayyah. He
wrote two letters to al-Najashi, calling to him in one o f them towards Islam
and citing the Q uran. Al-Najashi took the letter and placed it before his
eyes, descended from his chair and sat upon the ground in modesty. Then
he accepted Islam and testified the testification o f truth. He said, ‘I f it was
possible for me to go to him then I would do so.’ Then he wrote to the Mes
senger o f Allah with his response and to attest his Islam.
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In the other letter, he ordered him to conduct his marriage to Umm

Habibah bint Abl Sufyan— who had emigrated to Abyssinia with her hus
band (‘Ubaydallah ibn Jahsh, who became a Christian there)— and he also
ordered him in this letter to return his companions who were with him and
provide them with what they needed for the trip. And he actioned this.”
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In mention o f the request o f the Messenger o f Allah % to al-Najashl to give
his marriage proposal to U m m Habibah bint A bl Sufyan ibn Harb:
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Umm Habibah had emigrated to the land o f Abyssinia with her husband
‘Abdullah ibn Jahsh, he had became a Christian there, whilst she remained
a Muslim.
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113
Tanwiru 'l-Ghabashi f i Fadli 's-Sudani wa ‘l-Habashi
LjJjJIj Aj^ji-'j cddl ji>- Li aJJ'j ; o .la t
p i j l i o p i c p p ' ri U : J p ; IdT j l T p J ' J p i .o li J d p J '
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Isma‘11 ibn ‘Amr ibn Sa'ld ibn al- ‘A s reported upon the authority o f Umm
Habibah, “I saw in my sleep as if my husband ‘Abdullah ibn Jahsh had the
vilest and most deformed form. Thus, I became frightened and said, ‘Allah
has altered his hdl (state).’ Then in the morning he stated to me, ‘O Umm
Habibah, I pondered in regards to religion and did not see a religion better
than Christianity, thus I took it as my religion and then I entered the religion
o f Muhammad. Now I have returned back to Christianity.’ I said, ‘By Allah
there is no good for you [in it.]’ Then I informed him o f what I saw during
my sleep but he did not pay heed to it. He took to alcohol until [the time]
he died. Then I saw him during my sleep as if he came to me whilst saying,
‘O Umm al-M u’minln (M other o f the Believers).’ I became frightened and
interpreted it to mean that the Messenger o f Allah ^ would marry me.”
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She continued, “Once my iddah (waiting) period had finished, an envoy
114
Illuminating, the Darkness: The Virtues o f Blacks and Abyssinians
o f al-Najashi had come and was seeking permission to enter. It was a slave
girl o f his named Abrahah, who was charged with his oiling and clothing.
She entered [my room] and stated, ‘The king states to you that the Messen
ger o f Allah wrote to him to propose marriage to you.’ I said, ‘May Allah
cause you happiness through this good [news.]’ The king said, ‘Appoint
a representative for your marriage.’ So I sent a message to Sa'id ibn al-‘As
and he was appointed as my representative. I gifted Abrahah two bracelets
made from silver, and two anklets I wore, and silver rings worn upon my
toes due to the happiness I felt due to this good news. When evening fell,
al-Najashi ordered [the presence of] Ja ‘far ibn A bl Talib and the Muslims
who remained there and so they attended. Al-Najashi ^ delivered a speech
stating, ‘All praise be to Allah, the King, the M ost Holy, the Provider o f
Peace, the Guardian o f Faith, the Preserver, the Almighty, the Compeller. I
testify that there is no deity worthy o f being worshipped except Allah and
that Muhammad is His slave and messenger, and that he is the one whom
‘Isa ibn Maryam gave glad tidings o f sg|. To proceed:
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The Messenger o f Allah sj§> wrote to me [requesting] that I conduct his

marriage to Umm Hablbah bint A bl Sufyan. Thus, I have acceded to the
request o f the Messenger o f Allah and he gave her a dowry o f four hundred
dinars.’ Then he poured forth the dinars in front o f the people.
C 0C f ^ ^ f o C £ 0 . x ^
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Tanwlru 'l-Ghabashi f i Fadli ‘s-Siidani wa l-Habashi
.1\j>yu p jy s r u yM f^ 3 O' [ f T j j '•>]
Khalid ibn Said said, ‘A ll praise be to Allah, I praise Him, seek His aid
and forgiveness. I bear witness that there is no deity worthy o f being wor
shipped except Allah and that Muhammad is His slave and messenger, He
sent him with the guidance and the true religion for him to make it prevail
over all other religions, even if the polytheists detest it. To proceed: I ac
cede to that which the Messenger o f Allah has requested and I marry him
to Umm Habibah bint Abl Sufyan. May Allah bless the Messenger o f Allah
’ Then al-Najashi gave the dinars to Khalid ibn Sa'ld who accepted them.
Then the attendants wished to stand up [so as to leave,] but al-Najashi stat
ed to them, ‘Sit, for the Sunnah o f the Prophets is that when they get mar
ried, food is eaten [in celebration o f the marriage.]’ So, he called for some
food to be served and they ate and then dispersed.”
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116
Um m Habibah said, “When the money reached me I requested the pres

ence o f Abrahah who brought be the good news. I said to her, ‘Indeed I
gave you what I had on a day upon wherein there was no money in my
possession. Here are fifty dinars, take them and utilise them. She refused
and took out a bag in which there was all that I gave to her. She returned
everything to me and said, ‘I have been strictly ordered by the king that I do
not take anything, and I am the one charged with his clothing and oiling. I
have come to follow the religion o f M uham md the Messenger o f Allah, and
have submitted to Allah the Lord o f the worlds. Furthermore, the king has
ordered the women to send to you everything they possess from perfume.’”
She continued, “During the next day she came to me with ‘ud, wars, ‘anbar
and an abundance o f fragrance. I brought all o f this when I came to the
Messenger o f Allah He used to see them upon me and with me but he
did not rebuke this. Then Abrahah stated, ‘My requirement from you is
that you convey my salam to the Messenger o f Allah |j| and that you inform
him that I am a follower o f his religion.’” She said, “She was the one who
prepared me [for the journey back,] and each time she entered my presence
she would say, ‘D o not forget my need.’ Thus when I came to the Messenger
o f Allah I informed him in regards to the speech and also regarding how
Abrahah treated me. He became happy at this, and I conveyed her salam
to him, to which he replied, ‘And peace be upon her, and the mercy and
blessing o f Allah.’”44
[^j] ^ ^
‘Abdullah ibn A bl Bakr ibn Hazm said, “This occurred during the seventh
year.”
. 4j 3j I ^
Al-Zuhr! said, “Al-Najashl provided her with provisions and sent with her
Shurhabll ibn Hasanhah. W hen Abu Sufyan came to know o f the Messen
ger o f Allah’s marriage to Um m Habibah he said, ‘He is indeed an honour
4 4 Reported by Ibn Sa‘d in Tabaqdt al-Kubrd (77).
117
Tanwiru l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
able man who is highly esteemed and generous.’”
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Al-Zuhri said, “When Abu Sufyan ibn Harb entered Madlnah, he went to
the Messenger o f Allah sg| and addressed him in regards to an extension o f
the Treaty o f Hudayblyah. However, the Messenger o f Allah “H did not
accept this. So, he went to his daughter Um m Habibah. When he was about
to sit upon the carpet o f the Prophet |§> she took it and folded it. He stated,
‘O daughter, do you covet this carpet over me, or vice versa?’ She replied,
‘Indeed this is the carpet o f the Messenger o f Allah You are a person who
is impure [spiritually] and a polytheist.’ He stated, ‘O daughter, verily you
have been stricken with evil after you left me.’”
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A ’lshah ^ , said, “Umm Habibah called for me when she was in the throes
o f death and she said, ‘We both had [frictions which often] occur between
co-wives, so I ask Allah to forgive me and you.’” She (‘A’lshah) said, “May
Allah forgive you for everything therein and overlook [your sins] and ab
solve you from that.” “She said, ‘You have brought me happiness, may Allah
reciprocate for you happiness.’ She then sent for Um m Salamah and stat
ed something similar to her. She passed away in the year forty-four during
118
Mu'awiyah’s caliphate.”
: aII p
In mention o f the Messenger o f Allah sH informing the people o f the death

o f al-Najashl and his performance o f the funeral prayer for him:
0 £
Al-Najashl passed away during the month o f Rajab in the ninth year after
the hijrah.
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Sa‘ld ibn al-Musayyib reported upon the authority o f Abl Hurayrah, “The
Messenger o f Allah ^ announced the passing o f al-Najashl on the day
wherein he died. Thus, he went out to the m usalld (a place o f the prayer
besides the m asjid) and ordered his Companions to stand in rows behind
him. He [performed the funeral prayer for him,] making the takbir {Alldhu
akbar) on him four times.”45
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A lshah *§k, said, “W hen al-Najashl passed away, we were told that a light
45 Al-Suyutl stated in A zbar al-'Urusb (p. 17/a), “This was reported by Malik, al-
Shafi‘1, al-Bukharl, Muslim, Abu Dawud and al-N asal.”
119
Tanwiru 'l-Ghabashi f i Fadli ‘s-Siidani wa ‘l-Habashi
remained showing upon his grave.”46
o o o
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In mention of one o f the major Abyssinian kings
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Ibrahim ibn ‘Isa ibn A bl Ja'far al-Mansur said, “I heard my uncle, Sulayman
ibn A b lja ‘far say, ‘I was standing with al-Mansur one night when Isma‘ll
ibn ‘All, Salih ibn ‘All Sulayman ibn ‘All and ‘Isa ibn ‘All were with him.
They were recalling the collapse o f the kingdom o f the Umayyads, what
‘Abdullah did to them, and how he fought some from them in the river o f
A bl Futrus.
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Al-Mansur stated, ‘Is it not possible that we can be considerate with them so
that they see from our reign what we saw from theirs, and that they ask from
4 6 Al-SuyutI said in Azhdral-'Urusb (p. 17 /b ), “This was reported by Abu Dawud.” [T]
Shaykh ‘Abd al-Muhsin al-‘Abbad said in his com m entary upon this report (2 5 5 /1 1 )
that it is a m aw qu f narration o f ‘Alshah and not m arfu' (raised) to the Prophet g|. H er
statement indicates that this news reached them or its occurrence was a rumour. P ro o f
supporting it has not been established and al-Albanl graded it as da 'if. [End]
120
us what we used to ask from them. For— indeed— they lived in fortunate
circumstances and died in poverty.’
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Then Isma‘il ibn ‘All stated to him, ‘O Commander o f the Faithful,

‘Ubaydullah ibn Marwan ibn Muhammad is currently incarcerated by you,
and he had a strange story [concerning his interaction] with the Nubian
king. So, send for him and ask him .’
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He stated, ‘O Musayyib, bring him before m e.’
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Then a youthful man was brought forth, he was constricted by heavy chains
and heavy shackles on his feet, and the like upon his hands. He said, ‘Peace
be upon you O Commander o f the Faithful, and Allah’s mercy and bless
ings.’
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He (i.e. al-Mansur) said, ‘O ‘Ubaydullah, replying to your greeting o f peace

shall assure your safety and I do not find myself yet inclined towards giving
you protection, but you may sit.’
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So, they brought a cushion, it was folded and he sat upon it. Then he said
121
TanwJni ‘l-Ghabashi ft Fadli ‘s-Sudani wa l-Habashi
to him, ‘I have come to know that you have a strange story concerning the
Nubian king. W hat is it?’
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He replied, ‘O Commander o f the Faithful, I am not— and I swear on this

by the One who honoured you with the Caliphate— capable o f breathing
due to the heaviness o f the iron. My chain has become rusty due to me uri
nating upon it, and due to water being poured upon it during the times o f
prayer.’
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He said, ‘O Musayyib, remove the iron from him .’
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He then said, ‘That is right O Com m ander o f the Faithful, when ‘Abdullah
ibn ‘All headed towards us, I was the one sought within the group as I was
to have the rule after my father. So I entered his treasury and took ten thou
sand dinars. Then I called ten individuals from my young slaves and gave
them each a ride, and to each o f them I gave one thousand dinars. I also
loaded five mules and tied to my waist some valuable jewels and one thou
sand dinars. I then fled to the land o f Nubia. I proceeded through it for
three days, and then I reached a town called Kharab. I ordered my slaves to
stop there and clean the area and so they went to it, and they swept the dirt
from it, then they laid some carpets down. I then called one o f the slaves in
whom I could put trust in his intelligence, and I said to him, ‘G o to the king,
convey to him my greetings and take from him a guarantee o f safety. Also
purchase provisions for me.’ He continued, ‘So he went and he was delayed
[to the extent that] I started to have bad thoughts. Then he returned and he
was accompanied by another man. W hen he entered, he bowed to me, then
he sat before me and said, ‘The king sent his greetings to you and asks you,
‘W ho are you? W hat brings you to my land? Are you antagonistic to me,
seeking to change your religion to the religion I am upon or seeking asylum
with me?”
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I said, ‘Reciprocate my greetings to him, and say: As for me being antagonis

tic to you then I seek refuge in Allah. As for me wishing to change to your
religion then I do not seek a substitute for my religion. As for seeking refuge
with you, then yes [I do so].” He continued, ‘He left and then returned to
me, stating, ‘The king sends his greetings to you and says, ‘I am coming to
you tomorrow, so do not do anything and do not take any provisions as they
will be sent to you and your needs will be provided.”
123
Tanwiru ‘l-Ghabashi f i Fadli ‘s-Siidani wa ‘l-Habashi
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I received the provisions and I ordered my slaves to lay all the carpets, and
I ordered them to lay one carpet for him and the like for me. On the next
day I awaited his arrival when one o f my slaves came and stated that the king
had come. I stood between two balconies o f the palace to see him. I saw a
man wearing two garments, wearing one as a lower garment and the other
as an upper garment. He was walking barefoot with ten companions who
were armed, three preceded him and seven followed him, and I viewed him
disparagingly, when I saw his lowly state it was to the extent that I thought
to kill him. When he began to draw close to the abode, I saw a great crowd.
4— 9V I ij^ S - frlfc j j i *\ U ^ ily i : c —L a i
So, I asked what this was, and it was said, ‘It is horses drawing close O C om
mander o f the Faithful, approximately ten thousand horses with their rid
ers.’
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124
The horses arrived at the abode at the time that the man entered, and as he
entered, they had encircled it. W hen he looked at me, he said to his trans
lator, ‘Where is this man?’ The translator beckoned with his head towards
me. Then he looked at me again and so I rushed to embrace him, but he was
too humble to accept it so he took my hand, kissed it and placed it against
his chest. He began to remove the carpets with his foot, rolling up the car
pet— I thought that they considered this too luxurious to walk upon— until
he reached the cushions where he and I were supposed to sit. Then I stated
to his translator, ‘Subhdnallah , why does he not sit upon the place specially
prepared for him [to sit upon.]’
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He replied, ‘I am a king, and it is incum bent upon every king to show hu
mility to Allah H who raised him in rank.’ Then he stuck his finger in the
sand for quite some time, and he then raised his head and stated to me,
‘How is it that your people were deprived o f leadership when you are the
closest people to your Prophet?’
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I replied, ‘A group o f people arose who were closer in proximity to the
Prophet than us, they robbed us, slaughtered us and expelled us. Thus, I
fled to you, seeking aid firstly with Allah and then with you.’
125
TanwJm 'l-Ghabashi f i Fadli ‘s-Sudani ho ‘l-Habashi
He said, ‘Did you people drink alcohol though it is prohibited in your book?’
C % c of s ,
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I replied, ‘This was done by the slaves, followers and foreigners who entered
our lands and they did it without our permission.’
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He said, ‘D o you not sit on silk cloth when you m ount your rides, and have
your horses decorated with gold and silver though this is forbidden for you?’
% t 0i
I replied, ‘This was done by the slaves, followers and foreigners who entered
our kingdom.’
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He said, ‘Why is it that when you would go hunting you would place force
upon the villages, imposing upon their people that which they could not
bear with severe beatings? Furthermore, you would not be satisfied until
you walked over their crops and damaged them in seeking a duraj (a type
o f bird)— worth half a dirham— or a bird o f no value, and this is despite
damaging [property] being prohibited in your religion.’
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I said, ‘This was done by the slaves and followers.’
126
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He said, ‘Nay, rather you made lawful that which Allah made unlawful, and
you performed that which He prohibited. Thus, He took your honour from
you and adorned you with abjectness. And [it may be that] Allah’s course
for you has not yet reached its end point, and I fear that a punishment is to
befall you if you were among the transgressors, and it will consequently fall
upon me as well. This is because when punishment descends it is wide and
encompassing. I order you to leave after three [days,] and if I find you here
after [this time limit] indeed I will take all o f your possessions and kill you
alongside your entire party.’
/ X t * * s, t s S
Lil)] ^ did; t c ~ * i l i ^ j j j
.sl^JI JA Q\ o j J l j lil U1 Uj
He then leapt up and left. I remained there for three days and then exited
towards Egypt. Your vassal apprehended me there and sent me to you. So
here I am, and death is more beloved to me than living [in this state.]’
L i : Jli aJ aLj ^ : Qs- ^ J^pUJL aJ Jlii cAi*>lLlj yLL-
J* ii :Jl5 .Ali* J>s- gji*) L aIp £>}■> <y j'S J> Jyj :JlS îjy
o ° J * * t 9i i ^
Ajilisl ^1 o L I iSj^ ^ “dJl^j tAj diJj
Abu JaTar intended to release him then Isma‘Tl ibn ‘All said to him (i.e. Abu
Ja'far), ‘I have given a pledge to him .’ He said, ‘W hat is your view?’ He (i.e.
Ismail ibn ‘All) replied, ‘He will stay in one o f our prisons and his fate will
be that o f his likes.” Sulayman ibn A b lja 'fa r said, ‘And this is what hap
pened to him, and by Allah I do not know if he died in his prison or whether
127
Tanwiru ‘l-Ghabashi f i Fadli 's-Siidani wa ‘l-Habashi
al-Mahdl released him .’”
o o o
Another King
i j l i fU w s <3^ Q jj [ i ]
> 4 (_s? 0 ^ d il*
Abu al-Qasim al-Nakha‘1 reported on the authority o f Muhammad ibn

Yusuf, the judge o f San a’, “A king o f the Zanj wrote to me. A t the end o f his
letter it was written:
# # , / / o '
l s ^ j' l s ^ ' d y f j * ls? ls? 4 ^ ' X?
ls*V- ^ O^' % i J P 1^ J y t o * ^
j* LgJ c —Lal c —4>^S" p <*UlJ
S /lj d i l i p *>Q* 14J c - i i j ^J\ c - j i J ' p
I do n ot ask people ab o u t w hat they think o f me, I suffice with w hat

I think o f them .
I do n ot ask my neighbour in his wedding, away from the eyes o f the

people to let me in.
I do n o t go after w ho does n o t wish to be with m e, and I do n o t show

kindness to w ho does n o t w ant my kindness.
By Allah, if my hand disliked being with m e, I would ask it to leave
my arm .
A n d I would look at my o th er hand and say to it, be at ease o r you can

leave like my oth er hand.
128
jm tt g iiL d l h M
Chapter Seventeen
* * * * * •*
In mention o f the esteemed blacks amongst the Companions
Salim, the m aw ld (freedman) of Abl Hudhayfah
J?i *bl>- 0^ fd i y d - y » jlS f
. [ L js Lpj ly b««£AP 4U \ yd ?J ]
He used to lead the Muhajirln in prayer from Makkah until they reached
Madlnah because he was the most com petent with the Q ur’an. Those who
prayed behind him included Abu Bakr and ‘Umar.
yjl lil 3 li y \jl 3b y d -£ - y d - » d x j* b^p>-l [ t V ]
y d - o d i* li 3 b ‘tbp- y d -» \d - yd b : 3 b aJJId - s - y p ^ jtj
b 3b y O^}./4 bl 3 b y \d & - y b 3b JSlbtM
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4U I : 3ybj a3 p < d ll ” '■ b b y i-p j :c p - b d d d ii
•((^ b ^ l i b [J p -j y p ]
Shahr ibn Hawshab reported upon the authority o f ‘Umar ibn al-Khattab,
‘I f I were to anoint Salim, the m awld o f Hudhayfah, as the Caliph, and my
Lord it asked regarding it, I would reply, ‘My Lord, I heard your Prophet sg§>
state, ‘He loves Allah H truly from his heart.’”47
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>^ *1 £ t0 ^ £ •"
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Abu Nu'aym said, “On the Day o f al-Yamamah Salim took hold o f the ban
ner o f the Muslims with his hand, and then it was cut off. He thus took hold
o f it with his left hand and it was also cut off. Then he embraced the banner
with his arms and recited, {Muhammad is not but a messenger. [Other]
messengers have passed on before him}48 And then he was killed.”49
O 0O
gU j * jiu
Bilal ibn Rabah
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4 7 Jam u'al-Jaw dm i' (1 1 /3 0 1 ).

48 A l l ‘Imran: 144
4 9 See H ilyat al-Awliya o f Abl N u aym (1 /3 7 0 -3 7 1 ).
130
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He was named after his mother i.e. Bilal ibn Hamamah, and there were nu
merous individuals amongst the Companions who were attributed to their
mothers, and this was widely known. They include: Mu'adh and M u‘widh
ibna (the two sons of) ‘Afra’— i.e. their m other— and their father was al-
Harith ibn Rifa‘ah; Suhayl and Safwan ibna Bayda— i.e. their m other— and
their father was Wahb; Malik ibn N um llah— i.e. his m other— and his father
was Thabit al-Muznl; Shurabll ibn al-Hasanah— i.e. his m other— and his
father was ‘Abdullah ibn al-Muta‘; Bishr ibn al-HasasIyah— i.e. his m oth
er— and his father was Ma‘bad ibn Shurahabll; Ibn Um m M aktum, and his
father was ‘Amr ibn Qays; ‘Abdullah ibn Buhaynah— i.e. his m other— and
his father was Malik al-Azarl; al-Harith ibn al-Barsa— i.e. his m other— and
his father was Malik ibn Qays; Ya‘la ibn M unabbah— i.e. his m other— and
his father was Umayyah; Ya‘la ibn Siyyabah— i.e. his m other— and his father
was Murrah; Sa‘d ibn H atbah— i.e. his m other— and his father was Buhayr
ibn Muawiyyah and amongst his sons was A bu Y usuf al-Qadl; Badll ibn
Umm Asram— i.e. his m other— and whose father was Salamah; and Khaffaf
ibn N udbah— i.e. his m other— and his father was ‘Umayr. All o f those
mentioned are Companions.
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And amongst the Tabi‘In (the generation after the Com panions) and those
after them were many individuals who were famously referred to with the
names o f their mothers. Examples are Isma‘11 ibn ‘Ulyah, and his father’s
name was Ibrahim; Muhammad ibn ‘U tm ah— i.e. his m other— and his fa
ther’s name was Khalid; Sulayman ibn Qattah; Mansur ibn Saflyyah, and
other than them.
131
Tanwiru l-Ghabashi f i Fadli ‘s-Sudani wa 'l-Habashi
3*> b 1*6
As for Bilal’s story:
I ^ Jl ^ ^ ^ ^^ _
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He was one o f the earliest people to embrace Islam and his people would
abuse him and say, “Your lords are al-Lat and al-'Uzza.” To which he would
reply, “A hadun, ah ad (O ne [Lord], O ne).” Then Abu Bakr al-Siddiq d§&
came to him, purchased him for seven aw dq and emancipated him. He wit
nessed the Battle o f Badr, ’Uhud and all the other battles. He was the first
one to perform the adhan (call to prayer) for the Messenger o f Allah and
he would perform it at home and whilst travelling. He was also [appointed
by him] as the treasurer o f the Bayt al-Mal. In appearance he was extremely
dark, thin, tall, with a curved nose and a full head o f hair, and a little dark
and grey hair on his cheeks.
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132
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Muhammad ibn Abl Tahir al-Bazzaz reported upon the authority o f M u-

jahid, “The first to openly display Islam were seven: the Messenger o f Allah,
Abu Baler, Bilal, Khabbab, Suhayb, ‘Ammar, and Sumayah Um m ‘Ammar.
[In terms o f protection:] As for the Messenger o f Allah, he was protected by
his uncle. As for Abu Bakr, he was protected by his tribe. As for the rest [o f
the seven,] they were made to wear iron armour and then they were exposed
to the sun until their wills were broken and they succumbed to what they
were asked of. Then they came to each man from them with a human sized
leather skin filled with water, then threw them in it and carried them along
side it. The only one not to succumb was Bilal as he did not value his life
[over faith] in Allah. They went to the extent o f placing a rope around his
neck and ordering their children to drag him between the two mountains o f
Makkah. However Bilal kept proclaiming, ‘A hadun, a b a d .’”
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Muhammad ibn Abl al-Qasim al-Baghdadi informed us upon the authority

o f Hisham ibn ‘Urwah ibn al-Zubayr’s father, “Waraqah ibn Nawfal passed
by Bilal whilst he was being tortured and whilst he was stating, ‘A hadun,
133
Tanwiru 'l-Ghabashi f t Fadli 's-Suddni wa ‘l-Habashi
abaci.' Then Waraqah approached Umayyah ibn Khalaf and said to him, ‘I
swear by Allah $| that you should show him compassion.’ Until Abu Bakr
passed by him one day whilst he was being tortured and stated to Umayyah,
A re you not fearful o f Allah in treating this poor man in such a manner?
How long will you continue?’ He replied. ‘You corrupted him so rescue him
from what you see.’ So Abu Bakr said, ‘I have a young black slave who is
stronger and sturdier than him, and more steadfast in your religion, so I will
exchange him for Bilal.’ He replied, ‘I accept.’ Abu Bakr then said, ‘Here he
is for you.’ Thus Abu Bakr exchanged his slave with Bilal.”
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Muhammad ibn Ishaq said: Umayyah would take him out when the heat o f
the afternoon sun became scorching and make him lie down upon his back
in the valley o f Makkah. Then he would order a large rock to be collected
and placed upon his chest, and he would say to him, “This state o f yours will
not cease until you die or you reject Muhammad and worship al-Lat and
al-'Uzza.” Bilal would respond in the face o f this anguish. “A hadun, ab a d .”
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Jabir ibn ‘Abdullah reported upon the authority o f ‘Umar, “Abu Bakr was
our master, and he emancipated our master (i.e. Bilal).”50
50 Reported by al-Hakim in al-M ustadrak (3 /2 8 5 ) and he said, “It is sabih but M us
lim and al-Bukhari did not report it.” Al-DhahabI concurred with him. It was also
reported by Ibn Sa‘d in al-Tabaqdt { 3 /1 7 5 ).
134
y \ lil J li Ijl J li j^ a liJl ^ jl bÔ>-l [ 0^ ]

iflj-Ls- y lj J li jjjijl _LP ^ p lj J li _L*jJ ^ jU jiA lj J li Jui _Lp
aJp aUI - 4JJI JjA j J li : J li y >' ^ c-jl3 ^ jlilj ^ tj\. Ip b J li
. ( ( a-^>J1 (JjL- J*>b)) :-

T habit reported on the authority o f Anas that the Messenger o f Allah ||
said, “Bilal preceded the Abyssinians [to Jan nah ].”51
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Zayd ibn Salam reported upon the authority Abdullah al-Hawzanl that he
met Bilal and stated to him, “O Bilal, inform me o f the finances o f the Mes
senger o f Allah.” He replied, “He did not have anything, I was the one who
would inform him about his finances from the time he was despatched by
Allah H until he passed away, and whenever he would see a Muslim come
bereft o f clothing he would order me [to handle the affair] and I would
go and borrow some money to buy a garment for him, cover him and feed
him .”
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51 Reported by al-Hakim in al-M ustadrak (3 /2 8 4 -2 8 5 and 4 0 2 ). Al-Hakim did not
mention anything further, however al-Dhahabl stated, “I say: The narrator ‘Arnarah is
very weak, and he was declared to be d a ‘//b y al-Daraqutnl.” And Ibn Abi Hatirn men
tioned it in a l-‘Ila l from the route M uham mad ibn Ziyad— Abi Amarnah and said, “I
heard my father and Abu Zur'ah state, “This hadlth is bdtil (baseless), there is no basis
for it with this is n a d f It was also reported by Ibn Sa‘d in al-T abaqat (3 /1 7 5 ).
135
TanwTru 'l-Ghabashi f i Fadli ‘s-Sudani wa 'l-Habashi
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‘Abdullah ibn Buraydah reported upon the authority o f his father that the
Prophet ?H arose one day and called Bilal, stating, “O Bilal, with what have
you preceded me into Jannah? For I have never entered it except that I hear
your footsteps in front o f me. Indeed, I entered Jannah yesterday and heard
your footsteps.” He replied, “I do not do anything [particular] except that
when I perform ablution, I pray two units.” The Messenger o f Allah sjf|
thus stated, “It is due to this.”52
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Hisham ibn ‘Urwah reported upon the authority o f his father that ‘A’lshah
said, “The Messenger o f Allah entered Madlnah during an epidemic, and
whenever Bilal would suffer from a fever he would say:
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I wish I could know if I would live a night, in the valley [o f Makkah]
surrounded with its scented grass and plants.
52 Reported by Imam Ahm ad in al-M usnad {5/354 and 3 6 0 ) and al-Hakim in

al-M ustadrak (3 /2 8 5 ). Al-Hakim said, “It is sahih upon the conditions o f the two
shaykhs and they did not report it.” AI-Dhahabl concurred with him.
136
And whether I will be to drink from the waters o f Majannah, and see
the two mountains o f Shamah and Tafll.
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[Continued...] O Allah curse ‘Utbah ibn R abfah , Shaybah ibn R abfah , and
Umayyah ibn Khalaf, as they expelled us from Makkah.”53
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Muhammad ibn Ibrahim al-Tamuml said, “W hen the Messenger o f Allah

s|| passed away, Bilal called the adhan whilst he had not yet been buried.
Whenever he would say, ‘I bear witness that M uhammad is the Messenger
o f Allah,’ the people would begin to weep. W hen the Messenger o f Allah
had been buried, Abu Bakr stated to Bilal, ‘Perform the adhan .’’ He replied,
‘I f you emancipated me so as to make me subservient to you then I will do
so, however if you emancipated me for Allah H then leave me [to serve] the
one you emancipated me for.’ A bu Bakr said, ‘I did not emancipate you
except for Allah i p ’ Thus, he said, ‘I will not perform the adhan for anyone
after the Messenger o f Allah $j|.’ [Abu Bakr] replied, ‘It is as you wish.’”
He said, “He remained there until the expedition set o ff to al-Sham and he
travelled with them .”
53 This was reported by the author in M u thir al-'Azm , and he attributed it to al-
Bukhari and Muslim (1 /1 0 3 -1 0 4 ). It was also reported by Imam Ahm ad in al-Musnad.
(6 /5 6 and 65).
137
Tanwiru 'l-Ghabashi f i Fadli ‘s-Sudani wa l-Habashi
Ji Ju
The author said, “Bilal passed away in Damascus in the year eighteen when
he was over sixty-three years o f age.”
o o o
HUa^JI & yO* gAA<

Mahja', the M aw ld (freed slave) o f ‘Umar ibn al-Khattab
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He was amongst the first o f the Muhajirln, and he was the first o f the M us
lims to be killed during the Battle o f Badr. He was killed by ‘Amir ibn al-
Hadrami.
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Sadaqah ibn Khalid reported upon the authority o f ‘Abdul Rahman ibn
Yazld ibn Jabir, “It reached me that the Messenger o f Allah s|| said, ‘The
masters o f the black people are four, Luqm an, Mahja1, Bilal and al-Na-
jashl.”’,'i
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54 Reported by Ibn ‘Asakir in his Tarikh. This was stated by al-Suyutl in R a f Shan
al-Hubshdn (p. 7 9 /b ) and A zhar al-'Urush (p. 5/a).
138
Usamah ibn Zayd ibn Harithah ibn Sharahil
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During the era o f Jahiliyyah (i.e. pre-Islam) the horsemen o f Ban! al-Qayn
raided the dwellings o f the Ban! M a n , and they took Zayd— who at that
time was a young boy— and brought him to the marketplace o f ‘Ukaz so as
to present him for sale. He was purchased by Hakim ibn Hizam on behalf o f
his aunt Khadljah for four hundred dirhams. W hen the Messenger o f Allah
married her, she gifted Zayd to him and he adopted him as a son before
the advent o f Islam. Zayd was a short man, extremely dark and he had a flat
nose. The Messenger o f Allah then emancipated him and married him to his
mawldh (freed woman) Umm Ayman, the nurse o f the Messenger o f Allah.
She bore a child for him named Usamah, who was given the kunyd (nick
name) Usamah Aba Muhammad. He was also called, al-Hibb ibn al-Hibb
(the beloved, son o f the beloved). He was dark skinned.
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139
c j i s " Uj| J>\ J * j J t \yXj\
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Hisham ibn ‘Urwah reported upon the authority o f his father, “The Mes
senger o f Allah g| delayed his descent from ‘Arafah due to waiting for
Usamah ibn Zayd. Then a dark-skinned young man with a flat nose came.
The people o f Yemen said, ‘You delayed us due to him ?’ He (i.e. the father
o f Hisham) said, ‘It is due to this that the people o f Yemen disbelieved.’ I
asked Yazld ibn Harun (he is one o f the narrators in the chain, i.e. he was
asked by the one who reported it from him), ‘W hat did he mean by ‘the
people o f Yemen disbelieved’?’ He replied, ‘Their apostasy when they apos
tatised during the time o f Abl Bakr. This was due to their belittlement o f
the Prophet
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3 " csp' ^ j * * b3 c f
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f *_ ,, i
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Nafi‘ reported upon the authority o f Ibn ‘Umar, “The Prophet sent out
a detachment within which was Abu Bakr and ‘Umar, and he placed the
detachment under the command o f Usamah ibn Zayd. And it was as if the
people were contesting this [decision] due to his young age. This reached
the Messenger o f Allah !§• and so he ascended upon his pulpit, glorified
Allah and praised Him. Then he said, ‘The people have contested the lead
ership o f Usamah ibn Zayd and they contested that o f his father before him.
However, both befit leadership and they were befitting for the roles. Indeed
he (Usamah) is from the most beloved o f people to me, and likewise his fa-
140
ther was from the most beloved o f people to me. Thus, I exhort you to treat
Usamah well.’”55
■< ^ Jli J ^ Cf J*'^ ^ Iaj A?-j -X**** Jli [°a]
. sîup ^ jjU j jjjl jA j - pd-Aj aILp <dJl ~ J-*jcAd : J yu
Ibn Sa‘d said: Al-Fadl ibn Dukayn reported upon the authority o f Hanash
[ibn ‘Abdullah al-San‘anl], “I heard my father stating that the Messenger o f
Allah ^ appointed Usamah as a leader when he was eighteen years o f age.”
Ijj J l i aJIp ay# Jli ^ j»Ja~* lj^ j- lj iAjc^ J l i [ o^]
îJl [<up aJJI ^ j ] jLaP ^ jU a p a_^p ^1p aUaJI c —*1> : J l i ^y.

•* f « 0 ^ 0 ^ ( s s s
lyLfli 4u+**}&\3 ^y>-U C iiLjvl JL*»*3 I(jU
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4
.l^ Jo p i V) 4 ip jA ii I J ^ U j Sf$ a - s L .
Ibn Sa‘d said: Muslim ibn Ibrahim [...] reported upon the authority o f
Muhammad ibn Sirin, “The price o f date palms during the rule o f ‘Uthman
ibn ‘Affan ^ reached one thousand dirhams.” He continued, “ [During this
time,] Usamah went to his date palm, pierced it and took out palm pith—
feeding his mother with it. He was asked, ‘Why do you do this when you
can see that the price o f the date palm has reached one thousand dirhams?’
He replied, ‘My mother asked me for it, and whenever I am asked by her do
something which I am capable of, I fulfil her request.’56
x 0 e i ^ ^ ° *
5 ^ 3 CAA*>< . ‘jJJ-AP . ‘ 1 *C*l^<\^ “ ,y I. Ajp Alli . 1 . I CAi l^J 1 J li
Aj ITs cAaiA-»JI J jj jv-i “ydp “dJl ~
. ajjUc* Ai*5b>-
Al-Waqidi said, “Usamah was twenty years old when the Prophet ^ passed
55 Reported by Ibn Sa‘d in al-T abaqat (4 /4 9 and 2 /1 9 2 ).
56 Reported by Ibn Sa‘d in al-T abaqat (4 /4 9 ) and the second report (4 /5 2 ).
141
away. He resided in Wadi al-Qurra after the Prophet’s death He passed

away in al-Jurf during the end o f M u‘awiyah’s caliphate.”
^j oU £»IM •l _ £ 3 ^
Al-Zuhrl said, “Usamah’s body was transferred from al-Jurf to Madlnah.”
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Abu Bakrah, whose name was Nufay'
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When the Messenger o f Allah sj§> besieged the city o f al-Ta’if, his herald
called out, “Any slave who leaves the stronghold and joins us will be set free.
A group came to them, within which was Abu Bakrah. He descended with
in a pulley ( bakrah ) and so was named Abu Bakrah. He was considered as
one o f the m aw ali (pi. o f m aw la, freedman) o f the Messenger o f Allah !§■.
OOO
^ 1 fOXril
Aslam al-Aswad
^ *J3 ^ ^ sT 1 d f c W
ejjijjlj AliJl Sdi Aj L>w ?I A?-l Sib
.i^lkds -dlb-
He was a slave belonging to a man from Ban! Nabhan o f Tay— who was
assigned to m onitor the movement o f the Muslims as they arrive. W hen ‘All
142
ibn A bl Talib arrived in their land, his comrades detained this slave, binded
him and made him fear that he was going to be killed. He embraced Islam
and witnessed al-Yamamah alongside Khalid.
o o o
Si) “
Mughlth, the husband o f Barlrah
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Al-Bukhar! reported in his Sahih upon the authority o f ‘Ikrimah from Ibn
‘Abbas, “The husband o f Barlrah (the freed slave o f ‘Aishah) was a black
slave named Mughlth the slave o f such-and-such a tribe. It is as if I can
[still] see him now pacing behind her in the pathways o f Madlnah and his
tears would stream down into his beard. The Prophet 'ft- said to ‘Abbas, ‘O
‘Abbas, is it not amazing the extent o f M ughlth’s love for Barlrah and her
hate o f him ?’
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The Prophet sH said to Barlrah, ‘Will you not go back to him (as she had ter
minated the marriage upon being freed)?” She said, ‘O Messenger o f Allah,
are you ordering me?’
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He said, ‘I am merely mediating.’ She said, ‘Then I have no need for him .’”
143
Tanwiru ‘l-Ghabashi f i Fadli ‘s-Sudani wa ‘l-Habashi
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‘Ikrimah reported upon the authority o f Ibn ‘Abbas, “The husband o f

Barlrah was a black slave, the m awld o f Ban! Mughirah. By Allah it is as
if I am with him now in the outer part o f Madlnah and its suburbs, with
his tears streaming into his beard. He would pursue her, attempting to per
suade her to choose him. However, she would not do so.”
o o o
Sa‘d al-Aswad
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144
Al-Hasan and Qatadah reported upon the authority o f Anas ibn Malik, “A
man came to the Messenger o f Allah sg| and said, ‘Does my darkness and
ugliness prevent me from entering Jannah?’
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He answered, ‘Nay, by the O ne in whose hand is my soul, [you will not be
prevented from entering it] if you fear Allah and believe in that which came
with his Messenger.’
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l-k* d-kc* J)l ,_)?* Q* “*■? «.l?- L«J aIjAjJ 4-Up
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He replied, ‘By the one whom honoured you with prophethood, I have tes
tified that there is no deity worthy o f being worshipped besides Allah, alone
and without partner, and that Muhammad is his slave and Messenger, and
I affirmed [my belief] in that which he came with eight months before this
meeting. So, what will come to me O Messenger o f Allah?’
•((jt-Ap-1 i 4 .Ip k» d-U-^J u dJ-!))

He replied, ‘You have the same responsibilities o f the people and the same
rights as them, you are their brother.’
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He said, ‘Indeed I have asked everyone present with you and those absent
[for a woman to marry] but they have rejected me due to my darkness and
the poor appearance o f my face. However, I am a nobleman amongst my
people from Ban! Salim, and my father and grandfathers are well-known,
but the dark skin o f my maternal uncles prevailed over m e.’
145
Qi J*)) (JL ij 3^
((W j
T he Messenger o f Allah said, ‘Is ‘Amr ibn Wuhayb present in this gath
ering?’
[‘Amr] was a man from T h aq lf who had embraced Islam close to the time
[o f this narration.] Those present replied, ‘N o.’
( ( ? a3 ^ _ V ) ) :3 U
He said, ‘Do you know where he lives?’
• :3 ^
He replied positively.
: J i » ^dp o ~ b o bU t jtJ t l L i j Ip^S ,-r-'b-^ ;3 ^
- jjL i) a3lp aJJI - aUI J yifj

He said, ‘G o to his abode and knock softly upon his door and then greet
him. When you enter it, say, ‘The Messenger o f Allah sg| has given me your
daughter’s hand in marriage.’
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146
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4( I * s
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He had a freeborn daughter who possessed a great amount o f beauty and

intelligence. And when the man reached the door, he knocked and gave the
greeting. They welcomed him as they heard him speaking Arabic so they
opened the door. However, when they saw how dark the man was and the
bad appearance o f his face, they drew back from him. He said, ‘The Messen
ger o f Allah has betrothed me to your daughter.’ In response to this they
turned him away in a rough manner, so the man left. The girl then exited
the area within which she was concealed and stated, ‘O Abdullah return, for
if the Messenger o f Allah has betrothed me to you then I am pleased deep
within myself with what Allah % and His Messenger have approved for m e.’
He went to the Messenger o f Allah and informed him o f what took place,
and the girl said to her father, ‘O father, save yourself, save yourself before
the revelation exposes you. I f the Messenger o f Allah has betrothed me to
him then I am pleased with what he has assented.’
0 t j Z> /• ^ ^ Z> ^ ^
fjih ^ i l aIIp aIII J l * - a1)I j jL j js\ ^ LiJl
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aI
k* aUI
The shaykh (old man) then left to see the Messenger o f Allah, he came to
him and found him sitting in his assembly, so he sat at the furthest point in
the sitting, and then he said, ‘Are you the one who rejected that which the
Messenger o f Allah has approved?’
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31LJai ca
JJI cjJUi Ji :JU
. aUI J j- d j aU I a JJI j
He said, ‘Yes I did so, and so I seek forgiveness from Allah. I thought that he
was lying, [otherwise] I would have married her to him. Thus, I seek refuge
with Allah from His anger, and that o f His Messenger.’
147
The Messenger o f Allah % then said [to the man,] ‘G o to your wife and
settle down with her.’
• jLd ^ > - liLi Jl>-T U j J caj
He replied, ‘By the One who despatched you with the truth, I will not take
anything until I ask my brothers [to the pay the dowry.]’
^ vijjiy*' _/$-*)) <dji ~ 3 jA j 3 3 ^
tailyj oliapli obip ,jLkiP v_—fcil
t e iljj oUapU ^ ^ i_3l
.s i l jj alJapU Aj L. -L>«j ^
The Messenger o f Allah said to him, ‘The dowry o f your woman [will be
paid] by three from the believers. G o to ‘Uthm an ibn ‘Aflfan and take from
him two hundred dirhams.’ He was given this am ount and more. ‘G o to ‘All
ibn Abl Talib and take from him one hundred dirhams.’ He was given this
amount and more. ‘And go to ‘Abd al-Rahman ibn ‘A w f and take from him
one hundred dirhams.’ He was given this amount and more.
• 1J 3 3 " ^ CT*“* A~*aiy >J. X? ‘Ua-o C- <~.i lg-i'

However, one should know that this amount is not a prescribed Sunnah
and it is not mandatory, so one could marry with a small dowry or a large
one.
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148
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When the man was in the market with the money looking to purchase for his
wife what she needed for the wedding, he heard a voice calling, ‘O steed[s]
o f Allah, ride and rejoice.’ Thus he placed his vision upon the sky and said,
‘O Allah, the God o f the heavens and the earth, the Lord o f Muhammad,
I will not use this money today except in that which Allah, His Messenger
and the believers love.’ U pon this he sought for a well-bred horse, and so he
purchased a sword, spear and a horse. He also purchased aju bbah and tied
his turban around his abdomen, veiling him self with the other garment so
that nothing could be seen o f him except his eyes. He was veiled to an extent
that when he came amongst the M uhajirin they said, ‘W ho is this unknown
horseman?’
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‘All ibn Abi Talib said to them, ‘Leave this man for he may have been from
those who recently arrived from the direction o f al-Bahrayn or al-Sham so
as to inquire from you about matters o f his religion, and he wishes to sup
port you in battle today.’ Then he was seen by the Messenger o f Allah who
149
said, ‘W ho is this horseman who did not present him self to us?’ He was
ardent in participating in jih ad , so when the two sides clashed he fought
with his sword and spear, advancing forward fiercely. His horse could no
longer move (i.e. it was exhausted due to the intensity o f the battle) so he
dismounted the horse, baring his arms. W hen the Messenger o f Allah saw
the darkness o f his arms he realised who it was and stated, ‘O Sa‘d!’ Sa‘d
replied, ‘I sacrifice my parents for you O Messenger o f Allah.’ He said, ‘Sa'd
exert yourself.’He did not cease striking with his sword and stabbing with
his spear until it was said, ‘Sa'd has been struck down.’ The Messenger o f
Allah went to him, raised his head and placed it within his lap. He then
wiped the dust from his face with his garment and said, ‘How a good a smell
is your scent, how beautiful is your face and how beloved you are to Allah
H and his Messenger.’
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sb ib - U [J^ -j j p ] -yjUap' :3 ^
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iib j\j t* U J l b . ( ( l _ b l Ia A x J b o ja j j»J ‘hjd* Â ^ jA (. 3 - b » 11
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The Messenger o f Allah cried, then he laughed, turned his face from him and
said, ‘He has reached the Hawd, by the Lord o f the Ka'bah.’ Abu Lubabah
said, ‘My father and mother be sacrificed for you, what is the HawdV He
replied, ‘The Hawd [is the pond] given to me by my Lord H, [its size is]
the distance between Sana’ and Basrah. Its edges are encased with pearls
and rubies, and its vessels are numerous like the stars in the sky. Its water is
whiter than milk and sweeter than honey. The one who drinks from it will
150
not suffer thirst again.’ They said, ‘O Messenger o f Allah, we saw you cry
ing and smiling, then we saw you turning your face.’ He replied, ‘As for my
weeping, it was due to my longing for Sa'd. As for my laughter, it was due
to my happiness at his station from Allah J| and His generosity to him. As
for my turning away, I saw his wives from al-H ur a l-‘In hastening towards
him, displaying their legs and exposing their anklets, thus I turned due to
modesty towards them .’”
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He said, “He ordered [the gathering of] Sa'd’s weapons and belongings and
then said, ‘Take them to his wife and state to her, ‘Verily Allah H has married
him to maidens better than yours. Here are his possessions (i.e. his estate).’
By the One who holds M uham mad’s soul in His hand, I will separate [the
bad] from the H awd as the mangy camel is pushed away from mixing with
the [healthy] camels. Verily none will be present at my Hawd. except the
pious.
/ 0 _ „ % t- s S
O jA > - ^ l\ ij Y j Qi J u A A j S' U-$1p ^
5 7 This was reported by Ibn ‘Adi, Ibn Hibban and al-Mukhalis in chapter two o f his
Fdwd'id. All o f them report it from the route o f Suwayd ibn Sa‘ld— M uham mad ibn
‘Um ar ibn Salih— Qatadah— Anas. Al-Hafiz Ibn Hajar said this in al-Isdbah (2 /3 9 ).
As for the narrator named Suwayd ibn Sa‘ld: Al-Bukharl said that he had issues. He
was blind and so he would dictate hadith which were not his. A l-N asal said that he
was da ‘if. Ibn ‘Adi said, “ He is closer to being weak.” See M ukhtasar al-K dm il f t al-
Du'afa (3 9 9 ) and al-Taqrib (2 6 ). As for the narrator named M uham m ad ibn ‘Um ar
ibn Salih al-Kalal: Ibn ‘Adi said, “His hadith are rejected ( m unkar) [even though they
are] reported from the thiqdt (trustworthy) o f the people, and he is not well-known.”
See M ukhtasar al-K dm il (p. 67 5 ).
151
Tanwiru ‘l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
Abu ‘Abdullah al-Surl said, “This hadlth is gharib (strange) as it is reported

by both al-Hasan and Qatadah. I am not aware o f a hadlth reported by both
o f them except from Muhammad ibn ‘Umar al-Kala I, and I have not seen it
reported from him except from the hadlth o f Suwayd ibn S aid .”
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Yasar al-Aswad58
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Thabit al-Bunanl reported upon the authority o f Abu Hurayrah, “I entered

into the presence o f the Prophet sg|. He said to me, ‘O Aba Hurayrah, a
man will enter my presence through this door in a moment whom is one o f
the seven people that Allah $t protects the people o f the earth with [due to
their virtue and high rank.]’
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58 H e is the m awla o f al-Mughlrah ibn Shu'bah. Ibn al-Athir said, “ He passed away
during the time o f the Prophet.” See R a f Shan al-Hubshan (1 2 0 /a ).
152
Thereafter an Abyssinian man came through the door. He was carrying a

container o f water upon his head. The Messenger o f Allah ^ said, ‘This is
him ’”
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He said, “The Messenger o f Allah sH said thrice, ‘Welcome Yasar.’”
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He said, “He would sprinkle water in the m asjid and sweep it.”59
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59 Reported by al-Khalal in K aram dt al-Awliyah. Al-SuyutI said this in A zhdr al-

‘Orusb (p. 20), and he mentioned it with this isndd in R a f Shan al-Huhshan (p. 80).
153
Tanwtni 'l-Ghabashi f t Fadli ‘s-Sudani wa ‘l-Habashi
:c J lS a IIp <dJl - 5JJI j]
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Kinanah ibn N u‘aym al-AdawI reported upon the authority o f Abu Barzah
al-Aslaml, “He was a man from the Ansar. The Companions o f the Prophet
would not marry the women under their guardianship until they knew if
the Messenger o f Allah |§> had a requirement for her or not. So, one day
the Messenger o f Allah said to a man from the Ansar sj§>, ‘O so-and-so, give
me your daughter to marry.’ He said, ‘Yes, I agree for your sake.’ He replied,
‘It is not for myself that I request her.’ He said, ‘Then for whom?’ He said,
‘Julayblb.’ He replied, ‘O Messenger o f Allah, allow me to consult with her
m other.’ He went to her and said, ‘The Messenger o f Allah sH seeks your
daughter.’ She replied, ‘Yes, we will not object for the sake o f Allah’s Mes
senger, marry her to the Messenger o f Allah ! § . ’ He said to her, ‘He does
not seek her for himself.’ She asked, ‘Then for whom?’ He said, ‘For Julay
blb.’ She replied, ‘W hat! For Julayblb? Never, by Allah, I will not marry her
to Julayblb.’
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When the father stood up to go to the Prophet sg|, the daughter stated to
her parents from her chamber, ‘W hom asked you for my hand?’ They re
plied that it was the Messenger o f Allah, and she said, ‘You reject the order
o f the Messenger o f Allah ^ ? Present me to the Messenger o f Allah, for
indeed he will not cause me harm.’ Thus, her father went to the Prophet s||
and said, ‘The decision is yours,’ and so he married her to Julayblb.”
•J l ^ ^ ^ l ^'-5 I * o t lL > ^ i \ <UJl _L p j j j J li
154
.((la s ' (U w L^Jip ^ J4JJI))

Ishaq ibn ‘Abdullah ibn A bl Talhah said to Thabit, “Do you know what the
Prophet prayed for her? He replied, ‘O Allah, pour upon her goodness time
after time, and do not make her life one o f difficulty.’”
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. ((<ec* Ulj IJ-fc taÎki j»J

T habit said, “So he married her to him. Then during the midst o f a war,
the Messenger o f Allah |§> said, ‘Have we lost anyone?’ They said, ‘We are
missing so-and-so and so-and-so.’ Then he asked again and they said, ‘We
are missing so-and-so and so-and-so.’ He asked again and they said, ‘N o.’
He said, ‘However, I am missingJulayblb. Look for him amongst the dead.’
They searched for him and found seven bodies surrounding him, he had
killed them before he was killed.’ Then the Messenger o f Allah g§ said, ‘He
is from me and I am from him. He killed seven before he was killed. He is
from me and I am from him .’
j j 4J li caJ \ j ^ c4j apL» ^1p - a Jp aJJ 1 ~ ^^
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The Messenger o f Allah || placed him between his forearms, then they dug
a grave for him. His body was leaning upon the forearms o f the Messenger
o f Allah until he was lowered into the grave.”
. J>Aj! * j! jU k jN l Ik i 3^
155
Thabit continued, “There was not from the Ansar a previously married
woman who was as sought for in marriage as her.”
LlU - a11*5 q* j\5 j\ : -u — 36
•£J3 ^ ' Cf ^ cr* a^] i_s^' ls^' tjUaiS/1

Ibn Sa‘d said, “I have heard it said that Julaybib was a man from Ban! Tha'la-
bah, an ally o f Ansar, and that the woman whom the Prophet married him
to was from BanI al-Harith ibn al-Khazraj.”
OOO
u lii >
An Abyssinian Companion
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A ta reported upon the authority o f Ibn ‘Abbas, “A man from the Abys
sinians came to the Prophet ^ to pose a question to him. The Prophet
156
H said to him, ‘Ask and inquire.’ He said, ‘O Messenger o f Allah, you are
better than us in appearance, in colour and due to prophethood. Is it the
case that if I believe in the manner that you believe, and act in the manner
that you act, that I will be alongside you in Jannah?’ He replied, ‘Yes.’ And
the Prophet fH continued, ‘By the O ne who holds my soul in His hand, the
whiteness (i.e. purity o f colour or saturation) o f the black person will be
seen in Jannah from the distance o f one thousand years.’ Then the Messen
ger o f Allah g| said, ‘The one who says Id ildha illalldh has a covenant with
Allah H. The one who says subhdnallah wa biham dihi has written for him
one hundred and twenty-four thousand good deeds.’
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The man said, ‘W hat if one dies after saying this O Messenger o f Allah?’
The Prophet replied sH, ‘A man could come on the Day o f Judgem ent with
deeds which if placed upon a mountain would overburden it, however a
single blessing o f Allah H would outweigh them except through His mercy.’
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He said, “Then the following was revealed: (Has there [not] come
upon man a period o f time ...}60 until Allah’s statement: {And when you
look there [in Paradise], you will see pleasure and great dominion.}61
The Abysinnian said, ‘You mean to say that my eyes will see what yours see
60 Al-Insan: 1
61 Al-Insan: 20
157
Tanwiru 'l-Ghabashi f i Fadli 's-Suddni wa 'l-Habashi
in Jannah?’ T he Prophet ^ said, ‘Yes.’ He wept until his soul left his body.’”
He continued, “I witnessed the Messenger o f Allah lowering him into his
grave with his hands.”62
ooo
A Black Companion
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Abu Tahir ibn al-‘A llaf narrated in his book Z ahral-R iyad. that an Abyssini
an came to the Prophet !§■ and said, “O Messenger o f Allah I have performed
abominable sins. Will there be forgiveness for me?” He replied affirmatively.
He left and then returned, saying, “O Messenger o f Allah, does Allah see me
when I am performing these sins?” He replied, “Yes, O Abyssinian.” The
Abyssinian then cried until his soul left.
62 Reported by al-Suyuti in R a f Shan al-Hubshdn (pp. 7 6 -77). H e said in A zhar al-

‘Orush (pp. 7-8), “It was reported by al-Tabaranl in al-Awsat and Ibn Hibban in al-
Du'afa ; he said: “Ayyub (one o f the narrators in the chain) makes plentiful mistakes.
Al-Tabaranl said this narration was only reported from the way o f A f lf.” Al-HaythamI
mentioned it in al-M ajm a'al-Z aw a'id (1 0 /4 2 0 ) on the authority o f Ibn ‘U m ar and
he said after it, “This was reported by al-Tabaranl and one o f its narrators is Ayub ibn
‘Utbah who is d a ’i f " A zhar al-'Urush (p. 2 0 ), and he mentioned it with this isnad in
R a f Shan al-Hubshdn (p. 80).
158
Chapter Eighteen
« £
In mention o f the noble black women from the female Companions
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Umm Ayman, the m aw ldh of the Messenger of Allah and his nurse.
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Her name was Barakah and he inherited her from his father. She was a black
woman and he manumitted her when he married Khadijah. Then she wed
‘Abdullah ibn Zayd and bore for him a child named Ayman. After him she
wed Zayd ibn Harithah and bore for him a child named Usamah.
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Tanwiru ‘l-Ghabashi f i Fadli ‘s-Suddni wa 'l-Habashi
Jarir ibn Hazim reported that he heard ‘Uthm an ibn al-Qasim narrate,
“W hen Um m Ayman emigrated, she arrived at the M unsaraf (i.e. a place
that is close to the area o f Badr) near al-Rawha (i.e. both locations are on the
pathway between Makkah and Madina). She was extremely thirsty and then
a container o f water with a white rope descended to her from the sky. She
took it and drank from it until her thirst was quenched. She would say, “I
have not suffered thirst after that incident. I used to feel thirst whilst fasting
in the midday heat, however I did not feel thirst again after that drink.’”
c J l S t l p - jU jj allp •*— 36
The author said: The Prophet would honour her and jest with her. She
said to him on one occasion, “Find me a ride to carry m e.” He replied, “I
will carry you upon a child o f a camel.” She replied, “It will not be able to
bear [the weight of] me.” He said [jokingly], “No, I will not carry you except
upon a child o f a camel.”63 She used to gesture to the Messenger o f Allah
[playfully], and dispute with him but he would be patient with her.64
Abu Bakr and ‘Umar would visit her after the Messenger o f Allah had passed
away. She would weep and say, “Verily, that which I weep regarding is how
the revelation from the heavens has been cut o ff from us.”
63 [E] T he joke was that she thought it is a little child while the Prophet intended to
play with words because the child o f a camel is actually a camel.
64 See al-T abaqat al-Kubra o f Ibn Sa‘d (8 /1 7 9 ).
160
. [ I g i p aJJI ^ f j ] J y JJj
She was present during the Battle o f Uhud. She would provide water and
treat the wounded. She also witnessed the Battle o f Hunayn. She ^ passed
away during the Caliphate o f ‘Uthm an, and it was also said that she passed
during the caliphate o f Abu Bakr.
ooo
Umm Zufar
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Al-Bukhari and Muslim reported in the Sabibayn the following hadith upon
the authority o f ‘Ata ibn A bl Rabah, “Ibn ‘Abbas stated to me, ‘Would you
like me to show you a woman from the Ahl al-Jannah (people o f al-Jan-
nah)?’ I replied, ‘O f course.’ He said, ‘This black lady came to the Prophet
sH and said, ‘I suffer from epileptic fits wherein I uncover myself, so pray to
Allah for m e.’ He said, ‘I f you wish, bear it with patience and you will have
Paradise. O r if you wish I can supplicate to Allah that he cures you.’ She re
plied, ‘I will bear it with patience, however I uncover myself, so pray to Allah
that I cease doing so.’ He subsequently supplicated for her.’”
OOO
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161
A female slave from among the Companions
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Hisham reported from his father upon the authority o f ‘A’lshah “A black
woman who belonged to some Arabs embraced Islam. She had a small room
in the m asjid.” She continued, “She used to come and have conversations
with us. When she would finish talking, she would say,
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O n th e d a y o f th e s c a r f I s a w s o m e w o n d e r s f r o m m y L o r d ,
W h e n H e s a v e d m e f r o m th e d is b e lie v e r s .
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As she would say this frequently, I asked her, ‘W hat is this day o f the scarf
that you refer to?’ She replied, “One day a girl from the family whom I be
longed to went out with a luxurious scarf made from leather and it fell from
her. A glede (a type o f bird) descended and took it, as it thought that it was
meat. The family accused me [o f stealing it] and they dealt with me harsh
ly, to the extent that they searched my private parts. Then, whilst they sur
rounded me and I was agonised by my distress, the glede returned and flew
162
over our heads. It dropped down the scarf and they took it. I said to them,
‘This is what you accused me o f whilst I was innocent o f it.” ”
ooo
In mention of a black female Companion
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Shahr reported upon the authority o f ‘Abdullah ibn Shaddad, “T he Proph
et ^ went to a basin-shaped flat land in al-Madlnah, and noticed that many
people were heading to the house o f one o f the high-esteemed people o f
Madlnah, visiting him due to his illness. As he went with his Companions,
they reached a flat land. There they saw a black woman, some youths o f
Madlnah tied a rope to her foot and were dragging her. [Upon seeing this,]
the Prophet i § said, ‘Do you see this black woman? By the One in whose
hand lays M uhammad’s soul, she is better than everything within the earth,
similar to the one whom you are travelling to see.’”
163
£«iUJt h UI
Chapter Nineteen
•* »•
In mention o f the illustrious scholars from amongst the black people
IaSC. J a I y j
From amongst the people o f Makkah:
gbj jd sUat
‘Ata5
•
ibn Abl Rabah65
•
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The name o f Abl Rabah was Aslam. He took knowledge from Ibn ‘Umar,
A bl Sa‘ld, A bl Hurayrah, Ibn ‘Abbas and others. He excelled in terms o f
knowledge and asceticism.
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65 See Siyar A'ldm al-N ubald (5 /7 8 ).

Al-Fadl ibn Ziyad reported that he heard Aba ‘Abdallah— i.e. Ahmad ibn
Hanbal— say, “Knowledge is a treasure which Allah H gives shares o f to
those whom He loves. ‘Ata’ ibn A bi Rabah was an Abyssinian.”
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Abu Ayyub Sulayman ibn Ishaq al-Jallab reported upon the authority o f
Ibrahim al-Harbl, “‘Ata’ ibn Abi Rabah was a black slave who belonged to a
woman from the people o f Makkah. His nose was like a bean. Sulayman ibn
‘Abd al-Malik and his two sons went to ‘A ta’, and they sat facing towards
him whilst he was praying. When he had finished his prayer he turned to
them, and whilst they were asking him a question about the rites o f Hajj he
turned his back to them. Sulayman then said to his sons, ‘Stand up.’ They
did so and he said, ‘O my sons, never spare an effort in the seeking o f knowl
edge, for indeed I will never forget how we were humiliated at the hands o f
this black slave.”
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Sulayman ibn Ahmad reported upon the authority o f Ahmad ibn M uham
166
mad al-Shafi‘l, “The circle o f fatw d in Makkah took place in Masjid al-
Haram and they were given by Ibn ‘Abbas, and after Ibn ‘Abbas they were
given by ‘Ata ibn Abl Rabah.”
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Sufyan reported upon the authority o f Salamah ibn Kuhayl, “I did not see
anyone who sought this knowledge for the Face o f Allah H besides these
three: ‘Ata’, Tawus and M ujahid.”
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Sufyan reported upon the authority o f Isma‘11 ibn Umayyah, “‘A ta’ was
known for lengthy silences. And when he spoke it would appear to us as if
he was being inspired.”
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167
Tanwlru ‘l-Ghabashi f i Fadli 's-Sudani wa ‘l-Habashi
Io' j* ' 5^' lop t* Ajâi oy/i

x f
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<jl*s juoji ^ 3 ^ ^-ir u / o' ojA*'
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Ishaq ibn Ibrahim reported upon the authority o f Ya‘la ibn ‘Ubayd, We
entered into the presence o f Muhammad ibn Sawqah and he said, ‘I will tell
you a narration so that Allah might allow you to take benefit from it, as
indeed I benefited from it [before you.]’ He said, “Ata’ ibn Abl Rabah said
to us, ‘O nephews, indeed those before you used to detest needless speech.
And they used to consider needless speech to be anything besides the reci
tation o f the Book o f Allah H, enjoining the good and forbidding the evil,
and speaking about matters which are necessary for one’s life. D o you deny
that you are with two noble preservers, the scribes sitting upon one’s right
and left, and that everything one says is recorded by a prepared observer?
Would one not feel ashamed if his book o f deeds was opened— it being an
account o f one’s days— to find that it is replete with content not relevant to
his religion or life?”’
OOO
m JJm JI f«Ltd gU j (jdl jd jUas jyp

The exhortation of ‘Ata’ ibn Abl Rabah to Hisham ih
al-Muttalib ’ n Abd
Cf- <J- -U j^ ' ^ d d k J' X P Cf- jytald, y\ r
y*S- j> J IS ** y\ bl J U îy\ j ) {J* . A j " * - ,

o <■
A?*—* ^ :Jli A<k>*J« 3 li

\'l* '\\- * •' . i,' -i,-
j i oU sp ^ V ' jjr& o>. - V - &>*>■ : JU i - i . .
168
lil Ac* \sjj» LoJLd il*LiJfc J j jj j Aj ^gjl v^-aijajl #.ljap
0b ISjy c Aw^j ^ aT?^ cA_ô^ A*^y c ^ ^ ^ aJp- jL^J>~ t ^ 1
ITa i c i w l :J U ^Î^ p ^/I IAa ^ c Jlij ^

« ^ C ^ o t
Jy J ^jt- ^ jl J j j U j j L J i t ^ L j ^ 1 ^ aUac- l-U tjU>^>Jl J ^ l c.\_g_ki
. ^LLa <«_j\Jj Iaij ^j~>- I a1U;lj cL5y IÎp j»J LLupIj c»jU>- ys
Sa'ld ibn Mansur al-Raqql reported upon the authority o f ‘U thm an ibn ‘A ta’
al-Khurasanl, “I set o ff alongside my father who wanted to visit Hisham.
W hen we came close, an elderly black approached us whilst riding a camel.
He was wearing a dirty shirt, a dirty ju bbah , a dirty cap affixed to his head,
and the stirrup o f his saddle was made from wood. I began to laugh and said
to my father, ‘W ho is this Bedouin?’ He replied, ‘Silence. This is the master
o f the jurists amongst the people o f al-Hijaz. This is ‘Ata’ ibn A bi Rabah.’
When he drew close, my father descended from his mule, and he descended
from his donkey. They both embraced and engaged in discussion, then they
both returned and mounted their rides, riding until they reached the door
o f Hisham.
f.UaP : ^LiugJ J.J LJ :<3li U^c* jiff L* ^ 3 J S ~ :cJu»i aJU* ^j! ^“3*
tX^-jA IJJ/* * 3 ^ *3 t A— Nl c J l > 0 U Aiily caJ j5 l t^-Lj ^jjl
t ly ^ ^ i ^ L Jl 1—*1_A"I ^ t La Ia
l; i l; u ^H a Ju i
When my father returned, I asked him, ‘Inform me o f what took place be
tween you.’ He replied, ‘When it was said to Hisham that ‘A ta’ ibn Abu
Rabah [had come to see him,] he gave him permission to enter. By Allah, I
would not have been able to enter except through [being with] him. When
Hisham saw him, he said, ‘Welcome, welcome, come here. He then em
braced him until their knees touched. Some notable people were present
with Hisham and they were speaking, then they fell silent. Hisham said,
‘W hat do you need O Aba M uham mad?’
169
Tanwiru 'l-Ghabashi f l Fadli 's-Sudani wa ‘l-Habashi
oWr-J & J-* ' > ' > ' J % :Jli

' t ^ ^ t c £ s ^ ^ 5
P b : J l i tj»-£sljjlj jv^jLiapI fi— *>~ (*-^3 4-^ lS^5 ”
1~*^p 3* : 3^ j*-j ^-£t\jj\ t-Ua*j aSC* 3*3 o j l « J 13"*^ C—sS'l
? j u ^ i bi u
He replied, ‘O Commander o f the Faithful, the people o f the Haramayn,

the people o f the Haramayn, [they are the] people o f Allah and the neigh
bours o f the Messenger o f Allah sjj§>. [I am asking for you to provide them
with] financial aid and their provisions.’ He said, ‘Yes. O gbuldm (boy),
write for the people o f Madlnah and the people o f Makkah a financial allot
ment and provisions for a year.’ Then he said, ‘Do you have any other need,
O Aba M uhammad?’
0 9 ( C O f 0 ( „x
o ilij J-s^l 3*3 j ~a\ b ’■jh>
, , i jO * % , , X/ ,
bl b b&^P- aJ>-L>- 3* :3 j*j
He said, ‘Yes. O Commander o f the Faithful, the people o f al-Hijaz and the
people of- Najd. They are the origin o f the Arabs and their leaders, let the
surplus o f their charity be spent on them .’ Then he said, ‘O gbuldm , write
for them that their benefits be given to them .’ Then he said, ‘Do you have
any other need, O Aba Muhammad?’
* > c O f ^ ,
C(*JyAp J jL U jj ÎjJ JjAji JJîll J-*l j*A b t|**J : J l i
%0 X. x ^ ^ c
s.— a 1 :3 ^ 3^-kft j l fi-gjli j .lp Ia jJ J b»lJji j»-3 -^3
? a 1> x4 bl b ^ Ji b j*-fc)l
He replied, ‘Yes, O Commander o f the Faithful. The people o f the frontier

towns, they stand as a shield between the Muslims and their enemies, re
pelling their advances. You used to give them a stipend for their livelihood,
without which they would be ruined and as a result your enemies will attack
the Muslims. Indeed, if they were to be destroyed your lands would be in-
170
vaded.’ He said, ‘Yes, write for their stipend to be given to them O ghuldm .
D o you have any other need besides this, O Aba M uhammad?’
•r * t 0 f
Nj c N jt-ô J-ftl U Cjt-xj : Jli
:Jli t p j J p ^1p pO U jli Jji.jaj U jjiiSy
t S jS ' ^ JJ& i jji.jgj 'ilU N tpAp U

He replied, ‘Yes O Commander o f the Faithful. In regards to the Ahl
al-Dhimmah under you, do not levy the toll upon their young and do not
disturb their old. D o not burden them beyond their means, for what you
take from them is just used to aid you against your enemies. He replied, ‘Yes,
write O ghuldm , do not burden them beyond their means. D o you have any
needs besides this?’
c i j J j l i ^ X ^ a j [J^fJ j *'] 5^' <j>^ jst ^ (*-*i *3^
(_ £ y U aJJIj tiljL> - j O p J j
Ji lil jif- jl5 uJi tf.liaP ^lij c^LLa ^_S"li : Jli
dJU _/•! jl : J lij tj JI j j ^1 r*-*Lp^ 5^
t* l U ^ P :Jl3 c j^ U Jl îp N) o) l^ i -uU >/ : Jli
. Aiji Idj dJjp U

He replied, ‘Yes O Commander o f the Faithful. Fear Allah H in yourself,
for verily you were created alone, you will die alone, you will be resurrected
alone and you will face your accounting alone. There will n ot— by Allah—
be any o f those present with you...’ Upon this Hisham looked down to the
earth and so ‘Ata stood up. W hen we reached the door, a man followed ‘Ata
[and presented him with] a pouch— within which I am not sure what was
placed, dirhams or dinars. The man said, ‘The Com m ander o f the Faithful
ordered these to be given to you.’ He said, ‘I did not ask you for any reward,
as my reward is from the Lord o f the worlds.’ Then ‘Ata left, and by Allah,
he did not so much as drink a sip o f water— let alone take for himself any
171
thing more than that.
y\ lil : J l i Jlft^ l aIII NyS- j* s - lil : J l S x»j>-I ^ lij~>-l [ w ]
tJUx—I ^ :3^ ijli-0l l3 :J l i jl_îo ^ ^Llo>Jl
I* ^ 3^ 3 ^ ] o> ^ J J l 3 li ;3^ o=V o* ^ L' 3 6

. i u * AjU «.llap 0 ? - ^ jjl j j l 3u :3^
Yahya ibn M ain reported upon the authority o f Ibn A bi Layla, ‘“Ata per
formed the Hajj seventy times, and he lived for a hundred years.”
OOO
*d\d (jril J i
Habib ibn Abi Thabit66
x % c f , «
3^ ■*-' jJ l t jl L i : c -j U ^— '3
-U iJl 0^3 (ji^Lp'yI Ai* £'®-'vJ 41^
.JjU l .J^*<l jl S f j tx__flJl AjU e.l^Lill ^ s- jÂil clka^
His name: Qays ibn Dinar, Abu Yahya, the m awld o f Ban! Asad Kufl. He
was a major scholar. He heard (i.e. oral transmission) from Ibn ‘Abbas and
Ibn ‘Umar. Those who heard from him included al-A‘mash and al-Thawrl.
He was exceptional in his piety and generosity, and he spent one hundred
thousand [dirhams] upon the poor. His skin colour was black.
OOO
Yazid ibn Abi Habib67
66 See Siyar al-A 'lam al-N ubala (5 /2 8 8 ), he was considered to be tbiqah (a reliable
narrator).
6 7 See Siyar al-A 'lam al-N u bala (6 /3 1 ). He was a major im am and a hujjah (an au
172
.\ jg u jip 5isr
He was a major scholar.
Lil :3 ^ aUI ^ bl : J l i _u^-l ^ J^pbbJd b^js-l [ vA ]
Cf. bl J l i y i* > j j aJJI . l p bl : J l i J - ^ iJ l ^ ^
j3 > p-bdl ; 3 j A! :3 ^ -^bj ^ bi 3 u obi-L

t f ^/ c £
Ly ^ Ojjj 515" [ j > - j jp ] aUI (%
^Sj
Al-Fadl ibn Ziyad reported upon the authority o f Ahmad ibn Hanbal,
“Knowledge is a treasure which Allah j§. gives shares o f to those whom He
loves. Yazld ibn A bl Habib was a black N ubian.”
OOO
u *U 1l
Makhul al-Shami68
^ s * ^ i f
4-Aji ISjJl*-4 ‘ 1^-44 L»Jbp jl 5 t aJlSI JLP y\
l5^ - j* U i :3 l5 tb^j a3p j»j«jij t J j - b f c ^

i o ' 0 * ** ✓ {
b^-C* . 1 ' ^>- bki Ci-J-LbJl C*-^«A3 ^ U3j 1 j%dp b^J îl
* i o^
. u J j j *il 1 b^J b}~3 ^ 1 ■"■•■•■b»
[His kunya (nickname)] was Abu ‘Abdullah. He possessed vast knowledge

and was a jurist. He was in servitude to ‘Amr ibn Sa‘ld ibn al-‘As, who gifted
him to a man from the tribe o f Hudhayl in Egypt, which was a favour that
he appreciated. Makhul said, “I did not leave Egypt until I was certain that
there was no knowledge present therein except that I had heard it. Then I
went to Madlnah, and I did not leave there until I was certain that there was
no knowledge present therein except that I had heard it.”
thority). H e was the m u fti o f Egypt. H e was thiqah and had many hadlths.
68 See Siyar al-ATdm al-N ubald (5 /1 5 5 ). He was a scholar o f Ahl al-Sham.
173
Tanwirti 'l-Ghabashi Ji Fadli ‘s-Siiddni wa 'l-Habashi
? % y C f y " ► ►
O y b'_J y> d i l l '* y l (_ y 1' C ^ 'jJ
. iSl^j
He saw Anas ibn Malik, Wathilah ibn al-Asqa, Aba ’Umamah and others.
He passed away during the year 116.
OOO
Ibrahim ibn al-Mahdl ibn al-Mansur69
^ y S & y y & ^
C J l £yL* ' O j^ ' l\yy JaJuy y\S \j\

0 x
AjN^j y ~ “y * y l 0 ^ '*'-*-" o ' y - O ^ J ' O ^ C J aJ ^ y
t t ' A j - ' j ' y tl y * ^ S-—■ d * ’>
y **y * y i (jp ^ - ^ y ^ j l j —J l j *■? 1 ^ y j^ > * a

,a ,' ^ s t s /« .
e y k i d J ii f ^lili j^y\i t<up ^ u )! i3jOJj ^>1 ^Juwai
0
; yydp L*-b t^bl 5jCS-\ j g.*1 aajÎj yF~^

His kunyd was Aba Ishaq and he was very dark in his complexion. He was
virtuous and eloquent, creating beautiful poetry. He was given the bayaa
(pledge o f allegiance) o f the Caliphate. The reason for this was that al-
M a’mun appointed ‘All ibn Musa al-Rida as the crown prince (i.e. the suc
cessor to the throne). Banu al-‘Abbas were incensed by this decision, and
they said, “This affair will not be taken from our hands.” Thus, they gave
the pledge o f allegiance to Ibrahim, and sermons were given on his behalf
from the m andbir (pi. o f m im bar, i.e. pulpit). He gained ascendancy over
Kufah and al-Sawad. However, when ‘All ibn Musa al-Rida passed away,
al-Ma’mun reasserted himself and Ibrahim ’s power waned, and the people
who supported him deserted him. Thus, he went into hiding for the dura
tion o f six years, four months and ten days. When he grew weary o f hiding,
he wrote a letter to al-Ma’mun, saying:
6 9 Siyaral-A 'ldm al-N ubala (1 0 /5 5 7 ).
174
^ J 9^ 3"*'-” 1 io lp jLL^l *_jL~">1 QJ> 3
.4A?i~t <__jlp 4<lLv2jLJ Lip ^)U tAjj.1 j5 l-LS" Cjj3p
“There is a valid reason for punishment to be dealt to me, however to par

don is closer to taqwd (God-consciousness). One who allows him self to be
come deluded with what has been given to him which would make him
wishful will not be safe from the pitfalls o f time. Allah has placed the C om
mander o f the Faithful over those deserving o f pardon, just as He has placed
him over the sinful. So, if he chooses to pardon, it is from his grace and if he
chooses to punish then it is within his right.”
® O f ’0 y --
.
t- £
o
t o „
^-XJL j tAjxubhJl J l i J tAjUl ^Jp jji l k J l
;3 ^ j
Al-M a’mun wrote on the same letter, “Power diffuses wrath, and remorse is
an adequate repentance.” Then Ibrahim entered his presence and said:
_ JU 1 iyS" jJ L p <
f j^ i o U a ?-l Lj-L* ^ 1
I f I am sinful then I have procu red my mistakes, so, leave o ff excess

castigation.
State, as was stated by Y u su f to the sons o f Ya'qub, when they cam e to

him : there will be no castigation.
LI : 3 IS li r f cf 1 li 1 : 3 b 1 l i 1 [ V\ ]
Jl -^-*^>-1 aJJI •dyS- : 3 l i ,_r“l^*il Ljl ^3lS <_£
j i (**?'> V J -i J ' : 315
‘Ubaydallah ibn Ahmad al-Maruradhl reported from Ibrahim ibn al-Mahdl

the following lines o f poetry:
175
Tanwim ‘l-Ghabashi f i Fadli 's-Siidani wa 'l-Habashi
r-~ ‘ 4 ^ ' J * oj v -A j (J o - 'j j 03
C * ^ 0
^ r ' u3 u ^ y *' ^ dr4 ^ Cr* J t5?rS
'Vj l l i j J l L5^ f " ^ 3 0 -^ ' 0 ^ jJ
^v a P ^ 3 j L $ *^ > j y O jd J lj aS ^ j ! U - i 0 - ^ J - li
t_ j^ ia J jy o l J d J b 0 ^ " AS “V '—•,j 3 4 ‘ ~ .. a JL5\j
L io * j j L ^2 3 a j !^ > - ^ L L u Jl i ilip O jlls
t_ -.U a l b U t d U i _ P j *>U jA-Us 4 j N d l i L p - J J L w~ » U
v4^ y 4^3 4 4 ' « - y '3 ls? y - '3 l t ^'

i® , , 3
^ jS N I ^ £ j j l Jj^ Jl t> 4
i_ jy > J l ^ j ) i ^ A j <_£^p1 4 4 ' '-® (4 ®1' s — a j ^
My head has becom e grey b u t the head o f greed has n o t, indeed, w h o

ever is greedy for worldly things is in a perpetual toil.
It is in cu m b en t by w hat I have took from knowledge, th at I n o t take
up th at w hich degrades me.
I f my m ind’s thoughts were truthful to m e, I would have n o t been
bothered o r troubled over worldly m atters.
I strive and exert for th at beyond my reach, while death pierces my
vigour and nerves.
By Allah, how many are the houses which you have passed by, w here
in which was pleasure and glee.
T h e eagle o f death flew over them , thus, there becam e therein woe
and affliction.
So, grasp hold o f your reigns and do n ot go after it (the dunya), by
your life, sustenance is n o t attained [simply] through [m an ’s] seeking
it.
Fu rth erm ore, I note the presence within people o f one trait, wealth
and foolishness are con nected through a rope.
A n d there is one trait that no one can dispute with m e, wealth is far
from those w ho possess m anners.
176
O sharp m inded, how m any times have you seen the fool, wealth is
stuck to him like scabies.
/ 0 t- 0 0 o iM
•(— JI ^ jir ^ J £ j' ^ L S ? Cf r ? ]'A y /y

Ibrahim ibn Mahdl passed away during the year 224, and al-Mu‘tasim led
his funeral prayer.
OOO
u a IinII fdjU j i <dJI

‘Abdullah ibn Hazim al-Sulaml
.jjip b o i s ) tfljip ^
He was a major am ir o f Khurasan, and many wars took place during his
rule. He possessed knowledge.
177
Chapter Twenty
f o
yî cyj / * ^
In mention o f their poets and those amongst them who recited some
poetry to express a meaning
o c ° t c ^ ^
aajIaJI jlkc* al aJj c aa! c j IS oyuP * ^j 1 j L^
: 5 ^ 1 ; J' aJ-U^S ^ Aiy ^
From their major poets: ‘Antarah ibn Shaddad. His mother was a Zanj! and
he was black. He crafted many outstanding poems, from the most notable
o f them being his statement in his famous qasidah:
Z c 5
jt-fcyl -C * j j l j j l 3 * 3 ffA * L/* jilp - 3®
T h e poets have n o t left any hole in a garm ent for m e to patch,

Have you com e to know the house [o f your love] after d oub ting her?
It has also been narrated with the wording “ m utarannim ” (tunes) [instead
o f m utaraddim .] Al-Asma‘1said that radam a (the third person singular ver
bal root o f m utaraddim ) tbaw baka (your garment) means it was patched.
So, the meaning is: Have the poets left me anything to patch i.e. they have
made poetry about everything, leaving me with no new topic to make po
etry about.
[Further examples o f his poetry are:]

TanwJru 'l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
^ o P P £
f l J jo y i i l j ( j y l a J ^ P ^ U j_ J l i ? ^ C~~-
^ « J ju Uj a! a I>- c ..« ‘f k_fJU\J» i j l U c -JlU
° 0 * * * 0%
I w\j'£* <^Jl£' I ^*£\PI ^ ^ -A^W*>
O House o f ‘Ablah at al-Jawa, tell about your dwellers, good morn

ing O House o f ‘Ablah, and be safe from all harm.
Greeting is meant for you in particular from all other ruins, the house
has become deserted after Umm al-Haytham left it.
Ask the horsemen about me in battles O daughter o f Malik, if you
were ignorant of how I am therein.
Those who have witnessed the battles would inform that I, envelop
the battlefield and do not take war booty.
OOO
( J llf e r ia J I ijJ d ( f t * A III
From among their poets: Suhaym, a slave of BanI al-Hashas.
c a lif - O i j [iiP 33 ^ f j ] o lip ^ 0 ^ e U * ij ^ 3 3 -U p o \ y J * \
f x f " s s
. jUJÎ a]j ^ J j : J lij
‘Abdullah ibn ‘Amir purchased Suhaym and gifted him to ‘Uthm an ibn
‘Affan djSt, who subsequently returned him and said, “I have no need for
him .” He had many poems and stories.
L j! : < 3 li j L > J l - U p ^ L jl : 3 ^ d L ll [ a • ]
j 0 ^ ” • ^ jl^ p 'y i ^ 1 J li :J li ^ b 3 ^ 3 ^
Muhammad ibn Khalaf reported upon the authority o f Ibn al-A‘rabl,

“Suhaym was an Abyssinian and he was alive during the time o f Jahiliyah.”
180
C f- x *S *^ :3 ^ j ^ 0 i_s^ c f tiU l [A > ]
-L k J -l 4JJI XS- j J I l i l 3 U X oS xj> ^ ^ i f j d l y*S- y\ L il [\\i
qj xs- ^ j X>- :3 ^ ^ :3 ^ J>Uw»l ^ ^

C i 0 S s 0 0
-4p ^ <Ul ~4p l£j ^\ I j l i ^ ^jj jJlP - ^ p jj ji i l JLp
2 Oj £
jJ J j I ^ Iap ^)L*JiP ^ ^ I k-5"** aJJI
(jjU a i U j U co^^j U aj ^ i J U - N : j U Ip aJ ] £~4>- 1**Ap
-L p d ^ i j l ^ U - j ] j C jv-fSL-^j jl j l ^ p U J I ~4*Jl
jl^"^ ^ lJ* ‘■^"^ l5^* O’4 Jr 4 J ^ j ^^ J*li aUI

°* ^ A
‘Abdul Malik ibn ‘Abd al-‘AzIz reported upon the authority o f Khalid Yusuf
ibn al-Majishun, ‘“Abdullah ibn ‘Abdullah purchased Suhaym, the slave o f
Ban! al-Hashas. Then he wrote to ‘U thm an ibn ‘Affan stating, ‘I have pur
chased for you an Abyssinian slave who is a poet.’ ‘U thm an wrote back to
him stating, ‘I have no need for him. Take him back, for all this slave poet
would do is: I f he is full he will extol your women and if he is hungry he
will lampoon them .’ Thus, ‘Abdullah returned him and a man from Ban!
Asad ibn Khuzaymah purchased him from Ban! al-Hashas. He was a robust
Abyssinian; his mother tongue was not Arabic and he used to recite poetry.”
3 ^ : 3 l» o r 1' J * f * ts *' Cf :W ' 3^
.i> ii 5^3
Al-Zubayr said: ‘Umar ibn Abu Bakr reported to me on the authority o f
A bi Salih al-Faq‘asI, “Suhaym was a slave o f Ban! al-Hashas. He was an A b
yssinian poet.”
^ IS f : 3 ^ J -\Aj j i iJ 3 j0 ~f ' 3^
X-JC* ^ j j l '" - ■; 6jy*S- 6^1j * L j l 3 ^3^ L»iL/>- L»x-~>OtJ I ^X) x s -
181
X m* y 1 j l S f ) '/*■*" 9^ * <-** ^
. i IjtAJ 4JCJ 1 ^ I
Al-Zubayr said: Mawhub ibn Rashid al-Kulabl reported to me upon the

authority o f Abu Salih al-Faq‘asI, “He was a slave o f Ban! al-Hashas, and he
was an Abyssinian poet. He was besotted with the daughter o f his master,
‘Umayrah bint A bl Ma‘bad, and would implicitly express his love. Then an
occasion came when his master, Abu M a‘bad, set forth upon a journey and
took him with him. Abu Ma‘bad longed for his daughter and so he stated,
O ‘U m ayrah, bid me farewell when you prepare for travel.
a A p -A jjj ‘i A (Cpy d 1 —
He would repeat this and not add to it.
: 3 l i i IdaU U ^ \jJLail y>
Then he said, ‘O Suhaym, help us’, which enticed his hidden emotions to
arouse, and so he said,
^ o
LaU (.y A } Ij > Io Ip o
O ‘U m ayrah, bid me farewell when you prepare for travel, grey hair
and Islam are sufficient for m an as prohibition.
: J l i i L fd p t 5 J —vai L^xjU Lg-ip
Then he continued it until he made o f it a complete poem, and for it he

became famous. The poem includes couplets that talked about her in an
inappropriate manner; he said:
b ilg i A jU J lP L sjj
182
Cr4 { J *
Vl U j J V j V j i l V L -i
£ c i 0 '
USU »_.jjB l J^ > JI L fr*-~ o ^ L i s ^gjjj J l j U i
W e an d h er slept o n tw o pillow s n e x t to a tree, an d th e w in d was

cau sin g th e san d to w h irl stron gly.
M y h ead rested in h er p alm s w ith h er arm s w rap p ed a ro u n d m e, an d
h er legs en velop ed m e fro m b eh in d .
T h e n o rth e rly w in d b ro u g h t chilliness to th e late n ig h t, an d th ere
was n o co v er fo r us ex ce p t h er g a rm e n t an d m in e.
M y g a rm e n t did n o t lose th e frag ran ce o f h er scen t, fo r a year, u n til
it b eca m e w o rn o u t .”
: U jj jd -\ jl Jlii [+ > Aj aaj-L«JI -Ljo* j j \ Aj t j s J t i i j l i
The reporter continued, “Then Jandal Abu Ma'bad took Suhaym to the
city so as to sell him there, and he said upon a day when he was taken out:
*■ c ' s f . . ^ o «
a Ju U I c . . .>.<1 j j j
I /o Ip j (J C !i tS y •*» c /f J y i
o 0 ^ ^ " t
I/U p llj 1 w Jj 151 jCdCa *cLJ a i 1 5 /* I
I am n o t fearfu l o f Ja n d a l selling m e, fo r any p rice, even if his h and s

b eca m e e m p ty (i.e. e m p ty o f m o n e y ).
[I am ] y o u r b ro th e r, y o u r free slave, an d y o u r fo sterlin g , th e o n e w h o
settled a m o n g st y o u an d lived w ith y o u fo r a lon g p erio d .
I am lo n g in g already, th o u g h I have o n ly sp en t aw ay a single n ig h t, so
h o w w o u ld it be i f th e steed to o k us aw ay fo r ten n ig h ts?”
0^ 3 cT y d l j/ljlJ Asbit* o :> / J - U > - aI I p Ji/

# x ^ 0 " 0 * ' -
Aj ^ L o J Aj A± > x~w*a3 4JJ Ij 1 1 Aj ^ ^ '
Ijlij Aj O ^Ki ^ Jl b p d j
183
Tanw iru 'l-Ghabashi f i Fadli ‘s-Sudani wa 'l-Habashi
He said, “Thus Jandal softened in his view to him and took him back. This
was to the disdain o f his people, who admonished him and wished that the
slave be executed. However, Jandal resisted their call and went with him to
the sultan o f the city, and Suhaym was subsequently jailed and flogged eighty
times. Then Jandal returned with him to his land and Suhaym recited:
- Q % * ^
IXP iJyi! ‘Uajydl bl
IXgP .iijdi IÎST $.1/**** SlAP
. - UU->- s j JU- 1 JsjU Jl U j Uj
I-U-J djji ^ iL y - ^)jjU j J-3- b* -L<t* ui

, o >
b j j L u -I j j j 5 -X Jj I jU i - ^ j U oj' j l i
Ijju i_£jU Ijp

O Abu Ma'bad, how evil are the wants o f the youth, eighty [strikes]
did not remove your confederate from slavery.
They draped me in brown on the morning o f the infraction as if they
were, devils, leaving neither spirit or a pledge.
The prison is naught but a shade o f an abode under which I stayed,
and the whip is naught but leather which is fused with skin.
O Abu Ma'bad, by Allah, the love for her will not dissipate, by eighty
lashes, rather the passion will increase through this.
I f you kill me you would have killed a son o f a female slave, and if you
spare my life, you would have released a standing lion.
Tomorrow many eyes will cry from amongst my [people] and yours,
and my abode will become greater in distance from yours.”
. j* JJ c.«ull IT * j l y.y*^ df. d i-U J l xp ^ •0 ^

He continued: 'Abd al-Malik ibn 'Abd al-'AzIz informed me that this last
couplet was composed by al-'Arajl.
.Ojiy^lj
The author states: The end o f Suhaym’s affair was that he desired after a
woman from his owner’s family, so they apprehended him and burned him.
OOO
From them was Nusayb ibn Mihjan
A bu M ihjan the poet was the m awla o f A b d al-cAzIz ibn Marwan. He was
black.
lil : 3 ^ j L d '' iijllo Jl Lil : 3 ^ j -v d ^ J_«Lxx* lj^>-| [ a *\]
Li :3u ^ L 3 li ^ 5 1 ^ ^ d ll ^1 L -U : 3 u ^
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^ o j Ij L 5 l> l ^jlp f.l^jNL c J r * - d " (^5*
•V 's ^ ' 3>*i ^ ^ 3

Muhammad ibn al-Mu’mmal ibn Talut’s father reported upon the author
ity o f al-Dahhak ibn 'Uthm an al-Huzaml, “I went out during the final days
o f Hajj and came across a woman in al-Abwa who caused me to be stunned
due to her beauty, and so I mentioned the words o f Nusayb:
v-la J ' J * U i L U o 0] 35j v -A ' 3^ o' s-LjJ^
d ? id Id JULL N s-~TK LJl ^ ^LU.
u d ' A-i L j jU j C ^ i l * j ' ^5? L* 1§J
185
Tanwiru l-Ghabashi f i Fadli ‘s -Sudani wa ‘l-Habashi
5 S 0s' ^ ^X ^ f ✓
aJ JpPj 4^~bskJ LJU ? J li jl ^ j l ^ ^ô-*
I f I could visit Zaynab before the caravan sets off, and say, ‘I f we
stayed together for a long tim e, my heart w ould never grow weary.’
O my dear friends from Ka‘b, if you were to find Zaynab, may you
never be lost by Ka‘b.
T h en say to her th at distance has no im pact u pon the lovers, contrary

to how it causes distance between [norm al] people.
So, he w ho wishes to stigmatise, forsake o r call a w rongdoer, his co m

panion for a fault when he was n o t at fault.
: o d i ?^*JuJl IT i b \^ c -Jli o L j^ I
aJJlj lil : c J U :c -d i ^ycs .dJli jjt : c J li <>. illi

^0 f Q 0 t s , £ ^
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^ ^-®d :3 ^ ddi*Jj c^jlll lid ^ ^ 3 t J j ' 4lj|
diJd c~>- (_$y : c J l i i J jjj ^__S"1^j lil Idj û>-
.abl
W hen she heard me mention these couplets, she stated to me, ‘O youth, do
you know the one who stated this poetry?’ I replied, ‘It belongs to Nusayb.’
She said, ‘Yes, it is as you stated. However, do you know who Zaynab is?’ I re
plied, ‘N o.’ She said, ‘By Allah, I am Zaynab.’ I replied, ‘May Allah preserve
you.’ She said, ‘Today is the day o f his appointment with the Commander
o f the Faithful. He travelled to him during the previous year and promised
to meet me today, and it is possible that you will see him before you leave.’”
He said, “And so I saw a rider before I left that place approaching us from
afar, [his figure was] flickering with the mirage [o f the heat.] She then said,
‘D o you see that incoming rider? I think that may be him .’”
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ig jL -j 144^ 3
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186
t Ia.1aj ^jA kT>*X^-l \j» lA~Cjujj ^)l axJL^ L^jI pa cbil>-li
^ J | IL a .U -^ / o ' O j* y ^ y L d l N U s I j l L i l p b®i c U J L is i;
. d i i i b l c d iL - j ^ lp : J 3 i S il^ ip J iil ^ 1 3 j ] tii- U - v - U
C —U : c -J L a i i j b i i c .,a .j l ^ ip L O b j jL - e a c 4* a c . . Q a ^ i j c f j n i i ^ j~ > - p.
^ * f ^ ^
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U -Lo^ j LgJI ^ J l q q J l sJ a vbj :ju .0-b)-i 0^ " 4(*"*■* "o —li ?<u»-L>-
0^ % t c - j I j c$bJl ^ k—^ i l J a i L - J L s ^ i LÎJI c . —-L > -

*
. Jai
He continued, “Then the rider approached us and set down until his camel
kneeled down close to the tent, and indeed it was Nusayb. Then he moved
his feet from his saddle and descended. Then he came and greeted me, and
sat besides her, greeting her and then they inquired about each other with
joy. Then she asked him to recite for her any new poetry he had composed.
Thus, he began to recite and I said to myself, ‘These are two lovers who have
been separated for a long time and they must have a need for each other.’
Upon this I stood and went to prepare my ride. He then said to me, ‘Slow
down, I will be with you [shortly.]’ I then sat until he rose, and I rose along
side him. We walked together for a while and then he turned to me and said,
‘You must have said to yourself that these are two lovers meeting after a long
time o f praise [without meeting], and that they must have a need for each
other?’ I replied, ‘Yes, those were my thoughts.’ He said, ‘No, by the Lord
o f the building towards which we face [in prayer,] I have never sat with her
closer than what you just saw, and no indecency has ever occurred between
5)5
US .
.u ji ' LJ t j j j -VS) :o Jl» :o»lbaTJl 3 ^
The author states: It has been reported to us that Zaynab was also black.
jj\ bl :J li qi - b jlllJ l bl ^1 ^ b L ilj [ a v ]
187
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t ^ x ^ ^
: J > * j (jT*^ *î ^

Muhammad ibn Mu'adh reported upon the authority o f Ishaq ibn Ibrahim,
“It was narrated to me by a man from the Quraysh upon the authority o f
the one whom had narrated to him: ‘I was performing the Hajj and amongst
my convoy was a man whom I did not know and had never seen before. He
had with him howdahs, heavy items, young boys, slaves and luggage. We
stopped at a designated place to find that a large carpet and cushions had
been prepared there. A ZanjI woman subsequently exited a baw dah (car
riages on the backs o f animals) and sat upon the carpet. Then a ZanjI man
came and sat to her side. I stared for a while in surprise and whilst I was
staring at her, a man passed by us leading a camel whilst singing:
iw-laJl 3 “* l ^ lul»J Jij 3 3 1* S—ujj

[C ou ld I] n o t be with Zaynab before the caravan sets off, and tell her,
‘I f we stayed together for a long tim e, my heart w ould never grow
weary.’
^ b il :3 _ y j a^jjdptj ^3 ] a->o3 ' : 3^
. . . oy flAAy ^ p ld Jl - ‘-r0' i ^3 (3 1 aj ^'JLa ^j A 1 uidjiJ .aUI ■—3 ^
He continued, ‘The ZanjI woman suddenly pounced upon the ZanjI man
and struck him. She said, ‘You have exposed me to the people, may Allah
expose you.’ I then asked, ‘W ho is this?’ They replied, ‘Nusayb the poet and
she is Zaynab.” ”
188
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j l i :c~U U o i i -Xij cO'*'^b 3 * ^ ^ ' p blôl j~ £ j tJU v * J l
: c~U xd ^ i J i \jj\j ; Jli . o' cr~ ^ ^ Or^-f. L/ ’^'

:c u ii âIJI illji>-l aUI illilp o ' o r*°“' ^ <-£r* : 3 ^
CAâJJssbi 9âI o' J % aJL»I j*J y&rj \ jlsr-j l/^ I C-jlj :3li
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Muhammad ibn ‘Abdullah reported upon the authority o f Mu'adh the

Sahib o f al-HarwI, “I entered the m asjid o f al-Kufah and I saw a man o f
whom I have never seen anyone else with cleaner clothing than him, also I
have never seen anyone with a darker complexion than him. I said to him,
‘W ho are you?’ He replied, ‘I am Nusayb.’ I said, ‘Tell me about yourself
and your companions.’ So, he said, ‘Jam il is our leader. And ‘Umar is the
best o f us at descriptive [poetry] regarding women. Kuthayr is the best o f
us at moving [poetry] regarding tragedies and allegory. As for me, you have
heard what I recited.’ I said, ‘The people claim that you are not good at sat
ire.’ He replied, ‘Would you agree that I am good at eulogising?’ I replied,
‘Yes.’ ‘So, do you view that I cannot utilise both ‘may Allah guard you’ and
‘may Allah debase you’ [in my poetry?]’ I said, ‘O f course [you are able to
do so.]’ He said, ‘However, I see that men fall into two groups: (i) the man
whom I ask nothing from and thus I have no need to make satire o f him,
and (ii) those whom I seek from and they reject me, and in this case my own
self is the one deserving o f satire, for it made me ask from him .’”
189
TanwTnt 'l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
eU J f s - J I J ^ \ j f i u :0«* J o< ^ * 1 c U [ A. i
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Ayyub ibn ‘Abayah reported upon the authority o f a man from Ban! Naw-
fal ibn ‘Abd Manaf, “When Nusayb gained wealth— before which he had
a wife named Umm Mihjan, a black woman— he married a white wom
an. Umm M ihjan became angry and envious, so he said to her, ‘O Umm
M ihjan, I am not one to be the target o f jealousy, for I am an elderly man.
Furthermore, the like o f you should not suffer from envy, for you are an
elderly woman. N one is dearer to me than you and none worthier o f their
rights from me than you. So be easy with me and [I urge] you not to deny it
from me.’ Thus, she became pleased and approved. He said to her after this,
‘Would you be fine with me bringing my new wife to meet you? It is better
for reconciliation and a means o f bringing all o f us together, and to prevent
people from gloating’ She replied, ‘T h at is fine.’ Then he gave her a dinar
and stated to her, ‘I would disdain that she sees in you a shortcoming that
190
would make her feel better than you, so prepare something for her arrival
tomorrow with this d in ar .’ Then he went to his new wife and said to her, T
would like you to meet Um m M ihjan tomorrow, and she will bestow hon
our upon you, and so I would dislike her to appear more generous than you.
So take this d in ar and gift it to her when you meet tomorrow, to prevent her
seeing you as being unable [to gift money,] however do not mention to her
[that I gave] the dinar.''
f' i
jt\ O
'Ap' t^j :3b^ i) ^J\ p
✓ ■" * ^ x
l i l i c«.l-V*JJ c L J i— »
k _ ib > -U v iJ J i '3 li o' ( _ y 'j O d J i

f ___ ,» ,, ,
<U—L > t i- * li 4 j8 jJ ^ 5 Aj j ^1 8 -b J j> x J l '—' ’j ' j o i j ' LoJi I ^ 5 ^
s— ^ o' s— ^ :3^ 3'^’P 3"^ bo*j llli
ij f - 3 '0 < U U j s j IT a ^ ^ y J L - jl ! p l : 3 U i .0 J 3 '
.O J L L i Jt?-1 1-La
Then he went to his companion to seek his advice and said to him, ‘I want
to take my new wife to Umm M ihjan tomorrow, and I would like you to
pass by tomorrow and I will ask you to sit for lunch, and after you eat, ask
me which o f the two is more beloved to me. I will refuse to do this and will
exaggerate in my refusal to do so. Upon this, you should take an oath that
you must know.’ During the next day his new wife met Um m M ihjan, and
his friend came and was asked to sit. After they ate, the man turned to him
and said, ‘O Abu M ihjan, ‘I would like to know which wife is more beloved
to you.’ He said, ‘Subbanalldh\ You ask me this whilst both are listening?!
N one have asked me this before.’
1*1 : 3 ^ t i J ' - i N I J J l Y j td J j-L c -l 3 P ly jjlip ^1 J ;3 li
c —v ? ^ p 1 j cku-<-" 3 <LJl_j t j L L - d l <tl> -LLs p i 1^. l i o - L * i 31
. 3 _ p ' d J J d j 1 a U p 4 jl p a j <• ! U g JY
191
Then he said, ‘I ask you by Allah to inform me, and by Allah I will not ex
cuse you, and I will not accept less than this.’ He replied, ‘I f you insist, I will
tell you; the one most beloved to me is the possessor o f the d i n a r . And by
Allah I will not increase upon this.’ Upon this each o f the wives displayed
smiles, as each was pleased due to thinking that she was the one he m eant.”
c r ^ \ Lil J l i j & J l j l p j , d J l ^ J l bl : J l i J \ j , d l S J . b 'U [a * \ ]
y d ^ s ^ A J j \ L i l : J l i A jy > - y y * S - y S b l J l i (_ £ y S y J l p y
J ^ - '5 i J ^ f d d d y t - ^ J ^ J I d ^ J > x A y i J a ji ^ y d - \ : J li
f ^ „ X^ * AS 0
j ~a\ b : Jlii .d JL ip y \a (jjajyj ;aJ J l i s L i L J l _Lp y day ^ J p
J d s b 'i l l bUj C -b sL aJ - {.I. j a .1 A jjU- c . . i l p y ~ A y » }\
lo b j'y i ®T^j Ljlll c —l—j l i
Yazld ibn Muhammad al-Muhallabi reported upon the authority o f

Muhammad ibn Sallam, “Nusayb entered the presence o f Yazld ‘Abd al-Ma-
lik on an occasion, and ‘Abd al-Malik stated to him, ‘Inform me o f some o f
your experiences.’ He replied, ‘O Commander o f the Faithful, I fell in love
with a red slavegirl (i.e. a white one). She kept me wishful for her with false
promises for some time, and so I sent her these couplets:
f . \ jd y A ^_£.cL>- i l j — J b j < _ £ y “ l d jL ~ - « J li lSvJU>- i l l ^ ) l j
S .U J L J I y r J A d *S ^ J\ i j f . f/ J)J
fb llil J F i y N iJ t A i J J i J li A J
✓ « x x
ftlj— Jl Âp ^b" j lj Je>\lj J y <_£j>y J li
E ven th o u g h I am d ark -sk in n ed , m u sk is d ark er, an d th ere is n o th in g

th a t co u ld ch an g e th e dark ness o f th e skin.
I have n o b ility th a t places a g reat d istan ce b etw een m e an d ob scen ity,

as th e d istan ce b etw een th e earth an d sky.
T h e like o f m e a m o n g st y o u r m en w o u ld be a rarity, an d th e like o f
192
m e is n o t a p erso n w h o is k ep t aw ay fro m w o m e n .
I f y o u are satisfied w ith m e th en reply to co n firm y o u r ap p ro v al, an d

i f y o u refuse m e th en w e are in c o n c u rre n c e .
o L axj J U J l : c J l i t o L jS ll o l y bHi
W hen she read these couplets she said, ‘Wealth and intelligence overwhelm
everything else.’ She then married m e.”’
aUI - I p j j \ jjj ^ jI J l i [av]
:3 ^ c^ Jb cJl aJJl .l p Juj ^ :3 li ^1

* ' ' t ^ c ^ ^ f ^
c.—sxajI C— pLda-j ol^«l 4jc»j ij-vl 1>-~|lj : 3 ^ ^-^P b g J ^jP
I ■** M * 'I ' -*0
: 3 y ! t^ Jd l b l : J l i ? c J l ^ : c J ja i O jiJ i c lg -s b L y
Ibrahim ibn Zayd ibn ‘Abdullah al-Sa‘dl reported to me upon the authority
o f his great-grandfather from his grandfather, “I saw a black man with a
white woman, and I became surprised at his darkness and her whiteness. I
approached them and said, ‘W ho are you?’ He replied, ‘I am the one who
stated:
* " •*» ' v(*

J jJ l y JyLaJl cÛJl IjtP V* Ijl (_£-iJl li j*-*1 *•—J
® * C 0 f
4^' c ^ ' r' l st '-uJ' ltv ^ '
O, what would happen to me, if remoteness separates and distances
us.
Would you cut off from me so the enemies, gloat upon me, or would
you remain faithful?’
/ i y 0 x , ,
.../aj IJla c-JbA i . -i-îll ^gip aIJIJ ^gL : 0-2-L<2j :3 ^
•t4 ft «
He continued, ‘She cried out, ‘Indeed, by Allah I would remain faithful.” I
asked regarding them and it was said, ‘He is Nusayb and she is Umm Bakr.’”
193
Tanwiru 'l-Ghabashi f i Fadli ‘s -Siidani wa l-Habashi
'■ 3 ^ ^ j t Jli [a a ]
3 lii j ' J r j)' ^ j^ s - J is - 3^0 ; 3 U ^JiA Jl L s i ^ " ' ; 3 ^
3>U - ^ 3 ^ :3V S . 3 1 4 * 3 J1 LSi U ? - : 3 U ?^__w aj U c J i i > p 3 *
C # jl3l 3 3 '* * '^ " cS^" C.-^NJ LgJ ^5^3
:Jy i lU Ijli ^ j * j jjJa Jl ^ 3 2 ] (j-4 ^ ' [ c ~ 3 u ]
Al-Riyashi reported upon the authority o f al-‘U tbl, “Nusayb entered the
presence o f ‘Umar ibn ‘Abd al-‘Aziz ibn Marwan on an occasion and he
said to him, ‘Have you fallen in love O Nusayb?’ He replied, ‘Yes, may
Allah make me a ransom for you.’ ‘Umar then asked him with whom, and
he replied, ‘W ith a slavegirl from the Ban! Mudlaj. She was shielded from
me constantly by informants and so I was not able to speak to her except
through indicating with my eyes and gesturing. So, I would sit upon the
road hoping for her to pass so that I could see her, and I wrote the following
in regards to this:
, J L i , J o| (*3^11 4 13 o - J U -
U ST
^ ^ t / //
j3->d 3 j O ji > i j
s 0 f. 0 0 f
oU>- ^ c, U j 3 “jdl > 1
I sat w aitin g fo r h er, h o p in g fo r h er to pass m e, so th a t I co u ld secretly

p ersu ad e h er if she d oes n o t g reet m e.
W h e n she saw m e w h ilst [en velop ed by] in fo rm a n ts, h er eyes shed

tears, rem ain in g fearful an d u n ab le to speak.
T h o s e in love are p itifu l, an d I w o u ld n o t p u rch ase, th e lives o f all

lovers [even] f o r a d ir h a m .'
3 3 * :3 6 •O - O j l j ycUl : 3 ^ ? a -s3 j-3 1 c 3 i* i U J ' -y .y ^ -U p 3 3 3 i
. 3ÛLp :3 6 ^ (^ 3 3 ^
[‘Umar ibn] ‘Abd al-‘AzIz then asked him, ‘And what happened to this girl
194
from the M udlaj?’ He replied, ‘She was purchased and bore a child.’ He
then asked, ‘D o you still have any feeling in your heart for her?’ He replied,
‘Ju st extreme heartache.’”
OOO
UUI j £di
Abu Dulamah the Poet
« jj „ i o &
J -*' c r * d-44-*- l-L-f- -^*1 a^-Mj
lÛ.bJ! cAjihpli aJ J l i -L*! 1
. A^ *»- -^ * A ^ w j 2 aJ^ c^ ^ A11 c ^ ^11

His name was Zand ibn al-Jun, the m awld o f Ban! Asad. He was an Abys
sinian slave to a man from the people o f Kufah named Fusas ibn Lahiq, who
was from Ban! Asad. This man emancipated him. Then he became the com
panion o f al-Saffah, al-Mansur, and then al-Mahdl (i.e. Abbasid caliphs). He
had beautiful poetry and anecdotes that were mesmerising and funny.
I J ^JlS c-jL jjj a*j>-! Lj! :J l i ^ S! IJp*-! [A5]

, , o* f * * ' ' ^ * 0
O * -n--^ . J ^ L^ 1 ^^ ILj I . ^ \ I
)\ ll sJi-JJ 5^Lo*>- U LJ * j Aj Ll*J

%0 0 x f 0
Jl j Jj
^£•*1 L S^L>->- ’ ^ Ll3 ^^ j a /2 -<vll ^ sJI*O.Apl L« c4^^/ ^ LI L

^0 c ^ ^ 0
. 1 Jli
Abu Sahl Ahmad ibn Muhammad ibn Zlyad reported upon the authority
o fT h a la b , “W hen Hamadah b in t‘Isa— the wife o f Mansur— died, Mansur
stood surrounded by the people at her grave-site, in wait o f her body, and
Abu Dulamah was with them. Mansur then turned to Abu Dulamah and
said, ‘O Aba Dulamah, what have you prepared for this end?’ He replied,
195
Tanwiru l-Ghabashi f l Fadli 's-Sudani wa l-Habashi
‘Hamadah bint ‘Isa, O Commander o f the Faithful.’” He continued, “Then

the people began to laugh.”
J L - L « ^ > - l LI Jli ^ p LI Jli -Up ljj~>-l [^>]
^*L-p>N! ^ > - \ q i \ lj Jli -Uji ^1 b Jli (^*'l^*Jl q i lj Jli ^jLs*JI
Q i LJI -Up y > *j Ul j j ^ J l ^»1 : JjiL ; Jli
LL jl j-^l U alilj Lb-Uiol :<L»N.5 j j I aJ J lii

. . t C 0 ^
i!J5L~p j ^Ssj jl c_iL-lj tlg-L" c —■
*j ^j I j S"Lp a*L j o i-g L îli tiJS^Lp
t ^0 ^ / *
. aLplj <U^» -J L « ->»« Cj-iliJl
The nephew o f al-Asma‘I reported upon the authority o f al-Asma‘I, “Al-

Mansur ordered Aba Dulamah [to lead] a military campaign against
‘Abdullah ibn ‘All. Abu Dulamah said to him, ‘I implore you by Allah O
Commander o f the Faithful, provide me with more o f your soldiers, for I
have bore witness to the defeat o f nine military campaigns and I fear it be
ing the tenth.’ Al-Mansur laughed due to this and discharged him from his
duty.”
• ‘,*'3^ -U*^-l LI : Jli q i j j \ bLI [ ]
q F- ^_~Lj lj : Jli -U>-!j!l -Up j a S ' jjI LI : Jli ^vsyill -UojL jj! LI
c
Oij - aT^L ^ J lii t u j y J l ^ja*j jvJU- J i £ J J : Jli ^ jjU J.
: Jli .Jbi ,_^>-Laj cu*L : Jli ?aIJI ^ji; jl^Jl ^Jl t g•.* *>L-j Ip3
J J lii ij^ -j! 4j f*LJj tL > Jj J-j- 4JI îJi .^yujJsli ^ L - ^gjl : Jli
:Jli ^lU^pI :J ^ ; J^ ; J ^ ^ ? l i i U c^w?l jj!
JL - j . liyilj s.l_c*Jj oIpoj L» (jL>-l L j JI î L i : Jli .*1/
: Jlii A-,i ail (j^p aJL~j coIpoj .‘ !->.. ;-?> Lj-U>»i tjj*i L ^jp
Tha‘lab reported upon the authority o f Muhammad ibn Sallam, “Ruh ibn
196
Hatim was participating in a battle and he asked A bu Dulamah to step for

ward, after a man from the enemy asked for an opponent in a dual. But he
said, ‘I am not battle hardened.’ R uh again said, ‘You m ust.’ He replied, ‘I
am hungry so feed m e.’ Then he provided him with bread and meat. [After
he ate], the man then proceeded to the dual and prepared to attack Abu
Dulamah who said, ‘Be patient. D o you know me?’ He replied, ‘N o .’ Abu
Dulamah then said, ‘D o I know you?’ He replied, ‘N o .’ Abu Dulamah said,
‘There is no one more foolish than us in the world,’ then he invited him
for lunch, they ate together and then left. Then R uh inquired from him in
regards to what took place. He gave an account o f what took place and he
laughed and joked about it with him. He was later asked about this story
and he said:
c o '' I ^ ° * * 2
y>. & o' (j\
Jb*i i 1) pidjl o j J l JT
I besought Ruh that he not put me forward, to fight, so it would not
start to be a custom for Banu Asad.
All al-Mihlab, the love o f death is your legacy, for I will not inherit
from anyone the love for death.
^ j \ tv 0' -A 11 Jli
The author said: Abu Dulamah died in the year 161.
/ J t / ^ c t t ^ ^ 0 ^ ^ c
y\ Ljl JlS ^ 3^* Cf- uLjl ]
13 ^ Jip ^ ^ ^ ^^ô *3 ^ ^ ^ Cf*’
tJjij bl
Abu al-Saqr said that he heard a group o f his companions report upon the
authority Abu Zayd al-Basri, “I saw a ZanjI man grasping hold o f the cloth
o f the Ka‘bah whilst speaking something in the ZanjI language. Then I asked
a ZanjI man who was fluent in the language to explain to me [what he was
saying] and he translated it as,
197
Tanwiru 'l-GhabashiJi Fadli ‘s-Sudani wa ‘l-Habashi
r-
0 ( ^ *
o U jy u * ^ -^ > U - < J l q a o J lU a p lj C j L
My eyes are wounded from excessive tears they shed for you, and due
to you my inner contains that which must be hidden.
Glad tidings for one who died and his bodyparts, from sins they re
frained.
y \ I 'L l J l i j & J 1 -U p j > c^ j J \ J \ lit :3Vi s f t j i a I^ J I jL l [<\r]
:J li -U > -> t* j S y j j l li :J li .A j \ y ? ~ liL il :J li -UG"-c-»
^1 -U>-?x-» ^ J - G - : J li jl> j ^ ^ • Jl® >— ■ ■ ^ j j aU I -U p L il
^ jL x ^ L ( J jL L j 1 ^ * > Ip j l S ’" : J l i S^» q j '■ Jli
CaJ ^ « c t » v li c A J L L J I— i j * J J -> -j \X i y ± £ C y J L jl A—.i p A -> o J \j j j l a k i j
:JjA : 3 l i
M uham m ad ibn al-Hasan reported upon the authority o f Fahlrah ibn M ur-
rah, “I had a black slave boy who was leading the ride whilst [I was] with
my com panions, and he would state in the ZanjI tongue some words which
resembled poetry. T h en we came across a man who understood the tongue.
H e listened to him and said that he was saying:
o ^ '
1•<>■g a m 1 Igj s.T
Ldu- JJJl J - * ^ ( .j^ Ip V I t_ J b U | q a j j ^ j L i L J I iilA S f c J l i i
I said to her that I was guided to some young men, and I made a great
number o f young camels kneel down easily.
She said that this is the case for the lovers, and whoever fears, the eyes
o f enemies, will make the night noiseless.
: J li L5J a ^ * o iJ l : J li j L j l i ^ A -p ^ ja p - j :o lL ? - ^> \ J li
198
jjS s j U jJ d ^3 Jb 3 y tl-tp-13 p bl L J : J l i
y 'y , 0
;L y > - o j w j j J ) o L s ^ j L - li tl^ J 1 ^- a jjL o 131 ^ > J l
: c - J U j f L « ■<aJl c —-~axj j»J
Al-Qahtabl reported upon the authority o f a narrator, ‘One day I was sit
ting next to a well during scorching hot weather, when a black slave girl
came whilst carrying a pot. When she reached the well, she placed her pot
down, sighed deeply and said:
y y y y c
y L j l i l l 3 j I3 j 13 j s J>\ s * jt , J>-
T h e h eat o f farness, th e h eat o f love, an d th e h eat o f b o th are m ixed ,

n eith er o f w h ich I ca n escap e.
A x y j 2 j*y \ e.b>- I ^l l o-Jl j»-U jly 0*)Ly
:3 l5 y A*Ja j l i f li- P ) J l ,^*^3 s_JL" A; y > J l f r L j L j l O JW 5J ^ 3 - 4 ^
And then her pot became filled and she left. I did not remain there long
when a black man came with a pot, and he placed it where the black woman
placed hers. A black dog passed by him and he threw a piece o f bread to it
and said,
I love b ecau se o f h er ev ery th in g th a t is b lack , to th e e x te n t th a t I even

love b lack d ogs d u e to her.
jj\ L I 313 ^ L I 313 ^ jib J l - M ' bLI [ ^ i ]
J - p b : 3 ^ J a iL J l L I 3 ^ ^ jL J ly s L l ^ ^ 5 0 1 J c p ^ j^ Ip
L 313 « .L jJ ' ^ jl L :3 ^ ^ jJ S - :3 ^ Td d “bb'
£ jy l! o*>b c x - L o : 3 ^ ^ d lJ J 1,
y yy * y ' ^ C x * 0 C
3^-^ c i ^ju\ L*ÂfT 3 ^ J jj c *j^
199
TanwTm 'l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
: J ji:
A bl ‘Amr ibn al-‘Ala reported upon the authority o f al-Sarrl ibn Jabir, “I
entered the land o f the Zanj and I saw a Zanji woman grinding rice and cry
ing. She was saying something which I could not comprehend, so I asked a
knowledgeable man who said that she was stating:
t- + s.
4JJI jS' j\ ^ 3 ^3^js2J

^ 0
P jijo JjcaJIjj <uijp S i NN.il
j *-'[} <3jSi\ ^ Jj-L ^ il diiL~>-l_J IAJs- JU s p j j d io b l
I cast m y vision to th e rig h t an d th e left, b u t I did n o t find an yon e

besides A llah w h o m y h eart fo u n d affability w ith .
I c am e to you in su b servien ce w ith w h o m y o u alread y n ow , by y o u r

a c tio n an d b en eficen ce, y o u forgive m y sins.
Y o u r h an d s are n o t h id d en regardless if th eir q u a n tity is g reat, and

y o u r b en eficen ce exten d s th ro u g h th e east an d th e w est.
lil ISU ^ L J l <cj ljU l i p : 3 ^ *■»' O p' ^

^ o'" ' s ^ *
4JJI p 's
0
jU iy o iL - L is ' j*sd\ Jo io * ^ S y .
L j : 3 l i iL>tP d-L* ^jj\ ^ jl iz y *I U :aJ oL L i til3~-Jl 3 ' j J ‘ SjIjS'
d ip J d j J ^-3 jp <dJl o / S LAS' d ip : o i i f c j j
d.L~ P c —LrJ ®pS ajlJL- p r -j <dJl O p 'S p d ij" lii pLi
:J p j P ytzSu L5^ p ' d ip p 1d i p

It reached us upon the authority o f Dhu al-Nun al-Misrl that he said, “There
was a day when I was walking through a wild-land area o f al-Sham when I
came across a Zanji man with pepperish hair. Whenever he would mention
Allah H his clothing would change and his [colour] would change. His face
would become like the full moon, and his darkness would lighten. I said to
him, ‘O black man, I see something strange about you.’ He replied, ‘What
200
is it that you see?’ I said, ‘I have seen that whenever you mention Allah Jg
your clothing moves and your colour changes.’ He replied, ‘And where is
the strangeness? Are you not aware that if you mention Allah H truly, your
clothing will move and colour will change.’ Then the ZanjI paced around
the wilderness and said:
j O ,
j^ ^ 1a Â d lj/ i
, ^ °° 0t t
^ aJ Aj Aj L ? - l i
We rem em bered Allah and w hat we did n o t forget so we rem em ber,

b u t the breeze o f being close [to Allah] arrives and it dazzles.
I live by Allah far from m yself and I live by Allah for H im , for H e has
inform ed us ab o u t H im and expressed it.
j AjjJ! I jjli 4jl P LjcL^
: j l i j U ÎAa U : aJ c —Ui
It reached us upon the authority o f one o f the Salaf that he said, “I came
across a black man in the wilderness, and whenever he would mention Allah
Jg. his complexion would turn white. I said to him, ‘W hat is this?’ And he
replied by reciting,
O yil p 'j J iip & -I l^-lp J jb /i lil c y l
C -JJj ' jl^ iJl JLOj LAs A-’IA" iA-J>dl C—Jj-i
I die when I rem em ber You and then I com e back to life, how many
times have I died due to You and how many times have I been b rou gh t
back to life.
I have drunk love cu p after cu p, and the drink is never finished and
neither is my thirst.
201
4 & P *u d l4 ^ j U JI m U I
Chapter Twenty One
(H ^ U rO d* /> J 0 '^ ' ^

In mention of a group of discerning, intelligent and generous black
men and women
J jl L I 3 ^ y) b L I 313 yl b b jl [ ^ O ]
jj ! b 3 ^ bb jL - l L L |L L yj J u i-I jjl U 313 k_i*>bJl (Îp ^
( jp I j^ 5^^ ( ji b 313 ( ^ j ^ I I O jj b y> (j U

^ 0 ^ o /• y y * 0
IL L : 3 l i ^ J ^ I
j j f, —f ^ f c
1
?0bVi uj :3b .ji&i Jriij [j>.j ^) a!ii j\ t^ p i J b :3u p
.< jL U L l^ l^ o l^ o 3 > o ^ > : j b b Abl 3& : J * J ' 3 ^
Al-‘U tbl reported upon the authority o f al-Asma‘I, “One day when Sulay-
man ibn ‘Abd al-Malik was travelling with his convoy, a black man present
ed him self to him. He was wearing two burdahs, one used as an izdr (lower
garment) and one as a rid a ’ (upper garment). He took hold o f the reigns o f
Sulayman’s animal and said, ‘O Com m ander o f the Faithful, fear Allah H
and remember the calling.’ Sulayman asked, ‘And what is the calling?’ The
man replied, ‘Allah H stated: {Then an announcer will announce among
them, “The curse of Allah shall be upon the wrongdoers.”} ’70
:3 ^ 3 sa L j iL L s jj :3 b 3 a J I a ^ -Ij d jfd j. lS y
70 Al-A‘raf: 4 4
, , , , , f o # i
: Jli . LgJUoly •■■■/afcj j » J lj jr-'J-®-'' ^ ddU^)
o' or4^ ^ d-s^y *40 * ■~‘f 3 sijjb jU-wLv

t -J , 2 ✓
jj ^ 1^3 lilj] c -^ P ^w >
Upon this Sulayman cried excessively, then he raised his head to him and
said, ‘Woe unto you, what is your complaint?’ He replied, ‘Your administra
tor in Yemen has oppressed me O Commander o f the Faithful. He seized my
estate and consolidated it within yours.’” He continued, “Sulayman imme
diately called for ink and paper. He wrote by his own hand to his represent
ative in Yemen, that he return the seized estate o f this individual in addition
to a similar sized plot from his (i.e. Sulayman’s) estate, and that he not treat
anyone oppressively.”
o3 _op Lil :3 lj jj b ljl :3 6 6j j ' lilo! [ ^"l]
6 *^ 6 *cf
o'3X -u ^ -l6:36,^ 1 U>' :36 <—j'Ôal'
■M- (T /~ :36 j~ » jj 13 36 *dUoij j o'-*3p & 36

L?ip 3*J ■*]dAidS" ys llIJ j jU a ^ ^J\ yv& r j j aJJI
0
t'4-d* v_~lSdJ <UjiJ j s i L IS ' t(ja d j S-~^ ^jdj j - jJ t JSdj 4 *3 jU a->Jl
jkc i -u -ij ^Jp ^ a jlj y iif - J j aJJI -upj t-dS'i J J . jjJdS ' J jj j j i
.jU p ^ j jU ip :36 ?oJl j* J U :aJ3b6 âc.lii llli
^ j 4 c^dJl U j :aJ 3 6 6 i 6s>p J jl» c J

t(d X jj. U ; J J l i .Lgii* U & U o —*; aJA! c J d i L J ^ i J5"\j J j£ lj ;3 6
'd i j jo i : aJ 3li i . f u W l J ^ j-A T a U J j aJ % tj ^ Jui J i J j ' j k
0^3 O' [>3 dJ' J . J > z h J l AiJlj U ;aJ 3 li i .J ^ I
-jfi * J] > -
Uthman ibn Muhammad al-Anmatl reported upon the authority o f
Amr ibn Abi Qays, “‘Abdullah ibn Ja'far went out one day to the walls o f
204
Madinah. W hilst he was there, he came across a black man [sitting] upon
one o f the walls and he was eating, and a dog was sitting in front o f him.
Whenever he would take a bite, he would throw the same amount to the
dog, and he did not stop doing so until he finished his food. ‘Abdullah ibn
Ja ‘far stood close to him whilst watching him, and when he finished, he
approached him and said, ‘O gbuldm , to whom do you belong?’ He replied,
‘I belong to the heirs o f ‘Uthm an ibn ‘Affan.’ He said, ‘I saw you do some
thing strange.’ ‘He replied, ‘W hat did you see as strange O sire?’ He said, ‘I
saw you eating and whenever you ate a morsel you would throw an equal
amount to the dog.’ He replied, ‘O sire, he has been my close companion
for years and so I feel obliged to treat him as my equal in food.’ ‘Abdullah
ibn Ja'far said to him, ‘Even less than this is plenty.’ He replied, ‘O sire, by
Allah I would feel shame if Allah i t saw me eating whilst eyes o f the hungry
watched o n.’
:3 ^ ii 3 y i jk iip i i j j <•^ ^ ^ p
: aj I p l i i JajUxJl '3 ^ U j : \pV5
u j :<d i p i i i
1-Vp i l l * . ^ g;P >— c«_jP-b ^ y > - 3 j i p * c V j k S ^ a j l j s U jj J i
JajUxJi o j y t i l y Ji : aj ^]\ds iJajU xJt
P p J j3 jj U -i aUI i] jU :a j 3 ^
IS ^ y U jl :3 l5 • dJJ tdJJL* ty> - : aj 3 ^ •
U 0JI " * ^
aUI J-p c jU p ^ jU i p ai_3i ^ <_P p ^ UaU?
U : 3 ^ j ajv* y^>-
Then he left, and he went to the heirs o f ‘Uthm an and met them. He said,
‘I come with a need.’ They replied, ‘W hat is your need?’ He said, ‘T h at you
sell to me a specific property.’ They replied, ‘We will gift it to you.’ He said,
‘I will not purchase it except if I pay double [its price.]’ So, he brought it
and said to them, ‘And [I request] you to sell me the black slave boy.’ They
replied to him, ‘Indeed we raised him and he is like one o f us.’ He did not
205
leave from them until they sold him and then he left. During the next m orn
ing when he was with the slave boy in the property, he stated to him, ‘Are
you aware that I purchased you and this property from your masters?’ He
replied, ‘May Allah bless you in that which you have purchased. However,
I feel dejected at being separated from my masters for they raised me.’ Then
it was said to him, ‘You are now free and this property belongs to you.’ He
said, ‘I f you are truthful, O my master, then I testify that I endow it to the
heirs o f ‘Uthman ibn A ffan .’ A bdullah ibn Ja'far was amazed at this and
said, ‘I have never seen such a thing [as I have on] this day.’”
o 9 t ' ' 0J ° 0 f ^ i t
^ > \ J F J i J ~ ^ \ j F J i [<W ]
Uj J l S ^ 4-Ul ~up u j l i J Uj : J l i
- (■ ' " * s s 0 * 0
j A ®b Cj - bi S * * ' C r* ^ • cJLai 3 ^ ”2 "3 b
Jb : o J 15 V\ \j \j
Abdullah ibn al-Haytham reported upon the authority o f al-Asma‘l, “A
man was chasing after a black woman and she said to him, “I f you have no
piety to refrain from that which is prohibited, do you not have an intellect
sound enough to make you stop?’ He said, ‘W ho sees us except the stars?’
She replied, ‘Then what about the Creator o f the stars?”’
‘ ‘ ‘
y \ U :3 b j i bsl 3 b j ; X Z j- J t VjLjI [ < \ a ]
J b 3^ J i bbjl 3 l i Q i y> s- y \ Lil 3lS
3 c ~ i > i j a y > .j 3 ^ :3 b j o j l , b 3 b
J ib l3 k ^ b a l" l i l j k iJ lik * : <d J - I * li ; 1
Sa Id al-Madlnl reported upon the authority o f one o f his companions, “A

man from the people o f al-Hijaz visited Malik and stayed over at his house.
My father asked, ‘W ho is this man?’ It was said to him, ‘He is M alik.’ Besides
him, there was a young black girl picking up date-stones. Malik said, ‘May
206
Allah strike the one who stated:
jd J l^ ^Jp ^ J u U iJ J p
M ind the love and the w ater o f w ho I love, O Malik, awe to you how
m u ch in love you are.’
t_£l ; A . . . / ? l l J y A ) :J li L i j l tk iJ J l- * JO
. j j i d h |J ^ 3^ " ^
[I said,] ‘I cannot see what Malik loves in her; she is just a black pot.’ The
young black girl replied, ‘By Allah, and truly he is in love with her, that you
never experienced.’”
y\ Ljl J l i j L ^ I JLP ^ jI Ljl J l i lj IjLil U • • ]
: J l i olL*- ^ Li J l i ajj~>- ja S' y\ Ljl : J l i I
^ J - p IL A I J l i : J l i (_ £ ^ » l* J l ^ jl jjp , jl i\ J l ^ j a i i l ^ jl j r ~>-l
J 'y - ' J ] ^ ^ ^ J ^
0 ^ '
c —<tUs lil L^l* t jb J j ^ Aiî^* aJ ii^p ^JlA
: c —i P j l' ; — L b o a p ^ cu^ J I J l c J j a i A j^ i L g jL *
Abl Muhammad al-‘AmirI reported upon the authority o f Ism ail ibn Jam i‘,
“My father used to admonish me for singing and he would bear down heavi
ly upon me, and so I fled from him to my uncle in Yemen. He settled me in a
room which had a balcony overlooking a river flowing through a garden. On
one occasion I was on the balcony when a black woman with a water-skin
appeared. She descended to the water hole, sat down, placed her water-skin
down and sang:
L « A !p JA ^y J -*-^ 14-! LgJL>»j j SLM aU I
0 'i t 0
207
Tanwiru ‘l-Ghabashi f t Fadli ‘s-Sudani wa 'l-Habashi
T o A llah I co m p la in a b o u t h er m iserliness w hile I am g en ero u s, I

gave h er h o n ey an d she re to rte d w ith w o rm w o o d .
R e c tify th e b rok en h eart w h ich y o u killed, an d d o n o t leave this h eart

to w an d er w hile b eing in love.
e ^ t '
Ja Ju jji ta iy j\ O jp r-jj it ; j.ly 's! U
L£Aj C-jt ^ b tA>jb>- b : c Jj} IjApI cJp j tC-~v2-gjj AjyiJl
fjj JS " £ !/* " ? liU j :c J i .d J lp U :c J l S .o jJ a J l
t A jJbU O -—U -j L ^ u lap li ,g lL » j2
c —I^ aj t c —aIIs Aj bl l i l j tlA j>-lj Ii j > - ^ j l b*j
ib ijjl OyAPj O j-sd Jl viJbi ^-P C^P Lgjl 'bll c JjM ' Lg-bciS"
9 " '' ' J.0 / x
aIL p v _ jb i; ^ ^ Jii« :c J U .ilij a1» J'j Ip ®>i> Ai O ^ a J l :c J ia j
* „ c ^ - i f ,
tA jilplj LfrujaPli t^îjSjA j Nl j J ljaJ ^jl C-jly 4*^
&' c /•, „
Jbb aJJIj ^Vjb Ajj ylSvJ d Jjlif : o J l i : uU-Juu tAjÂ j
. [jU ja ] AajjI Aj C~w?1 AS
And then her eyes shed tears and I could not hold my feelings. I hoped that
she would continue, however she did not do so. She filled her water-skin
and rose, and then I went down and hurried after her. I said to her, ‘O girl,
I sacrifice my father and mother for you, repeat the song.’ She replied, T
have no obligation to you.’ I said, ‘W ith what [can I persuade you?]’ She
replied, ‘There is a tax upon me, two dirham s for each day.’ So I gave her
two dirham s and she sat until I had memorised her words. She then left and
I spent the rest o f the day in leisure, and so by the next morning I could not
remember a single part o f it. Then the black woman appeared again and did
as she had done previously, however this time she sang something else. She
rose to leave and I followed after her. I said to her, ‘I have forgotten a part o f
the rhythm [from yesterday.]’ She replied, ‘The like o f you does not forget
a rhythm, try to find it out whilst you sing the other parts.’ She refused to
repeat it except for two dirham s, and so I gave her. She then repeated it and
208
I remembered, so I said to her, ‘T h at is sufficient.’ She said, ‘It seems that

you view four dirham s to be excessive. By Allah, I foresee that you will make
four thousand d in ar from it.’”
Cr^-J ^ J^
Q\ (jrV J o ** ‘ t T ^ L rfJ*' o * : 3 ^ t j& a
t i_r i Sy caJJtpli .JLp I : J l i j :J^ p
O y -Jll Id-gJ [^1] ^*1 U : c —!li ?TL>w2j j*-« : J l i i t o - * —~ i
• Jliy iS J csAt? dT>wai AsijdSxi
. ^.iVT i i jjb c — J yi N
Ibn Jam i‘ continued, “Then on one occasion I was singing for al-Rashld and
in front o f him were four sacks, and within each sack there was one thou
sand dinar. He said, ‘Whoever entertains me will have a sack, so sing a song
for m e.’ So, I sang him a song and he threw a sack towards me, and then he
asked me to repeat it. I repeated it and he threw another sack towards me.
This repeated again and he threw a third sack towards me upon which I
laughed. He said to me, ‘Why do you laugh?’ I said, ‘O Com m ander o f the
Faithful, there is a strange story behind this song.’ I related the incident to
him and he laughed and threw a fourth sack towards me. He subsequently
said, ‘We will not let the black woman’s words become untrue.’ Thus, I left
there with four thousand.”
: oJUii Yji•j*- :Jli ^ ^ £ i j : o lU - ^ 1 J l i
:<(Jy Jli J_
j<l 0^"" ^——d.
Ibn K halaf said: It was reported by al-Asma‘I upon the authority o f ‘Amr
ibn al-‘A la, “I came to Jarir and said to him, ‘Inform me o f the most offen
sive couplet which was composed to ridicule you.’ He said that it was the
statement,
jl ji a ddly îA* jl
209
Tanwiru ‘l-Ghabashi f t Fadli 's-Siidani wa ‘l-Habashi
You are the stagnant w ater o f the source o f (all) evil, as every flowing
water shall eventually becom e sta g n a n t.'1
x ( , -j x c ^
4j b* ia IJ Ij :c J l a s SjJi?- j.1 a -A j ls ^ J
And behind him was a pretty black girl who said, ‘He has lied to you, by
Allah.’ The most offensive satirical couplet to him was his statement,
4XI2P 2j> d T jb -h j j SsJl
N oble men will n o t attribute you to their fathers, for you will always
be attributed to A tiyyah (i.e. his father).
.aIcx^JI cJ*-W> : jjj>- Jliii
Jarir said, ‘This mean girl has spoken the truth.’”
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* ^ ^ j t ^ ,
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l*bl djjj j ! aJL^j j A*>- O jc J y! wJWJyi
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^ ; 3^ :3 ^ f j/* l5^» ci_£xlx U : J l i i
<eki J-'- j aJ Jli? -li

71 [T] To translate this couplet, a different wording o f the statement o f al-Farazdaq to
Jarir was considered:
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They had a famous rivalry, which was documented in the book N a q a ’id Ja r ir wa al-
Farazdaq. The reason for it being considered to be such a belittling form o f satire is
because stagnant water has seeped through the soil and gathered at the lowest part o f
the ground. And it is at the same time the source o f evil yet stagnant i.e. useless. And
Allah knows best.
210
tc~£~~i Uj>- i J j j f - Jj» V5

'
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jljl llii cliLi JjL Jli <uJl>- J-bj t-lih -b»Jx^ 4JJ
Jlisi tOjijli :Jli *ij>- ly/yl :-bU> Jli
jl aJcoj (jJ -UJJ* JS ^ J-b c~~ajJ câJI J^'
* l*j
Ibn Khalaf said: Hamdun ibn ‘Abdullah reported to me upon the authority
o f Abu Hashlshah, “Badl had the prettiest o f faces, she was a teacher o f the
earnest, she was yellow skinned from al-Madinah, and she was the best o f
the people at singing. She belonged to Ja ‘far ibn Musa al-Hadl, and when
she came to the attention o f Muhammad ibn Zubaydah he sent a message
to Ja'far requesting to purchase her, to which he refused. Muhammad then
visited Ja'far at his abode and he heard [songs] the like o f which he had not
heard before. He said, ‘O my brother, sell me this slavegirl.’ He replied, ‘O
sire, I am not the type to sell a slave.’ He said, ‘Then gift her to m e.’ He
replied, ‘She is free after I die (i.e. a m udabbirah).' Muhammad then duped
Ja'far into getting drunk and Ja'far fell asleep. Muhammad subsequently
commanded that Badal be taken away to his ship, and then they left. When
Ja'far became sober he asked in regards to Badal, and when he was informed
o f what took place, he fell silent. Muhammad sent for him the following
day, and when he went, he found Badal sitting and singing. However, he
did not say anything, and when he was preparing to leave, Muhammad
said, ‘Load my cousin’s ship with dirham s' It was loaded and the amount
reached twenty million dirham s. Badal remained in the abode o f M uham
mad ibn Zubaydah until that which took place to them occurred.”
y\ :J^ 5^' •J* Jh Jli [ 1•x]
lj' c f a * * ’C f' 3li :Jli cSjJ' jJUJ je -
ja ijjU- IL
SJ j\sjj IIS' t5Sj ja ^Jili ,__ÎT^
:Jlii .l~*aj J~- :cJlii cJ joUc

AjjU- U: IJJ Jlii
211
Tanwlru 'l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
Jy# i\j\ U jl j jda>-\ Y j Ljtb Jj>-1 Ja3 C-J^j L* t aX5\ dlijU
:0 '^ J JLt~! 3 ^ 3 ~ ^ {J
Abu Muhammad al-Rabadhi reported upon the authority o f ‘Abdullah ibn
‘Umar ibn ‘Atlq, “I left Makkah with Ya'qub ibn Ahmad ibn Kasib. When
we reached Wudan we met a slave girl from the people o f Wudan. Ya'qub
said to her, ‘O girl, what did N u‘m do?’ She replied, ‘Ask Nusayb.’ Ya'qub
said, ‘May Allah strike you, I have never seen before today one as intelli
gent and prepared with the correct answer as this.’ Ya'qub intended with
his question the statement o f Nusayb in regards to N u‘m, who was leaving
Wudan:
«n ' c *
U jb y qa oL_;>dl LI
jvip Ls£3 J lAJ q A l$J ^ U y f LgAP- JjL A
0 tent dweller from the heart o f Irthid, travelling to the date palms o f
W u dan . W h a t did N u 'm do?
1 asked every rider I m et in regards to her, however, I know nothing

ab o u t her since she left.’”
Lil : J l i ^ 3^ ^ Ljyp~\ •Y']
“L y ^ ^ ja f - y \ LI : ^ \ i jjIj jjl
W'l 3 ^ ^ 1 : J l i J-ja iJl x <St!a LjI 3 IS ^ j JL>xa Li J\3
ls? jr~ i J * tiiySOt Ia) 1 y i J * o :3 li

S* * vs p P o ^
‘*3 ; ch 'b j b j\
j S- <CA3ly {.b^»i 3 ■_
^13.} 4l*ry«ij 53] si— .f.L» t i jjb - L : 3 b i LgUt
c - i >y j i l i l jb y>-l L« :l$ j 3Lii cL p Y if ^ - t i - u y
:c JU i 3 cS'3 : '-3 3 l-3 . _y>- s^Y^y
: c —!lS : : 3l i yi
212
Muhammad ibn al-Fadl reported upon the authority o f his father that
al-Qahdaml said, “Dhu al-Rummah entered al-Kufah and whilst riding
through its streets upon his high-bred camel he saw a black slave girl stand
ing at the doorway o f an abode. He became attracted to her and his heart
was affected by this. He approached her and said, ‘O girl, provide me with
some water.’ She provided him with a jug and he drank. Then he intended
to jest with her in order to provoke her to enter into a conversation, thus he
said to her, ‘How hot is your water!’ She replied, ‘I f you wished you would
have paid heed to the defects o f your poetry, instead o f the temperature o f
my water.’ He said, ‘Inform me which o f my poems have such defects?’ She
replied, ‘Am I not speaking to Dhu al-Rum m ah?’ He said, ‘Indeed that is
so.’ She replied,
* " 0' ' os ^

J ji ~U l-$-l 3yLaj d»jli
Ji* J ji
^ IS'jo
ri v J * U J' id » u
You are the one w ho com pared you r love to a goat, does your love,
U m m Salim have a tail above her behind.
You envisaged for her [with such a com parison] tw o horns u p on her
forehead, and gave her tw o black hoofs.
A n d tw o legs, if they can get hold o f you, O Ghaylan, you r cheek will
be scarred like a cauterisation.
O female deer standing on the soft land with great beauty, yet you are
nothing com pared to U m m Salim.
N j 'JU {£ j g,1a~ j*Jj U j sJU jh ? \ j o i > l 'ill aJL :<Jli
t L ^ « iJi d-fJ] l-^*iJi c‘CcL>-lj ^ J jj] . U A^-'il

t (
• U -t>-'il ^ J j 'ill c.. ./jj
213
He replied to this, ‘I beseech you by Allah that you take my ride and
everything loaded upon it, and do not expose this to anyone nor mention
what took place.’ He then descended from his ride and passed it to her, he
left on foot but she returned his ride and promised that she will never in
form anyone o f what took place.”
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*3 ^ ^_~Jli>3l ^ <dJl x s- y\ ^3X^~

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J -3 ^ >_Jia!I Jb -Li 3"^~4 ^ ^ ^ kiyJob
Oj\j J yha jb <Ui Jaj A ip J I obl_y>-
^ J b ii cAjbi 14^3 £j.iM l Ac* iiff" l-k*

C ~ V j jjj tA ^So li J U a i j Q lj a l^ J l J) :£ j ^ '
aJJI O ^bi Ml J p lij ‘ O 5-4 -H® ^ O ^ a li b*l : C—i i i ^Jl
Anoij ^/ydl j b p aII p a LH *^-jksA>J [ ^ ll* j ]
^ y *® ^ y d l y L i caJ £j3aJl (*4aP} *4?k? ib j li
<UaJL>*j ^ y d l jiff l l i i iA*U j-ti ^s jLba (jâ>*JuJl j~aos tA-ip A~*oij
. aaI?- c-^ 33^® ^jlj
Abu al-Qasim ‘Abdullah ibn Muhammad al-Katib reported from one o f the
noblemen o f al-Kufah, “There was a man within it from the descendants
o f al-Hasan, known as al-Adra‘, and he was known for being stout-hearted.
In a dilapidated area o f al-Kufah something strange would appear to those
passing within it. It gave out light and sometimes it would appear tall whilst
at other times it would appear short. It was said that this was a spectre and
so the people became frightened o f it. One night al-Adra‘ went out riding
to deal with some issues. He said to me about this, ‘I was confronted by
something dark yet light and it appeared that a tall figure was before me. I
rejected what I saw, and when I regained my senses I said, A s for this being
a devil or a spectre then this is falsehood, this is naught but a m an.’ I made
214
d hikr o f Allah H and sent salat upon the Prophet fj§, then I gathered the
reigns o f my horse tightly and charged at him and hit him. The effect o f this
was that it increased in height and brightness o f its light. My horse became
frightened due to this and so I had to restrain it. T h e person then attempted
to climb upon the horse, and his height reduced to that o f a standing per
son. When the horse was about to trample him, he fled and I pursued him.
c J y i ctg-i \j\jj^ Jyi J j jA IjU t<uib>- o-b>-Ji lj

ft
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J j[jj <uS^prj
d-bbj J OjI •O-Ia* Iftl J-® lili ^ <ulp . - . . a*
d-b-f bl# bbi
^ J "Si i*l : c J U ?cîl :o J U i [dai]
(%-adb tjld xJl «d-fj Jb>-I j l -by® a d i ^# C~->jic3 <. ~b»

( # ^ ft ( 0 x ^ ^ x
tAjyPyL# *)bj A-s^lP-ly tJjJ-1 •—JyL N aJj P
X^ % f ft
.Idbl Ajbili ^jcoly t«Ji?-l# ‘ b'jj j '
He reached a dilapidated building and entered within it, so I followed him

in. He had descended within a cellar therein, I then dismounted my horse
and tethered it, and descended with my sword drawn. When I reached the
cellar, I anticipated that he wanted to flee from me based upon his move
ment, so I hurled my self on him and my hand touched the body o f a hu
man. I grasped hold o f it and dragged it out. I found then that it was in fact
a black woman. I said to her, ‘W hat are you? I f you do not inform me, I will
strike you down this very m om ent.’ She replied, ‘Before anything, are you
human or a jinn? I have never seen one as stout-hearted as you before.’ I said
again, ‘W hat are you?’ She replied, ‘I am the slave o f the people o f so-and-
so, a tribe from Kufah. I fled from them many years ago and isolated myself
within this dilapidated building. I had an idea that I could hide myself be
hind this allusion and beguile the people into thinking that I am a spectre,
thus no one would approach this place. O n some nights I would come out
215
Tanwiru 'l-Ghabashi f i Fadli ‘s-Siidani wa 'l-Habashi
to the young people there and they would become frightened and refrain
from coming here. On occasion they would throw their handkerchiefs and
garments to me. I would pick them up and sell them on the next day, using
the proceeds to feed myself for the following days.’
s-LlS : c J l i ?jgila" tj./J dij y id ^ i .Jl ijjs L«J ; C-JIs

t j, 0 L '
J f iL § j y \j~ » 5 \ y ^ > -y > -\i (_ k > ^
SJ^>-lj i -jliN l y c -Jiij S j. - ./a A i O J jl lili t JjJa -i

,o « 4 « - ' ' i
U jlj-A* (_5? <cLsi jL JlJ cy z Jc i
<cL?Jl 9AA O jl? - aJJIj J j ; c J U j*J i .jliNly 4jv»-dJl

. S f ^ f ✓ ^ 0
t JLJ^jP ^ ip 43^S0 l sj* - C 4 Jwv*> jJj+ S '* ! I jL J
c-Jl5"3 Ui c J l j Sfj
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. jp > - o j J > J ! ^)1 (*-^** c a J^p jji ddJj J^j jj jt-lj c ^ L j J ^ tJI 1-L^j o J j> j
I said, ‘Then what was this presence which would sometimes appear tall
and sometimes short, and the light that could be seen?’ She replied, ‘I have
a long, black garment which I took from the cellar and also a number o f
solid tubes. I joined the tubes together in the garment and when I would
raise it, it would appear tall. When I wanted it to appear shorter, I would
remove the tubes one by one so as to make it shorter. As for the light, I
would hold the thread o f a candle in my hand, and I would only show the
tip o f the candle, enough to illuminate the garment.’ She then showed me
the candle, garment and the tubes. She then said, ‘By Allah, this illusion has
worked for twenty odd years. I have rebuffed the horsemen o f Kufah and
the valiant people therein. None came forward to me except you. I have not
witnessed one more stout-hearted than you.” Al-Adra‘ took her to Kufah
and returned her to her masters. She used to mention this story, and none
saw a sign o f this spectre after this, so it seems that it is true.”
216
ch U JI h U I
Chapter Twenty Two
iU yJly j 41a ^ J
In mention o f the worshippers and ascetics amongst the black people
From those whose names are known, besides those mentioned previously
from the Companions and the T ab u n , are:
4i$Ufa» $i\
Abu Mu'awiyah al-Aswad72
His name is al-Yaman, and he resided in Tarsus.
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72 His biography is in Siyar A'ldm al-N ubald (9 /7 8 ). Al-Dhahabl said, ‘He is amongst
the major awliyd o f Allah. He was the companion o f Sufyan al-Thawri, Ibrahim al-Ad-
ham and others. He would give exhortations and wise adages.
Tanwiru ‘l-Ghabashi f i Fadli 's-Sudani wa ‘l-Habashi
lili c j— 3/ p J— (j Tp -1 p 3 3 J j ; jI jJ I \j\_i
4j ^ aUaplj 3>t® AjjI *-4j 3

‘Abdullah ibn Sulayman ibn al-Ash‘ath reported upon the authority o f Aba
Hamzah— i.e. Ibn al-Faraj alA slam l the servant o f Abu M u awiyyah al-As-
wad— , “Abu M u awiyyah, the m awld o f Abu Ja'far the Commander o f the
Faithful, would state to the people, ‘Make use o f me for I am your slave. For
indeed I was purchased with the spoils o f war.’ Fie had in his possession a
pure-bred horse upon which he had rode during incursions. He was offered
seventy dinars for it. He saw a young man in the house go out to perform
ghusl; he did it three times during the same night. The following morning
Abu Muawiyyah took his horse and gave it to the youth. He said to him,
‘This is yours O youth, use it to attain a bondmaiden.’”
%°e £ £
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He continued, “He would supplicate to Allah H to make tasty anything he
put in his mouth. He would go out to the wilderness and gather herbs, dry
ing them within his abode. He would circulate the m azabil (dumps) and
pick out bones from which the meat had been boiled o ff or removed, and
he would mix them with the herbs.
j j l Ljl i j l l liLil : 3^ y\ IjLjI [ 1 **1]

^ , ✓ 3i s 0 ,
Uj 4_lJl ds-s- lj 3^ y- b * 3^
^jLj*ly>dl -Lp 5 3lS y ^3 3li Ojjb* i_P y .
4-*? s —'4 - y 3*^^® •Xmju y ? y lil '*^1 ‘bjbb* 0^" '3 ^

. - .. ô ^ e i - d -„ ..
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0
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218
Ahmad ibn Ibrahim reported upon the authority o f ‘Abdah al-Khurasanl,

“When Abu Mu'awiyyah al-Aswad fell ill he would place down a bowl and
put honey to its side. I f someone came to visit him, he would be asked, O
Aba Mu'awiyyah, do you not desire to eat?’ And he would reply:, ‘I am too
full to eat the little honey left in the pot. There is nothing else I desire to eat
that would keep me away from people.’”
Li! 3 IS X k j- Lj! : 3 6 Q i lj^>-! [ l « v ]
(JLlo»J! ^ ^ \j : 3 6 0 ^ “ d J- 6 36 5^ c f
:3 6 ^! ^ -L»^>-! Li 3 6 tjl>w<! Li 3 6
3 ;3 3^ (/ ; '> ! j?' 3 6 : 3 >a ^
4-~Ai ^ ^ 3 ij /*3 ^ 3^ ' 6 "36

(*- - ^ Ll L illi
Ahmad ibn A bi al-Hawari reported upon the authority o f Ahmad ibn

W adf, “Abu M u awiyah al-Aswad said, ‘My brothers are all better than me.’
It was subsequently said to him, ‘How is that O Aba M uawiyah?’ He re
plied, ‘All o f them view me as superior to them, and he who views me as
superior to him self is actually better than m e.’”
J ' U 3 6 j? L L > J \ ^ lil 3 ls ^ ^ £ \ L ^ ! [ >1 . a]
C f c f ^ 3 6 ^ L s-jS l! j — >J1 j> jli- L 36

% C° i
Cr* 3 *3 aJjUA L! 3
: yi :36
fL -j' J l 36
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* ^ ^ 0 i0 **
Lr* -^ 3 ' Cr*3 ^ J)L j aJI l ^ U 3LL i . J s$ 3 ii c^ JlL ^ J
219
Tanwiru ‘l-Ghabashi f i Fadli ‘s-Sudani wa ‘l-Habashi
JJ p J it . j U j S l l $ is T ^ t j u A ’l CJ i . J J U i S -J l
jl I q a k iiip d k > j j j*J j l i j U J jjj

" ^0 0 x { J9 0
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*• , { « „
a J j t i i * } k » j «yall -dU-»J»J ^ f j /4C -JL j tdUj^" C j l j (dJ-bkl
0 ^
t ij— U J di-Ulj t d iiU - J >- q * [J ^ -j j ^ ] *AJ1
.d k U J d JJi
Muhammad ibn al-Hasan al-RamahurmuzI reported upon the authority o f

his father, “I heard Abu Muawiyah al-Aswad— whilst he was upon the bor
der o f Tarsus deep within the night— crying, whilst saying, ‘Indeed, he who
places this worldly life as his main concern will face a lengthy standing [on
the Day o f Judgement] due to this. He whom fears that which awaits him
will not be able to find a way out, and he whom fears the recompense will
abstain from that which he desires from this worldly life. O destitute, if you
desire abundant reward, reduce your sleep in the night to the minimum and
accept the intelligent counsellor when he provides you with clear advice. Do
not concern yourself with the livelihood o f those who you will leave behind,
as you are not burdened with this. Be prepared to present answers for when
you stand before the Majesty o f your Lord. D o good deeds and leave alone
the many distractions, hasten in doing so before that which is warned about
takes place. [This is] when your soul will reach your throat, and that which
you love will be cut o ff from you. I am envisaging the soul reaching up to the
throat and you are in the throes o f dead and in distress, your need for your
family then ceases whilst you see them around you. Your final destiny there
depends upon your deeds. Patience is the most enveloping o f deeds, and it
has a lofty reward. Make the remembrance o f Allah the predominant part o f
your deeds, and withhold your tongue from anything else.’”
Aj ^ L > Jlij aJ Ifljl : J J |*J flSsj Ajjlk* J ji |*i
?J J a j
Then Abu M u awiyah cried heavily and said, ‘Woe [to me] for the day upon
220
which my colour will change, my tongue will stammer, my saliva will dry
and my provisions will be m inute.”’
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: J l i (^ S J J l j> ^LLiP 1 >-1 j>

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c— c-~
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cil f-l_
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:o~Ui t j i i i tjJ*J' cAjjUi ^jl ^Jp
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‘Uthman ibn al-Sakan heard from the mu ’a dhin o f Gaza on the authority o f
Abu al-Zahra, “I arrived at Tursus and entered the presence o f A bl Mu'awi-
yah. He had become blind and in his house was a hanging m u shaf{copy o f
the Q uran). I said to him, ‘May Allah have mercy upon you, [you have] a
m u shaf though you are blind?’ He replied, ‘My brother, will you keep what
you have witnessed a secret until I die?’ I replied, ‘Yes.’ He said, ‘Verily, when
I desire to recite the Q u ran my vision becomes restored.’”
lj :Jli JL»j>-1 j i (j^«j>Jl bLil J li [daib>Jl] j ~p V> j j b^?-l [ \ \ •]
^^Jl J , b Jli d ls d * J i ^ V }\ b
l Jli ^lyjl J\
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4
1313 JJ \ ^ ^ • cJyî C?' ^ iJ
;4jjbc* J J lii .<G ;J^-j J J lii t.ij—'Nl Z j j Xa a ^jjl ^jbp J^"j J i ia~.*i
.Ij-A 4
j k- -1^ yo ^^1
J\ I jjl3 ^5 i 4^0
‘Abdullah ibn Khubayq reported upon the authority o f ‘Abd al-Rahman

ibn ‘Abdullah, “A man transgressed against Abu Mu'awiyah al-Aswad. A
man said to him, ‘Cease this.’ Abu Mu'awiyah then said, ‘Let him take it all
out on me until he is satisfied.’ Then he said, ‘O Allah, forgive the sin which
caused You to impose this man upon m e.’”
221
Tanwiru 'l-Ghabashi f t Fadli ‘s-Sudani wa ‘l-Habashi
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Al-Husayn ibn Muhammad ibn al-Fahm reported upon the authority o f
Yahya ibn Ma‘In, “I witnessed Abu Muawiyah al-Aswad collecting torn
clothes from a dumping ground and he would sew them and wash them.
It was said to him, ‘O Abu Muawiyah, why do you dress so?’ He replied,
‘W hat befalls a person in this life is not o f consequence, for Allah ^ will
compensate the unfortunate with Jan nah .’”
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Dhu al-Nun Thawban ibn Ibrahim Abu al-Fayd al-Masri
. 1 4_Lsî
He was o f Nubian origin.
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. Lajj ay\ îSf
Abu ‘Umar stated in the book A ■
ydn al-M aw dli ( The Elite o f the M aw ali),
“Amongst them was Dhu al-Nun ibn Ibrahim al-Ikhmlml. His father was a
Nubian named Ibrahim .”
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The author says: Ibrahim had a number o f sons: Dhu al-Nun, Dhu al-Kifl,
‘Abd al-Hadl and al-Humaysa‘. Dhu al-Nun was once incarcerated, then
food was brought to him and it was given to him by his jailer. He refused
to eat it, and said, ‘Verily it has passed through the hand o f an oppressor.’”
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Ibn Jalla said, “I met six hundred shaykhs, four amongst them were unpar
alleled. Dhu al-Nun was one o f them .”
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Abu al-Husayn Ahmad ibn Muhammad ibn ‘Isa al-RazI reported upon the
authority o f Y usuf ibn al-Husayn, “I heard Dhu al-Nun say, ‘Accompanying
the pious beautifies one’s life. One will find the entirety o f good in a pious
companion; for if you forget, they will remind you, and if you remember,
they will aid you.’”
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223
Faris al-Baghdadl reported upon the authority o f Y usuf ibn al-Husayn, “I

said to Dhu al-Nun as I left him, ‘W hom should I frequent?’ He replied,
‘It is upon you to make as your companion the one who will remind you
o f Allah H just through looking at him. The one whose religiosity moves
you from deep within, conversations with him increase you in knowledge,
his deeds make you tread through this earth as an ascetic, and you will not
infringe against Allah Jg. whilst you are in his proximity. He is the one who
exhorts you through his actions and not through his words.’
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I also heard Dhu al-Nun saying, ‘The body ails with pain and the heart ails
through sin. So just as the body does not attain the pleasure o f food during
an ailment, the heart does not attain the sweetness o f worship in the pres
ence o f sin.’
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I also heard him saying, ‘T h e one who does not comprehend the true extent
o f Allah’s blessings will have it taken away in a manner which he cannot
foresee.’”
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Bakran ibn Ahmad reported upon the authority o f Yusuf ibn al-Husayn,
‘I heard Dhu al-Nun say, ‘Allah H has not rewarded his slaves with a robe
greater than the intellect, a necklace more beautiful than knowledge, nor an
ornament superior to prudence. The perfect result o f their com bination is
224
taqwd (God-consciousness).’”
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Ahmad ibn Muhammad ibn Masqalah reported upon the authority o f Sa‘ld
ibn ‘Uthm an, “I heard Dhu al-Nun say, ‘Whomsoever slits the throat o f av
arice with the sword o f abstinence and fills with [soil] the trench o f attach
ment [to the worldly,] he will gain the pleasure o f servitude. He who seeks
water with the rope o f asceticism attached to the pail o f good deeds will
drink from the well o f wisdom. He whom treads through the valleys o f de
spondency will surely gain the everlasting life. The one who cuts down the
grass o f sins with the sickle o f devoutness will have the gardens o f upright
ness illuminated for him. He who cuts his tongue with the blade o f silence
will gain the pleasantness o f bliss. He who armours him self with truthful
ness will find strength when combating the army o f falsehood. However, he
who becomes happy due to the praise o f the ignorant will be clothed by the
Devil in the garment o f the fool.”’
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225
Tanwiru l-Ghabashi f i Fadli ‘s-Siidani wa l-Habashi
Y usuf ibn al-Husayn reported that al-Fath ibn Shahraf said, “I entered the
presence o f Dhu al-Nun whilst he was in the throes o f death, and I said to
him, ‘How do you feel?’ He replied by saying:
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I a m d y i n g b u t m y in te n s e lo v e f o r y o u ( r e f e r r i n g t o A l l a h ) w ill n o t
pass a w a y , a n d m y t h ir s t f o r t r u t h f u l l o v e f o r y o u w i l l n o t b e q u e n c h e d
n o r w i l l m y h a s tin e ss .
T o w a r d s i n d u l g i n g in m y d e s ire s , a ll o f w h ic h [r e v o lv e a r o u n d ] y o u , I
e x p e r ie n c e d s u ffic ie n c y in a ll a s p e c ts w h e n I w a s in n e e d .
Y o u are th e u t m o s t th a t I s ee k a n d th e e n d p o i n t o f m y d e s ire s , a n d
th e fo c u s o f m y h o p e , th e p r o t e c t o r o f m y secrets.
M y h e a r t is c e r t a in o f y o u , w h a t y o u h a v e m a n ife s t e d .
226
Between my ribs there are [feelings] for You which I do not reveal,
and o f which I never showed a hint, even to my family and neigh
bours.
My secrets are not hidden to you, though I do not make these known,
let alone announce them.
So bestow upon me your breeze which breathes life into me when it
draws close, and provide me with ease from you to repulse my hard
ships.
You have illuminated [the path to] guidance for the guided though
they, did not possess from knowledge even one hundredth o f it.
You provided them with knowledge and they were directed by its
light, and through this they became aware of deep, intricate matters.
[They pierced] the meanings o f the unknown to the extent that it
was as if, the unknown was something present in a house.
Their information was limited but their hearts saw you, mentally yet
like [they saw you through] ironclad vision.
And You gathered within it scattered grief,
According to decree and grief is in accordance to that which is de
creed.
Are you not the guide o f the riders when they are confused and lost?
And the safeguard o f whoever is standing on the edge o f a bank.”
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Al-Fath ibn Shahraf continued, “And when it became heavy upon him, I
asked him, ‘How are you finding it?’ He replied,
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There is nothing I can do except to hold my tongue and fall in silence,

and place my cheek on my hand when I remember You.
If a tear rushed into my eyes, one after another I would withhold,
until I could no longer hold them back.
My tears then flood out with which I cool down, the heat o f the hid
den feelings I have.
0 You who is the ultimate hope o f all devotees, grant me the joy o f
Your company with all visitors.
1 then would never care about anything, if you will be my Lord, my
neighbour in this life and next.
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The author says: Dhu al-Nun reported many a h a d it h upon the authority
o f Malik, Layth ibn Sa‘d, Sufyan ibn ‘Uyaynah, al-Fudayl ibn ‘Iyad and oth
ers. He passed away in Giza, and he was transported upon a ride to a large
canopy in fear o f the extent o f crowding by the people upon the bridge. He
was buried within the graveyard o f the people o f Ma aflr in Dhu al-Qi‘dah
o f the year 146.
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Abu al-Khayr al-Tinati73
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73 His biography is in Siyar al-A ‘ldm al-N ubald (1 6 /2 2 ).
228
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He resided in al-Taynat, a village in A ntioch. He was nicknamed as al-Aqta‘
due to him having a severed hand. The reason for this was that he was in a
m ountainous region o f Antioch seeking permissible [sustenance,] and he
was sleeping there. He took an oath by Allah that he would not eat any
o f the fruits o f the mountain except that which fell due to the wind. He
remained there for days without the wind blowing to him anything at all.
Then a day came where he saw a pear tree from which he craved to eat, but
he did not act upon this craving. The wind then blew it towards him, and he
picked one o f the pears. It so happened that a group o f thieves had crossed
this route and were sitting and dividing [their spoils.] The Sultan caught up
to them and apprehended them, taking Abu al-Khayr with them. A hand
and foot from each o f them was amputated. Abu al-Khayr’s hand was am
putated, and when his foot was about to be amputated a man recognised
him and said to the leader, ‘D o you wish to ruin yourself? This is Abu al-
Khayr.’ The leader wept at hearing this, and he asked for his forgiveness and
so he forgave him, and then he said, ‘I am cognisant o f my sin [which led to
the am putation.]”’
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Abu A b d al-Rahman al-Sulaml reported upon the authority o f Mansur ibn
‘Abdullah, “Abu al-Khayr said, ‘Frivolous words are too much for the heart
229
to hold so it moves them to the tongue, and then they are expressed by the
tongues o f the fools.’”
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He said, “I also heard him say, ‘I entered Madlnat al-Rasul sj| (Madlnah)
and I was destitute. I resided there for five days without tasting any food.
I went to the grave and greeted the Prophet ^ and Abi Baler and ‘Umar. I
then said, ‘I am your guest tonight, O Messenger o f Allah.’ So, I lay upon a
side and slept behind the m inbar. W hilst sleeping I saw the Prophet dfjfe in
a dream; Abu Bakr was to his right, ‘Umar was to his left and ‘All ibn A bi
Talib was at his front. ‘All ibn A bi Talib moved me and said, ‘Stand, for the
Messenger o f Allah i§> has com e.’ So, I stood and went to him, and I kissed
him [on the forehead] between his eyes. He provided me with a loaf, I ate
half and then awoke, finding within my hand half a loaf.’”
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Ibn Bakawayh reported upon the authority o f Ibrahim ibn Muhammad al-
Maraghl, “I heard Abu al-Khayr al-Tlnatl saying, ‘I resided in Makkah for a
year and endured therein hardship and poverty. And whenever I wished to
230
leave to deal with my issue, I would hear a voice stating, ‘Would you turn the
forehead with which you prostrate to Me towards another besides me?” ”
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Abu al-Husayn ‘All ibn Mahmud al-Sufl reported upon the authority o f
‘All ibn M uthanna, “I heard Abu al-Khayr say, ‘One does not attain the
station o f nobility except through compliance [with the Sunnah,] observing
the religious mandates, accompanying the pious and serving the needy and
the righteous.”’
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‘Abd al-Wahid ibn Bakr reported upon the authority o f Muhammad ibn
al-Fadl, “I left Antioch and entered Taynat. I entered the presence o f Abu
al-Khayr al-Aqta‘ unexpectedly, and without his permission. I saw him sew
ing with his hands, and I became surprised at this. He saw me and said, ‘O
enemy o f your self, what made you do this?’ I replied, ‘I was moved to do so
by the affection I have for you.’ He laughed and said to me, ‘Sit, but do not
do such a thing after today.’ Then he said, ‘Conceal what you have seen for
231
Tanwiru 'l-Ghabashi fi Fadli 's-Siidani wa 'l-Habashi
as long as I am alive.’ And so I obliged.’”
’ JjA i Jl y j 313
alLIj (3~b! 3 *3 îLudl
Al-ShlrazI reported upon the authority o f Ibrahim ibn Muhammad al-Sab-

bak, “We used to watch Abu al-Khayr al-Tlnatl through a small opening and
he would be sewing with his hand but when he would come out we would
see it still amputated.”
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Abu Bakr al-Misrl said, “I heard a poor man from amongst us known as
al-Ansarl saying, ‘I entered the presence o f Abu al-Khayr and he gave me
two apples, placing them in my pocket. I said, ‘I will not eat them, rather
I will keep them and enjoy the blessings o f his apples as I hold him in high
esteem. I suffered greatly from poverty at the time but I endeavoured not to
eat them. I placed great exertion into this until I finally capitulated and took
one out to eat. I then put my hand in to take the second one and found two
apples there. I remained eating them until I reached Mosul. I passed by a ru
ined building from which an ill man called, ‘O people, I desire apples and it
is not the season for apples.’ I took out the two apples and gave them to him.
232
He ate them and his soul left him thereafter. I thus came to the realisation
that the shaykh gave me them due to this ill individual.’”
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Ibn Jahdam reported upon the authority o f Bukayr ibn Muhammad, “I was
with Abu al-Khayr amongst a group, and they were making mention o f mir
acles. He said, ‘Many have made mention o f so-and-so walking to Makkah
in a night. [However,] I know o f an Abyssinian slave who was sitting within
the Ja m i‘ M asjid o f Atarablus. His head was lying upon his rags and the
goats o f the Haram (i.e. the holy sanctuary o f Makkah) crossed his mind,
so he said in his heart, ‘I wish I was at the Haram .’ A t this point he stopped
narrating the story. The congregation indicated to each other with their eyes
and concurred that he (Abu al-Khayr) was that m an.”
• Jmj J^xi\ j j
Abu al-Khayr passed away after [the year] 340.
OOO
Muqbil al-Aswad
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TanwJru ‘l-Ghabashi f i Fadli 's-Sudani wa ‘l-Habashi
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Abu Bakr Ahmad ibn Ishaq ibn Saklnah al-Azajl reported upon the author
ity o f Abu al-Hasan ibn Khayrun, the companion o f Abu Bakr ‘Abd al-
‘Azlz, “Abu Bakr ‘Abd al-‘Az!z stated to me, ‘I was with my teacher— i.e. Abu
Bakr al-Khallal— whilst I was a growing youth. A group gathered after 'ishd
to talk about the Hereafter. Then they said to each other, ‘We have not seen
M uqbil, i.e. the black man who works as a guard, for a lengthy period.’ They
then stood and sought after him, and my teacher— i.e. al-Khallal— said to
me, ‘D o not leave, rather guard the door.’ I waited until they had traversed
a fair distance and then I locked the door and followed them. When we
reached a certain pathway, he said, ‘He is there... I can see an individual be
hind us.’ They came to a halt and said to me, ‘W ho are you?’ I remained
quiet due to fear o f my teacher. One o f them said to him, ‘By Allah, can you
leave him?’ So, he let me be, and I went with them.
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234
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We then entered a plantation within which were aubergines, and a black

man was therein standing in prayer. They gave the saldm and then sat until
he completed the prayer. [After he finished,] he brought out a bag within
which was dry pieces o f bread and ground salt, and then he stated, ‘Eat.’
They thus ate and recounted the miracles o f the Awliya, and the man re
mained silent. One individual from the group said, ‘O M uqbil, we came to
visit you yet you have not said anything to us.’ He replied, ‘W hom am I [to
speak,] and I do not have anything to m ention except that I know o f a man
who if he would ask Allah H to turn this plantation o f aubergine into gold,
it would happen.’ By Allah, he had barely finished speaking when I saw the
aubergine turning into gold. My teacher— i.e. al-Khallal— said to him, ‘O
M uqbil, is there permission for one to take from it?’ He replied, ‘Take [from
it.]’ The aubergine was still in the soil and so my teacher pulled it out o f the
soil with all o f its roots, and found that everything within it was gold. A
small aubergine and some leaves fell o ff it, which I picked up and some o f
which remain with me today.’ He continued, ‘He then prayed two units and
asked Allah to return the plantation to its original state. Then the place o f
that root reverted to that o f an aubergine.’”
OOO
M\A
Hamid al-Aswad
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235
He was married to the sister o f Ibrahim al-Khawas. He was a pious man and
would travel with al-Khawas whilst relying upon Allah (i.e. for provisions
etc.).
OOO
0 * - *
Abu Hammad al-Aswad
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Muhammad ibn Naslr reported upon the authority o f Ja'far ibn Ahmad
al-Sarraj that 'All ibn Muhammad al-Muzayyin said regarding Abu Ham-
mad al-Aswad— known as al-Zanjl,— “He spent thirty years in front o f the
Ka'bah at Masjid al-Haram. He would not leave there except to purify him
self for the prayer and he was not seen eating or drinking.”
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It was also said by Abu al-Hasan al-Muzayyin, ‘Abu Hammad would turn
white when he attained wajd (spiritual ecstasy) and when it would subside,
he would return to his original colour.’”
OOO
Suhayb al-Aswad
236
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Ja‘far al-Duba reported upon the authority o f Malik ibn Dinar, “There was
a black man within Makkah who was called Suhayb. His mistress would say
to him, ‘O Suhayb you have made yourself o f no use for me, as during the
day you fast and you spend your nights standing in prayer.’” He continued,
“He would reply to her, ‘W hen I remember the Fire my sleep flutters away
and when I remember the Paradise my motivation for it intensifies.’”
OOO
Section
/o •o' ^
^jaJI iL P y » <uJ*d c J j i i j*J y
The worshippers and ascetics from amongst them whose names are
not known
From them:
JA I tJA Ad\t
A worshipper from the people o f Madlnah
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237
Tanwiru 'l-Ghabashi f l Fadli 's-Sudani wa 'l-Habashi
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Uj OJo> jj>-Ui ciiU iJ' o Jj ,ji * j' ^ >■ dUlU-' N J><JIj 'JU ^J*
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Musa ibn Haban reported upon the authority o f Anas ibn Malik, “I saw
‘Umar ibn al-Khattab on an occasion when a black slave came to him and
said, ‘O Commander o f the Faithful, did not Allah k state: {T h e believers
are n au g h t b u t b ro th e rs.}’’4 He replied, ‘Certainly, yes.’ The man said, ‘As
I am your brother, come with me and help me with a need o f mine.’ ‘Umar
sprung up, placed his hand within the hand o f the black man and went to
a hut he had in al-Baqf. The man said, ‘O Commander o f the Faithful, are
you not fearful o f Allah that your abode is sheltered whilst I am here in a
damp, dilapidated and filthy condition, [using some o f the rags] to cover
myself and some to sleep upon. By the One who sent Muhammad with the
truth, I will not exonerate you from this until the Day o f Judgement unless
I receive from you my rights which have been denied to me.’
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‘Umar cried out at this, placed earth upon his head and lamented, “May the
mother o f ‘Umar be deprived o f him, O black man please forgive m e.’ The
black man then wept and said, ‘I have forgiven you.’ ‘Umar then ordered
him to be given clothing and money. At this the man said, ‘As for the cloth
ing you offer, I accept it from you, however I have no need for the money.’
‘Umar replied, ‘Why so?’ He said, ‘I fear that if I take these dirham s , I will be
tested by infatuation with them .’ ‘Umar left him after this. He later sought
to find him and enquired regarding him, however he was not able to ascer
tain where he had gone.”
OOO
ijd M JdU
Another worshipper from Madlnah
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239
Tanwim 'l-Ghabashi f i Fadli 's-Sudani wa 'l-Habashi
Salih ibn Sulayman reported upon the authority o f Muhammad ibn al-
Munkadir, “I had a pillar o f my own in the m asjid o f the Messenger o f Allah
I leant upon it on one occasion when a black man came, he had yellow
ness in his skin tone, and was wearing a garment as an izdr (lower garment)
with another smaller garment around his neck. He moved towards the pillar
which was in front o f him, and I was subsequently situated behind him. He
stood to pray two units o f prayer and then he sat and said, ‘O my Lord, the
people o f Your sacred house came out to seek rain and You did not give them
it. I implore You to provide them with rain.’” Ibn al-Munkadir said, “He
had not yet lowered his hands when I heard the sound o f thunder. Thereaf
ter some rain fell from the sky and it delayed my return to my family. When
the man heard the rain, he praised Allah in a manner which I have never seen
the like o f.”
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He continued, “He then said, ‘W ho am I to receive an answer from Allah,

except that I sought refuge in Your praise and Your generosity.’ Then he
stood and covered his upper-body with the garment he had used as an izdr,
and he covered his legs with the garment which was previously upon his
back. He then prayed continuously until he sensed that the time o f the fa jr
prayer was about to enter, whereupon he performed the prostration and
the witr (ending the night prayer upon an odd unit). Then he prayed the
two [Sunnah] units o f the morning prayer, after which the iqam ah (the sec
ond call to the prayer) for the morning prayer was given and he entered the
prayer with the people and I did so as well. When the im am performed the
240
taslim he stood and left, I followed behind to the m asjid door and he exited
it whilst lifting his garment so as to wade through the water. I followed him
in doing the same action and then I lost track o f him.
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On the following night I prayed ‘ishd in the m asjid o f the Messenger o f

Allah and then proceeded to my pillar and leant upon it. The man came
again and covered his upper body with a garment and wore the garment he
had previously covered his back with to cover his legs. He then stood and
prayed, continuing in this until he felt the morning was arriving, and then
he prostrated and performed the witr. He prayed the two [Sunnah] units
o f fa jr and then the iqam ah was called for the prayer. He joined the people
in the prayer and I did also. W hen the im am performed the taslim the man
exited the m asjid. I exited behind him and followed him until he entered a
property, and it was one o f the buildings o f Madlnah which I knew of. I re
turned to the m asjid , and when the sun rose and I had prayed, I went to that
property and found a man sitting there and crafting, it was a shoe maker.
241
TanwJru 'l-Ghabashi J i Fadli 's-Siidani wa 'l-Habashi
When he saw me, he recognised me and stated, ‘O Aba ‘Abdullah, welcome.

Are you in need o f anything? Do you need my service for footwear?’ I sat
and said, ‘Are you not my companion from the previous night?’ His face
darkened at this and he yelled at me, ‘O Ibn al-Munkadir, what is it to you?’
By Allah, his fury caused me to become scared, and I said to myself that I
should leave his presence immediately.
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On the third night I prayed the ‘ishd prayer within the m asjid o f the Mes
senger o f Allah and then I went to my pillar and leant upon it. The man
did not come. I said to myself, ‘By Allah, what have you done?’ When the
morning came, I sat in the m asjid until the sun rose. I left there and when
I reached the property wherein the man had been, I found the door open
and the inside o f it completely empty. The people there said to me, ‘O Aba
‘Abdullah, what happened between you and the man yesterday?’ I replied,
‘W hat did he do?’ They said, ‘When you left him yesterday, he spread his
garment in the middle o f his abode and did not leave any o f his materials
except that he placed them within it. Then he carried it off, and none knows
where he went.’” Ibn al-Munkadir said, “I did not leave any o f the houses
o f Madinah I was aware o f except that I sought for him there, and I did not
find him .”
OOO
242
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Another worshipper
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Abu Mawdud reported upon the authority o f M uhammad ibn al-Munkadir,

“Rain had been held back from us for a year. I went to the m asjid and found
therein a black man sitting at the m im bar whilst saying, ‘O Allah, provide
us with rain immediately.’ Subsequently there came thunder and lightning,
and he said, ‘O my Lord, this is not what I desired,’ and then rain began to
fall. He then stood and I followed him to the house o f Ali Hazm. I went to
him and presented him with dirham s , to which he refused. I said to him,
‘This is the season o f Hajj so will you go with me?’ He replied, ‘This is better
and for you therein will be reward.’ And so, he went with me.”
OOO
<&» JA I > » Adit

A Black Worshipper from Makkah
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Sulayman ibn al-Hasan reported from his father upon the authority o f Ibn
al-Mubarak, “I entered Makkah during a time when its inhabitants were
suffering drought. The people were praying for rain within al-Masjid al-
Haram. I was amongst the people next to the door o f Ban! Shaybah when
a black boy entered. He was wearing two pieces o f cloth, one as an izdr and
the other covering his upper body. He went to a concealed area which was
to my side, and I heard him saying, ‘My Deity, the faces are ashamed o f their
numerous sins and vile deeds. You have prevented the downpour o f the sky
as a means o f punishing the creation. I implore you, O Halim— the pos
sessor o f patience, O W ho forbearance is one o f His attributes— the One
whom does not let His slaves perceive except beauty, provide them with wa
ter immediately.’” He said, “He did not stop saying ‘al-sd'ah , al-sd'ah ’ until
clouds had formed in the sky and rainfall became widespread. He then sat
there making tasbih and I began to cry. He stood up and I followed him
until I saw where he [lived.]
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I then went to al-Fudayl ibn ‘Iyad and he asked me, ‘W hat causes you to
cry?’ I said, ‘One has preceded us to Allah and He has favoured him over us.’
He replied, ‘W hat is this?’ I then recounted the story to him and he fell to
the ground whilst crying out, he said, ‘Woe to you O Ibn al-Mubarak, take
me to him .’ I replied, ‘Tim e is short [today,] but we will seek him out later.’
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On the next day, I performed the fa jr prayer and then went towards his place
where I came across an elderly man at the door sitting upon a mat which
was being spread out for him. W hen he saw me, he recognised me and said,
‘Welcome O Aba ‘Abd al-Rahman, what can I do for you?’ I replied to him,
‘I am in need o f a black slave.’ He said, ‘Indeed, I have many o f them so
choose which one you prefer.’ He then shouted, ‘O gbuldm ,’’ and a strong
black youth came. The man said, ‘He would be good for you, I will give him
to you.’ I replied, ‘I do not require him .’ They continued to be presented to
me, one by one, until the last one came. W hen I saw him, my eyes widened
and the man said, ‘Is he the one?’ I replied affirmatively and he said, ‘There
245
Tanw iru 'l-Ghabashi f i Fadli ‘s-Sudani wa 'l-Habashi
is no possibility o f me selling him .’ I asked, ‘Why is that?’ He said, ‘His pres

ence in the house is a blessing, for he does not cause me any expense.’ I said,
‘Where does he feed him self from ?’ He replied, ‘He earns a living o f half a
d an iq — more or less— through working with ribbons, and if he does not
sell anything, he refrains from eating during that day. And I was informed
by my other slaves that he does not sleep during the night, neither does he
mix with them — rather he remains preoccupied with himself. I love him
from the depths o f my heart.’ I said to him, ‘ [So do I] go back to Sufyan
al-Thawrl and al-Fudayl ibn ‘Iyad without my need being fulfilled?’ He re
plied, ‘Com ing here to my place in person is o f great weight to me, so take
him for what you need.’
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Thus, I purchased him and took him to the abode o f al-Fudayl ibn ‘Iyad. As
we were going, he said to me, ‘O master.’ I said to him, ‘I am at your service.’
He replied, ‘D o not say that you are at my service, for indeed this statement
is more appropriate to emanate from the slave rather than the master.’ Then
I said, ‘W hat is your need my beloved?’ He replied, ‘I am physically weak
and so I cannot bear service to you. You had the choice o f selecting other
than me, and you were presented with those who were physically stronger
246
than m e.’ I said, ‘I would not want Allah to see me bearing you with servi
tude, rather I will buy you a property, marry you o ff and serve you myself.’
He wept and so I asked him what caused him to cry. He replied, ‘You would
not have done this unless you witnessed one o f my unisons with Allah |g.
I f not for this, why did you choose me over the other slaves? I said, ‘This
is o f no concern to you.’ He urged me, ‘I ask you by Allah, why did you
choose me.’ I said, ‘Due to your du'd being answered.’ He replied, ‘Indeed
I view you— by the will o f Allah— to be a righteous man. Indeed, Allah has
a certain elite group amongst His creation whom He does not reveal their
identities to except to the beloved from His slaves, and he does not display
this group except to the ones He is pleased w ith.’
^ o liS 'j M 4Jb t*>Ui ^ o' <Jj ’- J 3^ p
[ > j s > ] Jjl J\ t £ jl w J lliu cN :Ju lli
jÎp ^yl ^yy- 3'j ^ Jl apLJI •f~y. ^

: c —b y* JJi Xs- Ul U ^Jl c — z\j\ li
^3 i :oJi .S>Nl J\ :3li <?J\ J \ oJi Jbj J i
iUU-Ul cOlS" 0 - 4 c O 15" lAjl : J l i i .oJh <1
,jJJ3 j J A i - u - *>ii c J i 144^ 0 ^ ' ij] U i cj b d
0 5 4 ^ I j l i 4-c* O-yS-ti . a p L J I a p L I JI ^yui-L-31 ' 3 y 4 ! 3 ’*’^'"^ a ^ y > -
.^ y lp lO jJl O c [ aI I p ] J ^ 5 [- ^ ] k* .o l i
Then he said to me, ‘Is it possible that we could stop for a short while as
I have some units o f prayer from the previous night still to pray.’ I said,
‘Fudayl’s abode is close.’ He said, ‘No, this location is better for me. The
command o f Allah should not be delayed Jg.’ He then entered the m asjid
through the entrance o f the traders and he did not cease praying until he
prayed the units which he missed from the night. He said, ‘O Aba ‘Abd
al-Rahman, do you have any need from me?’ I said, ‘W hy?’ He replied, ‘Be
cause I wish to depart?’ I said, ‘To where?’ He replied, ‘To the Hereafter.’ I
said, ‘D o not depart, I will tell you something that will please you.’ He said
247
Tanwiru l-Ghabashi f i Fadli 's-Sudani wa ‘l-Habashi
to me, ‘Indeed this life was beautiful when the transaction was between me
and Him H. As for the current juncture, you have come to know o f it and
subsequently others will also. I have no need for this.’ Then he lowered his
forehead to the floor and began to say, ‘My Deity, take me immediately.’ I
went towards him and found him to have died. By Allah, never do I remem
ber him except that I feel deep sadness in regards to him, and the worldly life
diminishes within my eyes.”
OOO
A black worshipper from Baghdad
■i j , ^ i i J i y\ i-L i J u J i i u J i J ^ ^ is ^ i h r . ]
y\ ^ X > - Jli Jl ijflj y j 4JI XS- y\ bl-jl J l i
liwJl ji*> - j j ! :Jli y j <dil x s- y) :Jli
iljA J * ^j ) o a Z y * \ b u J o a c ~ i j J jZ JA £ y : J li
\a X~Ju J iyik>- bl b : J U * IpS L~~»! HU Jl AiDolj Ajjy% i

0 0
0b bJ-~~»Jl £*iji <xX)\ ^li} b-*1' ic x w ?
• Jli t J ^ i l : J l i i : J l i .b X ^ J l ^ jj c -~J! J^ J
f L ii-bl ^ 1 -J-tJ : J j i :J\ i (îp 'l/ Ijisjs

* «■ c , , ^ ✓
<_£/-ilj r c - J i : J l i .<u~ij x~>-y>- p : J l i eJ^ jj* b
oU : bl b : J j i J T b b u l jj * v </ ^1? J J a i : J l i .L is ' aJ
•o^ L] 0^ o i~ J] J-*Ip
Abu al-Qasim ‘Abdullah ibn Muhammad al-Tashl reported upon the au
thority o f Abu Ja'far al-Saqqa, “I left my house on an occasion when it was
raining. I saw a black man who was lying ill in a rubbish dump. I moved
him and took him to my house. W hen evening fell, he called me and said,
248
‘O Aba Ja'far, do not spoil what you have done. Sit with me.’ A t this the
house began to exude the smell o f musk. The scent covered my clothing,
utensils and everything else within my house. He again said, ‘Sit with m e.’
Then he spoke whilst expressing with his hand, ‘This way you do not make
those who are sitting with me now annoyed.’ I heard him saying, ‘My Lord,
be gentle with me. My Lord, be gentle with m e.’ Then his soul departed
from him and I said to myself, ‘I will sell my garments and myjubbahs and
through this I will buy him a shroud.’ Around seventy people then knocked
upon my door, each o f them saying, ‘O Aba Ja'far, a man has died with you
and he will be in need o f a shroud.’”
OOO
A black worshipper from Basrah
jjl Lil 3 6 4ô-l x»j>- Lil 0 6 Qi b [ ^ T”^ ]
.4j L T ^5 1 bl 36 îjl
qi <dJl j lp Li :36 ^>\ :36 -t*j>-l ^ |»_jaIJjI ^ <up
: 3 6 jLjj lJLIL q>3 ^ A p b 3 6 ^ jI b 3 6
t AjL>-*V1 J>\ j j»Jl4 1>jj L?-y>«3 aj.iifl.lb ^LueJl LJlP
*^13 ^ (|^*JjUl frljaPj lil
y ' j jj 6 t L A—--.- * l i a jJ a J L Û a^Jl 3 ] jj/* - ' ^ ^ J lL ? j
l» - lb l l l l i t^ Is ^ L e J l [^ L J l] c - jL j L I c . - . A iy t^ L J l 1— j ^ v a j l j c A jL L '^ I
^ oLlA* y ;Lp t (j^ L l J l LI lil iJj-SbJL 3?b'
*L J J I 3 ] A j^ is c (A 3 ] ^LLi
C ~ » ~ i1 ^ J U P U JuLii c d J u a i l ; N U _ i ii- iL p :O y ^ 3 ) 4 < ^ *4 -' :3 lb i
J a r * ^ ] l 3 I U i .ap IU I 4PLU1 LJLp f-taJL* U J d i^ o d ^ P
249
TanwJru 'l-Ghabashi JT Fadli 's-Sudani wa 'l-Habashi
o ly lS ” c —
‘Abdullah ibn Idris reported upon the authority o f Malik ibn Dinar, “Rain
was held back from us in Basrah, so we went out day after day to pray for
rain, however we did not see any sign o f an answer to our prayers. I went
out with ‘Ata’ al-Sulaml, T habit al-Bunanl, Muhammad ibn Wasi‘, Habib
al-FarisI, Salih al-Murrl amongst others, until we arrived at the musalld in
Basrah and prayed al-istisqa (the prayer for rain). We did not see a sign that
our prayer had been answered and so the people departed. I remained there
in with Thabit al-Bunanl, and when the night became enveloped in dark
ness, I saw a black man with thin legs. He had a large belly and was wearing
two garments made o f wool. He went to the water and touched it, then he
performed two short units o f prayer and raised his face to the heavens and
said, ‘My Master, for how long will you rebuff your slaves from that which
does not decrease from You? Nothing with you will ever diminish. I swear
to you by Your love for me, provide them with rain immediately.’ He had
barely finished speaking when the sky became cloudy and it started to rain
heavily.
1*1 : aJ c —sa y 1•-./»■»- Lkj
a j! d X j d o U j jJJy UJ :J l i iS L L j
t a-*~-aaj AxP ^ y b txJj i Jb a i

t & £
Jp jl : oJ-4£ l j-ib jt-j •AX~>*_»J "VI ^ ^ A x i
• y ' s > d > jlS J j - d i y y > j dhyUd lil : J l i i IL
We found as we left the musalld that we were having to wade through the
water. We were amazed by this black man, and I presented myself to him
and said, ‘D o you not feel shame for what you stated?’ He replied, ‘What
did I say?’ I said, ‘I am referring to your statement ‘by Your love for m e,’ how
do you know that He loves you?’ He replied, ‘D o not concern yourself with
my affairs, O you who concerns him self with his own self over Him . Where
were you when He chose me to believe in taw hid (Oneness o f Allah) and to
know Him? Do you not see that Him choosing me for this was due to His
250
love?’ Then he rushed away and I said, ‘Remain with us.’ He replied, ‘I am a
slave, and it is incum bent upon me to be dutiful to my lesser master.’ Then
he entered the property o f a slave-trader.
:J li iS-tip :£) c - i i i ^ U d l c ~ Jl
* ^ x ✓ /■J ^ 8
. IT ! b lj J mj J-*-5?-® aJL*
, C ^ ( 0 s s f /<
q l i ! 1 1 ? - L4i Jj>-I J jp ^ aj U : J l i j !
I C^Ji-A3 . aJ ^ 13^^ . I CL-Aa5

0 * 0 ^ ( /,|X ^
•AJyS- [j-y 0^ C.-S.<» 4 j 9~b»- : J l iy alf-Ji c d-Ajj!
.1 ;%
On the next morning I went to this slave-trader and said to him, ‘Do you
have any slaves to sell for service?’ He replied, ‘Yes, I have a hundred slaves.’
He brought them out for me, one by one, to each o f which I would reply,
‘N ot this one.’ This continued until he said, ‘There are no more with me.’
When we left, we came across the black man standing in a dilapidated room.
I said, ‘Sell me this one.’ He replied, ‘This slave is an invalid, he serves no
purpose except to cry.’ I said, ‘T h at is why I want him .’ He called for him
and said to me, ‘Take him for however much you wish, however, after you
agree to acquit me from whatever defects you may find in him .’ I subse
quently purchased him for twenty dinars.
ViMi p j -3 ^ •cf*^ : c -li p U :ju b»3i
Jij 4j-jbJl c —>1 C-Ji
jlS f j** :3 ^ p J? o
lili .a p L JI c.-ia..e "j\ j j l i p aj>rg-ls»' dX4ij
. Id i 11 *j j ^jJl ^—Ljajy a<jJLi i c ~ * yt*
When we exited that place, he said to me, ‘O master, why did you purchase
me?’ I replied, ‘So that we can serve you.’ He said, ‘And why is that?’ I re
251
Tanwiru ‘l-Ghabashi f i Fadli 's-Siidani wa 'l-Habashi
plied, ‘Are you not our companion from the previous night at the musalldV
He said, ‘You are aware o f that?’ He carried on walking until he entered
a m asjid. There he prayed two units and said, ‘My Deity and Master, the
secret between me and You has been displayed to the creation. I swear by
You that you take my soul immediately.’ Upon this he passed away, and we
seek rain and aid for our needs from his grave to this day (i.e. as an interme
diary).”75
OOO
Another black worshipper from Basrah
L il -C P j j I L jl 315 j j ) l 3 r ~ > - l [ \ VY ]
^ lj 315 J)15jJ1 <dJl X s- q i X *S^» L jl 315 «xa)I ^ ^p qj X *J^ *
^ d X d - :3li ^baJl ^^wJl jjI 3^ ^<

3ô'
^J\ :3^ Tij ^1 ^ l ' 3^
^»py ÎJj>UL aJ J T c ■ »L -Ls jyM jLUl Iil5 o^«dl <L?-L

^ * ° *
O jJ J i t i3 y > o o lji l^ o J i a J j^ j jL w ? lil j c J l* S lj
^
)l ^
fjjl ^
iijl U* lili ; L
* A*
jl
0 Q' ^ ' * 0
. C— U ^vsli t Ls- N) kiJJ O iijl U ^ iLcU L ÛaP O j- iJ j (
jjajjLi«Jlj
Muhammad ibn Harun ibn Muslim reported upon the authority o f ‘Abd
al-Wahid ibn Zayd, “I was going towards the direction o f al-Khuraybah
when I came across a black leper. All o f his limbs had come o ff due to the
75 It is not permissible to seek help from the dead in this manner, as has been men
tioned by the scholars. During the time o f the Com panions they would seek rain
through al-‘Abbas (the uncle o f the Messenger), and this was after the death o f the
Prophet i§\ During the time o f Mua'wiyah they would seek rain through Yazld al-Jur-
shi. Both o f these individuals were from the best o f people and the most pious. They
were known for their taqwd, devoutness and that their supplications were answered.
252
leprosy and he was also blind. He was sitting down and I noticed some boys
throwing stones at him, causing his face to bleed. I saw his lips were moving
and so I approached him to hear what he was saying. I heard him say, ‘O
Master, You know that if You sheared away my flesh and sawed o ff by bones,
I will only love You more and more. So, do with me as You please.’”
OOO
j * jyU
A black worshipper from ‘Abadan
lii Jti JiU? J \ Jj y\ U Jli y\ [\rr]
y\ j*>-\ :Jli y
ill x s - :Jli ajjST
/ & & X- y *
C -lo ^ i cO bly>Jl j*jd\ JiliL * J^ f j 0 ^ •J ^
O - j y ) 6j* a-! £ fj 1^* tAiJlisj lil4
t<
uJjU
i .jiii Uoli Jli p <
-£j' ^
-4=*-
t
■v ' y y ?
Abu ‘Abdullah al-ShlrazI reported upon the authority o f A bu al-Khayrat,
famously referred to as al-‘AsqalanI, ‘In ‘Abadan there was a ZanjI man with
peppery hair who was taking shelter within ruins. I took some things with
me and sought after him. When he saw me, he smiled and pointed with his
hand to the ground. I saw that spread widely around me were shining d ir
hams and dinars. Then he said to me, ‘Give me what you have.’ I gave him
and fled from there, as I was overwhelmed by what I saw from him .”
OOO
& » yifcijfey tyU j i ) Jrilc

Another worshipper, who was seen en route to Makkah
Tanw iru 'l-Ghabashi f l Fadli 's-Sudani wya 'l-Habashi
'l ' £ . * y' 't ' *' 0 . f t £ 't ' *

J li Uj Jli L>l j l i JjJ
0 0
^
' % £ , / ✓a ^ , (.
JA p o j I j : Jli Cd : Jli jb l ^ ^ J J S -
* y 0* ' s ^ it y f
• d —I3 . 13^ ^ ^ *»--Jjs3 c 3 ^ 4 l3~/^ C-5^ -^*^1
LijJl Uj J l i . J jp £ n*2j J i j S j I J li jjJ *3
f ^ x x x £
: J J lij c^SJ JLxii ^ iip li A ^ iili J l i .IgJi Cr4 £ r r U ^
<. I jÎp AJJ : J ji j j 4ju>j tiillill JJl jJjLpI :3 li ic —li
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. SU^- ^jl jJJy t Lja^tS -C^J t Up LLlJ- c J*P
4
M usharraf ibn Aban reported upon the authority o f Salih ibn ‘Abd al-
Karlm, “I saw a black slave on the route to Makkah, next to the milepost
and he was praying. I said to him, A re you a slave?’ He replied affirmatively,
then I asked, A re you burdened with a tax?’ He replied, ‘Yes.’ I said, ‘Should
I speak to your master to see if he will lift this?’ He said, ‘This worldly life in
its entirety is naught but abasement.’ Thus, I brought him and emancipated
him. After this he sat and cried, and said to me, ‘You have emancipated me?’
I replied, ‘Yes,’ and he then said to me, ‘A llah will emancipate you on the
Day o f Judgem ent.’ He again sat down and cried whilst saying, ‘Matters are
burdensome upon me.’ I took out some dinars to give him but he refused to
take them. I performed Hajj four years later and asked regarding him. The
people said that he had disappeared, and that since he had left they had been
suffering from drought, and he moved to Jeddah.
OOO
jil a jU
Another worshipper
f £ s! y y x 0 £ « *■ * y £ £ x £
Lil Jli c^jIj ^1P Q t Lil Jli Lj->-l [ ^V o ]
3li ^ > J l J U ^ i ^ ^lp ^ ^ J l y \ U 3li jlJJl ^ ^ îp
254
jj ijlS \j J l i !' jj .u jj b
Ljo- : J l i - U froL p j~ ~ s*.J ^LiJL jI»Ljcj IjliT j h i ~-
<ud*j y^rj <Sy Li*Jl «.ly>«waJl f\ IL '•d 3^ c J U i U*^J
Ij ^ 1l j L * J 3 c4j U^jLj ^ ^ ^ m1
Jr^ "3 ^ J ^jr4 U :* J c J J t i C4.L* lj Jj c L . ,U«»■.
jr 4 0 ^ ° ' J ^ 4 j J :J X*5 J & J - jr 4 J X ^ “ ^ : 3 l i j tLÛ
Jj^ Jl j l i ‘ *>L- t*>L- : J l i p ^ 1 J iJ j ^ j> -Lk ^Jl o j a l i
bU J j j j ! jJUy j l f4 i» : J l i \iVy- ^ X lil, U i i .aL‘ L~ . X

£ . * x x c f
p v _ -A i jb ja i .L i b s i k Jy ^ ^^:.)a.pl UiS"
U ^ j a^3J' |*-$lJj s-^ “ ' Jj^*«-i' b L p bJJ j l jjju c - L f j l jLfd' : J li
. jl <u-lj ^1 p lgJ-«^>- jii . Lk>- <dJlJ c-^>-y . Lk*-
Dawud ibn Rashid reported, “It was narrated to me by al-Subayh and Mal-
ih— who were two pious youths from al-Sham, and they were nicknamed
al-Subayh and Malih due to their proficient worship— , one o f them said,
‘One day we were hungry so I said to my companion, or he said to me, ‘Let
us go deep into the desert, for we may see a man whom we can teach him
his religion and for this Allah may reward us.’ W hen we grew weary [from
walking in the desert,] we came across a black man who was carrying a load
o f firewood upon his head. We approached him and I said, ‘O man, who
is your lord?’ He then threw the firewood which was upon his head to the
ground, and then he sat upon it. He said, ‘Do not ask me who my lord is,
rather ask me where the position o f tman is in my heart.’ I glanced at my
companion after this, and he glanced at me. Then he said, ‘Ask away, for ver
ily the murid does not run out o f questions.’ When he saw that there would
be no response from us, he said, ‘O Allah, if you know that You have slaves
whom You give whenever they ask, then turn this bundle [o f firewood] into
gold.’ We then saw them change into shining bars o f gold. The man then
said, ‘O Allah, if You know that You have slaves to whom anonymity is more
255
Tanwiru ‘l-Ghabashi j i Fadli 's-Sudani wa 'l-Habashi
beloved than fame, then return this gold to firewood.’ Thus Allah returned
it, and he placed it upon his head and went off, and we did not dare to follow
him .’”
OOO
Another worshipper
U Jli J& jI JLP J , y \L i 3lj iJjldl j j JLP [ \ r1]
J jl LI J l i jj jj lj J l i -bLsLl (J^ J-a-ixi jSsJ ^jl
dr* J ^ J :3^ (ji L L k i lj 3 ^ ^ j ji l L : 3 li
LLw®! j * yijj (^5^3^ ^ C.--T :3li sL**1 JJ 0j-®4* LSi' 3">
bLi ÎjjLJI jj’^5""5 3"® • 3L* ■Sj-L J^-j LLp t [3^”-?
-Li : 3 ^ j l (_s^L :3 ^ .IT* IL»j j o li^ i UJ a ^ J L bl :Q» :3l5
:3^ ^Laj'bll N L» jtjJjip

x ■
J ^ ^ f i x , ^8
bâli :3b* blj ^j-^1 j * J>-j * ba...;l J u
( .
. ®Li.ij oLiSj aLL~j«J c4iy«j IJbL JCj^J j^JLs
A man from Ali Abl Bakrah reported upon the authority o f Maymun ibn
Siyah, “I was with Khalid al-Raba‘I and a group o f our companions, and
we were making dhikr (remembrance) o f Allah St. A black man came to
us and said, ‘Have you mentioned death during this [gathering] o f yours?”
We said, ‘Indeed we make mention o f it frequently but we have not done so
today.’ The man cried and said, ‘You have overlooked that which will never
overlook you, and you have forgotten that which counts down your breaths
until it arrives.’ Then his legs gave way and he was about to fall, a man from
the people gave him support and then his soul exited him. I was looking at
him as he passed away. We looked [for someone who knew him] but none
had any knowledge o f him. We then washed, embalmed, shrouded and bur
256
ied him .”
OOO
J fr l£ « d l J L i j* jy L s
One of the worshippers of al-Sawahil
cf ^ 3^ ^ 3^ -A
J
L>J> IjL
jI hrv]
j'J y * ^ 3^ =315 v *L r^ ' ^
: JjJL Qi :3 ^ & 3^
J? -L iJl ^ L*as- cJb > 0 : J j i j c -~ *^ :3 ^ lS-'jt
'- ^ apLj * -X*il : o -Aj j Qyl lilj
j ' ^ j l3 ^ ’ c -iS j c —<JO~i a J J i j j lili J^ *l\
jA j CAj3S~I 'i/j aJ| Jjaj\ C~L*^0 t9fr'jj>- C—*~L>i3 cjji-.il ^ jl l*jli
lldi t^ÂJ N W«J C—Ally AjiiLi 2)y>*ij <

• Ny
J i j t i J j i l i -Lp ‘ d H p j i i j oJLaL-^ tlr-o -i ^ j l N :3 U i ^
0^ .c d ^ . Aj oASy 1-* ^yP ^1." - ^c£/ •" -'^y
?>L- V N l l - i j L _ J
Ahmad ibn M ahbub reported from his grandfather upon the authority o f
Ibrahim ibn Adham, “I entered one o f the fortresses o f al-Sahil as I was pass
ing by and had been overpowered by the sky (i.e. due to rain), so I sheltered
myself in a furnace room. I thought to myself that I would sit here until the
rain eased. A black man was there, attending to a fire. I greeted him and said
to him, ‘D o you permit me to [stay] until the rain abates?’ He nodded to in
dicate that I should enter. I thus entered, sitting close to him. I was looking
at him but did not say a word, watching him attend to the fire silently. He
was moving his lips and turning right to left without a sign o f fatigue. W hen
the next day arrived, he came to me and addressed me, saying, ‘D o not hold
257
it against me that I did not host you well or welcome you. I am a slave, and
I have been charged with what you see. I hate to turn my focus away from
that which I have been charged with.’ I said, ‘Why do you turn to the right
and the left in that tireless manner?’
c f f x x i o ^
JjU 4jl d ij c O p J l qa lip - : J l i
<csM <cUla1j <dJl A^?-l : J l i L : c —Lai ^ a 'Jj
'.J tJ-^-1 J ojC] J l i 4jl - jjl p j <dlp 4JJI ^hs> - j£-

^ £ ® **
c-4^4i 3 ^ •J ^ - j yp aJJI / j d b L J j Ml o J^ Jl dJLjU
• j»_-Alpl U Jp-Ml j j l i p jp : o-iiy i C W C—
He replied, ‘It is due to the fear o f death. I am certain that it will descend
upon me, however I do not know from where (i.e. which side) it will
come and when it will com e.’ I then asked, ‘Why do you move your lips in
that manner?’ He replied, ‘I say alham dulillah, la ildha illallah and sub-
hanallah. This is because it reached me that the Prophet said to some o f his
Companions, ‘Perform good deeds, do not allow death to descend upon
you except that your tongue is moist with the dhikr o f Allah I wept at
this and cried out. I said, ‘This black man has excelled you, O Ibrahim .’”
258
ta JU JI h U JI
Chapter Twenty Three
{j* o l * o x u J I ^
In mention of the worshippers from amongst the women o f the black
people
*0
Amongst those whose names are known is:
<U£A*»
Maymunah al-Sawda
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lj 3 ^ <-L*P ^Va ]
jjl b 3 IS X* j>J* j j jLkiP b 3 6 iaiUtJl aJJI -Op j j -0»j >-I b 3 6
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jj J aLao3l :3 jL <-?LL-l jj (j a l i l l : 3j®J jL.ja.ll yi*i>-

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<J\ '- ^ V ^3 : 3 6 Ai/db 0*^6 ^ 3 1* ^ :3bSS j j l j : c J i i c«.lSj-Ul
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'^3 t ssb'‘aj" ^ ‘6 l^j liU . j U J ' J l c -j *-/- :ljJli .IaIj I jl JUjI
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Al-Fudayl ibn ‘Iyad reported upon the authority o f ‘Abd al-Wahid ibn
Zayd, “I sought from Allah H over three nights to show me my companion
injannah. It seemed to me as if someone was saying, ‘0 ‘Abd al-Wahid, your
companion in jan n ah will be Maymunah al-Sawda.’ I asked, ‘Where is she?’
The reply was, ‘Amongst the people o f so-and-so in Kufah.’ I then went out
to Kufah and asked about her. It was said to me that she was a crazy wom
an living among them and she herded sheep for them. I said that I wished
to see her. They said, ‘She went to al-Jubban.’ I went there and found her
standing in prayer. There was a cane in front o f her and there was a wool
jubbah upon it which had written on it, ‘N ot for sale and not for purchase.’
The sheep were mingling with wolves, neither did the wolves attempt to
eat the sheep nor were the sheep scared o f the wolves. When she saw me she
curtailed her prayer and said to me, ‘Return O Ibn Zayd, the rendezvous is
not here, rather it is promised for the future.’ I said, ‘May Allah have mercy
upon you, from where did you ascertain that I am Ibn Zayd?’ She replied,
‘D o you not know that the souls are like conscripted soldiers, those whom
they recognise, they get along with, and those whom they do not recognise,
they will not get along w ith.’ I said, ‘Can you provide me with an exhorta
tion?’ She said, ‘I am amazed to see a preacher [desiring to] be exhorted!’ She
continued, ‘O Ibn Zayd, when you let your limbs judge others with justice,
they will reveal to you that which they conceal. O Ibn Zayd, it has reached
me that if a slave is given something in this worldly life and covets it greedily
260
again, Allah will take away his love o f being in solitude with Him, and sub
stitute His closeness with distance, and intimacy with estrangement.’ Then
she recited the following:
All L»î fry. ^15 Uaplj U
>_■ qa IdjL Li?- C-jlj •-*
vr*?Î ^ 1,1**~ ^j|/^^ ‘in**-
^jXSi\ ^j-4 ^ 0 J3 LJ j o
V -Jjjis' (_f $ l ^ c - jij ^^1"
O preacher, w ho stood seeking the reward for, reprim anding the

people against sin.
You prohibit while you are co rru p t in tru th , this is b o th abom inable
and astonishing.
I f you had reform ed before this, you r faults, o r quickly asked for for
giveness,
W henever you addressed H im with “ my love”, it would land as tru th

ful in the hearts.
You forbid aggression and co rru p tio n , whilst you seem in your for
bidding som ew hat doubtful.
JiJ *|A& fljjfc (_£jl :J
c —sxlvsl tkiLlll i *■" -1L^l k—jUJLil
I said to her, ‘I saw wolves amongst the sheep, however the sheep were not
afraid o f the wolves, nor did the wolves attempt to eat the sheep. How is this
so?’ She replied, ‘O ff with you, I have rectified that which is between me and
Him, so He rectified that which is between these wolves and sheep.’”
261
Tanwirti 'l-Ghabashi f t Fadli 's-Sudani wa 'l-Habashi
OOO
jA l «ul^fa«i
Sha'wanah from the People of al-Ubullah
?-l j& * > - liLil *^li ^ VA ]

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Muhammad ibn al-Husayn reported upon the authority o f M uadh ibn al-
‘Aqll, “Sha'wanah cried to the extent that we feared blindness would take
her. We mentioned our concern to her to which she replied, ‘By Allah,
blindness in this world due to crying is beloved to me in comparison to
blindness in the hereafter due to the fire.’”
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262
Muhammad ibn al-Husayn said that Malik ibn Daygham reported to him,
“A man from the people o f al-Ubullah used to frequent my father often. He
would dictate to him in regards to Sha'wanah and her constant crying. My
father said to him one day, ‘Describe to me her crying.’ He replied, ‘How
can I describe it to you! She cries day and night without end.’” Malik said,
“My father said to me, ‘Leave until you come across this pious woman and
then observe her.’ Thus, I left with a man who said to her, ‘This is the son
o f your brother Daygham.’ She welcomed me and said, ‘Welcome O son o f
whom we have not laid eyes upon but still we love. By Allah my dear son, I
seek longingly to meet your father and nothing bars me from coming to him
except my fear o f distracting him from service to his master. And indeed,
service to his master is more important than conversing with Sha'wanah.’
Then she said, ‘W ho is Sha'wanah and what is Sha'wanah? [She is merely]
a sinful black bondmaiden.’” He continued, “Then she took to crying, and
she did not cease in this whilst we exited and left her.”
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Muhammad ibn al-Husayn said that Yahya ibn Bustam reported to him,
“We called at the door o f Sha'wanah and she permitted us to enter. Her
abode was decrepit and had clear signs o f ruin. One o f my companions said
to her, ‘I f you were easier on yourself and stopped crying so much then you
would be more able to achieve what you desire.’ She replied, ‘By Allah, I
wish that I could cry until my tears are exhausted, and then cry [tears of]
blood until there no longer remains within my body a single organ which
contains a drop o f it. But then how far for me will be the shed o f tears.’”
3^
263
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Muhammad reported upon the authority Mudar, “I have never seen any
one who cried more excessively than Sha‘wanah, and I have never heard a
voice more inciting to the hearts o f the pious than hers, when she would
whimper and say, ‘O deceased ones, O son o f the deceased, O brothers o f
the deceased.”’
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^ :J jij . LgJlSCj ij iff J j i J b jvîl c - b * U ilj'y*
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Muhammad said, “I stated to Abu ‘Umar al-Darlr, ‘Have you seen

Sha'wanah?’ He replied, ‘I have frequented her assemblies on a number o f
occasions, however I could not decipher [much of] her words due to her ex
cessive crying. I heard her say once, ‘Whomever amongst you is able to weep
then he should do so. I f you are not capable o f this then you should display
compassion to those who do so. Indeed, the one who weeps does so because
he is aware o f that which made him cry.’”
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O , ^ , ° O x
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Al-Harith ibn al-Mughlrah reported that Sha'wanah used to lament whilst
reciting these two couplets:
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.il J_^l iS jji
H e lays h o p e in this w orld th a t so m e o f it rem ain fo r h im , b u t the
264
end descended before the hope [came to fruition.]

The living is expeditious in irrigating the roots o f the sapling, howev
er, the sapling [grew and] lived whilst the man perished.
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‘Abdullah ibn M uhammad al-Qurdi reported upon the authority o f

Ibrahim ibn ‘Abd al-Malik, “Sha'wanah and her husband entered Makkah.
They would perform taw df and pray, and when they grew weary, he would
sit and she would sit behind him. He would say whilst sitting, ‘I am thirsty
for Your love and nothing can quench it.’ And she would say in Persian,
‘You have cultivated in the mountains a remedy for every disease, however
the cure for lovers does not grow in the m ountains.’”
OOO
Tahiyyah al-Nubiyyah
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265
Tanwiru 'l-Ghabashi fi Fadli 's-Sudani wa 'l-Habashi
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‘Abd al-Wahhab reported upon the authority o f his father ‘Abd al-Rahman
al-Sulaml, “I heard al-Mallnl al-Sufl say, ‘Tuhiyyah visited me on one oc
casion, and I heard her invoking Allah quietly from within the house, ‘O
the one who loves me and whom I love.’ I said, ‘O Tuhiyyah, from where
do you ascertain that He loves you?’ She replied, ‘I am from the land o f
al-Nubiyyah, and my parents were Christians. My mother used to bring me
to the church and take me to the cross. She would instruct me to kiss it, and
whenever I would try to comply, I would see a hand protrude and push me
away so that I would not kiss it. Thus, I have come to know that He has
cared for me for a long tim e.” ”
OOO
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Section
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From the Female Worshippers Amongst Them Whose Names Are

Not Known
iji (Ol
Umm Muhammad ibn al-Hanafiyyah
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Fatimah bint al-Mundhir reported upon the authority o f Asma bint Abl
Bakr, “I saw Um m Muhammad ibn al-Hanafiyyah the black Sindl. She was
a bondmaiden o f Ban! Hanafiyyah, and she was not from their tribe. This
is because Khalid ibn Walid made a treaty with them to take their slaves as
captives, instead o f their free people.
OOO
* 9-
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A Female Worshipper from Makkah
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Al-Sabah ibn M uharib reported upon the authority o f al-Muthana ibn

al-Sabbah, ‘“Ata and Mujahid used to visit a black woman in one o f the ar
eas o f Makkah, and she would make them cry [due to her piety and words.]
Then they would return.”
267
Tanwiru 'l-Chabashi f i Fadli 's-Sudani wa 'l-Habashi
OOO
A Female Worshipper from Kufah
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lAbd Allah ibn N a ff reported that R a b f ibn Khaytham had a dream where
in someone said to him, “Fuldnah (i.e. so and so), a black woman, will be
your wife in ja n n a h .” When morning came, he enquired about her and was
told where to find her. He found her tending to goats, and he said, “I will
stay with her to see what she does (i.e. good deeds to earn Paradise).” He
268
spent three days observing her and did not see her increase upon the com
pulsory acts. During the evenings she would go to her goat, milk it and drink
it, then milk it again to give him a drink. O n the third day he asked her, “O
lady, why do you not give me milk to drink from this goat?” She replied, “O
‘Abdullah, this one does not belong to m e.” He said, “So why do you give
me milk to drink from this other one?” She replied, “I have been permitted
to drink from this one, and also to give its milk to anyone I want.” He then
said, “O lady, so do you perform other than that which I have seen?” She
replied, “No, however there is never a morning wherein I wish my condi
tion is other than what it is, and neither is there an evening where I wish so.
Rather I am pleased with what Allah the M ost High has commissioned for
me.” He then said, “O lady, do you know that I saw you in a dream wherein
it was said that you will be my wife in Jannah?” She replied, “So you are al-
R a b f ibn Khaytham.” The narrator asked A bdullah ibn Nafi‘, “How did
she know this?” He said, “It is possible that she saw a dream similar to his.”
000
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A Female Worshipper from Basrah
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Abu Abdullah ibn Bujayr reported upon the authority o f Salih ibn A bd
al-Karim, “I saw a black woman in al-Basrah. The people were gathered
around her and she then stood and entered a house, being subsequently
followed by the people. They surrounded her but I was able to approach her
and say, ‘O lady, are you not moved by this astonishing situation?’ She raised
her head to look at me, and she replied, ‘How can a person be astonished at
269
Tanwiru 'l-Ghabashi f t Fadli 's-Siidani wa ‘l-Habashi
his own good deed if one does not know whether his deed has been rejected
(i.e. by Allah)?’”
OOO
a id [<M] j mmaJ
A Female Worshipper Who Was Found in the Lands in Which Ban!
Isra II Were Lost
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Muhammad ibn al-Hasan al-Masrl reported upon the authority o f Dhu

al-Nun al-Masrl, While I was walking in the barren land o f Ban! Israel in
which they were lost, I met a black slave girl who was consumed with de
270
votion and love for al-Rahman. Her vision was fixed to the sky, and I said
to her, ‘Assalamu 'alayk O sister.’ She replied, ‘ Wa \alaykum al-saldm , O
Dha al-Nun.’ I said to her, ‘Where do you know me from O girl?’ She re
plied, ‘Indeed Allah the Mighty and Majestic created the souls two thou
sand years before the bodies. Then he circulated them around His throne;
those favourable to each other formed an accord and those antagonistic
to each other differed. During that period our souls became acquainted.’
I said, ‘Indeed I can see wisdom in you, teach me something from which
Allah has taught you.’ She said, ‘O Aba al-Fayd, fashion your body parts on
the scales o f justice, until all that which goes against Allah dissolves and the
heart becomes filtered pure, so that nothing remains within it except your
love for the Lord. Upon this, He will place you at His doorstep and elevate
you to a new rank. Good things will be presented to you with obedience.’ I
said, ‘O sister, tell me more.’ She replied, ‘O Aba al-Fayd, exercise discipline
so that you benefit [later,] practice obedience to your Lord when you are in
solitude and He will answer you when you supplicate.’”
OOO
Another Female Worshipper
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271
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f o i,
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Zakariyya ibn Yahya al-Ta‘I reported, “Ibrahim saw in a dream that someone
said to him, ‘Your wife in jan n ah will be Fulanah (i.e. so and so), the black
slave o f a certain tribe from Mosul who tends to their goats.’ Ibrahim subse
quently embarked towards Mosul and asked in regards to that tribe. He was
directed to them and he then asked them in regards to this slave. They said
that she was with the goats, tending to them. He thus departed to the desert
seeking for her until he came to her, she was an Abyssinian who was devoted
[to Allah.] He said to her, ‘Assaldmu ‘a layk, O lady.’ She replied, ‘ Wa 'alayk
al-saldm wa rahmatulldhi wa barakatuh. W ho are you?’ He replied, ‘I am
your husband in Jan nah .’ She said, ‘I f you are truthful, then you must be
Ibrahim ibn Adham .’”
272
f c J l jJ I h L JI
Chapter Twenty Four
c /b 0 * 5 c/3^ ' c s ^ ,s> ^ ' jii <y j ? '*
{j *
In mention of those who preferred black bondmaidens to white ones,
those who loved them, and those who died due to their love
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Zubayr ibn Bakkar reported upon the authority o f his uncle Mus'ab ibn
‘Abdullah, “‘Abdullah ibn A bi Bakr al-Siddlq dgfc was in love with a black
bondmaiden. His heart was preoccupied with her but his father Abu Bakr
% kept them apart. Despite this he still felt something in his heart for her.
He said,
ASLll if** lf-> J y—’ ■I jl S j- J l v_^-l

Due to my love for her I love black, to the extent that I love black dogs
due to my love for her.76
7 6 This narration is not established. See the biography o f ‘Abdullah ibn Abi Bakr cgt
in al-Tarikb al-Awsat o f al-Bukhari (1 /1 1 5 -1 1 6 ), al-Isabah (2 /2 8 3 -2 8 4 ) and in other
Tanwiru 'l-Ghabashi J l Fadli 's-Siidani wa 'l-Habashi
jJ 3^ J J -U^«i i^ ye^ 'J : Odjy*-il c/3 3 6 ] [ \ 0 •]
C f 3j * i j -^ j? ' 0^ ;36 v J L i i ' jj jj ^LLa ^ y ^ ' : J 6

. 3 aJjL>-
Ibn al-Marzuban said [...]: Hisham ibn Muhammad ibn al-Saib reported,
“Ibn ‘Abbas practiced coitus interruptus ( ‘azl) with one o f his bondmaid-
ens who was black.”
<dJl X S- j j ^ y r*"' : 3 6 y lij j j i ^ y ^ 'i : 0 d jy 3 ' j j I 3^
51 ^ ^ ^j\ : 3 6 ^ *> 1 ^ 3 ' ^ jj aJJI x s - ^ y ^ ' :36 LSyriyJ'

" ^ e c
;4_Jl d. •■!.■»■3 I l^ jir A^l^- 1“4^3 C^jly3l ^ jb L “J^.îi
* ° .x * * ^ ^ i ,
Ia Lcftj 3 3j 3 3 1®3 a ^3 oa p Lsj? 3 i_£ysAij 1 *36 •3 a 1a 3 ly 1 L* I ■." la*
:3 ^ « j l 3 3 ' j [ J > - j j * ] 5^1 p
Ibn al-Marzuban reported upon the authority o f ‘Abdullah ibn Rabah

al-‘AjalanI, “I was in the masjid on one occasion when I saw Abl al-Jalid
al-Fazarl standing by a black slave, and it was as if she was a statue. I went
to him and said, ‘W hat is this that I see you doing here?’ He replied, ‘I am
fixing my gaze upon this bondmaiden placing hope in Allah that he allows
me to have her.’ Then he recited,
IS"L^5 ^ J U j * jJ * \ z>\i ,_jaLjSj Ml

/ * . x o
xjj ^1 O jA j ^JLaJljLzuj>- ^ - U » H l a . ^ c .
I f death does n o t afflict me then I swear, to bu y w ith my wealth this

p o o r on e w ho is like a statue.
W ith a flat nose and rough feet, to bear m e a son and to serve.”
jJ 3b »x3aJl d~jly® C£ ** 3 p \jjJa Idl^pl JJL s 3 1 y jl 36
sources.
274
* ' \\t "

. <U P by iS fji
Mus ab said,Abu al-Jalld was a Bedouin and a well-learned individual. I

saw al-Dahhak ibn Uthman narrating from him and taking knowledge
from him .”
^ ^ iff. 5^' ^
Cf- L ^ ff. J^ Js^'-di’J

^ f H * t „ „ „
4J' u
T^*' £/*" J?** ^W4 :Jli ^ -> 0
b-<> -V
i fljj ®
jlJ* (_
5? ~«
♦ cj^**
c0 ■"' %
tSiyM Oj>«j l-g
-*
-4J*.} 5iL* ^1 jLU>- Ijlj
Ji-i oii U :LJ Jlii a

>NI Îp 3jL* J^li cc—ii-_j o~Ju~i
c
: L jJL iJli
Ibn al-Marzuban said: Hakim ibn Talhah al-Fazarl reported upon the au
thority o f Sayyar ibn Najlh, “I was seeking Ibn Mayyadah and it was said
to me that he left on the previous day. I came to know that he had left to
go after a bondmaiden o f Ban! Sahl. So, I sought after him, finding him in
a low ground which was surrounded by a dark stony area. I saw sheep there
and Ibn Mayyadah’s donkey was bound there also. He was there with it un
der a tree and so was the black bondmaiden, so I greeted them and sat. Ibn
Mayyadah turned to her and said recite to them the poem I made for you,
so she recited,
JjU j j i ' j* illijl N cs^ l-i d

-U?
dX~>- ‘bl-f' C—baijl lij jy»\ li illi ^J\
c 0
J^k> J^ j* . ^Ji^j
JjbtaJl )"'’* f-^

l c5^ *^blij b
»i Jjil
275
/ ® & s . ^
LjjU L^J o_^Svj ^ki
Jjljj> J l j U i d J ' ^ a - J l ■~ ■'■■J j
( * * ^ o ^ ._
Jj L l j ^gj»r ./a! b (_£J j j I? I®Jr“-’ vt-)^ ^ 1^*0
T hey promised me th at I will m eet you whilst I knew, th at I would

n o t m eet you except in Babylon.
A n d in regards to it the m atters have n o t passed me n o r has ceased,

the depth o f my love [and the] intense fantasy.
T h e m onths o f Hajj have passed to separate between me and her, and

my enemies have raised m any true and false [contentions.]
I say to those criticising me when they face m e, with criticism like the
stabbing o f a sharp knife,
D o n o t be excessive in lam pooning her, for she is a dove from those

doves,
W h ich are yellow, unrefined and direct in affection, and she is n ot

from the white, uncoloured and fickle.
R ath er, she is like sweet basil in emission o f pleasant scent, which is
found upon her b oth in the m orning day and the evening.”77
Js i lil : J l i i ?L $jyu iJ N j J J U : c J i i i :jL ~ - J l i
Sayyar said, “I said to him, ‘Why do you not purchase her?’ To which he
replied, ‘Doing so will put her love in my heart to an end (i.e. having her will
make her within my reach and so my passion will fade away).’”
ji ‘J^ o ld q i Jj\ J l i [ôy]
7 7 [T ] The translation o f the last three couplets is based upon the wording found in
Tartkh Dimisbq by Ibn ‘Asakir (1 8 /2 0 7 ), with the wording:
ail 2lL~ j a aJUdlja-a »b>0>l I f j 'fi
j l vaall d—«J J c-lftjJ'jl yLjllI
Lfr-lp O : j j ^jU»
276
J>\ J l i i
Ibn al-Marzuban reported upon the authority o f Muhammad ibn Sallam,
“A black man was presented (i.e. for marriage) to a woman who had a cousin
deeply in love with her. However, she chose the black man. Her cousin thus
said,
Aj ^P
* " * - ", - * \ *
^ Ul> j l OJLJ
The crown of my hair has turned grey and my eyesight faded, as I talk
about the qumriyyab (a form o f dove) of the valley.
I was told a crow embraced the qumriyyab, over branches and sticks.”
:J lS
Ibn al-Marzuban said that some o f them recited:
o o ^ ,
I o
o5 ' 0 0 * * ' £
j j —Jl Li j j ' c —L>- ^ a .J l jjb i
They said that I love the brown skinned women and I replied, [yes,]
the colour ofgha wall and o f musk and al-'ud..
I am a man to whom whiteness has no special rank, and this would be
the case for me even if the world became bereft o f darkness.
: jf> jl S f j aJ c-_»IS~ ajIjU- ^ N O-Lioly
He said that the following was composed for A bi al-Shls’s black bondmaid-
en named T ib r (the word tibr refers to small pieces o f gold):
^5 C J I J &J J I \j
277
TanwTru ‘l-Ghabashi f i Fadli 's-Siidani wa 'l-Habashi
(*-!) 0^3 (*•* ^
--j lllJL ^fJL—»J^ ^L-^li

You are not being fair with me O you, who is named after gold, my
soul is being destroyed whilst you remain in jest.
O cousin o f the fragrant musk, if not for him we would not be able
to gather it nor perfume.
Musk befits you in being black, and in scent. So what lofty attributes
are shared in this nasab (i.e. relationship/ancestry).
:^^.,h »li j^ s*-» : Jli
He said that Abu Muhammad alAAbbasI recited the following to some peo
ple:
Q^jIp ^1j * * * Jl
t o o x ^ £
%% * a% '
A-Jl ^jLiu
0 ^ /•
^3
* 0
-i-ftxj 4j cJyjb lijj ^^^Jl |tdp
I say to the one who finds fault in blackness with foolishness, and in
blackness there are certainly those who find fault in it and those who
begrudge it.
If the fault you find is the blackness itself, then know that musk and
al-'ud are black too.
And there is the black corner [of the Ka'bah) o f which people touch
to attain sbifd, and towards which people fall in ruku' and sujud.
And if not for the blackness o f the eye, its sight, would not be correct,
and it would not sit right while it sleeps.
And if al-Mahdl knew o f a colour better than it, he would utilise an
other colour for his banners when his affair arises.
278
J^ JlS J j i js & -* !a J > j A ) A A [ ' ° f]

c - jl i aJL^-oJI qa J- ^ j s^./gîli b-Up ijli : ^1
<Ljlii <clftl <cJj o d i-i -*i C-jlS"J t Ufclyewl ^S> - JjJ j»-l*
. C..i~b 4 j\j£ -\j a1a( ^ jA 4pL«J>- IA j a \
Muhammad ibn al-‘Abbas ibn A bi Hatim reported upon the authority o f
his father, “In Basrah there was a man with us from al-Mahalabah who was
deeply in love with a ZanjI woman who belonged to one o f his neighbours.
He did not stop pressing her owner until he allowed him to purchase her.
She consumed his heart over his family. He was admonished due to this mat
ter by a group from his family and brothers, however he did not pay heed to
their words.
ls? A A Cf- J l j A f : j j ' J li [ > c 1 ]

: aJ c-il5f
Ibn al-Marzuban reported that al-‘U tbl composed the following for a black
bondmaiden o f his,
£ y> -j j a ijS . Ip j ~ A \ c f> H O'

May I be deprived of her if her face, is not more favourable to me
than the return o f youth.
: ^ J l £1p J i x iJ ij :o u j^ ji Ju
Ibn al-Marzuban said that the following was recited to A bi ‘All al-BasIr:
y [ j c-jl C-olj v'Lr*'"'

o e a Z» —•
J aJJI ^ Aj L ^
OjlS' awi LgJj Ojdil aJU w Î j*J
279
Tanwiru ‘l-Ghabashi f i Fadli 's-Siidani wa 'l-Habashi
She intoxicated m e w ith out any drink, [as] she did som ething that
was awe-inspiring.
As she recited a single ay ah from the B ook o f Allah, her voice made
me forget U m m al-Kitab (i.e. al-Fatihah).
I never m inded her different colour, for she is tanned in the colou r
o f youth.
He said that one o f the scholars o f literature recited the following to him:
She bestowed your heart with desires and im m orality, and you r eye
lid with a tear and sleeplessness.
T he one w ho craves whiteness, due to its beauty, I can challenge

whiteness [with the beauty] o f blackness.
For the p arch m en t can n o t serve its purpose, until b oth sides have
been w ritten on with [black] ink.
My life is sacrificed to you, O black girl th at b rou gh t my heart closer.
Ibn al-Marzuban reported upon the authority o f al-Mada ini, “Al-Farazdaq

took a Zanji as a slave girl besides his wife, al-Nawwar. He loved her and she
bore him a girl. He adored her and would praise the Zanji people.”
280
L» J > - j :3 l S ^ b l j l jU j y . y^ r Aij y } c f
:J^ 5 j IdjU c- L Ip rl^JlSJt d J J j ^Îp aJLa!
Ibn al-Marzuban reported upon the authority o f Ja'far ibn Ziyad al-Shaml,
“A man from amongst us desired a black slave girl, however his family chas
tised him for this. They said to him, ‘You desire after a black woman!?” So,
he composed the following:
x x o
l_S? cT*
A beauty spot upon an ugly cheek, will clothe it with allure and
beauty.
T h u s, how can one be chastised over the one he sees, all o f her in
essence to be like a beauty spot.
[,_yai^- ^ S l] qj -UJ-1 3 ^ [ >0 V ]
't&y* a!U- o> j j f o (_5?

Ibn al-Marzuban said that Ahmad ibn H abib recited to him couplets from
the poetry o f A bl Hafs about the bondmaiden o f Yahya ibn Khalid al-Bar-
makl, who was black:
s ' s f ® C
0 Ap U 4 j ^ 15 47^ ,. * b 1 \^ .*** 1
SA ?-lj 4T b ^ U Sol A >-lj 51
M usk resembles you and you resemble it, in colou r, w hether you are
standing or sitting.
T here is no d o u b t— as your colours are o n e— , th at you are b oth cre

ated from the same clay.
:3 1 5 ^ ijA J jl ^1 ^p 3 ^ [ ^° a ]
281
TanwJru ‘l-Ghabashi f i Fadli ‘s-Sudani wa ‘l-Habashi
iAj\'y>\ 1>jJ AjjL>- 4j_}1*-* -GjJ 0^ "
. '4^] J'-®4 culli
Ibn al-Marzuban reported upon the authority o f Abl al-Hasan al-Madani,

“Yazld ibn M u awiyah had a black bondmaiden whom he loved dearly. One
day, he was with her alone but his wife came to know about it and walked
in on them. He then went with his wife, leaving the black bondmaiden and
feeling embarrassment from her.”
j> O' v_oS/l J a I J o* j : c M j ^ J ’-'t ^
.jL a JI U*>kw>- s' j l Nl \

j> aJJlj : J l i i 0^"
Ibn al-Marzuban said that he heard one o f the scholars o f literature say, “It
reached me that a man was blamed for falling in love with a black woman.
He responded by saying, ‘By Allah, she befits to be a beauty spot upon the
cheeks o f young females.’”
J - f y JI ^ ^ rjUjjJl J\ Jli [\o<\]

4
I J J l S j Cf'SjO: AijU- ^ p t jiS 'j nJjlyy- £ ^ 1 y j J - ^ iJ l Jfi>jS-\ : J l i J \
ilji c L ^ « d 5 \5 pj
Ibn al-Marzuban reported upon the authority o f Hammad ibn Ishaq ibn
Ibrahim al-Musall from his father, “Al-Fadl ibn al-R abf stood in the way
o f some slavegirls, and in the group was a black girl. She possessed a good
tongue, sweetness and looks. She struck his heart and he spoke to her. When
he saw her quick-witted response, it increased his amazement with her.
Thus, he purchased her.”
: ^ - a * J v_jlfsjl yl ^ jl J l i
Ibn al-Marzuband said that Ahmad ibn Ja fa r recited:
282
oisr ^ ^ r^ i
f £ C o
1 ^bI 3^dJ1 3 ' i A**?"> 3 * 1 >2.1«»«*»11 J **.,
I like black slavegirls only because o f Takttum, for her I also loved
w hoever is black.
T here is nothing better than m usk as a fragrance, A n d there is n o th

ing like a black night to sleep well.
A-P ^1 ^gjAdolj :<3li
And he said that Abu 'Abdullah al-Asbati recited,
o c jio ° f ^ c
j i j ^Ld\ j \j JU j j l y j*Jl
o o o i
^3 W r ^ o'3
D o n ’t you see that a little o f m usk is w orthy o f wealth (i.e. expensive),
whereas a bulk-load o f salt only costs a dirham .
A n d th at the blackness o f the eye is its light, whereas the whiteness o f

the eye gives no light.
• ^ ^ 3 ^ U - V o A Jc jlj
He said that he recited for Ism ail ibn Abi Hashim, the mawld o f Al al-
Zubayr:
lw - 3 < J u ^ ' c y 4 ? - ^ y-j^r

o %
J ^ fjd ^ cr** ^
A slavegirl with a tuned body from Abyssinia, in her face are signs o f
burns and freckles,
She is like a twig th at has b ent in a rainy day.
43
; Uiajl J
283
And also:
t £ *
o 'y r j' j b j jl A id s io jj
jU ip S lI j a jJ iP IgJlST
A N ubian girl with a good spun, walking in a purple garm ent,
A s if she is a twig.
A il J * JL - ^ r Sl ^ ( ^ J l o x u i j :3 u
J% 9
: (_sjJLaJI
And he said that he recited poetry to Ibn al-Jahm regarding loving black
women being a habit o f jolly men; due to it being an indication o f beauty
in the heart:
% 0
a )1 o l ( j J b s tfj i_ A » y la J l c jiy ^ J cJcd"
o t o ,
H o w could an am using youth desire, the love o f white w om en whose

whiteness resembles grey hair?
W hile black w om en resemble the blackness o f the eyes, and musk

w hich is dipped in fragrance and goodness.
T hose w ho resemble musk and blackness o f the eye I sacrifice, m yself

to save you from the hardships o f time.
C ^9 o
. aJ CJ-dyj Lg^-U Aj Î?-
Ibn al-Marzuband reported upon the authority o f Qasim ibn ‘Abd al-
Rahman, “Muhammad ibn ‘Abd al-Malik al-Asadl had a black slave girl
whom he loved, and she bore him a child.”
28 4
Jli : Jli J-saa1' j j I li^ '3 :Jli

^ : aJ J l i J>-j Ijjjp - j l i : Jli (“^SsbJl ill jlp ^ yhjil L>l
*} c JlT j c^ y. Nj bdj-i Ajl^>-1 O^J s-~?V !/$*“•**■'* “bl-b

:l^l«j ijffZ jU-il
He reported upon the authority o f al-Saqar ibn ‘Abdullah al-Makkl,
“In Makkah there was a man with us who was known as al-Husam ibn
Qudamah, famous for his love o f black women. His brothers would criticise
him for this but he did not change. He composed many poems in regards to
them, from them is:
^ o f /
JAjl i»*)b bjlj 'il
^ A S X ti
iA L i Ja I ^
0
4j»\1a}\ ^S zAj $,\JXa\j £* <jLjLSl
o ^
bl*
ibL*Jl ijJ&-\.ja +)\ o lji olfj-bJl jIa?xJ1 Jlaiilj
^ U J l ijlS J ^ âlSfl J^ iJl jjl ^ ; > I 3 :ol?j>Jl J l Jli [ >t >]
Ojlifj il^>-ysj l^?-y>-j l-^Jjl -b f.bj2» Ajjb- J.b..* ^ yvadJ c—>15"" : Jli
:- ytj^.Jb L^j^S'b -by - bjj c Jlii : Jli tl^~>»jj I4JI J ^ i O^J

: <ui ^jli b Jb b~j Jlj b aJJIj i<d5 " by>- <uli cl-b> ^p ^Jl
Ibn al-Marzuband reported upon the authority o f A bi Dawud al-Masahifi,
“Al-Nadr ibn Shamil had a bondmaiden who he cultivated, took out and
gave joy to. She was very eloquent, and he was enamoured with her and
285
Tanw iru 'l-Ghabashi f i Fadli ‘s-Sudani wa ‘l-Habashi
loved her dearly. She said to him one time— whilst they were talking about
poetry, ‘Refrain from such poetry, for it is in vain and by Allah our house
will remain poor so long as we recite:
( _
The abodes have been deserted, and Asma has notified me that she
will be departing.
/ ( ' & t XJ (.
bio bL>-j idJJJb 5 ^ bJJL>\ bkÂLilj
o , t
And the like o f this couplet. [Refrain from this,] and then [you will see]
Allah will give us in exchange an increase in our belongings and security in
our abode.’ Her words caused me to become amazed at her refinement and
level o f discernment.”
j j l bjl jl S jb>«Jl -t-P ^ bjl j l i -XmSxAljj*±-\ [ ^"\\ ]
^ j^ ^ Ljl J l i aj^>- ^ 1 Ljl JU <Sj * j > Jl

£ f O
^ 0^ " :3 ^ cf j— : 3 u ls4>^'
1-b^ jb jj ^
Muhammad ibn Nasir reported upon the authority o f al-Asma‘1, “Abu

Hazim Salamah ibn Dinar al-A‘raj cited the following couplet,
yj ^
ob»j Jb-J b>uc*
One may be enamoured with Persian women, I am like so but with

the women o f Ham.”
q * jb b b»Ii ‘ (♦r’j'* bgj J l j j «.1S^2» bjLb jb ^ > Jlj Jj
286
* ° "\ ' ' ' *

J lii Aj j L/5
f ^
"“ *s* 0 ^ ® ^ ^ 0^*""
Muhammad ibn K half reported upon the authority o f one o f the scholars
o f literature, “Ism ail ibn Jam i‘ married a black woman named Maryam—
who was the freedwomen ( mawldt ) o f a people— in al-Hijaz. When he be
came from the close people to al-Rashld, he grew to miss her deeply, and he
said that he was remembering her, the places they would frequent together
and the places they would have relations:
\ S J b l p L>t +.&>tJ \ £. Ls^2Li2J

oi a
jLs^pl 4jLe>tj I
jL Jl S' &*£j j 11J1 j J - j

t e
jb jb byî by^ 4-®-*^* <->1/1 ^
Will the nights I spent [with her] at al-His-has return, in the tent o f
knots and adornments.
The fragrance o f their fumigator pierces through the perfume, like

an arrow flies through a windy storm.
The smell o f her musk travels to me through her garments, and the
rosy umber smells stronger with fire.
All the while Maryam wears soft clothes and sings for me beautiful
tones.
I-fr'uLvr’j J i ^dl o-Li fXojj* qa 4 :- o/c— J i j - XJh)\ il J l i i
. J * —< L^jwsj \f ^ i l i js l [a'^S' -J l i aa^>
® ii t d ib j : aJ J l i i îLiv* o l i a j IU~U f l ^ ^ -â lili jL>«j>Jl ^Jl A -iJ l
^jjl ^ 1 <djl _qp- ^ U :Jli U jjJl o*>C* ^^dl j* j jj
287
Tanwiru i-Ghabashi f i Fadli ‘s-Siidani wa 'l-Habashi
: J j i j “U-jj
Al-Rashld said to him after hearing his poetry, ‘Woe to you, who is this Mar
yam that you attributed with the characteristics o f al-Hur al-‘In (the women
o f Paradise)?’ He replied, ‘She is my wife, and I can describe her with traits
which are double what I mentioned in the poetry.’ So, al-Rashld sent a de
tachment to al-Hijaz and he then saw a black TamatanI woman who had
large lips. He then said to him, ‘Woe to you, this is the Maryam o f which you
fill the whole world with her praise?’ He replied, ‘O sire, indeed ‘Umar ibn
‘Abdullah ibn A bi R abfah said,
^ J $ 'J* ^3
They laughed and then said to her, beauty is in the eye o f the behold
er.
liLjl J l i jL > Jl Xs- Qi j j l Lil 3 ^ ^ ^“i v ]
:3 U ^ LjI 315 ^vLiJl ^ Ljl 3 ^ ^ ^^■xJl
3Vi ^3^ <3^ ^ 3^ ^ Qi <JUw«l

£ c ^ ^ 0 0 ^ f
Ulyuili t^Lp ^ h ll iy?-l c-jl5"y c'Ccj c—io :^jJL*Jl ^ JliU l ^jl
[a^Jja l_3 3 ^ 5 caL-LLII 3*1 (j* ij-xl ^ 3^J
i tjyiu li c
Al-Hasan ibn ‘All reported upon the authority o f Abu al-Sa’ib al-Madanl,
“In Madlnah there was a girl singer, and she was from the best o f people at
singing. A man from Ban! Hashim purchased her. She was in love with a
black youth from the people o f Madlnah. Her master said to her to sing for
him on one occasion, so she recited,
s_— C- ~—j fc_jLi lil
.JÂSdl ■ij— l-g-r>d I j l S ^ J l IÔxJ k_^-l
288
If the black hair became grey, I would forget my night, and how is it
possible for the grey to become black.
I love due to this love the colour black, to the extent I love dogs that
are black in colour.
:cJL 2 5 1 :J lS : c J l 5 ^c — j bl L* <dJlj : J j -JI 3bS5
.4 p Ip p dJL ~ ^ ^ : i-b J'j cS]
Her master said, ‘By Allah, I am not black. W ho are you referring to?’ She
replied, ‘So and so.’ He said, ‘D o you love him ?’ She replied, ‘Yes, by Allah.’
He said, ‘There is no excuse for me to prevent you from him then. So, he
prepared her in the best manner and then sent her to him .”
qj y*je» 5Xfs- p Ljl 3 u p^-p L ^ p 315 [ i “I t ]

* . 0 *■ * ✓✓ 0
a a J L a l 40
JT t jp jl tl-s p i*l ^jI j o :3l5
0 i " )0 * ^ ^
t<Cw^?x3 J l AJC* ddp ly^CUi LgpLjl 'ill ■
‘C—o<j -j U t p b i
•U-5, p
Ibn K half reported upon the authority o f Abu ‘Ubaydah Ma'mar ibn al-
Muthana, “Ibn al-Damlnah would follow after a black bondmaiden in a
certain neighbourhood. His family and clan rebuked him for this, but he
refused to abandon this practice and they complained to the Commander
o f the Faithful regarding this. He was thus imprisoned for a m onth.”
>1 j-'ycL. ^ I q > p i -Lp p p _ L ij| j :<_aU- J I 315 [ >*\ ] 0

0
. o ja lil
Ibn K half said, “Abu ‘Abdullah ibn A bl Muhammad cited some poetry to
me which was composed by some poets from Basrah.
LLif 4j*}\p J p Ip 15
e■ 0
^ p j jl j j U j -MI L^~>«J p j j Lpa>J p j p
289
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aJJI j\X a I ^*xil
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They said that white possesses beauty despite all its defects, just like
how black is boring due its defects.
But would an eye be described as beautiful without its eyelids and
strong black and white area?
Or would gems glow on horses if there was no necklace with black
gems around it?
O my self, be patient with the troubles o f love, for there is nothing
after such love except death and ease.
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Ibn K half reported upon the authority o f al-Majishun, “Jalldah was a black
woman who was known for her beauty. One day, Muhammad ibn ‘Abdullah
ibn ‘Amr ibn ‘Uthman saw her and he fell in love with her. He proposed to
her in secret but she refused and insisted that such a marriage be known and
not in secret, and said, ‘I f I agree to be married in secret, I will be putting all
black people to shame.’ Then, he forgot about her.”
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290
Ibn K half reported upon the authority o f Ahmad ibn Musa, “I entered into
the presence o f ‘Abdullah ibn al-Mahdl and he was sitting with his bond-
maidens and I became shy. He said to me, ‘D o not be shy. By Allah, tell me
which one from these are you most fond o f?’ I looked at a black one from
the group o f women and stated that she was the one. She came forward and
he sat next to her. By Allah it was not long before he wept due to his love
for her.”
Lil 315 A•f' Ul ^3^ ^/^"l [ ^ I a ]
:3 ^ Ljl 315 ^ l i i l l Ljl 315 Jl JÎp
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?<dJl -Lp Ul U 1 :c Jl5 aJLp c LU*o L*i* t c —Uuii c l i l j ljl 3^*i
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. <UPlL 0>U*J 1f l.l«./all id^*
Ibn Nasir reported upon the authority o f al-‘UmrT, “Abu ‘Abdullah al-Hub-
shanl was deeply in love with a woman named Safra al-‘Alaqimiyyah, who
was black. He grieved due to his love for her to such an extent that he neared
death. So, some o f his family members said to her master, ‘I f you send Safra
to Abu ‘Abdullah al-Hubshanl he may regain his senses due to seeing her.’
Her master ceded to this. When she entered his presence, she said to him,
‘How are you this morning O Aba ‘Abdullah?’ He replied, ‘I am fine so long
as you do not leave me.’ She said, ‘W hat is it that you desire?’ He replied,
‘Being close to you.’ She said, ‘W hat is it that causes you grief from me?’ He
replied, ‘Your love.’ She said, ‘D o you wish to make a bequest?’ He replied,
‘I bequeath to you if they accept it from m e.’ She said, ‘I wish to leave.’ He
291
Tanwim l-Ghabashi fi Fadli 's-Sudani wa 'l-Habashi
replied, ‘You wish to hasten in the reward o f praying upon me (i.e. the fu
neral prayer)?’ She stood and left. When he saw her leaving, he let out a sigh
and subsequently died.
292
to O x
Chapter Twenty Five
o t * i
J r & Cj * s-bj' J>
—
In Mention o f the Sons o f HabashI Women from Quraysh
[They are:]
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Nadlah ibn Hashim ibn ‘Abd M anaf ibn Qusay, Nufayl ibn ‘Abd al-‘Uzza
al-‘AdawI, ‘Amr ibn Rabfah ibn Habib, al-Khattab ibn Nufayl al-‘AdawI, al-
Harith ibn Abl Rabfah al-Makhzumi, ‘Uthm an ibn al-Huwayrith ibn Asad
ibn ‘Abd al-‘Uzza, Safwan ibn Umayyah ibn K half al-Jumahl, Hisham ibn
‘Uqbah ibn Abl Mua'yt, Malik ibn ‘Abdullah ibn Jad an , ‘Ubaydullah ibn
‘Abdullah ibn Abl Mulaklah, al-Muhajir ibn Qunfudh ibn ‘Amr, M usaff
ibn ‘Iyad ibn Sakhr al-Tayml, ‘Amr ibn al-As ibn Wail al-Suhaml, Furzat
ibn ‘Abd, ‘Amr ibn Nawfal ibn ‘Abd Manaf, Malik ibn Hasan ibn ‘Amir
ibn L ’uay, ‘Abdullah ibn Qays ibn ‘Abdullah ibn al-Zubayr, Sumrah ibn
Habib ibn ‘Abd Shams, Abdullah ibn Zam ah from BanI A m ir ibn L ’uay,
‘Amr ibn Hasis ibn K‘ab ibn L ’uay, Ya‘la ibn al-Walld ibn ‘Uqbah ibn Abl
Mua'It, ‘Abdullah ibn Abdullah ibn A m ir ibn Kurayz, Muhammad ibn
‘All ibn Musa ibn Ja‘far ibn Muhammad ibn ‘All ibn al-Husayn, Ja‘far ibn
Ism ail ibn Musa ib n ja'far, ‘Ubaydullah ibn Hamzah ibn Musa ibn Ja'far,
Muhammad and Ja'far the sons o f Ibrahim ibn Hasan ibn Hasan whose
father was Sulayman ibn Hasan from BanI ‘Aqll ibn Abl Talib, Muhammad
ibn Dawud ibn Muhammad from BanI al-Hasan ibn ‘All, Ahmad ibn ‘Abd
al-Malik from the sons o f ‘Uthm an ibn ‘Affan, Ahmad ibn Muhammad ibn
Salih al-Makhzumi, al-‘Abbas ibn al-Mu‘tasim, Hibbatullah ibn Ibrahim
ibn al-Mahdl, Muhammad ibn ‘Abdullah ibn Ishaq al-Mahdl, ‘Isa and Ja'
far the sons o f A bl Ja'far al-Mansur, al-‘Abbas ibn Muhammad ibn ‘All ibn
‘Abdullah ibn al-‘Abbas, and ‘Abd al-Wahhab ibn Ibrahim ibn Muhammad.
OOO
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From the sons of Sindi women were:
29 4
Cf - ^ 3 ^ ' J * o> Cf- ji
•O 'J J * C f d J U ' X s
Muhammad ibn al-Hanafiyyah, ‘All ibn al-Husayn ibn ‘All ibn A bi Talib,
and Sa'ld ibn Hisham ibn ‘Abd al-Malik ibn Marwan.
OOO
Amongst the children o f the yellow bondmaidens was:
jk r ^
Shahrayar.
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Ibn Nasir reported to us upon the authority o f ‘Imran ibn al-Kalbl, “The
kings o f the non-Arabs would receive cupping from the women. When
the Kisra (the Persian ruler) would wish to be cupped, his cupper would
come. She was a tall, large, beautiful yellow woman. She would take o ff her
clothes— as was their practice— and then sit the Kisra between her thighs.
The Kisra desired her and fell in love with her. And due to this relationship
Shahrayar was born.”
295
t ji J L J I h M<
Chapter Twenty Six
bU>yy laS -S y J }
In exhortation and counsel
jjlST £ Z y lSJ* ^ 'dJ& ^ O...H.ygJ l i - j d J ' ,_fl: .%* ll J l i

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.< d J^ Ij l i
The author said: As I have written enough to satisfy the purpose o f this
book, i.e. in mention o f the great people o f this race, I deem it appropriate
to end it with exhortation, counsel, dbikr and supplications that the one
whom the book is addressed to will benefit from.
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v— a ii l. , -~>- io lij! ^yj c Xa3 Ij Lt > b Ld
.flJb-j ^ Js 'd i c J l* ? - -lii
In terms o f the exhortations and counsels which have been transmitted (i.e.
from scholars o f the past) then these have already been heard, however it
is the nature [o f humans] to desire novelties and to prefer fresh material.
And it is due to these reasons that I have crafted this chapter based upon my
words alone.
OOO
Section
Tanwiru ‘l-Ghabashift Fadli ‘s-Sudani wa ‘l-Habashi
c —-i-sol J i i j£- j£-\j ■as\ J i
y>-1 Jjx_«JI ..Ml 4 J ^J l J'*'!/ 4 j
Exhortations have been explicit and expressive but decorations and adorn
ments have amused and attracted whoever noticed them. Hardship is over
come with determination and patience, and the hard-working who is wise
always focusses on the final destination.
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O the one who is to be distanced from his children, just as his father
was distanced from him.
Keep in mind the statement, certainty has come and they put him in
the right direction.
They cleared themselves from his oppression, before death, and they
cleared him too.
c o y
Jb ^ - ^J*j 'i! t ^J - b
Lg_? cydl y«j JL > - IIsj JI
O you who will shortly decompose, do not neglect the religious orders so
you do not regret this dearly on the day your decomposed parts will rejoin.
The mountains o f this world are merely a delusion that would bait only the
inexperienced; the example o f the one who is attached to it is like a person
playing with the rays o f sun.
' . ‘ o l , , '
I jp bgJjj li jp I ^»o ■>-lj l l jjjl . - j lS j ] <djly
\dS- LgJ J j j j l j>- Jp>- y * j i f f U

By Allah, if this worldly life is ours, and its provisions come for us
tomorrow,
298
No free person should exert effort for it, so what is the case when it is
destined to expire and vanish!
olp ^ tdJlaP ^
o
‘ o^-5
O reader, control your soul by judging with your intelligence and abstain
from making your desires as the adjudicator [for your actions.] Indeed, the
one who judges with his intelligence will be pious, and the one whose judge
is his desires will be a wrongdoer.
^ o
. o J j ijJ (J Ji*M J i j*
And from the aspect o f advice regarding the mind: do not let it indulge in
thoughts o f “if* or “would that”.
OOO
Section
lajJ j U-i ^ o' J i; ;J y ' o'

tJjAj UL*JJ JS” toljUw* jlS ^J\ jli>* ^ ajl jJUJj t J JL>- U-ij
Ô 0 ^
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y * Lâj o' bd;-Ai JLfii] i I*—
*t S-i-»il
JljiUl jli tbl^- -Wl) J^" 0^ 1jP~ J** j j A-rflijl
Ij-o afjj ^ 4£j»j cSjOj l5^' v~A'-Jj tA-"! Oj N <up

^ iU Jij t jjp j ] 3 ti^ 'j ji j j i <uu tio*>ipj
( x
That which I advise is as follows: It is necessary for the one given intelligence
299
Tanwiru 'l-Ghabashi f t Fadli 's-Sudani wa 'l-Habashi
that he does not neglect thought in that which is before him and that which
has been created for him. However, he should know that the world he finds
himself in is merely a passageway to the terminal abode, and that within
every moment is a messenger for death, for merely the journey drawing close
serves as adequate alarm. How many an unprepared have been unexpectedly
overcome? And there is a resting place encumbered with horror in the grave,
it is coarse and terrible. The vigilant slave should seek to do good with every
breath he inhales, for each breath inhaled is the likeness o f a chamber. One
must prepare him self with an answer for each deed, for there will certain
ly be questions posed regarding them. Likewise, he must be ready for the
journey upon which he does not know when he will embark. He must pay
heed to the One observing his actions— the silent and the open, for what
one speaks He hears, what one sees He witnesses and what one thinks He
comprehends. Paradise is decorated in the heavens whilst the Fire is kindled
under the earth.
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JS Syrj J j '*b® (jj '1 a U tjLj'
j r ? ' Or*j^' b>P ^ J F J i i j" j ' j'S j *
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OlHp iSJ> J i U-baJ o' J j J r - J ' jb$^- to JL J' ^4 <ui
300
O ne’s grave is soon to be dug and [he should bear in mind,] the two angels
o f the left and right and the parchments within which is recorded the good
deeds and the bad. So take advantage, O reader, o f your health in your lifespan
before it elapses. Construct for yourself the everlasting abode through the
means o f this transient one. Be heedful, for the faithful are prisoners in this
world, constantly striving to free themselves (i.e. from the punishment in
the hereafter). D o not let a m om ent pass except in the performance o f good
deeds, and do not overindulge in that which is permissible ( mubdb). Be sure
to control your eyes and fasten your tongue, for indeed if they are opened
by lust then the goodness within the heart will be spoiled. Com pete with
the deeds o f the pious. All sages agree that com fort is not attained through
com fort, and take as motivation the consequence o f obedience and the fruit
o f sinfulness. Then, it will be as if the one who satiates him self has never
done so before, the sinner has never enjoyed his sin, and as if the patient has
never suffered before. Where is the delight o f Adam ’s bite and where is the
hardship o f YusuPs patience? Be weary o f your mixing with people o f this
time for indeed it is in man’s nature to adopt the practices o f his contem
poraries, rather mix with the Salaf by acquainting yourself with their condi
tions and lifestyle. Study the Q ur’an by contemplating it during your times
o f solitude. Make sure o f the provisions you have— which you will need for
the coming journey— before death takes you by surprise and leaves you with
naught but regret.
301
g d L J I <-dUI
Chapter Twenty Seven
O b b M i J j jL T il 4«S
Words o f Remembrance and Glorification o f Allah
JjAj c— ^ ol>*-~-«Jj jlT-ib -V

i ^ :<_Aâ-»Jl Jli
jjS b U j l O y li cj-v^l l-$J aIJLp <dJl “ ‘bh
aIIp
The author said: Many people are infatuated with certain adhkar (words
o f remembrance) and tasblhat (words o f glorification) which are not estab
lished from the Messenger o f Allah and which do not have any basis.
Thus, I deemed it appropriate to mention some o f the authentic forms o f
dhikr and tasbih which can be relied upon.
:oT jiil i p s jlST & l J ^ i l
The best form o f dhikr is recitation o f the Q u r’an:
:Jli Aj\ - ”cs^ Cf- Qjj ^V•]
T Q p * j l i cQj-Ol ^ i J j y U if J j j j ; J j J j Ijil k__3-Uaj J l i ) )
.((IftjjA i AjT J jjp
A bdullah ibn A m r reported from the Prophet |§>, “T h e companion o f the

Q uran will be told [on the Day o f Judgement,] ‘Recite and ascend, as you
would do so in the dunya, for your station will be correspondent to the last
Tamvlru 'l-Ghabashi J l Fadli 's-Sudani wa ‘l-Habashi
ayah you recite.’”' 8
^ .> u i)
As for other forms o f adhkar.
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In the two Sahihs (i.e. the books o f al-Bukhari and Muslim) there is the
hadith o f Abl Hurayrah wherein the Prophet sH said, “Two words are light
upon the tongue yet heavy upon the scale and beloved to al-Rahman: sub
hdnalldhi wa bihamdihi, subhdnalldhial-‘a zim .”
allp 4JJI jL p - (_s4)l J t- i j j t ^ J \ c jA > (_s?3 [ WY ]
aLlia^- ty* i5L* «-Uc>oj aJJl i j l i c/*)) -3 ^ “'-’1 “ j*-^3

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In Sahih al-Bukhari there is the hadith o f Abl Hurayrah from the Prophet
s||, “Whomsoever states Subhdnalldhi wa bihamdihi one hundred times
within a day, his sins will be forgiven even if they are as much as the foam o f
the sea.”
*dJl J j - j (J~ *1 :3 ^ ^jt\ [ i VT ]
j <dJl :3 l3 i ^*3 ■/■»»!
There is another narration which was only reported by Muslim, that being
the hadith o f Abl Dhar, “The Messenger o f Allah ^ was asked, ‘Which
speech is the most meritorious?’ He replied, ‘Subhdnalldhi wa biham dihi .’”
78 Reported by Imam Ahm ad in al-M usnad (2 /1 9 2 ), al-Tirmidhl in his Sunan

( 8 /1 1 7 ) — who graded it as hasan sahib, al-Nasal in F a d a ’il al-Q ur’a n (9 7 ), and al-
Hakim in al-M ustadrak ( 1 /5 5 2 ) — which al-Dhahabl graded as sahih.
304
aJJI JL& - a1)I J j Zj J :c j l i h y .y r cA ls?3 [ ' V i ]

^j . / ^ ^ C * 0 ^ ^^
c j l j J l o U a j ^jA Ljy c JjXUJ jjj I Ulj SjJLP - jU-^3
Ap ^ 'ill 13^-^ ^c —ta ?5JjpIS s - J j Ul i 3^®

i ^ c
<uU aUI jU J A : - o ^ ~ - ^ £y^>- j f k - cr& jj cA i O jj j ' ‘ o ^ * ^
Lisj aJJl t (o f^ * o * ^ ]) <ui»^p 4jj 4J1JI (*—■

’^ '—J*^ )
. ( o f ) * <L>y^) Aj\fJS~ ilju» *1)1 j b ’x l i t(oV^* o *â3)
In another hadith collected only by Muslim, Juwayriyyah said, ‘The Mes

senger o f Allah sH came to me one morning whilst I was engaged in tasbih.
Then he left due to a need o f his and returned at approximately the middle
o f the day. He said to me, ‘Are you still engaged in tasbih? I replied affirm
atively, so he said, ‘Should I not teach some words which if placed against
yours (i.e. the words o f tasbih she made) would outweigh them? (i) Sub-
hdnallahi \adada khalqihi thrice, (ii) subhanallahi zinata \arshihi thrice,
(iii) subhanallahi rida nafsihi thrice, and (iv) subhanallahi m idada kalimd-
tihi thrice.’”
305
£ *U JI h MI
Chapter Twenty Eight
Supplications
t o ' " £ *
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The author said: Many o f the people use supplications from unreliable
books, and it is not correct to do so except from authentic sources.
o tfjl Wi
As for the timings o f d u ‘a\
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-Upj 4O-IUI Jjjjy t i^ lijlj t -Op ^ Ip jJI o lijl . ((ÎpoJI
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.IpjOu?- jlOJÎ -Orj b jj ^

Muslim reported in his Sahih on the authority o f A bi Hurayrah that the
Prophet sH said, “The closest position the slave gets to his Lord is during the
prostration, so be excessive in your du ‘a ’ [whilst in prostration.]”
& * * *• *
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•dJJi
And from the other times in which the du'a’ is preferred and accepted is
between the adhan and iqdmah, during rainfall, upon finishing the Q ur an,
and whenever one finds khushu' (when one feels spiritual humility).
OOO
Section
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As for that which should precede the d u ‘a \ ‘Umar said, “The d u ‘a 'is sus
pended and will not rise from the individual until he sends salah upon the
Prophet !§•.”
JS’l ^y» syJlj tAjjsJl v

_A.il
And from the etiquettes o f du'a ’ is that one precedes with seeking forgive
ness and refrains from consuming the unlawful:
fk j l??3 [ w"\]
b :j.l«_lJl ^1 «-b X»j ^jpl vi-*-AysJUl ^^ ^
.diidJ ^l^>Jb fl/*- ^ d'v

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Muslim reported the hadith o f A bl Hurayrah that the Prophet s|| recount
ed the case o f a man who had journeyed far and was dishevelled and covered
in dust. He then stretched out his hands to the sky and said, “O Lord,”
whilst his food was unlawful, his drink was unlawful, his clothing was un
lawful and he had been sustained by the unlawful, so how could his call be
answered?
.ajU-NU 1 :ajU
I
308
And from amongst the etiquettes o f du ‘a ’ is to think positively in regards to

it being answered:
.((ajU -N L a1!I lyp jl)) (.[>■ A ii [ ^w ]

It is mentioned in a hadlth, “Supplicate to Allah whilst being certain o f a
response.”
LJl
And from amongst the etiquettes o f^ # ‘<Tis for one’s heart to be present:
i_ _ ii ja * Ip a J I aIJI J J j N ) ) j J L - j aIJip aJJI Jid p - ^p\ J l i A i i [ W A ]
. ( ( A Jilp
The Prophet ^ said, “Allah does not accept the du 'a ’ from one whose heart
is inattentive and heedless.” 9
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[ H j^ l A i*] jS i
In mention o f d u ‘d ’s during times o f distress
dii ^ ^ j\ ^ J . [m )
aIii n i aJj n jv J iiJ ' J j i Ni aJi ^ ' » ju p j y : j i s r J -
.( ( ^ 1 o ljU U l 4J1 Nj aJJ N l r J U l J £ i 3 l ^
In the two Sahibs there is a hadlth on the authority o f Ibn ‘Abbas that the
Prophet fj| would say during times o f distress: “La ilaha illalldhul ‘azim ul
halim (N o deity is worthy o f worship except Allah, the M ost Great and the
Most Forbearing), la ildha illallahu rabul ‘arshil ‘azim (N o deity is worthy
79 This hadlth and the one before it are one. Both are found in al-M usnad o f Imam
Ahmad, and the Sunan o f al-Tirmidhl. Al-Tirmidhl said, “This hadlth isgharib and we
do not know o f it except from this way.”
309
Tanwiru 'l-Ghabashi f i Fadli 's-Siidani wa 'l-Habashi
o f worship except Allah, Lord o f the great throne), la ildha illalldhu rubbus
sam awati wa rabbul ard i wa rabbul ‘a rshil karim (N o deity is worthy o f
worship except Allah, Lord o f the heavens, Lord o f the earth, and Lord o f
the honourable throne).”
OOO
a o I
|0AJI I j
In mention of du'd’s during times o f grief and sadness
I i ) ) : 315 a jI - <-£}j 13 A • ]
i) - L P i) - U P ji- jU l :J U i O y*- -k * (*-*

^ % i i
Aj dJJ ^ c iijU ia i ^ JA P C ^3
f f f e ( i
j*ip ^ Aj yl cdJjhS” A^yil yltdJ-Ahi- (jy* l-b>-l AiJlP yl
^y?- «-*>Q-y ( J j - U s jy jy o '3 ^ ' o ' -^-OP v 4^'
.((l>yi AjlS3 3-VjIj cAjy?-y <C*JS J^ y yp aJJI t A il )/l

Ibn Mascud reported that the Prophet sg| said, “I f one o f you is stricken
with grief or sorrow and he says, ‘Allahum ma inni ‘a bduka wa ibn ‘a bdika
wa ibn am atika (O Allah, I am your slave, the son o f your male and fe
male slaves), nasiyati biyadika madin f i hukmuka (my forelock is in Your
hand, subject to your command), ‘a dlun f i qadauka (You are just in Your
decree), as'aluka bi kullismin huwa laka sammayta bihi nafsaka (I implore
you through every name o f Yours, that which You named Yourself), aw \al-
lamtahu ahadan min khalqika (O r taught it to one o f Your creation), aw
anzaltabu f i kitabika (or revealed it in Your book), aw istatharta bihi f i
‘ilm.ilghaybi ‘indaka (O r that You kept unseen from us), an ta fa la l qu r’dn
rabid qalbi wa nur sadri wa j a k a ’a huzni wa dhahaba ham m i (that You
make the Q ur’an a solace for my heart, a light for my chest and the clearance
o f my sadness and grief)’, except that Allah I t will remove his grief and sad
ness— replacing it with happiness.”
OOO
310
g U aL JI Ait jii
In mention o f d u 'a ’ when one is fearful o f the ruler
aUI :J jL li AiL>»j jL U L i ^5"Je>-\ j if f lil)) j j \ J li [ >A > ]

c " " 0 0
qa <oi_p-ij j*>ii ijU- ^ j)q«!i <-hj3 o ijU - U i
Slj aJ] N j liJ jU i j l i - yP t LSi]a j j i j l J*-l ^ i p i? y jj j ' jXiL>-
.((O il
Ibn Mas‘ud said, “I f one o f you is under a ruler whom instils fear within
him, then say, ‘Alldbum ma rabbas samdwdtis sab‘i wa rabbal 'arshil ‘a zim
(O Allah, Lord o f the seven heavens and the great throne), kun li jdran min
fu lan ibnifulanin wa ahzabihi min khalqika (Be my protector from so and
so and his supporters from Your creation), an yafruta ‘a layya ahadun min-
hum aw yatghd (Lest they exceed the limits with me or oppress me), ‘a zza
jaru ka wa ja lla than a’u kka, wala ilaha ilia anta (M ighty is Your protec
tion and glorified is Your praise, and there is no deity worthy o f being wor
shipped besides you).’”
0 0 0
Authentic d u d ’s
i t s ' s
j l [LÎp- a!3I ^ f j \ L io lp J f- l S jj [> A T )
: o ljp J d ! ^p Jj J lT - a IIp aJJI J L l# - aDI J jA )

Al-Bukhari and Muslim reported in their Sahibs on the authority o f A ’lshah
d$k> that the Messenger o f Allah iD would supplicate with the following
d u ra ’s:
jJ li\ » _ jIjp j j j £ \ A_eaj j U l i_jI j p j j ll il <cea ^ OJj 3ypl ^yl j»-gJJl))
J~~p' j*-fUl . J U - jJ l <usj q a OJj i j P ' j jd d } \ aIa jZ h Ala
311
TanwJru ‘l-Ghabashi f i Fadli 's-Sudani wa l-Habashi
<*• S o 0 0 x
O-Xp Ij U if (_$LUa^>- t (j* o jJl
• (( f> ^ b p ^ b c ^ b dr* ^ V '

“Alldhumma in n ia ‘udhu bika m infitnatin n ariw a min 'adhabin nariw a
fitn atil qabr wa ‘a dhdbil qabr (O Allah, I seek refuge in You from the trials
o f the Fire and its torment, and the trials o f the grave and its torment), wa
min sharrifitnatilghina wa min sharrifitn atilfaqri (And from the evil o f
being tested with wealth and from the evils o f being tested with poverty),
wa a ‘udhu bika min sharri fitn atil masihid dajjali (And I seek refuge in
you from the trials o f al-Maslh al-Dajjal). Allahumma-ghsil qalbikhatdyayi
bim d’i al-thalji wal baradi (O Allah, cleanse my heart o f sin with water o f
snow and hail), wa naqqi qalbi min al-khatdyd kam d naqqayta al-thawba
al-abyad min al-danasi, (and purify my heart from sin as You purify a white
garment from filth) wa bd‘id bayni wa bayna khatdyd kam d b a ‘d ta bayna
al-m ashriqi wal maghribi (And distance me from my mistakes as you have
distanced the east from the west), alldhumma inni a ‘udhu bika min al-kasli
wal haram i wal-maghrimi wal m ath’a m i wal maghram i (O Allah, I seek
your refuge from laziness, senility, sin and being burdened with debt.)”
■ l5; ' cr* j* h ay]
4 ( ‘ L$ds>- jA£-\ \x$j j F-Jj J O 4j l -
* c f , 0 ' t* 0
tc -d p l U siJlJo J S j
•((jj-Vi o - il j 4 c - J lJ c -Jl (*-^ c —i!
In the Sahihayn, there is the hadith on the authority o f Abl Musa that the
Prophet !§■ would supplicate with the following d u ‘a Alldhumma-ghfir li
jid d i wa hazli (O Allah, forgive me for what I have done in seriousness and
in jest), wa kh ata’iw a ‘a m d i (My deliberated mistakes and the inadvertent),
wa kullu dhalika Hndi (all o f this emanated from myself). Alldhumma-ghfir
li md qaddam tu wa ma ahzartu, wa md asrartu, wa md a ‘lantu, wa ma
anta a'lamu bihi minni (O Allah forgive me for that which has been done
and that which will occur in the future, that which I concealed and that
312
which I did openly, and that which You are better aware o f than me). An-
ta-l-muqaddimu, wa anta-l-m u’a khkhiru; wa anta 'ala kulli shay’in qad ir
(You are the one who advances and the one who holds back, and You are
over all things able).”
<1p aJJI J t - j*iji J jj f\'J\ [ > Ai ]
j cr* ^ V ' p - $ '» : J j k

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C-j! tLfclSj qa o~il t ol cJJ)i\ c_jIJLpj
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Muslim reported the hadlth on the authority o f Zayd ibn ’Arqam that the
Prophet would say: “Alldhumma in n ia \vtdhu bika m inal ‘a jzi wal-kasa-
li, wal-jubni wal-bukhli, wal-harami wa ‘a dhabil qabri (O Allah I seek
refuge in You from inability, laziness, cowardice, miserliness, senility, and
the torment o f the grave), alldhum m a a ti n afsi taqwahd, wa zakkihd, anta
khayru man zakkaha (O Allah grant my soul taqwa and purify it, for You
are the greatest purifier), anta waliyyuhd wa mawlaha (You are its guardian
and its master ),alldhum m a innia'udhu bika min Hlmin layanfa'u, wa min
qalbin la yakhsha ‘a, wa min da'wat in Id yustajabu laha (O Allah, I seek
refuge in You from un-beneficial knowledge, a heart with no khushu' and
from an unanswered prayer).”
a^p &\ - aIsi j i j i j 5is' :3 u s> !> ^ ^\-}\ ^3 [ \a o ]

o * o* j ^ i
Ji 1 jJ-frU')) : J ijdj - jU £ j
o £ _ 9 * £
iSUj aU>Jl Lj-j ^ 1 lS"’/’- '
• (G * J 5” c f ^
Muslim reported a hadlth upon the authority o f Abi Hurayrah that the
Messenger o f Allah 'H would say: “Alldhumma aslih l i d in i allad h i huwa
Hsmatu am ri (O Allah, rectify my religious affairs in which my protection
313
Tanwiru ‘l-Ghabashi f i Fadli ‘s -Siidani wa ‘l-Habashi
lies). Wa aslih lidunya a lla tiflh a ma'dshi (And rectify my worldly life in
which my livelihood lies). Wa aslih li akhirati a lla tifih a m a'adi (R ecti
fy my hereafter in which my return lies). W aj'ali l-haydta ziyadatan li f i
kulli khayrin waj'ali l-mawta rdhatan li min kulli sharrin (Make this life
a means o f increase for me in goodness, and make death a rest for me from
every evil).”
& \ J U - aUI J l ^ J } [ \ A-\)
Vj Cr* ‘J * X? LS^' V j ) ) :
U ljl kiipj ckus'K* d-U i Ip Ij Jx * kill (ill iljlSî dJJ tljl^ -i dJU
lM 5 v o ‘ W^
J l —lj - u ij
Muslim reported a hadith upon the authority o f Ibn ‘Abbas that the Mes
senger o f Allah sH would supplicate with: “R abbi a'inni wa la tu'in 'alayya
(My Lord, help me and do not give help against me). Wansurni 'ala man
bagha 'alayya (Give me victory over those who vie against me). Rabbi-j'al-
n i laka shakkaran, laka dhakkaran, laka rahhaban, laka mitwd'an, laka
mukhbitan, ilayka awwahan muniba (My Lord, make me thankful to
You, mindful o f You, fearful o f You, obedient to You, humble to You and
penitent). R abbi taqabbal tawbati, wa-ghsil hawbati, wa ajib da'wati, wa
thabbit hujjati, wa saddid lisdni, wahdi qalbi, waslul sakhim ata sadri (My
Lord, accept my repentance, wash away my misdeeds, answer my supplica
tions, clearly establish my evidence, set right my tongue, guide my heart, and
remove the malice from my chest).”
Buraydah reported that the Prophet H heard a man saying, “Alldhumma

inni asaluka hianni ashhadu annaka ala d h i la ildha ilia anta, al-ahadu
al-samadu alad h i lam yalid wa lam yiilad wa lam yakun lahu kufuwan
ah ad (O Allah, I ask You by my testification that you are Allah, there is no
deity worthy o f being worshipped besides You, You are the One, the Eternal,
the One whom does not beget nor is begotten and to whom there is none
comparable).” The Prophet said to this, “He has asked by the great name o f
Allah, the one which when it is asked alongside, what is sought is given, and
when it is supplicated alongside, the supplication is answered.”
ljl) ) : J l s - aIIp aJJl ws - (_sp l J t - ^yjl ilJ-i [ ' Aa ]
olill dllLl J \ :oUASJl Wji l£STli cUJlj s-illl ^ftl j£ \
LJb c L * qa iAULIiIj tli.5L J U L J iAUIAIj tL L L - Lb tjJJlL Ij
. ((t_^ ;*Jl {dfs- iCb-il siJ->l L J J jAiC~*'j \a ^jA

Shadad ibn Aws reported that the Prophet sj§> said, “I f [you see] the peo
ple amassing gold and silver, then greater a gathering is that o f the words,
“Alldhumma inni a s ’a luka-thabata fil-am ri, wal ‘a zim atu ‘a id l-rushdi, wa
a s’a luka shukra ndmatika, wa a s ’a luka husna ‘ibadatika, wa a s’a luka qal-
ban saliman wa a s’a luka lisanan sadiqan, wa a s’a luka min khayri md ta'la-
mu wa a'udhu bika min sharri md ta'lamu, wa astaghfiruka lim a ta'lamu,
innaka anta ‘allamul-ghuyub (O Allah, I ask you for firmness in all matters
and resolution to remain upon the right way. I ask You to make me grateful
for Your blessings. I ask You to perfect me in worshipping to You. I ask You
for a sound heart and a truthful tongue. I ask you the good from what You
know, seek refuge from the evil from what You know, and I seek forgiveness
for what You know. Indeed, You have knowledge o f the unseen).”
Tanwiru 'l-Ghabashi f i Fadli ‘s-Sudani wa l-Habashi
iji ^ «* o y
c s ' * «■ *
• ( ( ( / ^ JS*» < / j j J i^ (/J "

Al-Bara reported that the Prophet ^ said, “I f Allah wishes good for His
slave, he teaches him these words and then ensures that he will not for
get them, ‘Alldhumma in n id a d ffa q im ift ridaka, wa khudh ila l-khayri
binasiti, w afali l-islama muntaha r id a ’i, alldhum m a inni d a d fu n f a qaw-
wini, wa innidhalilun f a adzzani, wa innifaqirun f a ag h n in i (O Allah, I
am weak; strengthen me with the deeds that assure Your pleasure, and direct
me towards the good. Make Islam be the utmost o f my pleasure. O Allah,
I am weak so strengthen me, I am lowly so increase me in status. I am poor
so enrich m e).’”
£ o
• 4JJI_______ 1_JPxj
We have concluded the book, with the praise o f Allah and His aid.
4jlj Lr*"b ^
All praise be to Allah, the first and the last, and may His salat and salam be
upon our leader Muhammad and his family.
316
317
Tanwiru 'l-Ghabashi f i Fadli ‘s-Sudani wa ‘l-Habashi
318
319
320

The Virtues of Blacks Abyssinians Ibn Al Jawzi

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The Virtues of Blacks Abyssinians Ibn Al Jawzi

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Illuminating the Darkness

British Library Cataloguing in Publishing Data

© Copyright 2019 D ar al-A rqam Publishing

All rights reserved worldwide. No part o f this publication may be repro­

First edition, 2019

Prepared and published by D ar al-A rqam Publishing

Translated by Adnan Karim

Edited by Ayman Khalid

Al-Hakim (d.403h.) in al-Mustadrak ‘ala al-Sahihayn (6185)

A l-cAllamah Abu '1-Faraj Ibn al-Jawzi (d. 5 9 7 /1 2 0 0 )

The cause o f their darkness in colour

In mention of Tsa ibn Maryam bringing Ham ibn Nuh back

In mention o f the kingdoms of black people and their vast­

In mention of the virtues ingrained in black people

L/a^'^ J-^24 ^ ^ 0^? (_s?

In proclamation that the white person has no superiority over

In mention of those from amongst the Companions who em ­

The request of the Quraysh to al-Najashi to hand over the

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In mention of that which the Prophet ^ wrote to al-Najashi

In mention of the coming of the Abyssinians to the Messen­

o 'S j^ Jl «.l4ai j * iA^a £ i ^

0^ " c / i c/2^ ' c 4 7^ 0 ^ O'* 7 ^ l_S?

1 Volume 21, pp. 365-38 4 .

He was the master o f preaching and had the throne in exhortations; he

He authored many books in different fields, such as al-M ughni in tafsir,

His grandson, Abu al-Muzaffar said, “I heard my grandfather say on the

Al-Muwaffaq ‘Abd al-Latlf said, “Ibn al-jawzl was handsome, pleasant-na-

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To proceed: I bore witness to a group o f eminent Habash (Abyssinian) who

In mention of the origin o f black people

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and form into different tribes. T h e Namrud whom encountered Ibrahim

The cause o f their darkness in colour

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5 Reported by Ibn Abi al-Dunya in M an ‘A sha ba'da al-M aw t (7 5 -7 6 ), and it was

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All rights reserved worldwide. No part o f this publication may be repro

In mention o f the kingdoms of black people and their vast

In mention of those from amongst the Companions who em

In mention of the coming of the Abyssinians to the Messen

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