Question 198: Question: What does Islam say about blacks? What is their position among people seeing as they bear the azab of their progenitor Ham?
Answer 198: In book Elalul Sharaye’a, the story of Noah’s sons are mentioned as follows:
One day the Prophet Noah (as) fell asleep in his ship. A wind was blowing and pushed aside his clothes. His private parts became exposed. Ham and Japheth were laughing at him, but Shem forbid them from laughing at their father. Shem covered his fathers private parts, but they pushed the cloth aside again. Suddenly, Noah (as) woke up and saw what happened. He asked, “Why are you are laughing?” Shem replied to his father, the story!
Noah raised his hands and said, “O Allah, change the loins of Ham, and Japheth” and Allah (swt) changed it. This is why why all black people come from Ham’s generation; all Turkish people and Ya’jooj and Ma’jooj (Gog and Magog) come from Japheth’s generation; and all white skinned people come from Shem’s generation. “O Allah, set the children of Ham and Japheth as slave’s for the children of Shem, until the Day of Judgment”.[1]
The Arabic version of this narration is as follows:
عَبْدِ اللَّهِ الْكُوفِيُّ قَالَ حَدَّثَنَا سَهْلُ بْنُ زِيَادٍ الْآدَمِيُّ قَالَ حَدَّثَنَا عَبْدُ الْعَظِيمِ بْنُ عَبْدِ اللَّهِ الْحَسَنِيُّ قَالَ سَمِعْتُ عَلِيَّ بْنَ مُحَمَّدٍ الْعَسْكَرِيَّ ع يَقُولُ عَاشَ نُوحٌ ع أَلْفَيْنِ وَ خَمْسَمِائَةِ سَنَةٍ وَ كَانَ يَوْماً فِي السَّفِينَةِ نَائِماً فَهَبَّتْ رِيحٌ فَكَشَفَتْ عَنْ عَوْرَتِهِ فَضَحِكَ حَامٌ وَ يَافِثُ فَزَجَرَهُمَا سَامٌ ع وَ نَهَاهُمَا عَنِ الضَّحِكِ وَ كَانَ كُلَّمَا غَطَّى سَامٌ شَيْئاً تَكْشِفُهُ الرِّيحُ كَشَفَهُ حَامٌ وَ يَافِثُ فَانْتَبَهَ نُوحٌ ع فَرَآهُمْ وَ هُمْ يَضْحَكُونَ فَقَالَ مَا هَذَا فَأَخْبَرَهُ سَامٌ بِمَا كَانَ فَرَفَعَ نُوحٌ ع يَدَهُ إِلَى السَّمَاءِ يَدْعُو وَ يَقُولُ اللَّهُمَّ غَيِّرْ مَاءَ صُلْبِ حَامٍ حَتَّى لَا يُولَدَ لَهُ إِلَّا سُودَانٌ اللَّهُمَّ غَيِّرْ مَاءَ صُلْبِ يَافِثَ فَغَيَّرَ اللَّهُ مَاءَ صُلْبِهِمَا فَجَمِيعُ السُّودَانِ حَيْثُ كَانُوا مِنْ حَامٍ وَ جَمِيعُ التُّرْكِ وَ السَّقَالِبَةِ وَ يَأْجُوجَ وَ مَأْجُوجَ وَ الصِّينِ مِنْ يَافِثَ حَيْثُ كَانُوا وَ جَمِيعُ الْبِيضِ سِوَاهُمْ مِنْ سَامٍ وَ قَالَ نُوحٌ ع لِحَامٍ وَ يَافِثَ جَعَلَ اللَّهُ ذُرِّيَّتَكُمَا خَوَلًا لِذُرِّيَةِ سَامٍ إِلَى يَوْمِ الْقِيَامَةِ لِأَنَّهُ بَرَّ بِي وَ عَقَقْتُمَانِي فَلَا زَالَتْ سِمَةُ عُقُوقِكُمَا لِي فِي ذُرِّيَّتِكُمَا ظَاهِرَةً وَ سِمَةُ الْبِرِّ بِي فِي ذُرِّيَّةِ سَامٍ ظَاهِرَةً مَا بَقِيَتِ الدُّنْيَا
It is also said that since the Noah’s Deluge happened in the month Dhil Hijjah and the Ark reached Bayt al-Haram (the temple of Mecca), Noah (as) recommended the people of the Ark not to have intercourse with their wives during this time. He then cursed those who disobeyed and said that Allah changed their loins. Therefore, when Ham did so his loin had been changed.[2]
According to Tabari, Ham had a happy ending, because, the Prophet Noah (as) had mercy on him and prayed for him, that his generations will get affection from their brothers.[3]
Accordingly, a question that may now arise is, “Is it mentioned in the holy Quran that white people are better than yellow, red, brown and black colored races?”
A: The verse mentioned above does not say that white people are better than other races, actually it has nothing to do with the abovementioned issue, the words used in the verse may seem to relate to races but they have a meaning other than being black and white. In Arabic people who reach salvation and prosperity are called “white faced people” and those who do not are called “dark/black faced people”, these sorts of expressions and other similar ones such as “a dark heart” or “the night was pitch black” that have nothing to do with races are not only found in Arabic, but in other languages as well.
In respect to the hadith cited above, aside from the fact that some parts of it aren’t in conformity with Islamic teachings, and its chain of narrators isn’t a decent one, making its authenticity disputable, we must pay attention to the fact that although youth, health and beauty aren’t of Islam does not deny that white skin is more beautiful and attractive, but it denies the notion that being white is a spiritual advantage and value; therefore it makes complete sense for black people to turn white when entering heaven. Add to above that this hadith is not considered authentic.
Actually, there are many verses in the Quran which clearly explain that despite the differences that are found among humans, they are all from the same root and nothing will make one more valuable or respectful other than his righteousness and piety, let it be physical features, family ties or gender, some of these verses are as follows:
1- “O mankind! Indeed we created you from a male and a female, and made you nations and tribes that you may identify yourselves with one another. Indeed the noblest of you in the sight of Allah is the most God wary among you.”[4]
2- “O mankind! Be wary of your Lord who created you from a single soul, and created its mate from it, and, from the two of them, scattered numerous men and women. Be wary of Allah, in whose Name you adjure one another, and the wombs. Indeed Allah is watchful over you”[5]
The Arabic version of this verse:
“يا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذي خَلَقَكُمْ مِنْ نَفْسٍ واحِدَةٍ وَ خَلَقَ مِنْها زَوْجَها وَ بَثَّ مِنْهُما رِجالاً كَثيراً وَ نِساء ”
3- “It is He who created you from a single soul”[6]
The Arabic version of this verse:
” وَ هُوَ الَّذی أَنْشَأَکُمْ مِنْ نَفْسٍ واحِدَة”
Imam Ali would equally pay people their share which was three “dinars” from the “Beitulmal” (the treasury). A man from the Ansar came to him and received his three dinars and then a black person came and received the same amount of money.
The man from the Ansar was surprised and protestingly said: “Up until yesterday this black man was my servant, does it make sense for me to get as much money as he does?!” The Imam replied that the argument had no reasoning and that none of the two was higher than the other.”[7]
In a similar story the Imam faced his brother “Aqil” that said: “Do you think my share equals the share of a black man?!” The Imam strongly denied such a notion and replied: “It is only if you are more righteous and have done more for Islam that will make you more respectful and valuable, otherwise you are completely equal to him.”[8]
According to Tabari, Ham had a happy ending, because, the Prophet Noah (as) had mercy on him and prayed for him, that his generations will get affection from their brothers.[9]
Also, all mankind are the same as each other. There is no superiority. They are equal to each other in worshiping Allah (swt) the Almighty, as Allah, the Almighty says: “Surely the most honorable of you with Allah is the one among you most careful (of his duty) Surely Allah is Knowing, Aware”. [10]
The Arabic version of this holy verse:
“يا أَيُّهَا النَّاسُ إِنَّا خَلَقْناكُمْ مِنْ ذَكَرٍ وَ أُنْثى وَ جَعَلْناكُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُم”
In the Holy Qur’an, Allah (swt) has never used the words, O White people! Instead, Allah (swt) has always said, “O mankind! Worship your Lord, who created you and those who were before you, so that you may be God wary.” [11]
Although, the hadith mentioned in Alalul Saraye’a is considered as Sahih in its chain of narration, but it is also said that Ham had a happy ending, because, the Prophet Noah (as) had mercy on him and prayed for him, that his generations will get affection from their brothers. [12]
Therefore, according to the previous mentioned verses of the holy Quran and Ahadith narrated from Infallibles (pbuth) and according to Tabari that Ham had a happy ending we can come to this conclusion that all mankind are the same as each other. And there is no superiority. They are equal to each other in worshiping Allah (swt) the Almighty, as He (SWT) says: “Surely the most honorable of you with Allah is the one among you most careful (of his duty) Surely Allah is Knowing, Aware”. [13]
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[1] . Elalul Sharaye’a, Vol. 1, Pg. 32.
[2] . Abu Hisham, Book al-Tijan fee Muluk Hamir, Vol. 1, Pg. 34, San’a, 1979; Tabari, Tarikh (History), Bierut, Vol. 1, Pg. 188; Abul Fat’h Razi, Rawz al-Jinan wa Rooh al-Jinan fee tafsir al-Quran, Vol. 10, Pg. 270, Muhammad Jaafar Yahaqi, and Muhammad Mahdi Naseh, Mashhad; Ibn Kathir, al-Bidayat wa al-Nihayat, Vol. 1, Pg. 116, Beirut, 1190 / 1411 A.H.
[3] . Tabari, Masoodi, Beirut, Vol. 1, Pg. 204. Tabari’s name is Muhammad bin Jarir ibn Yazid ibn Kathir bin Ghalib, although he appeared to be Sunni due to Taqiyah and the condition that was obtained there, however he was a follower of the School of Ahlul Bayt (pbuth) and loved them. For more information, please refer to: Rawzatul Jannat; Shahabi, Ali Akbar, Tehran, Tehran University, Publisher Institution, Third edition.
[4] . Surah al-Hojorat, verse 13.
[5] . Surah Nisa, verse 1.
[6] . Surah An’am, verse 98.
[7] . Muhammad ibn Yaqub Kuleini¸ Kafi, vol. 8, pg. 69, hadith 26.
[8] . Ibid, vol. 8, pg. 182, hadith 204.
[9] . Tabari, Masoodi, Beirut, Vol. 1, Pg. 204. For more information, please refer to: Rawzatul Jannat; Shahabi, Ali Akbar, Tehran, Tehran University, Publisher Institution, Third edition.
[10] . Surah al-Hojorat, verse 13.
[11] . Surah Baqarah, verse 21.
[12] . Tabari, Masoodi, Beirut, Vol. 1, Pg. 204.
[13] . Surah al-Hojorat, verse 13.
