I would like for readers who do not have "mixed" or "interracial" marriages in their families to perform a little experiment with me. First of all, take a good look at yourselves…your complexion, your hair texture, your hair color, your type of nose. Now think of your first cousin – your father's brother's son. Are you thinking of him? Are his complexion and hair texture basically like yours or are they drastically different from yours? Now think of your father's brother. Are his complexion and hair texture basically like that of his son or are they drastically different? Now think of your father. How similar are his complexion and hair texture to that of his brother? Now think of your mother's cousin. How similar are her complexion and hair texture to that of her cousin?
OK. You guys who are married… Picture your wives in your minds…Her complexion, her hair texture. Got it? Now picture her brother and her brother's son.. Does her brother have the same complexion and hair texture as his son (your wife's nephew) or are they entirely different? Now compare your wife's brother to your wife.Does he have basically the same complexion and hair texture that your wife has or are his complexion and hair texture drastically different from the complexion and hair texture of your wife? Do you and your wife have a daughter? Take a good look at her complexion and hair texture. Are they basically similar to the complexion and hair texture of your wife's brother or are they drastically different? Now look at your wife's brother's son and look at your daughter. Are their looks drastically different or do they have basically the same complexion and hair texture?
I'm sure that you have all seen that, in general, there are no drastic differences in the complexion and hair texture of the people I asked you to compare (please let me know the results). Let's now put all of this into perspective. I first asked you to look at your first cousin – your father's brother's son. Let's now look at the Prophet Mohamed's (SAWS) first cousin - Ali ibn Abu Talib – the son of the Prophet Mohamed's father's brother. His complexion is described as black-skinned. The Prophet Mohamed's (SAWS) other first cousin – Abdellah ibn Al-Abbas – the son of the Prophet Mohamed's (SAWS) father's other brother is also described as black-skinned.
I also asked you to look at your wives' brother and his son. Let's now look at the Prophet Mohamed's (SAWS) wife Khadija's (RAA) brother's son Hakim ibn Huzaam. He was described as black-skinned. The Prophet Mohamed's (SAWS) wife Khadija's (RAA) other brother's son Al-Zubair ibn Al-Awwam was described as dark-skinned and his son Abdellah ibn Al-Zubair was described as black-skinned.
Fatima (RAA) is the daughter of the Prophet Mohamed (SAWS) and Khadija (RAA). Hakim ibn Huzaam and Al-Zubair ibn Al-Awwam (RAA) are Fatima's first cousins – the sons of her mother's brother.
Think about all of this very carefully. I'm waiting for your comments.
The Arab Crows (أغربة العرب) are the famous Arab poets of the past who were so dark-skinned that their color resembled the color of a crow. Some of the Arab Crows lived in Pre-Islamic times and others lived during the period between Pre-Islamic times and Islamic times. Ibn Mandhour says in his book Lisan Al-Arab that the Arab Crows are Antarah, Khafaf ibn Nadba from the tribe of Sulaym, Abu Umair ibn Al-Hubaab from the tribe of Sulaym, Sulaik ibn Sulaka, Hisham ibn Uqba ibn Abi Mu'eet, Abdellah ibn Khaazim from the tribe of Sulaym, Umair ibn Abu Umair ibn Al-Hubaab from the tribe of Sulaym, Hammaam ibn Mutarraf from the tribe of Taghlib, Muntashir ibn Wahb Al-Baahili, Matar ibn Awfaa Al-Mazini, Taabbata Sharra, and Al-Shanfara. Many people today make the mistake of assuming that since these "Arab Crows" are so black-skinned, they must be descended from "Africans". For example, read what was said about Khaffaf ibn Nadba from the tribe of Sulaym:
قال خفاف بن ندبة - وهي أمه، وكانت حبشية..." "...
"Khafaf the son of Nadba - and Nadba was an Ethiopian slave-girl - said..."
This is what they say about Khafaf's mother, but the reality is his mother was a pure Arab from the tribe of Bani Al-Harith ibn Ka'ab. Ibn Sa'ad says in his book Al-Tabaqaat:
خفاف بن عمير
ابن الحارث بن شريد واسمه عمرو بن رباح بن يقظة بن عصية بن خفاف بن امرئ القيس بن بهثة بن سليم وكان شاعرا وهو الذي يقال له خفاف بن ندبة وهي أمة بها يعرف وهى ابنة الشيطان بن قنان سبية من بني الحارث بن كعب ويقال إن ندية كانت سوداء وشهد خفاف فتح مكة مع رسول الله صلى الله عليه وسلم وكان معه لواء بني سليم الأخر.
"Khafaf the son of Umair the son of Al-Harith the son of Amru (Shuraid) the son of Rabbah the son of Yaqidha the son of Asiyya the son of Khafaf the son of Imr Al-Qais the son of Bahtha the son of Sulaym. He was a poet and was called Khafaf the son of Nadba and Nadba is a slave-girl and Khafaf was known by her. She (Nadba) is the daughter of Al-Shaytan the son of Qanan and she was captured from the tribe of Bani Al-Harith ibn Ka'ab. It is said that Nadba was black-skinned. Khafaf was present with the Prophet (SAWS) during the conquest of Mecca and he carried the flag of the tribe of Sulaym."
Ibn Hajar says in his book Al-Isaaba Fi Tamyeez Al-Sahaaba:
خفاف بن عمير بن الحارث بن الشريد
بن رياح بن يقظة بن عصية بن خفاف بن امرئ القيس بن بهثة بن سليم وهو المعروف بابن ندبة بنون وهي أمه قال بن الكلبي شهد الفتح وكان معه لواء بني سليم وكان شاعرًا مشهورا وقال الأصمعي شهد حنينًا وثبت على إسلامه في الردة وبقي إلى زمن عمر وقال أبو عبيدة أغار الحارث بن الشريد يعني جد خفاف هذا على بني الحارث بن كعب فسبي ندبة فوهبها لابنه عمير فولدت له خفافا فنسب إليها قال المرزباني هي ندبة بنت أبان بن شيطان بن قنان بن سلمة.
Khafaf the son of Umair the son of Al-Harith the son of Shuraid the son of Rabbah the son of Yaqidha the son of Asiyya the son of Khafaf the son of Imr Al-Qais the son of Bahtha the son of Sulaym. He was a famous poet. Al-Asma'ee said that he was present at the battle of Hunain and that he remained a Muslim during period of apostasy and he was still alive during the reign of Umar. Abu Ubayda said that Al-Harith the son of Shuraid - the grandfather of Khafaf - raided the tribe of Bani Al-Harith ibn Ka'ab and captured Nadba and gave her to his son Umair and she gave birth to Khafaf through Umair and Khafaf was called the son of Nadba. Al-Mirzbaani says that she is Nadba the daughter of Abaan the son of Al-Shaytan the son of Qanan the son of Salama. Bani Al-Harith ibn Ka'ab is a large Arab tribe and Al-Harith ibn Ka'ab is the son of Amru the son of 'Illa the son of Khalid the son of Midhhaj.
Read what is said about another Arab Crow - Shanfara:
ويعني اسمه (غليظ الشفاه ) ، ويدل أن دماء حبشية كانت تجري فيه
"And his name means 'thick-lipped', which shows that Ethiopian blood ran through his veins."
Read what another person said is a reason that he hopes that Al-Shanfara is not from the Arab tribe of Shihr:
انه كان اسودا ونحن جميعا لآدم ولا فضل لاحد على احد الا بالتقوى ولكنه كان كافرا وفوق هذا من اصول افريقية اما من ناحية الاب او الام والعرب ليس فيهم السواد الوارد في الشنفرى
"...Because he (Al-Shanfara) was black-skinned - we are all from Adam and no one is any better than the next except according to piety - but he was an unbeliever and to make matters worse, he was of African origin either from his father or from his mother and the Arabs are not black-skinned like Al-Shanfara was described".
This is what they say about Al-Shanfara, but the truth of the matter is that his father was from the pure Arab tribe of Al-Azd and his mother was from the pure Arab tribe of Fahm. Read what Al-Shanfara said about himself:
"انا من خيار الحجر بيتاً ومنصباً ** وامي ابنة الاحرار لو تعرفينها"
"I am from the best of the clan of Hujr (a clan of the tribe of Al-Azd) in origin and status. And my mother is the daughter of the freemen - if you only knew her!" There is also the Arab Crow Taabbata Sharra. His real name is Thaabi the son of Jaabir the son of Sufyan the son of 'Umaythil the son of 'Udayy the son of Ka'ab the son of Hazin the son of Tamim the son of Sa'ad the son of Fahm the son of Amru the son of Qais 'Ailan the son of Mudar the son of Nizaar. His mother - Umayma - was from the Bani Qain branch of the Arab tribe of Fahm the son of Amru the son of Qais 'Ailan the son of Mudar the son of Nizaar.
As you can see, Taabbata Sharra, too, was a pure Arab from the pure Arab tribe of Fahm.
To get a better idea of what the Arabs of the past looked like, let's take a close and careful look at the Prophet Mohamed's (SAWS) descendant Mohamed Al-Nafs Al-Zakia the son of Abdellah the son of Al-Hasan the son of Al-Hasan the son of Ali the son of Abu Talib.
It is a known fact that Mohamed Al-Nafs Al-Zakia was a pure-blooded Arab from his father's side and his mother's side. This is why he was nick-named The Pure-Blooded Quraishi. This is why he said the following about himself:
"You know that no one has as close relations to or relations to anyone better than he whom I am very closely related to (meaning the Prophet Mohamed (SAWS))".
What color would most people today expect a person who says such a thing to be? ِAl-Hafidh Al-Dhahabi says:
Mohamed Al-Nafs Al-Zakia was "black-skinned and huge".
Al-Tabari says:
"Mohamed Al-Nafs Al-Zakia was tall, jet-black-skinned and huge. He was nick-named The Bituminous because of his blackness and Abu Ja'afar Al-Mansour used to call him Charcoal".
Bear in mind that the person called The Bituminous and Charcoal was a pure-blooded Arab closely related to the Prophet Mohamed (SAWS). Remember that this person called The Bituminous and Charcoal said:
"You know that no one has as close relations to or relations to anyone better than he whom I am very closely related to (meaning the Prophet Mohamed (SAWS))".
Bituminous means like bitumen. Take a look at the color of bitumen:
Bitumen
Mohamed Al-Nafs Al-Zakia was also called Charcoal. Here is the color of charcoal:
Charcoal
I believe that this should give readers a very clear picture of how dark-skinned Mohamed Al-Nafs Al-Zakia - the pure-blooded Arab direct descendant of the Prophet Mohamed (SAWS) was. Mohamed Al-Nafs Al-Zakia had a son named Al-Hasan. Ibn Hazim says:
"Al-Hasan (the son of Mohamed Al-Nafs Al-Zakia) was so black-skinned that he was nick-named The Father of the Tar. We all know how dark tar is.
That is the description of Mohamed Al-Nafs Al-Zakia the son of Abdellah the son of Al-Hasan the son of Al-Hasan the son of Ali the son of Abu Talib. That is the blackness of Mohamed Al-Nafs Al-Zakia, who said about himself:
"I am descended from the Prophet (SAWS) from my mother's side AND my father's side. I am the purest of Bani Hashim (the branch of Quraish that the Prophet Mohamed (SAWS) is from) in genealogy and the noblest of them both paternally AND maternally. NO NON-ARAB BLOOD RUNS THROUGH MY VEINS!
Doesn't this say it all? I believe that this is the proof of all proofs that the original Arabs were a dark-skinned people.
It is reported that the Prophet Mohamed (pbuh) said, (In a dream) I saw myself following a herd of black sheep. Then a group of white sheep came (and mixed with the black sheep) until they (the white sheep) became so many that the black sheep could no longer be seen in the herd of sheep." Abu Bakr, the companion of the Prophet (pbuh) and the interpreter of dreams, said, "Oh Messenger of Allah. As for the black sheep, they are the Arabs. They will accept Islam and become many. The white sheep are the non-Arab Persians, etc. They will accept Islam and become so many that the Arabs will not be noticed amongst them." The Prophet Mohamed (pbuh) then said that an angel had interpreted the dream the same way.
Zaid ibn Aslam related that the prophet (SAWS) saw a vision and told his companions about it. He said, "I saw a group of black sheep and a group of white sheep then mixed with the black sheep. I interpreted it to mean that the non-Arab Persians will enter Islam and then share with you your genealogy and your wealth." The companions became surprised by what he (SAWS) said. Then one said, "The non-Arab Persians will enter our land, Oh Messenger of Allah?!" The Prophet (SAWS) then said, "Yes. By He Who Has my soul in His Hand, if the religion was hanging on the distant star, men from the non-Arab Persians would reach it and the luckiest of them would be the people of Faris.
The Prophet Mohamed spoke the truth and this is why there is this misconception concerning the appearance of the original Arabs. This is why the original dark-skinned Arabs are not clearly visible today.
I think that it is quite clear now what Ubada ibn Al-Samit looked like and how black-skinned he was. I think that it is also clear how pure-blooded an Arab he was. Let's now take a look at a tribe in Saudi Arabia that takes pride in being a descendant of Ubada ibn Al-Samit. That tribe is called Aal Ubaid. The following is a picture of members of this tribe:
As you can see, their complexion is nothing like that of Ubada ibn Al-Samit. The problem is that the general idea today is that their complexion is the complexion of Ubada ibn Al-Samit and the pure Arabs of the past. Now look at the Saudi Arabs in the picture below. They are originally from Hadramout, Yemen.
Who looks more like the description of Ubada ibn Al-Samit - the people in the first picture or the people in the second picture? The problem is that people think that the people in the first picture look like the pure Arabs of the past and that the people in the second picture are not pure Arabs, but descendants of "African" slaves. The person on the left in the above picture is Abdel Rabb Idriss. Look at what someone on one of the Arabic forums said about him:
ثاني: اخر شي تقول مارايك في عبد الرب ادريس؟ جوابي: هو احد العبيد الزنوج المتحضرمين
"You ask me my opinion about Abdel Rabb Idriss? My answer is: He is one of the Negro slaves who pretend to be from Hadramout."
As I mentioned in my previous post, when Muqawqis, the 7th century Greek ruler of Egypt, saw the extreme blackness of Ubada ibn Al-Samit's complexion when he stepped forward to speak as the leader of the delegation sent at Muqawqis's request, he shouted: "Get this black man away from me and send forward someone else to speak!" Let's take a closer look at who Ubada ibn Al-Samit was. He is Ubada the son of Al-Samit the son of Qais the son of Asram the son of Fihr the son of Tha'alaba the son of Ghanim the son of 'Auf the son of Amru the son of 'Auf the son of Al-Khazraj the son of Al-Haritha the son of Amru the son of 'Aamir the son of Haritha the son of Amr al Qais the son of Tha'laba the son of Mazin the son of Al-Azd the son of Al-Ghawth the son of Nabt the son of Malik the son of Zaid the son of Kahlan the son of Saba the son of Yashjab the son of Ya'arub the son of Qahtan. His mother was Qurrat Al-Ain the daughter of Ubada the son of Nadla the son of Malik the son of Ajlaan the son of Zaid the son of Ghanim the son of Saalim the son of 'Auf the son of Amru the son of 'Auf the son of Al-Khazraj the son of Al-Haritha the son of Amru the son of 'Aamir the son of Haritha the son of Amr al Qais the son of Tha'laba the son of Mazin the son of Al-Azd the son of Al-Ghawth the son of Nabt the son of Malik the son of Zaid the son of Kahlan the son of Saba the son of Yashjab the son of Ya'arub the son of Qahtan.
As you can see, Ubada ibn Al-Samit is a descendant of Saba from both his father's side and his mother's side. There is a chapter of the Quran which speaks of the people of Saba and the name of the chapter is Saba.
There was for [the tribe of] Saba' in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told], "Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord."
Tafsir al-Jalalayn
Verily there was for Sheba (Saba’, declined [as li-Saba’in] or left as indeclinable [li-Saba’a], is [the name of] a tribe that took its name from one of their Arab ancestors) in their dwelling-place, in Yemen, a sign: indicating God’s power, exalted be He, two gardens (jannatān, a substitution [for āyatun, ‘a sign’]) to the right and to the left, in other words, on the right side of their valley and on its left side. And it was said to them: ‘Eat of your Lord’s provision and give thanks to Him, for the graces He has bestowed on you in the land of Sheba. A good land — in which there was no dung, gnats, flies, fleas, scorpions, or snakes, and in which when a stranger passed through with his clothes lice-infected, these [lice] would be killed off because of the purity of its air — and, God is, a forgiving Lord.’
But they turned away [refusing], so We sent upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees.
Tafsir al-Jalalayn
But they were disregardful, of giving thanks to Him and became disbelievers, so We unleashed upon them the flood of the Dam (al-‘arim is the plural of ‘arima, which is a structure or something similar that holds water back [to be stored] for when it is needed), in other words, [We unleashed upon them] the flood-waters of their valley which had been held back by the mentioned [structure] so that they engulfed their two gardens together with all their property. And We gave them in place of their two gardens two gardens bearing (dhawātay, a dual form of [feminine plural] dhawāt; usually [the form dhātay from] the singular [would have been used]) bitter fruit, bitter and vile (ukul may be read as a genitive annexation [ukulin khamtin] in the sense of ‘that which is eaten [thereof being bitter]; or it may be read without [as ukuli khamtin]; and this [phrase] is supplemented [by the following, wa-athlin wa-shay’in min sidrin qalīl) and tamarisk and sparse lote trees.
[By] that We repaid them because they disbelieved. And do We [thus] repay except the ungrateful?
Tafsir al-Jalalayn
That, replacement [of what they had], is what We requited them with for their ingratitude: and is anyone but the ingrate ever [so] requited? (read hal yujāzā illā’l-kafūru; or read as hal nujāzī illā’l-kafūra, ‘Would We requite anyone but the ingrate?’), in other words, it is only the like of such who is called to account.
And We placed between them and the cities which We had blessed [many] visible cities. And We determined between them the [distances of] journey, [saying], "Travel between them by night or day in safety."
Tafsir al-Jalalayn
And We set between them, between Sheba, who were in Yemen, and the towns which We had blessed, with [abundance of] water and trees — these being the towns of Syria, to which they used to travel for commerce — prominent towns, continuous [along the route] from Yemen to Syria, and We facilitated [for travellers] the journeying through them, such that they would rest for the afternoon in one and spend the night in the next, [and so on] until the end of their travel, having no need of any supplies or water along the way; and We said, ‘Travel through them night and day safely’, having no fear by night or by day.
But [insolently] they said, "Our Lord, lengthen the distance between our journeys," and wronged themselves, so We made them narrations and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful.
Tafsir al-Jalalayn
But they said, ‘Our Lord, make far apart (ba‘‘id: a variant reading has bā‘id) the stages of our travel’, to Syria: make these [stages through] deserts, so that they could glory before the poor in riding their camels and bearing their supplies and water, and so they behaved wantonly with the graces [bestowed on them by God], and they wronged their souls, through disbelief, and so We made them bywords, [of wrongdoing] in this respect, for those who came after them, and We caused them to disintegrate totally, We scattered them all over the lands. Surely in that, which is mentioned, there are signs, lessons, for every [servant who is] steadfast, [in refraining] from acts of disobedience, grateful, for [God’s] graces.
Imam Ahmed relates that Ibn Al-Abbas said: "A man asked the Prophet (SAWS) about Saba – was it a man, a woman, or a land – and the Prophet (SAWS) said it was a man and he had 10 sons, 6 of them lived in Yemen and 4 of them lived in the area of Syria (Sham). Those who lived in Yemen are the tribes of Midhhaj, Kinda, Al-Azd, Al-Ash'ariyeen, Al-Anmaar, and Himyar. As for those who lived in Syria, they are the tribes of Lakhim, Judhaam, 'Aamila, and Ghassaan."
Ubada ibn Al-Samit was one of the chiefs of the Ansar. The Ansar are the two Yemenite tribes - Al-Aus and Al-Khazraj - that occupied Yathrib after the flooding of the Aram Dam. They (the Al-Aus and Al-Khazraj tribes – the Ansar) helped the Prophet Mohamed (SAWS) when he and the other Muslims were being persecuted in Mecca. Ubada was from the Al-Khazraj tribe of Ansar.
The Prophet Mohamed (SAWS) commanded the Ansar to choose 12 of their chiefs to pledge allegiance to him – 9 from the Al-Kharaj and 3 from the Al-Aus. Ubada ibn Al-Samit was one of the 9 chiefs that were chosen to represent the Al-Khazraj tribe. This pledge was called the 1st Pledge of Aqaba. The following were the terms of the pledge:
We shall not associate anyone with Allah (The One God): whether in worship, His attributes, His power or His authority. We shall not indulge in adultery, fornication, and practice or propagate any other indecency. We shall not steal or rob anyone’s property in any manner or under any pretense. We shall not practice the custom of killing children. We shall not falsely accuse or backbite anyone. We shall not disobey you in good deeds and just cause. We shall always follow you, be it hard or easy, to our liking or not, and we shall act according to your commands. We shall follow and obey your decisions even if it be against ourselves and in favor of others. We shall not participate in opposing the deserving persons of authority or positions. We shall support the truth and justice and stand firm under all circumstances. In matters of Allah’s religion, we shall not be afraid for our name, disrepute, disgrace, or blame.
The following year during the Pilgrimage season, there was the 2nd Pledge of Aqaba. This 2nd pledge of Aqaba consisted of 75 members of Ansar who traveled to Mecca and Ubada ibn Al-Samit was one of the leaders of the delegation and one of the chiefs of the Ansar. Concerning this pledge, Ka‘b bin Malik Al-Ansari said:
We set out for pilgrimage and struck a rendezvous in mid Tashreeq Days. We were accompanied by a celebrity and a notable of ours called ‘Abdullah bin ‘Amr bin Haram, who was still a polytheist. We disclosed to him our intention of meeting Muhammad [pbuh] and exhorted him to join our ranks and give up polytheism lest he should serve as wood for Hell in the Hereafter. He promptly embraced Islam and witnessed the serious meeting at Al-‘Aqabah.
That very night we slept with our people in our camps. After a third of the night had elapsed, we began to leave stealthily and met in a hillock nearby. We were seventy three men and two women Nusaibah bint Ka‘b from the Najjars and Asma’ bint ‘Amr from Bani Salamah. We waited for the Messenger of Allâh [pbuh] until he came in the company of his uncle Al-‘Abbas bin ‘Abdul Muttalib who (though himself not a Muslim), adjured us not to draw his nephew away from the protection of his own kindred unless we were fully prepared to defend him even at the risk of our lives. He was the first to speak:
"O you people of the Khazraj — the Arabs used to call the Ansâr (Helpers) Khazraj, whether from Khazraj or Aws — you all know the position that Muhammad holds among us. We have protected him from our people as much as we could. He is honoured and respected among his people. He refuses to join any party except you. So if you think you can carry out what you promise while inviting him to your town, and if you can defend him against the enemies, then assume the burden that you have taken. But if you are going to surrender him and betray him after having taken him away with you, you had better leave him now because he is respected and well defended in his own place." [Ibn Hisham 1/440-442]
Ka‘b replied: "We have heard your words, and now O Messenger of Allâh, it is for you to speak and take from us any pledge that you want regarding your Lord and yourself." The Messenger of Allâh then preached the Faith, and the pledge was taken. Al-Imam Ahmad, on the authority of Jabir, gave the following details:
The Ansâr (Helpers) asked the Messenger of Allâh about the principles over which they would take a pledge. The Prophet answered: 1. To listen and obey in all sets of circumstances. 2. To spend in plenty as well as in scarcity. 3. To enjoin good and forbid evil. 4. In Allâh’s service, you will fear the censure of none. 5. To defend me in case I seek your help, and debar me from anything you debar yourself, your spouses and children from. And if you observe those precepts, Paradise is in store for you. [Mukhtasar Seerat Ar-Rasool p.155; Ibn Hisham 1/454]
In another version narrated by Ka‘b, he said:
The Prophet [pbuh] began to speak, recited some Qur’ânic verses, called people unto Allâh, exhorted them to enter the fold of Islam and concluded saying: "I give you my pledge that you debar me from whatever you debar your women and children from." Here Al-Bara’ bin Ma‘rur, caught him by hand, and said: "Oh yes, we swear by Allâh, Who sent you as a Prophet in Truth, that we will debar you from whatever we debar our women from. Have confidence in us, O Messenger of Allâh. By Allâh, we are genuine fighters and quite reliable in war, it is a trait passed down to us from our ancestors."
Then ‘Abul Haitham At-Taihan interrupted and said: "O Prophet of Allâh! Between us and the Jews, there are agreements which we would then sever. If Allâh grants you power and victory, should we expect that you would not leave us, and join the ranks of your people (meaning Quraish)?" The Prophet [pbuh] smiled and replied: "Nay, it would never be; your blood will be my blood. In life and death I will be with you and you with me. I will fight whom you fight and I will make peace with those with whom you make peace." [Ibn Hisham 1/442]
After the negotiations concerning the conditions of allegiance had ended, and all of the audience were unanimously agreed to ratify it, two men of the early generation of converts who had embraced Islam in the eleventh and twelfth years rose to their feet to apprise the others of the serious step they were about to take so that they could give their pledge fully aware of the whole affair and consequently be ready for the sacrifice they were expected to make. Al ‘Abbas bin Ubada bin Nadlah, in this context, remarked: "O you people of Khazraj! Do you know the significance of the pact that you are entering into with this man? You are in fact avowing that you will fight against all and sundry (the expression he used in Arabic was the Red People and the Black People – meaning the non-Arabs (the Red People) and the Arabs (the Black People)). If you fear that your property will be at stake or the lives of your nobles will be endangered, then leave him now, because if you do this after the pledge, it will be degrading for you both in this world and the world to come. But if you think that you can carry out what you are called upon to do in spite of the loss of precious lives and property, then undertake this heavy responsibility, and I swear by Allâh, that herein lies the good of this world and that of the next." They replied, "We have already considered the loss of property and the murder of our notables, yet we pay him allegiance. But what is our reward if we observe all the items of this pact?" The Prophet replied: "Paradise is in store for you." Then they asked him to stretch out his hand, and they all stretched out their hands and took the pledge. Only at that time did As‘ad bin Zurarah come to realize the people’s readiness for sacrifice in the cause of Allâh. [Ibn Hisham 1/446]
On the authority of Jabir, who said: "When we started to pay allegiance to the Prophet [pbuh], As‘ad bin Zurarah stood up and gave the following short address: "Take it easy people of Yathrib! We have not covered that long distance except because we have had deep belief that he (Muhammad [pbuh]) is the Messenger of Allâh. We are already convinced that following him entails departure from the pagan Arabs even if it were at the risk of our life. Should you preserve in this course, holdfast to it, and your great reward is placed in the Hand of Allâh, but if you are caught in fear, I admonish you to give it up just now, and then you would be more excusable by Allâh." [Musnad Ahmad]
With respect to the two women, the pledge was taken orally for the Prophet [pbuh] had never shaken hands with a strange lady. [Muslim 2/131]
The Prophet [pbuh] then asked the group to appoint twelve deputies to preach Islam to their people in Madinah, to shoulder the responsibility of implementing the articles of this pledge and to guide the respective men of their own tribes in matters relating to the propagation of Islam. The deputies elected were nine from Al-Khazraj: As‘ad bin Zurarah bin ‘Ads, Sa‘d bin Ar-Rabi‘ bin ‘Amr, ‘Abdullah bin Rawahah bin Tha‘labah, Rafi‘ bin Malik bin Al-‘Ajlan, Al-Bara’ bin Ma‘rur bin Sakhr, ‘Abdullah bin ‘Amr bin Haram, ‘Ubadah bin As-Samit bin Qais, Sa‘d bin ‘Ubadah bin Dulaim and Al-Mundhir bin ‘Amr bin Khunais. Three others were from Al-Aws: Usaid bin Hudair bin Sammak, Sa‘d bin Khaithamah bin Al-Harith and Rifa‘a bin ‘Abdul Mundhir bin Zubair. Once again, those twelve men were sworn to act as surety over the affairs of their people just as the Christ’s disciples did, and the Prophet would act as surety over his people, meaning all the Muslims.
Somehow or other, the news of these secret desert meetings with the Madinese leaked out. The Prophet immediately knew that it was a certain pudgy ugly devil, inhabited in Al-‘Aqabah, who discovered their meeting, and he threatened to settle his account with him as soon as possible.
On hearing this, Al-‘Abbas bin Nadlah said "By Allâh, Who has sent you in Truth, we are powerful enough to put the people of Mina (the Quraishites) to our swords tomorrow, if you desire." The Prophet [pbuh] said "We have not been commanded to follow that course. Now, back to your camps." They went back to sleep till morning. [Ibn Hisham 1/448]
Do you know who the above-mentioned Al-Abbas ibn Ubada ibn Nadla is? Remember that Ubada ibn Al-Samit's mother is Qurrat Al-Ain the daughter of Ubada the son of Nadla, so Al-Abbas ibn Ubada ibn Nadla is the maternal uncle of Ubada.
When Umar ibn Al-Khattab told Amru ibn Al-Aas that he was going to send 4000 soldiers to help him complete the conquest of Egypt, he told him that he was going to put at the head of every 1000 men, a man who is equal to 1000 men. One of these men who equaled 1000 men and who was assigned to lead 1000 of the 4000 men was Ubada ibn Al-Samit.
When the Muslims were at Yarmouk (near present-day border between Syria and Jordan) waiting to fight the Romans in Syria and after they had beaten the Romans in a number of battles and had taken Syrian territories occupied by the Romans, Constantine the son of Heraclius sent an envoy to the different kings encouraging them to fight the Muslims. When the envoy reached Mahan, the king of Armenia, Mahan called the kings and Roman generals and read to them the letter of Constantine the son of Heraclius and ordered them to march forth and the Roman armies marched forth in the direction of Yarmouk one after the other and every time they passed through a territory that the Muslims had taken from the Romans, they rebuked the citizens by saying: "Woe to you! You have left the people of your religion and have favored the Arabs!" And the citizens of the former Roman territories would respond by saying: "You are more worthy of blame than we are. You ran away from them (the Arabs) and left us at their mercy, so we reached a settlement with them for ourselves!"
When the Roman forces all reach Yarmouk and settled at a place near Golan, a scout was sent to observe the Muslim army. The assembled army consisted of contingents of Romans, Greeks, Slavs, Franks, Georgians, Armenians and Christian Arabs. This force was organized into five armies, whose commanders were: Mahan, King of Armenia who commanded a purely Armenian army; Qanateer, a Slavic prince commanded all the Slavs; Jabla bin AI Aiham, King of the Ghassani Arabs, commanded an exclusively Christian Arab force. The remaining contingents (all European) were placed under Gregory and Dairjan. Mahan was appointed Commander-in-Chief of the entire Imperial army.
The Ghassani Arabs, as I mentioned earlier, were Yemeni Arab descendants of Saba who settled in the area of Syria. The ancestor of the Ghassanids is Imr Al-Qais the son of Mazin the son of Al-Azd and the ancestor of Al-Khazraj is Imr Al-Qais's brother Tha'alaba the son of Mazin the son of Al-Azd, so the Ghassanids and Al-Khazraj are cousins. The Ghassanids were a Roman vassal state and the Romans found them (the Ghassanids) a powerful ally in Syria. They (Ghassanids) were the buffer zone against the other Bedouins penetrating Roman territory.
Jabla ibn Al-Aiham was at the head of 60,000 Christian Arabs from the tribes of Ghassan, Lakhim, and Judhaam. They stood in front of Mahan. The total number of Roman troops numbered 200,000 and the number of Muslim troops was only 24,000. When the Muslims saw the huge number of Roman troops, they said "There is no power or strength except with Allah The Exalted The Great!" Atia ibn 'Aamir said, "I swear by Allah, the Roman soldiers of Yarmuk were so numerous that they looked like a swarm of locust! Their numbers were so large that they covered the entire valley! I looked at the Muslims and they appeared to be alarmed and they kept repeating ' There is no power or strength except with Allah The Exalted The Great!' and Abu Ubaida ibn Jarrah said ' Our Lord, pour down steadfastness upon us, make our feet firm, and help us against this unbelieving people' (Surat al-Baqara, 250). So the Muslims prepared themselves and Abu Ubaida sent spies to bring him information about the enemy – their numbers, their weapons, their equipment – and he said 'I hope Allah makes it all spoils for us.'"
Heraclius sent a messenger to Mahan ordering him not to start the war with the Muslims until he sends to the Muslims a messenger promising that he would send annually much money and gifts to their Commander Umar ibn Al-Khattab and to all their Amirs and that they can have all that is between Al-Jaabiya and Al-Hejaz. Al-Jabiya is situated approximately 80 km. south of Damascus. Mahan said to the messenger that it was absolutely out of the question that the Muslims would ever agree to that. Jerjeer, one of the Roman kings in the army, said: "You lose nothing by just doing what Emperor Heraclius mentioned." Mahan then said to Jerjeer, "You go to them and ask them to send forward an intelligent man for you to speak earnestly to about what you have just heard."
So Jerjeer then wore clothes of silk brocade, placed a jeweled headband on his head, and rode a high horse with a golden saddle adorned with pearls and jewels. One thousand horsemen rode with him until they overlooked the camp of the Muslims. Jerjeer then stopped those with him and then approached the Muslims and said, "Oh you Arabs! I am a messenger from King Mahan. Let your Commander in charge come forward so that I can tell him what I have to offer so that we may possibly come to an agreement and avoid spilling each other's blood."
The Muslims heard him and then informed their Commander Abu Ubaida and Abu Ubaida went to him personally wearing a garment made of cotton and a black turban and a sword around his waist. When he reached Jerjeer, his horse kicked after the neck of his horse touched Jerjeer's horse's neck. Abu Ubaid (RAA) said, "Oh disbeliever. Say what you have to say and ask what you want to ask!" Jerjeer then said, "Oh you Arabs! Don't let your saying that you defeated the Roman soldiers in many battles and that you conquered many Roman territories and have taken much of their land deceive you! Look at the armies that have come to you now. We have formed a coalition and the Romans have made an alliance to not turn away and not be defeated and to stand until the last man. And as you can see, you don't have the power to face us. So go back to your land. You have taken what you have taken from the lands of Emperor Heraclius. The Emperor has decided to let you keep his lands that you have taken during these three years and keep the weapons and gold and silver that you have taken. When you entered Syria you were destitute, so accept what has been offered to you. Otherwise, you will be destroyed".
Commander Abu Ubaida (RAA) then said: "Concerning what you said about the Roman armies making an alliance to not turn away and not be defeated, surely when the Romans see the edge of our swords, they will run away in retreat. As for your trying to scare us with talk about your large numbers, you have seen our small numbers and our feeble bodies and how we met your troops with their large numbers and powerful weapons and equipment. The most beloved thing for us is the day we go to war with you and fight you until it can be known who is the most firm and steadfast at war."
Jerjeer then returned to Mahan and informed him what happened and suggested that he send one of the Christian Arabs to go and speak to the Arabs. He said, "Those Arabs incline toward each other." Mahan agreed and he sent for Jabla ibn Al-Aiham the Ghassanid and said to him, "Oh Jabla. Go to them and frighten them by telling them how large our numbers are. Place fear in their hearts." So Jabla set out and when he approach the camp of the Muslims, he shouted in a loud voice, "Oh Arabs! Send forward someone from the Children of Amru the son of 'Aamir so that I can speak to him about what I was sent for". Look above at the ancestors of Ubada ibn Al-Samit to remember who Amru ibn 'Aamir is.
When Abu Ubaida (RAA) heard what Jabla ibn Al-Aiham said, he said to the others, "They have sent someone from our race. They want to deceive us through family ties and kinship. Send them someone from the Ansar from the Children of Amru ibn 'Aamir. Ubada ibn Al-Samit (RAA) quickly came forward and said, "Oh Commander. I'll go to him and see what he has to say and answer him". So Ubada ibn Al-Samit mounted his horse and set out in Jabla's direction until he was in front of him. Jabla ibn Al-Aiham looked at a tall, very black-skinned man as if he is from the tribe of Shanua in front of him and he (Jabla) stood in awe and his heart became full of fear from the man's massiveness. Jabla then said to the tall, massive, very black-skinned man in front of him, "Oh young man. Who are you from?" Ubada ibn Al-Samit said, "I am from the Children of Amru ibn 'Aamir." Jabla said, "Greetings. And who are you?" Ubada said, "I am Ubada ibn Al-Samit, the Companion of the Messenger of Allah. Ask what you want to ask." Jabla then said, "Oh cousin. I have come forward to speak to you because I know that most of you are my family and kin. I have come to give you advice. These people who are in front of you have come with armies the like of which you have never seen before. These people have behind them soldiers and citadels and fortresses and riches. Don't think that you have defeated the forces of the Romans. There are ups and downs in war. If these people defeat you, there will be no refuge for you except death, but if they are defeated, they will return to their lands, their camps, their treasures, and their citadels. Take whatever you have obtained until now and return to your homes safely." Ubada ibn Al-Samit said, "Oh Jabla. Don't you know how we faced your advanced forces at Ajnadain and other places and how Allah granted us victory over you and how your tyrant ran away? We know who remains from your forces and they are easy for us. We are not afraid of these forces that have come. We have tasted blood and we haven't found blood sweeter than the blood of the Romans! Jabla, I call you to the religion of Islam and to enter our religion with your people and keep your honor in this life and the next life. Don't be a servant of these uncouth Romans and put your life on the line to save them from destruction. You are from the chiefs of the Arabs and a king. Verily our religion has appeared. Follow the path of those who have repented and returned to Allah and believe in Him and say: There is no God but Allah and Mohamed is the Messenger of Allah…"
GET THIS BLACK MAN AWAY FROM ME! – And Who Was That Black Man? He was Ubada ibn Al-Samit.
يا عبادي إني حرمت الظلم على نفسي و جعلته بينكم محرما فلا تظالموا" -حديث قدسي"
بسم الله الرحمن الرحيم
السلام عليكم و رحمةالله و بركاته،
اسمح لي أن أفتح معكم موضوعا أجده هام جدا و لا بد من اثارته.هو موضوع تجاهله الناس على مر السنين حتى أصبح الحق هو الباطل و الباطل هوالحق في نظرالعالم وقد أسفر ذلك عن إلحاق ظلم كبير للكثير من الناس في الماضي و الحاضر. فقد حان وقت مجابهة هذا الموضوع لإرجاع الحق لأهله وإعادة الأمر إلى نصابه.
الموضوع الذي أريد التطرق إليه هو الصفةالحقيقية للعرب الاصليين. فلا بد أن يعرف الجميع كيف كان العرب القدامى يصفون أنفسهم. و ما نرى و نسمع الآن هو ظلم في حقهم و ظلم للعرب الذين ما زالوا يحملون صفتهم الحقيقية.
لقد روى زيد بن اسلم أن رسول الله صلى الله عليه وسلم رأى رؤيا وقصها على أصحابه ، فقال رأيت غنما سوداء خالطتها غنم بيض ، فتأولتها ان العجم يدخلون الاسلام فيشتركونكم في أنسابكم ، واموالكم ، فتعجبوا من ذلك ، فقال : العجم يدخلون بلادنا يا رسول الله ! فقال : أي ، والذي نفسي بيده لو أن الدين تعلق بالثريا لنالته رجال من العجم ، واسعدهم به أهل فارس.
و قال وكيع في تفسيرهلقول رسول الله صلى الله عليه و سلم " أن تلد الأمة ربتها" يعني تلد العجم العرب.
لو سئل احد عن صفة العربي المحض فلا شك سيجيب بأنه ذو لون قمحي و شعر ناعم و مسترسل. تماما مثل أغلبية العرب الذين نراهم على التلفاز اليوم.
أما إذا سئل عن العربي ذو البشرة السوداء فسيجيب بأنه مختلطب"الأفارقة". إن هذه الفكرة السائدة هي فكرة خاطئة تماما. وهذا ما نحنبصدد توضيحهلكى يرد هذا الأمر الى نصابه و يعطى كل ذي حق حقه.
إن ما يجب معرفته هو ان الغالب على ألوان العرب الأصليين كان السواد. و ان اللون الأسود كان دليلا على خلوص انساب العرب.
"وأنا أعرض عليك من الأمان ما عرضتَه فإنَّ الحقَّ معنا وإنما ادعيتم هذا الأمر بنا وخَرجتم إليه بشِيعتنا وحَظيتم بفضلنا وإن أبانا عليا رحمه الله كان الإمام فكيف ورثتم ولايةَ ولده وقد علِمتُم أنه لم يطلب هذا الأمر أحدٌ بمثل نَسَبنا ولا شرفنا وأنا لسنا من أبناء الظِّئار ولا من أبناء الطُّلقاء وأنه ليس يَمُتُّ أحدٌ بمثل ما نَمُتّ به من القرابة والسابقة والفضل وأنا بنو أم أبي رسول اللهّ صلى الله عليه وسلم فاطمة بنت عمرو في الجاهلية وبنو فاطمة ابنته في الإسلام دونكم وأنّ الله اختارنا واخْتار لنا فولدنا من النبيّين أفضلُهم ومن الألف أوّلهم إسلاماً علي بن أبي طالب ومن النّساء أفضلُهن خديجة بنت خُويلد و أول مَن صلّى إلى القبلة منهن و من البنات فاطمة سيِّدة نساء أهل الجنة ولدت الحَسن والحُسين سيدَي شباب أهل الجنة صلواتُ الله عليهما و أنَ هاشماً وَلد عليا مرتين و أنَّ عبد المطلب وَلد حسناً مرتين و أنّ النبي صلى الله عليه وسلم ولدني مرتين و أني من أوسط بني هاشم نَسباً وأشرفهم أباً و أمّاً لم تُعْرِق فيّ العجم ولم تُنازع فيّ أمهاتُ الأولاد".
و هنا احب ان أذكر ان محمد بن عبد الله بن الحسن بن الحسن بن علي بن ابي طالب الذي يتكلم هنا عن خلوص نسبه و شرفه و قرابته للنبي صلى الله عليه و سلم كان أسود اللون. كذلك كان شقيقه موسى بن عبد الله بن الحسن بن الحسن بن علي بن ابي طالب. فقد جاء في كتاب اللأغاني للأصفهاني ان الزبير بن بكار قال: "كان موسى آدم شديد الأدمة". كذلك كان شقيقه الآخر يحي بن عبدالله بن الحسن بن الحسن بن علي بن أبي طالب آدم اللون . و كل هؤلاء أشقاء لادريس الأول الذي بناء مدينة فاس بالمغرب. و هو ادريس بن عبد الله بن الحسن بن الحسن بن علي بن ابي طالب. و هذا محمد بن عبدالله كان له ولد اسمه الحسن. و يذكر ابن حزم في كتابه جمهرة أنساب العرب ان الحسن بن محمد بن عبد الله بن الحسن بن الحسن بن علي بن ابي طالب كان يلقب أبا الزفت لشدة سمرته.
كذلك وصف محمد الجواد بن علي الرضا بن موسى الكاظم بن جعفر الصادق بن محمد الباقر بن علي زين العابدين بن الحسين بن علي بن أبي طالب بسواد اللون.و وصف أبوه علي الرضا بن موسى الكاظم بن جعفر الصادق بن محمد الباقر بن علي زين العابدين بن الحسين بن علي بن أبي طالب بسواد اللون أيضا. و وصف موسى الكاظم بن جعفر الصادق بن محمد الباقر بن علي زين العابدين بن الحسين بن علي بن أبي طالب بسواد اللون. و وصف جعفر الصادق بن محمد الباقر بن علي زين العابدين بن الحسين بن علي بن أبي طالب بأدمة اللون. و وصف محمد الباقر بن علي زين العابدين بن الحسين بن علي بن أبي طالب بسمرة اللون و جعودة الشعر. ووصف أيضازين العابدين بن الحسين بن علي بن أبي طالب بسمرة اللون.و كما ذكرت آنفا، وصف علي بن أبي طالب بالأدمة الشديدة.هؤلاء هم الشرفاء، علي بن ابي طالب و أحفاده ، و كانوا ذووا بشرة سوداء.
و الزبير بن العوام كان أسمر اللون. هوالزبير بن العوام بن خويلد بن أسد بن عبد العزى بن قصي بن كلاب، أبو عبد الله.أمه صفية بنت عبد المطلب بن عبد مناف, عمة رسول الإسلام. عمته السيدة خديجة أم المؤمنين رضي الله عنها. كان خفيف اللحية أسمر اللون، كثير الشعر، طويلاً.
و أبو ذر الغفاري كذلك كان أسود اللون و هو كان من قبيلة غفار القبيلة المشهورة التي تنحدرمن كنانة. و أبو ذر هو الذي عير بلال بن رباح بأمه. فكثير من الناس يعتقدون ان أبا ذر عير بلال للونه و لكن هذا غير صحيح. فقد كان لون أبو ذر مثل لون بلال.قال مكحول: "حدثني من رأى بلالا رجلاآدم شديد الأدمة نحيفاً طُوالاً أجنأ له شعر كثير وخفيف العارضين به شمط كثير وكان لا يغير. و أما صفة أبو ذر فعن ابن بريدة قال "لما قدم أبو موسى لقي أبا ذر فجعل أبو موسى يكرمه وكان أبو موسى قصيرا خفيف اللحم وكان أبو ذر رجلا أسود كث الشعر فيقول أبو ذر إليك عني ويقول أبو موسى مرحبا بأخي فيقول لست بأخيك إنما كنت أخاك قبل أن تلي."وقال حميد بن هلال حدثني الأحنف بن قيس قال قدمت المدينة فدخلت مسجدها فبينما أنا أصلي إذ دخل رجل طوال آدم أبيض الرأس واللحية محلوق يشبه بعضه بعضا فاتبعته فقلت من هذا قالوا أبو ذر.
قال أبو ذر حاكيا قصة سبه لبلال: "كان بيني وبين صاحب لي)بلال) كلام وكانت أمه أعجمية فنلت منها فقال لي رسول الله صلى الله عليه وسلم ساببت فلانا قلت نعم قال ذكرت أمه قلت من ساب الرجال ذكر أبوه وأمه فقال إنك امرؤ فيه جاهلية".
و هذه فقط أمثلة يسيرة لبعض العرب الأصليين الذين وصفوا بسواد البشرة. و لو أردت أن أذكر كل عربي محض كان ذا بشرة سوداء لما استطعت لأن عددهم لا يحصى.
المشكلة هي أنه إذا رأى أحد، في هذا الزمان، شخصا ذا بشرة كبشرة هؤلاء الذين ذكرت هنا، لا شك أنه سيعتقد أنه ليس عربيا محضا.سيظن أنه مختلط بالأفارقة و سيظن أيضا أن أصله من العبيد. ان الفكرة السائدة اليوم هي أن الشرفاء الحقيقيين هم ذوي بشرة فاتحة. أليس هذا ظلم لعلي بن أبي طالب و أحفاده؟ أليس هذا ظلم لكل عربي ذي بشرة سوداء في الماضي و في الحاضر؟ أنظر الى سؤال طرح في موقع على الانترنت:
"السلام عليكم ورحمة الله وبركاته
منذ ان وعينا على الدنيا ونحن نسمع بفصيلتين للقبيلة دوسرالا وهي
دواسر(سمر) او ما يطلقون العامة عليهم لقب ( عبيد) ودواسر (بيض) ويطلق عليهم احرار ........
السؤال الذي يتراود في ذهني يا اخوان ما الفرق بين الدواسر البيض والسمر وهل فعلا الدواسر السمر هم عبيد للبيض .. الم ينتهي زمن العبودية مع الجاهليه ؟؟؟؟؟
اتمنى ممن لدية معلومات في تاريخ القبيلة ان يفيدني؟؟؟؟ "
أنظر الى ما قاله شخص آخرفي موقع آخر و في زمن آخرعن الدواسر:
"دواسر المنطقة الشرقية
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معروف لدى جميع الدواسر من وادي الدواسر الاصول طبعا ان دواسر الشرقية هم ليسو دواسر انما هم كانو عبيد لديهم عندما حررهم الدواسر الاصليين انتسبو لنفس الدواسر الاصول ومعروف لدى الدواسر من هو الاصل ومن هو المنتسب لديهم ومعروف ان لون بشرتهم سمراء تميل لسواد اما الدواسر الاصول اغلبهم قمحي وبيض هذا حسب كلام دواسر اعرفهم من الاصول ، وياريت الدواسر الأصول الي في الموقع يؤكد هذا الكلام لو هو صحيح او ينفي لو هو موصحيح ولكم تحياتنا"
أنظر إلى رد شخص ما على هذا الكلام:
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"إخوتي لقد تابعت و بشغف مجموعة الردود التي وردت عن موضوع هام يخص اخوة لنا و بعد الشكر والتقدير لكل من أدلى بدلوه في الموضوع وبحكم معرفتي بدواسر الشرقية ومعايشتي لهم في منطقتهم لفتره من الزمن ناقشت فيها الكبير والصغير منهم في مثل هذا الموضوع الهام الذي يمسهم في الصميم و إستطعت من خلال ذلك أن أخرج بالتالي :
1)ينتمي دواسر الدمـــام والخبر في أكثر من فخذ ( كالعثمان ) و ( المهنا ) وغيرهم .. مما لايتسع المجال لذكر ذلك الى فخذ ( الجاسر ) أحد فروع دواسر العمور و لدي في ذلك أكثر من دليل منها :
أ)مطبوعة هجرة الدواسر من البحرين ( 1923-1928م ) لأستاذ التاريخ بجامعة الكويت الدكتور فتوح الخترش .
ب) كتاب دليل الخليج لمؤلفه الإنجليزي ج ج لوريمر ومتوفر نسخة منه في جامعة الملك فهد بالظهران .
ت) كتاب الجزيرة العربية في الوثائق البريطانية للأخوين ( نوار ) .
ث) كتاب السيرة والمذكرات للمستشار الإنجليزي آنذاك في الخليج تشارلز بلجريف .
2) كان أحد أبناء مهنا أو ( المهنا ) ويدعى حمود يمتلك من ضمن ممتلكاته مجموعة كبيرة من العبيد يسمى الواحد منهم ( عبد حمود ) وقد عتقهم فيما بعد لوجه الله تعالى فكيف لدواسر الشرقية إن كانوا عبيداً في أصولهم أن يمتلكوا عبيداً تابعين لهم .
3) إتضح لي من خلال الحديث والمتابعة عن قرب أن أولئك الدواسر لديهم من الوثائق فيما يخص أصولهم أكثر مما توقعت ويتوقع غيري ولأنهم في غالبيته يظهرون عدم المبالاة في الرد عن كل مايكتب عنهم في موضوع أصولهم بحجة صعوبة الحياة وإنشغالهم بلقمة العيش تاركين الخوض في مثل تلك المواضيع لغيرهم مما جعل البعض يفسر سكوتهم على أنه رضى وإعتراف منهم بما يقال عنهم . وكمثال على وجود بعض الوثائق إليك هذا الرابط كدليل بسيط ...
اخوتي أوصي الجميع وأبدأ بنفسي بتوخي الدقة في كل مايكتب ويقال وعدم الإعتماد على قول ( سمعت و يقولون ) لأننا نتكلم هنا في هذا الموقع في مواضيع هامة في الأنساب تحتاج الى ضمائر وذمم حية وفقنا الله سبحانه لما يحب ويرضى والسلام ختام."
أنظر كيف يصفون العربي المحض و أنظر كيف كان العرب يصفون أنفسنهم في الماضي. أنظر كيف يظلمون الدواسر السمر. لا بد أن نقول الحق و نظهر الصدق و ننصر المظلومين.
فكيف أصبح العرب ذوي البشرة السوداء هم الأقلية؟ جواب هذا السؤال نجده واضحا في الأحاديث التالية:
عن عمر بن شرحبيل قال "قال رسول الله صلى الله عليه و سلم رأيتني أردفت غنم سود ثم أردفتها غنم بيض حتى ما ترى السود فيها فقال أبو بكر يا رسول الله أما الغنم السود فانها العرب يسلمون و يكثرون و الغنم البيض الأعاجميسلمون حتى لا يرى العرب فيهم من كثرتهم فقال رسول الله صلى الله عليه و سلم كذلك عبرها الملك سحرا". صدق رسول اللهصلى الله عليه و سلم. فعلا دخلت الأعاجم الجزيرة العربية أفواجا مع الفتوحات الاسلامية و بعدهافاختلطوا بالعرب اختلاطا شديدا حتى لا يرى العرب من كثرة الأعاجم. و يأيد هذا الحديث الحديث التالي:
روى زيد بن اسلم ان رسول الله صلى الله عليه وسلم رأى رؤيا وقصها على أصحابه ، فقال رأيت غنما سوداء خالطتها غنم بيض ، فتأولتها ان العجم يدخلون الاسلامفيشتركونكم في أنسابكم ، واموالكم ، فتعجبوا من ذلك ، فقال : العجم يدخلون بلادنا يا رسول الله ! فقال : أي ، والذي نفسي بيده لو أن الدين تعلق بالثريا لنالته رجال من العجم، واسعدهم به أهل فارس.
نرجو أن نضع هذا الأمر في نصابه راجين الأجر من الله تعالى. ان هدفنا هو رفع الظلم عن العرب الحقيقيين، قديما و حديثا، و توعية العالم بالصفة الحقيقيةللعربي المحض لكي لا يحصل الأختلاط في الأنساب و لكي يعطى كل ذي حق حقه.
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يقول الله تعالى:
"إلا الذين آمنوا وعملوا الصالحات وذكروا الله كثيرا وانتصروا من بعد ما ظلموا وسيعلم الذين ظلموا أي منقلب ينقلبون"
