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Abstract


Racial Nisbahs in Asr Al-Saadah in Terms of the Tradition of Nısbah with the Name of Race and Trıbe in Islamıc Hıstory
The subject of the “nisbah” appears frequently in our historical sources. A person can be attributed to his country, region, state, village or town where he was born, father and grandfathers, a close relative, race, tribe, a religion-related term or a religious sect. We also see that a person can be attributed to his occupation or art and a man who sets him free. The Nisbah is a commonality with regard to each of parents. The Nisbah means to closeness. Racial nisbahs are the adjectives of the names that they define. The Prophet Muhammad and almost all his companions had the racial nisbahs. Nisbah to a race, a tribe and other things is not objected by the religion. That a man is known with the nisbahs or titles such as Turki, Kurdi, Rumi, Mısri, Habesi or Farisi is not objected is not objected . Also The Prophet Muhammad sometimes mentioned about his race and tribe. For instance, if The Prophet Muhammad could say “I am a Hashimi”,a man who follows him and his sunnah can declare his race or family and he can mentionhis name with a racial nisbah. The Prophet Muhammed sometimes mentioned others with their racial nisbahs. This points that the tribal and racial nisbahs are not objected. The Holy Quran states that God made us peoples and tribes that we may know each other. Islam pays attention to initiating to nisbah by some religious orders and reasons.Denying the ancestry is forbidden and a big sin in İslam. That one who does not deny his father accepts his first grandfather and other ancestors, tribe and race. The Tribalism and arrogance with one’s tribe is objected. Tribal and racial nisbahs which were seen in late Islamic periods, persist to the following periods.

Keywords
Racial Nisbahs, Arabi, Turki, Kurdi, Asr al-Saadah


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