, Sha?r?n? provides this information in his (surprisingly short) biography of Ibn ?A??' All?h: the latter would have been "a disciple of Shaykh Y?q?t [?] and of Shaykh al-Murs? before him ( tilm?dh al-shaykh Y?q?t [?] wa-qabla-hu tilm?dh al-shaykh Ab? l-?Abb?s al-Murs?), Sha?r?n?, vol.2, p.41, 2005.
, , p.72, 2004.
, On conflicting traditions describing Ibn B?khil?'s as Y?q?t's and/or Ibn ?A??' All?h's disciple, see McGregor, pp.70-71, 2004.
, , pp.71-73, 1994.
, , pp.71-73, 1994.
, Mun?w? focuses his narrative on Y?q?t's condition as a former slave, thus turning this into a key element in the evolution of Y?q?t's hagiographical portrait. First of all, al-Mun?w? reports a 111 Ibid, p.72
, This information is not found either in al-Sha?r?n? or in earlier sources we dealt with. However, this is repeated in the biography published online, p.73
, , p.73, 1994.
, Kush and Kan?an, the following races of S?d?n descended from them: N?ba, Zandj, Fuz?n (ou ?ar?n), Zagh?wa, ?abasha, ?ibt (Copts) and Barbar 132, p.73
, In his Fahkr al-S?d?n ?al? al-Bayd?n
, J??i? provides a full-fledged naturalistic explanation of differences in skin color and physical complexion among populations, which he attributes to the peculiarities of locality, such as water, soil and the proximity and intensity of the sun 133 . In the following centuries, however, the Hamitic hypothesis apparently remained mainstream, although the "climatic" one was supported by some important intellectuals, such as the ?anbal? theologian Ibn al-Jawz? (d. ca. 597/1200), who also emphasized that differences among Muslims only depend on their morals and not on their outward appearances 134 , and the "proto-sociologist
, Ethiopian exception
, Complex Views on "Ethiopians" in Late Mamluk and Ottoman Times As far as non-Muslim "Ethiopians" ( ?abasha ) were specially concerned, various ethnic, social and religious factors interplayed in producing different and sometimes conflicting representations in
, On the other hand, the ?abasha were also considered to be a sub-grouping of "Blacks" ( S?d?n ) and their image was thus affected by derogatory stereotypes concerning this broader category. In case of ?abasha slaves, moreover, their social image was also deeply influenced by such negative presumptions as those expressed in the slave proverbs that we examined above, On the one hand, the image of the ?abasha benefitted from well-known traditions on mostly favorable attitudes that their ancient countrymen would have shown to Prophet Mu?ammad and his Companions
, On Wahb b. Munabbih, see Miquel, p.30, 1967.
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, at the end of tenth/sixteenth century, for instance, ?Al? Ibn Mu??af? dedicates his Mir'at al-?ubush f? l-u??l, p.61, 1981.
, described as an Ethiopian contemporary to Prophet David; some authors mention him as a prophet. Shuqr?n and Mihja? were servants/clients (maw?l? ) of the Prophet Mu?ammad and ?Umar b. al-Kha???b respectively, and both fought at the battle of Badr, p.69, 1985.
, al-manq?sh f? ma??sin al-?ubush , ms. Baghdad, Khaz?'in Kutub al-Awq?f, N°. 3031, fols 1a-3b, pp.60-61, 1985.
, This was al-Hajj Mustafa Agha, the Chief Eunuch of the Ottoman harem under Sultan Ahmed I. See Hathaway, 2007.
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