A question was raised regarding a hadith found in the book 'Al-Kafi' by Muhammad ibn Ya'qub al-Kulayni, which states: 'Beware of marrying black individuals, for they are a distorted creation.' What does this mean? How authentic is this hadith and this book?
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1 Answer
Peace be upon you. We have two points to address your question:
First Point: Authenticity
This hadith is found in a book that is considered one of our most important sources and is relied upon in many matters of our religion. It is regarded as one of the most authentic books due to the trustworthiness of the great scholar Sheikh al-Kulayni (may his soul rest in peace). It has been said that he deserves great praise, and we ask the Merciful Lord to gather him with Muhammad and his pure progeny and reward him for his good deeds.
Second Point: Interpretation
Sheikh al-Kulayni (may he rest in peace) presented this hadith while indicating its disapproval, and thus, there is no prohibition against marrying from among them. The hadith states: 'Beware of marrying black individuals, for they are a distorted creation.'
Before delving into the explanation of the narration and the various interpretations, it is essential to highlight a general principle that will aid us in understanding this narration and similar ones. This principle simplifies how we approach it:
The Prophet of mercy and the savior of the nation clarified the Islamic perspective and built upon it the rulings that God's religion has a clear measure without any doubt or ambiguity. There is no distinction between white and black, Arab and non-Arab; the measure of superiority is piety. The most honorable is the most pious, as the Almighty does not look at our appearances or skin colors but rather at our hearts and deeds. Whoever among us is adorned with piety will attain the highest status and the utmost degree with the Lord.
Thus, it is certain that the term 'distorted creation' in the prohibition of marriage does not refer to the color of one's skin or lack of beauty, as a believer is a suitable match for a believer regardless of their color, lineage, or appearance.
Therefore, while we may overlook the authenticity of some narrations, what has been mentioned in this context is constrained by these qualifications. Consequently, we will present what can be mentioned as possibilities, and if we cannot find interpretations, we will refer the knowledge of them to their rightful scholars due to their contradiction with explicit verses.
Among the many possibilities, we will mention two:
First: The narration may refer to specific groups known for particular traits and circumstances that create obstacles to successful marriages.
Even the prohibition against marrying certain groups, like the Kurds, is based on some expressions that suggest they have been affected by jinn. The intended meaning here is similar to what we mentioned, as they were known to hide in the mountains and live in isolation, which could hinder successful marriages. Thus, the term 'jinn' should not be taken literally but rather in its linguistic sense of concealment.
Whenever a person is in such a state, marriage with them is unlikely to succeed, leading the law to guide us against such unions due to their unsuitability for establishing a stable life, especially socially. Today, however, the prohibitions have diminished, and thus the prohibitions against marrying them are lifted.
Second: It is possible that the prohibition was related to the concern of slavery (as the child follows the mother in freedom and servitude). To avoid placing our children in such a situation, which the Imams of the Ahl al-Bayt sought to extinguish and eliminate, the law warns us against marrying from among them.
Consequently, as the phenomenon of slavery has nearly vanished today, the prohibition against marrying them is lifted.
All praise is due to Allah, the Lord of the worlds, and peace and blessings be upon our master Muhammad and his pure family.
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