Abu ‘Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi, known as Al-Qurtubi, was born in 1214 in Córdoba, in Al-Andalus (present-day Spain). Córdoba at the time was a vibrant center of Islamic learning, culture, and scholarship. Al-Qurtubi grew up in this intellectually rich environment, studying under some of the leading scholars of his era. His early education included the Quran, Arabic grammar, poetry, Islamic jurisprudence (fiqh), and the Prophet Muhammad’s (hadith) traditions.
The Christian reconquest of Córdoba in 1236 forced Al-Qurtubi and many other Muslims to flee. He eventually settled in Egypt, where he spent the remainder of his life. In Egypt, Al-Qurtubi became known for his piety, humility, and ascetic lifestyle. He dedicated himself to scholarship, teaching, and writing, and avoided involvement in political affairs. He died in 1273 in the village of Munya Abi’l-Khusavb, where a mausoleum was later built in his honor.
Al-Qurtubi’s most enduring legacy is his monumental work of Quranic exegesis, Tafsir al-Qurtubi (also titled al-Jami’ li Ahkam al-Qur’an). This multi-volume commentary is celebrated for its thorough exploration of the legal, linguistic, and theological meanings of the Quran. Unlike some earlier commentaries that focused on narrative or mystical interpretations, Al-Qurtubi’s tafsir emphasized practical legal rulings (ahkam), drawing on the Quran, hadith, and the opinions of earlier scholars. He was also recognized for his expertise in hadith, Arabic language, and Islamic law, and his works continue to be studied in Islamic seminaries and universities around the world.
Like many scholars of his time, Al-Qurtubi’s writings sometimes reflect the prevailing social and cultural attitudes of the medieval Islamic world. Medieval Arab societies, while diverse and cosmopolitan in many ways, were not immune to the prejudices and hierarchies of their era, including those based on ethnicity and skin color.
In his Tafsir, Al-Qurtubi occasionally referenced and perpetuated negative stereotypes about Black Africans. For example, in his commentary on Quran 3:106 (“On the Day [some] faces will be bright and [some] faces will be dark…”), Al-Qurtubi cited earlier opinions that associated “blackened faces” with disgrace and “whitened faces” with honor. He also referenced interpretations that linked blackness with negative spiritual or moral qualities, sometimes drawing on the views of earlier commentators or the broader cultural associations of his time.
In discussing the status of slaves and the peoples of sub-Saharan Africa, Al-Qurtubi, like some of his contemporaries, sometimes echoed the prevailing view that Black Africans were naturally suited for servitude or were less civilized. While these views were not unique to Al-Qurtubi, and can be found in the works of other medieval scholars, they are now recognized as racist and contrary to modern understandings of equality and human dignity.
For example, on Quran 3:106, Al-Qurtubi discusses the metaphorical meaning of “blackened” and “whitened” faces, but also includes opinions that associate blackness with sin or disgrace, reflecting a broader medieval tendency to link physical attributes with moral or spiritual qualities. In legal discussions, Al-Qurtubi sometimes referenced the supposed “natural” status of certain groups as slaves, including Black Africans, echoing the justifications used in his era for the institution of slavery.
Today, scholars and Muslim communities critically examine these aspects of Al-Qurtubi’s work. While his contributions to Quranic exegesis and Islamic law are still highly valued, his derogatory statements about Black Africans are recognized as products of their time-reflecting historical prejudices rather than the core ethical teachings of Islam. Many modern scholars emphasize the importance of context and caution against uncritical acceptance of such views.
Al-Qurtubi’s influence on Islamic thought is profound. His Tafsir remains a standard reference for scholars and students of the Quran. However, his legacy is complex. It includes both his intellectual achievements and the limitations of his perspective, shaped by the social and cultural context of 13th-century North Africa and the wider Islamic world.
He is renowned for his Quranic commentary, legal expertise, and piety. However, he also reflected and sometimes perpetuated the racial prejudices of his era, particularly about Black Africans. His derogatory statements are now recognized as racist and are critically examined in contemporary scholarship. His works remain important, but are read today with greater awareness of their historical context and limitations.