By Chouki El Hamel
Black Morocco: A heritage of Slavery, Race and Islam chronicles the experiences, identification, and corporation of enslaved black humans in Morocco from the sixteenth century to the start of the 20th century. It demonstrates the level to which faith orders society but in addition the level to which the commercial and political stipulations impact the spiritual discourse and the ideology of enslavement. the translation and alertness of Islam didn't guarantee the freedom and integration of black Moroccan ex-slaves into society. It starts with the Islamic criminal discourse and racial stereotypes that existed in Moroccan society best as much as the period of Mawlay Isma'il (r. 1672-1727), with a different emphasis at the black military in the course of and after his reign. the 1st a part of the publication presents a story pertaining to the legal discourse on race, concubinage and slavery in addition to ancient occasions and developments that aren't renowned in revealed scholarship and western contexts. The moment a part of the ebook is conceptually formidable; it provides the reader with a deeper experience of the ancient and sociological implications of the tale being instructed throughout a protracted time period, from the seventeenth to the 20 th centuries. notwithstanding the most powerful point of theses chapters issues the "black army," a big element of the dialogue is the function of girl slaves. one of many difficulties the historian faces with this sort of research is that it needs to leisure on a limited "evidentiary base." This e-book has broadened this base and clarified the importance of woman slaves relating to the military and Moroccan society at large.
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Additional info for Black Morocco: A History of Slavery, Race, and Islam
Throughout Islamic history the term became an abstract label used at random, transcending space and time and absorbing multiple meanings: barbarism, paganism, lawlessness, ignorance, heathendom, immorality, and anything or any individual/group outside or even inside Islam. 5 For more information, see Ibrahim Hashim al-Fallali, La Riqq fi al-Qur’an (Cairo: Dar a-Qalam, 1960) and the work of Abduh Badawi, ash-Shu‘ara as-Sud wa-Khasa’isuhum fi ash-Shi‘r al-‘Arabi (Cairo: al-Hayat al-Misriyya al-‘Amma li-’l-Kitab, 1973) and as-Sud wa-’l-Hadara al-‘Arabiya (Cairo: al-Hayat al-Misriyya al-‘Amma li-’l-Kitab, 1976).
The plural ‘ibad means worshipers but the plural ‘abid means slaves, and ‘ubudiyya means slavery but ‘ibada means worship. The classical Arabic dictionaries call attention to these distinctions. Muhammad az-Zabidi (died in Cairo in 1791), The Qur’an, chapter 3, verse 7 – I have used the translation of Muhammad Asad throughout this book, The Message of the Qur’an: The Full Account of the Revealed Arabic Text Accompanied by Parallel Transliteration (Bitton, England: Book Foundation, 2003). , 80, footnote 5.
See verse 24:33. 54 30 Race, Gender, and Slavery in the Islamic Discourse among your own people, and the neighbour who is a stranger, and the friend by your side, and the wayfarer, and those whom you rightfully possess (ma malakat aymanukum) (4:36). And on some of you God has bestowed more abundant means of sustenance than on others: and yet, they who are more abundantly favoured are [often] unwilling to share their sustenance with those whom their right hands possess (ma malakat aymanukum), so that they [all] might be equal in this respect.