By Chouki El Hamel
Black Morocco: A historical past of Slavery, Race and Islam chronicles the experiences, identification, and business enterprise 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 industrial 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 felony discourse and racial stereotypes that existed in Moroccan society top 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 offers a story bearing on 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 bold; it provides the reader with a deeper feel of the historic and sociological implications of the tale being informed throughout a protracted time period, from the seventeenth to the 20th centuries. even though the most powerful aspect of theses chapters matters the "black army," an immense portion of the dialogue is the function of woman slaves. one of many difficulties the historian faces with this type of research is that it needs to leisure on a limited "evidentiary base." This ebook has broadened this base and clarified the importance of lady slaves in terms of the military and Moroccan society at large.
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Extra resources for Black Morocco: A History of Slavery, Race, and Islam
15 When God says in this passage that none but He knows the final meaning of the Qur’an, this means that anybody who claims to know the absolute truth of the Qur’an and tries to impose it on others is ultimately taking the place of God. Hence the act and the continuous process of interpretation are logical and its outcome is never fixed or closed. Muhammad Asad (d. 16 The Qur’anic verses on slavery require particularly careful examination. The Qur’an generally uses the following terms: fata (pl.
Slavery and the Justification of Concubinage 33 his substance – however much he himself may cherish it – upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage (fi ar-riqab) (2: 177). AND IT IS not conceivable that a believer should slay another believer, unless it be by mistake. And upon him who has slain a believer by mistake there is the duty of freeing a believing soul from bondage (tahrir raqaba) and paying an indemnity to the victim’s relations, unless they forgo it by way of charity.
13 This study refers mainly to the Maliki school, the most prevalent in Africa and the official doctrine in the Maghreb and western Africa. Mansour H. Mansour, scholar of Islam, said of the Maliki school: “[Malikis] rejected human reason and believed that every law must be derived from the Qur’an or the Prophet’s Sunna as recorded in the Hadith. ”14 What Exactly Does the Qur’an Say about Slavery? Muslims seeking to apply the Qur’anic teachings to the practice of slavery inspired a uniform legal institution of slavery.
Black Morocco: A History of Slavery, Race, and Islam by Chouki El Hamel