Friday, May 2, 2014

DECODING ISLAM--The Arab slave trade: 200 million non-Muslim slaves from all colors and nationalities

900-year old Muslim ‘slave manual
British with slave trader
British colonial official with Islamic slave traders in Zanzibar. On the far right is Hamad bin Mohamed bin Jumah bin Rajab bin Mohamed bin Said al-Murghabi, more commonly known as Tippu Tip. He was the most notorious Islamic slaver. al-Murghabi died in 1905.

Under Islamic laws, slavery is explicitly permitted.[145] As Saudi Sheikh Saleh Al-Fawzan, a member of the Senior Council of Clerics had said in 2003, those who argue that slavery is abolished are “ignorant, not scholars. They are merely writers. Whoever says such things is an infidel.” [146] Muhammad himself was a slaver. He not only owned many male [147][148] and female [149] slaves, but he also sold, captured, and raped [150]  his slaves. Even his wives owned slaves.
The manual demonstrated that Arabs were engaged in enslaving all peoples, not only Africans. Their travels around the world was not as much for mercenary purposes as to catch slaves and loot wealth. The manual also gave indications that Arabs actually created the entire slave export trade in Africa. Bits and pieces from history indicate that Muslims enslaved over 150 million African people and at least 50 million from other parts of the world. They also converted Africans into Islam, causing a complete social and financial collapse of the entire African continent apart from wealth attributed to a few regional African kings who became wealthy on the trade and encouraged it. This is a claim that is not well presented in Western information or education on slavery.  You can find a lot of very interesting and original historical materials in Asia and the East which have never found its way to the West.
The manual was written by an Arab slave trader describing some of the history of Arabian slavery. It contained character descriptions of slaves from all across West to East Europe, Africa, India, the Orient, Turkey (which proves that Turkey was not originally Islamic) and so on. It also showed that Arabs enslaved Indian people long before moghuls invaded the country. The most despised slaves according to the manual, was Indian and African slaves who were described in the most terrible terms. And the favorite slaves were Turkish slaves, and the second favorites were North European slaves. Slavery was not only black history; slavery was Islamic history around the world. More historical findings is pointing that over 150 million African slaves being traded by Arabs over a period of 14 centuries, and at least 50 million slaves of other ethnicities.
Muslim Slavery In The Modern Age: Real Life Stories

Francis Bok tells his story as a 20th century slave to Muslims in Sudan, captured as a child slave under Islamic sharia: youtube

Another escaped slave, Simon Deng, sold to a Muslim for the equivalent of $10, tells his story as a 20th century slave in the modern age where slavery continues to exist and be legalized under Islamic Sharia law. Simon Deng warns blacks in America not to be lured into Islam here blacks are still viewed as slave goods and merely used as soldiers to better Islamic agenda. Over 3.5 million people have been slaughtered by Muslims in Sudan.  VIDEO LINK

A.  Arabs and Slave Trade

By Shirley Madany
A flair for history is a prerequisite to understanding the Muslim world and its people. Their yesterdays are closely bound up with the here and now. A good grasp of geography will be helpful as well.

Slavery in Early Islamic History

It was intriguing to note in Bernard Lewis’ book, The Arabs in History, that paper was made first in China in the year 105 B.C. In A.D. 751, the Arabs defeated a Chinese contingent east of the ‘Jaxartes’. (Jaxartes is a river that lies on the border between China and present-day Afghanistan. Persian King Cyrus was killed fighting near this river, about 500 B.C.) The Arabs found some Chinese paper makers among their prisoners. Many such skills were brought into the Islamic world in this way. The use of paper spread rapidly across the Islamic world, reaching Egypt by A.D. 800 and Spain by the year 900. From the tenth century onwards, evidence is clear of paper-making occurring in countries of the Middle East and North Africa, as well as in the European country of Spain.
The Arabs profited from the craft of the paper makers they had captured as slaves. From archaeologists and records kept in ancient times, we learn that slave trade existed for a long time in the Arab world. Back in the days of the caliphs [early Muslim leaders], having a slave for a mother was not a stigma for a Muslim man. Due to polygamy, this was quite common.
At first the caliphs maintained a kind of aristocracy among themselves, making it imperative that the mother of a caliph was from one of the Arab tribes. However, as more and more slaves adopted the religion of Islam, noble birth and tribal prestige lost their value. By the year 817, the Abbasid Caliphs and succeeding Muslim rulers often were the sons of slave women, many of whom were foreign. Such parentage ceased to be either an obstacle or a stigma.

Growth of the Slave Trade

Quite possibly, the maintenance of slavery and the social acceptance of slaves were important drawing cards for Islam as it penetrated Africa. Without a knowledge of history, many Africans may be unaware of the fact that Islamic traders carried on a steady slave trade from East African ports for many centuries. Records are available which contain the lists of goods involved in trade with the rest of the world.
Muslim merchants traveled to India, Ceylon, the East Indies, and China, over sea and land, bringing back silks, spices, aromatics, woods, tin, and many other items. Records mention ‘slave girls’ from the Byzantine Empire along with gold and silver, marble workers, and eunuchs. Surprisingly, Muslim traders went as far away as Scandinavia, and especially Sweden, where scores of Muslim coins have been found with inscriptions from the seventh and eleventh centuries. On the long lists of goods which Muslim traders imported from Scandinavia, are found ‘Slavonic slaves, sheep, and cattle’ (cited by Lewis in The Arabs in History). An early ninth century geographer, Ibn Kurradadhbeh, describes Jewish merchants from the south of France ‘who speak Arabic, Persian, Greek, Frankish, Spanish, and Slavonic. They travel from west to east and east to west, by land and sea. From the west they bring eunuchs, slave girls and boys, brocade, beaver skins, sable and other furs, and swords’.
Though some slaves attained an honored class, doing either domestic work or military service, they were exceptions. ‘Generally, slaves were employed for manual labor on a number of large scale enterprises, in mines, in the fleets, in the drainage of marshes, etc.. They were herded together in settlements, often thousands belonging to a single landowner. Slaves of this kind were mainly black, obtained more especially from East Africa by capture, purchase, or in the form of tribute from vassal states. Such were the slaves in the salt flats east of Basra, where unprecedented numbers were employed by the wealthy men of that city in draining the salt marshes in order to prepare the ground for agriculture and to extract the salt for sale. They worked in gangs from five hundred to five thousand. Their conditions were extremely bad. Their labor was hard and exacting, and they received only a bare and inadequate keep consisting, according to the Arabic sources, of flour, semolina and dates. Many knew little or no Arabic. Eventually a leader arose among them and led a great uprising which aimed, not at ending slavery, but at securing better living conditions.

A Recent Study

Another book by Bernard Lewis entitled Race and Slavery in the Middle East: An Historical Enquiry, published in 1990 by Oxford University Press, features color plate illustrations dating back to 1237 and the 1500′s with 80 pages of notes to back up its contents. These intriguing paintings were discovered in famous libraries in London, Paris, and Istanbul. They depict the variety of slaves and their livelihoods.
In his book, Lewis describes how the Muslim world reacted when cries for abolition of slavery resounded around the world in the 19th century
‘The revulsion against slavery, which gave rise to a strong abolitionist movement in England, and later in other Western countries, began to affect the Islamic lands. What was involved was not, initially, the abolition of the institution of slavery but its alleviation, and in particular, the restriction and ultimately the elimination of the slave trade. Islamic law, in contrast to the ancient and colonial systems, accords the slave a certain legal status and assigns obligations as well as rights to the slave owner.
The manumission of slaves, though recommended as a meritorious act, is not required, and the institution of slavery not only is recognized but is elaborately regulated by Sharia law. Perhaps for this very reason the position of the domestic slave in Muslim society was in most respects better than in either classical antiquity or the nineteenth-century Americas. While, however, the life of the slave in Muslim society was no worse, and in some ways was better, than that of the free poor, the processes of acquisition and transportation often imposed appalling hardships. It was these which drew the main attention of European opponents of slavery, and it was to the elimination of this traffic, particularly in Africa, that their main efforts were directed.
The abolition of slavery itself would hardly have been possible. From a Muslim point of view, to forbid what God permits is almost as great an offense as to permit what God forbids — and slavery was authorized and regulated by the holy law. More specifically, it formed part of the law of personal status, the central core of social usage, which remained intact and effective even when other sections of the holy law, dealing with civil, criminal, and similar matters, were tactically or even openly modified and replaced by modern codes. It was from conservative religious quarters and notably from the holy cities of Mecca and Medina that the strongest resistance to the proposed reform came.
The emergence of the holy men and the holy places as the last ditch defenders of slavery against reform is only an apparent paradox. They were upholding an institution sanctified by scripture, law, and tradition and one which in their eyes was necessary to the maintenance of the social structure of Muslim life’.

Slaves of all colors and creeds – in accordance with Sharia

Further on, Lewis mentions how the overwhelming majority of white slaves came from the Caucasian lands. This was in the days of the Ottoman empire and it was not until 1854 that orders against the traffic in white slaves from Georgia and Circassia were issued and put into effect.
Arabia was another major center for the slave trade. The flow of slaves from Africa into Arabia and through the Gulf into Iran continued for a long time. The extension of British, French, and Italian control around the Horn of Africa (the area of Somalia and Kenya today) deprived the slave traders of their main ports of embarkation.
As far as Islam was concerned, the horrors of the abduction and transportation of slaves were the worst part. But once the slaves were settled in Islamic culture they had genuine opportunities to realize their potential. Many of them became merchants in Mecca, Jedda, and elsewhere.

A Puzzling Question

A puzzling question comes to mind, however. If this is so, why does the Arab world have no corresponding Black population as is found in the New World? Lewis provides an answer, ‘One reason is obviously the high population of eunuchs among Black males entering the Islamic lands. Another is the high death rate and low birth rate among Black slaves in North Africa and the Middle East. In about 1810, Louis Frank observed in Tunisia that most Black children died in infancy and that infinitesimally few reached the age of manhood. A British observer in Egypt, some thirty years later, found conditions even worse. He said, ‘I have heard it estimated that five or six years are sufficient to carry off a generation of slaves, at the end of which time the whole has to be replenished’.

The Abolition of Slavery

The institution of slavery regretably existed both in the old, classical Christian and Islamic civilizations. Yet it is tothe credit of Christianity that the abolition movement took root in Great Britain, Western Europe, and the United States and brought an end to this buying and selling of human beings.
The way in which slavery was practiced in Islamic countries had both bright and dark sides. What is regretable now is that this practice among Muslims is seldom openly discussed — as if slavery was exclusively a Western phenomenon. This deliberate silence enables Islamic propagandists in America to represent Muslims as liberators of the people of African origin, contrary to historical fact.
Video Documentary: “Africans sold their own people and rented facilities to the Europeans”LINK
Related:1. (Video) 1960 spirited UN footage on active slavery in the Middle East and Africa.
2.  “Americans For UNFPA: Virtual Slavery: The Practice of “Compensation Marriages” by Net Community of AfUNFPA; last retrieved Monday, 08 December 2008″
3.  Saudi Diplomat Human Trafficking And Slavery Case Investigated In Virginia
4. (Video) Slavery in Saudi Arabia: Ethiopian woman tied to a wall by her Saudi employer
5.  Video: Islamic Slavery in Sudan Alive and Well
6.  PDF Book: “Islamic Jihad: A Legacy of Forced Conversion, Imperialism, and Slavery” by M.A. Khan
7.  Christian Children kidnapped by Muslim Traffickers to be sold into Islamic slavery
8.  UK: Another case of Muslim sex slavery and rape of children
9.  UK: ‘Islamic slavery” in the UK, Muslim couple tortured Indian “sex slave” then passed her around to other Muslims
10.  (Video) Saudi Princess Describes the Treatment of Women in Saudi Arabia as “Slavery”
11.   The Strange Teachings of Prophet Muhammad: necrophilia, incest, homosexuality, slavery and fetish for the smell of menstrual blood
12.  Media Avoids the M-Word on British Children Trafficked Abroad: Greta Warn Over Slavery
13.  Islam and Slavery: India
14.  “Under the Islamists, Blacks were Exploited Even More”: Ex-Slaves Speak Out About Muslim Rule
15.  Being A Black Man in the Muslim World: “When I’m Just Walking Down the Street, People Will Call Me a Dirty Black Man or Slave”
16.  (Video) Shaykh al-Huwayni: “When I want a sex slave, I just go to the market and choose the woman I like and purchase her”
17.  Gay report from Uganda states: “Gay Kenyan men trafficked as sex slaves to Arabia”
18.  Opinion: Arabia: The land of the tree and home of slaves!
19.  Muslim insurgents destroy Timbuktu Islamic treasures from Mansa Musa I – the richest Muslim slave trader in history
20.  Saudi man is trying to sell his ‘castrated black African slave’ on Arab version of Facebook
21.  Black Muslim slaves in Mauritania sold to abusive Arab slave masters
1.   ”….Waqidi has informed us that Abu Bakr has narrated that the messenger of Allah (PBUH) had sexual intercourse with Mariyyah [his Coptic slave] in the house of Hafsah….” – Tabaqat v. 8 p. 223 Publisher Entesharat-e Farhang va Andisheh Tehran 1382 solar h ( 2003) Translator Dr. Mohammad Mahdavi Damghan
2.  “….Allah’s Apostle sent someone to a woman telling her to “Order her slave, carpenter, to prepare a wooden pulpit for him to sit on.”….” – Sahih Bukhari 1:8:439
3.  “….”Do you know, O Allah’s Apostle, that I [Maimuna bint Al-Harith] have manumitted my slave-girl?” He said, “Have you really?” She replied in the affirmative. He said, “You would have got more reward if you had given her (i.e. the slave-girl) to one of your maternal uncles.” – Sahih Bukhari 3:47:765 6.  “….Allah’s Apostle (may peace be upon him) said: Sell him to me. And he bought him for two black slaves,….” – Sahih Muslim 10:3901
4.  Brunschvig. ‘Abd; Encyclopedia of Islam
5.  Nick Meo – Half a million African slaves are at the heart of Mauritania’s presidential election – Telegraph, July 12, 2009
6.  E. Benjamin Skinner – Pakistan’s Forgotten Plight: Modern-Day Slavery – TIME, October 27, 2009
7.  Jamal al-Jaberi – ‘Slaves’ in impoverished Yemen still dream of freedom – AFP, July 20, 2010
8.  Christian Slaves, Muslim Masters: White Slavery in the Mediterranean; the Barbary Coast and Italy 1500 – 1800, by Robert Davis, Palgrave MacMillan, 2004
9.  The Scourge of Slavery – Christian Action, 2004 Vol 4
10.  Islam’s Black Slaves, by Ronald Segal, Farrar, New York, 2001
11.  “….I married a virgin woman in her veil. When I entered upon her, I found her pregnant. (I mentioned this to the Prophet). The Prophet (peace be upon him) said: She will get the dower, for you made her vagina lawful for you. The child will be your slave….” – Abu Dawud 11:2126
12. “Saudi sheik: ‘Slavery is a part of Islam’” (archived from the original). – WorldNetDaily, November 10, 2003
13.  “Slavery in Islam: Chapter 5″ (archived from the original). – Answering Islam
14. “Zad al-Ma’ad” by Ibn Qayyim al-Jawziyya Part 1, Pages 114-116
15.  “Zad al-Ma’ad” by Ibn Qayyim al-Jawziyya Part 1, Pages 114-116
Photo: Farooq Abdulah asked those who vote for Mr Modi to jump in the sea? See Exhibition on the exodus of #KashmirHindus
What is this Kashmiriyat?

What does it stand for? When was the term Kashmiriyat coined? Who coined it and for what? The Left-oriented and essentially pro-Congress and ragtag UPA news channel, NDTV India, on November 1 organised a debate on Article 370 under its programme, Badi Khabar between 6 and 7 pm. The anchor was the sophisticated, Nidhi Kulpati. One of the five participants, journalist Om Thanvi, like the anchor, was absolutely ignorant about Article 370. They were neither here nor there. Two of them – Union Minister Harish Rawat and MP Mehboob Beg of National Conference – exhibited their hatred for the Indian laws and used the opportunity to distort facts, murder history, preach falsehood and speak half-truths to mislead the nation.

Both behaved in the most irresponsible manner and proved that they represented that view that had culminated in the communal partition of India in August 1947. The remaining two panelists – BJP’s Mukhtar Abbas Naqvi and RSS’s Baldev Sharma – were the only ones who sought to put things in perspective. But what they said about Article 370 is not the issue under scrutiny. The issue under reference is Kashmiriyat. Nidhi Kulpati repeatedly used this term and asked Harish Rawat if the Congress felt outraged and deeply concerned over the use of this term by the BJP Prime Ministerial candidate Narendra Modi in his speech during Lalkar Rally in Jammu on December 1. She sought to create an impression that it was the Congress that had been using this term and describing its historical significance for years. Interestingly, he endorsed the ill-informed formulation of Nidhi Kulpati, saying, “Kashmiriyat is a reality and the Indian Constitution protects and promotes it”. “The Congress understands India and its uniqueness, but the BJP doesn’t,” he said. He simply exposed himself.

Even what Harish Rawat, who seldom talks sense and quite often jumps on to the bandwagon of ultra-communalists, said Kulpati in response to her innocent query is not the point of discussion. As said, the issue in hand is Kashmiriyat. Put in any amount of effort to find if the term Kashmiriyat found place in any history book or chronicle or in any literary work produced before 1975 or any article that appeared in any newspaper before 1975 and you will come out of the exercise minus everything. The reason is that this term did not exist at all. It was only in 1975 that this term was coined by a Jammu-based politician-cum-columnist Balraj Puri. That was the year the votary of plebiscite, Sheikh Mohammad Abdullah, was brought back to power by the then Prime Minister Indira Gandhi after bringing down her own party’s Government to pander to the protagonists Switzerland-type independent Kashmir.

The people of Jammu province and Ladakh region, besides the minority communities in Kashmir, especially the miniscule minority of Kashmiri Hindus, felt aghast over this dumb-founding and dangerous development for obvious reasons, the most notable being the well-known communal, anti-Jammu and anti-minority and pro-semi-independence credentials of Sheikh Abdullah. Balraj Puri, who had earlier flirted with Sheikh Abdullah and his Valley-based National Conference, joined the party to fulfill his ambition of entering the Lok Sabha on the NC ticket. He got it but suffered a massive defeat at the hands of the patriotic people of Jammu. In between and even thereafter, he continued to use the term Kashmiriyat in his essays to mislead the nation by saying that it stood for liberal, secular and democratic values; it was all-embracing; and it made no distinction between man and man on the ground of caste, creed and religion. His whole objective was to keep Sheikh Abdullah and his son Farooq Abdullah in good humour by projecting them as ardent champions of Kashmiriyat.

Farooq Abdullah as the Chief Minister made him working chairman of the Regional Autonomy Committee immediately after forming his Government in October 1996 with Minister of State status. Kashmiriyat is neither liberal nor all-embracing. It is regressive. It stands for exclusiveness and exclusion of all against the Kashmiri-speaking ethnic Sunnis, who have been in power since October 1947. It is they who control and run all the Kashmir-based ‘mainstream’ political, terrorist and separatist organisations. These include the NC, the Congress, the People’s Democratic Party (PDP), the CPI, the CPI-M, the Jamaat-e-Islami (JI), the ALL-Party Hurriyat Conference – Mirwaiz (APHC-M), APHC (Geelani), Jammu & Kashmir Liberation Front (JKLF), Jammu & Kashmir Democratic Freedom Party (JKDFP), the People’s League (PL), the People’s Conference (PC), the Dukhtran-e-Millat (DeM) and Hizbul Mujahiden (HM) to mention only a few.

The people of Jammu and Ladakh, the Shia Muslims, the Gujjar and Bakerwal Muslims, the Pathowari-speaking Muslims and non-Muslims, the displaced Kashmiri Hindus, the Sikhs, the Christians and others are not part of the so-called Kashmiriyat. In fact, they are its victims. They abhor Kashmiriyat and believe rightly that it has been posing a grave threat to their distinct identity and personality. It was because of this Kashmiriyat that over three lakh Kashmiri Hindus, hundreds of the Sikh families and many Kashmir-based Christians had to quit Kashmir in early 1990 to become refugees in their own country. It is because of Kashmiriyat that the refugees from West Pakistan, women, the SCs, the STs, the OBCs and similar other social groups have suffered, and continue to suffer, immense socio-economic and political losses. And it is because of the recognition and promotion of Kashmiriyat that the nation has been facing serious challenges in the Kashmir Valley.

Modi shows 'mirror' to Abdullah family on secularism in J&K

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