Slave Muslims

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https://en.m.wikipedia.org/wiki/History_of_Slavery_in_the_Muslim_World
Early Islamic history
W. Montgomery Watt points out that Muhammad's expansion of Pax Islamica to the Arabian peninsula reduced warfare and raiding, and therefore cut off the sources of enslaving freemen. According to Patrick Manning, the Islamic legislations against the abuse of the slaves limited the extent of enslavement in Arabian peninsula and to a lesser degree for the whole area of the whole Umayyad Caliphate
Early Islamic history
W. Montgomery Watt points out that Muhammad's expansion of Pax Islamica to the Arabian peninsula reduced warfare and raiding, and therefore cut off the sources of enslaving freemen. According to Patrick Manning, the Islamic legislations against the abuse of the slaves limited the extent of enslavement in Arabian peninsula and to a lesser degree for the whole area of the whole Umayyad Caliphate where slavery existed since the most ancient times.

According to Bernard Lewis, the growth of internal slave populations through natural increase was insufficient to maintain numbers right through to modern times, which contrasts markedly with rapidly rising slave populations in the New World. He writes that
1. Liberation by freemen of their own offspring born by slave mothers was "the primary drain".
2. Liberation of slaves as an act of piety, was a contributing factor. Other factors include:
3. Castration: A fair proportion of male slaves were imported as eunuchs. Levy states that according to the Quran and Islamic traditions, such emasculation was objectionable. Some jurists such as al-Baydawi considered castration to be mutilation, stipulating law enforcement to prevent it. However, in practice, emasculation was frequent. In eighteenth-century Mecca, the majority of eunuchs were in the service of the mosques. Moreover, the process of castration (which included penectomy) carried a high risk of death.
4. Liberation of military slaves: Military slaves that rose through the ranks were usually liberated at some stage in their careers.
5. Restrictions on procreation: Among the menial, domestic, and manual worker slaves, casual sex was not permitted and marriage was not encouraged.
6. High death toll: There was a high death toll among all classes of slaves. Slaves usually came from remote places and, lacking immunities, died in large numbers. Segal notes that recent slaves, weakened by their initial captivity and debilitating journey, would have been easy victim to climate changes and infection. Children were especially at risk, and the Islamic market demand for children was much greater than the American one. Many black slaves lived in conditions conducive to malnutrition and disease, with effects on their own life expectancy, the fertility of women, and the infant mortality rate. As late as the 19th century, Western travellers in North Africa and Egypt noted the high death rate among imported black slaves.
7. Another factor was the Zanj Rebellion against the plantation economy of ninth-century southern Iraq. Due to fears of a similar uprising among slave gangs occurring elsewhere, Muslims came to realize that large concentrations of slaves were not a suitable organization of labour and that slaves were best employed in smaller concentrations. As such, large-scale employment of slaves for manual labour became the exception rather than the norm, and the medieval Islamic world did not need to import vast numbers of slaves.

Arab slave trade
Bernard Lewis writes: "In one of the sad paradoxes of human history, it was the humanitarian reforms brought by Islam that resulted in a vast development of the slave trade inside, and still more outside, the Islamic empire." He notes that the Islamic injunctions against the enslavement of Muslims led to massive importation of slaves from the outside. According to Patrick Manning, Islam by recognizing and codifying the slavery seems to have done more to protect and expand slavery than the reverse.

The 'Arab' slave trade is sometimes called the 'Islamic' slave trade. Bernard Lewis writes that "polytheists and idolaters were seen primarily as sources of slaves, to be imported into the Islamic world and molded-in Islamic ways, and, since they possessed no religion of their own worth the mention, as natural recruits for Islam." Patrick Manning states that religion was hardly the point of this slavery. Also, this term suggests comparison between Islamic slave trade and Christian slave trade. Propagators of Islam in Africa often revealed a cautious attitude towards proselytizing because of its effect in reducing the potential reservoir of slaves.

According to Ronald Segal, the male:female gender ratio in the Atlantic slave trade was 2:1, whereas in Islamic lands the ratio was 1:2. Another difference between the two was, he argues, was that slavery in the west had a racial component, whereas the Qur'an explicitly condemned racism. This, in Segal's view, eased assimilation of freed slaves into society.

In the 8th century, Africa was dominated by Arab-Berbers in the north: Islam moved southwards along the Nile and along the desert trails. One supply of slaves was the Solomonic dynasty of Ethiopia which often exported Nilotic slaves from their western borderland provinces, or from newly conquered or reconquered Muslim provinces. Native Muslim Ethiopian sultanates exported slaves as well, such as the sometimes independent sultanate of Adal.

For a long time, until the early 18th century, the Crimean Khanate maintained a massive slave trade with the Ottoman Empire and the Middle East. Between 1530 and 1780 there were almost certainly 1 million and quite possibly as many as 1.25 million white, European Christians enslaved by the Muslims of the Barbary Coast of North Africa.

On the coast of the Indian Ocean too, slave-trading posts were set up by Muslim Arabs. The archipelago of Zanzibar, along the coast of present-day Tanzania, is undoubtedly the most notorious example of these trading colonies. Southeast Africa and the Indian Ocean continued as an important region for the Oriental slave trade up until the 19th century. Livingstone and Stanley were then the first Europeans to penetrate to the interior of the Congo basin and to discover the scale of slavery there. The Arab Tippu Tib extended his influence and made many people slaves. After Europeans had settled in the Gulf of Guinea, the trans-Saharan slave trade became less important. In Zanzibar, slavery was abolished late, in 1897, under Sultan Hamoud bin Mohammed. The rest of Africa had no direct contact with Muslim slave-traders.

Roles
While slaves were sometimes employed for manual labour during the Arab slave trade, this was usually the exception rather than the norm. The vast majority of labour in the medieval Islamic world consisted of free, paid labour. The only known exceptions to this general rule was in the plantation economy of 9th-century southern Iraq (which led to the Zanj Revolt), in 9th-century Ifriqiya (modern-day Tunisia), and in 11th-century Bahrain (during the Karmatian state).

Roles of slaves
A system of plantation labor, much like that which would emerge in the Americas, developed early on, but with such dire consequences that subsequent engagements were relatively rare and reduced. Moreover, the need for agricultural labor, in an Islamic world with large peasant populations, was nowhere near as acute as in the Americas. Slaves in Islam were mainly directed at the service sector – concubines and cooks, porters and soldiers – with slavery itself primarily a form of consumption rather than a factor of production. The most telling evidence for this is found in the gender ratio; among black slaves traded in Islamic empire across the centuries, there were roughly two females to every male. Almost all of these female slaves had domestic occupations. For some, this also included sexual relations with their masters. This was a lawful motive for their purchase, and the most common one.

Military service was also a common role for slaves. Barbarians from the "martial races" beyond the frontiers were widely recruited into the imperial armies. These recruits often advanced in the imperial and eventually metropolitan forces, sometimes obtaining high ranks.

Arab views on African peoples
Abdelmajid Hannoum, a professor at Wesleyan University, states that racist attitudes were not prevalent until the 18th and 19th century. According to Arnold J. Toynbee: "The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue."

In 2010, at the Second Afro-Arab summit Libyan leader Muammar Gaddafi apologized for Arab involvement in the African slave trade, saying: "I regret the behavior of the Arabs... They brought African children to North Africa, they made them slaves, they sold them like animals, and they took them as slaves and traded them in a shameful way. I regret and I am ashamed when we remember these practices. I apologize for this."
Choosing elite slaves for the grooming process
https://en.m.wikipedia.org/wiki/Islamic_views_on_slavery
Islamic views on slavery represent a complex and multifaceted body of Islamic thought, with various Islamic groups or thinkers espousing views on the matter which have been radically different throughout history. Slavery was a mainstay of life in pre-Islamic Arabia and surrounding lands. The Quran and the hadith (sayings of Muhammad) address slavery extensively, assuming its existence as part of society but viewing it as an exceptional cond…
Islamic views on slavery represent a complex and multifaceted body of Islamic thought, with various Islamic groups or thinkers espousing views on the matter which have been radically different throughout history. Slavery was a mainstay of life in pre-Islamic Arabia and surrounding lands. The Quran and the hadith (sayings of Muhammad) address slavery extensively, assuming its existence as part of society but viewing it as an exceptional condition and restricting its scope. Early Islamic dogma forbade enslavement of free members of Islamic society, including non-Muslims (dhimmis), and set out to regulate and improve the conditions of human bondage. The sharīʿah (divine law) regarded as legal slaves only those non-Muslims who were imprisoned or bought beyond the borders of Islamic rule, or the sons and daughters of slaves already in captivity. In later classical Islamic law, the topic of slavery is covered at great length. Slaves, be they Muslim or those of any other religion, were equal to their fellow practitioners in religious issues.

Slavery in Islamic law is not based on race or ethnicity. However, while there was no legal distinction between white European and black African slaves, in some Muslim societies they were employed in different roles: for example, in the Ottoman Empire white slaves served as soldiers and government officials, while black slaves served as eunuchs in the palace and the harems of elite families. Slaves played various social and economic roles, from domestic worker to highest-ranking positions in the government like Sultan. They created some great empires in history including the Ghaznavid Empire, Khwarazmian Empire, Delhi Sultanate, Mamluk pashas of Iraq and Mamluk Sultanate of Egypt and Levant. Moreover, slaves were widely employed in irrigation, mining, pastoralism, and the army. Some rulers even relied on military and administrative slaves to such a degree that they were considered above from the general public and sometimes they seized power. In some cases, the treatment of slaves was so harsh that it led to uprisings, such as the Zanj Rebellion. However, this was an exception rather than the norm, as the vast majority of labor in the medieval Islamic world consisted of paid labour by free persons. For a variety of reasons, internal growth of the slave population was not enough to fulfill the demand in Muslim society. This resulted in massive importation, which involved enormous suffering and loss of life from the capture and transportation of slaves from non-Muslim lands. Bernard Lewis maintains that though slaves often suffered on the way before reaching their destination, they received good treatment and some degree of acceptance as members of their owners' households.

The Muslim slave trade was most active in west Asia, eastern Europe and sub-Saharan Africa. Muslim traders exported as many as 17 million slaves to the coast of the Indian Ocean, the Middle East, and North Africa. Abolitionist movements began to grow during the 19th century, prompted by both Muslim reformers and diplomatic pressure from Britain. The first Muslim country to prohibit slavery was Tunisia, in 1846. During the 19th and early 20th centuries all large Muslim countries, whether independent or under colonial rule, banned the slave trade and/or slavery. The Dutch East Indies abolished slavery in 1860, while British India abolished slavery in 1862. The Ottoman Empire banned the African slave trade in 1857 and the Circassian slave trade in 1908, while Egypt abolished slavery in 1895, Afghanistan in 1921 and Persia in 1929. In some Muslim countries in the Arabian peninsula and Africa, slavery was abolished in the second half of the 20th century: 1962 in Saudi Arabia and Yemen, Oman in 1970, Mauritania in 1981. However, slavery has been documented in recent years, despite its illegality, in Muslim-majority countries in Africa including Chad, Mauritania, Niger, Mali, and Sudan.

Many early converts to Islam were the poor and former slaves. One notable example is Bilal ibn Rabah al-Habashi.
Notable figures who were freed from slavery
https://www.whyislam.org/muslims/muslim-slaves-americas-first-muslims
Перевести · Muslim slaves were also known for their strong adherence to Islam and even at times converting others to Islam. The slave Mohammad Sisei, was …
https://www.bbc.co.uk/religion/religions/islam/history/slavery_1.shtml
Перевести · 07.09.2009 · Muslim slaves could achieve status Slaves in the Islamic world were not always at the bottom of the social hierarchy. Slaves in Muslim societies had a …
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https://www.independent.co.uk/voices/truth-about-muslims-and-sex-slavery-according...
Перевести · 13.08.2016 · After all, there are billions of Muslims across the globe that aren’t going round capturing women to rape as sex slaves. The main reference …
www.terrornewsnetwork.com/islams-indian-slave-trade-part-islams-genocidal-slavery-part
Перевести · 05.07.2017 · Following the formation of the Delhi Sultanate (1206) slavery and attacks across India escalated from the Delhi base. Slave trading centres operated in India selling slaves to merchants and ordinary Muslims.Slaves could be taken anywhere. While 1/5 of the booty including slaves was nolonger automatically sent to the caliph, slaves were still sent at times to Caliphs and other prominent Muslims …
https://www.governmentpropaganda.net/muslims-currently-have-black-slaves
Перевести · 19.06.2020 · Bare Naked Islam – Islam and the prophet Muhammad not only have a sordid history of enslavement, beginning in the 7th Century, but also a historical record of systemic racism towards Black people. We need not quote any ‘anecdotal’ examples, we need only look to historical records of the Arab slave …
https://www.meforum.org/5846/muslims-sexual-slavery
Перевести · 08.02.2016 · Islam says that a woman is either a wife or a slave girl. Legitimately-owned slaves come from among prisoners of war. Saleh is correct that some Muslim men twist the "right …
01.01.2005 · Muslim Slave. Войдите на сайт или зарегистрируйтесь, чтобы связаться с Muslim Slave или найти других ваших друзей. Muslim Slave | ВКонтакте
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With the approach of Black History month, rising Islamophobia, and the portrayal of Islam as a religion that is foreign to America, it is important for us to look back at the history of Muslims in this country. The identity of slaves who came to America is rarely mentioned in the media, movies, or history books. Most of the time African slaves are simply portrayed as non-Christians and their religion is rarely identified. The beginning of Islam in America and its association with African slaves is yet to receive the attention that it deserves. When we read about slaves in America, very little attention is given to who these slaves really were, what they believed, their morals and values. This is due to the fact that most who wrote about them were ignorant about such things themselves. Many historical works write about slavery from the master’s point of view. Such negligence in determining the culture and beliefs of slaves is very unfortunate given the fact that one of America’s most illustrious sons, Frederick Douglass, may have himself been a descendant of Muslims. [1]
We have limited material on the subject because the colonial and antebellum observers, who were ignorant of the Islamic faith, did not accurately record the religious and cultural expressions of the African slaves. However cumulative evidence does show that such observers were able to distinguish Muslim slaves from other slaves, but they had no interest to record detailed information about them.
Muslim slaves in America were quite significant in number, probably reaching into the thousands. Historian Michael Gomez points out that between 400,000 and 523,000 Africans came to America during the slave trade, at least 200,000 came from areas influenced by Islam, thus Muslims may have come to America in the thousands, if not tens of thousands. [2]
Many of the advertisements for runaway slaves had Muslim names on them even though they were rarely identified as such because their masters associated them with supply zones; however they were identified by name, place, or origin. Both of these sources tell us that these slaves were Muslim. Additionally, Muslim slaves made a genuine effort to practice and maintain their religious beliefs; they also educated fellow non-Muslim slaves about Islam, many of whom converted [3]
In the New World, African Muslim slaves were noted for their resistance to the institution of slavery. In Brazil, hundreds of African Muslim slaves planned and executed a major uprising in Bahia in 1835, they fought soldiers and civilians in the streets of Salvad
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Slave Muslims