Historically, pre-Islamic Western ideas corrupting Islamic peopleSee the sentences which given bold by red, black, and blue color if don't have time to readThe favored treatment of mamluks is especially important because of the direction that the institution of slavery took in Islamic countries beginning roughly in the eight century. The legitimist impulse all but collapsed.43 Muslim patriarchs were, therefore, inhibited by few legal restrictions or social taboos in their paternalistic management of slaves, a development that resulted in hundreds of thousands of people, made captives by the wars of conquest, passing completely through the institution in about three generations to become fully integrated into Islamic society. Thus, Muslim slavery had few parallels in the degree of its paternalism. The "scandalous paradox" was everywhere in evidence as sons of slave mothers became sultans who governed through slave administrators, whose courts were protected by elite guards, entertained by highly trained musicians and dancers, all of whom were slaves. Though their servile status was more and enjoyed a splendid life style.44 Under the Fatimid caliphate of the tenth and eleventh centuries, for example, mamluks of mostly Turkic or Slavic origin administered Egypt and other countries of the Near East and North Africa.
Black slaves, or 'abid, however, were less expensive and consequently more expendable. Ten of thousands of black Africans, for example, labored on land reclamation projects in Iraq. Blacks were also used in the copper and salt mines of the Sahara. Wherever the work was demanding and the conditions harsh, black slaves were likely to be found.45 Furthermore, when slaves were emancipated, the old line of racial stratification that divided the servile population into mamluks and 'abid continued to affect their status as freedmen. Because of the almost unparalleled paternalism of Muslim slavery, patriarchs showed a marked tendency to assimilate fresh captives to Islamic culture, convert them, and later emancipate them.46 Although creating demand for freshly captured pagans, this process also produced a continuous growth of the freedman population. But blacks fared more poorly than whites as freedmen just as they had as slaves. Even the term 'abid still clung to them in freedom, linking them to the lowest stratum of the servile population. Behind this linguistic tie lay the reality that they had moved from the lowest stratum of the servile population to a corresponding position in free society. And 'abid no longer denoted their legal status; instead it identified their race. By the ninth century, therefore, the process of enslaving, assimilating, converting, and freeing Negroes had, in a series of Muslim cities from Andalusia to Persia, created a class of blacks who, though legally free, still worked as butchers, bath attendants, and the like, who still toiled in lowly occupations similar to those they had pursued as slaves.47 Emancipation did not dramatically change what one saw blacks doing ; in popular usage they were still 'abid, "slaves."
Despite the general polarization of Muslim society into low-status blacks and high-status whites, no clearly defined color bar emerged. Muslim countries have, therefore, produced some notable examples of the overlapping of racial status groups. Tenth-century Egypt, for instance, had a de facto black ruler. In the seventeenth and eighteenth centuries, an elite guard of blacks held the balance of power in Morocco; two centuries later it was ruled by Sultan Mulay Hassan, whose mother was black.48 One of the most spectacular examples of black upward nobility is that of Kizlar Agasi Beshir (1650-1746), an Abyssinian eunuch purchased for thirty piasters, the price of a first-rate donkey, but who prospered unbelieveably during his long tenure as Ottoman secretary of the treasury. By the time of his death, he had amassed a vast fortune and had founded the Mosque of Aga in Istanbul as well as a number of schools and a public library.49
Muslim racial attitudes reflect the ambivalence of the system of color stratification in Islamic society, with its inconsistency, at times its seeming lack of color prejudice. Significantly in this respect, a body of Muslim literature emerged that treated blacks sympathetically or defended them against their detractors.50 Nevertheless, Muslims lived in a racially stratified society. If they, unlike people in later English-speaking stratified societies, had no clearly defined color bar, if they were correspondingly less disturbed by the occasional appearance of a high-status black, such violations of the prevailing pigmentocracy, or light-skinned dominance, did not happen often enough to discredit the assumption most people made about skin color and status : light meant superiority, dark meant debasement.51
Muslim attitudes toward blacks were mixed, but amid their ambivalence one can detect here and there most of those notions making up that cluster of ideas we recognize as modern Western racial prejudice. As Negroes came to occupy the bottom strata of both free and servile society and as the term 'abid came in popular usage to identify a race rather than a legal class, Muslims came to attach to blacks those ideas that Old World peoples had traditionally attached to slaves regardless of their origin. Negroes were thus stereotyped as lazy, lecherous, and prone to lie and steal. And, when humans are treated as domesticated animals, they are sometimes regarded as animallike. Thus, as the ancients occasionally denied the humanity of slaves, so could Ibn Khaldun, a historian of western Islam, write that "the only people who accept slavery are the Negroes, owing to their low degree of humanity and their proximity to the animal stage."52 But not very intelligent animals, a Persian writer thought : "Many have seen that the ape is more capable of being trained than the Negro, and more intelligent." A thirteenth-century Moroccan asserted that the blacks had another quality that seemed to make them especially suited to the debased status that his society generally accorded to them. They were "the most stinking of mankind in the armpits and sweat."53 And, according to a popular work on slave buying, blacks were "fickle and careless. Dancing and beating time are engrained in their nature. They say : were the negro to fall from heaven to the earth he would beat time falling."54 Thus the most important ideas justifying white dominance had been current in the racially stratified lands of the Medditeranean for several centuries before the northwest Europeans bought their first Negro slaves.
Though Muslims held many disconnected ideas and value judgments that lent stability to a previously evolved pattern of pigmentocracy, the closest they had to a theory of race relations remained the ancient Hamitic myth. During the first century of Islam, the "sons of Ham" had begun their migration to Bilad al-Sudan, the land of the blacks; but within their ranks were still a number of light-skinned peoples. Thus, the myth justified slavery more than white superiority, as it had done since early in the first millenium B.C.
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From the Land of Canaan to the Land of Guinea: The Strange Odyssey of the “Sons of Ham.” The American Historical Review, 85(1), 15–43.
https://doi.org/10.2307/1853423 (page 30 until 32)History of the Behavior of Islamic Society in the CaliphateIn the history of the Caliphate we must accept the fact that Muslim society at that time also had racial discrimination against black people. Before feeling disappointed and hating the khilafah because of the depravity of its people's behavior, we need to know what is the cause of this societal attitude.
According to research from professors of historians from the West, the attitude of racial discrimination committed by Muslims during the era of the caliphate government was due to the fact that there were still people who followed teachings that existed before Islam came, namely the teachings of the Myth of Ham. This teaching was followed by Jews and Christians and made Arab, Middle Eastern, Persian and "North African" people behave racist towards "black" people. In Islamic teachings all human beings are brothers and there is no command to discriminate between people just because they have "dark skin".
Islamic scientists such as Ibn Khaldun were also influenced by this understanding of racism, which does not come from Islamic teachings. Even though there was an attitude of racism from the Islamic community in the caliphate government, their attitude did not become an official rule of society, it was proven that there were still "black" people who became high-ranking officials. It was even recorded that the financial secretariat of the Ottoman Turkish Caliphate was occupied by "black" people. ". Even though most of them still work in menial jobs or low-paid jobs, they can still be free from slavery and can become high-class workers. In contrast to Christians and Jews, especially those from Europe who enslaved them and did not give them freedom until the 20th century (Around the 1960s).
Conclusion :The history of racism in the Khilafah Daulah is not due to the enforcement of Islamic law. But because of the ancient understanding of the Curse of Ham from Judaism and Christianity which is still followed by some people in the caliphate society. Of course, people with dark skin mostly hate teachings that teach racism. Why follow teachings that demean us just because we are dark skinned.1. Whitford, D.M. (2009).
The Curse of Ham in the Early Modern Era: The Bible and the Justifications for Slavery (1st ed.). Routledge.
https://doi.org/10.4324/97813152403672. John B. Boles, STEPHEN R. HAYNES.
Noah's Curse: The Biblical Justification of American Slavery. (Religion in America Series.) New York: Oxford University Press. 2002. Pp. xiv, 322. $29.95, The American Historical Review, Volume 108, Issue 4, October 2003, Pages 1150–1151,
3. Braude, B. (1997).
The Sons of Noah and the Construction of Ethnic and Geographical Identities in the Medieval and Early Modern Periods. The William and Mary Quarterly, 54(1), 103–142.
https://doi.org/10.2307/29533144. Goldenberg, D.M. 2009.
The Curse of Ham: Race and Slavery in Early Judaism, Christianity, and Islam. Princeton University Press.
https://books.google.co.id/books?id=1MS9AiZ74MoC&pg=PA168&redir_esc=y#v=onepage&q&f=false5. Fredrickson, George M. 2002.
Racism: A Short History. New Jersey: Princeton University Press. Hlm. 43, 44, 45.
https://archive.org/details/racismshorthisto0000fred/page/46/mode/2up6. Rice, Gene. 2023.
The Alleged Curse on Ham, https://bibleresources.americanbible.org/resource/the-alleged-curse-on-ham, diakses pada 20 Februari 2023 pukul 20.41
7. Kell, Garrett. 2021.
Damn the Curse of Ham: How Genesis 9 Got Twisted into Racist Propaganda, https://www.thegospelcoalition.org/article/damn-curse-ham/, diakses pada 20 Februari 2023 pukul 20.35
8. New World Encyclopedia.
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https://www.newworldencyclopedia.org/entry/Curse_of_Ham, diakses pada 20 Februari 2023 pukul 20.25
9. Wikipedia contributors. (2023, February 17).
Curse of Ham. In Wikipedia, The Free Encyclopedia. Retrieved 13:23, February 20, 2023, from
https://en.wikipedia.org/w/index.php?title=Curse_of_Ham&oldid=1139872962