Then clearly you're not well acquainted with the econimcal condition in Middle Ages. Back then, the gap for economic opportunies was very narrow for freedslaves as was independency for a freedslave who didn't posses any property nor was educated. This in turn leads the freedslave going back to his former master and sell his labour in return for economical dependancy. This is also from the Islamic POV as I haven't mentioned the economical disasters in Americas slavery but then again, I wouldn't justify the slavery in Americas and the cruel treatment that they had to endure. I hope such part of history never repeats itself.
Your definition of slaves is what any historian refers to as western definition. The Islamic definition is the same as the definition of a servant. I suppose the humane treatment, the ability to achieve great ranks, etc, has been already mentioned.
[...] I disagree with you strongly on that issue. Can you provide [any] evidence that freed slaves had personal, psychological or economic resources to secure themselves a dignified independence. I assume you are aware of the past consequence that was heaped on the freed slaves after the civil war.
Frederick Douglas said, regarding the ex-slaves after the civil war:
"free, without roofs to cover them, or bread to eat, or land to cultivate, and as a consequence died in such numbers as to awaken the hope of their enemies that they would soon disappear."
Islaam aimed at abolishing slavery gradually without introducing any negative consequences on the stability neither of the community nor in the economical status. This is because slaves represented a big economic power before the advent of Islaam. Another additional reason was that during that period, nations were lacking a solid system to exchange POWS. The only options that they enforced was either by putting the POWS to sword, keep them as captives, allow them to return to their people or distribute them as part of the spoils of war.
And the oft-used option was the last one. But Islaam replaced the cruel inhumane treatment that captives used to receive with compassion and justice.
Let me cite an example of a captive named Emmanuel d'Aranda, a student from Flanders who was caught at sea in 1640, and remained captive in the Regency of Algiers for two years (1640-2), narrated his experience. His first master was Cataborne Mostafa, who shared his meals with him, and his company. Then at some point his master, as a punishment following a quarrel with an army officer, was sent away for military duty for six months. Here is what d’Aranda has to say:
"I was sad about my master, who told me: `henceforth you will go and live at Mahomet Celibi Oiga; I hope with God’s help, before my return you will be free, and if I had money I will share it with you.’’ I answered: `Master, I know about your good will and your poverty; I kiss your hands, thanking you as much as I can for the good treatment I received in your house.’ He said "When you are back in Flanders, give my greetings to your parents."
Found in Emmanuel d’Aranda: Relation; op cit; In Denise Brahimi: Opinions et regards; op cit; pp. 45-6.
Labat (Priest) addresses the misconception that the slaves were treated inhumane by their Muslim captors. He wrote in his memoir:
"We imagine that the Christians who have the misfortune to be slaves in Barbary, are tortured in a very cruel manner and the most in-humane treatment inflicted on them. There are people who in order to stir the charity of the faithful pour with great assurance these lies: their intention, although good, is still always a lie. They forget that in this instance that it is not right to cause harm so as to derive good. I, too, have been in this situation like many others…. But what I saw in Tunis has convinced me these people are full of humanity, as I witnessed that our slaves on the boats waiting to sail were fed every day (fruit, meat, bread…)… and some of these slaves demanded that they stayed with their masters until the day they left for home; and I agreed. Their masters shared their meals with them, gave them tobacco, and looked after them as if they were their own children. They kissed them on the day of parting, and assured them, that if business or misfortune brought them back to the country, they could freely live with them, and they will be more than welcome."
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