Who held power, and who did not

How power and privilege worked in a society that held slaves, seen through one man's story and the jurists' rules (B2.1).

Lesson 3 of 3 3 of 7 in the course

Course map

Draft: this lesson was written with AI help and has not yet been read by a human editor.

What your class asks

This lesson asks you to analyse power relations and privilege in social settings, both historical and contemporary. The museum offers one historical setting only, a society in which people were held as slaves, through one man's story and the jurists' rules; your class will add other settings, including contemporary ones. The record describes a legal institution as the jurists set it out; the museum does not endorse it. Abolition, the transatlantic slave trade and slavery today are for your class. 1

Curriculum expectations, with their official codes

  • B2.1 analyse the dynamics of power relations and privilege in various social settings, both historical and contemporary […]

Before you start

A thought to carry into the lesson.

The lesson

Who could do what to whom, and who decided?

For each person in the scene, list what they could do and what they could not. Then compare the story with the rules: where do the rules limit the one who holds power, and where do they confirm the difference between persons?

Go deeper

Read one man's standing closely. The Encyclopaedia of Islam article, as the museum's record reports it, says that although Bilal was a freedman of Abu Bakr, he seems to have been in constant attendance on the Prophet ﷺ, and that he seems to have attained high prestige in his lifetime 2. It gives, citing al-Tabari, an episode in Syria: when Umar sent a representative to look into the source of certain donations made by Khalid ibn al-Walid (may God be pleased with him), Bilal supported the hesitant commander Abu Ubayda and the caliph's representative by himself removing Khalid's turban and demanding an answer, and returned it with full respect and honour once a satisfactory explanation was given 2.

Set beside it the rules as the record of the jurists' rules gives them. Freedom is the original state 3 4. The owner may command the slave in what is not sinful, but the work must be within his strength; he must provide food, clothing and care, and may not torment him 5. The owner may also sell, pledge or give the slave 6. In crimes, a free man is not retaliated against for killing a slave, and the hadd for a slave is half of a free man's 7.

How do we know?

The article on Bilal is short, and the record warns that parts of its scanned text are garbled and that what could not be read has been left out. Where the article can be read, it reports differing accounts: Abu Bakr, in the sources' accounts, either bought Bilal or exchanged an able-bodied slave of his own for him; the date of his death is given variously as 17, 18, 20 or 21 AH; and some sources say that he refused to act as muezzin at all after the Prophet's death 2. The rules come from one reference work, and the record gives them as the jurists' rules; it gives no case in which a rule was kept or broken. The records read here hold no historian's judgement of how far the rules were followed, so that weighing is for your class.

Think about it

The record gives rules that limit the owner, such as work within the slave's strength and food, clothing and care 5, and a rule that treats a free man and a slave differently in retaliation: a free man is not retaliated against for killing a slave 7. It also gives one freedman whom the article says seems to have attained high prestige 2. Take a position: in analysing power in this society, should the rules the jurists wrote weigh more than the standing the article reports for one man, and what is the strongest objection to your position?

Into the museum

  • Bilal ibn Rabah: the article's account of his standing, the sources' differing accounts and the tie of brotherhood recorded for his pension.
  • Riq (bondage): the jurists' rules as the record gives them, including how bondage ends.

Try this

Read Bilal ibn Rabah and Riq (bondage). Draw a table with one row for each person in Bilal's story and a column for what the rules say about a person in that position.

Carry it further

Where this lesson leads in the museum.

Check yourself

Nothing here is marked or sent anywhere. It is for you.

Which of these did you meet in this lesson?

Not in this lesson. Look again at the cards above.

Not in this lesson. Look again at the cards above.

Yes. That is the one from this lesson.

In your own words: what does Bilal ibn Rabah have to do with this lesson?

Compare with the card

Bilal under Umayya ibn Khalaf. Bilal ibn Rabah was born in Mecca to an enslaved Abyssinian mother around 580 CE and became Muslim while owned by Umayya ibn Khalaf. In al-Raheeq's account Umayya threw him on the sands of Mecca at the height of noon, laid a rock on his chest and told him to stay so until he died or disbelieved in Muhammad, until Abu Bakr bought him and freed him. Who held power in this scene, and what could each person do?

In your own words: what does Riq (bondage): its kinds and causes, the rights and duties of owner and slave, the marital and sexual rules, the slave's worship, transactions, crimes and inheritance, and how bondage ends have to do with this lesson?

Compare with the card

The jurists' rules on bondage. The Kuwaiti fiqh encyclopaedia sets out the jurists' rules on bondage (riq). It says freedom is the original state. The owner must feed and clothe the slave, may not set him work beyond his strength and may not disfigure him. In crimes, a free man is not retaliated against for killing a slave, while a slave who kills a free man is. The same record lets the owner sell, pledge or give the slave, and sets the hadd for a slave at half a free man's. What may one person do to another under these rules, and what is forbidden?

I can now

Notes

  1. 1. Ontario Ministry of Education, The Ontario Curriculum: Social Sciences and Humanities
  2. 2. Encyclopaedia of Islam, 2nd edition (Leiden: Brill, 1954–2008), 13 volumes, vol. 1 p. 1279
  3. 3. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3), p.8858
  4. 4. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3), p.8859
  5. 5. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3), p.8864
  6. 6. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3), p.8878
  7. 7. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3), p.8917
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