Mereja Forum

[Mesob]

At the heart this article is the "the Paradox of the Black Arab who is Anti-Black". Here is how the Arab slaves and servants reinvent themselves by destroying everything theirs to look closer to the Arab, as they tried to experiment in Sudan, Eritrea, Somalia and parts of Ethiopia. This is the case of Sudan.

The Scramble for Arab Genealogies
With the weakening of the Christian kingdoms, between the 14th and 16th centuries, new Islamic and Arabized kinglets began appearing and eventually succeeded in replacing the old regime [Yusuf Fadl, 1973; Shibeika, 1991]. The first was the Kunuz (Bani al-Kanz) kingdom around Asuan area in present-day Egyptian Nubia, to be followed a little later by the Rabi?a-Beja Islamic kinglet of Hajar. In the late 15th century the Islamic kinglet of Tegali (Togole) in the Nuba Mountains came into existence. A century later the Ottoman Sultan Selim the Second made a thrust deep in Nubia in the aftermath of which appeared the Northern Nubian Islamic kinglets of the Kushshaf, Mah$as, and Argo. Two centuries later the Fur kingdom of Keira was established upon the fall of the Tunjur kinglet. But the most important was the Funj Sultanate which came into existence in the early 16th century and which succeeded in spreading its influence over most of these kinglets. In fact the unification of such kinglets along with many other tribal shaykhdoms is what has constituted the State in ancient and present-day Sudan.

The Funj Sultanate came into existence with slavery looming in the background and with the black colour fully stigmatized by being synonymous to ‘slave’. By the turn of the 15th century, Soba, the capital of the last Christian kingdom of Allodia, fell at the hands of the Arabized Nubians (known in Sudan as the Arabs) led by ?Abdu Allah Jamma? al-Girenati (‘Jamma?’, an adjective literally meaning the ‘gatherer’ for unifying the divided Arabs (?Arab al-Gawasma); ‘Girenati’, a diminutive adjective literally meaning ‘of the horns’ in reference to the royal horned headgear as was the case in the Christian Kingdoms). Immediately after the fall of Soba, a black African people called the Funj appeared led by ?Amara Dungus. He achieved a treaty with the Arabs after defeating them following which the Funj Sultanate was established. As the founders were mostly blacks, it was also called “al-Salt,ana al-Zarqa’”, i.e. the ‘Black Sultanate’. As it came in response to the growing influence of the Islamo-Arabized Sudanese it explicitly showed an Arab and Islamic orientation. The new formations of Arabized tribes began claiming Arab descent supported with traditionally authenticated genealogies. The transformation from African identity to Arab identity is reflected in the ideological cliché of dropping the ‘matrilineal system’, where descent through the mother’s lineage is only recognized, and adopting the ‘patrilineal system’, where descent through the father’s lineage is only considered. The small family units compensated for their vulnerability by claiming the noble ‘sharif’ descent, i.e. descendants of Prophet Muhammad. Eventually they would be enabled by this claimed descent to appropriate both wealth and power, something the immediate descendants were not ordained to have while Prophet Muhammad was still alive. To be on an equal footing with these tribes in matters pertaining to power and authority, the black Funj also claimed an Umayyad descent. Scholars in Arabic and Islamic sciences from other parts of the Islamic world were encouraged to settle in the Sudan.

The Paradox of the Black Arab who is Anti-Black
Thenceforward the Arabized Africans of middle Sudan will pose as non-black Arabs. Intermarriage with light-skinned people would be consciously sought as a process of cleansing blood from blackness. A long process of identity change has begun; in order to have access to power and to be at least accepted as free humans, African people tended to drop both their identities and languages and replace them with Arabic language and Arab identity. The first step in playing that game is to overtly deplore the blacks and dub them as slaves while being themselves black. A new ideological awareness of race and colour came into being. The shades of the colour of blackness were perceived as authentic racial differentiations [cf. Deng, 1995]. A Sudanese-bound criterion for racial colour was formed by which the light black was seen as an Arab, wad ?Arab and wad balad, i.e. white or at least non-black. The jet-black Sudanese was seen as an African, i.e. slave (?abd). The shades of blackness go as follows, starting from jet-black (aswad), black (azrag, literally blue), brownish-black (akhdar, literally green), light-brownish (gamh%i, i.e. wheat-coloured), then dark-white, which is considered as ‘properly’ white. This last sub-category is paradoxically stigmatized more than the jet-black. Then a host of derogatory terms was generated in the culture and colloquial Arabic of Middle Sudan, which dehumanized the black Africans, such as farikh, gargur, etc. In this context the properly white or light-coloured, as mentioned above, are also discredited. They are given the derogatory name of ‘h%alab’ i.e. gypsy. A Sudanese Arab proverb says that ‘the slaves, i.e. black people, are second class, but the h$alab are third class’.

Stigma vs. Prestigma
It is in these folk racial attitudes that the seeds of a Sudanese ideology of Arab-oriented domination over Africans was sown. It works through the mechanism of categorization, using:
(1) the stigma of slavery, which condemns blackness and people of African identity to the margins or bottom of society and the cultural hierarchy, forcing them to dwell at the periphery of Sudanese national life, and
(2) the prestigma (coined by the present writer from prestige to serve as a countering term to stigma) of the so-called free, non-black and Arabs, to entrench them in the power, affluence and influence centers of Sudan. This racial ideology, in its drive to achieve self-actualization, underlines a process of alienation and domination, creating a category of black African people who do not recognize themselves as black Africans. While posing to be whites, they do not hold proper white people in high esteem. They tend savagely to dominate the Africans by enslaving and stigmatizing them, and then they largely indulge themselves in the process of arabization to be more like the Arabs with whom they identify.

This ideology of alienation has prevailed for the last five centuries up to the moment. It has been consolidated by successive political regimes – whether under the Turco-Egyptian or Egyptian-British or national rule. It finds its roots in the vice of slavery. No wonder slavery was once again in full swing by the late 20th century as a result of an extreme intensification of arabization, or the process of prestigmatic Islamo-Arabism, by the State. By sublimating the Arab as their model through this erroneous and confused concept of race, the Arabized people of Sudan have made themselves permanent second-class Arabs. The consequences of this do not only affect them, but also their whole country, now split up between Arabism and Africanism. It has never dawned on them that speaking a language does not necessarily equate becoming of the nationality bearing that language. In fact the so-called Arabs in Sudan comprise different peoples with different cultures but one language: they are Arabophone. The Sudanese people are Arabophone Africans just as there are Francophone and Anglophone Africans.

A Belated Self-Discovery?
The weak fabric of this colour concept was torn into tatters when Sudanese prestigma or arabization came in contact with the Arabs Proper in the mid 1970s, when they worked as expatriates in the rich petroleum countries of Arabia. There, at the historical milieu of this racial bigotry, they were regarded as nothing more than black Africans, i.e. slaves. It caused a turmoil that triggered a slow process of self-discovery as a result of which the ideology of domination was eventually weakened. By the mid 1990s the image of the rebel leader of SPLM/SPLA, John Garang, who is a jet-black African from Southern Sudan was much more acceptable to a great number of the Arabized Sudanese as the real leader of the whole movement of the political opposition to the Islamic regime of Khartoum. The military weight of SPLM/SPLA would have never mattered in making that acceptance possible if the ideology of domination was still intact.

Centro-Marginalization
Although roughly situated in the middle of the country if considered in terms of urbanization, the Sudanese economic centre is neither restricted to geography nor to ethnicity. Rather it is a centre with its own culture that comprises both power and wealth. Making Islamo-Arabism its main ideology, the centre poses as representing the interests of the Arabized people of middle Sudan, a notion erroneously believed by many sectors. People from the periphery are continually encouraged and tempted to join the centre by renouncing their African cultures and languages, in order to become Arabized. This complex process is made to look like a natural cultural interaction that takes place out of the necessity of leaving one’s home village and coming to live in a town dominated by Arabs. The cultural relegation of the periphery eventually ends up as developmental relegation. Within the Arabized people of middle Sudan itself there are different circular castes. As the centre is basically made up of Arabized Africans, an Arab proper would not merit any prestige. This is how the purely Arab tribe of Rashayda has become marginalized to the extent of taking to arms against the centre. The Sudanese power centre is very complex. In essence it is not only racial nor cultural nor geographical, not merely about Islamic nor Arabic origins and associations, but really about elitism, existing as an elitist centre of power and wealth, which makes use of all available sectarian clichés to determine and entrench status and privilege among the people of Middle Sudan. Its depiction as Islamo-Arabist is merely a reference to its core ideological bearing or leaning.

This centre of power and wealth does indeed processes itself through the cultural agenda of Islam and Arabism. This ploy has lured many with power and wealth to identify with Islam and Arabism, and then implicating them in the oppression or subjugation of those who remain black and African.. Usually the spearheads used by the Centre to maintain its hierarchy of privileges and denials are people who originally belong to the margin, but subsequently chose with their own free will to alienate themselves from their people in order to appropriate wealth and power. The Arabized people of Sudan are in fact also victims of the country’s racial processing though they are deluded to believe themselves winners. This is because the basis of their imagined centralization are embedded in the permanent marginalization of the Arabized Sudanese by Arabs proper.

However, where the process of prestigmatization is cultural, the process of stigmatization is racial. Swung upon this paradoxical axis, the ideology of domination is characterized by high maneuverability. If the charge is that some particular Sudanese people are anti-African or pro-Arab, the case of the Rashayda and other pastoral nomads such as the Baggara can be brought forward. On the other hand the evidence of anti-Arab prejudice in the Sudanese centre can present a sufficiently strong counterweight to the more prevalent accusations of anti African oppression. For five centuries, this confused and confusing game, which is based on deception and alienation, has been played. It has had its indigenous contributory factors as well as its foreign factors, such as the Turco-Egyptian rule and British-Egyptian colonial rule.

The “Melting Pot” Perspective
There remains the opportunity for a discourse on unity. As different ethnic groups from the periphery are being culturally reproduced in the centre, the mesh of these is being hailed as the real Sudan. Hence we now have the concept of the “Melting Pot” as the basis of discourses on national unity. The process of a centred assimilation of cultural and racial differences at the periphery seems to be gaining approval, but being based originally on the processes of stigmatization vs. prestigmatization it will always fall short of achieving integral unity right at the moment when the assimilation is deemed complete. The jet-blacks of Sudan who have been completely assimilated in the Islamo-Arab culture and religion are not only being racially discriminated against, but are still stuck with the stigma of slavery and consequently being dehumanized. This is so because the whole process is built on contradiction and paradox. Where the process of prestigma would draw the people toward Islam and a pro-Arab culture, the process of stigmatization continues to dismiss them on racial grounds. One can acquire a new culture in a relatively short time, but one can hardly change skin colour. So, blackness is always taken as a stigmatic clue to slavery. It is very usual to hear a dark-skinned Sudanese assuring others that there are also family members who are light-skinned.

The Degree of Stigma
The more black and African you are, then, the more stigmatized you become. Essential African features become part of this process of stigmatization – thick lips, broad nose, and fuzzy short hair. Other factors are blackness of colour, having an African language, and, lastly, being a non-Muslim. The most stigmatized are those who combine the three factors of physical features, cultural traits and a non-Islamic religious faith, like the majority of Southerners. The Africans of Nuba Mountains and Ingassana come immediately after the Southerners. Then come the peoples of Western Sudan regardless of their different tribal affiliations, and of whom the most stigmatized people are those who are originally from either Central or Western Bilad al-Sudan, like the Fulani and Hausa etc. Then comes the Beja people of Eastern Sudan who, although light-skinned, have their own non-Arabic language and are very poorly educated and can hardly speak either standard or colloquial Arabic fluently, and they are Bedouins, leading a life that is - according to the unjust evaluation of the center - very backward at its best. Higher up in the process than the Beja are the Nubians in Northern Sudan who are the least stigmatized for one main reason. These people of Middle Sudan, generally speaking, are nothing but Arabized Nubians, with some survival of Christian customs still manifested in their cultures. Nothing is wrong with the Nubians of the North except their twisted tongue, that is, their language, which clearly betrays their African origin. In fact all the people under the stigma have their non-Arabic languages, or rut$ana, their ‘vernacular’ (an equally infamous, colonial derogatory term). In Arabic the word rut$ana means the language of the birds, and this indicates just how far Arab dehumanization of the Sudanese people has gone. Some people of the Mahas of middle Sudan, who are the last of the Nubians to be completely Arabized, now vehemently deny to have ever been of any rut$ana. They claim to be of Aws and Khazraj, two antagonistically neighbouring tribes in ancient Arabia. The fact is that only 100 years ago Maha elders used to speak an African tongue, a rut$ana.

The Arabization of Sudan
Dr. Mohammed Jalal A. Hashim is a Sudanese writer and lecturer at Khartoum University. This article is excerpted from an unpublished manuscript. On 15th June, 2007, Jalal was arrested by security forces in Sudan for protesting the building of the Kajbar Dam which will drown historic sites as well as some 30 Nubian villages. Please click here and support us and Amnesty International in calling for his freedom today.

https://www.african-writing.com/aug/jalal.htm

[Mesob]

The Sudan Criminal Code of 1991 did not list slavery as a crime, but the Republic of Sudan has ratified the Slavery Convention, the Supplementary Convention on the Abolition of Slavery, the Slave Trade, and Institutions and Practices Similar to Slavery, and is a party to the International Covenant on Civil and Political Rights (ICCPR).[1] Nonetheless, according to the imam of the Ansar movement and former prime minister, Sadiq al-Mahdi, jihad
requires initiating hostilities for religious purposes. [...] It is true that the [NIF] regime has not enacted a law to realize slavery in Sudan. But the traditional concept of jihad does allow slavery as a by-product [of jihad].

Modern-day slavery
The "modern wave" of slavery in Sudan reportedly began in 1983 with the Second Sudanese Civil War between the North and South. It involved large numbers of Sudanese people from the southern and central regions, "primarily the Dinka, Nuer and Nuba of central Sudan," being captured and sold "(or exploited in other ways)" by Northern Sudanese who consider themselves as Arabs.[12][13] The problem of slavery reportedly became worse after the National Islamic Front-backed military government took power in 1989, the Khartoum government declared jihad against non-Muslim opposition in the south.[14] The Baggara were also given freedom "to kill these groups, loot their wealth, capture slaves, expel the rest from the territories, and forcefully settle their lands."[15]

The Sudan Criminal Code of 1991 did not list slavery as a crime, but the Republic of Sudan has ratified the Slavery Convention, the Supplementary Convention on the Abolition of Slavery, the Slave Trade, and Institutions and Practices Similar to Slavery, and is a party to the International Covenant on Civil and Political Rights (ICCPR).[1] Nonetheless, according to the imam of the Ansar movement and former prime minister, Sadiq al-Mahdi, jihad
requires initiating hostilities for religious purposes. [...] It is true that the [NIF] regime has not enacted a law to realize slavery in Sudan. But the traditional concept of jihad does allow slavery as a by-product [of jihad].[16]

Human Rights Watch[17] and Amnesty International[18] first reported on slavery in Sudan in 1995 in the context of the Second Sudanese Civil War. In 1996, two more reports emerged, one by a United Nations representative and another by reporters from the Baltimore Sun, just one of many "extensive accounts of slave raiding" in Sudan provided by Western media outlets since 1995.[Note 1]

Human Rights Watch and others have described the contemporary form of slavery in Sudan as mainly the work of the armed, government-backed militia of the Baggara tribes who raid civilians—primarily of the Dinka ethnic group from the southern region of Bahr El Ghazal. The Baggara captured children and women who were taken to western Sudan and elsewhere. They were "forced to work for free in homes and in fields, punished when they refuse, and abused physically and sometimes sexually". The government of Sudan "arm[ed] and sanction[ed] the practice of slavery by this tribal militia", known as muraheleen, as a low cost way of weakening its enemy in the Second Sudanese Civil War, the rebel Sudan People's Liberation Movement/Army (SPLM/A), which was thought to have a base of support among the Dinka tribe of southern Sudan.[1]

According to a 2002 report issued by the International Eminent Persons Group, (acting with the encouragement of the US State Department) both the government-backed militias and the rebels (led by the SPLA) have been found guilty of abducting civilians, but "of particular concern" were incidents that occurred "in conjunction with attacks by pro-government militias known as murahaleen on villages in SPLA-controlled areas near the boundary between northern and southern Sudan." The Group concluded that "in a significant number of cases", abduction is the first stage in "a pattern of abuse that falls under the definition of slavery in the International Slavery Convention of 1926 and the Supplementary Convention of 1956."[2]

Estimates of abductions during the war range from 14,000 to 200,000.[20] One estimate by social historian Jok Madut Jok is of 10–15,000 slaves in Sudan "at any one time", the number remaining roughly constant as individual slaves come and go—as captives escape, have their freedom bought or are released as unfit for labor, more are captured.[21] Until 1999, the number of slaves kept by slave taker retains after the distribution of the human war booty was usually "three to six and rarely exceeded ten per slave raider". Although modern slave trading never approached the scale of nineteenth-century Nilotic slavery, some Baggara "operated as brokers to convert the war captives into slaves", selling slaves "at scattered points throughout Western Sudan", and "as far north as Kharoum". Illegal and highly unpopular internationally, the trade is done "discreetly", and kept to a "minimal level" so that "evidence for it is very difficult to obtain." "Slave owners simply deny that Southern children working for them are slaves." [22]

According to a January 25, 1999, report in CBS news, slaves have been sold for $50 apiece.[23]

Writing for The Wall Street Journal on December 12, 2001, Michael Rubin said:[24]

What's Sudanese slavery like? One 11-year-old Christian boy told me about his first days in captivity: "I was told to be a Muslim several times, and I refused, which is why they cut off my finger." Twelve-year-old Alokor Ngor Deng was taken as a slave in 1993. She has not seen her mother since the slave raiders sold the two to different masters. Thirteen-year-old Akon was seized by Sudanese military while in her village five years ago. She was gang-raped by six government soldiers, and witnessed seven executions before being sold to a Sudanese Arab.

Many freed slaves bore signs of beatings, burnings and other tortures. More than three-quarters of formerly enslaved women and girls reported rapes.

While nongovernmental organizations argue over how to end slavery, few deny the existence of the practice. ...[E]stimates of the number of blacks now enslaved in Sudan vary from tens of thousands to hundreds of thousands (not counting those sold as forced labour in Libya)...

The Sudanese government has never admitted to the existence of "slavery" within their borders,[25][26] but in 1999, under international pressure, it established the committee to Eradicate the Abduction of Women and Children (CEAWC). 4,000 "abducted" southerners were returned to South Sudan through this program before it was shut down in 2010.[27]

[ethiopianunity]

Tplf sent Ethiopians for slavery in Arab countries. Most are dead, enslaved, what is left of their hard earned money and passport is snatched away. If they are lucky to come back start business to improve their family's life, the govt destroys their building and business like currently under PP govt is continuing to disinframchise Ethiopians alarmingly. Then they are not able to survive in their own country , flee to Arab nations for enslavement. If you criticize the Ethiopian govt, they say they went to Arab nations by will and not by force. It is predicted as olf and tplf Islamic and Illuminati continue in Ethiopia, more Ethiopians will be displaced, killed and flee the country

[Noble Amhara]

[Sadacha Macca]

Mesob and noble Agame aka wishye aka union are a little too obsessed with arabs and Islam.
Did an Arab take a girl that you liked mesob or?
I know that must've been traumatic.


Noble Agame, the crescent isnt a symbol of Islam. Nothing in Islamic law made it a symbol. It was adopted as a symbol by some but it's not something that Islam itself made a symbol.
As far as Allah goes, al ilah in Arabic means "the God," as in, one God. The one who has no son, no partners, no equals, rivals, etc. In Aramaic it's elah.

[kerenite]

Mesob and noble Agame aka wishye aka union are a little too obsessed with arabs and Islam.
Did an Arab take a girl that you liked mesob or?
I know that must've been traumatic.


Noble Agame, the crescent isnt a symbol of Islam. Nothing in Islamic law made it a symbol. It was adopted as a symbol by some but it's not something that Islam itself made a symbol.
As far as Allah goes, al ilah in Arabic means "the God," as in, one God. The one who has no son, no partners, no equals, rivals, etc. In Aramaic it's elah.

Asselam aleykum bro sadacha,

I couldn't have put it any better.

I tell you what, the more they ridicule my faith the more I love it.

The types of mesob and deqi arawit are brainwashed by the zionists, the islamophobic and the neo-crusaders. They have utter contempt for muslims, a religion which has over 1.8 billion adherents of all walks of life be it professors, famous scholars and even many are converting to islam. Case in point, a multi millionaire such as MIKE TYSON and his father were convinced by islam after reading the koran thoroughly. He and his father converted to islam and few weeks ago they were filmed at MECCA, Saudi arabia. We saw in the video clip, his father weeping when he was kissing the black stone of KAABA.

Muslims whether in ethiopia or eritrea believe in mutual respect.

[Noble Amhara]

Mohammed created Arabist Islam by putting together a mishmash of modified Arabic Pagan beliefs (5%), Judaism, and Christianity. Most of the Islamic mythology (85%) comes from the Bible Judaism and Christian (for instance the Virgin Birth, Abraham, Moses, Adam, Eve, Monothiesm, Dajjal, Second Coming of Christ, Recitations, .). There were many things borrowed from Arabic Paganism, like Hajj, the hijab was worn by free women (as in women who aren’t slaves, and Islam did not get rid of slavery ), praying fives times a day, etc. The original symbol of the Arabic preislamic Goddess al-Lāt, which was later co-opted by the emerging Islamic religion, is the moon and crescent symbol. Allah was a Pagan Father God that Mohammed repurposed into a new god called Allah that would be held as the god of the new religion Islam.

Now it is funny hearing a semite hater bend the knee to Kaaba but then hate Semetic influence in Ethiopia

Persian Zoroastrian Bridge to Hell


Arabs took this and renamed it As-Siraat and put it in Quran without letting readers know the original story came from Iran and not Arabia and has nothing to do with any revelations from an Arabian Prophet

Now cash this out the bank

[Mesob]

None of the coward Arab slaves who commented above against this article that is written by an honest black Muslim intellectual from Sudan Dr. Mohammed Jalal A. Hashim, have the courage to speak against the slavery of black Muslims by Arabs and their mentally enslaved servants.

The Sudan Criminal Code of 1991 did not list slavery as a crime, but the Republic of Sudan has ratified the Slavery Convention, the Supplementary Convention on the Abolition of Slavery, the Slave Trade, and Institutions and Practices Similar to Slavery, and is a party to the International Covenant on Civil and Political Rights (ICCPR).[1] Nonetheless, according to the imam of the Ansar movement and former prime minister, Sadiq al-Mahdi, jihad
requires initiating hostilities for religious purposes. [...] It is true that the [NIF] regime has not enacted a law to realize slavery in Sudan. But the traditional concept of jihad does allow slavery as a by-product [of jihad].

Modern-day slavery
The "modern wave" of slavery in Sudan reportedly began in 1983 with the Second Sudanese Civil War between the North and South. It involved large numbers of Sudanese people from the southern and central regions, "primarily the Dinka, Nuer and Nuba of central Sudan," being captured and sold "(or exploited in other ways)" by Northern Sudanese who consider themselves as Arabs.[12][13] The problem of slavery reportedly became worse after the National Islamic Front-backed military government took power in 1989, the Khartoum government declared jihad against non-Muslim opposition in the south.[14] The Baggara were also given freedom "to kill these groups, loot their wealth, capture slaves, expel the rest from the territories, and forcefully settle their lands."[15]

The Sudan Criminal Code of 1991 did not list slavery as a crime, but the Republic of Sudan has ratified the Slavery Convention, the Supplementary Convention on the Abolition of Slavery, the Slave Trade, and Institutions and Practices Similar to Slavery, and is a party to the International Covenant on Civil and Political Rights (ICCPR).[1] Nonetheless, according to the imam of the Ansar movement and former prime minister, Sadiq al-Mahdi, jihad
requires initiating hostilities for religious purposes. [...] It is true that the [NIF] regime has not enacted a law to realize slavery in Sudan. But the traditional concept of jihad does allow slavery as a by-product [of jihad].[16]

Human Rights Watch[17] and Amnesty International[18] first reported on slavery in Sudan in 1995 in the context of the Second Sudanese Civil War. In 1996, two more reports emerged, one by a United Nations representative and another by reporters from the Baltimore Sun, just one of many "extensive accounts of slave raiding" in Sudan provided by Western media outlets since 1995.[Note 1]

Human Rights Watch and others have described the contemporary form of slavery in Sudan as mainly the work of the armed, government-backed militia of the Baggara tribes who raid civilians—primarily of the Dinka ethnic group from the southern region of Bahr El Ghazal. The Baggara captured children and women who were taken to western Sudan and elsewhere. They were "forced to work for free in homes and in fields, punished when they refuse, and abused physically and sometimes sexually". The government of Sudan "arm[ed] and sanction[ed] the practice of slavery by this tribal militia", known as muraheleen, as a low cost way of weakening its enemy in the Second Sudanese Civil War, the rebel Sudan People's Liberation Movement/Army (SPLM/A), which was thought to have a base of support among the Dinka tribe of southern Sudan.[1]

According to a 2002 report issued by the International Eminent Persons Group, (acting with the encouragement of the US State Department) both the government-backed militias and the rebels (led by the SPLA) have been found guilty of abducting civilians, but "of particular concern" were incidents that occurred "in conjunction with attacks by pro-government militias known as murahaleen on villages in SPLA-controlled areas near the boundary between northern and southern Sudan." The Group concluded that "in a significant number of cases", abduction is the first stage in "a pattern of abuse that falls under the definition of slavery in the International Slavery Convention of 1926 and the Supplementary Convention of 1956."[2]

Estimates of abductions during the war range from 14,000 to 200,000.[20] One estimate by social historian Jok Madut Jok is of 10–15,000 slaves in Sudan "at any one time", the number remaining roughly constant as individual slaves come and go—as captives escape, have their freedom bought or are released as unfit for labor, more are captured.[21] Until 1999, the number of slaves kept by slave taker retains after the distribution of the human war booty was usually "three to six and rarely exceeded ten per slave raider". Although modern slave trading never approached the scale of nineteenth-century Nilotic slavery, some Baggara "operated as brokers to convert the war captives into slaves", selling slaves "at scattered points throughout Western Sudan", and "as far north as Kharoum". Illegal and highly unpopular internationally, the trade is done "discreetly", and kept to a "minimal level" so that "evidence for it is very difficult to obtain." "Slave owners simply deny that Southern children working for them are slaves." [22]

According to a January 25, 1999, report in CBS news, slaves have been sold for $50 apiece.[23]

Writing for The Wall Street Journal on December 12, 2001, Michael Rubin said:[24]

What's Sudanese slavery like? One 11-year-old Christian boy told me about his first days in captivity: "I was told to be a Muslim several times, and I refused, which is why they cut off my finger." Twelve-year-old Alokor Ngor Deng was taken as a slave in 1993. She has not seen her mother since the slave raiders sold the two to different masters. Thirteen-year-old Akon was seized by Sudanese military while in her village five years ago. She was gang-raped by six government soldiers, and witnessed seven executions before being sold to a Sudanese Arab.

Many freed slaves bore signs of beatings, burnings and other tortures. More than three-quarters of formerly enslaved women and girls reported rapes.

While nongovernmental organizations argue over how to end slavery, few deny the existence of the practice. ...[E]stimates of the number of blacks now enslaved in Sudan vary from tens of thousands to hundreds of thousands (not counting those sold as forced labour in Libya)...

The Sudanese government has never admitted to the existence of "slavery" within their borders,[25][26] but in 1999, under international pressure, it established the committee to Eradicate the Abduction of Women and Children (CEAWC). 4,000 "abducted" southerners were returned to South Sudan through this program before it was shut down in 2010.[27]
[/quote]

[Sholla Addis]

.
.
exodus 21:20–21, “If a man strikes his male or female slave with a rod and he dies at his hand, he shall be punished. 21 If, however, he survives a day or two, no vengeance shall be taken; for he is his property [lit. money].”

[Sadacha Macca]

Mesob, you're a little too obsessed with your hatred for Islam and Arabs. It's unhealthy and no doubt, could be from a traumatic experience in the past, such an Arab or Muslim man being the one your girlfriend chose and left you for.... who knows.
You are quiet about atrocities in your own land, that by far, are worse than what you're posting here; yet wanna discuss others affairs and problems.
Hilarious indeed.

Noble Tigrayan,
Islam was sent down by the same Lord who made Christianity and Judaism, so of course there'll be things in common, because it's the same Lord who sent it down, the one who created Jesus as a miracle and the Lord who has no son, no holy ghost, no partners and no rivals/or equals- yet those two religions {Judaism and Christianity) were corrupted to the point that they allowed men to change the religions from their original doctrine of worshiping God alone- to the nonsense of associating sons, partners, and ''trinities'' with God.
None of which he sent down, but rather, it was men who created those things.
Christianity cannot be monotheist, if it believes in a trinity, or that Jesus is an equal to, or a deity, because three can never be one.
Islam is the true pure monotheist faith, because it's simply worshiping the one and only Lord, with no sons, no partners, no rivals, no holy ghost, no trinity, none of that. 1 Is 1, but 3 can never be 1.
No need for religious discussions in the first place, because for sure, we'll all find out who and what was wrong and right in the next world; and I'll tell you this; Jesus, peace be upon him, who is a man, cannot save you from the creator.


The moon/crescent symbol has nothing to do with Islam or Islamic law, it was adopted by men who did that out of their desires, it was not endorsed by or advocate for by, Islamic law. Simple as that.
The rest about hating semites is just pure lies and propaganda, not even worth addressing.
The sirat is mentioned in the Qur'an, just because another religion has it in theirs, doesn't mean it was copied. It means they happened to get one thing right, somehow, someway.
Non believers will not cross it, they will be sent to hell directly, the siraat is for the believers, to cross, some of whom will cross fast, some slow, some moderately, some will slip into hell and stay in accordance with their sins in this world.

https://islamqa.info/en/answers/266444/ ... and-others

https://islamstory.com/ar/artical/20006 ... 9%86#_ftn1

[Noble Amhara]

Do not lie Judaism is a Monotheistic religion

Islam was largely born in Jewish areas of Arabia it has very little to do with muhamed because Muhammad has very little contribution or prophecies or any new teaching other then being a arabian warlord.

The Jews believe in One God

and so do Christians but through trinity God can be explained more (Word of God aka Son, Spirit of God, Mind of God aka Father) that is why in Genesis it says let us make man in our image. Jesus was the word of god that was put into a human body this is not a foreign entity rather the word of god. Voice can always travel farther then its original space and so does christ.

Man is also a Trinity (Body Soul Spirit,)

The universe is trinity (3D (3 Dimensions not 1)

So who knows the mystery of God? There is of course a lot more mysteries but are not known.

Religion cannot always define God easily and religion cannot put limitations on God. Simply knowledge and belief in God is not what makes God happy rather an exchange with humans... That is more personal... Religion simply is spirituality without spirits

The bible main goal shows to humanity its corruption and why it must follow and allign its ways with God or else it will fail (individually) it must become pure so it can be brought to heaven.... If the inside of a human being is rotten (sin) that human cannot be put into heaven without forgiveness which is not always the solution as I said God exchanges with humans... The pagans always had to exchange things for their gods attention they knew very well but that knowledge may not be as strong in modern day Abrahamic religion

[Zack]

Mesob, you're a little too obsessed with your hatred for Islam and Arabs. It's unhealthy and no doubt, could be from a traumatic experience in the past, such an Arab or Muslim man being the one your girlfriend chose and left you for.... who knows.
You are quiet about atrocities in your own land, that by far, are worse than what you're posting here; yet wanna discuss others affairs and problems.
Hilarious indeed.

Noble Tigrayan,
Islam was sent down by the same Lord who made Christianity and Judaism, so of course there'll be things in common, because it's the same Lord who sent it down, the one who created Jesus as a miracle and the Lord who has no son, no holy ghost, no partners and no rivals/or equals- yet those two religions {Judaism and Christianity) were corrupted to the point that they allowed men to change the religions from their original doctrine of worshiping God alone- to the nonsense of associating sons, partners, and ''trinities'' with God.
None of which he sent down, but rather, it was men who created those things.
Christianity cannot be monotheist, if it believes in a trinity, or that Jesus is an equal to, or a deity, because three can never be one.
Islam is the true pure monotheist faith, because it's simply worshiping the one and only Lord, with no sons, no partners, no rivals, no holy ghost, no trinity, none of that. 1 Is 1, but 3 can never be 1.
No need for religious discussions in the first place, because for sure, we'll all find out who and what was wrong and right in the next world; and I'll tell you this; Jesus, peace be upon him, who is a man, cannot save you from the creator.


The moon/crescent symbol has nothing to do with Islam or Islamic law, it was adopted by men who did that out of their desires, it was not endorsed by or advocate for by, Islamic law. Simple as that.
The rest about hating semites is just pure lies and propaganda, not even worth addressing.
The sirat is mentioned in the Qur'an, just because another religion has it in theirs, doesn't mean it was copied. It means they happened to get one thing right, somehow, someway.
Non believers will not cross it, they will be sent to hell directly, the siraat is for the believers, to cross, some of whom will cross fast, some slow, some moderately, some will slip into hell and stay in accordance with their sins in this world.

https://islamqa.info/en/answers/266444/ ... and-others

https://islamstory.com/ar/artical/20006 ... 9%86#_ftn1

Allah didnt create Christendom the kafirun did that AllAH BROUGHT only the Gospel Injiil the organized religion that was created after Issa ibn maryaan was created by the romants was purely man maded and not god made.the doctrine of paul and all of that was all created man not by god
God only created only one religion since the inception of time and that is islam since the time of Adam. And that is submission and that is Islam no other reglion allah has created for mankind to follow

Dr Zackovich

[Mesob]

Told you so! More than anyone here on Ethiopian Review, I rightly predicted that the war in the peripheries of Sudan instigated by the Arab wannabes will sooner or later arrive in Kharthoum which will soon consume the elite Arab slaves of Sudan and their looted properties.
This article explains the root cause of the current war and destruction in Sudan than any book, beside Issaias Afeworki's excellent interview about Sudan. Of course, the true Arab slave will deny this:

The Sudan Criminal Code of 1991 did not list slavery as a crime, but the Republic of Sudan has ratified the Slavery Convention, the Supplementary Convention on the Abolition of Slavery, the Slave Trade, and Institutions and Practices Similar to Slavery, and is a party to the International Covenant on Civil and Political Rights (ICCPR).[1] Nonetheless, according to the imam of the Ansar movement and former prime minister, Sadiq al-Mahdi, jihad
requires initiating hostilities for religious purposes. [...] It is true that the [NIF] regime has not enacted a law to realize slavery in Sudan. But the traditional concept of jihad does allow slavery as a by-product [of jihad].