Summary:
Leonard C. Chiarelli continues the landmark work of Michele Amari and Carlo Nallino, who first compiled the historical documents of the Muslim era of Sicily, which were primarily in Arabic and started to rediscover this important and influential period of time. Chiarelli adds on to what has been established and brings deeper insights and evidence of the established and rule of Muslims in Sicily, including describing the political structure, the social structure, the economy, and the culture. One of his landmark finding through his research is the strong presence of Berber culture, including the deep connection to the Ibadi school of Islam. This books lays a deep foundation for understanding Muslim presence, rule, and impact on Sicily.
Key Quote, Information, or Chapter:
- Sicily was colony of Aghlabids, and later the Fatimids, meaning it was culturally, economically, and politically part of North Africa
- Sicilians would go as far as India to establish trade partners for the Ifriqiyah-Sicily-Egypt trade route.
- Slavery was not the largest part of this trade, but did exist, and included human trafficking from the Balkans as well as from parts of Africa
- Slavery did function different, and were able to advance in society in different ways, famous examples include St. Elias the Younger, Jawhar ibn ‘Abd Allah al-Siquilli
- This was not restricted to the coast, there is evidence of an Ibadite community in Enna that had a strong economic trade with the Sudan - there were multiple Berber tribes, alliances, and groups throughout Sicily that have lent placenames, family names, and words that persist to today
- The Barqajanah Ibadite community was strong in Palermo
The Ibadi Muslim sect is still a part of the Islam today, most widely in Oman, but with small communities of believes throughout North Africa, including Tunisia (which is how it found its way to Sicily).
- Murabbitu - A Sicilian word that refers to a hermit or someone that abstains from drinking wine and alcohol - has it’s originz from “ribats” which were former military structures that were converted for use by Sufi mystics near Palermo, Sciacca, Agrigento, Qasr Nubu (Castronovo), Bulis (Polizzi), Alia, Sutir (Sutera), Qaqabush (Caccamo), Mineo, and Salemi
- Most famous Sicilian Sufi was Abu ‘Uthman Sa’id ibn Sallam al-Kirkinti of Agrigento - “Whoever prefers the company of the rich to the gathers of the poor will by tried by God with the death of the heart.”
- Coptic Christians from Egypt formed a community near Monreale
- Several Muslim Sicilians were experts in Arabic grammar and the Koran
Reflections of il Moro:
Chiarelli’s work has provided the evidence and history for something that Sicilians have long known - that there is a deep-rooted strong connection to Africa. Sicily came under Muslim rule at a time when Ifriqiyah had recently converted to Islam, and the development of Islam was at a pivotal point. A History of Muslim Sicily outlines the ways in which Berber culture and traditions were interwoven into “Muslim” rule. The Berbers established connections to mercenaries in Sudan, trade in Egypt, scholarship and tribal ties to Morocco, the salt trade across the continent, even Coptic communities near Palermo. There absolutely were also ethnic Arabs and peoples from the Levant, but the evidence of the Berbers and the impact that they had was something that Sicilians acknowledge, and something that Chiarelli provides the evidence for in this book. It provides a greater picture of what this history means.
