The child was given rights of inheritance to the father's property, so mixed-race children could share in any wealth of the father.
Because the society was patrilineal, the children took their fathers' social status at birth and were born free.
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The men interpreted the Qur'an to permit sexual relations between a male master and his female slave outside of marriage (see Ma malakat aymanukum and sex), leading to many mixed-race children.
When an enslaved woman became pregnant with her Arab master's child, she was considered as umm walad or "mother of a child", a status that granted her privileged rights.
Numerous communities of dark-skinned peoples are present in North Africa, some dating from prehistoric communities.
Others are descendants of the historical Trans-Saharan trade in peoples and/or, and after the Arab invasions of North Africa in the 7th century, descendants of slaves from the Arab Slave Trade in North Africa. Carlos Moore, resident scholar at Brazil's University of the State of Bahia, in the 21st century Afro-multiracials in the Arab world, including Arabs in North Africa, self-identify in ways that resemble multi-racials in Latin America.
Such tolerance for black persons, even when technically "free", was not so common in Morocco.
In early 1991, non-Arabs of the Zaghawa tribe of Sudan attested that they were victims of an intensifying Arab apartheid campaign, segregating Arabs and non-Arabs (specifically, people of Nilotic descent).
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Sudanese Arabs, who controlled the government, were widely referred to as practicing apartheid against Sudan's non-Arab citizens.
The government was accused of "deftly manipulat(ing) Arab solidarity" to carry out policies of apartheid and ethnic cleansing.
These slaves were also sometimes known by the borrowed Songhay term Bella.