Ibraheem B. Mahmood
For many of us growing up in this modern world, the word slavery conjures up many disturbing narrations and images of young African men and women being rounded up by western European slavers, kidnapped, tortured and being forced to travel across the Atlantic in squalid conditions to work on plantation fields, punished and whipped to work long hours in egregious conditions. The very mention of the word slavery spirals one down such emotional thoughts. So, when Islam talks about slavery, many across the world struggle to understand what Islam has to say about slavery.
In this article, I hope to provide the underlying grounds on which Islam resists the modern-day definition of slavery, but also address the universal misconceptions people have about Islam and the actual explanation of slavery when referring to its teachings.
Often when discussing slavery and Islam, we (the West) have a tendency to adopt the same blueprint from what we’ve either experienced or have been taught and then superimpose this definition of slavery (alongside a cockamamie understanding of Islam) to convince ourselves into believing it’s the same when Islam talks about slavery. Simply put, it is irrational, ahistorical, and intellectually disingenuous to do so. Immediately, our first impulse is to link the slavery attached to the Western experience and associate it with Islam. When reading this article, you must set aside your historic biases and understand slavery from the western experience isn’t the same. In fact, the type of slavery prevalent in the transatlantic slave trade characterized some of the most horrific forms of racism, subjugation, and exploitation in any civilisation in human history. When mentioning Islam and slavery, we should avoid using the term slavery. The English term ‘slavery’ instantaneously refers to the West’s reprehensible history of abuse and just isn’t compatible or the same as the one in Arabic and Islamic terms. ‘Resettlement’ and ‘indentured servants’ are much more applicable and accurate because slavery very often refers to racial slavery, something that has never existed in Islam. Additionally, Anti-Slavery International (the world-renowned anti-slavery organisation), has stated human trafficking, forced labour, and debt bondage are the most common forms of slavery. If we deem this definition to be true, then Islam condemns and under no consideration advocates nor requires these forms of slavery to operate. Islam produced an incremental and gradualist approach to removing the issue. Simply outlawing slavery was never going to work because when abolitions take place, especially with something as economically imperative like the institution of slavery, one will undoubtedly be met with large opposition.
It’s crucial to note that, slavery was a universal practice in Roman societies to Greek and Indian societies. Islam was the first and only civilisation that came and disrupted this imbalance of power and dominance by providing a set of laws pertaining to slavery and the treatment and resettlement of slaves. In addition to this, the laws were to set a limit and restrict ‘slavery’ to only one source which was prisoners of war (POWs) who are not ransomed. To put this into perspective, when comparing this law, you had civilisations which allowed the capturing of free men from other lands to be sold for monetary and economic gains. Quite palpably, Islamic ‘slavery’ and what was being practised by other civilisations are two entirely separate things. This is an important distinction.
Logically speaking, the only condition in which slavery is allowed in Islam, is the case of a genuine war, in which two nations or states had fought. If one side had come out victorious and there were prisoners of war and there is an inability to pay the fees in order for a release, then that’s the only condition to allow for ‘slavery.’ Again, it’s important I emphasise that the term slavery is misleading when referring to Islam. You couldn’t possibly release these prisoners free, having just fought a war with them, so in addition to the first law it was a mandatory requirement that you must treat every POW with value, honour, and dignity. This law wasn’t acknowledged at all in any other civilisation that had practised slavery. In Sahih al-Bukhari 6050, Book 78 Hadith 80 it states, ‘…your slaves are your brothers and Allah has put them under your command. So, whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them to do things beyond their capacity and if you do so, then help them.’ In fact, it became consensus that the master is no different to the slave, because of how well the treatment and meticulous handling of ‘slaves’ were under Islamic law. The treatment was so good, that some of the leading intellectuals and great figures of Islam actually came from slave backgrounds. Hazrat Zaid Ibn Haritha (RA), Hazarat Atta’a Ibn Rabah (RA), and Hazrat Bilal (RA) were a few who went on to become established figures. The treatment of Hazrat Zaid Ibn Haritha (RA) was so good under the Prophet Muhammed (PBUH), that when Hazrat Zaid (RA) had the opportunity to go back to his father and family, he refused to and instead decided to stay with the Prophet.
Not only does Islam restrict the contours of slavery, it goes as far as presenting a framework for the emancipation of slaves. Again, something that wasn’t even considered by leaders across most civilisations. One way Islam promotes the freeing of slaves is through Muslims committing certain sins or offences. Perjury, intentionally breaking a fast during the holy month of Ramadhan and involuntary manslaughter are among the few penalties that require the freeing of slaves. A second way is through Zakat money (almsgiving) towards the freeing of slaves. As Zakat is one of the five pillars, Muslims believe it is something that should be continued till the day of judgment. Therefore, no matter the period, under Islamic doctrine, there will always be an amount of money directed towards the freeing of slaves. A third method which encourages the freeing of slaves, is the command provided in chapter 24 verse 33 of the Holy Quran, which openly states that something known as Mukataba can be performed. ‘And if any of those bondspeople in your possession desires a deed of emancipation, make it possible for them, if you find honesty in them. And give them some of them Allah’s wealth which he has granted to you.’ Under Islamic law, Mukataba is a contract between the slave and slave owner. The slave can pay an amount of money in exchange for their release. If the slave demands to be released, then he must be released. If the slave owner repudiates this, the slave can go to an Islamic Judge and get this judgement from the slave owner overruled. The sheer fact that the slave can even speak to his owner in a way that may seem aggressive or assertive is something that the institution of slavery doesn’t allow for. Yet when notable atheists like neuroscientist and philosopher Sam Harris speak about it, it seems the bitter judgement they arrive at is from their rudimentary understanding of the faith.
To summarise, Islam is almost certainly the only modern-day religion that provides a framework regarding this contentious issue. Not only does it restrict slavery, but it offers a structure that allows for the liberation of slaves. It limits the access to slavery by providing only method in using it and gives multiple methods in liberating slaves which are both reliant and proven. The tenet of Islam and slavery is largely driven by resettlement, and helping POWs to establish a new life which is enriched with dignity and respect.
Ibraheem B. Mahmood is a student at Langley Park School for Boys. He is currently pursuing his A Levels in Mathematics, Economics & History and wishes to pursue an undergraduate in the field of Politics, Philosophy & Economics. Ibraheem’s ambition is to build a career within the financial services industry curving out a niche in the ESG and ethical finance sector. Ibraheem can be followed on LinkedIn @IbraheemBMahmood.
