Teaching of the Holy Prophet(sa) Regarding the Betterment of Existing Slaves

Taking natural sequence into consideration, first we take up the discussion which relates to existing slaves. Hence, it should be known that the Holy Qur’ān states:

Meaning, “O ye Muslims! Allāh the Exalted commands you to show kindness and benevolence towards parents, and to kindred, and orphans and the needy.....and towards your slaves and bond-women; And know that surely Allāh loves not the proud and boastful.”1

In this verse it has been commanded that slaves should be treated kindly and benevolently.

Then He states:

Meaning, “O ye Muslims! Marry not idolatrous women until they believe; And know that a Muslim bond-woman is better than an idolatress, although she may appear better to you; And O ye Muslims! Give not believing women in marriage to idolaters, until they believe; And know that even a Muslim slave is better than an idolater, although he may appear better to you.”2

In this verse, aside from the fact that the position of slaves has been made significantly stronger, a door has been opened for marriages of free Muslim men and women with slaves and bond-women, so that this relationship of equality and affinity improves the state of slaves as quickly as possible. As such, among other wisdoms, according to this principle, the Holy Qur’ān has also commanded that after the final and exceptional limit of four wives has been reached, if the question of marrying a female servant arises for a Muslim, this fixed limit of four would not be a hindrance in his path. Such a person would be permitted to marry the female servant in all circumstances3 so that the path to the improvement of the state of slaves is never obstructed. Then He states:

Meaning, “O Messenger! The women you have married until now (are sufficient for your endeavours in preaching, training and governance), hence, it is not permitted that you marry any other women. Albeit, if the question of marrying a female slave arises then permission is granted.”4

This injunction is also due to the fundamental purpose mentioned above. Furthermore, another reason was so that an excellent model could be established for the Muslims by the practical example of the Holy Prophet(sa).

Then He states:

Meaning, “O ye Muslim women! Display not your beauty and embellishments except to your husbands and to such and such near relatives. In other words, observe the limitations of Pardah5 which have been enjoined upon you. Albeit, you are not required to observe Pardah from your slaves.”6

From this verse it becomes evident that the actual purport of this Islāmic teaching relevant to slavery was to ensure that Muslims treated slaves exactly as their own near relatives. This was to the extent that Muslim women were not required to observe Pardah from their slaves, so that feelings of alienation were dispelled completely and such interaction was developed as in the case of relatives.

Then, it has been mentioned in a Ḥadīth:

Meaning, “Abū Dharr(ra) narrates that the Holy Prophet(sa) would state, ‘Your slaves are your brethren. Hence, if an individual has a slave under his control, then he should feed him what he eats himself and he should clothe him with what he wears himself. Do not burden your slaves with a task that is beyond their capacity and if you do, then assist them in this task yourselves.’”7

The words “assist them” also indicate that the task assigned should not be of a nature that if the master was required to do it himself, he would consider it degrading. Rather, the task should be of such as could be performed by the master as well and one he was prepared to perform himself. This Ḥadīth is very clear in its meaning and it is categorical evidence of the fact that the teaching brought by the Holy Prophet(sa) has not only commanded that slaves be treated well, but also with the utmost kindness. Most definitely, the like of this cannot be found in any other religion or nation. Moreover, the true objective of this teaching was actually to ensure that Muslims fully considered their slaves as brothers. They were taught to keep slaves exactly as they lived themselves, so that their civilization and society was elevated to exactly the same level as those who were free, and feelings of inferiority were dispelled from their hearts completely. Otherwise, such an in depth teaching would not have been given, whereby it was instructed that slaves should be kept exactly as a person lived himself, merely for the purpose of treating them well. After all, there is such a thing as giving regard to status, and Islām accepts this as well.

Then it is narrated in a Ḥadīth:

Meaning, “‘Ubādah bin Walīd(ra) narrates that on one occasion we met a Companion of the Holy Prophet(sa) named Abul-Yusr(ra). At the time one of his slaves also accompanied him and we noticed that he was clothed in a streaked cloth and Yemeni cloth. Similarly, his slave was also wearing a streaked cloth and Yemeni cloth. I said, ‘O Uncle! Why did you not take his streaked cloth and give him your Yemeni cloth, or take his Yemeni cloth and give him your streaked one, so that both of you could wear a matching pair of clothes?’ Abul- Yusr(ra) stroked my head, supplicated in my favour and said, ‘O nephew! My eyes have seen, my ears have heard and my heart has given place to the statement of the Holy Prophet(sa) that, ‘Feed your slaves what you eat and clothe them with what you wear yourselves.’ Hence, I prefer greatly to give my slave an equal share of the wealth of this world, as opposed to losing my spiritual reward on the day of resurrection.’”8

This Ḥadīth is even more emphatic in its wording than the previous Ḥadīth. Furthermore, this also demonstrates that the Companions would act upon this exhortation of the Holy Prophet(sa). As a matter of fact, they were so absorbed in the fulfillment of this admonition that they could not even accept there being discrimination in the standard of their own clothing and that of their slaves. Rather, even the slightest difference in apparent form was not left unnoticed.

Then, it is narrated:

Meaning, “Abū Nawār(ra), who was a merchant of cotton cloth, narrates that on one occasion Ḥaḍrat ‘Alī(ra) came to his shop. At the time he was accompanied by one of his slaves. ‘Alī(ra) purchased two thin shirts and said to his slave, ‘Select the shirt you desire from among these two.’ Hence, the slave chose a shirt and Ḥaḍrat ‘Alī(ra) wore the one which was left behind.”9

This narration demonstrates that according to the instruction of the Holy Prophet(sa), at times, selected Companions would act so cautiously, that the first opportunity to choose from things belonging to them was given to their slaves. Then, they would take whatever was left behind. This is the highest degree of generosity which an individual can show to someone else. Most definitely, such a level of generosity towards slaves cannot merely be for the purpose of treating them well. Rather, in this conduct, the very same far-reaching objective was in view, whereby these slaves should be made to attain the level of free people in terms of their morality and society, so that they became capable of manumission.

Then, it is narrated in a Ḥadīth:

Meaning, “Abū Hurairah(ra) narrates that the Holy Prophet(sa) would state, ‘O ye Muslims! You should not say, ‘My slave, my bond-woman.’ Rather, you should say, ‘My lad, my lass.’ A slave should also refrain from calling his owner ‘Rabb’ i.e., my Lord, rather, he should address him by saying, ‘My master’ or ‘My guardian.’”10

In this Ḥadīth, the mindset of both master and slave has been set aright. In other words, on one hand, thoughts of pride and arrogance have been effaced from the heart and mind of the Master; and on the other hand, feelings of confidence and self-respect have been instilled in the heart of the slave. Moreover, coupled with the practical and societal reformation, which has been mentioned above, this mental reform was like gold further beautified by ornament. After this, there remained no hindrance in the complete transformation of circumstances and thoughts. Similarly, there are many other Aḥādīth and Āthār11 as well, which prove that Islām has laid very emphatic stress upon the reformation, well-being, comfort and convenience of slaves. Moreover, in this teaching, the actual objective of Islām was to bring the civilization, society, respect and dignity of slaves and their masters to an equal level, so that slaves could become capable of release as quickly as possible, and so that they could become beneficial and useful citizens of the country.

It should also be remembered that the rights of slaves, which have been presented above by way of example, were not mere recommendations. Rather, they were religious and legal orders. Furthermore, the rights of slaves were very strictly guarded by the Islāmic State.

As such, it is narrated in a Ḥadīth:

Meaning, “Abū Mas‘ūd Badarī(ra) relates that on one occasion, due to some reason, I hit my slave. At that time, I heard a voice of a person from behind me saying, ‘Look here Abū Mas‘ūd! What are you doing?’ But in my anger, I could not recognize the voice, and continued beating my slave. During this time, the voice began to move closer. When I turned around, I found the Holy Prophet(sa) approaching me, repeating the same words, ‘Look here Abū Mas‘ūd! What are you doing?’ Upon seeing the Holy Prophet(sa) my staff fell from my hands. The Holy Prophet(sa) angrily looked towards me and said, ‘O Abū Mas‘ūd! There is a God above you, Who possesses more power with respect to you than you possess over this slave.’ I submitted, ‘O Messenger of Allāh! I free this slave for the sake of God.’ The Holy Prophet(sa) said, ‘If you had not done so, the fire of hell would have burned your face.’”12

Then, it is narrated in a Ḥadīth:

Meaning, “Ibni ‘Abbās(ra) relates that once a slave presented himself before the Holy Prophet(sa) and began to say, ‘O Messenger of Allāh! My master married me to his bond-woman, but now he desires to annul our marriage and separate us from each other. Upon hearing this, the Holy Prophet(sa) took to the podium angrily and addressed the people saying, ‘O ye Muslims! What is the matter with you that first you marry your slaves to your bond-women and then you desire to separate them of your own accord? Listen well! This can never happen. It is the right of the husband to give a divorce but you cannot compel your slaves to do so.’”13

Then it is narrated in a Ḥadīth:

Meaning, “Imām Mālik relates that it was a practice of Ḥaḍrat ‘Umar(ra) to go to the suburbs of Madīnah every week. Whenever he would notice a slave being subjected to work that was beyond his capacity and ability, he would order the work to be lightened.”14