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

Now we take up the second aspect of this question, which relates to the manumission of existing slaves, which was a prime objective of Islām and the Founder of Islām. Hence, it should be known, that in this regard two methods have been employed by Islām; firstly, the ‘recommendatory method’ and secondly, the ‘coercive method.’ By the united effects of both these practices, the liberation movement was given strength. First we take up the recommendatory method. In the very beginning, when the Holy Prophet(sa) initially made his claim and he still resided in Makkah, the following divine revelation was sent down:

Meaning, “O Messenger! Are you aware of a religious precept, which may be likened to a great ascent upon a mountain, by which a person is able to climb to the heights of divine nearness? If you are unaware, then We tell you that it is the freeing of a slave.”1

Then, He states:

Meaning, “True virtue in the estimation of God is that an individual believes in God, spends in His cause for love of Him, on the kindred, and the orphans, and the needy, and the wayfarer, and for freeing slaves.”2

It is narrated in a Ḥadīth:

Meaning, “Abū Hurairah(ra) relates that the Holy Prophet(sa) would say, ‘Such a Muslim who frees a slave, would be granted complete salvation by Allāh the Exalted from hell.”3

Then, it is narrated in a Ḥadīth:

Meaning, “Barā’ bin ‘Āzib(ra) relates that a Bedouin presented himself before the Holy Prophet(sa) and said, ‘O Messenger of Allāh! Inform me of such a deed that if I perform it, I may be directly admitted into paradise.’ The Holy Prophet(sa) said, ‘You have used very few words, but inquired of a matter which is rather great. You should free a slave and if you are unable to do so alone, then do so with the help of others.”4

Then, it is narrated in a Ḥadīth:

Meaning, “Abū Burdah relates from his father that the Holy Prophet(sa) said, ‘If a person has a bond-woman whom he educates well, teaches good manners, frees her and then marries her, such an individual would be worthy of a double reward from God.’”5

Aside from these emphatic recommendations, the manumission of slaves has been established as law in the Islāmic doctrine as atonement for various lapses and sins. This can be understood as falling between the recommendatory method and coercive method. Hence, Allāh the Exalted states in the Holy Qur’ān:

Meaning, “The punishment of an individual who kills a believer by mistake is that he shall free a Muslim slave and pay blood money to be handed over to his heirs, unless they remit it by themselves. But if such an individual is unable to find a slave to be freed, then he shall fast for two consecutive months.”6

Then, He states:

Meaning, “If the person slain be of a people that is hostile to you and at war with you, but the person (i.e., the one slain) be a believer, then the punishment of the offender shall be the freeing of a Muslim slave. But if such an individual is unable to find a slave, then he shall fast for two consecutive months.”7

Meaning, “And if the person slain be of a people between whom and you there are covenants and agreements, even if he is a disbeliever, then the punishment of the offender shall be to pay blood money to the heirs of the person slain and to free a Muslim slave. But if such an individual is unable to find a slave, then he shall fast for two consecutive months.”8

Then, He states:

Meaning, “If a person takes an oath in the name of God, then breaks it, the expiation for this is the feeding of ten poor people according to his capacity, or the clothing of them, or the freeing of a slave. But whoso is unable to find a slave shall fast for three days.”9

Then, He states:

Meaning, “As to those who vow to abstain from their wives, but for some reason, desire to return to them, their expiation is the freeing of a slave.....But whoso does not find one, he must fast for two successive months.....And whoso is not able to fast, should feed sixty poor people.”10

These are the different methods of expiation, which Islām has prescribed for the manumission of slaves. Moreover, as per its custom, taking into consideration a variance in circumstances, Islām has prescribed two or three alternatives and given Muslims the choice to follow whichever course of action is easiest and best. Furthermore, it is with great wisdom that in these verses, wherever God the Exalted has alluded to the freeing of slaves, He has also added that if an individual is unable to find a slave, then the following method should be employed. This proves that the actual intent of Islām was to ultimately do away with the practice of slavery all together. Hence, as an alternative to the practice of freeing a slave, the words, “If an individual is unable to find a slave,” definitely demonstrate that there is no doubt in the fact that the prime objective of Islām was to free existing slaves.

Then, it is narrated in a Ḥadīth:

Meaning, “Asmā’ bint Abī Bakr(ra) relates that the Holy Prophet(sa) would order the Muslims to free a slave on the occasion of a solar eclipse.”11

Now we take up the method of freeing slaves by compulsion. In this respect, Islām has proposed various methods. It is related in a Ḥadīth:

Meaning, “Suwaid(ra), a Companion of the Holy Prophet(sa) relates that we were seven brothers who owned a single slave. Due to some reason, one of us became angry and slapped the slave. When the Holy Prophet(sa) was informed, he commanded that the slave be freed.”12

The very same Ḥadīth is related by Ibni ‘Umar(ra) as well, in which he mentions that if an individual beats his slave and then sets him free, he shall receive no spiritual reward for this action. The reason being, that the freeing of a slave has been prescribed as the punishment for a master who beats his slave.13 In other words, one method employed by the Holy Prophet(sa) to free slaves by compulsion was to prescribe the punishment that if a master beats his slave he must then release him immediately.

Then, it is related in a Ḥadīth:

Meaning, “Ibni ‘Umar(ra) relates that the Holy Prophet(sa) commanded, “If an individual happens to acquire a slave who turns out to be a close relative, that slave shall be considered free by default.”14

Then, it is related in a Ḥadīth:

Meaning, “Ibni ‘Umar(ra) and Abū Hurairah(ra) relate that the Holy Prophet(sa) said, ‘A person who possesses joint ownership of a slave, and he chooses to free the slave by way of his own share, it becomes his obligation to pay the other owners their share from his own wealth and to free the slave completely. If that person does not possess enough wealth to do so, even still the slave shall be freed practically, so that he may earn the remaining sum owed to the other masters and secure complete freedom for himself. In this respect, the slave shall be facilitated in every way possible.’”15

Then, it is narrated in a Ḥadīth that once a few slaves fled from the idolaters of Makkah and reached the Holy Prophet(sa). Upon this, the idolaters requested the Holy Prophet(sa) to return these slaves to them. Various Muslims also interceded on their behalf, but the Holy Prophet(sa) became displeased. As such, the words of this Ḥadīth are as follows:

Meaning, “The Holy Prophet(sa) became angry on this occasion and refused to return the slaves. The Holy Prophet(sa) said, ‘These are slaves have been set free by Allāh. Shall I return them to a life of slavery and polytheism once again?’”16

Then, it is related in a Ḥadīth:

Meaning, “Ibni ‘Abbās(ra) relates that the Holy Prophet(sa) would say, ‘If a person marries his bond-woman, even if he does not free her, but a child is born to him from the bond-woman, she will be considered free by default thereafter.’”17 In another narration it is related, that an Ummul-Walad18 wife shall be considered free, even in the case of a stillbirth.19