Teaching of the Holy Prophet(sa) to Prevent Future Slavery

Now we take up the second question in this discussion, which relates to the fundamental teaching given by the Holy Prophet(sa) regarding the issue of slavery. In other words, putting the question of existing slaves to one side, what fundamental injunctions did the Holy Prophet(sa) put forth regarding the issue of slavery in the future and on the question of making slaves? Since our previous discussion has become much lengthier than we had estimated, for this reason, we shall present our subsequent discussion very briefly. Hence, in this respect, first and foremost, it should be known that this discussion is actually divided into two parts: firstly, the question of ‘real slavery,’ whereby a free individual is completely and permanently deprived of his legal right to freedom. This method of taking slaves relates to such practices as are aside from taking captives after a religious war. In other words, the many cruel practices of taking slaves, which were more or less customary in all countries of the world during the era of the Holy Prophet(sa); and secondly, the question of taking captives following a religious war, which in light of Islāmic teaching, can be termed as a kind of ‘pseudo slavery.’1

First we take up a discussion on the first part. In this regard, therefore, it should be known that just as an indication has been made in the previous discussion, Islām immediately and categorically abolished real slavery, i.e., those cruel practices of slavery which were aside from taking captives in religious wars. However, before we present any specific and explicit Islāmic injunctions in this respect, we wish to present two defensive arguments before our readers. The first argument is that irrespective of the fact that in principle, Islām strictly forbids a course of tyranny and oppression, and is a very staunch supporter of human freedom and equality, and that all of these things are horizons apart from a practice of real slavery; the lucid and emphatic teaching which Islām has given with respect to the benevolent and equal treatment of existing slaves and their freedom, and an outline of which has been presented above, is sufficient evidence to substantiate that Islām could not possibly support the cruel practice of slavery. On the one hand it has been mandated that slaves should be considered as brothers, kept as members of the household and their education and moral training should be especially facilitated. Then, as their state begins to improve and they become capable of living a free life, they should continue to be set free. Therefore, common sense cannot accept that in the presence of this doctrine, Islām could also teach that it is lawful to completely deprive a free person of his legal right to freedom and take him as a real slave. These two teachings are poles apart and can never coexist as part of a single person’s teaching. Hence, if one contemplates, in actuality, the teaching that has been outlined in the exposition above, is sufficient to substantiate that Islām has not endorsed real slavery.

The second argument which proves that Islām has not considered real slavery as being lawful, is that no order is present anywhere in Islāmic literature which states that it is lawful to deprive a free person of his legal right to freedom and make him a real slave, or if someone desires to turn another free person into a slave, he should do so in the following manner. On the other hand, however, very detailed injunctions pertinent to other issues such as the treatment of slaves, the safeguarding of their rights, and manumitting them are present. Therefore, although many other precepts relevant to slavery exist, not a single legalizing injunction can be found regarding the issue of enslavement. This very fact leaves no room for doubt at all, that in actuality, Islām does not consider real slavery to be permissible in the first place. I have searched extensively, but have not been able to find a single commandment of God or His Messenger in any Qur’ānic verse or narration, which states that it is lawful to make a free person into a real slave, or that if someone desires to turn another free person into a slave, he should do so in the following manner. Although, if it was permissible to turn a free person into a real slave, among all the precepts on slavery, the most significant, most widespread in its influence and most delicate issue, which was worthy of clarity and elaboration, and which required a most clear and explicit injunction, was this very issue of enslavement. However, far from elaboration and clarity, there is not even the slightest indication of this in the Qur’ān or Aḥādīth, which is a conclusive argument of the fact that it is not permissible to make a free person into a real slave.

However, as we have mentioned above, the basis of our claim is not merely established by defensive arguments. Rather, by the Grace of God, there are very clear and explicit commandments in the Islāmic Sharī‘at, which state that it is absolutely forbidden and unlawful to deprive a free person from his legal right to freedom, and take him as a slave. Furthermore, such a person would be severely punished on the day of resurrection by God. As such, it has been mentioned in a Ḥadīth:

Meaning, “Ḥaḍrat Abū Hurairah(ra) relates that the Holy Prophet(sa) would say, ‘Allāh the Exalted addressed me saying, ‘There are three types of people who I shall be at war against on the day of resurrection. Firstly, a person who makes a covenant in My name but does not fulfill his agreement. Secondly, a person who enslaves a free person, sells him and consumes his value. Thirdly, a person who employs an individual, benefits from his labour, but does not pay him his wage.”2

In another narration it is related:

Meaning, “Ibni ‘Umar(ra) relates that the Holy Prophet(sa) would say, ‘Allāh the Exalted addressed me saying, ‘There are three types of people whose obligatory prayer shall not at all be acceptable in My estimation, and I shall fight him on the day of resurrection. Firstly, a person who makes a covenant in My name but does not fulfill his agreement. Secondly, a person who enslaves a person who had been granted freedom by Allāh. Thirdly, he who employs the services of a labourer, but does not pay him his wage.’”3

In these Aḥādīth, the clear, precise and emphatic manner in which real slavery has been abolished does not require an elaboration. Then, these Aḥādīth are those, which have been classified as Ḥadīth-e-Qudsī in the terminology of the Muḥaddithīn. They are narrations, which have been related by the tongue of the Holy Prophet(sa), but the commandments and words are of God Himself. Now, in the presence of this clear and lucid teaching, for someone to assert that Islām has deemed real slavery as being lawful, i.e., Islām permits that a free person may be deprived of his legal right to freedom and taken as a real slave, is a grave injustice, which no honest person can dare to commit.