From reading and studying the Quran, I have always felt that Islam was using a similar approach for slavery as it did for alcohol—an approach that ideally would have led to an end of that institution.
Let us consider the following points:
- Handling Prisoners of War: The way to handle prisoners of war is mentioned in the verse: ” So, when you encounter the unbelievers [in battle], strike at their necks. Then, once they are defeated, bind them firmly. Then either release them by grace, or by ransom, until the war is over. [47:04).” It is instructed to hold the prisoners until a suitable time comes to either release them out of generosity or ransom or exchange them for Muslim prisoners. Interestingly, no option is mentioned for converting them to permanent slaves. This indicates that the Quran never intended to propose a scenario where new slaves are created.
The verse was revealed in the context of the Battle of Badr. This battle took place in 624 CE and was a part of a significant conflict between the early Muslims of Medina and the Quraysh tribe of Mecca.
After the battle, the Muslims captured a number of prisoners of war. The verse provided guidance on how to deal with these prisoners, instructing the believers to either release them by grace or ransom them until the war is over. This approach reflects the humane treatment of prisoners and the emphasis on mercy and justice in Islam.
Prophet Muhammadﷺ offered the prisoners several options for securing their freedom. One of these options was to teach ten Muslims to read and write. This educational dimension of the ransom highlighted the importance of literacy and education in Islam. This approach not only provided a means for the prisoners to earn their freedom but also contributed to the spread of literacy among the early Muslim community. The Prophet’s instruction to treat prisoners humanely and offer them opportunities for freedom through education was a significant departure from the pre-existing norms of society at that time.
This incident underscores the value placed on education in Islam and the humane treatment of prisoners of war. It also reflects the dynamic and progressive spirit of the Prophet Muhammad’s (peace be upon him) teachings.
- This wasn’t the only way for slaves to gain their freedom. The Quran talked about freeing slaves in numerous verses as a highly virtuous act. It was encouraged as a way of repentance or as a means to pay one’s zakat (Capital purification). This is the ideal that Islam aspires to.
Surah An-Nisa (4:92): “A believer should never kill another believer, but mistakes happen. If someone kills a believer by mistake, he must free one believing slave and pay compensation to the victim’s relatives, unless they willingly forgo compensation. If the victim is a believer but belonged to a community with which you are at war, then the compensation is only to free a believing slave; whereas, if the person killed belonged to a community with whom you have a treaty, then the compensation should be paid to his relatives in addition to freeing a believing slave. Anyone who does not have the means to do this must fast for two consecutive months. God ordains this atonement. God is All-Knowing, All-Wise.” (4:92)
Surah Al-Ma’idah (5:89): “God does not hold you accountable for oaths thoughtlessly sworn, but He will take you to task for earnestly sworn oaths. So, the breaking of an oath must be atoned by feeding ten disabled persons with the same food as you would want for your own family, or by clothing them, or by freeing a slave, and if a person cannot find the means to do this, he will fast for three days. This will be the atonement for your oaths whenever you have sworn [and broken them]. Be careful with your oaths. God makes His messages clear to you so that you may be grateful. (5:89).”
Surah Al-Mujadila (58:3): “Those of you who renounce their wives by equating them with their mothers, then wish to go back on what they said, must free a slave before they touch one another. This is what you are instructed to do, and God is well aware of what you do. (58:03)
- Role of Hadith in Shaping Slavery Practices: The Hadith, which are the sayings and actions of the Prophet Muhammadﷺ, play a significant role in shaping the practices and understanding of slavery in Islamic societies. The Hadith emphasize the humane treatment of slaves. For example, the Prophet Muhammadﷺ said, “Your slaves are your brethren upon whom Allah has given you authority. So, if one has one’s brethren under one’s control, one should feed them with the like of what one eats and clothe them with the like of what one wears. You should not overburden them with what they cannot bear, and if you do so, help them (in their hard job).” This teaching underscores the importance of treating slaves with kindness and respect. The Hadith also encourage the freeing of slaves. For instance, it is reported that the Prophet Muhammadﷺ said, “Whoever frees a Muslim slave, Allah will save all the parts of his body from the Hellfire as he has freed the body parts of the slave.” This highlights the spiritual merit associated with the act of freeing slaves. The Hadith recognize the rights of slaves and emphasize their dignity. The Prophet Muhammadﷺ instructed his followers to treat slaves as their equals in terms of food and clothing and to avoid overburdening them. Through these teachings, Islam laid the groundwork for the eventual abolition of slavery and the promotion of social justice and equality. The emphasis on humane treatment, the encouragement of manumission, and the recognition of slaves’ rights all contributed to a gradual shift towards the abolition of slavery.
The abolition of alcohol in stages should have been proof of the dynamic spirit in the social transformation of law as envisaged in the Quran. It is the failure on the part of later Muslims to take this dynamic spirit of the Quran forward and getting bogged down in a fossilized reading of these prescriptions. During later stages, the conversion of slaves to Islam was discouraged as it meant they would have to be freed.
- Restricting New Supply and Encouraging Emancipation: From the above points, it is clear that the Quran envisaged a system where the creation of new slaves is restricted while freeing existing slaves is encouraged. This should have ideally led to the slow disintegration of the system. However, it did not happen due to political developments and the way Islam was interpreted and practiced, starting with the Umayyads and later the Abbasids, who placed more emphasis on the Hadith and the needs of the new empire.
So, why didn’t slavery die out in Islamic societies when it was supposed to? In my opinion, the answer to this question points to a critical flaw in the way Muslims understood and practiced Islam. It is about the failure on the part of Muslims who were in charge of the interpretation of the Qur’an and in issuing decrees based on that, to take the dynamic spirit of the Quran forward and getting bogged down in archaic readings of their heritage.
In conclusion, the Qur’an and Hadith laid a strong foundation for the gradual abolition of slavery by promoting humane treatment, encouraging manumission, and recognizing the rights and dignity of slaves. The dynamic spirit of the Qur’an, as demonstrated in the gradual prohibition of alcohol, should have guided Muslims towards the eventual eradication of slavery. However, historical interpretations and practices, particularly during the Umayyad and Abbasid periods, hindered this progress. The failure to embrace the transformative spirit of the Qur’an and the fossilization of its teachings contributed to the persistence of slavery in Islamic societies. It is essential for contemporary Muslims to look at the Qur’an and the Hadith with fresh eyes, to revisit and revive the dynamic principles of the Qur’an to address social injustices and promote a more equitable and just society, through the process of Renewal or (Tajdid). It is the process of rethinking ideas discovered centuries ago, rediscovering and presenting issues related to the faith in a way that’s relevant to today. It’s not about introducing something that contradicts the core principles of the religion, but rather about restoring something to its original state or purity. Tajdid can also involve purifying the understanding and practice of Islam as a universal religion.