Role of the Prophet in the Erosion of Slavery
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IJRDO Journal of Social Science and Humanities Research
ISSN: 2456-2971
Volume-2 | Issue-5 | May, 2017 | Paper-6
Role of Prophet Muhammad (SAWS) in Erosion of Slavery
Dr. Ruqaia T. Alalwani
Associate Professor
College of Arts
Department of Arabic & Islamic Studies
University of Bahrain
Bahrain, 38032
United Kingdom of Bahrain
Abstract
Role of Prophet Muhammad (SAWS) in Erosion of Slavery
Dr. Ruqaia Alalwani
Prophet Muhammad (SAWS) played a vital role in the erosion of slavery through the teachings of Islam. He emphasized that only Allah should be glorified and that every living soul has duties upon them, the fulfillment and breach of which are based on the free will of human beings. His message was a beacon of light in a society where people entered into a vicious cycle of slavery as war captives, debt defaulters, or kidnapped individuals, ultimately sold in slave markets.
One can trace back the history of slavery as ancient as 5000 BCE; however, more appalling forms appeared between the fifteenth and seventeenth centuries, particularly in Europe and America. There are many sayings clarifying the strong stance of Prophet Muhammad (SAWS) against slavery. He was not only vocal about the rights of slaves but also encouraged their emancipation. He treated them with humanity, love, and affection to set a practical example. He initiated an era where slaves were no longer exploited and were granted the rights to free lodging and marriage; they became human beings and were judged only on the basis of their virtues.
Keywords: erosion of slavery, Prophet Muhammad’s role, rights of slaves in Islam
Introduction
Slavery is linked with the socio-economic status of a region or a country. Slaves are people deprived of basic human rights and are compelled to work without any compensation for their services[^1].
Historians have proven that slavery was practiced in many ancient civilized countries, such as China, Egypt, Greece, Persia, and India. There are many great monuments of the old world that were built on the backs of slaves. Before the advent of Islam, slavery was widespread among the Arabs. People were enslaved during wars, as debt defaulters, or purchased from slave markets. Slaves had no free will and were bound to execute laborious tasks day after day, even during their journey to other countries. They were beaten, overburdened, and denied any basic human rights.
The Holy Prophet Muhammad (SAWS) broke the vicious cycle of slavery and stood beside them. He was a messenger of mercy, love, and affection to mankind and, in particular, to the poor and slaves. This paper presents a brief history of slavery and highlights the role of Prophet Muhammad (SAWS) in erasing slavery from the civilized world.
Apparently, people are free and have a basic right, such as the freedom to live their lives independently. It is concluded that Islam and Prophet Muhammad (SAWS) have a divine role as the savior of humanity in the fight against slavery. The principle of dealing with slaves in Islam is a combination of impartiality, kindness, and compassion.
History of Slavery
Slavery entered human history with civilization. Humans used to hunt or gather food at an individual or collective level, and primitive farmers were unknown to the term "slave"[^2]. As the world became more civilized and began claiming natural and man-made resources, the demand for cheap labor arose[^3]. On large farms or in shops, having cheap labor was an added benefit. Acquiring a slave was an ideal solution for such work, as it cost only food and lodging. Many archaeological sites tell the story that slaves had been used as cheap labor.
1.1 Egyptian Civilization
The ruins of Egyptian palaces and pyramids indicate that slaves were used in construction. The hieroglyphs written on the walls of these magnificent structures support that ancient Egyptians used slaves as personal servants, as labor during construction, and as soldiers during wars[^4]. Many holy scriptures, such as the Torah, Bible, and Quran, also indicate that the Prophet Joseph (Yusuf) was sold in Egypt as a slave (Al-Quran; Surah Yusuf). Later, Prophet Moses (Musa) saved the Children of Israel from the slavery of the Pharaoh of Egypt.
1.2 Greek Civilization
Greece was a great empire of ancient times, and slavery was common. Apart from its usual use as servants, laborers, or soldiers, Greeks also used slaves as gaming animals. Historical records unveil their brutality and cruelty against slaves. They were thrown in front of soldiers for military rehearsals or hunted by wild beasts as a recreational activity. The so-called democratic city of Athens was writing its history with the blood of innocent people. Most of the slaves were kidnapped from weaker coastal nations by Greek pirates and then sold as animals[^5].
1.3 Roman Empire
The transition of Roman society from an agricultural nation to a trading center led to a bipolar society: an upper ruling class and a lower working class, which was actually manipulated by the ruling class. Slaves had no rights to marry, independent lodging, or any kind of freedom of expression. Masters were to be protected by slaves, and masters had the right to give them any kind of punishment, even death[^6].
1.4 Slavery Among Arabs
Before the advent of Prophet Muhammad (SAWS), slavery was a common practice among the Arabs. Most of the slaves were of African origin, captured during wars, but debt defaulters and slaves from other areas were also purchased[^7]. Like all other societies and civilizations, Arabs were no different; slaves did not enjoy any of the basic human rights. In Arab society, slaves with war skills were valued more. In Arab society, slaves could buy their freedom. They could utilize their skills to earn money and pay back to gain their freedom. Some people used to free their slaves on special occasions as an act of generosity. For example, Abu Lahab, the uncle of Prophet Muhammad (SAWS), freed his slave Soiba when she broke the news of the birth of Prophet Muhammad (SAWS) to him[^8]. On another occasion, Hind, the wife of Abu Sufyan, freed her slave Wahshi according to her promise[^9].
Although slaves were freed or had earned their freedom from their masters, they were not accepted in society. They did not have equal rights like other citizens.
Prophet Muhammad (SAWS) vs. Slavery
The Holy Prophet Muhammad (SAWS) announced his prophethood at the age of forty. His truthfulness, honesty, and affectionate nature were already established among the Arabs. His message was primarily based on the equality of all human beings. He laid the foundations of a society that did not discriminate against people on the basis of color, race, or ethnicity[^10]. He gave hope to the poor and underprivileged people of society to live with dignity and honor.
There are several sayings that endorse his commitment to erode slavery and establish a state with equal human rights.
It was narrated that Abu Dharr (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
“They are your brothers whom Allah has put under your authority, so if Allah has put a person's brother under his authority, let him feed him from what he eats and clothe him from what he wears, and let him not overburden him with work, and if he does overburden him with work, then let him help him.”
Narrated by al-Bukhaari (6050).
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: I heard Abu’l-Qaasim (peace and blessings of Allah be upon him) say:
“Whoever accuses his slave when he is innocent of what he says will be flogged on the Day of Resurrection, unless he is as he said.”
Narrated by al-Bukhaari (6858).
Ibn ‘Umar (may Allah be pleased with him) manumitted a slave of his, then he picked up a stick or something from the ground and said: There is no more reward in it than the equivalent of this, but I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
“Whoever slaps his slave or beats him, his expiation is to manumit him.”
Narrated by Muslim (1657).
Moreover, he convinced people that Allah Almighty created all humans equal and will only consider their virtues and devotion. It is clear from the Quran:
“NOW, INDEED, We have conferred dignity on the children of Adam, and borne them over land and sea, and provided for them sustenance out of the good things of life, and favored them far above most of Our creation.”
(Quran; Surah Al-Isra, verse 70)
Emphasis on Rights of Slaves
There are many occasions when Prophet Muhammad (SAWS) emphasized the rights of slaves and strictly ordered their masters to treat them well, providing them with all basic rights such as marriage, independent lodging, and participation in other social events. He applied the principle of "eye for an eye" for the rights of slaves.
Samura reported that he heard Prophet Muhammad (SAWS) say:
“Whoever kills his slave, we will kill him, and whoever cuts off his slave's nose, we will cut off his nose.”
(Sunan an-Nasa'i 4736, In Book Reference: Book 45, Hadith 31, English Translation: Vol. 5, Book 45, Hadith 7440)
Prophet Muhammad (SAWS) condemned any kind of physical abuse against slaves. It was a usual practice among Arabs to cut off the noses or ears of slaves as a punishment. In extreme fury, masters had the authority to even kill their slaves.
Ibn ‘Umar reported that once he slapped his slave and then freed his slave, as he had heard Prophet Muhammad (SAWS) say:
“Whoever slaps his servant, his expiation is to liberate him.”
(Narrated by Muslim (1657))
These accounts clearly indicate his stance on the rights of slaves. Many neutral historians reported the kindness and concern of Prophet Muhammad (SAWS) for the acceptance of slaves as dignified members of society. It is reported by Arnold Joseph Toynbee that the extinction of race consciousness among Muslims was one of the outstanding achievements of Islam, and in the contemporary world, there is a crying need for the propagation of this Islamic virtue[^11].
Initiatives to Erode Slavery
Islam was the first religion that took many concrete steps to erode slavery in accordance with the orders of God Almighty and Prophet Muhammad (SAWS). It clearly defines that slaves are bound to do physical work, but their minds are free to make independent decisions. War slaves could be freed after paying a ransom or providing any productive service to the Islamic state. For example, prisoners of the Battle of Badr were freed by Prophet Muhammad (SAWS) after teaching Muslims how to read and write. Slaves could not be physically abused and had to be treated on the basis of equality.
Al-Ma'rur bin Suwaid quoted a Hadith:
“I noticed that Abu Thar Al-Ghifari was wearing a cloak, exactly like his slave. We inquired why both were dressed alike. He told that once he abused his slave, and the slave complained about him to the Prophet Muhammad (SAWS). The Prophet asked him, 'Did you abuse him by slighting his mother?' and added, 'Your slaves are your brethren, but Allah has given you authority over them. So, if one has his brethren under his control, he should feed them with the like of what he eats and clothe them with the like of what he wears. You should not overburden them with what they cannot bear, and if you do so, help them.’”
Islamic history is full of events where Prophet Muhammad (SAWS) and his companions treated their slaves with mercy, freed them, and fought for their rights. Since pre-Islamic Arab society was dependent on slave labor, Prophet Muhammad (SAWS) did not prohibit it outright but gradually molded society in a direction where slaves should be accepted as equal citizens. He conveyed the message of Allah to the people that they should spend money to free a slave, as it is an act of piety and has the greatest reward in the hereafter.
“The offerings given for the sake of Allah are only for the poor and the needy, and those who are in charge thereof, and those whose hearts are to be won over, and for the freeing of slaves, and those who are overburdened with debts, and in Allah's path, and to the traveler; an ordinance from Allah—and Allah is all-knowing, wise.”
(Al-Quran; Surah At-Tawbah 60)
Similarly, on another occasion, Allah the Almighty appreciated the freeing of slaves and gave them two options: Mukataba and Kitab[^12]. Muslims were encouraged to pay their religious taxes to free slaves or free them for the sake of Allah, or free them if they paid back their costs.
“And those of your slaves who wish to enter the contract of Mukataba (a written agreement between master and slave, where the slave pays back money to his master) with them, if you recognize some good in them. And give them out of the wealth of Allah that He has given to you.”
(Al-Quran; Surah An-Nur 33)
Reflection of Prophet Muhammad (SAWS)’s Life
Prophet Muhammad (SAWS) not only spoke with words but also practiced mercy, love, and affection toward slaves. Zayd ibn Harithah was a slave of Prophet Muhammad (SAWS), presented to him by his first wife Khadijah. He was kidnapped and sold in Mecca, but Prophet Muhammad (SAWS) treated him so well that when his parents found him and asked him to return, Zayd refused. After his decision to choose Muhammad over his parents, Prophet Muhammad (SAWS) announced him as his son. Prophet Muhammad (SAWS) arranged his marriage with his Qurayshi cousin and made him commander at the Battle of Mu’tah[^13].
Ans bin Malik was another companion of the Prophet and narrator of many sayings. He was presented as a slave to Prophet Muhammad (SAWS). He was always treated like a family member by Prophet Muhammad (SAWS), and his devotion was valued[^14].
A remarkable example of Prophet Muhammad (SAWS)’s contribution to the erosion of slavery is Bilal. Prophet Muhammad (SAWS) was given the important duty to call for prayers. He was trusted by Prophet Muhammad (SAWS) and was assigned a number of important duties during wars, such as supervision of supply lines of the Muslim army and collection of taxes[^15].
Acknowledgment from the Non-Muslim World
The well-known Orientalist Hamilton Gibb reasserts that Islam greatly contributed to humanitarian issues and came nearest to attaining equivalence and obviating ethnic and racial discrimination. There is no other religion that has this remarkable record of equality, offering opportunities and supporting cooperation between different genders[^16].
He also added that Islam ordained emancipation for slaves. It came to societies that intemperately depended on slavery, banned the barbarous and brutal practices, and imparted only what is permissible even now in terms of prisoners of war and their deployment in servitude to the conquering combatants. Islam incorporated laws that made it a government responsibility to free slaves and utilize government monetary resources to ransom slaves from their masters. This obligation spread across both the public and private sectors down to individuals through Zakat and statutory law on the expiation of sins[^17].
Whether it is enough or not, it was the most reformist legislation on slavery of its time, and none of the world's nations have delivered anything more effective thus far[^18].
According to the renowned historian Louis Bernard, the comparison between what Islam has accomplished in improving the treatment of slaves and the barbarous handling of slaves over centuries in the Atlantic region and the Western world as a whole depicts that the latter should feel ashamed.
"We must study the history of Atlantic slavery and expose this great shame in the history of the Western world and the Americas, north and south, in all its horror. This is a task which falls upon us as Westerners, and in which others may and should join us. In contrast, however, even to mention—let alone discuss or explore—the existence of slavery in non-Western societies is denounced as evidence of racism and of imperialistic designs. The same applies to other delicate topics such as polygamy, autocracy, and the like. The range of taboos is very wide."
(Bernard Lewis, 1993)[^19]
In Islamic states, slaves have the right to independent housing, marriage, and other social freedoms. They have equal rights and are bound to receive as good treatment as others. After gaining freedom, they enjoy all civil, political, and citizenship rights and can hold any office within the Islamic government. The Mamluks are the best example, who, after gaining freedom, ruled Egypt for 260 years[^20].
The historian John Esposito says:
“Within Islamic jurisprudence, slaves are able to occupy any office within the Islamic government, and instances of this in history include the Mamluks, who ruled Egypt for almost 260 years, and the Eunuchs (castrated human males) who have held military and administrative positions of note. They are also able to marry, own property, and lead the Muslim congregational prayers (the five daily ritual prayers). Slavery would be theoretically abolished with the expansion of Islam. Islam's reforms seriously limited the supply of new slaves....”
(Esposito, 1998)[^21]
Relapse of Slavery
In the 15th century, a few African nations played a role in the slave trade. They traded their captives or prisoners of war to European customers. In the following years, they started transporting slaves directly to the tropical colonies in the Americas. The first slave market was created in Portugal in 1444, with an estimated 800 slaves imported annually from African countries. Most of them were kidnapped from the western coast[^22].
While the Spaniards were the first in Europe to import African slaves in the 16th century, the native populations of their conquered states preferred to die rather than work for them[^23]. In 1619, the first horde of African slaves landed in North America. The Atlantic slave trade was at its peak in the late 18th century, when the largest number of slaves was captured through raiding military expeditions into the interior of West Africa[^24].
While slavery was illegal in the Netherlands, it expanded in the Dutch Empire and played its part in supporting the economy. The imperial powers established worldwide empires based principally on plantation agriculture raised by slaves imported from Africa[^25].
Results
It is evident from various references that Prophet Muhammad (SAWS) took bold initiatives to uproot the system of slavery by creating awareness about human rights based on equality and discouraging racism. He encouraged spending government funds and personal money to set slaves free and promised elevated stature and great rewards to those people in the hereafter. He gave respect to slaves and designated them as companions like Bilal and Ans, who participated in policymaking and other important economic issues of the state of Medina. His teachings weakened the slavery system in the Muslim world, which was gradually abolished. His preaching was a milestone in eradicating this inhuman system.
Later, people in Europe, America, and other parts of the world raised their voices against slavery, directly or indirectly, based on the teachings of Prophet Muhammad (SAWS). It is evident from known history that Allah has created all humans with free will, and no human can be the master of another free being. Prophet Muhammad (SAWS) practically translated these verses through his actions and spread the universal message of humanity and justice in terms of their basic rights[^26].
This message led to the foundation of Islam, as in the beginning, poor and enslaved people embraced Islam to gain self-respect. Whenever the history of slavery is discussed, the role of Prophet Muhammad (SAWS) in the erosion of slavery cannot be denied. He will always be remembered as a source of inspiration, a symbol of humanity, and mercy for people suffering from the torments of life.
Conclusion
Data analysis establishes the role of Prophet Muhammad (SAWS) in erasing slavery from the civilized world. Apparently, people are free and have basic rights such as freedom of speech, freedom of expression, and freedom to live their lives independently. It is the need of the hour to realize the true spirit of human rights in Islam according to the teachings of Prophet Muhammad (SAWS).
It is concluded that Islam and Prophet Muhammad (SAWS) have a divine role as the savior of humanity in the fight against slavery. The principle of dealing with slaves in Islam is a combination of impartiality, kindness, and compassion.
Endnotes
[^1]: G. Justin, 2007; “The Economic Foundations of Contemporary Slavery.” Tropical Research Digest. [Online] available from http://www.du.edu/korbel/hrhw/researchdigest/slavery/economic.pdf [Accessed on 25th Dec, 2016]
[^2]: M.C. Joseph, 2013; “The History of Slavery” Pages 170-179 [Online] available from http://www.tandfonline.com [Accessed on 12th Dec 2016]
[^3]: S. Sean, 20014; “Slavery and Slaving in African History" pp 29-59. Cambridge University Press.
[^4]: H.J. Walton, C.S. Puckett & R. D. Deskins, 2012, “The African American Electorate: A Statistical History". Chap.4. pp - 84. CQ Press.
[^5]: M.K Niall, 2010; "The Routledge History of Slavery" [Online] available from https://www.routledgehandbooks.com [Accessed on 18th Dec 2016]
[^6]: M.K Niall, 2010; "The Routledge History of Slavery" [Online] available from https://www.routledgehandbooks.com [Accessed on 18th Dec 2016]
[^7]: W G Clarence-Smith, 2006; “Islam and the abolition of slavery” pp 2-45; Oxford University Press
[^8]: M.A. Sidi Abdullah, 2010; Joy at the Birth of the Prophet; [Online] available from http://seekershub.org/ans-blog/2010/04/20/joy-at-the-birth-of-the-prophet-allah-bless-him-and-grant-him-peace-the-narration-concerning-abu-lahab/ [Accessed on 21st Dec 2016]
[^9]: I. Ibn & A. Guillaume, 2002, “Sirat Rasul Allah - The Life of Muhammad” pp 69-73; Oxford University Press
[^10]: W G Clarence-Smith, 2006; “Islam and the abolition of slavery” pp 2-45; Oxford University Press
[^11]: A.J. Toynbee, 1948 "Civilization on Trial", [Online] available from <rudar.ruc.dk/bitstream/1800/10391/1/civilization_on_trial_reading_Toynbee.pdf> [Accessed on 18th Dec 2016]
[^12]: [Content for endnote 12 seems missing or refers to the previous Quranic verse/explanation]
[^13]: S. I. Muhammad, 2013; “The Companions of Badr” Tabaqat, vol. 3. Translated by, A. Bewley; pp. 28, London: Ta-Ha Publishers.
[^14]: T. P. Hughes, 1885/1999; Dictionary of Islam, New Delhi: Rupa & Co.
[^15]: A. W Ludwig, 2009, Historical Dictionary of Islam, p.68. Scarecrow Press.
[^16]: H.A.R. Gibb, 2000; “A Survey of Modern Movements in the Moslem World.” Whither Islam, p. 379; Rutledge, New York, 2000
[^17]: A. W Ludwig, 2009, Historical Dictionary of Islam, p.68. Scarecrow Press.
[^18]: J. Esposito, 1998, Islam: The Straight Path, Oxford University Press
[^19]: B. Lewis, 1993; "Other People's History, in Islam and the West: Oxford University Press 1993
[^20]: P. Thomas & H. Ulrich, 1998; The Mamluks in Egyptian Politics and Society, Pg 1–101, Cambridge University Press.
[^21]: J. Esposito, 1998, Islam: The Straight Path, Oxford University Press
[^22]: A. Saunders, 2010; “A Social History of Black Slaves and Freedmen in Portugal, 1441-1555", pp – 75, Cambridge University Press
[^23]: J.T. Yeager, 1995; "The Spanish Crown's Choice of Labor Organization in Sixteenth-Century Spanish America". The Journal of Economic History Cambridge, England: for Economic History Association by Cambridge University Press.
[^24]: H.J. Walton, C.S. Puckett & R. D. Deskins, 2012, “The African American Electorate: A Statistical History". Chap.4. pp - 84. CQ Press.
[^25]: M.J. Postma, 1990; “The Dutch in the Atlantic Slave Trade, 1600–1815.” Cambridge, U.K.: Cambridge University Press.
[^26]: S.A. Nigosian, 2004; “Islam: Its History, Teaching, and Practices”. Indiana University Press Press release, 2012; International Labor organization. Retrieved 24 October 2016.