Teaching of the Holy Prophet (sa) Regarding the Betterment of Existing Slaves — Seal of the Prophets Vol. 2
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Teaching of the Holy Prophet (sa) Regarding the Betterment of Existing Slaves.
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: V – Conduct of the Holy Prophet (sa) with Slaves and His Teachings on the Issue of Slavery
Pages: Book pp. 180–187 (PDF pp. 204–211)
Navigation: Book Table of Contents | « Previous: [Issue of Slavery and the Holy Prophet (sa)] | Next: [Teaching of the Holy Prophet (sa) Regarding the Manumission of Existing Slaves] »
Historical Account
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.”
([Al-Baqarah (2:222)])
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 circumstances so that the path to the improvement of the state of slaves is never obstructed. Then He states:
[An-Nisā’ (4:4)]
…….
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.”
[Al-Aḥzāb (33:53)]
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 Prophetsa.
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 Pardah which have been enjoined upon you. Albeit, you are not required to observe Pardah from your slaves.”
[Islāmic injunction of veiling [Publishers]]
[An-Nūr (24:32)]
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:
َّ�أیْتُ اَبَا ذَرٍّ الْغِفَارِیَحَ دَّثَنَا وَاصِ لٌ الْاَحْ دَبُ قَالَ سَ مِعْتُ الْمَعَرُوْرَ بْنَ سُ وَیْدٍ، قَالَ : ر
ُ�ألْنَاہُ عَنْ ذَالِکَ ، فَقَالَ اِنِّیْ سَ ابَبْتَرَضِ یَ اللّٰهُ عَنْهُ، وَعَلَیْهِ حُ لَّةٌ وَعَلیٰ غُلَامِهِ حُ لَّةٌ، فَس
:َرَجُ لًا فَشَ کَ انِیْ اِلیَ النَّبِیِّ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ فَقَالَ لِیَ النَّبِیُّ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّم
اُعَیَّرْتَهُ بِاُمِّهِ؟ ثُمَّ قَالَ : اِنَّ اِخْ وَانَكُ مْ خَ وَلُكُ مْ جَ عَلَھُمُ اللّٰهُ تَحْ تَ اَیْدِیْكُ مْ فَمَنْ كَانَ
ْا یَلْبَسُ وَلَا تُكَ لِّفُوْھُمْ مَا یَغْلِبُھُمْ فَاِنَّاَخُ وْهٗ تَحْ تَ یَدِهٖ فَلْیُطْ عِمْهُ مِمَّا یَاْكُلُ وَلْیُلْبِسْ هُ مِم
ْكَلَّفْتُمُوْھُمْ مَا یَغْلِبُھُمْ فَاَعِیْنُوْھُم
Meaning, “Abū Dharrra narrates that the Holy Prophetsa 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.’”
[Ṣaḥīḥul-Bukhārī, Kitābul-‘Itq, Bābu Qaulin-Nabiyyisa Al-‘Abīdu Ikhwānukum…., Ḥadīth No. 2545]
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 Prophetsa 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:
عَنْ عُبَادَةَ بْنِ الْوَلِیْدِ بْنِ عُبَادَةَ الصَّ امِتِ قَالَ لَقِیْنَا اَبَا الْیُسْ رِ صَ احِ بَ رَسُ وْلِ اللّٰهِ صَ لَّی
اللّٰهُ عَلَیْهِ وَسَ لَّمَ وَمَعَهٗ غُلَامٌ وَعَلَیْهِ بُرْدَةٌ وَمَعَافِرِیٌّ قَالَ قُلْتُ لَهٗ یَا عَمِّ لَوْ اَنَّكَ اَخَ ذْتَ
بُرْدَةَ غُلَامِكَ وَاَعْطَ یْتَهٗ مَعَافِرَیْكَ وَاُخَ ذْتَ مَعَافِرَیْهِ وَاَعْطَ یْتَهٗ بُرْدَتَكَ فَكَ انَتْ عَلَیْكَ حُ لَّةٌ
وَعَلَیْهِ حُ لَّةٌ قَالَ فَمَسَ حَ رَاٴسِیْ وَقَالَ اَللّٰھُمَّ بَارِكْ فِیْهِ ثُمَّ قَالَ یَا ابْنَ اَخِ یْ بَصُ رَتْ عَیْنَایَ
ھَاتَانِ وَسَ مِعَتْهُ اُذُنَایَ ھَاتَان وَوَعَاهُ قَلْبِیْ ھٰذَا مِنْ رَسُ وْلِ اللّٰهِ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ
وَھُوَ یَقُوْلُ اَطْ عِمُوْھُمْ مِمَّا تَاٴْكُلُوْنَ وَاكْ سُ وْھُمْ مِمَّا تَلْبِسُ وْنَ فَكَ انَ اِنْ اَعْطَ یْتُهٗ مِنْ مَتَاعِ
الدُّنْیَا اَحَ بَّ اِلَیَّ مِنْ اَن یَّاْخُ ذَ مِنْ حَ سَ نَاتِیْ یَوْمَ الْقِیَامةِ
Meaning, “‘Ubādah bin Walīdra narrates that on one occasion we met a Companion of the Holy Prophetsa named Abul-Yusrra. 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?’ AbulYusrra 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 Prophetsa 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.’”
[Ṣaḥīḥu Muslim, Kitābuz-Zuhdi War-Raqā’iq, Bābu Ḥadīthi Jābiriṭ-Ṭawīl, Nos. 7512-7513 (summary)]
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 Prophetsa. 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:
حَ دَّثَنَا اَبُو النَّوَارِ بَیَّاعِ الْكَ رَا بِیْسِ قَالَ اَتَانِیْ عَلِیُّ بْنُ اَبِیْ طَالِبٍ وَمَعَهٗ غُلَام لَهٗ فَاشْ تَرٰی
َھُمَا شِئْتَ فَاَخَ ذَ اَحَ دَھُمَا وَاَخَ ذَ عَلِیٌّ الْҙآخَ رَّمِنِّیْ قَمِیْصَ یْ كَرَابِیْسَ فَقَالَ لِغُلَامِهٖ اخْ تَرْ اَی
ٗفَلَبِسَ ه
Meaning, “Abū Nawārra, who was a merchant of cotton cloth, narrates that on one occasion Ḥaḍrat ‘Alīra came to his shop. At the time he was accompanied by one of his slaves. ‘Alīra 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 ‘Alīra wore the one which was left behind.”
[Usdul-Ghābah Fī Ma‘rifatiṣ-Ṣaḥābah, By ‘Izzuddīn Ibnul-Athīr Abul-Ḥasan ‘Alī bin Muḥammad, Volume 3, p. 599, ‘Aliyyubnu Abī Ṭālib, Dārul-Fikr, Beirut, Lebanon (2003)]
This narration demonstrates that according to the instruction of the Holy Prophetsa, 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 farreaching 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:
ُعَنْ ھَمَّامِ بْنِ مُنَبِّهٍ اَنَّهُ سَ مِعَ اَبَا ھُرَیْرَةَ رَضِ یَ اللّٰهُ عَنْهُ یُحَ دِّثُ عَنِ النَّبِیِّ صَ لَّی اللّٰه
ْعَلَیْهِ وَ سَ لَّمَ اَنَّهُ قَالَ لَا یَقُلْ اَحَ دُکُمْ اَطْ عِمْ رَبَّکَ وَضِّ ئْ رَبَّکَ اِسْ قِ رَبَّکَ وَلْیَقُلْ سَ یِّدِی
مَوْلَایَ وَلَا یَقُلْ اَحَ دُکُمْ عَبْدِی اَمَتِیْ وَلْیَقُلْ فَتَایَ وَفَتَاتِیْ وَغَلاَمِیْ
Meaning, “Abū Hurairahra narrates that the Holy Prophetsa 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.’”
[Ṣaḥīḥul-Bukhārī, Kitābul-‘Itq, Bābu Kirāhiyatit-Taṭāwuli ‘Alar-Raqīq….., Ḥadīth No. 2552]
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 Āthār 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
[Sayings of the Companions of the Holy Prophetsa [Publishers]]
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:
ْقَالَ اَبُوْ مَسْ عُوْدٍ الْبَدْرِیُّ كُنْتُ اَضْ رِبُ غُلَامًا لِیْ بِالسَّ وْطٍ فَسَ مِعْتُ صَ وْتًا مِنْ خَ لْفِی
اِعْلَمْ اَبَا مَسْ عُوْدٍ فَلَمْ اَفْھَمِ الصَّ وْتَ مِنَ الْغَضَ بِ قَالَ فَلَمَّا دَنَا مِنِّیْ اِذَا ھُوَ رَسُ وْلُ اللّٰهِ
صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ فَاِذَا ھُوَ یَقُوْلُ اِعْلَمْ اَبَا مَسْ عُوْدٍ اِعْلَمْ اَبَا مَسْ عُوْدٍ قَالَ فَاَلْقَیْتُ
السَّ وْطَ مِنْ یَدِیْ فَقَالَ اِعْلَمْ اَبَا مَسْ عُوْدٍ اَنَّ اللّٰهَ اَقْدَرُ عَلَیْكَ مِنْكَ عَلیٰ ھٰذَا الْغُلَامِ
قَالَ فَقُلْتُ یَا رَسُ وْلَ اللّٰهِ ھُوَ حُ رٌّ لِوَجْ هِ اللّٰهِ فَقَال اَمَا لَوْ لَمْ تَفْعَلْ لَلَفْحَ تْكَ النَّارُ اَوْ
لَمَسَّ تْكَ النَّارُ
Meaning, “Abū Mas‘ūd Badarīra 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 Prophetsa approaching me, repeating the same words, ‘Look here Abū Mas‘ūd! What are you doing?’ Upon seeing the Holy Prophetsa my staff fell from my hands. The Holy Prophetsa 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 Prophetsa said, ‘If you had not done so, the fire of hell would have burned your face.’”
[Ṣaḥīḥu Muslim, Kitābul-Īmān, Bābu Ṣuḥbatil-Mamālīk….., Ḥadīth Nos. 4306, 4308]
Then, it is narrated in a Ḥadīth:
َّعَنِ ابْنِ عَبَّاسٍ قَالَ اَتَی النَّبِیَِ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ رَجُ ل فَقَالَ یَا رَسُ ولَ اللّٰهِ اِن
سَ یِّدِیْ زَوَّجَ نِیْ اَمَتَهٗ وَھُوَ یُرِیْدُ اَنْ یُفَرِّقَ بَیْنِیْ وَبَیْنَھَا قَالَ فَصَ عِدَ رَسُ وْلُ اللّٰهِ صَ لَّی اللّٰهُ
ُقِّعَلَیْهِ وَسَ لَّمَ اَلْمِنْبَرَ فَقَالَ یٰاَیُّھَا النَّاسُ مَا بَالُ اَحَ دِكُمْ یُزَوِّجُ عَبْدَهٗ اَمَتَهٗ ثُمَّ یُرِیْدُ اَنْ یُفَر
ِبَیْنَھُمَا اِنَّمَا الطَّلَاقُ لِمَنْ اَخَ ذَ بِالسَّ اق
Meaning, “Ibni ‘Abbāsra relates that once a slave presented himself before the Holy Prophetsa 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 Prophetsa 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.’”
[Sunanu Ibni Mājah, Kitābuṭ-Ṭalāq, Bābu Ṭalāqil-‘Abd, Ḥadīth No. 2081]
Then it is narrated in a Ḥadīth:
ٍاَنَّ عُمَرَ بْنَ الْخَ طَّابِ کَانَ یَذْھَبُ اِلَی الْعَوَالِیْ كُلَّ یَوْمِ سَ بْتٍ فَاِذَا وَجَ دَ عَبْدًا فِیْ عَمَل
لَا یُطِیْقُهٗ وَضَ عَ عَنْهُ مِنهُ
Meaning, “Imām Mālik relates that it was a practice of Ḥaḍrat ‘Umarra 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.”
[Al-Muwaṭṭā, By Imām Mālik bin Anas, Kitābul-Ist’idhān….., Bābul-Amri Bir-Rifqi Bil-Mamlūki, Ḥadīth No. 1837, Dārul-Fikr, Beirut, Lebanon]Teaching of the Holy Prophetsa 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
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Section: V – Conduct of the Holy Prophet (sa) with Slaves and His Teachings on the Issue of Slavery | Navigation: « Previous: [Issue of Slavery and the Holy Prophet (sa)] | Next: [Teaching of the Holy Prophet (sa) Regarding the Manumission of Existing Slaves] »