The Messenger of God’s Struggle Against Slavery
Struggle Against Slavery in Islam
The era, geography, and culture into which the Messenger of God (peace and blessings be upon him) was born and sent as a prophet included the reality of slavery. Slavery, which was widely prevalent in the world at that time, had ancient roots. Centuries before him, the Prophet Joseph (peace be upon him) was thrown into a well by his brothers, rescued by passing caravan traders, and sold into slavery in Egypt for a nominal amount. 1
Similarly, one of the Prophet Moses’s (peacebe upon him) missions was to liberate the Israelites from slavery and lead them back to Jerusalem. 2
However, all humans were created in the best form, endowed with perfect abilities, honored, and prepared to serve the universe, primarily the earth, entrusted with stewardship, and tasked with worshiping only God. Yet, moral decline in societies, enslavement resulting from wars, human trafficking, unpaid debts, and the circumstance of being born to enslaved parents led to the widespread enslavement of people.
Nearly everywhere, individuals found themselves deprived of their most basic rights and freedoms, condemned to live in harsh conditions, treated with contempt, and subjected to servitude.In this context, in pre-Islamic Mecca, where the caste system prevailed, a large part of the population consisted of slaves. The Messenger of God (peace and blessings be upon him), from the moment of his birth, had a relationship with slaves, as he was nursed by Suwaybah, the slave woman of Abu Lahab.
The Prophet never forgot this kindness and always treated Suwaybah with respect and kindness. When he lost his mother in Abwa and was left alone in the desert at the age of six, filled with sorrow, it was the house slave and his nurse, Umm Ayman, who comforted him and safely brought him to his grandfather Abdulmuttalib. When the Prophet married Khadijah, he freed Umm Ayman, helped her get married, and settle down, and he always spoke of her with affection, calling her “My mother after my own mother.” 3
The Prophet also deeply loved Zaydibn Harithah, who was gifted to him by Khadijah. He freed Zayd and adopted him. Zayd chose to stay with the Messenger of God (peace and blessings be upon him), who had treated him with fatherly compassion from the first day, rather than return to his biological family and homeland.
Struggle Against Slavery During the Meccan Period
At the age of forty, God appointed him to Prophethood, and tasked him, guided by revelation, with combating all forms of immoral, unjust, and unlawful practices in moral, doctrinal, legal, administrative, economic, and social spheres. He was to convey God’s message to the people, reform society, and build a new model of individuals, families, communities, and civilization based on universal principles such as justice, goodness, security, mercy, and love.
Undoubtedly, one of the most important foundations of this civilization model was a society without slaves. The Qur’an clearly outlines the nature, purpose, and exceptional status of human creation in the sight of God conveying the message that the condition of slavery, which even the slaves had accepted and did not fight against, was incompatible with human dignity, rights, and freedoms.In this matter, as in nearly all issues, including worship and prohibitions, the preferred main solution methodology and movement strategy was gradualism. This was because, in Mecca and the Arabian Peninsula at large, even the rich and powerful struggled to survive and constantly fought each other due to the harsh geographical, socio-cultural, and socio-economic conditions.
A significant part of society consisted of slaves who worked for mere sustenance and had no savings, property, or wealth. Once freed, there was neither employment available for them nor mechanisms to provide for their shelter, food, and clothing. Rushing the process would mean leaving them hungry and homeless, effectively condemning them to death. Even free families were killing their own children out of fear of hunger: “Do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a heinous sin.” 4
Moreover, Muslims made up only 1% of Mecca’s population and were under severe pressure and persecution. The leaders of polytheism stood firmly against the Messenger of God (peace and blessings be upon him), opposing the truths of monotheism, Prophethood, and the Hereafter, and regarded him as an enemy. Proposing something like the abolition of slavery, which would disrupt their system of benefits and prosperity, could have driven them to extreme hostility.
The Qur’an states, “Have We not shown him the two ways? But he has not attempted the steep path. And what will make you understand what the steep path is? It is the freeing of a slave,” 5 highlighting thedifficulty of emancipating slaves. However, the Messenger of God (peace and blessings be upon him) initiated a prolonged struggle to address both the issues faced by slaves and the broader problem of slavery.
Initially, he operated with a broad-based approach, striving to reach all segments of society, including slaves. In fact, some of the first believers were individuals who had been slaves or were still in slavery, such as Zayd ibn Harithah, Umm Ayman, Bilal al-Habashi, Ammar ibn Yasir, Suhayb ibn Sinan, Khabbab ibn al-Aratt, Amir ibn Fuhayrah, Lubaynah, Zinnirah, Hamamah, Nahdiyah, and Sumayyah. The Messenger of God (peace and blessings be upon him) saw superiority in adherence to God’s boundaries, treating everyone equally and justly, and organizing human relations according to the law of brotherhood.
Although the Meccans did not realize it initially, his stance and behavior led to an awakening, excitement, and mobilization among the slaves. Concepts like equality, justice, rights, and freedom began to be discussed among them, spreading by word of mouth and deeply shaking long-standing taboos.The leaders of polytheism eventually noticed the stirrings among the slaves and approached the Prophet with a proposal, saying, “If you want to engage with us, you must dismiss these people from your presence!” They also began subjecting the male and female slaves to severe torture.
Although the Messenger of God (peace and blessings be upon him) refused the Meccans’ proposal and did not have sufficient material resources to fully protect the slaves, he endeavored to support them, offering consolation and boosting their morale. Even though their lives became extremely difficult after embracing Islam, the genuine humanity and sincere love they saw in the Prophet (peace and blessings be upon him) prevented them from abandoning their faith despite the severe persecutions they faced. The deep sorrow the Prophet (peace and blessings be upon him) felt over the suffering of the Muslim slaves moved the respected Abu Bakr to action. He purchased and freed eight of these slaves from torture.6 Despite his pagan father’s objections, Abu Bakr spent most ofhis wealth up to that point to solve this problem.
The Struggle Against Slavery During the Medina Period
Since the chiefs of the Aws and Khazraj tribes who governed the city had become Muslims, the administration of Medina naturally came under the responsibility of the Messenger of God (peace and blessings be upon him) after the migration.
However, he faced similar challenges in combating slavery here as well. The Muhajirun had left all their possessions in Mecca. The number of Ansar was very small, and they were dedicating their resources to support their Muhajir brothers. There were many slaves in society, and abolishing slavery abruptly could create chaos for the slaves, their owners, and the Islamic community, which was under constant threat of attack. The approach to solving the problem continued to be gradual, and the Messenger of God (peace and blessings be upon him) implemented a four-pronged process:
1.Improvement of Living Standards
The Messenger of God (peace and blessings be upon him), who said, “A person with bad conduct will not enter Paradise,”7 began by addressing the issues related to the treatment of slaves. Heinstructed and advised kind treatment towards slaves with statements like, “They are your brothers and close companions. God has placed them under your authority (as a trust). Whoever has a brother under his control should feed him from what he eats and dress him from what he wears. Do not assign them tasks beyond their capacity, and if you do, then help them with it.” 8 He prohibitedviolence against them and even made their freedom a recompense for such actions: “Whoever slaps or beats their slave, the expiation for this is to free the slave.”
He desired that the mistakes and shortcomings of slaves be met with forgiveness and tolerance. When someone asked, “Shall I forgive and overlook the mistakes of my slave so many times?” and repeated the question, the Messenger of God (peace and blessings be upon him) remained silent. His intention was to raise awareness among people, and indeed, everyone focused on what his response would be. Then he said, “Forgive and overlook them seventy times a day.” 10 He did notwant slaves to be hurt even verbally and commanded that they should be addressed in this way: “Let none of you say ‘My slave’ or ‘My servant.’ Instead, say ‘My son’ or ‘My daughter.’“ 11
2.Resolution of Their Distress
As a Prophet, guide, and leader, he was deeply involved in addressing the concerns and problems of every segment of society, including those inherited from the pre-Islamic era, such as the issues faced by slaves. For instance, a slave had embraced Islam but his owner was frightened about his migration to Medina, so they had bound and imprisoned him. Upon receiving a letter seeking help, the Messenger of God (peace and blessings be upon him) immediately organized a team of seven operatives. He instructed them to rescue the slave and bring him safely to Medina. After completing their mission, the team returned to Medina, where the Messenger of God (peace and blessings be upon him) rejoiced greatly. He then liberated the slave, granting him his freedom. 12
3.The Mobilization for Emancipation
God’s Messenger (peace and blessings be upon him), due to prevailing circumstances, could not abolish slavery altogether, but he actively pursued gradual emancipation to ensure there were no slaves in society. He consistently encouraged it: “Whoever frees a believing slave, God will free for each of his organs from the Fire.” 13
He also said, “Whoever frees a Muslim slave, it will behis ransom from the Fire.” 14 He set an example by freeing approximately forty-five slaves duringhis lifetime. For instance, he freed a slave named Yasar after a battle, entrusted him with the care of grazing camels in Jumma, and ensured he was not left without support. 15
The Qur’an prescribed the emancipation of slaves as expiation for various acts such as zihar,16breaking oaths,17 and unintentional killing. 18 The Prophet Muhammad (peace and blessings beupon him) also designated the emancipation of a slave as one of the forms of expiation for breaking a fast. 19 Furthermore, the Qur’an highlighted that true righteousness includes spending from one’sbeloved possessions to free slaves. 20
The Prophet Muhammad (peace and blessings be upon him)promoted and institutionalized emancipation broadly in society. For example, a woman once approached him distressed that her cat had been beaten by her children. Known for his sensitivity towards the rights of animals, the Prophet Muhammad (peace and blessings be upon him) instructed the woman to emancipate a slave for each child involved in the incident. 21
Under his guidance and practices, one of the greatest acts of kindness that could be performed in Islamic society became the emancipation of slaves. This led to significant momentum towards the gradual elimination of existing slavery in the community. He even assisted directly in ensuring that slaves who convinced their masters to sign freedom agreements fulfilled the conditions. For instance, in the case of Salman al-Farisi’s emancipation, he mobilized his Companions to find 300 saplings and dig the pits for planting them, personally planting these saplings in the dug pits. He also secured the 40 uqiyyahs of gold required under the agreement.22 Indeed, the Qur’an alsoindicates that a portion of Zakat funds should be allocated to “those in bondage seeking freedom.”23
As the socio-economic conditions of Islamic society advanced, the efforts of God’s Messenger (peace and blessings be upon him) in the fight against slavery strengthened and accelerated. During the eighth year after the Hijrah, when Ta’if was besieged, he announced, “The slaves who come down from the fortress will be free!” This proclamation sparked a fervor for freedom among nearly twenty slaves who found a way to descend from the fortress.
God’s Messenger (peace and blessings be upon him) ensured their emancipation and went further by assigning some Companions to support them in meeting their material needs and teaching them the Qur’an and the Sunnah. In this regard, he entrusted Abu Bakr to Amr ibn Sa’id ibn As, Azrak to Khalid ibn Sa’id, Verdun to Aban ibn Sa’id, Yuhannas Nabhal to Usman, Yasar ibn Malik to Sa’d ibn Ubada, and Ibrahim ibn Jabir to Usayd ibn Khudayr. Moreover, a year later, when a delegation from Ta’if came to Medina demanding the return of these freed individuals, God’s Messenger (peace and blessings be upon him) unequivocally rejected their request, affirming that these individuals were now free people.24
4.The Source of Slavery Being Dried Up
Slavery’s primary source was war captives, and the Qur’an commanded their release either without ransom or in exchange for ransom, thereby drying up this source. 25
God’s Messenger (peace andblessings be upon him) implemented these commands by releasing the captives of Badr for ransom, including approximately four hundred captives from the Banu Murays tribe whom he elevated to the status of relatives by marrying Juwayriya. When some Companions questioned how they could keep his relatives as captives, he freed them. He expelled the Banu Qaynuqa and Banu Nadir tribes from Medina, made treaties with the Jews of Khaybar, declared to the people of Mecca on the day of conquest, “You are all free,” and returned six thousand captives from the Battle of Hunayn to their families. He also freed captives taken during expeditions, released tens of thousands of people from the risk of enslavement, and prevented new additions to the ranks of slaves in society.
Furthermore, after dealing with the rebellion of the Qurayza tribe, he freed most of their families without ransom. He instructed the remaining individuals to be dispersed among the Companions without separating family members or expelling them from Medina.
Conclusion
The Prophet Muhammad (peace and blessings be upon him), over a period of twenty-three years, waged a significant struggle against slavery prevalent in various states and societies of his time, including the Roman, Persian, Indian, Chinese, and Egyptian civilizations.
Despite administrative, societal, and economic challenges and the widespread practice of enslaving war captives by other nations, he could not directly abolish slavery. However, he periodically emancipated existing slaves inherited from the pre-Islamic era through different means. He ensured that freed slaves had access to employment and housing opportunities, maintaining a proportional approach to emancipation so they would not be left destitute. He entrusted emancipated slaves with various responsibilities, including military command, demonstrating practically – despite objections – that their past should not hinder their future roles. His regulations and encouragement facilitated the widespread adoption of emancipation among his Companions, establishing it firmly within the community.
Conditions and circumstances did not allow him to completely resolve this issue. In fact, one of his last utterances before passing away was, “Prayer! Take care of the rights of those under your care (including slaves)!26 Prayer! Take care of the rights of those under your care!” This demonstratedhis profound concern for the rights and dignity of slaves. He passed away with this matter unresolved, but his sensitivity and the unfinished project of creating a society free from slavery were deeply understood by his successor, the respected Umar. The respected Umar decisively addressed this humanitarian issue by declaring, “Since when do you enslave people who are born free from their mothers!” This statement decisively addressed the issue. During the respected Umar’s reign, the state had significantly strengthened socio-economically.
However, unfortunately, like many issues forbidden by Islam, subsequent generations gradually moved away from the path he set, allowing this practice to persist among Islamic societies for a long time.
Autor: Yucel Men
Footnotes:
1.See Yusuf, 12:8-20.
2.See Taha, 20:47.
3.For detailed information, click here:https://peygamberyolu.com/asil-neye-uzulmeli-ve-aglamaliyiz/
4.See Isra, 17:31.
5.See Balad, 90:10-13.
6.These are the names of the slaves who were among the first believers: Bilal, Amir, Hamama, Lubayna, Zinnira, Nahdiyya, Ubays, and Umm Ubays.
7.Tirmidhi, Birr 29; Ibn Majah, Adab 10
8.Bukhari, Iman 22, Itq 15; Adab 44; Muslim, Ayman 40; Abu Dawud, Adab 133.
9.Muslim, Ayman 27; Tirmidhi, Nuzur 14; Abu Dawud, Adab 133.
10.Tirmidhi, Birr 31.
11.See Bukhari, Itq17; Muslim, Alfaz 3; Abu Dawud, Adab 83.
12.See Bazzar, Musnad 11/79, 80; Haythami, Majmau’z-Zawaid 4/244.
13.Bukhari, Itq 1; Muslim, Itq 21; Tirmidhi, Nuzur 20.
14.Abu Dawud, Itq 14.
15.Ibn Sa’d, Tabaqat 2/31; Ibn Hajar, Isaba 6/681; Haythami, Majmau’z-Zawaid 1/82, 4/245.
16.See Mujadala, 58:3.
17.See Maida, 5:89.
18.See Nisa, 4:92.
19.See Bukhari, Sawm 29, 31; Muslim, Siyam 81; Abu Dawud, Sawm 37; Tirmidhi, Sawm 28.
20.See Baqara, 2:177.
21.Abdurrazzaq, Musannaf 4/409 (8242).
22.Ibn Hisham, Sira 104.
23.See Tawba, 9:60.
24.See Ibn Hisham, Sira 584; Waqidi, Maghazi 2/335.
25.See Muhammad, 47:4.
26.Abu Dawud, Adab 123, 124 (5156); Ahmad ibn Hanbal, Musnad 12169. Hadith; Nasa’i, as-Sunan al-Kubra 7095.
