The history of mankind in certain aspects resembles the story of the wolf and the lamb. We have read the history of the Romans who were fond of throwing slaves to the lions and enjoying the ‘fun’. Those who wielded power oppressed the poor, extracted labor from them and lived on the profit. In the meanwhile, some strong men started exchanging the poor people and getting remuneration for it, calling it commission etc. Finally they started selling them as commodities. Human beings were sold and bought in the market like rice, fish, vegetables or cattle. Condemning such mean and inhuman dealings the Quran declared: “…He (the Prophet) will relieve them of their burden and the fetters they used to wear” (7:157). However, slavery was not some thing that could be eradicated just by declaration. First, Islam exhorted the people that it does not approve of slavery and that it was going to destroy the system. The Prophet declared that no one should call a person kept under him as “my slave” (Bukhari). Similarly, the slaves were prohibited from calling a person ‘my master’ or ‘my guardian’.

We all wish that prohibition is implemented. Many Governments have expressed themselves in favor of such a step. Still, it was not been possible for Government to implement it. The reason is clear. It is a problem intimately connected with the economic and social life of the people. When this problem is touched upon, one will have to face the problem of economic disaster. Hence action is being taken very slowly in this field.

Similarly, if slavery is abolished at one stroke, the result would be to destroy their financial status and structure over night. The number of slaves was very large, and it was not possible for the Islamic administration in those days to pay ransom to their masters. In such a situation it was hardly possible to free all the slaves straight away.

There was yet another forbidden problem. Job opportunities in the field of agriculture and labor were rare. In such a situation it would have almost upset the lives of millions of people, if they were all on a sudden freed from their masters. Islam showed tact, diplomacy and wisdom in dealing with this difficult problem. It prepared a phased plan to put an end to the problem gradually.

The Quran strictly forbade prisoners of war being sold or kept as slaves. “Either free them (the prisoners) showing generosity or on getting ransom” (47:4) - this was the Quran’s ruling in the matter. There is no evidence anywhere to show that the Prophet or his followers at any time kept any prisoner of war as a slave.

Thus the Quran stopped slave-trade at its source. What remained was the existing slave. The Quran prepared a scheme to free them too.

1. The Prophet went on advising the people who were keeping slaves to free them. Thus many slaves became free. First, it was the Prophet himself who set an example. He freed his own slave Zaid Bit Harith.
2. An important source of revenue under an Islamic government is Zakat. The Quran ordered that 1/8 of this income should be set apart to free the slaves.
3. The Quran gave the right to the slaves to enter into an agreement with their masters to the effect that on payment of a stipulated sum they should be set free. It was also laid down that a share of this ransom should be given by the master himself. (24:33).
4. There was the custom of lascivious masters using the bondwoman for adultery. This was forbidden completely (24:33) Then the Quran ordered that the slave women should be married off (24: 32) besides, the compensation stipulated for some crimes, is that slaves should be bought and freed. Some examples of such cases are cited below.
5. If during war one kills a Muslim accidentally, the compensation prescribed is setting a slave free and giving compensation to the family.
6. If during a war between a Muslim country and its enemy, a Muslim accidentally kills a person who happens to be a Muslim, a slave should be freed in penance.
7. If a Muslim accidentally kills a member of a community that is on treaty with the Muslims, the compensation prescribed is freeing a slave (4:92).
8. Of one breaks an oath, one way to make amends is freeing a slave. (5:86)
9. In a fit of rage, one takes an oath that he would not touch his wife and then in saner moments, wants to go back on his words; he should free a slave before going to her. (58: 3).
10. Earlier the law was that if a slave killed a free man, the slave as well as another member of his family should be killed as punishment. Islam abrogated this and ruled that if a slave kills somebody else, he (the slave) alone should be killed and none else, thus bringing about uniform penal procedure for slaves and others.

Besides this, the slaves were given citizenship by Islam and some conditions were imposed in the matter of making them work (Bukhari). It was ruled that marriages and divorces involving bondmen were to be effected only with their consent. (4:25)(also Ibn Maja-Kithabuthalaq). The Prophet declared that a Negro was entitled to obedience (as much as anyone else) if he comes to rule over Muslims on the basis of the Quran (Bhukhai). Zaid, son of former slave, was appointed General of Muslim Army, when even Umer and others like him were only ordinary soldiers in that army.

Thus the number of slaves in Arabia was gradually bought down. At the same time, the means by which slaves came to being was closed. When the above provisions regarding the slaves were made, some people thought that the Quran was recognizing the system of slaves. They did not consider the circumstances and the situation that were prevailing in Arabia 13 centuries ago. The steps taken by the Quran were intended to put an end to the system of slavery and not to retain it. It is to be noted that the provisions laid down by Islam are applicable not only to Arabia but for the whole world.

Steps taken to root out slavery.

By the time Umer came in to power financial strain of the administration was nearly over. Immediately, he wanted to plan to eradicate slavery completely. He gave orders to his officials to collect details regarding the slaves in Arabia, their number, previous history, etc. Accordingly, they submitted a detailed report to the Caliph in the matter. When this report was received, he freed all the slaves of Arabia and paid compensation to their owners. The slaves were sending back to their homes.

This incident is reported by the reputed scholar, Imam Aboo Ubaid (who lived nearly 1100 years ago.) in his book “Kithabul Amwal”. He has recorded that all the persons who were prisoners of war and kept as slaves during the Dark Ages and the children born to women among them were all freed and sent back to their families by Umer (p.133). The compensation was at the rate of 100 dirhams or five camels. Thus all the slaves existing in Arabia were set free with none left behind. There was no chance for new slaves to enter the scene since the Quran had already stopped the practice of keeping the prisoners of war as slaves.

The expression in the Quran meaning “those, whom your right hands have possessed” has been taken by some to mean slaves. This is a simple misunderstanding. The word ‘malaka’ means ‘possessed’, and ‘ayamani’ means right hands. The first word is often used in Arabia to mean ‘exerted self control’. Many examples for this are cited in dictionaries like Munjid, Qamoos, Mufradathul Quran, Asasul Bulagath etc. The Quran itself has used this word with this meaning in the passages: 5:25; 5:76; 10:31; 20:89; 34:42; 43:86; 48:11; 5:41; 7:188; 10:50; 60:4; 72:21; 13:16; 17:56; 17:100; 19:87; 25:3; and 29:17;. In this context, the passage which is generally translated as ‘those your right hands have possessed’ would mean ‘those who live under your control’. Imam Zemakshari, the famous Quran commentator has particularly pointed out that the term ‘those your right hands have possessed’ is only a metaphorical usage.

Once when Umer heard that an administrator had treated his subjects as if they were inferior, the Caliph warned him and asked him: ‘All people were free when they were given birth by their mothers. When did you begin keeping them as slaves? (Husnul Muhalara 2:1)

Keeping Concubines:

There was in the Dark ages the system of keeping slave women as concubines. No distinction could be seen here between a Muslim and non-Muslim. What mattered was the whim of the rich and the lords and not the ruling given by any religion. There is no evidence anywhere in the Quran sanctioning such a practice of keeping slave women without marrying them.

Those who were not able to marry free women and support them were allowed to marry slave women. (4:25). Being used to a nomadic life, the slave women had no self-respect left in them-not to speak of high qualities or noble thoughts. Hence there was the likelihood of their children begetting their qualities. That is why the Quran ordered that those who could afford to do so should not marry from this sector.

Those who are financially weak can marry the slave women. But there is no difference in such cases in the formalities to be observed. The Quran has ordered:”….So wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched nor of loose conduct…” (4:25).

The Quran’s order is not to buy and sell slaves as commodities but to provide that (1) slave women should be married; (2) ‘Mahr’ should be given in the case of these women also; and (3) As in the case of other women, those who marry off these women should be their guardians. People who say that Islam sanctions the system of keeping slave women are unaware of the significant provisions made by Islam in this regard. In the places where marriage is mentioned, the category, “of women who are under your control” is specially mentioned, which makes some people think they should not marry slave women. In fact, mentioning this category specifically is significant. As has been stated earlier, they are a category that has lost its morale and status. Hence, they should be treated separately as far as possible. Islam’s strategy is to isolate that category, arrange marriages among themselves, and raise them to a higher status gradually.