Slavery is abolished by Islam once for all
It was the year 2008 when
the world observed the 200th Anniversary of the abolition of slavery
in America. Yet the celebrations failed to recognize the existence of slavery
in modern-day times. In our world today some 27 million people are still forced
to live in slavery, three out of four slaves are women and some 50 percent of
them are children. They may not be known as slaves as many of them are
described as un-free labor or bonded labor or forced labor. It is estimated
that some 17,500 slaves are brought into the US every year with some 50,000
working as prostitutes, farm workers, and domestic servants. The CIA estimates
about one million slaves in the US. Thousands of these people have remained
unclassified as they are not recognized as slaves due to legal coercion.
Despite the fact that no religious group would justify slavery from a
theological perspective, the reality is that slavery has been practiced by all
religious communities in the name of God against the will and guidance of God.
In the sixth century Arabia,
when Prophet Muhammad introduced Islam to
the people of Makkah, he found slavery institutionalized and rampant in Arab
culture and society. The divine message he invited people to talk about slavery in detail and set two priorities before the newly emerging community of
believers.
1. How to eliminate slavery once for all.
2. How to work for the freedom of those who were already
slaves.
Islam proposed gradual emancipation
of the existing slaves by introducing laws that would ensure equality of all
human beings and that would also help create a just society to eliminate the
institution of slavery once for all. Thus the Quran refers to slavery as an institution
of the past and does not support the idea of its continuation. Wherever the
Quran talks about slaves, it refers to those who were enslaved before the reintroduction
of Islam. The Quran does not say that people are allowed to enslave others. Rather, it talks about freeing the existing slaves (90:13) The Quranic references to Aw
ma malakat imanukm (4:3, 24, 25, 36; 16:71; 23:6; 24:31, 33, 50, 52, 55;70:30) refer to those who were enslaved in the past.
Islam
closed the door for enslaving human once for all. In pre-Islamic Arabia, the war
prisoners were the ones who were taken as slaves or captives. The Quran said in chapter 47 verse 47: that when
you fight those who have imposed war upon you, you too should be prepared to
confront them and when their strength is broken and you have subdued them, then
you should take the remaining as prisoners of war. Then the Quran gives
instruction saying they should either be freed or sent back after they pay compensation
or through an exchange of your own prisoners. The Quran lays emphasis on freeing
them and describes this as an honorable act. This is the only verse in the
Quran pertaining to taking prisoners of war. Nowhere does the Quran say that
such people should be enslaved and put in the chain of slavery for generations.
The Quran
further explains in Chapter 3 verses 78-79 that the fundamental principle of Deen is that no human being – even
though Allah may have given him a
Code of Laws or the power to enforce it or even Prophethood – has the right to say to the others: “You should obey
me or you should be my slave rather than Allah’s
slave. What he should say is: “You should be amongst those who belong to Allah by following His Book which you
study and teach to others.
Thus, from the divine text, it is clear without any ambiguity
that slavery in any form or shape is not permitted in Islam. The Quran eliminated
the institution of slavery once for all and instructed the followers to embark
on the process of integrating the former slaves as equal human beings in all
spheres of society. The gradual approach the Quran adopted was to ensure
that people understand the idea of the dignity of human beings and create objective
conditions in society for their integration as full human beings.
The practice among Muslims of slave girls or boys was
in contrast to the Quranic edict. It was the result of the social conditions
prevailing in the medieval times. Even though many Muslim scholars in the past
and present have tried to justify slavery, they have ignored the clear Quranic
text in this context and succumbed to historical anecdotes rather than
following the divine verdict. It was this historical explanation that resulted
in the enslavement of millions of men and women in the Muslim world in the past
and until recently, in places like Mauritania. It should also be mentioned that
much of the justification of the institution of slavery comes from historical
anecdotes allegedly related to earlier Muslims than the Quranic teachings.
Even though the Quran took an exceptionally strong stand against slavery, it was not until recently that the
slavery was legally abolished in all Muslim countries.
Writing about 1862 the English traveler W.G. Palgrave
says that in Arabia he constantly met with black slaves in large numbers. There
were many others who observed a similar pattern in different parts of the world.
Until 1891, Muslim slave-owners had Chinese slaves to girls and women used as a concubine. Until 1908, the sale of black and Caucasian women was common in
Turkey. In 1925 slaves were still bought and sold in Makkah as an ordinary way
of trade. These slaves were the offsprings of local slaves as well as those
brought from Yemen, Africa and other Asian countries. It was only in 1936 that
Saudi Arabia prohibited the importation of slaves. It was only in 1969 that Muslim
states abolished slavery finally.
Islamic jurisprudence accepted the basic principle of
liberty for a person, yet slavery was defined as an exceptional condition.
Some scholars defined slavery as a form of punishment for unbelief. Capture in the war and birth in slavery were seen the reasons for the continuation of slavery. Much
of the jurisprudence on slavery emerged in a patriarchal society politically
controlled by despotism and authoritarianism. At times it went against the
basic teachings of the Quran or what the Prophet said: Few bothered to see the
relevance of the Prophet’s saying in their political conditions they were
living in. The prophet said that "there are three categories of people
against whom I shall myself be a plaintiff on the Day of Judgments: of these
three, one is he who enslaves a free man, then sells him and eats this
money" (al-Bukhari and Ibn Majah).
The companions of the prophet competed with each other
in setting slaves free. The Prophet personally liberated as many as 63 slaves.
The number of slaves freed by his wife 'Aishah was 67, His uncle 'Abbas
liberated 70. The son of second Caliph 'Abd Allah ibn 'Umar liberated one thousand,
and another companion 'Abd al-Rahman purchased thirty thousand and set them
free. How is it possible that those
liberating and freeing slaves would buy new slaves against the dictates of the
Quran.
Still, there are juristic positions adopted by some
contemporary scholars in justification of slavery. Yet, the majority of Muslims
reject and recognize slavery as anti-Islam practice.
For instance, Syed Abul A'la Maududi, the founder of
the Jama'at Islami, and a translator and commentator of the Qur'an and author
of several books on Islam says that "According to the Qur'an a woman who
has been captured by force falls in the category of a slave girl (kaniz ).
And because the Qur'an confines the use of force to the fighting (qital )
in the way of God, thus, according to the Qur'an a slave girl is that woman who
falls in the hands of Muslims as a prisoner during the course of war waged in
the way of God" (Rasa'il wa Masa'il 3rd Edition, p. 102, vol. 3).
Responding to the question, how many slave girls a Muslim fighter may have
besides his legally wedded wives?, the interpreter of the Quran Syed Maududi
said: “"There is no limit to their numbers” (Tafhim-ul -Qur'an-commentary
of the Qur'an by Maulana Maududi, vol. IV, under verse 33:52).
Describing the attitude of the Prophet to slavery, Syed
Maududi writes: "According to this permission, those women who came
into his possession from among the God-granted salve-girls, he selected for
himself Hazrat Raihana, Hazrat Juwairiyah, and Hazrat Safiyah, who were taken, as prisoners
of war in the skirmishes with Banu Quraizah, Banu Mustaliq and at Khaibar
(respectively) and also Hazrat Mariyah (Mary) the Coptic sent as a gift by
Maquaqis (Patriarch) of Egypt. The
former three he set free and took them into wedlock while he lived with Hazrat
Mariya on account of possessing her by the right hand. It has not
been established (historically) that he set her free and took her into
wedlock" (Tafhim-ul -Quran, vol. iv under verse 33:50, pp. 113-114).
Justifying this, Syed Maududi further explained: "The
proper granting of the rights of possession by the State is just as legal an
action as a marriage. Therefore, a person who does not show the slightest
aversion to marriage, there is no reasonable ground for him to show unnecessary
aversion to living with a slave girl" (Tafhim-ul -Qur'an, Vol.1, under
verse 4:24, p. 340)
The assertion of Syed Maududi that the prophet did not
marry Maria is not true. In one of the books it is mentioned "It is
reported from 'Abdullah al-Zubairi who said: that after this the Noble Prophet
married (tazawwaju ) Mariah daughter of Sham'un. This is the
same Mariyah who was sent by Maqauqis, the ruler of Alexandria to the Prophet
as a gift" (Sahih al-Mustadarak Hakim Vol. iv)
Syed Maududi also ignored the following saying of the
Prophet when he remarked: " A person who has a slave-girl and trains
her in the best manner and gives her the best education, then sets her free and
marries her, he will have a double reward (in the next life) Mishkat-ul -Masabih
Kitab-ul -Iman Ch.1; Bukhari 3:31)
How could the Prophet go against his own words? Syed
Maududi and many other scholars have failed to answer this basic question while
trying to justify an institution whose demise was pronounced by Islam.
No comments:
Post a Comment