Reflecting on Human Enslavement from Islamic and non-Islamic Perspectives
By Ghulam Ghaus Siddiqi, New Age Islam
16 July 2024
Worldwide
Ban on Slavery and the Role of Islam
Main
Points
1. Ghulam Mohiyuddin Sahib's
comment on NAI: Slavery is not explicitly condemned in the Qur'an, but both
Judaism and Christianity tolerate it.
2. Naseer Sahib's Perspective
on Slave Treatment and Manumission, arguing that Islamic society may appear
unique in the kind and highly liberal treatment of slaves, but this is not
fact.
3. Islam's progressive
approach to abolishing slavery: Islam's teachings on treating slaves kindly,
granting freedom to atone for sins, and prohibiting enslaving free individuals.
4. The efficiency and efficacy
of Islamic teachings in abolishing slavery: Why the Muslim world achieved
swifter progress [within 1400 years] than other societies over a longer period.
5. Humans have become captive
to their own souls, leading to a stark contrast with our free individuality.
6. Corruption and violence
worldwide have resulted from this enslavement, highlighting the faltering moral
compass.
7. Spiritually speaking,
ultimate liberation lies in surrendering to the Divine, embodying goodness and
righteousness, and rejecting societal corruption.
------
Upon conducting a thoughtful review of a
book under the title Dr Morrow’s
Research on Islam and Slavery Dispels the Myth That Islam Supports Slavery, I came across a
thought-provoking comment made by a prominent figure, Ghulam Mohiyuddin Sahib
on NAI. He noted that slavery is not expressly condemned in the Qur'an and that
both Judaism and Christianity seem to tolerate it. His comment served as a
catalyst for me to delve deeper into the intricate process through which Islam
played a pivotal role in eradicating slavery. While acknowledging external influences,
especially the western world, that contributed to the global abolition of
slavery, my subsequent article focused on the progressive approach of Islam to
abolishing this practice. I underscored Islam's teachings on treating slaves
kindly, the act of granting freedom to atone for sins or out of benevolence,
and the clear prohibition against enslaving free individuals. The insightful
comment provided by Mr. Naseer Ahmad in response to my article, How Did Islam
Abolish Slavery?, underscored
the complexity and nuances surrounding Islam's historical stance on slavery,
prompting further reflection and analysis on the topic. Additionally, my current
article aims to delve deeper into Mr. Ahmad's elucidation, highlighting its
significance in the broader context of Islam's journey towards the abolition of
slavery.
This article also invites readers to
consider the timeline within which the Muslim world reached the consensus of a
global ban on slavery, reflecting on whether it occurred later or sooner
compared to regions that initiated the banning process much earlier than the
Muslim world. It is intriguing to explore why the Muslim world may have taken a
shorter duration to implement this ban compared to other societies, which is
evident in the fact that Islam successfully executed this transformative change
over a span of approximately 1400 years.
This stark comparison emphasizes the
efficiency and efficacy of Islamic teachings in abolishing slavery, showcasing
a swifter progress that other societies struggled to achieve over a longer
period of time. The evolution towards a
universal ban on slavery highlights the divergence in approaches and ideologies
adopted by different regions, shedding light on the unique historical,
political, and cultural factors that influenced the pace of reform across
various civilizations. Delving into these comparative analyses allows for a
deeper understanding of how varying perspectives on slavery shaped the progress
towards its abolition, offering insights into the complexities underlying this
significant societal shift. By examining the differing trajectories of the
Muslim world and other societies in combating slavery, we can appreciate the
multifaceted nature of historical transformations and the diverse paths taken
towards achieving common moral objectives.
-----
Naseer Ahmad Sahib says, “Allah's religion
did not begin with Muhammad (peace be upon him). Every scriptures-based
religion is from Allah.”
Certainly! It is essential to acknowledge
that the religion of God Almighty predates Islam, as Islam is regarded as the
culmination of all divine religions revealed over time. Prior to the advent of
the final Prophet Muhammad (peace be upon him), numerous prophets and
messengers were sent by God, all bearing the same fundamental message stressing
the belief in One God, the belief in all prophets and messengers, acceptance of
all angels, respect for all Sacred Scriptures, and faith in the belief of the
Hereafter, life after death, and the resurrection of humanity. Despite
variations introduced into these religions over time, the core principles
remained consistent. In response to the corruption that seeped into religious beliefs
and practices, Almighty God sent additional prophets to different nations,
culminating in the arrival of the Last Prophet, whose coming had been foretold
in earlier religious scriptures. This chain of prophetic succession underscores
the interconnectedness and unity of divine revelations throughout history,
serving as a testament to the enduring universal truths found in the teachings
of various heavenly religions.
I am in full agreement with Naseer Sahib's
perspective, which highlights the importance of fair treatment towards slaves
and the provision of guidelines for manumission as also present in various
other religious scriptures across different faith traditions. This insight
sheds light on the shared values of compassion and justice emphasized by different
belief systems towards those in servitude, as well as the moral obligations to
empower and liberate individuals from bondage. It underscores the universal
call for humanity's decency and respect towards all individuals, irrespective
of their social status or circumstances. The recurring theme of ethical
responsibilities towards slaves and the premises surrounding their freedom in
diverse spiritual texts points to the underlying principles of dignity and
equality for all beings, promoting harmony and understanding among different
communities. By recognizing these parallel teachings in various scriptures, we
acknowledge the common ground within our moral frameworks and the collective
emphasis placed on promoting fairness, compassion, and freedom in the treatment
of slaves. This interconnectedness of teachings regarding servitude and
emancipation serves as a testament to the enduring wisdom and guidance offered
by religious traditions in advocating for social justice and ethical conduct.
In analysing his assertion that "There
is nothing that was revealed to Muhammad [peace be upon him] that was not
revealed before to other Messengers, as is what the Quran says," it
becomes imperative to delve deeper into the commonalities shared by all heavenly
religions. These commonalities notably include the foundational beliefs such as
the monotheistic belief in One God, the acknowledgment of all prophets and
messengers, the reverence for all angels, the sanctity attributed to all Sacred
Scriptures, and the firm faith in the concept of the Hereafter, signifying life
beyond death. However, it is essential to augment this point by acknowledging
the presence of numerous disparities in the practical implementations of
religious laws, as opposed to the shared faith-based principles. It is crucial
to recognize that these differences primarily arose due to the evolving
societal norms and changing circumstances, which necessitated modifications in
human practices and behaviours over time. Consequently, many pre-existing laws
and regulations that were applicable prior to the advent of Islam underwent
abolishment post the arrival of Islam, illustrating the dynamic nature of
religious teachings in response to temporal exigencies and evolving societal
dynamics.
Naseer Sahib elaborates further by
highlighting that “Practices in other societies may have deteriorated from the
ideal by the time the Quran was revealed, which is why Islamic society may
appear unique in the kind and highly liberal treatment of slaves, but this is
not fact. Ashoka is reputed to have banned slavery many centuries before
Muhammad's prophetic mission.”
The historical records imply that the
treatment of slaves in various societies had significantly deviated from the
ideal standards by the time the Quran was revealed. Islamic society stood out
due to its unique and remarkably compassionate treatment of slaves, a stark
contrast to the prevalent mistreatment in other communities.
One notable example is the way in which
Islam emphasized the act of freeing slaves as an act of atonement for sins,
expiation, or purely out of benevolence. Moreover, the kind and humane
treatment of slaves was not only permissible but also encouraged if one was
unable to free them. It is worth noting that this approach was distinctively
progressive and ahead of its time compared to other contemporary societies.
It is important to acknowledge that among
the heavenly religions that existed before the advent of Islam, the practice of
emancipating slaves was also emphasized. The transition towards the eventual
abolition of slavery occurred progressively after the last heavenly religion,
Islam. In contrast to certain swift prohibitions, such as the sudden and
definitive prohibition on wine consumption, where the restrictions were
implemented rapidly, Islam took a different approach with regards to slavery by
not initiating an immediate and complete ban. Instead of issuing an
instantaneous and rigid decree, Islam allowed for a more gradual and nuanced
process towards the eradication of slavery. This deliberate and thoughtful
approach allowed for the necessary societal adjustments and considerations to
be made, ensuring a more sustainable and effective transformation.
This nuanced approach can be attributed to
the recognition within Islamic teachings that slavery was deeply entrenched in
the prevailing economic systems of the time. In essence, the trade and
ownership of slaves were integral components of the societal structure, making
a sudden and complete eradication of the practice impractical and challenging.
Despite the absence of a definitive
directive to abolish slavery outright, Islam implemented various strategies to
ameliorate the condition of slaves and pave the way for their eventual freedom.
These strategies included mechanisms for atonement of sins, acts of expiation,
and promoting acts of benevolence towards slaves. Additionally, Islam
emphasized the humane treatment of slaves, highlighting the importance of
compassion and kindness in their treatment. The gradual approach adopted by Islam
towards the issue of slavery proved to be effective and pragmatic, leading to
tangible improvements in the status of slaves.
Moreover, historical accounts attest to the
exemplary actions of the Prophet Muhammad (peace be upon him) and his
companions in actively promoting the emancipation of slaves. In a significant
demonstration of his commitment to social justice, the Prophet Muhammad
reportedly took decisive steps to abolish the practice of enslaving free
individuals, as recorded in the authentic hadith compilations such as Sahih
Bukhari. These actions underscore Islam's stance against the exploitation and
dehumanization of individuals, reflecting a profound sense of justice and
compassion inherent in the teachings of the religion.
It is a well-documented truth that early
Islamic teachings emphasized the importance of treating slaves with kindness
and even endorsed the act of manumission, which involved the legal freeing of
individual slaves. However, simultaneously Islam acknowledged the existence of slavery
as an institution and, under specific circumstances, allowed for the
enslavement of non-Muslim captives who had been captured or acquired during
wars. It is also true that the children born to slaves were automatically
considered as legal slaves themselves, highlighting the complex dynamics of the
historical practice of slavery within the Islamic context.
Nevertheless, the Prophet Muhammad [peace
be upon him] and his companions set a significant example by actively freeing
slaves, setting a precedent that reverberated throughout Islamic society,
emphasizing not only the teachings of the Quran but also the Sunnah, the
Prophet's traditions and practices. This collective effort played a crucial
role in reshaping the Islamic attitudes towards slavery and eventually led to a
pivotal decree stating that a free individual must never be subjected to
enslavement. It becomes evident that these historical occurrences, when
examined thoroughly, provide invaluable insights into how Islam gradually
worked towards the abolition of slavery, marking a profound shift in societal
norms and values within the Islamic world.
Why
The Muslim World Lagged Behind in The Abolition of Slavery Compared to Other
Global Communities
The question of why the Muslim world lagged
behind in the abolition of slavery compared to other global communities is a
topic of great importance that demands a thorough investigation. One key aspect
to consider is how the western world preceded the Muslim world in completely
banning slavery. It is plausible that this distinction arose from the western
world's advancements in science and technology, leading to the development of
various machines that reduced the need for manual labour, rendering slaves
obsolete.
The delay in the Muslim world's
acknowledgment for the abolition of slavery could potentially be attributed to
a delayed implementation of the Islamic directive to free slaves as an act of
generosity. This divergence in timelines raises intriguing questions about the
cultural, social, and religious factors that influenced the differing
approaches towards slavery between the Muslim and western worlds.
Exploring the reasons behind this
chronological discrepancy necessitates a comprehensive analysis that delves
into various historical, legal, and ethical elements. By examining the contexts
in which the abolishment of slavery occurred in these distinct regions, we may
gain a deeper understanding of the societal norms, values, and belief systems
that shaped their respective trajectories concerning this crucial issue.
Ultimately, unravelling the complexities surrounding the timing of slavery
abolition in different parts of the world offers valuable insights into the
broader narrative of human rights, social progress, and cultural evolution.
Before Islam emerged in Arabia, various
heavenly religions existed that advocated for the emancipation of slaves.
Notable figures like Ashoka also made efforts to abolish slavery, but progress
was slow. The announcement of slavery's banning marked the beginning of a
lengthy process towards full emancipation and abolition. By comparing the
durations taken by different communities to achieve this goal, one can discern
the varying levels of commitment and success. Islam, as the final religion to
address this issue, required approximately 1400 years to complete the
emancipation of slaves, instituting a prohibition against enslaving free
individuals.
Slavery was a common practice dating back
to antiquity and was even sanctioned by religious texts such as the Torah
[Exodus 22:2]. In the Bible, the term ebed is used to depict slavery, though
its meaning is broader than what is typically associated with the English term
"slavery," often translating more accurately as "servant"
in various contexts. The act of enslaving captives captured during warfare was
deemed as acceptable [Deuteronomy 20:10–16], yet condemned when individuals
were kidnapped [Deuteronomy 24:7]. Furthermore, children were sometimes sold
into debt bondage, a situation that could be legally enforced in certain
circumstances [Leviticus 25:44]. The Talmud, a pivotal document in Judaism,
introduced various regulations that facilitated the liberation of slaves,
ultimately making manumission more achievable and frequent.
Not delving into exhaustive details, it is
vital to recognize that while numerous religions promoted the freedom of
slaves, they also acknowledged slavery as an institution. Some historical
figures, such as Ashoka, purportedly prohibited slavery; however, the global
campaign for its abolition faced significant delays.
From the time Ashoka implemented the ban on
slavery in ancient India until the time when a global consensus was reached to
enforce the worldwide prohibition, it is crucial to account for the significant
duration that transpired. This pattern is also mirrored in the timeline between
the period when non-Islamic faiths began advocating for the freedom of slaves
and the eventual endorsement of a universal ban on slavery. Furthermore, the
transition in attitudes towards slavery was evident when Islam emerged and
actively promoted the liberation and emancipation of enslaved individuals. An
intriguing aspect emerges when examining the timeframe within which the world,
particularly the Muslim community, progressed towards a unanimous decision to
abolish slavery. It is notable that while Islam managed to achieve this
transformation within a span of approximately 1400 years, it is evident that
other societies required a longer period to undertake this significant
endeavour. Overall, delineating the chronology of these events sheds light on
the respective journeys towards the eradication of slavery, highlighting
varying paces of progress and societal transformation.
Notably, the Muslim world was the final
entity to outlaw slavery, even though Islam remarkably expedited the process of
inspiring and implementing the ban worldwide in comparison to other belief
systems. However, it is worth examining other communities that may have taken
even longer than Islam to achieve a worldwide ban on slavery, underscoring the complexities
and challenges inherent in eradicating this practice globally. This subject
requires further analysis.
I appreciate and acknowledge the insightful
comment provided by Naseer Sahib, emphasizing the crucial fact that the
eradication of modern-day slavery was “also pioneered by 'non-Islamic'
countries.” This progression towards liberation from the chains of slavery was
an inevitable course of action, rooted in the fundamental principle that
drastic changes only transpire when circumstances reach a tipping point of
unbearable anguish, instigating resistance, uprisings, and the emergence of
fervent advocates for reform. Notably, as he states, it is observed that
Islamic nations were among the last to officially prohibit the practice of
slavery, possibly due to the lesser prevalence of this abhorrent practice
within their borders, thereby resulting in a lesser urgency for reform.
Nevertheless, the overarching movement towards the abolition of slavery
represented a collaborative endeavour engaging countries worldwide,
irrespective of their religious orientations, underscoring the invaluable
contributions made by each nation in shaping a more just and humane global
landscape, resonating with the shared undertakings toward universal
emancipation and equality.
Furthermore, it is imperative for us, as
humans, to deeply reflect on our spiritual state and recognize the alarming
truth that we have inadvertently become captive to our own souls. Despite
proclaiming ourselves as free individuals, the reality of our corrupt actions
worldwide unearths a stark contrast - we have unknowingly surrendered ourselves
to the destructive desires of our Nafs. This enslavement has inflicted such
profound havoc upon humanity that violence and loss of life have become
distressingly common occurrences. Whether it be religious persecution in one
part of the world or the ruthless targeting of innocent civilians in another,
these heinous acts underscore the profound extent to which we have allowed our
moral compass to falter. It is within this seemingly liberated era that we
paradoxically find ourselves ensnared in mental enslavement. From a religious
perspective, the ultimate liberation lies in surrendering ourselves as devotees
of the Divine, striving to embody goodness and righteousness while vehemently
rejecting all forms of malevolence and corruption that plague our society.
Thus, the essence of genuine freedom transcends mere physical liberation - it
rests in anchoring our souls to the core principles of compassion, justice, and
unwavering devotion to the Greater Good.
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A regular Columnist with
NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar
with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu
translation. Throughout his career, he has emerged as a prominent figure in the
realm of Islamic scholarship, consistently contributing valuable insights and
analysis on a wide range of crucial topics. Through his regular writings, he
has delved into multifaceted subjects, including but not limited to
deradicalization strategies, the promotion of moderation within Islamic
teachings, counter-terrorism efforts, and the vital mission of combating
Islamophobia. Moreover, he extensively addresses the urgent need to challenge
radical ideologies through well-reasoned arguments and scholarly discourse.
Beyond these critical issues, his work also encompasses in-depth discussions on
human rights principles, the significance of safeguarding religious rights, and
the profound exploration of Islamic mysticism.
URL: https://www.newageislam.com/islamic-ideology/human-enslavement-no-islamic-perspectives/d/132716
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