ISLAM FOR HUMAN LIBERATION

[shabeer_hassan]

While the beginning of the present century marked the
rise of ideologies, its end witnessed their downfall.
We know that these ideologies which raised a lot of
hope have failed to deliver the goods. The philosophies proclaiming
Utopian dreams of a world of equality and the economic
system promising a brave new world have found its place in the
dustbin of history. Countries which once embraced these ideologies
have started throwing them out fully convinced of their
unreal and impractical nature. Both Communism and Capitalism
have practically failed, and so man is in search of an ideology
which is hundred percent practical and which can lead to the liberation
of mankind.

Men seeking the path of liberation stray into different areas.
The ultra materialists begin to learn about religion from religions
based on priesthood. Infact materialism and priestly religions are
two extremes of degeneration. While the former considers man
as a mere animal, the latter claims to elevate him to an angel. Man
who is a special creation is brought down to the level of mere
animal in the studies made by such ideologies and this has invari
bly led to the failure of these ideologies. On the other hand
priestly religions while claiming to take him to the high pedestals
of angels destroy the human aspect in him. The question of
liberation becomes quiet relevant here. No one now believes that
transfer of power from one to another will lead to liberation. All
agree that transformation of the society and country can be
effected through the individual. But the fact remains that most
people fail to define the nature of changes to be brought about in
the individual.

As we have pointed out above it is neither correct nor feasible
to treat man as a mere animal or to make him an angel. What
is necessary is that he should transform himself to a real human
being, man should be able to differentiate himself from animal.
He should be prepared to eschew evil thoughts. Basic evil characteristics
consist of pride, selfishness, chicanery, badness, cruelty,
hypocracy, petty mindedness etc. Evil actions originate from
all these. When the individuals are liberated from such evils the
society and the nation prosper. Fraternity, good behaviour, affection,
helpfulness, mercy and such qualities trigger to social transformation
which in turn liberates mankind.

It is a fact that an ideology which can liberate man from evil
and which teaches righteousness and human values alone can be
a liberating force in its true sense. The ideologies and philosophies
created by man will not be able to teach what is required
for the success of man. This is proved by the failure of the materialistic
ideologies. It means that some one who is not a man, but
knows everything about man should show the path of liberation
to mankind. It is the Creator, the Protector and the Almighty who
ably led to the failure of these ideologies. On the other hand
priestly religions while claiming to take him to the high pedestals
of angels destroy the human aspect in him. The question of
liberation becomes quiet relevant here. No one now believes that
transfer of power from one to another will lead to liberation. All
agree that transformation of the society and country can be
effected through the individual. But the fact remains that most
people fail to define the nature of changes to be brought about in
the individual.

As we have pointed out above it is neither correct nor feasible
to treat man as a mere animal or to make him an angel. What
is necessary is that he should transform himself to a real human
being, man should be able to differentiate himself from animal.
He should be prepared to eschew evil thoughts. Basic evil characteristics
consist of pride, selfishness, chicanery, badness, cruelty,
hypocracy, petty mindedness etc. Evil actions originate from
all these. When the individuals are liberated from such evils the
society and the nation prosper. Fraternity, good behaviour, affection,
helpfulness, mercy and such qualities trigger to social transformation
which in turn liberates mankind.

It is a fact that an ideology which can liberate man from evil
and which teaches righteousness and human values alone can be
a liberating force in its true sense. The ideologies and philosophies
created by man will not be able to teach what is required
for the success of man. This is proved by the failure of the materialistic
ideologies. It means that some one who is not a man, but
knows everything about man should show the path of liberation
to mankind. It is the Creator, the Protector and the Almighty who
knows better about man than man himself. So the Creator who
sustains the world and all its beings is the proper authority to
show us the path of liberation.

Islam, the Religion:

Let us find out whether any philosophy which heralds liberation
exists. There is only one philosophy that can hold its head
aloft and proclaim that it is possible to liberate mankind. That
ideology is Islam.

Islam is the ideology of liberation. Liberation means freeing
of the individual, the family, the society and the nation from evils.
This is complete and the most comprehensive liberation that comes
from Islam.

What is Islam? Is it the life pattern of a section of people
treating the mosque and its surroundings as the only world? Is it
the religion of long shirts and head gears? Is it a system of worshipping
myths borrowed from other religions giving them Arabic
names? Is it an army of soldiers wielding Qur’an in one hand
and sword in the other hand and ordering to embrace Islam or to
face death? Is it a system of law fabricated by Muhammed with a
view of putting an end to social evils of the uncultured Arabs? Or
is it a philosophy of life with the more important air of ending
miseries of this world? Islam is not any one of these. Then What
is Islam?

Islam is a religion, a religion in the full sense of the term.
Islam is introduced by God as ``Deen’’. Qur’an introduces Islam
as Deen from God. The best translation of the Arabic word `Deen’
is religion. The meaning of the term religion when applied to Is
 
lam is to be clearly understood as it is different from what secularists
and spokesmen of established religions call religion. The
western secular concept of religion that it should be confined to
the church and the rosary beads is foreign to Islam. The philosophy
of established religions that it is the duty of religions to carry
out orders of the church and the clergy does not agree with the
precepts of Islam. What Islam does is the transformation of every
field of human activity in consonance with the dictates of God.
Religion, in the sense of Islam, is all comprehensive and it covers
every aspects of human life the individual, family, society and
politics. Islam does not give license to do what ever one likes. In
other words it is improper to define Islam as a religion with its
casual meaning.

It is also not correct to bring Islam down to the level of a
mere ideology in the sense of `a way of life’. Islam is not enamoured
by such ideologies which raise hopes of charming and beautiful
world of utopian dreams. The foundation of Islam is laid on
the belief in the world to come. The concept of life that the
reward for the deeds should be available in this world itself is
entirely opposed to Islam. According to certain ideologies the idea
of life after death is not only a myth but also reactionary. According
to Marxism which was described by Freidrich Nietzche as the
philosophy of present century, the very concept of life after death
is a lethal narcotic administered on a society built on heaven on
earth. Islam views the world hereafter as a powerful instrument
capable of transforming the world and as the ultimate transformation,
answer to the entire question relating to the very existence of
man. As distinct from secular ideologies which run after worthless
lam is to be clearly understood as it is different from what secularists
and spokesmen of established religions call religion. The
western secular concept of religion that it should be confined to
the church and the rosary beads is foreign to Islam. The philosophy
of established religions that it is the duty of religions to carry
out orders of the church and the clergy does not agree with the
precepts of Islam. What Islam does is the transformation of every
field of human activity in consonance with the dictates of God.
Religion, in the sense of Islam, is all comprehensive and it covers
every aspects of human life the individual, family, society and
politics. Islam does not give license to do what ever one likes. In
other words it is improper to define Islam as a religion with its
casual meaning.

It is also not correct to bring Islam down to the level of a
mere ideology in the sense of `a way of life’. Islam is not enamoured
by such ideologies which raise hopes of charming and beautiful
world of utopian dreams. The foundation of Islam is laid on
the belief in the world to come. The concept of life that the
reward for the deeds should be available in this world itself is
entirely opposed to Islam. According to certain ideologies the idea
of life after death is not only a myth but also reactionary. According
to Marxism which was described by Freidrich Nietzche as the
philosophy of present century, the very concept of life after death
is a lethal narcotic administered on a society built on heaven on
earth. Islam views the world hereafter as a powerful instrument
capable of transforming the world and as the ultimate transformation,
answer to the entire question relating to the very existence of
man. As distinct from secular ideologies which run after worthless
dreams Islam basically calls for action to succeed in life hereafter.
Islam is not merely the religion of Muslims, nor of mosques,
or priests orassembly of priests, or of a nation. The Creator of the
universe presented the ideology of Islam for the emancipation of
man. It consists of divine laws, orders, actions and beliefs. The
individual who accepts this becomes a Muslim. Any one born of
Muslim parents does not become a Muslim by virtue of birth. If
one follows the dictates of God one is in the circle of Islam and
out of it whenever one deviates. Similarly a person born out of
nonmuslim parents becomes a muslim if he is prepared to go by
the tenets of Islam. No one is barred from getting divine protection
on account of birth. Any one who belongs to a Muslim family
will be a Muslim as long as he or she leads a life ordained by
God. A Scholar will be acceptable when he leads the society with
the help of divine sources. A country or a nation when it decides
on issues on the basis of divine ordinance will be islamic.

An ideology can be considered complete and an instrument
for transformation only when its philosophy becomes faultless
and practical. To bring forth a practical system is more difficult
than creating attractive ideologies. It is here that Islam succeeds.
Its principles are faultless, attractive and practical.

Islamic Principles:

Islamic principles are generally represented by three techni
cal terms. ``Thouheed’’, ``Risalath’’ and ``Akhirath’’. Thouheed
proclaims the unity of God which is the distinctive feature of
divine being. Risalath represents divine guidance through prophets.
Akhirath deals with death and life hereafter.



Thouheed:

Each and everything in this universe sees something beyond
it. Man is in the habit of trying to find out the cause behind everything
he comes across. He wants to know about everything in the
universe, small or big, from atoms to stars. When the cause is
found he finds himself in a position to seek further and this process
goes on and on. But this does not go on infinitely. He is thus
led to a cause which does not need any cause. That entity is the
end of all queries. All enquiry and prayers come to an end when
he reaches this be all and end all. We don’t find any phenomenon
is this universe which does not need any cause. Big and small
things alike search for cause. Then the Supreme being which does
not need a cause should not be a part of the universe. This, is
above matter, Islam calls this Supreme entity, Allah.

Islam does not teach that Allah is a mere force without a real
being or just a form of energy. Divine being is beyond any explanation
man can give. Things in the universe which owe their
existence to Allah can alone give information about Him. The
nature of His being can be understood only through divine revelation.


The view of Islam that there is something behind this universe
makes it distinct from other secular ideologies. The prejudice
of material ideology does not permit it to think of any world
other than the universe. It rests heavily on the facile assumption a
product of Newtonian physics that the universe is a machine. We
now know that the universe is not just a machine. If we want to
explain it correctly or even to understand fully, we have to go
beyond the time-space continuum. This is the view held by
modern physics. It is a fact that Einstein’s Theory or Relativity
and Heisenberg’s Uncertainty Principle have in effect broken the
spearhead of materialism.

Creator & Creations:

The God Islam introduces is not the one sitting in heaven
enjoying the mischief of the universe and taking rest on the seventh
day after performing the Herculean task of creating the universe
in six days. Islam does not teach that everything, all animate
and inanimate things are hidden in the being called God. It
is Allah who created the universe and He maintains it. The power
of God is behind every phenomenon in the universe. He is behind
the order and symmetry of all universal systems. The influence of
His being extends to every thing from the movements in the atom
to the attraction between stars. But he is not hiding in any one of
them. God is beyond the universe. But the power of God extends
to the entire universe. According to Islam there are two kinds of
reality, the Creator and the creations. Allah is the Creator and all
others His creations. There is no one, nothing equal to God but
His creations are also real. Islam does not agree with the ``Advaida
philosophy’’ that the universe is unreal and imaginary. The being
of Allah is complete and final. He is One, no one is like Him. He
is Omnipotent, Infallible, Greatest and Creator of the entire universe.
He is most Gracious and most Merciful endowed with most
perfect qualities and absolute. His creations which are real depends
upon him.

According to the school of thought which treats the world as
`Maya’ (unreal) creation is an unfortunate incident emanated from
`Brahmav’. If that had not happened, the world would not have
been here. In the opinion of Paul (Romer 5:12), Christianity is
founded on the assumption that all creations became sinful and
evil due to the sin of the first man. If it is so all the efforts of man
will lead him away from the straight path of God.
Islam does not approve of these two theories. Universe is the
creation as well as a gift from God. It is the realization of divine
law that is taking place in nature. The act of creation is neither a
mistake nor a mishap on the part of God. On the contrary it was
preplanned and with a great purpose. There is clear and definited
divine purpose behind the creation of everything, be it a small
rubble or giant cloud, smallest atom or biggest star, amoebae or
blue whale, animate or inanimate things. Qur’an declares that it
is not for nothing that these are created (Qur’an 21:16)
been here. In the opinion of Paul (Romer 5:12), Christianity is
founded on the assumption that all creations became sinful and
evil due to the sin of the first man. If it is so all the efforts of man
will lead him away from the straight path of God.
Islam does not approve of these two theories. Universe is the
creation as well as a gift from God. It is the realization of divine
law that is taking place in nature. The act of creation is neither a
mistake nor a mishap on the part of God. On the contrary it was
preplanned and with a great purpose. There is clear and definited
divine purpose behind the creation of everything, be it a small
rubble or giant cloud, smallest atom or biggest star, amoebae or
blue whale, animate or inanimate things. Qur’an declares that it
is not for nothing that these are created (Qur’an 21:16)


Man, a Special Creation:

Islam teaches that among all the creations of God man has
distinctive and special characteristics. He has an individuality
which is absolutely different from that of any other animate or
inanimate things. There is certainly a great purpose behind the
creation of man. Man is the `Khalifa’ on earth, the only living
being with necessary powers and independent judgement. He
can make use of the universe and influence nature as well. Quite
apart from other living beings whose existence is in accordance
with nature, man is the only creation endowed with the responsibility
of independent power of discrimination. Qur’an (33:72)
introduces man as having undertaken a great responsibility
(Amanath) which the skies, the earth and the mountains refused.

While all others in nature fulfill their obligation and carry
out divine orders man is the only creation who has been given the
freedom to accept or reject such orders. This is what is meant
when man is described as the ``Khalifa’’ on earth having been
given charge of certain responsibilities. Man gets the opportunity
to decide his own future through the constructive use of the skills
which will ensure success in life or through destructive use which
will result in failure in life.

Islam views man as one who makes history. It disagrees with
the philosophy of Marx that history makes man. Man cannot be
treated as a two legged animal destined to lead a life merely on
the basis of the laws of nature. In the eyes of Islam man is capable
of bringing about total change of history.

Divine Guidance:

As we have already learnt man who is the only living being
capable of making use of nature needs divine guidance. Utilization
of nature without divine guidance will only lead to the destruction
of mankind. Only someone superior to human stature
can tell him how to lead a human life. He knows that except the
Creator nothing among the creations is superior to himself. We
should then get guidance from the Creator. Islam teaches that all
the prophets were sent to achieve this goal ie to tell him how to
live like a man. All the prophets had come to the world for the
purpose of setting good examples for mankind by living a life on
the basis of divine instructions. `Risalath’, the technical term represents
this idea. The medium of contact between God and man
and between sky and earth is Risalath.

Islam does not teach that prophets were gods and that they
had any divinity in them. The concept of prophethood in Islam
goes against the Hindu theology of incarnation avatar according
to which God comes down to the earth and becomes a model of
what man should be. The argument that God comes down with all
the trivialities of man runs counter to the purity of Almighty God.
It is quite meaningless to suppose that God takes the form of man
and shows him how he should live. God is all powerful. He does
not need food or sexual pleasures. Even if He comes down He
can exist without food and human needs. It is not God who should
be a model to man. A representative from man should show the
practical manner in which man should live in accordance with
divine guidance.

Prophets were ordinary men in the sense that they had hunger
and thirst, sleep and rest, happiness and sorrow, wives and
children. But when hungry they were not the ones to lay their
hands on things belonging to others. They did not go for prostitution
to satisfy sexual needs. They did not revel in joy, nor did they
seek refuge in drug and liquor when sad. They did no injustice to
anyone for the sake of their wives. They did not earn wealth
through crime to bring up their offspring. They were men. Perfect
men

Prophets fulfilled their mission in different societies. With
the development of the intellectual capabilities of man slight
changes were effected in the sphere of law. But basically what all
the prophets said was the same thing. Worship only the Almighty
who created and maintains the universe and obey the prophets
send by him. Society was growing. All the prophets without any
exception through their exhortation, were predicting the advent
of a great prophet who would be model for all the human beings.
goes against the Hindu theology of incarnation avatar according
to which God comes down to the earth and becomes a model of
what man should be. The argument that God comes down with all
the trivialities of man runs counter to the purity of Almighty God.
It is quite meaningless to suppose that God takes the form of man
and shows him how he should live. God is all powerful. He does
not need food or sexual pleasures. Even if He comes down He
can exist without food and human needs. It is not God who should
be a model to man. A representative from man should show the
practical manner in which man should live in accordance with
divine guidance.

Prophets were ordinary men in the sense that they had hunger
and thirst, sleep and rest, happiness and sorrow, wives and
children. But when hungry they were not the ones to lay their
hands on things belonging to others. They did not go for prostitution
to satisfy sexual needs. They did not revel in joy, nor did they
seek refuge in drug and liquor when sad. They did no injustice to
anyone for the sake of their wives. They did not earn wealth
through crime to bring up their offspring. They were men. Perfect
men
Prophets fulfilled their mission in different societies. With
the development of the intellectual capabilities of man slight
changes were effected in the sphere of law. But basically what all
the prophets said was the same thing. Worship only the Almighty
who created and maintains the universe and obey the prophets
send by him. Society was growing. All the prophets without any
exception through their exhortation, were predicting the advent
of a great prophet who would be model for all the human beings.
Mankind was waiting for the great personality who was destined
to be model for the entire human race.

The Last Messenger:

Fortune smiled on Arabia, the fortune which witnessed the
birth of the last prophet. Mohammed was born on 29th August
570 AD to Amina and Abdulla. He grew up as an ordinary lad of
Arabia. Orphaned at an early age Mohammed earned the reputation
for being honest and simple. At the age of 25 he married 40
years old Khadeeja of a noble family, who was attracted by the
exemplary character of Mohammed. He was well known throughout
the land for the great qualities of his conduct and character and
became the darling of the family and the people till he was 40.

He got prophetood of God at the age of 40. He proclaimed
the greatest universal truth: ``Worship the one and only God Allah
who created and sustains the world. I am his prophet. Obey
me. Death which is the end of this life makes the beginning of
another life; Life hereafter. Rewards in full measure for whatever
one does in this world are awarded there. Heaven for those
who did good and hell for those who did evil. The ultimate aim
of man in this world is to achieve heaven in the other world. To
move close to that goal it is necessary to follow the precept and
practices of the prophet of God’’. This is the quintessence of his
advice.

For telling the truth Mohammed (Peace be upon Him) was
insulted and beaten up. But the people who listened to the truth
were attracted. This infuriated those who stood against truth. They
went ahead with oppression and many of Mohammed’s (PBUH)
followers were killed and other’s subjected to suppression. But

his followers did not desist from the path of truth. The prophet
and his followers were compelled to leave to leave their birthland.
They fled from their kith and kin and family to safeguard their
faith. They chose Medina as their second home. His enemies did
not leave him alone there too. Finally the prophet and his followers
were forced to resort to arms to safeguard their faith. Finally
truth triumphed. Whole Arabia lay at the feet of Islam.

The Ideal Man:

Mohammed (PBUH) is the prophet of all the people even the
last man on earth. His life, both private and public, is an open
book. The life of no other leader is recorded as in the case of
Mohammed (PBUH). If recorded, many a great man will end up
ignominiously. Look at the life of the prophet. His life from beginning
to end from bathroom to bedroom sets good example for
us to follow. He was a Muslim in every sense of the term. In
otherwords he was a perfect man in whom was embedded all the
human qualities. He didn’t claim to be a god man or demigod.
Neither did he claim to possess super human qualities. He stated
he was a Muslim. He completely submitted himself to God. It
was possible for him to become the perfect man. Even Marx was
not a Marxist. But Mohammed (PBUH) was a Muslim. He was
not the last Muslim. He was a great prophet who through his life
set an example to other Muslims.

Divine Revelation:

The Holy book sent down to humanity through Mohammed
(SA) is both a revelation of guidelines and divine signs. The prin-
ciples elaborated therein are not against the material progress of
man. But it contains guidelines needed for every field of human
activity in order to prevent him from degenerating to the level of
mere animal. It is not possible to say that any of the laws of the
Holy Book is impractical. It does not contain anything that is out
dated, Qur’an is the only book which gives right guidelines till
the dooms day. No other book which assumes the mantle of purity
can claim to be holy. Such books are written by holy men or
priests or saints. Qur’an is the compilation of divine revelations.
There is not a single sentence written by Mohammed (PBUH) in
the Holy Qur’an. Each word and even each alphabet is revealed
to him by God.

Qur ’an, The Ultimate Miracle:

When prophet Moses down it became a serpent! Jesus gave
life to the dead! These were divine signs to them to prove that
they were prophets. It ended with the fulfilment of their missions.
Their mission was of a limited nature. Contemporary people and
the lost sheeps of Israelite origin were their targets. But the divine
signs, given to Mohammed (PBUH), the prophet of all the people
upto the end of the world like his mission will last on till this date
has been able to produce even a small chapter equivalent to that
in Qur ’an. Many anti Islamic Scholars who had deep knowledge
of Arabic language and literature passed away, many are still living.
All of them are silent on the challenge thrown by Qur’an
fourteen centuries ago. The challenge of Qur’an is to write a chapter
equivalent to a small one in Qur ’an and to prove that Qur’an is
not unique. As man reaches unfathomable heights in the progress
of science and technology the infallibility, uniqueness and divin
ity of Qur ’an becomes more and more evident. The best way for
emancipation is to lead a life in accordance with the Qur’an and

the Sunna. These two alone can enlighten and guide humanity.

Life After Death:

There is a natural tendency in man to come down to the level
of lower animals-the longing to break divine ties and to follow
the footsteps of evil. Such a man does not take divine instruction
seriously. He asks, ``What purpose does it serve for a man to follow
divine instructions?’’. Yet every man dreams of a world without
evil. They really wish to have such a world. We come across
this idea in ``Utopia’’ of Thomas Moore, `City of the Sun’ of
Campanalla and `Classless Society’’ of Karl Marx. Through the
belief in the life hereafter Islam combines the desire of human
soul for a world without evil and the utilitarian theory of man. If
you do good in this transient world, you are rewarded with the
beautiful abode heaven after your death. If you do evil you get

the terrible hell. Here is the answer to the question raised by man
about the usefulness of good deeds. The great desire of man to get
the heavenly reward in the other world sans evils and difficulties
is fulfilled through the belief of world hereafter.

Shahadath:

One becomes a Muslim on accepting Allah as the only one
worthy of worship and Mohammed (PBUH) is His final messenger
and on working hard for salvation in the other world. And on
taking the Oath of entry into Islam he also becomes a member of
the group of `faithfuls’ ``Ashhadu An lailaha Illallah Va Ashhadu
Anna Mohammed Rasoolulla’ ........................................................``



I bear witness that there is no one who has right to be worshipped
except Allah and I bear witness that Mohammed is the Messen
ger of God’’. This is the oath for entering into Islam.

`La Ilaha Illallah’:

La Ilaha Illallah (.........................) ``There is no one worthy
of worship except Allah’’. The first half of the fundamental sentence
of Islam is in the negative, La Ilaha, no one worthy of worship.
All animate and inanimate things which man worshipped
are barred. The principle that is made clear is that no such things
can be worshipped whether small or big ranging from stones, idols,
pillars, tombs, plants, trees, animals, devils, angels, saints, prophets
or any other thing. All these idols are removed and after purification
of the mind the second half of the sentence ``Illallah’’
(Except Allah) is driven home. The all powerful God, the Creator
and Sustainer of the entire universe alone deserves to be worshipped
and offered anything in obeisance.

We know that among the creations of God, no one is superior
to man. There is only one entity superior to him. It is the Creator,
the Allah. Man can see so many things in him and around him
which are beyond the province of man. Man knows that his heart
beat, blood circulation or brain activity and things which sustain
his life and distinguish him from other creations are beyond his
control. He also knows that he has no power over life -sustaining
sun, revolution of earth or the set up of atmosphere. This knowl
edge makes him seek the help of someone more powerful than
and superior to him. This search for help is prayer. Patient’s request
to the doctor for treatment and servant’s request to the rich

for financial help do not come under the purview of prayer. Such
things are based on the relationship of cause and effect. Prayer is
beyond the cause and effect relationship. This prayer is worship.
Prayer is the essence of worship. That is why worship without
prayer becomes mere ritual. Then whom should we worship? The
one who created and sustains man. This is the judgement of human
intellect, the fundamental principle of Islam. The Islamic
belief of one and only God strikes at the root of the concept of
many gods which creates a wedge between man and man.
When we reach a stage in which the Greatest and the most
things are based on the relationship of cause and effect. Prayer is
beyond the cause and effect relationship. This prayer is worship.
Prayer is the essence of worship. That is why worship without
prayer becomes mere ritual. Then whom should we worship? The
one who created and sustains man. This is the judgement of human
intellect, the fundamental principle of Islam. The Islamic
belief of one and only God strikes at the root of the concept of
many gods which creates a wedge between man and man.
When we reach a stage in which the Greatest and the most
 

Superior Creator is worshipped man’s pride and abasement come
to an end. Western humanism and Marxism argued that man is the
most exalted in the whole universe and that there is no power
above him and no one exercises any control over him. This led to
the growth of a sense of pride which signalled his collapse. At the
same time the objects of worship of established religions are
stones, tombs, plants, animal, saints etc. When man submits himself
in worship to things which are inferior to him and do not even
see and hear it is natural that a sense of abasement develops in
him. It is this sense of abasement which drives him from one god
to another if he does not find refuge in one. The Islamic principle
of worshipping only the real Creator stands midway between the
pride of atheists and abasement of pantheists. This makes him
personally proud and at the same time humble.

It is not the idols, tombs, and false gods alone that crumbled
when confronted with the fundamental Islamic principle of worship
of one and only God. The priests who stood as intermediaries
between gods and men also met with the same fate. Islam clearly
teaches that there is no need for any intermediary between God
and man. The prophet saved humanity from exploitation of priests
who instigated one against the other in the name of gods.

Universal Brotherhood:

The worship of the one and only God frees man from all
sorts of pettiness and parochialism. The entire human race native
or foreigners, upper caste or lower caste, white or black, those
belonging to different castes or families, or those speaking different
languages are created and sustained by the same God, Who is
the only God and this thought does away with all sorts of
untouchability. When the above categories of people bow before
the Highest and Greatest Entity the forces which divide them are
shattered into smithereens. When the idea gets round that every
one is equal before God the false supremacy inherited by different
sections of the society evaporates. The declaration of Islam
that all men and women are the creation of the one and only God
and they are children of the same parents, transformed the people
of Arabia into a strong society at a time when they were fighting
against one another for tribal supremacy and superiority, ``O mankind!
We created you from a single (pair) of male and female and
made you into nations and tribes that you may know each other.
Verily the most honoured of you in the sight of God is the most
righteous of you and God has full knowledge and is well acquainted’’
(Qur’an 49:13). This verse from the Qur’an shattered
all vainglorious based on tribe, language and colour. Prophet said:
``An Arab is not superior to a non-Arab nor a white man to black
except in righteousness’’ (Muslim, Aboodawood). ``Your God is
one and your father is one. All are from Adam. Adam is from
soil’’ (Muslim, Aboodawood).



Free Thinking:

Worship of one God is a powerful tool which frees man from
the bonds of pantheism; and the bondage of creating gods and
their intermediaries. Belief in one God persuades man to think
and act freely. The old concept that stars are gods and goddesses
stood in the way of study of such phenomena. Those who realised
that everything in the universe is created by God can conduct
detailed study on such phenomena knowing that this is the beauty
of the powerful acts of Gods. Qur’an encourages the study of the
universe. ``Verily in the alternation of night and the day and in all
that God has created in the skies and the earth are signs for those
who fear Him’’ (Qur’an 10:6)

Mohammed Rasoolullah:

When the second part of the oath is taken we confirm that
Mohammed (PBUH) is the messenger of God. We recognize him
as the great one who spoke in accordance with the divine revelation
and led a life worthy of emulation. A Muslim who accepts
this is bound to follow the footsteps of the prophet. For him the
line dividing good and evil is the one decided by the holy Prophet
(PBUH). Duties made obligatory by the prophet will be certainly
performed by a Muslim. He will do nothing which is prohibited
by the prophet. There is a difference in avoiding liquor by a Muslim
and by a Gandhian. A Muslim does not take liquor because
the Prophet prohibited its use. A Gandhian does not take it because
it is harmful to mind and body. A definite dividing line is
drawn between good and evil only in Islam. Everything permitted
by the prophet is good and prohibited by him is evil.



Good and Evil:

Any jurisprudence that does not relate good and evil to the
life of Prophet is bound to fail. Nationalism, casteism or language
cannot deal with universal good. Neither can rationalism. The
European rationalism does not see anything wrong in extra marital
relationship and homosexuality (Barbara Smoker: Humanism
(P. 82-84). Even Mr. Idamaruku who is supposed to be the most
progressive thinker in India is not in a position to approve this.
His son in law the European traveller, Yoran Scarner writes ``They
(Idamaruku and his Wife) did not allow Geeta to come out with
me until marriage was legally registered. Indian society does not
allow premarital relationship. Even the most progressive Indian
cannot tolerate dating which is quite common in western countries’’
(Yoran Scaner: Thousand faces of India P. 29). If rationalism
is to distinguish between good and evil, the good in England
will become evil in India.
As far as Islam is concerned the words and deeds of the
prophet always remain as guidelines. We just need look into it to
ascertain what is good in anything. If we wish to distinguish between
good and evil without the help of divine revelations we
will be forced to change their definition from time to time. This is
what happened with regard to the concepts of Ahimsa and rationalism.


A clear and definited understanding of good and evil help us
to stand for good and to free ourselves from evil. This is what
happened in the history of Islam. The fact that Muslims wish to
get reward for their deeds in the world hereafter also makes them
sincere and ready for service and then showmanship or exhibi
tionism is practically eliminated. tionism is practically eliminated.

 

Existence of Religions:

The fundamental tenets of Islam consist of Thouheed, the
worship of one and the only God, the Creator of the universe unstinted
obedience to His prophet and belief in the world hereafter.
The fundamental ideologies of Thouheed, Risalath and Akhirath
(belief in the unity of God, his messengers and life hereafter) go
hand in hand with the belief in angels, and books of revelation
and the belief that good and evil emanate from God. It is this
principle that all the prophets stood for. But some followers of the
prophets acted against their teachings. Such followers were running
after the tombs of saints and false gods for their favour. They
even worshipped prophets who declared without any shadow of
doubt that no one except God should be worshipped. Prophet came
again and again to create an awareness against such tendencies
and to save humanity from the evil of polytheism. Those claimed
to be the torch bearers of traditional belief went all out against
prophets and their followers. Two groups, believers and the non
believers, were formed. This is how different religions have come
to existence. We can find the roots of all religions in the teachings
of the prophets due to this reason. The moral principles of many
of the religions are similar. Followers of religions who deviated
from the teachings of prophets should return to the divine Book
and traditions of the prophet.

Transformation of Mind and Society:

As stated earlier Islam treats man as the only creation who is
capable of creating history. Therefore Islam thinks that for the
complete transformation of society there should be real change in
individual’s mind. Islam does not agree with the fundamental principle
of some ideologies that change should first encompass the
ruling powers that be. Islam thinks that before the transformation
of the system, transformation of the people should take place.
Change of mind alone will pave the way for the real transformation
of the society. Islam lays emphasis first on the purification of
the individual. The basic building block of the family, society and
the nation is the individual. The change in him means transformation
of family, society and nation. The assessment of the
intellegentzia that Soviet Union’s collapse was due to their people
not becoming socialists along with the state confirms this line
of Islamic thinking.

Unquestionable belief in God, the resolve to prostrate only
before Him, the thought that the way to salvation is to follow the
footsteps of the prophet, that this world is merely a transient phase
and ultimate goal of life in this world is to work for peace in the
world hereafter create a very strong impact on the individual. The
awareness that Allah knows all over and covert matters and the
appropriate reward will be given in the world hereafter fot the
good and evil deeds of this world will have a salutary effect on
man from doing wrong. In case he is involved in doing wrong due
to human weakness he will repent and pray God to forgive him.
His sense of submission and sincerity will increase through total
obedience to the prophet who was sent to distinguish between
good and evil. We see such an attitude on the part of the followers
of the prophet. Worship of one and the only God, expectancy of
the world hereafter and obedience to the prophet make man really
great. There are innumerous examples.
We have Aboobacker (R.A), Umer (R.A) and Usman (R.A)
who spent their wealth for social needs; We have Yasir (R.A),
Ammar (R.A) and Bilal (R.A), great men who never lost faith
even under extreme torture, Mais ibn Malik Aslami and the lady
from Gamidiya tribe are shining examples of confessing their guilt
on their own and accepting punishment, and are incidents rare of
repentance; Anas Bin Nalr (R.A), Unai bin Hamam (R.A) and
Amri bin Jamooh (R.A), deserve special mention in the distin-
great. There are innumerous examples.
We have Aboobacker (R.A), Umer (R.A) and Usman (R.A)
who spent their wealth for social needs; We have Yasir (R.A),
Ammar (R.A) and Bilal (R.A), great men who never lost faith
even under extreme torture, Mais ibn Malik Aslami and the lady
from Gamidiya tribe are shining examples of confessing their guilt
on their own and accepting punishment, and are incidents rare of
repentance; Anas Bin Nalr (R.A), Unai bin Hamam (R.A) and
Amri bin Jamooh (R.A), deserve special mention in the distin-



guished gallery of prophet’s followers in the matter of selfless
service for the cause of Islam who jumped into the battle field
and became martyrs enjoying the sweet smell of heaven. Abu
Hudana (R.A) can be treated as a representative of affection of
the followers, towards the prophet-a great figure who shielded
the prophet with his own body, arrows piercing through his flesh.

How many such examples! Belief in God and the world hereafter,
affection and the obedience to the prophet elevate men to
heights of glory. These qualities made them courageous and torchbearers
of selfless service. The habit of submission to God made
them proud. They were not enamoured of the worldly
enchancements. They were not prepared to bow their heads before
anybody. The words of Ja’far (R) to the priests who asked
him to bow before Emperor Najjashi are significant. ``We the
Muslims never kneel before anyone, but God’’.

Muslim Family:

The purification of the individual leads to progress and
strengthening of family. Marriage is the foundation of Islamic

family ties. Islam does not recognize any sexual relationship except
through marriage. For martial relationship, in the view of
Islam, moral character gets precedence over beauty, wealth and
family.

Islam believes that only couples of sound moral character
can produce a strong family. Everybody agrees that for happy and
peaceful family life sound moral character is a must. Loose moral
character and free sexual relationships, a contribution of western
culture have led that society to its ruin. Statistics show that more
than half of the new born babies in big cities are illegitimate. The
family system is in it’s death bed in the west (Willian Frenkel.
The family in perspective, Chapter: 5). The position in communist
countries is in no way better. The ``Manifesto’’ declares that
family and morality are prejudices of bourgeoisie. We can just
imagine the moral characteristics of a nation built on such ideology.
Even before the ``Glassnost’’ the world knew that majority
of the youth in Soviet Union were in the habit of involving themselves
in extramarital or premarital sex. This accelerated the destruction
of the family system there. This means that the dignity
of the family in its full sense is existing only in the Islamic world.
This is due to clear and sound Islamic laws of morality.

Marriage in Islam :

Marriage in Islam is the ceremony in which the father
entrusts his daughter with her consent to the bridegroom who
accepts her. Islam orders that man (bridegroom) should give
women (bride) the obligatory present (Mahr) at the time of marriage.
Islam has nothing to do with the dowry system according to
which bride’s father gives money and other valuables to the bride
groom. Such a dowry system is unIslamic.

Qur’an introduces the family relationship that is formed after
marriage as a sacred and a divine sign of God (Qur’an 80:21).
groom. Such a dowry system is unIslamic.
Qur’an introduces the family relationship that is formed after
marriage as a sacred and a divine sign of God (Qur’an 80:21).



The holy prophet used to exhort his followers to strengthen this
relationship. But you will not find any provision in Islamic law
banning dissolution of marriage under any circumstance. It is permitted
in unavoidable situations. The prophet said ``Dissolution
of marriage is the most hated among matters permitted’’.

Islam delegates different but complimentary duties to man
and woman. Maintaining the home and bringing up children come
under the purview of women while, protection of home and earning
livelihood go to man. Islam which recognizes and respects
motherhood gives the entire responsibility of subsistence of woman
to man. Both man and woman have rights and duties (Qur’an
2:228). Each one should fulfill his or her duties and recognize the
rights of others. This is the way to have strong family ties.

Islamic Dress:

Islam gives top priority to morality. It despises extra marital
relationship. Islam wants to eliminate the circumstances that lead
man to entertain bad thoughts. That is why Islam insists that woman
should not make her beauty an object of exhibition. She should
not show up any part of her body except face and forearms to
other men (Qur’an 33:33). Pornography, naked posters, cinemas
and other media in which woman is treated as a source of income
lead to degeneration of human values.

The verdict of the entire lot of social scientists makes the
injuctions of Islam clearer and more valid. But Islam does not say
that woman should confine herself in thin the four walls of the
harem or of her house. It is just ridiculous to argue that her Islamic
dress will isolate her from the society. The dress does not
stand in the way of her various social activities. Moreover there
are many examples of her great service during the last fourteen
centuries. The young ladies among followers of the prophet were
the first set examples. Ayisha (R.A), Asma (R.A) and Fathima
(R.A) were members of that respectable society. Among them were
scholars, advisors and those who fought wars. Even now there
are several women working in various fields including science
and technology wearing Islamic dress and not the indecent attire
of the society ladies.

Dignity of Women:

Islam supports woman’s dignified behaviour and shyness. It
is Islam which declared that woman like man has the right to live
and recognized that she has not only duties but also rights. She
has right of inheritance from her father’s wealth. Islam gave opportunity
for woman to acquire knowledge and to develop intellectually.
Being frail she needs protection which Islam provides.

Sacredness of motherhood is recognized. Prophet said, ``Heaven
is at the feet of mother’’. Her beauty is not for sale. It should be
properly covered and can be displayed only to her husband. Islam
made her dignified and proud.

Parents and Offsprings:

There are clear laws governing parents and their children giving
them proper guidance in moral values and health. During old
age of the parents it is the duty of their offspring to treat them
kindly and fulfill their life needs.

Emancipation of Society:

Life on the basis of injunction of Islam is a sine qua non for
the proper development of the individual and for the progress and
emancipation of the society. No one including critics of Islam
could prove that anything described as good by Qur’an and the
Sunnath could lead to deterioration. Honesty, affection, selfless
service, respect, humility, Justice etc..... which are the qualities to
be developed in the individual will have tremendous influence on
man. These teachings of Islam and the consequent changes in man
will bring about the creation of an unblemished and pure social
order.

This is true with regard to the good deeds Islam teaches man
to carryout. The individual, family, social and political life of a
Muslim who considers upholding justice an obligation will also
be founded on justice, Therefore the sense of justice of an individual
will bring about great changes in the society. If the people
are taught that it is the responsibility of a Muslim to protect the
orphans and the poor, the society in which they live will do their
best to find a solution to problems of such helpless sections. There
will be very little likehood of any family problem arising in a
society members of which were taught that women have rights
and responsibilities as in the case of men. Members of a society
considering liberation of slaves a great thing will be sincere in
their efforts to do away with slavery. Members of a society who
are aware of the Islamic teaching of righteousness will rationally
be good cultured and liberated and good.


Let us look into the deeds which Islam prohibits. There is no
difference of opinion on the point that alchoholism will result in
the ruin of the individual, family and society. Prostitution, everybody
agrees will invite deadly diseases, destroy family ties and
eventually will become a thorn in the flesh of the society. The
problem created by robbery and murder are too well known to
need any elaboration. Scandals, false propaganda and attempt to
malign others will cause social hiatus and degeneration will
affect the very foundation of the society. Nobody has so far been
able to prove that those things that Islam prohibited are necessary
for the progress of human race.

Social Laws:

Islam presents humanity with powerful social laws. Such laws
are based on the fundamental Islamic ideology of Thouheed. Man
obeys these laws in the light of his awareness that he is only one

of the creation of the Greatest who created and sustains the entire
universe. The awareness that humanity is the offspring of the same
parents inspires man to sacrifice his selfishness for the sake of
society.

Islamic Science:

Right and wrong in the fields of science can be distinguished
with the help of Islamic teaching in respect of the universe and
the man. Man is the Khalifa on earth with freedom to manage
things. The nature is the field where he can grow, progress and
enjoy the bounty of God. But Islam does not permit him to destroy
or unscrupulously exploit nature leading to an irretrievably
collasping ecological balance. Islam permits man to utilize sun,


moon, stars, oceans, land and mountains for his needs and moon, stars, oceans, land and mountains for his needs and
enjoyments and for thinking. It’s misuse over consumption and
any attempt that harms the interests of the fellow beings are pro


hibited. Islam encourages research and experiments. It tells him
also that the research and experiments should not lead to misuse
or disfigurement of nature.

Islamic Economics:

The bounties of earth were created for man. Qur’an exhorts
man to scatter through lands and seek his bounty. Every man has
the right to seek the bounty of God and to use the products of
nature. Islam does not limit this right to any particular section,
nobody can deny the right of others to use nature. Everybody has
equal right to work and earn. But the right to earn does not empower
any one to deny similar rights to others or to exploit others.
Similarly when man is engaged in production using nature’s bounty

he should realize that it is the right of God and he can not exploit
in a harmful way. In the absence of such a realization those people
into whose heads the responsibility of industrialization has
gone too far are adopting the cheapest means to find outlet for
disposing of industrial waste and this in turn creates environmental
problems affecting the very existence of plants, animals and
even man himself.

Islam inspires man to produce maximum. Individual has the
right to produce and also to earn wealth. His earnings belongs to
him but it should be earned only through fair means and by obeying
moral laws. It does not belong to the society or the country.
But he should be prepared to spend from his earning for the society
and the nation. It is his responsibility. The thinking that what-
 

ever he earns does not belong to him has contributed to the decline
of production in communist countries. The basis of capitalism
is that the wealthy individual thinks that he can spend his
money which ever way he likes. Islam rejects both the approaches
but recognizes the right of the individual to earn and teaches him
that it is his responsibility to spend from his earnings in a dignified
manner.

Islam permits business but prohibits interest; recognizes profit,
bans hoarding excessive profit making and underhand dealings.

There should be no ground for exploitation. It should be clean
and open. Islam prohibits capturing market by covering up product
defect. It discourages idle life. Only bad elements will mindlessly
spend from inherited wealth. The concept of `Zakath’ in
Islam removes idleness from such people and persuades them to
invest in productive areas.

Zakath:

It is the responsibility of the society to protect destitute and
the disabled who cannot support themselves. The idea of Zakath
was implemented by Islam for this purpose. The rule is that a
percentage of his wealth should be spent. This is an obligation.
Zakath is not a favour of the right but the rich of the poor. Zakath
is not the money thrown away to the poor by the rich. Zakath is
what the nation, society or authorised body collects from the rich
and distributes among the poor and deserving. If we come forward
to implement the concept of Zakath in the way Islam stipulates
the problem of poverty in the world will be resolved almost
entirely. History has recorded an instance in which there was no
body in the Islamic states to revive Zakath and then it was distributed
in the neighbouring countries.
Zakath is compulsory. Islam considers this as purification of
wealth and it is the responsibility of the rich to help the poor.
Prophet had ordered to give alms. Such optional financial help is
body in the Islamic states to revive Zakath and then it was distributed
in the neighbouring countries.
Zakath is compulsory. Islam considers this as purification of
wealth and it is the responsibility of the rich to help the poor.
Prophet had ordered to give alms. Such optional financial help is



`Sadaqa’ in Islamic terminology.

Employer-Employee Relationship:

Agriculture, industry and production go hand in hand with
employers and employees. Islam accepts this as natural. But it
does not say that employer-employee relationship should be one
of confrontation. Prophet emphasized sanctity of doing work. We
are taught that ``What the labourer gets by doing work is the best
of all earnings’’ (reported by Ahmed). ``God likes his slave who
is a labourer and has affection for him. The labourer who gets
tired on doing work for his family is like a man who fought in the
path of the Almighty and the Greatest Allah’’ (Ahmed). Islam
orders that labourer should be paid wages which he deserves.
Before commencing the work, there should be an understanding
between the employer and the employee and the latter’s wages be
paid before his sweat dries out. The employer who does not pay
wages to his employee will be enemy of God on the Day of Reckoning
(Bukhari). The prophet who gave such instructions was restraining
the employer from exploiting the employee. Similarly
Islam wants the employee to be sincere in the work he does.

Islamic Politics:

Political activity is not taboo to a Muslim in a multi religious
secular country if he observes the injuctions of Islam. There should
be no deviation from the path shown by the Prophet, and it should
be based on the belief in God and the World hereafter. The secular
view that politics has nothing to do with religions and moral
values is foreign to Islam. The individual who is engaged in
political activity either in Islamic or other States should not go
astray from religious and moral values. A muslim is not allowed
to resort to corruption, nepotism, treachery and exploitation
under this disguise of political activity.

Islamic Nation:

A country becomes Islamic not through coup deetat or terrorism.
On the countrary it is through the transformation of the
mind of the ruled. In the Islamic country the ruler and the ruled
believe in the ultimate and final authority of the Almighty God
and in the World hereafter. The guiding principle in their life is
the belief that any injustice done here will invite appropriate punishment
in the World hereafter. In such a society there is very
little likelihood of wrong being committed. Islam awards severe
punishment to those indulging in wrong deeds even after all loopholes
for committing crimes have been closed.

It is necessary to obey the ruler as long as he does not violate
divine injuctions. Prophet said ``Obedience is in righteousness,
not in evil’’ (Bukhari, Muslim). Islam does not teach that the injustice
of a ruler should be tolerated. History records so many
instances in which ordinary people questioned the rulers when
they found that the rulers were erring. The society of those times
was taught that telling the truth in the face of the bad ruler is the
greatest jihad.



This is Islam, complete submission before the Almighty Creator,
the great ideology that renders possible social revolution
through the transformation of the individual. Its observances are
practical ways to achieve the goals. Five times prayer desists him
from doing wrong. Zakath makes him humane and hard working.
Fasting enhances his willingness to submit himself to God. Hajj
enthuses him to the divine path. Only such individuals can transform

[aliisse]

In the name of Allah, the Most Gracious, the Most Merciful!

The premise of this paper is that Islam intended to end all forms of slavery. Muslim scholars have concluded that indeed all forms of slavery was prohibited: debt, kidnapping, raids, poverty, execpt warfare. To bring home the premise, bondage is prohibited even through warfare.

One

This is a categorical proposition that indeed none can take a free man or woman into slavery. This means that even after declaring war upon a society, the Muslims cannot take such society into bondage; because, were the community the Muslims fought with free or not free? They were free. Thus, such community Muslims fights, their freedom can’t be taken away. This is an all inclusive message, which addresses all free persons. If there was a different verdict regarding taking community into bondage, these two hadiths contradicts that.

Narrated Abdullah ibn Umar: The Prophet (peace_be_upon_him) said: There are three types of people whose prayer is not accepted by Allah: One who goes in front of people when they do not like him; a man who comes dibaran, which means that he comes to it too late; and a man who takes into slavery an emancipated male or female slave.  (sunan abu dawud, Book #2, Hadith #0593)

Narrated Abu Huraira: The Prophet said, "Allah says, 'I will be against three persons on the day of resurrection: 1. One who makes a covenant in My Name, but he proves treacherous. 2. One who sells a free person (as a slave) and eats the price, 3. And one who employs a laborer and gets the full work done by him but does not pay him his wages.' "  (sahih bukhari, Book #34, Hadith #430)

Two

There are 35 occasions in which freeing a slave is exulted. The essence in freeing slaves is to decrease the number of slaves in the community. Why? Why would there be numerous sources  that exults liberation? Because liberation is good; and since it is good then bondage can’t be good, too. It would result in a contradiction. How can something that is not good be enshrined by God? Either God enshrines liberation or bondage. Not both! Indeed, it’s liberation.

Emancipation erases sins from a Muslim. For example, if a husband has intercourse with his wife in Ramadan, he must free a slave (sahih bukhari., b. 82, 811). In the same token, if a Muslim kills in confinement he must free four slaves (sunan abu dawud, 14, 2681A). For an act to clean the sins of a Muslim means that such act is good and moral. Thus, emancipation is good and moral.

1.  Virtue of freeing a high price slave: (s.m., b. 001, 0147) (b. 006, 246).
2.  Umar freed slaves (s.m. b. 013, 4006).
3.  Intercourse with wife during Ramadan, free a slave: (s.b., b. 82, 811) (79, 702) (701) (700) (73, 185) (64, 281) (47, 772) (31, 157)(158) (s.a., b. 12, 2207) (s.m. b. 006, 2457) (2459) (2460). 4.  Freeing slaves, your body will be freed from hell-fire: (s.b., 79, 706) (s.m., 009, 3600) (3602) (3603) (3605) (s.a, 73, 3415) (29, 3912).
5.  Poor believers desire to free a slave, insufficient money: (s.m., b. 004, 1239).
6.  Deeds of freeing a slave, la ilah ilalah wahdahu la shariika lah : (s.b., b. 75, 412) (54, 514) (s.m, b. 035, 6508) (6510).
7.  Good deeds before Islam: (s.b., b. 24, 517)
8.  Good deeds: (s.b., b. 73, 21) (s.b., b. 53, 372) (46, 715) (s.b., 065, 2181) (s.m., 001, 0225).
9.  Freeing for the sake of Allah, abu huraira: (s.b., 59, 676) (46, 707) (708) (709).
10.  Free slaves during eclipse; (s.b., b.. 8, 163) (46, 695) (696).
11.  Serving the apostle: (s.a, b. 29, 3921).
12.  Freed 4 descendents of Ishmael; (s.a., b. 23, 3659) (25, 3659) (3955).
13.  Will be saved from hell: (s.a, b. 29, 3953) (s.m, b. 009, 3602) (3603) (s.b, b. 46, 693) (29, 3955).
14. 100 slaves freed: (s.a, b. 17, 2877).
15.  Umar set slaves free: (s.a., b.13, 2469).
16.  Kills in confinement freed four slaves: (s.a, b. 14, 2681A).
17.  Day of hudiabia: (s.a., b. 14, 2694).
18.  Banu hudhayi: (s.a., b. 14, 2744).
19.  Freed after death safe from hell on the day of judgment: (s.a., b. 29, 3957).
20.  Forced intercourse: (s.a., b. 38, 4445).
21.  Fostering a child, free a slave: (s.a., b 10, 1814) (11, 2059).
22.  Virtue of freeing descendents of Ishmael: (s.b., 59, 652) (46, 719) (s.m., b. 031, 6133) (s.a., b. 41, 5059).
23.  Land of charity freed slaves from it: (s.b., b. 51, 33) (26) (50, 895) (4110) (4109) (4108) (4107) (4106) (4104) (s.m., b. 009, 3580)(3584) (3585) (3587) (3595) (s.m, b. 015, 4102) (4103). 24.  Two masters should free the slave as a whole: (s.b., 46, 729) (44, 671) (672) (s.m., b. 009, 3578) (46, 697) (698) (699) (701) (702) (703) (704) (s.a., b. 29, 3922) (3923) (3937).
25.  Double reward: (s.b., b. 55, 655) (46, 723) (52, 255) (4079) (4081) (4082) (4083) (4084) (s.m,b. 006, 3327).
26.  Slap. Beat free slave; (s.a., b. 41, 5148) (s.m,. b. 015, 4078) (4086) (4089).
27.  Path that is steep and hard is to free a slave; (90:13).
28.  Slander against wife set a slave free: (58:3-4) (s.a., b. 12, 2208).
29.  Piety is to free a slave: 2: 177, 3:92.
30.  Killed a believer accidentally, free a slave 4:92.
 31.  Freed one hundred slaves: (s.m., b. 001, 0225).
32.  Slaves of hunain set free without ransom (abu bakr): (s.b., b. 53, 372).
33.  Master who frees a slave get some of the slaves’ inheritance: (s.m., 009, 3585) (3587).
34.  Even abu lahad received some goodness in his grave because he freed a slave; (s.b., b. 62,
35.  The person who freed will get the right of shared inheritance, al walad: (s.b., b. 53, 397) (404) (34, 378) (46, 736) (737) (47, 752) (24, 570) (34, 365) (30, 94) (364) (s.b., b. 80, 750).

Three

There are 27 sources in the Quran that mention war and fighting, while not bringing to mind captivity. In another case, freeing is decreasing the number of slaves; however, if the decrease of such bondage is moral, then how can captivity, (which increases the number of slaves), be moral, too? When the Muslim civilization overwhealms a people and takes them into bondage, they are adding to the total number of bondmen in the community. However, as we illustrated above there are 35 ways in which freeing of a slave is exulted. If subtracting bondage is good then adding bondage can’t be good, too. It would be an oxymoron. To take or not to take! Can the Muslims take captives into bondage? Yes or no? There are 14 occasions in which no captivity is promoted; while there are only 4 times in which Muslims took captives. Since, the number of times captives were taken is rare, and the counterpart is 14 occasions; then to conclude, the former is not a law. For example, the prophet cut down the trees of the Jews he was fighting (59:5), which is not a law. Since the captivity happened a few times, just like cutting of the trees, it is not a law. Perhaps the trees were cut for a strategic circumstance, and the captives were taken with a certain strategy not made apparent by the sources. The law is not to take captives. Just because something happens rare doesn’t mean it's not a law. However, if captivity is a law, why are there 14 other sources that negates it? Thus, there would be a contradiction if both captivity should not be sought after and should be sought after, at the same time. Since, there is a contradiction we must take either captivity or the negation of captivity as a law. Thus, we have chosen negation of captivity as a law, due to its abundant enshrinement of liberation.

No captivity

1.Banu an-Nadir were deported, and they took with them whatever their camels could carry, that is, their property, the doors of their houses, and their wood. No captivity (sunan abu dawud, Book #19, Hadith #2998)
2. I want to expel you [Banu Qaynuqa] from this land. So, if anyone amongst you owns some property, he is permitted to sell it . . ."  Banu Qaynuq weren’t taken into captivity. (Bukhari 53:392) (Ibn Ishaq/Hisham 546).
 3. and to free the captives, and for those in debt...  (Chapter #9, Verse #60)
4. Narrated Abu Musa: The Prophet said, "Free the captives . . ."  (sahih bukhari, Book #52, Hadith #282) (sahih bukhari, Book #62, Hadith #103) (sahih bukhari, Book #70, Hadith #552) (sahih bukhari, Book #83, Hadith #50) (sahih bukhari, Book #89, Hadith #285)(sahih bukhari, Book #52, Hadith #283) (sahih bukhari, Book #3, Hadith #111).
5. Muslims were permitted to set free the captives of Hawazin ... (sahih bukhari, Book #47, Hadith #778) (sahih bukhari, Book #47, Hadith #757) (sahih bukhari, ,Book #53, Hadith #360) (sahih bukhari, Book #59, Hadith #608) (sahih bukhari, Book #89, Hadith #288) (sahih bukhari, Book #53, Hadith #372) (sahih muslim, Book #015, Hadith #4074) (sunan abu dawud, Book #13, Hadith #2469).
6. hunain  ... freed the captives of hunain without ransom, they came out walking in the streets. 'Umar said (to his son), "O Abdullah! See what is the matter." 'Abdullah replied, "Allah's Apostle has freed the captives without ransom." He said (to him), "Go and set free those two slave girls." (Book #53, Hadith #372) (sahih muslim, Book #015, Hadith #4074).
7. Narrated Aisha, Ummul Mu'minin: Juwayriyyah, daughter of al-Harith ibn al-Mustaliq ... She entered into an agreement to purchase her freedom. One hundred families of Banu al-Mustaliq were set free on account of her.  (sunan abu dawud, Book #29, Hadith #3920).
8. WHEN THE PROPHET SEIZED MECCA, HE FORGAVE AND FREED ALL (Ibn Ishaq).
9. And if any of your wives have gone from you to the disbelievers, (as apostates and you asked them to return back your Mahr but they refused) - then you went out for a Ghazwah (military expedition) (against them and) gained booty; then pay from that booty to those whose wives have gone, the equivalent of what they had spent (on their Mahr ). And fear Allah in Whom you believe. (60:11). Women who ran weren’t made captives.
10. What is your opinion about these captives? Abu Bakr said: They are our kith and kin. I think you should release them after getting from them a ransom. . .  I [Umar] am of the opinion that you should hand them over to us so that we may cut off their heads. . . [God chose the verdict of Umar] (sahih muslim, Book #019, Hadith #4360).
11. Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islam), until the war lays down its burden. 47:4.
12. Fight is mentioned without captivity: 2:190, 2:193, 2:216, 2:217, 2:244, 3:13, 3:167, 4:74- 4:76, 4:84, 4:95, 5:54, 8:39, 8:65, 9:12-14, 9:19, 9:24, 9:29, 9:36, 9:44, 9:81, 9:86, 9:111, 9:123, 22:39, 47:20, 61:4, 61:11.
13. Allah's Apostle manumitted safiyya and then married her. No captivity. Her marriage was her manumission (sahih bukhari, Book #62, Hadith #98).
14. Free captives, (riyadu-saliheen)

Captivity

1.8:67-71.
2. We took women captives (sahih muslim, Book #008, Hadith #3373).
3. conquered Khaybar, they (the people) took out their spoils which contained equipment and captives.(sunan abu dawud, Book #14, Hadith #2779).
4. Having overcome them and taken them captives. (sahih muslim, Book #008, Hadith #3432) (sahih muslim, Book #008, Hadith #3433). 4:24

Fourth

There are 26 ways that becomes an impediment to owning a slave. For example,  the owner must pay charity on behalf of his slave. It means that the owner will lose money in owning a slave. On another occasion, the master must buy his slave clothing and feeding him with what he eats. The owner must pay expenses on behalf of his slave; which means the master is losing money. Thus, due to these impediments the master is pushed to freeing his slave, in order to save money and resources.

1.Feed them (sunan abu dawud, book 41, 5142) (sahih bukahir, Book #2, Hadith #29)
2. Clothe them with you wear (sunan abu dawud, book 41, 5142) (sahih bukahir, Book #2, Hadith #29).
3. Master can’t punish the slave (sunan abu dawud, book 41, 5142).
4. You can’t beat them (sahih muslim, Book #015, Hadith #4078) (sahih muslim, Book #015, Hadith #4086) (sahih muslim, Book #015, Hadith #4089).
5. You can’t slap them (sahih muslim, Book #015, Hadith #4078) (sahih muslim, Book #015, Hadith #4086) (sahih muslim, Book #015, Hadith #4089) (sahih muslim, Book #015, Hadith #4083) (sahih muslim, Book #015, Hadith #4084).
6. You can’t slander against them (sahih bukhari, Book #82, Hadith #841).
7. Sadaqat-ul-Fitr.  The master must pay charity on behalf of his slaves  (sunan abudawud, Book #9, Hadith #1615) (sunan abudawud, Book #9, Hadith #1616) (sunan abudawud, Book #9, Hadith #1618) (sunan abudawud, Book #9, Hadith #1590)  (sahih muslim, Book #010, Hadith #3868) (sahih muslim, Book #005, Hadith #2155) (sahih muslim, Book #005, Hadith #2156) (sahih musliim, Book #005, Hadith #2150) (sahih muslim, Book #005, Hadith #2151) (sahih muslim, Book #005, Hadith #2153) (sahih muslim, Book #005, Hadith #2149) (sahih muslim, Book #005, Hadith #2144) (sahih muslim, Book #005, Hadith #2145) (sahih muslim, Book #005, Hadith #2147) (sahih bukhari, Book #24, Hadith #542)  (sahih bukhari, Book #24, Hadith #543) (sahih bukhari,  Book #25, Hadith #579) (sahih bukhari, Book #25, Hadith #580) (sahih bukhari, Book #25, Hadith #587).
8. You can only have intercourse with her if she allows it. The master is in a perilous position if he buys a slave girl who doesn’t allow him to have intercourse with her. (sunan abu dawud, Book #38, Hadith #4445) (sunan abu dawud, Book #38, Hadith #4446).  (sunan abudawud, Book #38, Hadith #4444) (sunan abudawud, Book #38, Hadith #4443).
 9. You can’t call yourself the lord and call them slave (sahih bukhari, Book #46, Hadith #728) (sunan abudawud, Book #41, Hadith #4957) (sahih bukhari, Book #027, Hadith #5594) (sahih muslim, Book #027, Hadith #5591).
10. Slave will get your inheritance if you don’t have any heir (sahih muslim, Book #004, Hadith #1355).
11. You must share gifts and present with slave (sunan abu dawud, Book #19, Hadith #2946). 12. Can’t over burden them (sahih muslim Book #015, Hadith #4095) (sahih muslim, Book #015, Hadith #4094) (sahih muslim, Book #015, Hadith #4093) (sahih muslim, Book #015, Hadith #4092) ( sahih bukahir, Book #2, Hadith #29) (sahih bukhari, Book #46, Hadith #721). 13. The slave will serve you for so long as you don’t contradict Allah and his messenger (saw). 14. Can’t punish them (sunan abu dawud, book #41, Hadith #5142).
15. He can demand his emancipation. 24:33 (s.b., b. 2, #29)(s.b., b. 44, 682), (s.m, b. 009, 3582)(s.m. b. 015, 4110) (s,m. b. 015, 4095) (s.m., b. 015, 4094)(4093).
16. Once a slave seek emancipation, you must give some of your wealth to him once he frees himself. (24:33).
17. Can’t abuse a slave. This is a general statement; however, a master can’t do anything that can be termed as abuse to his slave. (sunan abu dawud, Book #32, Hadith #4073).
18. Slave can have retaliation from a hit or slap he received from his master ( sahih bukhari, Book #2, Hadith #29).
19. Master must help his slave in whichever task he assigns him. (SAHIH BUKHARI, Book #2, Hadith #29) (SAHIH BUKHARI, Book #46, Hadith #704) (SAHIH BUKHARI, Book #46, Hadith #721) (SAHIH BUKHARI, Book #73, Hadith #76) (SAHIH MUSLIM, Book #015, Hadith #4092) (SAHIH MUSLIM, Book #015, Hadith #4093) (SAHIH MUSLIM, Book #015, Hadith #4094).
20. Ummu walad: the mother of your child. She takes on the same rights as a wife, and all the rights lended to a wife will she inherit (sahih muslim, b. 008, 3377) (3383) (3384) (sahih bukhari, 92, 403) (80, 753) (748) (749) (747) (746) (744) (743) (79, 708) (65, 341) (62, 34).
21. You can’t give your favorite son or daughter a slave and deprive your other offspring: this is an impediment, because it makes the buying of slaves a negative. (sahih muslim, b. 012, 3921) (3266) (3967) (3969) (3970) (sahih bukhari, 47, 759) (760) (48, 818).
22. Can’t separate a mother and her children: (sunan abu dawud, b. 23, 2690).
23. Can’t look at the private parts of your slave at time of marriage: (sunan abu dawud, Book #32, Hadith #4101), (sunan abu dawud, Book #32, Hadith #4102).
24. If you beat a slave he will share with your reward: (sahih muslim Book #005, Hadith #2237). 25. Can’t take the property of a slave, inheritance; (sahih muslim, Book #009, Hadith #3596). 26. Slave can own his own property in which the master ought not encroach upon it: (sahih muslim, Book #009, Hadith #3596)

Fifth

The Prophet (peace be upon him) set slaves free. And below is the many times the companions set slaves free, too. These sources being presented makes manifest the virtue of the prophet and his companions, regarding the decrease of slaves in the Muslim community. To bring home the point, why would there be countless freed slaves if minimizing bondman is not moral and should be aim towards?

The prophet

Thauban, the freed slave of the Messenger of Allah (sahih muslims, Book #003, Hadith #0614) (sahih muslims, Book #004, Hadith #0989)
Haritha the freed slave of Allah's Apostle(sahih bukhari, Book #60, Hadith #305)
Abu Rafi', the freed slave of the Prophet (sahih bukhari, Book #35, Hadith #459)

The companions

the freed slave of Shaiba (sahih bukhari, Book #3, Hadith #92).
the freed slave of 'Uthman bin 'Affan (sahih bukhari, Book #4, Hadith #165)
the freed slave of Um Hani (sahih bukhari, Book #8, Hadith #353)
the freed slave of Ibn 'Abbas  (sahih bukhari, Book #12, Hadith #802)
(freed slave of) Ziyad (sahih bukhari, Book #21, Hadith #288)
The freed slave of 'Umar bin 'Ubaidullah (sahih bukhari, Book #52, Hadith #210)
Al-Khattab appointed a freed slave of his (sahih bukhari, Book #52, Hadith #292)
the freed slave of Shaddad (sahih bukhari, Book #002, Hadith #0464)
The freed slave of Usama bin Zaid (sahih bukhari, Book #57, Hadith #81)
the freed slave of Abu Bakr (sahih bukhari, Book #57, Hadith #97)
the freed slave of Abu Hudhaifa (sahih bukhari, Book #57, Hadith #103)
freed slave of an Ansari woman (sahih bukhari, Book #59, Hadith #335)
The freed slave of Abu Qilaba (sahih bukhari, Book #59, Hadith #506)
the freed slave of Ibn Azhar  (sahih bukhari, Book #68, Hadith #478)
the freed slave of Al-Mughira bin Shu'ba (sahih bukhari, Book #75, Hadith #342)
the freed slave of Mahri  (sahih muslims, Book #002, Hadith #0466)
the freed slave of 'A'isha (sahih muslims, Book #004, Hadith #1316)
the freed slave of Umm Hani  (sahih muslims, Book #004, Hadith #1555)
the freed slave of Umm al-Fadl (sahih muslims, Book #006, Hadith #2496)
the freed slave of Asma' bint Abu Bakr (sahih muslims, Book #007, Hadith #2853)
the freed slave of Umm Habiba (sahih muslims, Book #007, Hadith #2963)
the freed slave of 'Azza  (sahih muslims, Book #009, Hadith #3489)
the freed slave of Maimuna  (sahih muslims, Book #016, Hadith #4127)
the freed slave of Abu Qatada  (sahih muslims, Book #019, Hadith #4339)
the freed slave of Abu Ayyub Ansiri  (sahih muslims, Book #023, Hadith #5099)
the freed slave of Nafi' b. 'Abd al-Harith (sahih muslims, Book #024, Hadith #5199)
the freed slave of Banu Zuhra  (sahih muslims, Book #024, Hadith #5265)
the freed slave of Banu Hashim (sahih muslims, Book #030, Hadith #5805)
the freed slave of Shaiba (sahih muslims, Book #030, Hadith #5829)
the freed slave of Nasriyyin (sahih muslims, Book #032, Hadith #6293)

Six

Allah calls many people slaves. This is a point of honor. For example, when God was speaking of sending the Quran upon prophet Muhammad (peace be upon him), He calls him a slave (25:1). Additionally, when Allah makes known the night journey of prophet Muhammad (peace be upon him), he is called a slave (17:1). When God places the greatest honor on Muhammad (peace be upon him), the prophet is called a slave.

Narrated Abu Huraira: The Prophet said, "You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, 'my master (e.g. Feed your master instead of lord etc.) (Saiyidi), or my guardian (Maulai), and one should not say, my slave (Abdi), or my girl-slave (Amati), but should say, my lad (Fatai), my lass (Fatati), and 'my boy (Ghulami)."  (sahih bukhari, 46, 728) (sunan abu dawud, Book #41, Hadith #4957) (sahih muslim, Book #027, Hadith #5594) (sahih muslim, Book #027, Hadith #5591)

Being called a slave is honorable

1.MUHAMMAD: called a slave (Sahih bukhari, Book #12, Hadith #797) (sahih bukhari Book #22, Hadith #294)  (sahih bukhari, Book #8, Hadith #455) (sahih bukhari, Book #21, Hadith #230) (sahih bukhari, Book #34, Hadith #335)(sunan abuddawud, Book #55, Hadith #644) (sahih bukhari, Book #52, Hadith #297) (sahih bukhari, Book #56, Hadith #725).
2. MESSIAH : called a slave(sahih musim, Book #001, Hadith #0043) (Chapter #19, Verse #30) (Chapter #18, Verse #102) (Chapter #43, Verse #59) (sahih bukhari, Book #76, Hadith #533)  (sahih bukhari, Book #63, Hadith #209) (sahih bukhari, Book #60, Hadith #264) (sahih bukhari, Book #60, Hadith #249) (sahih bukhari, Book #60, Hadith #250) (sahih bukhari, Book #55, Hadith #644) (sahih bukhari, Book #55, Hadith #654) (sahih bukhari, Book #60, Hadith #251) (sahih bukhari, Book #60, Hadith #149) (sahih bukhari, Book #60, Hadith #150).
3. MOSES: called a slave  (sahih bukhari, Book #23, Hadith #423) (sahih bukhari, Book #60, Hadith #3)(sahih bukhari, Book #55, Hadith #619).
4. KHADIR: called a slave (sahih bukhari, Book #3, Hadith #74) (sahih  bukhari, Book #55, Hadith #612) (sahih bukhari Book #3, Hadith #124) (sahih bukhari, Book #93, Hadith #570).
5. BELIEVERS: called a slave (sahih bukhari, Book #12, Hadith #794) (sahih bukahri, Book #12, Hadith #797) (sahih bukhari, Book #23, Hadith #373) (Chapter #17, Verse #53) (Chapter #17, Verse #65).
6. DEAD PERSON: called a slave (sahih bukhari, Book #23, Hadith #456).
7. DWELLERS OF PARADISE: called a slave (sahih bukhari, Book #31, Hadith #121), 89:27-29.
8. ANGEL GABRIEL: called a slave (sahih bukhari, Book #60, Hadith #379) (sahih bukhari, Book #60, Hadith #380).
9. VICTORIOUS SLAVES OF ALLAH: called a slave   (sahih bukhari, Book #52, Hadith #238) (sahih bukhari, Book #27, Hadith #23).
10. DAVID AND SOLOMON: called a slave (sahih bukhari, Book #55, Hadith #633).
11. NOAH: called a slave (Chapter #17, Verse #3).
12. CHILDREN OF ISRAEL: called a slave (Chapter #20, Verse #77) (Chapter #26, Verse #52).
13. CHIEF OF THE BELIEVERS: called a slave (sahih bukhari, Book #89, Hadith #312).
14. MUJAHIDEEN: called a slave (sahih bukhari, Book #78, Hadith #661).
15. AYYUB: called a slave (Chapter #38, Verse #41)
16. IBRAHIM: called a slave (Chapter #38, Verse #45).
17. ALL CREATION: called a slave (sahih bukhari, Book #52, Hadith #108)

Slaves who were honored

1. SLAVES IN THE PILGRIMAGE, (sahih bukhari, Book #26, Hadith #769).
2. SLAVE WAS GIVEN INHERITANCE OF A MAN WHO PAST AWAY, (sunan abudawud, Book #18, Hadith #2899)
3. SLAVE AND FREE WOMEN WERE GIVEN BEADS (financial gain) (50) (sunan abu dawud, Book #19, Hadith #2946)
4. SLAVE GETS SOME OF THE SPOILS OF WAR (sahih muslim, Book #009, Hadith #3596)
5. COMPANIONS HONOR A SLAVE (sahih muslim, Book #031, Hadith #6079)
6. SLAVE AND FREE MEN ARE BEING SOUGHT FORGIVENESS FOR ALLAH (sahih muslim, Book #031, Hadith #6100)
7. SLAVE CAN LEAD THE MUSLIMS, IT IS INCUMBENT UPON THEM TO OBEY HIM FOR SO LONG AS HE IS ACTING ACCORDING TO THE SOURCES OF ISLAM (182) (sahih muslim, Book #020, Hadith #4532)
8. obey (him) even if he were a slave maimed (and disabled).  (sahih muslims, Book #020, Hadith #4525) (sahih muslim, Book #020, Hadith #4530) (sahih muslim, Book #020, Hadith #4528) (sahih muslim, Book #004, Hadith #1355) (sahih bukhari, Book #020, Hadith #4526) (sahih muslim, Book #007, Hadith #2977)
9. He who accused his slave of adultery, punishment would be imposed upon him on the Day of Resurrection, (sahih muslim, Book #015, Hadith #4090)
10. NO ONE SHOULD TAKE THE INHERITANCE OF A SLAVE (sahih muslim, Book #009, Hadith #3596)
11. FREED SLAVE LEADING THE PEOPLE (sahih muslim, Book #004, Hadith #1780)
13. SLAVE GIRL IS MORE HONORABLE AND BETTER THAN AN APPEALING MAN (sahih bukhari, Book #55, Hadith #645)
14. SLAVES HAVE THE SAME RIGHTS AS THE FREE EMIGRANTS (sahih bukhari, Book #63, Hadith #210)
15. BELIEVING SLAVE IS BETTER THAN A FREE DISBELIEVER, ALSO 5 SLAVES WERE OF THE EARLY BELIEVERS IN PROPHET MUHAMMAD (Quran, 2:221)/
16. A SLAVE HAGAR (sahih bukhari)
17. Ishmael the son of slave (Hagar) was made a prophet: (Chapter #4, Verse #163) (Chapter #19, Verse #54) (Chapter #38, Verse #48) (Chapter #2, Verse #136) (Chapter #6, Verse #86)
18. SLAVE LEADS IN PRAYER WHICH IS A GREAT HONOR (sahih bukhari, Book #11, Hadith #661)
19.  BILAL FORMER SLAVE ENTERED PARADISE BEFORE THE BELOVED PROPHET (sahih bukhari, Book #57, Hadith #97)
20. FREED SLAVE IS ONE OF THE MEN PROPHET SAID SHOULD BE LEARNED FROM THE QURAN (sahih bukhari, Book #57, Hadith #103) (sahih bukhari, Book #57, Hadith #104) (sahih bukhari, Book #58, Hadith #150) (sahih bukhari, Book #58, Hadith #153)
21. GOD GAVE THE PRIVILEGE OF THE FIRST BELIEVERS TO BE 5 OUT OF 8 SLAVES, (sahih bukhari, Book #58, Hadith #197) (sahih bukhari, Book #57, Hadith #12)
22. PROPHET (SAW) TOOK THE ADVICE OF A SLAVE WOMEN (See Hadith No. 274, Vol. 6)  (sahih bukhari, Book #92, Hadith #462)
23. FREEING A MUSLIM SLAVE WILL FREE YOU FROM HELL FIRE (sahih bukhari, Book #79, Hadith #706)
24. CANNOT SLANDER A SLAVE, WILL BE PUNISHED IN THE HEREAFTER, (sahih bukhari, Book #82, Hadith #841) (sahih bukhari, Book #82, Hadith #841)
25. VIRGIN AND SLAVE WOMEN BE SOUGHT THEIR OPINION DURING MARRIAGE (sahih bukhari, Book #86, Hadith #100) (sahih bukhari, Book #86, Hadith #101) (sahih bukhari, Book #86, Hadith #101)
26. THE SLAVE IS HONORED DUE TO THE FACT HE CAN’T BE HIT BY HIS MASTER (sahih muslim, Book #015, Hadith #4078) (sunan abudawud, Book #41, Hadith #5148)
27. DON’T OVER BURDEN THEM Narrated ( sahih bukahir, Book #2, Hadith #29)
29. DUE TO THE MERCY OF ALLAH, SLAVE GETS HALF THE PUNISHMENT OF FREE WOMEN (Chapter #4, Verse #25)
30. SLAVES WILL GET DOUBLE REWARD IN SERVING THEIR MASTER (sahih bukhari, Book #62, Hadith #20) (sahih bukhari, Book #46, Hadith #726) (sahih bukhari, Book #55, Hadith #655) (sahih bukhari, Book #3, Hadith #97) (sahih bukhari, Book #46, Hadith #722) (sahih bukhari, Book #46, Hadith #726) (sahih bukhari, Book #62, Hadith #116)
32. SLAVES CAN GET MARRIED. (sunan abudawud, Book #32, Hadith #4101) .  (sunan abudawud, Book #32, Hadith #4102)
33. PROPHET JOSEPH WAS CONSIDERED A SLAVE 12:30
35. MOST HONORABLE OF YOU WITH ALLAH IS THE ONE WITH PIETY (49:13)
36. SLAVE HAS PROPERTY, AND THE MASTER CAN’T TOUCH HIS RIGHT TO INHERITANCE. (sahih muslim, Book #009, Hadith #3596)

Seven

Before, the prophet (peace be upon him) sold a slave that was set free by his owner because the owner was in debt; and the prophet (peace be upon him) paid the debt of the deceased by selling the slave. However, after a certain time, the paying debt of a dead Muslim became incumbent upon the prophet (peace be upon him). So, instead of selling the slave in order to pay the debts of the Muslim, the prophet would pay for the Muslim who is in debt. The prophet praised a person who sets his slave free after his demise (sunan abu dawud, Book #29, Hadith #3957).

Before

Jabir is reported to have said: A person amongst the Ansar who had no other property declared a slave free after his death. Allah's Messenger (may peace be upon him) sold him, and Ibn al-Nahham bought him  (sahih muslim, Book #015, Hadith #4116) (sahih muslim, Book #005, Hadith #2183)    (sahih bukhari, Book #89, Hadith #296) (sahih bukhari,Book #34, Hadith #351) (sahih musilim Book #015, Hadith #4116) (sahiih muslim, Book #005, Hadith #2184) (sahih muslim, Book #015, Hadith #4115) (sahih bukhari, Book #85, Hadith #80) (sahih bukhari, Book #79, Hadith #707) (sahih bukhari, Book #41, Hadith #588) (sahih muslim, Book #015, Hadith #4113) (sahih muslim, Book #010, Hadith #3901) (sahih muslim, Book #015, Hadith #4115)

After

Jabir b. Abdullah said:. . . and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me."  (Book #004, Hadith #1885)

Narrated AbudDarda': The Prophet (peace_be_upon_him) said: the similitude of a man who emancipates a slave at the time of his death is like that of a man who gives a present after satisfying his appetite. (sunan abu dawud, Book #29, Hadith #3957)

Eight

These black slaves were not sold because they were an inferior race. However, there is a hadith that says, “ a red (i.e. white tinged with red) person is not better than a black person and a black person is not better than a red person.”

Jabir (Allah be pleased with him) reported: There came a slave and pledg- ed allegiance to Allah's Apostle (may peace be upon him) on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah's Apostle (may peace be upon him) said: sell him to me. And he bought him for two black slaves, and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man)  (sahih bukhari, Book #010, Hadith #3901)

Bilal, a black slave went to paradise before the prophet (peace be upon him) (sahih bukhari, Book #57, Hadith #97)
The Prophet Muhammad said: “O people! Your God is one and your forefather (Adam) is one. An Arab is not better than a non-Arab and a non-Arab is not better than an Arab, and a red (i.e. white tinged with red) person is not better than a black person and a black person is not better than a red person,[3] except in piety.” Narrated in Mosnad Ahmad, #22978
“O mankind, . . . Truly, the noblest of you with God is the most pious.[2] Truly, God is All-Knowing, All-Aware.” (Quran 49:13)

Nine

In his demise, the prophet didn’t leave one slave. This is important,because he is an example for mankind for all times (33:21). And he shown through this example, that ending of slavery is sought after.

Narrated Amr bin Al-Harith: Allah's Apostle died, he did not leave any Dirham or Dinar (i.e. money), a slave or a slave woman (sahih bukhari, Book #51, Hadith #2)
(2) Narrated 'Amir bin Al-Harith: Allah's Apostle did not leave a Dinar or a Dirham or a male or a female slave (sahih bukhari, Book #59, Hadith #738)

Ten

A slave can ask for emancipation at any time (24:33). If a slave has the strength to work towards his liberation, then the master must free him. However, when the slave is working towards his emancipation the master can’t abuse him by assigning more then the slave can handle. Master must help his slave in whichever task he assigns him. (sahih bukhari, Book #2, Hadith #29). Can’t abuse a slave. This is a general statement; however, a master can’t do anything that can be termed as abuse to his slave. (sunan abu dawud, Book #32, Hadith #4073). And, can’t over burden them (sahih muslim Book #015, Hadith #4095)

“ . . . And such of your slaves as seek a writing (of emancipation), give them such writing, if you find that there is good and honesty in them. And give them something (yourselves) out of the wealth of Allah which He has bestowed upon you. . .” 24:33

Eleven

In hadith of an aborted fetus, (sahih bukhari, Book #83, Hadith #44), a slave must be given; however, this is not a law, rather, it is one time occasion; because, the same case (aborted fetus) five hundred sheep was given (sunan abu dawud, Book #39, Hadith #4561). Both case is meant for a limited time, instead of a law. Both can’t be a law, because it would surmount to an inconsistency.

Fetus for slave

Narrated Abu Huraira: Allah's Apostle gave a verdict regarding an aborted fetus of a woman from Bani Lihyan that the killer (of the fetus) should give a male or female slave (as a Diya) but the woman who was required to give the slave, died, so Allah's Apostle gave the verdict that her inheritance be given to her children and her husband and the Diya be paid by her 'Asaba.  (sahih bukhari, Book #80, Hadith #732) (sahih bukhari, Book #83, Hadith #41)  (sahih bukhari, Book #83, Hadith #45)

Fetus for sheep

Narrated Buraydah ibn al-Hasib: A woman threw a stone at another woman and she aborted. The dispute was brought to the Apostle of Allah (peace_be_upon_him). He gave judgment that five hundred sheep should be paid for her (unborn) child, and forbade throwing stones.  (sunan abu dawud, Book #39, Hadith #4561)


Allah knows best!

[aliisse]

slavery in islam

In the name of Allah, the Most Gracious, the Most Merciful!



The premise of this paper is that Islam intended to end all forms of slavery. Muslim scholars have concluded that indeed all forms of slavery was prohibited: debt, kidnapping, raids, poverty, except warfare. To bring home the premise, bondage is prohibited even through warfare.

Moreover, slaves were given the same rights as free emigrants (sahih bukhari, Book #63, Hadith #210). This shows the elevated position of slaves in the Muslim community.


ONE

In his demise, the prophet (peace be upon him) didn’t leave one slave. He freed all his slaves. This is important, because he is an example for mankind, for all times (33:21). And he shown through this example that ending of slavery is sought after. This further strengthens the premise that Islam intended to end all forms of bondage. By the prophet (peace be upon him) freeing all his slaves, means the freeing of slaves is promoted. Since the one that should be an example for all of mankind freed his slaves before his demise then we as Muslims ought to free our slaves, too. 

●       Narrated Amr bin Al-Harith: Allah's Apostle died, he did not leave any Dirham or Dinar (i.e. money), a slave or a slave woman (sahih bukhari, Book #51, Hadith #2)

●       Narrated 'Amir bin Al-Harith: Allah's Apostle did not leave a Dinar or a Dirham or a male or a female slave (sahih bukhari, Book #59, Hadith #738)

TWO

“ . . . And such of your slaves as seek a writing (of emancipation), give them such writing, if you find that there is good and honesty in them. And give them something (yourselves) out of the wealth of Allah which He has bestowed upon you. . .” 24:33

A slave can ask for emancipation at any time (24:33). If a slave has the strength to work towards his liberation, then the master must free him. However, when the slave is working towards his emancipation, the master can’t abuse him by assigning more than the slave can handle. Master must help his slave in whichever task he assigns him (sahih bukhari, Book #2, Hadith #29). Can’t abuse a slave. This is a general statement; however, a master can’t do anything that can be termed as abuse to his slave (sunan abu dawud, Book #32, Hadith #4073); and, can’t over burden his slave (sahih muslim Book #015, Hadith #4095). Once more, Islam intended to end all forms of bondage by giving any slave the right of freedom, by working towards such emancipation. The verse in question (24:33), delivers the right of any slave to march towards his freedom, hence, bringing about the possibility of any person enslaved to work towards his emancipation.

THREE

There are 35 occasions in which freeing a slave is exulted. The essence in freeing slaves is to decrease the number of slaves in the community. Why? Why would there be numerous sources  that exults liberation? Because liberation is good; and since it is good then bondage can’t be good, too. It would result in a contradiction. Since, the freeing of persons is sought after, it shows that Islam intended to end all forms of bondage. By decreasing slaves in the community; then we are to believe there is an inevitable march towards a point in which slaves are to be freed (as a whole). How can something that is not good be enshrined by God? Either God enshrines liberation or bondage. Not both! Indeed, He enshrines liberation.

Emancipation erases sins from a Muslim. For example, if a husband has intercourse with his wife in Ramadan, he must free a slave (sahih bukhari., b. 82, 811). In the same token, if a Muslim kill in confinement he must free four slaves (sunan abu dawud, 14, 2681A). For an act to clean the sins of a Muslim means that such act is good and moral. Thus, emancipation is good and moral. Also, slavery was disapproved by God when he is speaking of Pharaoh enslaving the Children of Israel (26:22).

1. Freeing slaves, subtracts the total number of slaves
2. Hence, such subtraction in the community is good
3. Enslavement, adds to the total number of slaves
4. Thus, addition (of slaves) in the community is not good

1.  Virtue of freeing a high price slave: (s.m., b. 001, 0147) (b. 006, 246).

2.  Umar freed slaves (s.m. b. 013, 4006).

3.  Intercourse with wife during Ramadan, free a slave: (s.b., b. 82, 811) (79, 702) (701) (700) (73, 185) (64, 281) (47, 772) (31, 157)(158) (s.a., b. 12, 2207) (s.m. b. 006, 2457) (2459) (2460).
4.  Freeing slaves, your body will be freed from hell-fire: (s.b., 79, 706) (s.m., 009, 3600) (3602) (3603) (3605) (s.a, 73, 3415) (29, 3912).

5.  Poor believers desire to free slaves, insufficient money: (s.m., b. 004, 1239).

6.  Deeds of freeing a slave, la ilah ilalah wahdahu la shariika lah : (s.b., b. 75, 412) (54, 514) (s.m, b. 035, 6508) (6510).

7.  Good deeds before Islam: (s.b., b. 24, 517)

8.  Good deeds: (s.b., b. 73, 21) (s.b., b. 53, 372) (46, 715) (s.b., 065, 2181) (s.m., 001, 0225).

9.  Freeing for the sake of Allah, abu huraira: (s.b., 59, 676) (46, 707) (708) (709).

10.  Free slaves during eclipse; (s.b., b.. 8, 163) (46, 695) (696).

11.  Serving the apostle: (s.a, b. 29, 3921).

12.  Freed 4 descendents of Ishmael; (s.a., b. 23, 3659) (25, 3659) (3955).

13.  Will be saved from hell: (s.a, b. 29, 3953) (s.m, b. 009, 3602) (3603) (s.b, b. 46, 693) (29, 3955).

14. 100 slaves freed: (s.a, b. 17, 2877).

15.  Umar set slaves free: (s.a., b.13, 2469).

16.  Kills in confinement freed four slaves: (s.a, b. 14, 2681A).

17.  Day of hudiabia: slaves freed (s.a., b. 14, 2694).

18.  Banu hudhayi: slaves freed (s.a., b. 14, 2744).

19.  Freed after death safe from hell on the day of judgment: (s.a., b. 29, 3957).

20.  Forced intercourse: free a slave (s.a., b. 38, 4445).

21.  Fostering a child, free a slave: (s.a., b 10, 1814) (11, 2059).

22.  Virtue of freeing descendents of Ishmael: (s.b., 59, 652) (46, 719) (s.m., b. 031, 6133) (s.a., b. 41, 5059).

23.  Land of charity freed slaves from it: (s.b., b. 51, 33) (26) (50, 895) (4110) (4109) (4108) (4107) (4106) (4104) (s.m., b. 009, 3580)(3584) (3585) (3587) (3595) (s.m, b. 015, 4102) (4103).
24.  Two masters should free the slave as a whole: (s.b., 46, 729) (44, 671) (672) (s.m., b. 009, 3578) (46, 697) (698) (699) (701) (702) (703) (704) (s.a., b. 29, 3922) (3923) (3937).

25.  Double reward: in freeing slaves (s.b., b. 55, 655) (46, 723) (52, 255) (4079) (4081) (4082) (4083) (4084) (s.m,b. 006, 3327).

26.  Slap. Beat. free slave; (s.a., b. 41, 5148) (s.m,. b. 015, 4078) (4086) (4089).

27.  Path that is steep and hard is to free a slave; (90:13).

28.  Slander against wife set a slave free: (58:3-4) (s.a., b. 12, 2208).

29.  Piety is to free a slave: 2: 177, 3:92.

30.  Killed a believer accidentally, free a slave 4:92.

 31.  Freed one hundred slaves: (s.m., b. 001, 0225).

32.  Slaves of hunain set free without ransom (abu bakr): (s.b., b. 53, 372).

33.  Master who frees a slave get some of the slaves’ inheritance: (s.m., 009, 3585) (3587).

34.  Even abu lahad received some goodness in his grave because he freed a slave; (sahih bukhari)

35.  The person who freed will get the right of shared inheritance, al walad: (s.b., b. 53, 397) (404) (34, 378) (46, 736) (737) (47, 752) (24, 570) (34, 365) (30, 94) (364) (s.b., b. 80, 750).

FOUR


Narrated Abu Huraira: The Prophet said, "Allah says, 'I will be against three persons on the day of resurrection. One who sells a free person (as a slave) and eats the price,"  (sahih bukhari, Book #34, Hadith #430)

Narrated Abdullah ibn Umar: The Prophet (peace_be_upon_him) said: There are three types of people whose prayer is not accepted by Allah: a man who takes into slavery an emancipated male or female slave.  (sunan abu dawud, Book #2, Hadith #0593)

This is a categorical proposition that indeed none can take a free man or woman into captivity. This means that even after declaring war upon a society, the Muslims cannot take such society into captivity; because, were the community the Muslims fought with free or not free? They were free. Thus, such community Muslims fought, their freedom can’t be taken away. This is an all inclusive message, which addresses all free persons. If there was a different verdict regarding taking communities into captivity, these two hadiths contradict that. Such community is comprised of free persons: and the selling of free persons is prohibited. The hadith in Sahih Bukhari (Book #34, Hadith #430), clearly states he who sells a free person, such a man the prophet (peace be upon him) is against. Captives are bought and sold, however, such buying and selling (in all circumstances) is negated in the two above-mentioned hadiths. The two hadiths don’t say that one can’t take into captivity free persons, except through warfare. Rather, one can’t take into captivity a free person in all circumstances. To reiterate the premise of this paper, Islam intended to end all forms of enslavement. In all circumstances, taking of a person’s freedom is prohibited. Thus, their rights should not be encroached upon. Since taking of all person’s freedom is outlawed shows once more that Islam intended to end all forms of slavery.

1. No one should enslave free persons
2. Captivity enslaves free persons
3. Thus, captivity is outlawed.


There are 27 sources in the Quran that mention war and fighting, while not suggesting captivity. In another case, freeing is decreasing the number of slaves; however, if the decrease of such bondage is moral, then how can captivity, (which increases the number of slaves), be good, too? When the Muslim civilization overwhelms a people and takes them into captivity, they are adding to the total number of bondmen in the community; hence, not good. However, as we illustrated above there are 35 ways in which freeing of a slave is exulted. If subtracting captives is good then adding captives can’t be good, too. It would be an oxymoron. To take or not to take! Can the Muslims take captives into bondage? Yes or no? There are 17 occasions in which captivity is not promoted (59 sources); while there are only 5 times in which Muslims took captives. Since, the number of times captives were taken is rare, and the counterpart is 17 occasions, then to conclude, the former is not a law (i.e. captivity). For example, the prophet (peace be upon him) cut down the trees of the Jews he was fighting (59:5), which is not a law. Since captivity happened a few times, just like cutting of the trees, it is not a law. Perhaps the trees were cut for a strategic circumstance, and the captives were taken with a certain strategy not made apparent by the sources. The law is not to take captives. If captivity is a law, why are there 17 other occasions that negates it? Thus, there would be a contradiction if both captivities should not be sought after and should be sought after, at the same time. Since, there is a contradiction we must take either captivity or the negation of captivity as a law. Thus, we have chosen negation of captivity as a law due to its abundant enshrinement.  The captives increase the total number of slaves in the community. However, such an increase is held to not be good; because captivity was taken by the prophet (peace be upon him) in a very minimal time. Additionally, freeing captives was deemed justified many times (i.e.17 times). Hence, the decrease of slaves is deemed good by freeing the captives or ransoming them. This further show how Islam intended to end all forms of slavery.


1. Either captivity or emancipation is good
2. Both can’t be good, at the same time
3. Due to abundant enshrinement, emancipation is good (59 sources)
4. Since emancipation is moral, then captivity can't be moral, too
5. Thus, captivity is not good

1.Banu an-Nadir were deported, and they took with them whatever their camels could carry, that is, their property, the doors of their houses, and their wood. No captivity (sunan abu dawud, Book #19, Hadith #2998)

2. I want to expel you [Banu Qaynuqa] from this land. So, if anyone amongst you owns some property, he is permitted to sell it . . ."  Banu Qaynuq weren’t taken into captivity. (Bukhari 53:392) (Ibn Ishaq/Hisham 546).

 3. and to free the captives, and for those in debt...  (Chapter #9, Verse #60)

4. Narrated Abu Musa: The Prophet said, "Free the captives . . ."  (sahih bukhari, Book #52, Hadith #282) (sahih bukhari, Book #62, Hadith #103) (sahih bukhari, Book #70, Hadith #552) (sahih bukhari, Book #83, Hadith #50) (sahih bukhari, Book #89, Hadith #285)(sahih bukhari, Book #52, Hadith #283) (sahih bukhari, Book #3, Hadith #111).

5. Muslims were permitted to set free the captives of Hawazin ... (sahih bukhari, Book #47, Hadith #778) (sahih bukhari, Book #47, Hadith #757) (sahih bukhari, ,Book #53, Hadith #360) (sahih bukhari, Book #59, Hadith #608) (sahih bukhari, Book #89, Hadith #288) (sahih bukhari, Book #53, Hadith #372) (sahih muslim, Book #015, Hadith #4074) (sunan abu dawud, Book #13, Hadith #2469).

6. hunain  ... freed the captives of hunain without ransom, they came out walking in the streets. 'Umar said (to his son), "O Abdullah! See what is the matter." 'Abdullah replied, "Allah's Apostle has freed the captives without ransom." He said (to him), "Go and set free those two slave girls." (sahih bukhari, Book #53, Hadith #372) (sahih muslim, Book #015, Hadith #4074).

7. Narrated Aisha, Ummul Mu'minin: Juwayriyyah, daughter of al-Harith ibn al-Mustaliq ... She entered into an agreement to purchase her freedom. One hundred families of Banu al-Mustaliq were set free on account of her.  (sunan abu dawud, Book #29, Hadith #3920).

8. WHEN THE PROPHET SEIZED MECCA, HE FORGAVE AND FREED ALL: NO CAPTIVES (Ibn Ishaq).

9. And if any of your wives have gone from you to the disbelievers, (as apostates and you asked them to return back your Mahr but they refused) - then you went out for a Ghazwah (military expedition) (against them and) gained booty; then pay from that booty to those whose wives have gone, the equivalent of what they had spent (on their Mahr ). And fear Allah in Whom you believe. (60:11). Women who ran away weren’t made captives.The men are given from the booty the price such men gave to their run away wives, Mahr. Such women weren't made captives.

10. What is your opinion about these captives? Abu Bakr said: They are our kith and kin. I think you should release them after getting from them a ransom. . .  I [Umar] am of the opinion that you should hand them over to us so that we may cut off their heads. . . [God chose the verdict of Umar, to kill them, no captivity] (sahih muslim, Book #019, Hadith #4360). 8:67-70

11. Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islam), until the war lays down its burden. No captivity 47:4.

12. Fighting is mentioned without captivity: 2:190, 2:193, 2:216, 2:217, 2:244, 3:13, 3:167, 4:74- 4:76, 4:84, 4:95, 5:54, 8:39, 8:65, 9:12-14, 9:19, 9:24, 9:29, 9:36, 9:44, 9:81, 9:86, 9:111, 9:123, 22:39, 47:20, 61:4, 61:11.

13. Allah's Apostle manumitted safiyya and then married her. No captivity. Her marriage was her manumission (sahih bukhari, Book #62, Hadith #98).

14. Free captives, (riyadu-saliheen)

15. The prophet chastised Khalid bin Walid for killing and taking people of a town as captives.  No captivity. (sahih bukhari, Book #59, Hadith #628) (sahih bukhari, Book #89, Hadith #299)
16. "The Apostle of Allaah(ﷺ) took them captive without fighting and the Apostle of Allaah(ﷺ) set them free. . ." he freed captives, (sunan abu dawud, Book 14, Hadith 2682).
17.  'It is for the Imam to decide to be generous with he who wills among the captives, or to kill who wills among them, or to ransom who wills among them. Some of the people of knowledge preferred killing over ransoming.Al-Awzai' said: "It has been conveyed to me. That's ayah is abrogated: Thereafter (is the time) either for generosity (to them free without ranson) or ransom (47:4). It was abrogated by: Kill them wherever you find them (2:191). This was narrated to us by Hannad (who said): "Ibn Al-Mubarak narrated to us, from Al-Awza'i."Ishaq bin Mansur said: "I said to Ahmad: 'When the captives are captured' is killing or ransoming better to you?' He said: 'If they are able to ransom' then there is no harm in it. And if they kill, then I do not know of any harm in it.'" Ishaq said: "Wiping them out is better to me, unless it is someone well-known, so that it is hoped that a large amount will be obtained for him." (Jami' at Tirmidhi, book 21, Hadith 29). Either kill or ransom.No captivity.

Captivity

1. We took women captives (sahih muslim, Book #008, Hadith #3373) (sahih muslim, book #8,  3371) (sahih bukhari, Book #77, Hadith #600) (s.b., Book #62, Hadith #137) (s.b., Book #59, Hadith #459) (s.b., Book #46, Hadith #718).

2. conquered Khaybar, they (the people) took out their spoils which contained equipment and captives (sunan abu dawud, Book #14, Hadith #2779) (sahih bukhari, Book #14, Hadith #68) (sahih bukhari, Book #59, Hadith #512)

3. Having overcome them and taken them captives (sahih muslim, Book #008, Hadith #3432) (sahih muslim, Book #008, Hadith #3433). 4:24

4. Narrated Buraida: The Prophet sent 'ali to Khalid to bring the khumus (of the booty) and I hated ali, and 'ali had taken a bath (after a sexual act with a slave-girl from the khumus).  (sahih bukhari, Book #59, Hadith #637)

5. banu Qurayda: (sunan abu dawud, Book #38, Hadith #4390)

FIVE

There are 20 ways that becomes an impediment to owning a slave. For example, the owner must pay charity on behalf of his slave. It means the owner will lose money in owning the slave. On another occasion, the master must buy his slave clothing and feed him with what he eats. The owner must pay expenses on behalf of his slave; which means the master is losing money. Thus, due to these impediments the master is pushed to freeing his slave, in order to save money and resources. Also, there are actions the master must not do, which limits his conduct. These impediments are meant to promote the freeing of slaves (e.g., you can’t beat slaves, sahih muslim, Book #015, Hadith #4078). For another impediment, master who is abusive can’t own a slave, because he must free his slave if he beats him. These impediments show that Islam intended to end all forms of enslavement. By making the owning of slave expensive means Islam intended to end all forms of slavery.

1.Feed them (sunan abu dawud, book 41, 5142) (sahih bukhari, Book #2, Hadith #29)

2. Clothe them with what you wear (sunan abu dawud, book 41, 5142) (sahih bukahir, Book #2, Hadith #29).

3. You can’t slap them (sahih muslim, Book #015, Hadith #4078) (sahih muslim, Book #015, Hadith #4086) (sahih muslim, Book #015, Hadith #4089) (sahih muslim, Book #015, Hadith #4083) (sahih muslim, Book #015, Hadith #4084).

4. You can’t slander against them (sahih bukhari, Book #82, Hadith #841).

5. Sadaqat-ul-Fitr.  The master must pay charity on behalf of his slaves  (sunan abudawud, Book #9, Hadith #1615) (sunan abudawud, Book #9, Hadith #1616) (sunan abudawud, Book #9, Hadith #1618) (sunan abudawud, Book #9, Hadith #1590)  (sahih muslim, Book #010, Hadith #3868) (sahih muslim, Book #005, Hadith #2155) (sahih muslim, Book #005, Hadith #2156) (sahih musliim, Book #005, Hadith #2150) (sahih muslim, Book #005, Hadith #2151) (sahih muslim, Book #005, Hadith #2153) (sahih muslim, Book #005, Hadith #2149) (sahih muslim, Book #005, Hadith #2144) (sahih muslim, Book #005, Hadith #2145) (sahih muslim, Book #005, Hadith #2147) (sahih bukhari, Book #24, Hadith #542)  (sahih bukhari, Book #24, Hadith #543) (sahih bukhari,  Book #25, Hadith #579) (sahih bukhari, Book #25, Hadith #580) (sahih bukhari, Book #25, Hadith #587).

6. You can only have intercourse with her if she allows it. The master is in a perilous position if he buys a slave girl who doesn’t allow him to have intercourse with her. (sunan abu dawud, Book #38, Hadith #4445) (sunan abu dawud, Book #38, Hadith #4446).  (sunan abudawud, Book #38, Hadith #4444) (sunan abudawud, Book #38, Hadith #4443).

 7.  You can’t call yourself the lord and call them slave (sahih bukhari, Book #46, Hadith #728) (sunan abudawud, Book #41, Hadith #4957) (sahih bukhari, Book #027, Hadith #5594) (sahih muslim, Book #027, Hadith #5591).

8. Slave will get your inheritance if you don’t have any heir (sahih muslim, Book #004, Hadith #1355).

9. You must share gifts and present with slave (sunan abu dawud, Book #19, Hadith #2946).

10. Can’t over burden them (sahih muslim Book #015, Hadith #4095) (sahih muslim, Book #015, Hadith #4094) (sahih muslim, Book #015, Hadith #4093) (sahih muslim, Book #015, Hadith #4092) ( sahih bukahir, Book #2, Hadith #29) (sahih bukhari, Book #46, Hadith #721).
11. The slave will serve you for so long as you don’t contradict Allah and his messenger (peace be upon him) (sahih bukhari).

12. Can’t punish them (sunan abu dawud, book #41, Hadith #5142).

13. He can demand his emancipation. 24:33 (s.b., b. 2, #29)(s.b., b. 44, 682), (s.m, b. 009, 3582)(s.m. b. 015, 4110) (s.m. b. 015, 4095) (s.m., b. 015, 4094)(4093).

14. Can’t abuse a slave. This is a general statement; however, a master can’t do anything that can be termed as abuse to his slave (sunan abu dawud, Book #32, Hadith #4073).

15. Slave can have retaliation from a hit or slap he received from his master ( sahih bukhari, Book #2, Hadith #29).

16. Master must help his slave in whichever task he assigns him. (SAHIH BUKHARI, Book #2, Hadith #29) (SAHIH BUKHARI, Book #46, Hadith #704) (SAHIH BUKHARI, Book #46, Hadith #721) (SAHIH BUKHARI, Book #73, Hadith #76) (SAHIH MUSLIM, Book #015, Hadith #4092) (SAHIH MUSLIM, Book #015, Hadith #4093) (SAHIH MUSLIM, Book #015, Hadith #4094).

17. Can’t separate a mother and her children: (sunan abu dawud, b. 23, 2690).

18. Can’t look at the private parts of your slave at time of marriage: (sunan abu dawud, Book #32, Hadith #4101), (sunan abu dawud, Book #32, Hadith #4102).

19. If you beat a slave he will share with your reward: (sahih muslim Book #005, Hadith #2237).
20. Can’t take the property of a slave, inheritance; (sahih muslim, Book #009, Hadith #3596).

SIX

The prophet (peace be upon him) set slaves free. And below are the many times the companions set slaves free, too. These sources being presented makes manifest the virtue of the prophet and his companions, regarding the decrease of slaves in the Muslim community. To bring home the point, why would there be countless freed slaves if minimizing bondman is not moral and should be aim towards? Hence, these examples show that Islam intended to end all forms of slavery.

The prophet

Thauban, the freed slave of the Messenger of Allah (sahih muslims, Book #003, Hadith #0614) (sahih muslims, Book #004, Hadith #0989)
Haritha the freed slave of Allah's Apostle(sahih bukhari, Book #60, Hadith #305)
Abu Rafi', the freed slave of the Prophet (sahih bukhari, Book #35, Hadith #459)
The companions

the freed slave of Shaiba (sahih bukhari, Book #3, Hadith #92).
the freed slave of 'Uthman bin 'Affan (sahih bukhari, Book #4, Hadith #165)
the freed slave of Um Hani (sahih bukhari, Book #8, Hadith #353)
the freed slave of Ibn 'Abbas  (sahih bukhari, Book #12, Hadith #802)
(freed slave of) Ziyad (sahih bukhari, Book #21, Hadith #288)
The freed slave of 'Umar bin 'Ubaidullah (sahih bukhari, Book #52, Hadith #210)
Al-Khattab appointed a freed slave of his (sahih bukhari, Book #52, Hadith #292)
the freed slave of Shaddad (sahih bukhari, Book #002, Hadith #0464)
The freed slave of Usama bin Zaid (sahih bukhari, Book #57, Hadith #81)
 the freed slave of Abu Bakr (sahih bukhari, Book #57, Hadith #97)
the freed slave of Abu Hudhaifa (sahih bukhari, Book #57, Hadith #103)
freed slave of an Ansari woman (sahih bukhari, Book #59, Hadith #335)
The freed slave of Abu Qilaba (sahih bukhari, Book #59, Hadith #506)
the freed slave of Ibn Azhar  (sahih bukhari, Book #68, Hadith #478)
the freed slave of Al-Mughira bin Shu'ba (sahih bukhari, Book #75, Hadith #342)
the freed slave of Mahri  (sahih muslims, Book #002, Hadith #0466)
the freed slave of 'A'isha (sahih muslims, Book #004, Hadith #1316)
the freed slave of Umm Hani  (sahih muslims, Book #004, Hadith #1555)
the freed slave of Umm al-Fadl (sahih muslims, Book #006, Hadith #2496)
the freed slave of Asma' bint Abu Bakr (sahih muslims, Book #007, Hadith #2853)
the freed slave of Umm Habiba (sahih muslims, Book #007, Hadith #2963)
the freed slave of 'Azza  (sahih muslims, Book #009, Hadith #3489)
the freed slave of Maimuna  (sahih muslims, Book #016, Hadith #4127)
the freed slave of Abu Qatada  (sahih muslims, Book #019, Hadith #4339)
the freed slave of Abu Ayyub Ansiri  (sahih muslims, Book #023, Hadith #5099)
the freed slave of Nafi' b. 'Abd al-Harith (sahih muslims, Book #024, Hadith #5199)
the freed slave of Banu Zuhra  (sahih muslims, Book #024, Hadith #5265)
the freed slave of Banu Hashim (sahih muslims, Book #030, Hadith #5805)
the freed slave of Shaiba (sahih muslims, Book #030, Hadith #5829)
the freed slave of Nasriyyin (sahih muslims, Book #032, Hadith #6293)
SEVEN

Allah calls many people slaves. This is a point of honor. For example, when God was speaking of sending the Quran upon prophet Muhammad (peace be upon him), He called him a slave (25:1). Additionally, when Allah makes known the night journey of prophet Muhammad (peace be upon him), he is called a slave (17:1). When God places the greatest honor on Muhammad (peace be upon him), the prophet was called a slave. This further proves that Islam intended to end all forms of slavery, by calling all of creation slaves (making all equal) (sahih bukhari, Book #52, Hadith #108).

Narrated Abu Huraira: The Prophet said, "You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, 'my master (e.g. Feed your master instead of lord etc.) (Saiyidi), or my guardian (Maulai), and one should not say, my slave (Abdi), or my girl-slave (Amati), but should say, my lad (Fatai), my lass (Fatati), and 'my boy (Ghulami)."  (sahih bukhari, 46, 728) (sunan abu dawud, Book #41, Hadith #4957) (sahih muslim, Book #027, Hadith #5594) (sahih muslim, Book #027, Hadith #5591)

Being called a slave is honorable

1.MUHAMMAD: called a slave (Sahih bukhari, Book #12, Hadith #797) (sahih bukhari Book #22, Hadith #294)  (sahih bukhari, Book #8, Hadith #455) (sahih bukhari, Book #21, Hadith #230) (sahih bukhari, Book #34, Hadith #335)(sunan abuddawud, Book #55, Hadith #644) (sahih bukhari, Book #52, Hadith #297) (sahih bukhari, Book #56, Hadith #725).

2. MESSIAH : called a slave(sahih musim, Book #001, Hadith #0043) (Chapter #19, Verse #30) (Chapter #18, Verse #102) (Chapter #43, Verse #59) (sahih bukhari, Book #76, Hadith #533)  (sahih bukhari, Book #63, Hadith #209) (sahih bukhari, Book #60, Hadith #264) (sahih bukhari, Book #60, Hadith #249) (sahih bukhari, Book #60, Hadith #250) (sahih bukhari, Book #55, Hadith #644) (sahih bukhari, Book #55, Hadith #654) (sahih bukhari, Book #60, Hadith #251) (sahih bukhari, Book #60, Hadith #149) (sahih bukhari, Book #60, Hadith #150).

3. MOSES: called a slave  (sahih bukhari, Book #23, Hadith #423) (sahih bukhari, Book #60, Hadith #3)(sahih bukhari, Book #55, Hadith #619).

4. KHADIR: called a slave (sahih bukhari, Book #3, Hadith #74) (sahih  bukhari, Book #55, Hadith #612) (sahih bukhari Book #3, Hadith #124) (sahih bukhari, Book #93, Hadith #570).

5. BELIEVERS: called a slave (sahih bukhari, Book #12, Hadith #794) (sahih bukahri, Book #12, Hadith #797) (sahih bukhari, Book #23, Hadith #373) (Chapter #17, Verse #53) (Chapter #17, Verse #65).

6. DEAD PERSON: called a slave (sahih bukhari, Book #23, Hadith #456).

7. DWELLERS OF PARADISE: called a slave (sahih bukhari, Book #31, Hadith #121), 89:27-29.

8. ANGEL GABRIEL: called a slave (sahih bukhari, Book #60, Hadith #379) (sahih bukhari, Book #60, Hadith #380).

9. VICTORIOUS SLAVES OF ALLAH: called a slave   (sahih bukhari, Book #52, Hadith #238) (sahih bukhari, Book #27, Hadith #23).

10. DAVID AND SOLOMON: called a slave (sahih bukhari, Book #55, Hadith #633).

11. NOAH: called a slave (Chapter #17, Verse #3).

12. CHILDREN OF ISRAEL: called a slave (Chapter #20, Verse #77) (Chapter #26, Verse #52).

13. CHIEF OF THE BELIEVERS: called a slave (sahih bukhari, Book #89, Hadith #312).

14. MUJAHIDEEN: called a slave (sahih bukhari, Book #78, Hadith #661).

15. AYYUB: called a slave (Chapter #38, Verse #41)

16. IBRAHIM: called a slave (Chapter #38, Verse #45).

17. ALL CREATION: called slaves (sahih bukhari, Book #52, Hadith #108)

Slaves who were honored

1. SLAVES IN THE PILGRIMAGE, (sahih bukhari, Book #26, Hadith #769).

2. SLAVE WAS GIVEN INHERITANCE OF A MAN WHO PAST AWAY, (sunan abudawud, Book #18, Hadith #2899)

3. SLAVE AND FREE WOMEN WERE GIVEN BEADS (financial gain) (50) (sunan abu dawud, Book #19, Hadith #2946)

4. SLAVE GETS SOME OF THE SPOILS OF WAR (sahih muslim, Book #009, Hadith #3596)

5. COMPANIONS HONOR A SLAVE (sahih muslim, Book #031, Hadith #6079)

6. SLAVE AND FREE MEN ARE BEING SOUGHT FORGIVENESS FOR ALLAH (sahih muslim, Book #031, Hadith #6100)

7. obey (him) even if he were a slave maimed (and disabled).  (sahih muslims, Book #020, Hadith #4525) (sahih muslim, Book #020, Hadith #4530) (sahih muslim, Book #020, Hadith #4528) (sahih muslim, Book #004, Hadith #1355) (sahih bukhari, Book #020, Hadith #4526) (sahih muslim, Book #007, Hadith #2977)(sahih muslim, Book #020, Hadith #4532)

8. He who accused his slave of adultery, punishment would be imposed upon him on the Day of Resurrection, (sahih muslim, Book #015, Hadith #4090)

9. NO ONE SHOULD TAKE THE INHERITANCE OF A SLAVE (sahih muslim, Book #009, Hadith #3596)

10. FREED SLAVE LEADING THE PEOPLE (sahih muslim, Book #004, Hadith #1780)

11. SLAVE GIRL IS MORE HONORABLE AND BETTER THAN AN APPEALING MAN (sahih bukhari, Book #55, Hadith #645)

12. SLAVES HAVE THE SAME RIGHTS AS THE FREE EMIGRANTS (sahih bukhari, Book #63, Hadith #210)

13. BELIEVING SLAVE IS BETTER THAN A FREE DISBELIEVER (Quran, 2:221)

14. A SLAVE HAGAR (sahih bukhari)

15. Ishmael the son of slave (Hagar) was made a prophet: (Chapter #4, Verse #163) (Chapter #19, Verse #54) (Chapter #38, Verse #48) (Chapter #2, Verse #136) (Chapter #6, Verse #86)

16. SLAVE LEADS IN PRAYER WHICH IS A GREAT HONOR (sahih bukhari, Book #11, Hadith #661)

17.  BILAL FORMER SLAVE ENTERED PARADISE BEFORE THE BELOVED PROPHET (sahih bukhari, Book #57, Hadith #97)

18. FREED SLAVE IS ONE OF THE MEN PROPHET SAID SHOULD BE LEARNED FROM THE QURAN (sahih bukhari, Book #57, Hadith #103) (sahih bukhari, Book #57, Hadith #104) (sahih bukhari, Book #58, Hadith #150) (sahih bukhari, Book #58, Hadith #153)

19. GOD GAVE THE PRIVILEGE OF THE FIRST BELIEVERS TO BE 5 OUT OF 8 SLAVES, (sahih bukhari, Book #58, Hadith #197) (sahih bukhari, Book #57, Hadith #12)

20. PROPHET (SAW) TOOK THE ADVICE OF A SLAVE WOMAN (See Hadith No. 274, Vol. 6)  (sahih bukhari, Book #92, Hadith #462)

21. FREEING A MUSLIM SLAVE WILL FREE YOU FROM HELL FIRE (sahih bukhari, Book #79, Hadith #706)

22. CANNOT SLANDER A SLAVE, WILL BE PUNISHED IN THE HEREAFTER, (sahih bukhari, Book #82, Hadith #841) (sahih bukhari, Book #82, Hadith #841)

23. VIRGIN AND SLAVE WOMEN BE SOUGHT THEIR OPINION DURING MARRIAGE (sahih bukhari, Book #86, Hadith #100) (sahih bukhari, Book #86, Hadith #101) (sahih bukhari, Book #86, Hadith #101)

24. THE SLAVE IS HONORED DUE TO THE FACT HE CAN’T BE HIT BY HIS MASTER (sahih muslim, Book #015, Hadith #4078) (sunan abudawud, Book #41, Hadith #5148)

25. DON’T OVER BURDEN THEM Narrated ( sahih bukahir, Book #2, Hadith #29)

26. DUE TO THE MERCY OF ALLAH, SLAVE GETS HALF THE PUNISHMENT OF FREE WOMEN (Chapter #4, Verse #25)

27. SLAVES WILL GET DOUBLE REWARD IN SERVING THEIR MASTER (sahih bukhari, Book #62, Hadith #20) (sahih bukhari, Book #46, Hadith #726) (sahih bukhari, Book #55, Hadith #655) (sahih bukhari, Book #3, Hadith #97) (sahih bukhari, Book #46, Hadith #722) (sahih bukhari, Book #46, Hadith #726) (sahih bukhari, Book #62, Hadith #116)

28. SLAVES CAN GET MARRIED. (sunan abudawud, Book #32, Hadith #4101) .  (sunan abudawud, Book #32, Hadith #4102)

29. PROPHET JOSEPH WAS CONSIDERED A SLAVE 12:30

30. MOST HONORABLE OF YOU WITH ALLAH IS THE ONE WITH PIETY: FREE OR SLAVE (49:13)

31. SLAVE HAS PROPERTY, AND THE MASTER CAN’T TOUCH HIS RIGHT TO INHERITANCE. (sahih muslim, Book #009, Hadith #3596)

EIGHT

Before, the prophet (peace be upon him) sold a slave that was set free by his owner because the owner was in debt; and the prophet (peace be upon him) paid the debt of the deceased by selling the slave. However, after a certain time, the paying debt of a dead Muslim became incumbent upon the prophet (peace be upon him). So, instead of selling the slave in order to pay the debts of the Muslim, the prophet would pay for the Muslim who is in debt. Also, the prophet (peace be upon him) praised a person who sets his slave free after his demise (sunan abu dawud, Book #29, Hadith #3957). Thus, it is good to set a slave free after one's death. In addition, with this example, Islam intended to set slaves free.

Before

Jabir is reported to have said: A person amongst the Ansar who had no other property declared a slave free after his death. Allah's Messenger (may peace be upon him) sold him, and Ibn al-Nahham bought him  (sahih muslim, Book #015, Hadith #4116) (sahih muslim, Book #005, Hadith #2183)    (sahih bukhari, Book #89, Hadith #296) (sahih bukhari,Book #34, Hadith #351) (sahih musilim Book #015, Hadith #4116) (sahiih muslim, Book #005, Hadith #2184) (sahih bukhari, Book #85, Hadith #80) (sahih bukhari, Book #79, Hadith #707) (sahih bukhari, Book #41, Hadith #588) (sahih muslim, Book #015, Hadith #4113) (sahih muslim, Book #010, Hadith #3901) (sahih muslim, Book #015, Hadith #4115)

After

Jabir b. Abdullah said:. . . and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me."  (sahih muslim, Book #004, Hadith #1885)

 Freed slave after death

Narrated AbudDarda': The Prophet (peace_be_upon_him) said: the similitude of a man who emancipates a slave at the time of his death is like that of a man who gives a present after satisfying his appetite. (sunan abu dawud, Book #29, Hadith #3957)

NINE

These black slaves were not sold because they were an inferior race. However, there is a hadith that says, “a red (i.e. white tinged with red) person is not better than a black person and a black person is not better than a red person.”  There are 35 occasions in which liberation is hailed. This is not a law. Rather a one-time occurrence.

Jabir (Allah be pleased with him) reported: There came a slave and pledg- ed allegiance to Allah's Apostle (may peace be upon him) on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah's Apostle (may peace be upon him) said: sell him to me. And he bought him for two black slaves, and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man)  (sahih bukhari, Book #010, Hadith #3901)

●       Bilal, a black slave went to paradise before the prophet (peace be upon him) (sahih bukhari, Book #57, Hadith #97)

●       The Prophet Muhammad said: “O people! Your God is one and your forefather (Adam) is one. An Arab is not better than a non-Arab and a non-Arab is not better than an Arab, and a red (i.e. white tinged with red) person is not better than a black person and a black person is not better than a red person,[3] except in piety.” Narrated in Mosnad Ahmad, #22978

●       “O mankind, . . . Truly, the noblest of you with God is the most pious.” (Quran 49:13)

TEN

In the hadith of an aborted fetus, (sahih bukhari, Book #83, Hadith #44), a slave must be given; however, this is not a law, rather, it is one time occasion; because, in the same case (i.e., aborted fetus) five hundred sheep was given (sunan abu dawud, Book #39, Hadith #4561). Both cases are meant for a limited time, instead of a law. Both can’t be a law, because it would surmount to an inconsistency.

Fetus for slave

Narrated Abu Huraira: Allah's Apostle gave a verdict regarding an aborted fetus of a woman from Bani Lihyan that the killer (of the fetus) should give a male or female slave (as a Diya) but the woman who was required to give the slave, died, so Allah's Apostle gave the verdict that her inheritance be given to her children and her husband and the Diya be paid by her 'Asaba.  (sahih bukhari, Book #80, Hadith #732) (sahih bukhari, Book #83, Hadith #41)  (sahih bukhari, Book #83, Hadith #45)

Fetus for sheep

Narrated Buraydah ibn al-Hasib: A woman threw a stone at another woman and she aborted. The dispute was brought to the Apostle of Allah (peace_be_upon_him). He gave judgment that five hundred sheep should be paid for her (unborn) child, and forbade throwing stones.  (sunan abu dawud, Book #39, Hadith #4561)

ELEVEN
Narrated Kuraib:  the freed slave of Ibn 'Abbas, that Maimuna bint Al-Harith told him that she manumitted a slave-girl without taking the permission of the Prophet. On the day when it was her turn to be with the Prophet, she said, "Do you know, O Allah's Apostle, that I have manumitted my slave-girl?" He said, "Have you really?" She replied in the affirmative. He said, "You would have got more reward if you had given her (i.e. the slave-girl) to one of your maternal uncles." (sahih bukhari, Vol. 3-#765)
Freeing slaves is a great reward: that is undeniable. Moreover, the reward of freeing a slave is so great that the poor Muslims wanted to engage in such act but were poor (didn’t have the capital and resources) (sahih muslim., book 004, #1239). The prophet told his companions (rich and poor), of an act that will be equal to freeing a slave and it is to say such supplication: la ilah ilalah wahdahu la shariika lah (there is no god but Allah, and none should be associated with him) (sahih bukhari, book 75, 412) (book 54, 514) (sahih muslim, book 035, 6508) (book 035, 6510). What is a greater deed than to utter the article of faith (la ilah ilalah: there is no god but Allah)? Emancipation equals the greatest words in the Islamic religion (i.e. article of faith, shahada). Since liberation is equal to the shahada (article of faith), then there is no greater reward than this. Regardless of how much reward is giving the emancipated slave to the maternal uncles is, it’s not greater than the reward of the article of faith (shahada). Another reward is that liberation is the high and steep path (90:13). Moreover, there is a great reward, emancipating descendants of Ishmael (sahih bukhari, book 59, 652) (book 46, 719) (sahih muslim, book 031, 6133) (sunan abu dawud, book 41, 5059). Also, there is a great recompense in freeing a high price slave (sahih muslim., book 001, 0147) (book 006, 246). Additionally, (there is another great reward), that there is piety in emancipating a slave (2:177, 3:92): such piety will be rewarded by Allah (49:3). Liberation is a great reward in itself.
Abu Huraira in Sahih Bukhari (book 59, #676) (book 46, #707) (book 46, #708) (book 46, #709), set a slave free for the sake of Allah and the prophet (peace be upon him) didn’t object to it. Abu Huraira told the prophet (peace be upon him) that he be a witness, and the prophet did exactly that. He didn’t say giving the slave to a relative or another person would be better; rather, he deemed the emancipation of the bondman to be good, by not objecting to it. Additionally, the prophet hailed a man who sets his slave free before death (sunan abu dawud, Book #29, Hadith #3957). He didn’t say that it is better to give this slave to a relative instead of emancipating him. The prophet (peace be upon him) gave a similitude of such person who frees his slave as “a man who gives a present after satisfying his appetite.” With this positive metaphor such a freeing is good and moral: another way Islam intended to end all forms of slavery. Also, the prophet didn't leave one slave when he died, he freed them all (sahih bukhari, book 51, hadith 2) (sahih bukhari, book 59, hadith 738).


Allah knows best!