Islamic views on slavery represent a complex and multifaceted body of Islamic thought, with various Islamic groups or thinkers espousing views on the matter which have been radically different throughout history. The Quran and the hadith (sayings of Muhammad) are the sources used for Sharia ,where the legislation concerning slaves is derived from.[1]
The Quran does not outline the rights of slaves expansively, but rather highlights the virtues in freeing slaves. The Qur'an mentions various ways slaves could be freed: as a general good deed, as a use for Zakat, through a contract and as expiation for sins.[2]
The hadiths, which differ between Shia and Sunni,[3] address slavery extensively, assuming its existence as part of society but viewing it as an exceptional condition and restricting its scope.[4][5] The hadiths forbade enslavement of dhimmis, the non-Muslims of Islamic society, and Muslims. They also regarded slaves as legal only when they were non-Muslims who were imprisoned, bought beyond the borders of Islamic rule, or the sons and daughters of slaves already in captivity.[5]
Many early converts to Islam were the poor and former slaves. One notable example is Bilal ibn Rabah al-Habashi, who is noted for being the first Muezzin.[8] In modern times, various Muslim organizations reject the permissibility of slavery and it has since been abolished by all Muslim majority countries.[9] However, there are extremist groups who have revived slavery while they were active.[10]
Slavery was widely practiced in pre-Islamic Arabia, as well as in the rest of the ancient and early medieval world. The minority were white slaves of foreign extraction, likely brought in by Arab caravaners (or the product of Bedouin captures) stretching back to biblical times. Native Arab slaves had also existed, a prime example being Zayd ibn Harithah, later to become Muhammad's adopted son. Arab slaves, however, usually obtained as captives, were generally ransomed off amongst nomad tribes.[11] The slave population increased by the custom of child abandonment (see also infanticide), and by the kidnapping, or, occasionally, the sale of small children.[12] There is no conclusive evidence of the existence of enslavement for debt or the sale of children by their families; the late and rare accounts of such occurrences show them to be abnormal, Brunschvig states[11] (According to Brockopp, debt slavery was persistent.[13]) Free persons could sell their offspring, or even themselves, into slavery. Enslavement was also possible as a consequence of committing certain offenses against the law, as in the Roman Empire.[12]
Two classes of slave existed: a purchased slave, and a slave born in the master's home. Over the latter the master had complete rights of ownership, though these slaves were unlikely to be sold or disposed of by the master. Female slaves were at times forced into prostitution for the benefit of their masters, in accordance with Near Eastern customs.[11][14][15]
The historical accounts of the early years of Islam report that "slaves of non-Muslim masters ... suffered brutal punishments. Sumayyah bint Khayyat is famous as the first martyr of Islam, having been killed with a spear by Abū Jahl when she refused to give up her faith. Abu Bakr freed Bilal when his master, Umayya ibn Khalaf, placed a heavy rock on his chest in an attempt to force his conversion."[13]
There were many common features between the institution of slavery in the Quran and that of pre-Islamic culture. However, the Quranic institution had some unique new features.[13] According to Brockopp, the idea of using alms for the manumission of slaves who had converted to Islam appears to be unique to the Quran.[16] Islam also prohibits the use of female slaves for prostitution which was common in pre-Islamic history.[17]
Brockopp states that the Qur'an was a progressive legislation on slavery in its time because it encouraged proper treatment.[13] Others state that Islam's record with slavery has been mixed, progressive in Arabian lands, but it increased slavery and worsened abuse as Muslim armies attacked people in Africa, Europe and Asia.[18][19] Murray notes that Quran sanctified the institution of slavery and abuses therein, but to its credit did not freeze the status of a slave and allowed a means to a slave's manumission in some cases when the slave converted to Islam.[19][20]