Defending Islam

Can You Be Intimate with Slaves?

Understanding Slavery and Intimacy in Islam: Unpacking a Sensitive Topic

Introduction

Slavery existed throughout human history, from ancient empires to early Islamic societies. However, Islam took a radically different approach: it didn't immediately abolish slavery but profoundly transformed and humanized it, setting clear guidelines aimed at its eventual elimination. Yet, a deeply controversial and sensitive issue arises regarding the relationship between masters and their slave women (concubines)—referred to in the Quran as relations with "those whom your right hands possess."

Today, this topic sparks heated debates and confusion. Many Muslims and non-Muslims alike struggle to understand how a religion dedicated to justice and compassion could allow such practices. It is important to approach this topic openly and honestly, acknowledging its sensitivity while remaining clear about what Islam actually teaches.

We must remember that slavery under Islam was fundamentally different from the brutal, race-based slavery practiced in the West. Islam imposed strict rules, gave slaves unprecedented rights, and created clear pathways to freedom.

Yes, this is controversial, but as Muslims, we believe in the ultimate wisdom of Allah. He allowed and regulated certain practices for profound reasons, even if we may not fully grasp them at first glance. Understanding this wisdom is crucial. It shows how Islam provided humanity with a clear path toward justice, dignity, and ultimately the abolition of slavery itself.

In this article, we'll explore:

This honest and open discussion aims to clarify misunderstandings, highlight the compassionate and transformative principles Islam brought to a harsh reality, and reaffirm our commitment as Muslims to justice and mercy. Even if certain details are challenging, understanding the whole picture helps us appreciate Islam’s timeless wisdom and its profound ability to uplift human dignity.

Islamic vs. Western Slavery: Key Differences

Islamic slavery was fundamentally different from the race-based chattel slavery that later developed in the West. Understanding these differences is important:

In short, Islamic teachings made slavery much more humane and restrictive than in other systems. Slaves were to be treated kindly, and most paths into slavery were cut off. Over time, these principles helped differentiate Islamic slavery from the far harsher Western model.

Slavery in Islamic History: A Brief Overview

When Islam emerged in 7th-century Arabia, slavery was already a worldwide institution. Islam faced the challenge of reforming this practice in a society where it was deeply entrenched. Here’s the historical context of how slavery functioned under Islam:

In summary, Islam tackled slavery by humanizing it and setting strict rules. It did not eliminate slavery overnight – doing so in the 7th century was not feasible without causing social collapse. Instead, Islam aimed to improve conditions for slaves, restrict new enslavements, and encourage liberation. Over centuries, these principles would pave the way for slavery’s peaceful abolition in Muslim lands.

Quranic Verses on Slavery and Concubinage

The Quran – Islam’s holy book – addresses slavery in several verses. It acknowledges the existence of slavery but repeatedly urges kindness and freedom for slaves. It also makes clear the allowance for intimacy with female slaves under specific conditions. Here are some key Quranic verses related to this topic (quoted with translations and context):

Quran 4:3 – “If you fear that you will not deal justly with orphan girls, then marry those that please you of [other] women, two, three, or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable to prevent you from injustice.”
Analysis: This verse established a limit of four wives in marriage, which was itself a reform (men previously had no set limit). Notably, it says if a man cannot be fair with multiple wives, he should only marry one or be content with “those your right hand possesses.” “Those your right hand possesses” is a Quranic term referring to slaves/concubines. The verse implies that caring for a concubine (a slave woman) is an alternative if one cannot afford or manage another wife. Classical scholars interpreted that a concubine does not count toward the four-wife limit, since she is not a wife with a formal marriage contract. However, the man is still required to treat her kindly and fulfill her rights. This verse links to the context of orphans and widows after battle – instead of exploiting orphan girls, men were encouraged to either marry responsibly or look after war captives in a lawful way.

Quran 4:24 – “And [forbidden to you are] all married women except those your right hands possess. This is Allah’s decree for you. Beyond these, it is lawful for you to seek [wives] using your wealth in a proper marriage, desiring chastity not lust.…”
Analysis: This verse was revealed after a battle and addresses a specific situation. It says that Muslim men cannot have sexual relations with married women – except female captives who were married to non-Muslim men. In a war context, if a married woman was captured, her previous marriage was considered ended at capture (Sahih Muslim 1456a). After ensuring the woman was not pregnant (an iddah waiting period), she could become a concubine to a Muslim master. This was a delicate issue: the companions hesitated to touch captive women who had husbands. Allah revealed this verse to clarify it was allowed once the captives became “right hand possessants” (slaves) (Sahih Muslim 1456a). In essence, the verse made an exception that a female prisoner of war can be taken as a concubine even if she was formerly married, since her prior marriage ties are cut by captivity. This permitted intimacy prevented these women from being left alone or abused indiscriminately – they came under the care of households instead. It’s important to note this applied only in the context of legitimate war captives; no other married women were ever allowed. The verse ends by reminding men to seek women “desiring chastity, not lust,” underscoring that even with slaves the intention should not be mere desire but building a family and caring for them.

Quran 23:5-6 – “...who guard their private parts (chastity), except from their wives or those that their right hands possess, for then they are free from blame.”
Quran 70:29-30 – (Similarly states:) “And those who guard their chastity, except from their wives or those their right hands possess, for indeed they are not to be blamed.”
Analysis: These verses appear in descriptions of righteous believers. They make clear that, in Islam, sexual relations are only lawful in two cases: (1) with one’s legitimate wife, or (2) with a female slave one owns. In either case, the person is “free from blame.” This Quranic endorsement shows that Islam viewed intimacy with one’s concubine as a legal, morally acceptable act – not considered adultery or promiscuity. Any other sexual relationship (outside of marriage or concubinage) is condemned as fornication or adultery. By listing “wives and those your right hand possesses” side by side, the Quran puts concubines in a similar category as wives in terms of sexual morality. Of course, wives and concubines did not have identical social status – wives had formal marriage contracts and more rights – but this verse established that within those two bonds (marriage or ownership) sexual intimacy is allowed in Islam. All other avenues are forbidden. This was a way to regulate sexual relations and protect society from the chaos of prostitution and zina (unlawful sex). It’s also implied that a man should not be intimate with anyone else’s slave woman, only his own; just as one cannot approach someone else’s wife.

Quran 33:50 – “O Prophet! We have made lawful to you: your wives to whom you have given their dowries, and those (slave women) whom your right hand possesses from what Allah has granted you as captives, …”
Analysis: This verse was addressed specifically to Prophet Muhammad ﷺ. It lists the categories of women that were lawful for him, including any slave girls given to him as war captives. The Prophet, like other Muslim men of the time, could have concubines. In his life, Prophet Muhammad had a famous Coptic Egyptian slave named Mariya (Maria the Copt) who was sent as a gift by a foreign ruler; she bore him a son named Ibrahim. Some reports call her a “concubine” while others indicate the Prophet married her – but Quran 33:50 would have made it permissible for him to take her without marriage. This shows that even for the Prophet, such relations were allowed by God’s command. It’s important to highlight that the Prophet was known to treat his slaves or concubines with utmost kindness and justice. Also, whatever was allowed for the Prophet in this verse was likewise allowed for other Muslim men (except the Prophet had some exclusive marital permissions as well). The mention of “what Allah has granted you as captives” ties the allowance of concubines directly to war captives – again emphasizing that is the only legitimate source.

Quran 24:33 – “… And if any of those whom your right hands possess (your slaves) seek a deed of emancipation (to buy their freedom), then write it for them if you know goodness in them, and give them something out of the wealth of Allah which He has given you. And do not force your slave girls into prostitution if they desire chastity, seeking the interests of worldly life. And if someone compels them, then indeed Allah is forgiving and merciful to them.”
Analysis: This verse shows Islam’s approach to gradually eliminating slavery and protecting enslaved women. First, it instructs owners that if a slave asks for a “written contract” to earn their freedom (called mukataba), the owner should grant it as long as the slave is responsible (“if you know any good in them”). In other words, slaves had a right to request an agreement to work and pay for their freedom, and owners are told to facilitate it and even financially help them to free themselves. This was a formal path to freedom within Islamic law. Second, the verse explicitly forbids forcing slave women into prostitution. Unfortunately, in many societies, female slaves were exploited for prostitution by their masters. The Quran condemns this: if a slave girl wishes to remain chaste, her owner must not exploit her for money. And if a slave girl is forced into such an act, the sin is on the one who forced her; Allah will forgive the victimized slave for what she was compelled to do. This compassionate ruling protected the dignity of female slaves. It also underscores that while Islam permitted a master to have relations with his slave himself, it absolutely did not allow hiring her out or any form of pimping. Her intimacy was only for her master in a quasi-marital way, not for others as a commercial sex worker. This verse thus safeguarded women from sexual exploitation and encouraged the freeing of slaves.

Summary of Quranic guidance: The Quran’s verses on slavery consistently aimed at improving conditions for slaves and paving the road to freedom. Intimacy with female slaves was permitted within a moral framework – only with one’s own slaves and under responsible circumstances. At the same time, the Quran extols freeing slaves as a great act of piety (see Quran 90:13, Quran 2:177, among others). The Quran created a balance: acknowledging the reality of slavery and concubinage at the time, but gradually steering the community toward emancipation and mercy. It was a transitional approach: regulate it, humanize it, and slowly phase it out. All these verses would later be interpreted by scholars to ensure slaves were treated with justice and eventually freed.

Hadith: The Prophet’s Teachings on Slavery and Concubines

The Hadith (sayings and actions of Prophet Muhammad) give further details on how slaves and concubines were to be treated. They also provide real-life context for the Quranic allowances. Here are some important Hadiths related to slavery and intimacy:

1. Kindness and Brotherhood: The Prophet Muhammad ﷺ repeatedly reminded Muslims that slaves are human beings with dignity. In one famous incident, a companion named Abu Dharr al-Ghifari had a slave and Abu Dharr once insulted the man’s mother (a racist taunt). The Prophet reproached Abu Dharr, saying: “You are a man who still has ignorance in you. Your slaves are your brothers. Allah has put them under your care. So feed them with what you eat, clothe them with what you wear. Do not burden them with work they cannot do; if you assign them such tasks, then help them.” (Sahih al-Bukhari 30). This hadith, found in Sahih Bukhari, shows the Prophet equating a master’s relationship to a slave with that of brothers. This revolutionary idea struck at the heart of the master-slave power imbalance. It became a fundamental rule in Islam: a slave owner must treat the slave like his own family. As a result, many pious Muslims would seat slaves at the same table, share the same food and clothes, and generally care for them. This teaching also motivated owners to free slaves, since they saw them as brethren in faith.

2. Prohibition of Enslaving Free People: Prophet Muhammad strongly condemned capturing free people to enslave them. He said, “The unjust kidnapper who sells a free person into slavery will be Allah’s opponent on Judgment Day.” This is recorded in a Hadith (narrated in Bukhari and Ibn Majah) mentioned earlier in Maududi’s writing. This principle meant that Islam outlawed the slave trading practices that later became common in the Atlantic slave trade. Under Islamic law, it was haram (forbidden) to raid a village or ambush a population just to take slaves. Sadly, not all Muslim rulers followed this perfectly in history, but the religious teaching was clear and “general – not limited to any race or nation”. This Hadith established a precedent that any form of slavery outside the narrowly permitted POW context was oppression.

3. Encouragement to Free Slaves: Many hadiths encourage freeing slaves. For example, the Prophet said, “Whoever frees a Muslim slave, Allah will free each of his limbs from the Fire in return for each limb of the slave” (Sahih Muslim). In another hadith, the Prophet promised Paradise for someone who frees even part of a slave (by helping in a slave’s contract of manumission). The companions of the Prophet took this to heart. It was common that if a Muslim mistreated a slave or even got angry at them, he would free the slave as penance. The hadith literature is full of examples of the Prophet’s companions liberating slaves to seek Allah’s pleasure. This created a culture where, over generations, the number of slaves in Muslim lands steadily declined as more gained freedom. Unlike in the Americas, where slave populations grew due to breeding and continued importation, in many Muslim regions the slave population remained flat or dropped because of manumissions and the rule that children of concubines are born free.

4. Hadiths on Concubinage (Intimacy with Captive Women): Several authentic hadiths deal with the issue of Muslim warriors and captive women after battles. One important narration is by Abu Sa‘id al-Khudri regarding the Battle of Banu al-Mustaliq. He said: “We went out with Allah’s Messenger on the campaign of Al-Mustaliq and we captured some female prisoners from the Arabs. We desired women (for we were away from our wives), but we also wanted to ransom them (back to their people for money). So we intended to have intercourse with them while practicing ‘azl (coitus interruptus, to avoid pregnancy). We asked the Prophet about this and he said: ‘There is no need (no harm) in doing that, for if any soul is destined to be born, it will be born.’”. This hadith is found in Sahih Bukhari (No. 2542) and Sahih Muslim with similar wording.

Let’s unpack this: The Muslim soldiers had female captives. They didn’t want to impregnate them because if the women became pregnant, they could not be sold or ransomed (since carrying the owner’s child grants freedom after his death). They considered temporarily not having intercourse, but being young men separated from their wives, they “desired them”. The Prophet’s response did not forbid them from intimacy with the captives – thus confirming the Quranic allowance. He simply told them that their attempt to prevent pregnancy (‘azl) would not ultimately prevent Allah’s will about childbirth. In other words, he allowed them to be intimate with the captive women, and basically said whether you withdraw or not, if Allah wills a child, it will happen anyway.

It’s important to note: the hadith nowhere suggests any coercive assault. These women were distributed to the Muslim fighters by the Prophet (as the leader) in an organized manner. They became the concubines of those men, effectively a part of their household. Islamic law required that a captive woman first undergo a waiting period to ensure she was not pregnant from before; then one man could have relations with her. The hadith also mentions the men were thinking of future ransom or sale, which might sound bad to us, but at that time it was seen as potentially returning the women to their families. The Prophet’s companions only engaged in intercourse after confirming it was permitted and morally okay. This hadith shows the practice was regulated under supervision – not a chaotic abuse, but part of the rules of war at the time.

Another hadith from the Battle of Hunayn (Autas) complements this. Some Muslim fighters hesitated to touch captive women because those women’s husbands (pagans) were still alive. Then the verse Quran 4:24 (quoted above) was revealed to clarify it was permissible (Sahih Muslim 1456a). This context demonstrates that the Prophet and the Quran addressed the concerns of both the captives and the captors to make the situation as humane as possible under the circumstances of war.

5. No Zina in Slave Relations: The companions of Prophet Muhammad never viewed relations with their slave girls as sin or “zina” (adultery/fornication), because the Quran explicitly made it halal (permissible). In one report, a man questioned this, thinking it resembled extramarital sex. A respected scholar explained: “Allah has permitted intimacy with a slave woman if the man owns her. This is not regarded as adultery. Allah says… ‘those who guard their chastity except from their wives or those their right hands possess, for then they are free from blame’. What is meant by ‘those whom their right hands possess’ is slave women or concubines.”. In other words, Islamic teaching was clear that a man’s concubine was like his lawful wife in terms of sexual morality. There should be no shame or sense of sin in that relationship. This removed any stigma for the children born or the people involved. It was a normalized part of society at that time. (Of course, that was within the historical context – as we will see, later Muslim societies moved away from this as slavery was abolished.)

6. Reward for Raising and Freeing Slave Concubines: The Prophet also gave glad tidings to those who educated and freed their slave women and then married them. He said: “Whoever has a slave girl, educates her properly, frees her and then marries her, will have a double reward” (Sahih Bukhari, Sahih Muslim). This hadith encouraged owners to invest in their female slaves’ well-being and eventually elevate their status to wife. It indeed happened in history that many Muslim men would free their concubines and marry them formally, especially if they had children together. The mother of the Prophet’s son Ibrahim, Maria, was honored and freed; many believe the Prophet took her as a wife after the birth. This practice blurred the line between concubine and wife, showing Islam’s preference for eventually freeing and formally marrying these women when possible.

In essence, the Hadith literature mirrors the Quranic ethos: treat slaves like family, no oppression, no humiliation, and use the institution as a means to uplift people, not degrade them. While the concept of concubinage sounds strange today, in practice the Prophet established guidelines to ensure it was not abusive. The ultimate goal was always to bring people from slavery to freedom and from paganism to Islam, thereby making former slaves into equal brethren in religion.

The Wisdom Behind Allowing Concubinage

Why would Allah, in His wisdom, allow men to have intimate relations with slave women? To modern minds, this may appear as a loophole for lust or a morally troubling idea. However, Islamic scholars through the ages have discussed several wisdoms and benefits behind this practice in its historical context. Here are some key points often mentioned:

In summary, the allowance of intimacy with slaves was never meant to be about lechery or devaluing women. It was a product of its time, intended to deal with the reality of war captives in a manner that balanced justice with mercy. Islam made the best out of a bad situation by protecting those captives, integrating them into Muslim families, and setting them on a path to eventual freedom. It also curbed the temptations of uncontrolled sexual violence by channeling relations into recognized, responsible forms. While by modern standards we would say “why not just outlaw it entirely,” history shows that Islam’s incremental approach achieved a lasting moral improvement that immediate abolition might not have in that context. The wisdom of Allah can be seen in how over time, the Islamic principles indeed led to a world where slavery is abolished and no longer needed.

Why Islam’s Perspective Is the Best (Comparative Insights)

Looking at alternatives in history, one can argue that Islam’s perspective on slavery and concubinage was superior in compassion and results. Here’s a comparison with other systems, to highlight why many scholars say the Islamic approach was the best possible for its time:

For these reasons, many Muslims believe that Islam’s approach to slavery was the best possible given the historical context. It humanized a dehumanizing practice and set humanity on a course to eventually leave it behind. As Abul A’la Maududi wrote, after Islam forbade enslaving free people and limited it to POWs, “the only form of slavery left... were prisoners of war” and even those were often exchanged or freed. Islam systematically closed all other doors to slavery. This stands in stark contrast to Western colonial powers that abolished slavery domestically but then exploited colonies through forced labor or indentured servitude (a kind of pseudo-slavery) for many more years. Islam’s perspective, rooted in justice and gradual reform, avoided such contradictions.

Views of Scholars: Classical and Contemporary

Throughout Islamic history, scholars have discussed slavery and concubinage in their writings. There was consensus (ijma’) among classical scholars that slavery was permissible only under the conditions set by the Sharia (Islamic law), and that intimacy with female slaves was halal (allowed) for the owner. However, they also uniformly encouraged freeing slaves and kind treatment. Here are a few notable scholarly perspectives:

Perhaps more starkly, when the terrorist group ISIS tried to revive slavery in 2014, capturing Yazidi women in Iraq, scholars worldwide – from Saudi Arabia’s Grand Mufti to Al-Azhar University in Egypt – condemned it. They said ISIS’s actions were a gross misapplication of Islamic law. The scholars argued that because the world has agreed to abandon slavery, and it no longer operates under the old rules or authority, what ISIS did was essentially kidnapping and rape – which is absolutely haram (forbidden) in Islam. This near-unanimous stance among modern scholars underscores that Islam today has no desire to return to the practice of slavery or concubinage. Instead, scholars emphasize Islam’s role in eventually ending these practices.

In summary, classical scholars accepted slavery as law but with many humane regulations, and contemporary scholars view the end of slavery as aligned with Islamic objectives. They encourage Muslims to take pride in how Islam handled the issue in the past and to unequivocally support abolition and fight modern slavery (like human trafficking) today, as a continuation of Islamic teachings of justice.

A Miraculous Social Transformation

While the topic of slavery doesn’t involve miracles in the sense of supernatural events, many Muslims view the transformation that Islam brought to slave practices as a kind of social miracle. Consider this: Within a community that had taken slavery for granted, the Quran and Prophet Muhammad planted the seeds of empathy and freedom so deeply that, over centuries, the practice virtually disappeared among Muslims. This profound change in hearts and norms can be seen as one of the miracles of Islam’s social legislation.

One might also point to a subtle prophecy. The Prophet Muhammad mentioned among the signs of the approaching Day of Judgment that “the slave girl will give birth to her mistress” (Hadith in Sahih Muslim). Scholars have interpreted this in various ways, but one interpretation is that it hints at social upheaval and roles reversing – possibly alluding to slaves gaining freedom and status such that a former slave’s daughter could be as free and noble as the master’s daughter. Some see in this a prediction that slavery would become uncommon or end, as indeed we see today. This is speculative, but it’s interesting that such a hadith exists and is sometimes linked to the emancipation of slaves in the future.

Also notable is how Islam produced figures like Bilal (the freed African slave who became the first mu’adhdhin) and Salman al-Farsi (a Persian former slave who became a close companion of the Prophet). Their stories are almost miraculous in the context of their time: Bilal, once tortured as a slave for saying “God is One,” was not only freed but rose to a position of honor – an unimaginable outcome in most societies of that era. When the Muslim army conquered Makkah, the Prophet asked Bilal to climb the Ka’bah (holiest shrine) to call the Adhan. Seeing a former black slave atop the Ka’bah was a powerful symbol of Islam’s transformative egalitarian spirit. It felt miraculous to many observers. In fact, some elites of Quraysh remarked in astonishment (or annoyance) about how “a slave stands on top of the Ka’bah!” – a sign of the new order Islam brought.

While these are not miracles like splitting the sea, they are miracles of change in human society that Islam achieved. The rapid fading of slavery’s popularity among sincere Muslims, and the ease with which Muslims eventually abolished it (compared to the brutal resistance to abolition in the Americas), can be seen as a fulfillment of Allah’s wisdom. It’s as if Islam set a time-bomb on slavery: it ticked slowly through the centuries – with each good deed of freeing slaves, each restriction, each generation treating slaves a bit better – until the institution had withered away, without a bloody civil war. This peaceful, principled eradication of slavery in many places is a historical marvel in itself.

From a faith perspective, Muslims see in this the guiding hand of Allah. What started as common practice became first a discouraged one and then an extinct one, as Muslims moved closer to the Quranic ideal of freeing the enslaved. Today, the fact that over a billion Muslims agree that slavery is wrong and against Islamic ideals, even though slavery is mentioned in scripture, shows the profound effect of those teachings. In a way, this is a testament to Islam’s success in elevating moral consciousness – a success that can be seen as an everyday miracle.

Modern Muslims and the Legacy of Slavery

Today, slavery is illegal worldwide. No Muslim today can own a slave or concubine under the law, and importantly, no mainstream Muslim wants to – it is seen as a closed chapter of history. However, the legacy of these teachings still affects how Muslims live and think, and it also raises questions from others. Here’s how modern Muslims approach the topic:

In daily life, the average Muslim doesn’t think about slavery much – it’s a historical topic. But when it comes up, we approach it with a mix of pride and regret: pride in how Islam improved a bad system, regret that slavery ever had to exist (and recognition that it’s good that it’s gone). We learn from it the values of justice, compassion, and gradual reform. And we apply those values now by standing against new injustices that resemble slavery, like sweatshops or forced domestic servants.

Islam’s Role in the Abolition of Slavery

One might ask: if Islam allowed slavery, how did it lead to abolition? The reality is that Islamic teachings created conditions that eventually made slavery unsustainable in Muslim societies. Here’s how Islamic principles contributed to slavery’s decline and end:

In short, Islam led to the abolition of slavery through a slow but steady internal revolution of values. Starting from a world where slavery was normal, it guided its followers to envision a world without slavery. The final legal abolition in each country was the last step of that journey. It’s noteworthy that the last nations to outlaw slavery formally (like Mauritania in 1981) are Muslim-majority, showing that remnants lasted – but also that eventually they all conformed to the Islamic and global consensus that slavery must end. Now, any reintroduction of slavery would be seen as a regression and opposed by Muslims, which demonstrates how far the teachings have brought us.

Conclusion

The topic of slavery and intimacy with slaves in Islam is complex, but it showcases Islam’s practical mercy in a harsh historical environment. Islam tempered and tamed the practice of slavery, laid down rights for slaves, opened the doors to freedom wide, and closed the door to new slavery as much as possible. While Islam did permit concubinage, it was under strict rules that aimed to ensure care for captive women and integration of their offspring as free members of society. Over time, these principles did their work: slavery faded away in Muslim lands, and today it survives only as an underground crime that all Muslims join others in fighting.

Modern Muslims can look back and understand that Allah, in His wisdom, allowed certain things at one time to bring about a greater good in the long run. The unity of all believers, the equality of mankind, and the sanctity of marriage and family were all preserved by Islam’s regulations on slavery. And when the world reached a point where slavery was no longer prevalent, Islam had already paved the way to say goodbye to it.

Muslims today approach this topic by explaining the context, expressing that Islam’s true goal was always a just society free of oppression, and by living the values of our faith which include freeing the oppressed and treating every human being as honored. Far from being ashamed, we recognize how Islam dealt with slavery as an example of its forward-looking guidance – a reason that many slaves in the past embraced Islam seeing its comparatively gentle teachings, and a reason we can be confident that our religion stood on the right side of history in the end.

Recommended Books

For those interested in learning more about slavery in Islam, its history, and its rulings, here are some well-regarded books by scholars (mostly) on the subject: